l;— wxsi CORNEri! UNIVERSITY LIBRARY BS185 1853'" """"""' '■"'™^ olin 3 1924 029 268 617 Overs Cornell University Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029268617 THE HOLY BIBLE, CONTAlNWa TEE #Iir Httir %tb €t^tm\mh ; sow lEANSLiTED MOM CORRECTED TEXTS OE THE ORIGINAL TONGUE, AND WITH FORMER TRANSLATIONS DILIGENTLY COMPARED: TOGETHEE WITH A GENERAL INTEODUCTION AND SHORT EXPLANATORY NOTES. EptwcLTi Tag ypa(j)aQ. JOHN V. 9. BY B. BOOTHROYD, D.D. LONDOI^: PARTRIDGE AND OAKEY, 34, PATERNOSTER ROW; AND 70, EDGWARE ROAD. MDCCCIIII. PREFACE. The work now offered to tlie public necessarily implies that, in the opinion of the author, the common version of the Holy Scriptures admits of improvement. Nor is he singular ia this opinion, if any reliance is to be placed on the professions of Commentators. They generally assure the public, that the object which they have in view is to correct the mistrans- lations, to reconcile the real or apparent contradictions, to explain what is difficult and abstruse, and, in fine, to render the Scriptures more intelligible to the reader. How far these professions are realized, in most instances, it is for the pubKc to decide. As works of this kind meet with liberal and general countenance, the pubho so far seem to coincide in the opinion, that some parts of the present version are obscure, and that mistranslations do exist. The foUowing are some of the causes of the imperfections of the common version, and may be regarded as so many reasons for the present attempt to improve it. First : the coMMoif VEESION IS TOO VERBAL AND XITEEAl TO BE IN ALL INSTANCES PAITHFtTL InD PEESPIOtrOTJS To a person unacquainted with various languages it may seem most natural and most faithful to translate word for word; and in case the terms and idioms of one language exactlj corresponded with those of another, a verbal and literal version would be the only proper one. But the smallest acquaintance with different languages is sufficient to prove, that in no two languages does such an exact correspondence exist. Every language is modified and varied by a thousand different circumstances, and its idioms and its phrases cannot be rendered literally and verbally without often conveying either no sense, or a wrong one. Another cause of obscurity and of imperfection ia the common version is, the ekeqtjent CHANGE OP PEESONS which the Hebrew language admits. In some places, in the same sentence, we have both the singular and the plural numbers, and the third and second persons used, when the obvious sense and connexion prove that the same persons are intended. This idiom abounds chiefly in the book of Deuteronomy ; and I have ventured to neglect it, and to render as perspicuity and the propriety of our own language demand. A third cause is, eollowinq the oedee of the original text too closely. ' Like the land of Egypt as thou comest to Zoar,' Gen. xiii. 10. The English reader will conclude that Zoar was a city in Egypt, and yet it is certain that it was one of the cities of the plain of Sodom. Compare Gen. xx. 1 ; Exod. xxx. 29 ; Mark iv. 34, and xi. 13 ; and many other passages in the common version where, from the same cause, a wrong sense is suggested. Another cause is, mistaking the sense of ambiguous terms or phrases. A word in Hebrew may be ambiguous when it may be derived from various roots, or when it has many significations. In the first respect many verbs are ambiguous in some of their persons, A 2 PEEFACE. tenses, and conjugations : compare Gen. i. 15 and tlie note ; and 1 Engs xii. 2. Sonae Hebrew •vrords, as pronounced, are either nouns or verbs. Thus riKt^', Gen. iv. 7 may be either a noun or a verb in the second person. Our translators considered it as a verb ; ' shalt thou not be accepted ?' Many of the best critics consider it as a noun, Avithout any change in the sense of the clause. As many Hebrew words have various significations, it is manifest that if a translator render nearly always by the same term, he will not give the sense of his author. Nor is this a difficulty peculiar to the Hebrew, but one which is found in aU living or dead anguages. The particular sense is to be ascertained by the subject of which a writer or speaker is treating, and by the connexion of the word with others. Compare Deut. viii. 3, and the note. They considered ' what came from the mouth of God' to signify a word, in- stead of ' what he appointed,' or commanded. Another cause of obscurity and frequent mistake is, an attempt to render the tenses and coNJuaATioifs of Hebrew verbs in a manner nearly uniform. The Hebrew has only the perfect and fatm-e tenses, and the present and past participles. This paucity of tenses necessarily introduced great latitude in the use of them, the perfect being used for the present and imperfect of other languages, and sometimes for the preterperfed ; and the future for the first and second futures, and with certain particles for the optative, potential, and subjimctive moods of other languages. In certain cases the future is used for the past ; and it was the opinion of MiohaeHs, and is that of other distinguished Oriental scholars, that the Hebrew future is, in reality, an Aorist. Their conjugations, according to the Masorets, are four : Kal, Pihel, Hiphil, and Hithpahel. The three first have the active and passive moods, and the fourth is reciprocal. The Hiphil signifies to cause or suffer another to do a thing, the Pihel renders the signification of Kal more intense ; for verbs which are neuter in Kal become active and transitive in Pihel. Every Hebrew scholar has found difiiculties, both in respect to the tenses and conjugations of Hebrew verbs, and it is not wonderful if our translators have frequently erred in rendering them. The oldest translation extant, the Greek, is in this respect often obscure and erroneous. The tianslators being Jews who had acquired, and who spoke the Greek tongue, considered it an imperative duty to render the Hebrew as literally as possible into that language, and hence they rendered most frequently the Hebrew future by the Greek future, and the perfect by the Aorist. We gain one advantage from this, that we can ascertain more clearly how those translators read, and their version becomes of great use, so far as it is correct, in detecting the errors of the Hebrew text. This mode of translating, it is easy to perceive, wiU often obscure, and not unfrequently pervert the sense of the sacred writers. Eor proofs of this I must refer to the notes on the Psalms. By rendering the Hiphil conjugation very generally to cause another to do a tiling, some sentiments, equally at variance with the real sense of the text, and with aU sound notions of the Divine nature, obtained in the common version. God's hardening the heart, and other things of this kind, have given occasion to the scoffs of infidels, and have tortiired the minds of some good men. "When we take the other sense which this conjugation is allowed to have of suffering ox permitting a thing to be done, nothing is asserted but what is equally agreeable to reason, and to what we actuaUy see in the administration of Providence, that men, blinded by their passions and hardened by their crimes, are permitted to go on tiH they receive the due reward of their deeds. One of the chief causes of many errors in the Old Testament is, the state op the oeiginal TEXT from which it was made. The numerous instances of various readings introduced in this work in preference to the printed text, and their evident propriety and suitableness to PlffiFACE. T the context, suffloiently prove the errors of that text, and the necessity of correcting it from the legitimate sources of the manuscripts, old versions, and a comparison of parallel places. In the Pentateuch and historical books, considerable transpositions are made, for the sake of order and connexion; and the reader has just reason for the inquiry, on what grounds they have been made. In some cases, such transposition is warranted by the Samaritan copy of the Pen- tateuch, and by the Greek version ; but in others, on that of internal evidence, and the state of most existing Hebrew manuscripts. Kennicott found that the manuscripts which he and others collated, contained transpositions of whole verses, and sometimes of chapters; the former of which occurred from the same word beginniug several verses or periods, and a wrong verse or period catching the writer's eye. After having vrritten a period or two, and comparing his manuscript with his copy, he discovered that he had made an omission, and inserted it with a reference. Thus transpositions of periods or verses were frequently made; and those of whole chapters most probably arose from the skins of parchment being, by some accident, stitched together improperly. In this manner the prophecies of Jeremiah have been transposed, the whole order from the 26th chapter to the end being confused. As a transposition makes no change in the text, when it restores coherence and propriety to a narrative it is adopted. The change which has occurred in the English language, since the period at which the common version was made, is considerable, and forms another reason for an attempt towalrds its improvement. Archbishop ISTewcome has observed, that " many words or phrases which occur in the received version, are become unintelligible to the generality of readers; and many which are intelligible are so antiquated and debased as to excite disgust among the serious, and contempt and derision among Hbertines. The strength of the argument from this topic rises in proportion to the frequency of such expressions, and to the importance of the book throughout which they abound." In proof of the justness of this observation, the author refers to the Preface of the First "Volume of the Family Bible, where a large collection of improper or idiomatical terms may be found. The great object has been to give the sense of the sacred authors, without, on the one hand, rendering verbally, or, on the other, being too diffuse or paraphrastic. The rules laid down by • Archbishop Ifewoome have been followed, as not only founded iu good sense and an intimate acquaintance with the subject, but as paying that deference to the authorized version which its general fidelity and its long use demand. Hence the language of this version is uniformly preferred, and rarely are any terms introduced but what are already sanctioned by Biblical use. Even in rendering the Hebrew particles, though varied considerably from the common rendering in innumerable places, yet in the common version the same particles will be found rendered in some place or other in the same manner. Preserving as much as possible the language of the common version, that language is arranged in such a manner as to endeavour to secure precision, harmony, and strength ; and it is hoped that every reader of taste wiU find that these ends have, in some degree at least, been attained. The work is now committed to the public in this condensed form, at the request of many esteemed friends, in the hope that it may be more extensively useful. In this edition the author has availed himself of the many valuable and critical works issued from the press since the publication of his Family Bible and Improved Yersion. By a repeated perusal of the original texts, he has been induced to vary the arrangement of the language, and occasion- ally the sense of some ambiguous terms and phrases. He has preferred the renderiug of bt^'W'^ 1J2 (sons or children of Israel) Israelites ; and so sons of Levi, Levites, &c. But when '^n or j"T)Jl, sons or daughters, are used for the inhabitants of a city or country, vi PEEFACE. the common version is retained, as being more appropriate to the style of pootiy and prophecy. In the Few Tcstnmcnt various corrections have been made as to the arrangement and punc- tuation ; and in some few places as to the sense. The great object has been to present to the reader the sense of the original in as clear a manner as possible. Hence idiomatic phrases and Hebraisms have been rendered equivalently — as disobedient for som of disobedience, and the idiomatioal phrase is given in the note. Convinced, by the reasoning of Dr. Campbell, that the term mystery has by use acquired a sense very different to its original import, the term secret, or unknown truth, or other words which the context suggests, have been adopted. Considering how difficult it is to transfuse the sense and spirit of writings so ancient as those of the Scripture into another language, differing in its structure and idioms, it can scarcely be expected that any version wiU give complete satisfaction to every scholar or critic. The author has not the vanity to think that his labours are so perfect as to admit of no cor- rection or improvement. If he has succeeded so far as to remove numerous errors and to give the sense more fully and clearly to the reader, his object has been in some degree attained. He indulges the hope that the work will aid BibHcal scholars in their studies, and lead to a more accurate exposition and statement of Divine truth in the ministry, and to a more comprehensive knowledge of it among judicious readers. Huddersjield, December 2, 1835, T N T R O D U C T I N. PART I. CHAPTER I. On the Genxdneness and Authenticity of the Books of the Old and New Testaments. There are now, in various parts of the world, a numerous body of people called Christians, and others denominated Jews, who are scattered among the various nations of the earth, When we inquire into the reason of these denominations, we find the former are so called from their belief in, and adherence to, a divine teacher, called Christ; and the latter, from their being the descendants of Judah, one of the twelve Patriarchs, sprung from Jacob. The former maintain certain opinions which were taught by Christ ; they observe certain rites appointed by him ; and they meet on the first day of the week to worship the Deity by prajer and praise. They have among them written books which they account sacred ; and one part of their worship is, for u. person properly qualified to read some portion of these books, and to explain to them the various duties which man owes to his Creator, himself, and his neighbour, In every country where Christians are numerous, they erect edifices for the purpose of divine worship ; and where they are few, they assemble in some house with the same design. For public worship is essential to Christianity; and one day in seven has been, and is now, kept sacred, and spent in the exercises of devotion. When we inquire into its origin, the most authentic history carries us back near eighteen centimes; and, from the testimony of those who then lived, we are sure that there were persons at that period denominated Christians, and that thev had among them the same sacred books which we now have, and that they observed fhe same rites, and believed the same doctrines. Happily we have not only the testimony of Chris- tian writers, but of polyiheists who were the avowed enemies of Christianity. Tacitus, writing the life of Nero, who set the city of Home on fire, the report of which rendered him odious, tells us, that Nero imputed it to a set of people called Christians. The founder of that name was Christ, who suffered death in the reign of Tiberius, under his procu- rator Pontius Pilate. This pernicious superstition, thus checked for a while, broke out again ; and spread not only over Jiidea, where the evil originated, but through Rome also, whiiher every thing bad upon earth finds its way and is practised. Some, who confessed their sect, were first seized, and afterwards, by their information, a vast multitude were apprehended, who were convicted, not so much of the crime of burning Rome, as of hatred to mankind. Their sufferings at their execution were aggravated by insult and mockery ; for some were disguised in the skins of wild beasts and worried to death by dogs ; some were crucified ; and others were wrapt up in pitched shirts, and set on fire when the day closed, that they might serve as lights to illuminate the night. This testimony proves, first, that the founder of Christianity was put to death: secondly, that, in the same country in which he was put to death, the religion, after a short check, broke out and spread : and, thirdly, that it so spread that, within thirty-four years from the author's death, a very great number of Christians were found at Rome. This testimon\ from a heathen historian establishes the leading facts of the Christian records. His opinion of this sect is what we might expect from his habits and principles. Suetonius gives the same account of the sufferings of Christians at that period. On examining the books held as sacred and divine by Christians, we find that four of the disciples of Christ wrote narratives of his life. They differ in their manner, style, and in the order they observe, but agree in a most wonderful manner as to the facts they record. They write like persons who had heard and seen what they relate, or who had received information from such as had; and through the whole of their narratives an artless simplicity prevails which strongly prepossesses the mind in favour of their veracity. Another book contains a history of the persecutions of Christians, and the progress of Christianity, during a period of viii INTRODUCTrON. about thirty years. The remaining books are letters directed to different Christian societies; and were evidently written on particular occasions, either to oppose some error, or to explaii, and enforce some part of Christian truth. One book is so peculiar in its style, imagery, and design, that it has been considered prophetical, and as emblematically settmg forth the events, whether adverse or prosperous, of the Christian church till the consummation of all things it is o-enerally admitted that Matthew wrote his gospel for the use of the church in Jeru- salem, and of the Jews in Palestine. According to the testimony of antiquity, it was written in Hebrew,* or the language the Jews then spoke ; and of course it would be accessible to the whole Jewish nation. ^The time when this gospel was composed has not been precisely ascertained. Dr. H. Owen thought that it was written as early as Anno Domini 39 or 40, or about six years after our Lord's ascension. Lardner, however, supposes it was not written till the year 64. It is most probable that Matthew wrote his gospel while Peter and Mark were in the northern part of the Lesser Asia, which might be while Paul was preaching in Greece, about the year .54. Peter, we know, was at Antioch about this period; and might, with Mark, thence go to Pontus and Bithynia. On the establishment of Christian societies beyond the boundaries of Judea, it is natural to suppose that an authentic narrative would be given in Greek, the language then most gene- rally spoken. Accordingly, the gospel of Mark is said to have been the second narrative presented to the church; but when published is uncertain. He was the companion and attendant of Peter, as the Christian fathers relate : and, with the greatest probability, is sup- posed to be the person he mentions in his first epistle, chap. v. 3, and calls his son. It is not improbable that, while Paul was at Rome, Peter again visited Antioch, and after- wards the churches in Pontus, Galatia, &c. ; and Mark, his convert and attendant, as the fathers relate, might write his go'^pel for the use of those churches ; and as it would have the approbation of Peter, it would often be called the gospel of Peter, as in fact it was called ; Peter afterwards going to Rome, and communicating a copy of Mark's gospel to that church, the tradition might arise that it was written for that church. After weighing the statements of the lathers and the opinions of learned men, this seems the most probable hxpothesis. The evangelist Luke has given to the church the fullest history of its founder and head. There is no ground for doubt but that he is the person who accompanied Paul, and who wrote afterwards the Acts of the Apostles. Paul has mentioned him with the highest respect in his epistles, Col. iv. 14; 2 Tim. iv. 11; Phil. 24. From Acts, it appears that he regularly attended Paul, from his voyage into Macedonia till he was carried prisoner to Rome, whither the evangelist also went with him. Compare Acts xx. 5, where Luke speaks of himself as with Paul, and he ever after uses the same mode of speaking. The style of Luke proves that he was a Jew by descent ; and most probably one early con- verted to the faith. It does not appear, from what he says, that he had personally seen Christ, but had derived his knowledge from the apostles, who had been eye and ear witnesses of what our Lord did and taught; and especially from Paul, to whom the gospel had been communi- cated by special revelation. Gal. i. il, 12. Dr. Campbell thinks it highly probable that he was a native of Antioch, the capital of Syria, where the Greek language had been long culti- vated, and was generally spoken by the higher classes. If Mark wrote his gospel while Paul was a prisoner at Rome, whither Luke had accompanied him, and where he continued till the release of the apostle, as is nearly certain from Paul's mentioning him in the epistles which he there wrote, Colos. iv. 14, he could not, I think, have written his gospel sooner than a. d. 63, and most probably in Greece. It has been observed that the language of Luke is more pure and copious, and there is more of composition in his sentences than in those of the other evangelists. From his pro- fession as a physician he might have received a superior education ; and from his intercourse with men might have derived his superior accomplishments in the Greek lano-uan-e. In relating the same facts which Matthew and Mark had related, he uses, in some instances the same expressions, and in others there is but little variation. From him we learn whatever relates to the birth of John the baptist, the annunciation, and other important circumstances concerning the nativity of the Messiah ; the occasion of Joseph's bein'>- then in Bethlehem • the vision granted the shepherds; the eariy testimony of Simeon and" Anna ; the wonderful manifestation of our Lord's proficiency in knowledge when only twelve years old; his age at the commencement of his ministry, connected with the year of the reio-nino- emperor.t ■ * Eusebius has preserved ihe testimony of Papias to this fact, who informs us that ' Matthew wrote his divine O'acles in ihe Hebrew tongue, and every one uiterpreled them as well as they were able.' Euseb. lib. 3, chap. 39 Irenasus and the iollov(-in» fathers give us the same account. ■icnajus t These facts lie might learn from some of the kindred of our Lord, or from John, with whom liis mother Marv dwell after the crucifixion, w ho had preserved itnd would not fail to communicate them to him and to the church INTRODUCTION. ix He has given us also an account of several memorable incidents and cures which had been overlooked by the rest ; the conversion of Zaccheus the publican ; the cure of the crooked woman, of the dropsical man, the cleansing of the ten lepers, the repulse he met vpith when about to enter a Samaritan city, and the instructive rebuke he gave, on that occasion, to two of his disciples for their intemperate zeal : also the affecting interview he had, after his resurrection, with two of his disciples, in the way to Emmaus, and at that village. Luke has likewise added many edifying parables to those which had been recorded by the other evangelists. Of this number are the parable of the creditor who had two debtors ; of the rich fool who hoarded up his increase, and, when he had not one day to live, vainly exulted in the prospect of many happy years ; of the rich man and Lazarus ; of the reclaimed prodigal ; of the pharisee and the publican praying in the temple ; of the judge who was prevailed on by a widow's importunity, though he feared not God, nor regarded man ; of the barren fig-tree ; of the compassionate Samaritan ; and several others ; most of which so early a writer as Irenaeus has specified as peculiarly belonging to this gospel. On comparing these three gospels, it is clear that one was not copied from another; for in this case there would have been not only the same facts, but the same order. It is equally clear that the two latter could not be translations of Matthew's Hebrew original ; we must then deem them independent testimonies to the same facts, and account for the coincidences and verbal agreement from the materials they possessed ; and for the variation of the order and arrangement, from the judgment of each writer, and from the circumstances and design he had in view. Luke also wrote the Acts of the Apostles, which contains the history of the church till Paul obtained his liberty, about the year 63. He has traced the most material occurrences during this period, and the history may be considered as a continuation of his own gospel. His infor- mation was derived from the best sources : and, in regard to many transactions, he was per- sonally concerned. 1 his book is of the greatest value, as it shows the manner in which the apostles fulfilled their commission and propagated the gospel abroad. The gospel of John is uniformly stated to iiave been written the last ; and he has design- edly omitted most of what the others had related, with whose writings he was acquainted; and has given many interesting discourses of our Lord at great length. It is generally admitted that John lived to an advanced age ; and that one design of his gospel was to refute the errors which had alieady sprung up in the church. John himself mentions the Nicolaitans, Rev. ii. 15, a sect of the Gnostics. They introduced into the Christian church the most absurd, speculative doctrines respecting the person of the Saviour, his works, sufferings, and resurrec- tion. John, in consequence, begins his gospel with establishing his glory as God and the creator of all things. He is wonderfully sim|)le and artless in his style and manner; and every where discovers the most amiable and affectionate temper. From internal evidence he is supposed to have written previously to the destruction of Jerusalem, see chap. v. 2. In the year 70, this city was taken, and in a great measure destrojed; and had John written after that event, it is natural to think he would have referred to it. The epistles of Paul have been generally admitted genuine. When considered in connexion with the Acts of the Apostles, there is such an undesigned coincidence of persons, circum- stances, and facts, as not only proves their genuineness, but their truth. It is concluded, from evidence contained in the Acts and epistles themselves, that they were written in the following order, according to Dr. Wall. 1. The first epistle to the Thessalonians, a. d. 54, from Corinth. ' The copiers at the end of this epistle say it was written from Athens ; and the English have thought that note of theirs worth translating : but whoever reads Acts xviii. 5, will see that it was at Corinth that Silas and Timothy came to Paul ; and they join in the epistle.' 2. The second epistle to the Thessalonians, in the same 5 ear 54, from the same place. 3. The epistle to the Galatians from Ephesus, a. d. 55. 4. The first epistle to the Corinth- ians from Ephesus, a. d. 51. 5. The second epistle to the Corinthians from the same place, in the following year. 6. The epistle to the Romans from Corinth, a. d. 60, Usher; 58, Pearson. 7. The epistle to the Philippians from Rome, during his imprisonment, a. d. 62. 8, 9, and 10. The three epistles to the Ephesians, Colossians, and Philemon were written from the same place, and sent by the same person, Tychicus, during the same period. From internal evidence, it is now generally admitted that the epistle to the Ephesians is the same as that to the Laodiceans, and Paley considers that the true reading is, ' Laodicea.'* II. The epistle to the Hebrews, soon after the former, in the opinion of Wall, but whether sent to the church at Jerusalem, or some other church of Judea, is not known. t 12. After Paul obtained * See Griesbach's Greek Test. f This epistle was not so soon known or admitted into the ceinon as the rest. As it was written to tne Hebrews, an(i X INTRODUCTION, his liberty, he travelled into various parts ; and having left Timothy at Ephesus, he sent from Laodicea the first epistle to Timothy, about a. d. 65.* 13. About the same time, he wrote the epistle to Titus, whom he left the year before in Crete. 14. Paul was again a prisoner at Rome when he wrote the second epistle to Timothy. This last letter of the great apostle contains intimations that he considered his course as now run, and that he was ready to be offered up as the victim of persecution. The first epistle of John and the first of Peter are, by the consent of antiquity, admitted to be genuine. The second and third of John, and the second of Peter, as well as of James and Jude, were not so generally received. They possess, however, such internal evidence as must satisfy any impartial inquirer, and, accordingly, they have been admitted into the canon. The book of Revelation was for some time undisputed, and, as far as external authority goes, it is better supported than most others. James is called the brother of our Lord, i. e, kinsman ; and is said to have been the first stated bishop or pastor of the church at Jerusalem. He was eminently pious, and was called James the just. Josephus has mentioned the manner in which Herod, to please the Jews, put him to death, in the latter end of the year 62, or the beginning of 63. The epistle might be written the year before. It is directed to the twelve tribes of Israel, or to those who dwelt among the Gentiles ; but I consider it as particularly referring to such as had embraced the gospel. It is wholly practical. The first and second epistles of Peter were addressed to believing Jews and Gentiles scattered through Pontus, Galatia, Cappadocia, Asia, and Bithynia. It is evident, from the design of the first epistle, that those to whom it is directed were in a state of suffering and persecution : and some think it was written about the same time with the above. The second is supposed to have been written just before the breaking out of the Jewish war, a. d. 66. Tire epistle of Jude is thought to refer to the second of Peter, v. 17, and of course was written after it. He calls himself the brother of James. It might be written soon after the above, about the year 70. The epistles of John are thought to have been written as late as the year 90. The first breathes the spirit and manner of the evangelist; the two latter are directed to two pious individuals, and the sameness of style would justify us in considering John the author, had we no other testimony. The Revelations were communicated to John in the isle of Patmos, and contain the last divine revelations given to the church. They are, with the greatest probability, supposed to have been given abo\it the year 96. The four gospels and the epistles were communicated by one church to another, and were most of them read and commented on in the churches on the Lord's day. Some of them are quoted or alluded toby Clement of Rome, by Hermas, by Ignatius, by Polycarp, disciples and contemporaries with the apostles, and by every Christian writer that followed in the next ao-e- by Justin Martyr, Irenasus, Theophilus, Clement of Alexandria, Tertullian, and others. Ter- tuUian refers to the churches as then possessing the very letters which Paul addressed tfl them. He bids ' any one, who is willing to exercise his curiosity profitably in the business of his salvation, to visit the apostolical churches, in which their very authentic letters are recited, ipsce aulhenticce liierce eorum recitantur.' Then he goes on : ' Is Achaia near vou You have Corinth. If you are not far from Macedonia, you have Philippi, you have Thessa> lonica. If you can go to Asia, you have Ephesus ; but if you are near to Italy, you hav« Rome.' Little more than seventy years after the death of our Lord nearly the whole of the canoni cal books were translated into Syriae, which still remains. The accurate Lardner observes ' In the remaining works of Irenaeus, Clement of Alexandria, and Tertullian, there are perhaps more and larger quotations of the small volume of the New Testament, than of all the works of Cicero, in the writings of all characters for several ages.' Having stated, according to the best evidence extant, the manner and the time when the books of the New Testament were published, we may justly infer that nothing can be brought to invalidate either their genuineness or authenticity.f As far as the authority of external testimony goes, it is wholly in their favour, without any direct opposing testimony. chiefly respected them, it is natural to infer, it migtit be some time before it was communicated to the Gentile churc>ie=! On having exammed the testimonies of the fathers, Lardner observes, "It is evident that this epinle was wnerallv received, in ancient times by tliose Christians who used the Greek language, and lived in the eastern parts of tfe Roman empire. Prolessor Stuart m his valuable critical examination of this epi»tle, has made it probable that it was composed find sent to Ihe Christian church at Ccesarea, where Paul had resided as a prisoner more than two full vears Arts xniv 2/, see vol i. ■' * Bishop Pearson, Paley, and others, have justly observed, thai the epistle to Timothy and that to Titus must have been written subsequent to Paul s imprisonment at Rome, recorded in the Acts. See HoriB Paulince pao-e 320—2 t Bishop Watson has pertinently observed, that there is an important distinction between the genuineness and au'then INTRODUCTION. xi There is strong reason to believe that, within forty years after the ascension, the evangelists and the chief part of the epistles were collected together, and read and commented on in the Christian churches, as the law and the prophets were in the Jewish synag-ogues. Ignatius contrasts the gospel with the prophets. ' Ye ought,' says he, ' to hearken to the prophets, but especially to the gospel, in which the passion has been manifested to us, and the resurrec- tion perfected.' Supposing the books of the New Testament the mere invention of men, and the facts they relate respecting the person of Jesus Christ to be without foundation, it is difficult, nay im- possible, to account for the rise, spread, and duration of Christianity in the world. General experience supports the remark, that on no subject are men, in general, more indisposed and disinclined to entertain and cordially receive a new sentiment than on religion. Were the Christian records merely the invention of artful and designing men, how could it have been possible to persuade either Jews or heathens to become Christians ? It cannot be denied that these books contain doctrines and precepts wholly opposed to the known prejudices, sentiments, and practices of both those classes of men. By the doctrine of Christ their religious ritual and ceremonies were represented as of no intrinsic importance, and, unless accompanied with faith, purity of heart, and integrity of life, unavailable in the sight of God. Another part of the Christian doctrine was equally opposed to Jewish pride and prejudices, that the Gentiles should enjoy equal privileges with them under the Messiah's reign. In the same manner was the Christian doctrine opposed to the opinions and p-rejudices of the heathens. They had gods many and lords many ; and were ready to admit any new god to a place in their pantheon. The Christian doctrine on this point was opposed to every article of their mythology ; it denied the very existence of every object of their worship. Jt taught that an idol was nothing but an imagination. It is evident that such a sentiment must have tended to overthrow every statue, altar, and temple in the world ; and how could a doctrine like this prevail, unless founded in truth, and supported by such evidence of its divine origin, as must have been most convincing to those who embraced it? Were men induced to become Christians by the prospect of temporal gain ? Were riches and honours the consequence of embracing Christianity ? No ; this was a sect every where spoken against ; and Christians had nothing to expect but reproaches, insults, and persecu- tions. During a considerable part of the first three centuries. Christians had to endure what- ever the malice of Jews and heathens could inilict. The civil pov/er was exerted in every way to induce them to renounce Christianity, and to conform to the established a-nd prevailing- superstition. They were plundered of their property, many were banished, many immured in prisons, and great numbers tortured and put to death in the most painful manner. The arguments in proof of the reality and certainty of the Christian doctrine, derived from these sufferings, undergone only on account of their testimony to Jesus, and their adherence to him, are strong and decisive. When was it found that men, without any temporal interest, and in the face of the most formidable difficulties, persisted in a scheme of falsehood? The Christian records only assign adequate causes of the effects, which are acknowledged to exist ; and from them we see why the first Christians chose rather to suffer than to be silent, or to deny their Lord. The objects then which usually influence the human mind are here out of question ; and it must be admitted, either that the first Christians acted contrary to the known principles of human nature, or that the facts they believed, on the evidence of their own senses, were true. To admit the former supposition is to admit a miracle ; for what is a miracle, but a fact above, or contrary to, the usual course of nature ? To admit the latter, is to admit that Christianity is founded in truth. The facts contained in the New Testament were the continual topics on which the apostles of our Lord dwelt in their public ministry ; and if these facts were not true, their enemies would not have failed to expose them ; as they could not have wanted either the inclination or the opportunity. The books of Christians were not locked up, but alike accessible to friends and to foes. Curiosity, as well as a desire to invalidate their authority, must have stimulated the latter to peruse them ; and had they not been supported by the most decisive evidence, we should have had refutations without end. After a lapse of more tlian a century, an attempt was made, not to prove that the Christian records were a mere fiction, but to account for the miracles they contained from the supposed powers of magic. The Christian records could not, therefore, be a cunningly devised fable, but must have been allowed to contain a faithful nar- rative of facts, which courted the strictest scrutiny, and which did not admit of refutation. These three circumstances support both the genuineness and authenticityof the books ot ticity of any book. ' A genuine book is that which was written by the person whose name it bears, as the author of it. An authentic book is that which relates matters of fact as they really happened. A book may be genuine, without being authentic ; and a book may be authentic, without being genuine.' xii INTRODUCTION. the New Testament. First, the recognition of the facts, doctrines, and precepts they con tain, by a series of succeeding writers ; secondly, the total absence of any account of the origi: of Christianity substantially different ; thirdly, the early and extensive prevalence of rites am institutions, founded on the facts and doctrines contained in the Christian records. Admitting the authenticity of the New Testament we cannot reasonably doubt that of th books of the Old. The evangelists and apostles appeal to them, and often quote largely fror them. We have in their writings references to most of the books of the Old Testament : t the five books of Moses, to Joshua, Judges, Samuel, Kings, Chronicles, Job, the Psalms Proverbs, and the Prophets. Independently of (his evidence, we have a translation of thes books into the Greek language, made, at least in part, in the time of Ptolemy Philadelphus more than two hundred and fifty years before the Christian sera. The Samaritans, who wer opposed to the Jews in many things, retained the law, or the five books of Moses, in the ol Hebrew character, which the Jews used prior to their captivity in Babylon. This carries u back a considerable period ; and the existence of the Samaritan Pentateuch, and the version c the Seventy, incontestably prove that the authenticity of the books of the Old Testament wer then admitted. The books of Moses contain the civil and religious institutions of the Jewish nation, and th body of their laws ; and it cannot admit of doubt that their civil polity and religious ritual am conduct were regulated by these laws. Their whole history proves this ; and the unvaryini testimony of Greek and Roman writers corroborates the fact. All the subsequent writers c the Old Testament refer to the facts and laws contained in the five books of Moses ; the stafi of the earth when created — the primeval darkness — the division of time into weeks, whicl has obtained among the most ancient nations — the creation of man, and the happiness o the paradisiacal state — his fall and consequent depravity and misery — the longevity of th Antediluvians — Noah's flood, and the manner in wliich he and all with him were saved ii the ark — the increase of mankind and rise of ancient nations, have been either more expressl; or more obscurely referred to by the most ancient heathen historians and poets. Josephu refers to Berosus, Manetho, Hesiod, Hecataeus and others in proof of what Moses relates Ant. 1, i. c. 8. The history of Abraham, and of his posterity, is so full of particulars and incidents that i may be regarded as a family memorial. The promises and predictions made to him, we fini subsequently fulfilled. His posterity increased wonderfully on their having gone down t Egypt, and were afterwards enslaved and greatly oppressed. Moses was raised up, by a specia providence, to be their deliverer, law-giver, and ruler. God furnished him with talents an( power to do what he designed ; and by a series of miracles and judgments Pharaoh and hi people were compelled to permit the Israelites to depart from Egypt. The events whicl followed the Exodus, the passage of the Red Sea, journey to Sinai, the giving of the law, th- idolatry of the people, erection of the tabernacle, the pillar of cloud and of fire, the manna, &c are clearly described, and by one who was eye-witness of what he relates. The historians an( prophets of after-times borrow their !angua>je and imagery from the facts Moses relates. On the whole, there is no ground for doubt as to the genuineness or authenticity of the OIi any more than of the New Testament. The external evidence is as complete as could b expected in respect to writings by far the most ancient in the world. The internal evidence arising from the style, foreign terms, simplicity, brevity, sublimity, and grandeur, the pur moraUty, elevated views of the divine nature, of the works of God, of his providence, his uni yersal dominion, power, and glory, not only prove the truth of the Old Testament, but it inspiration and divine authority. The scriptures are not only genuine and authentic, but inspired. Inspiration consisted ii a supernatural influence on the human mind, elevating and directing its natural powers, an( imparting such truths, and such knowledge of God's will, as could not be otherwise attained Inspiration must, from its very nature, have been personal, and the inspired person must hav. neen fully assured of it from his own consciousness. Inspiration included both the divin influence, and the effect of it, in the communications or discoveries made ; and these commu nications and discoveries, when embodied in language, constituted a divine revelation. A reve lation indeed might be made without inspiration. God might, and from scripture we knov he actually did, assume some form, and make known his will to men ; or without any forn speak in human language, as at the giving of the law, and on many other occasions. In thes cases, the discoveries made would be of the same nature and deserve the same reo-ard a truths directly inspired. ° From this statement, it appears that inspiration was miraculous. An uncommon influenc was exerted, and knowledge imparted, without the intervention of the usual means Hov was It possible for the inspired person to convince others that God had inspired him • and tha INTRODUCTION. xiu the truths he announced were divine revelations ? Such a pretension would be regarded with suspicion, as being contrary to general experience; and, without some sensible, evident proof of divine power and influence, would command no respect, nor produce any beneficial effects. If the inspired person should work miracles, or should miracles be wrought at his word, this must with all reasonable men, establish his claim ; for it would be absurd to suppose the God of truth would give his sanction to falsehood and imposture. As a miracle is an effect above the power of created beings to produce, and a deviation from the laws or course of nature, it is the strongest and most convincing proof of the agency of God. Nicodemus reasoned justly, when he said to our Lord, ' We know that thou art a teacher come from God : for no man can do these miracles that thou doest, except God be with him.' 1. Inspiration has been properly divided into that of svperintendence and that o{ svggestio7i, ' The former implies such a divine influence on the mind, as to secure the person who speaks or writes from error in the statements of facts, or the declaration of any doctrine.' It cannot be denied that such an influence is possible. Such an influence as this is also consistent with the free exercise of the person's own faculties : so that he would express himself in his own usual manner, in words and phrases to which he had been accustomed. Such an inspiration, the writers of the historical books of the holy scriptures enjoyed ; so that what they wrote contained only truth, though expressed in their own style. And though they availed them- selves of well-authenticated documents, and the oral testimony of honest and competent wit- nesses, yet, in arranging these materials, and stating circumstances, they enjoyed this super- intending inspiration. From the Acts, it is evident that the apostles and other disciples were in a most wonderful manner inspired by the Holy Spirit. They were originally Galilean fishermen ; and their circumstances must have precluded any literary advantages. They attended the ministry of Jesus, but they had no opportunity of acquiring the knowledge of any foreign language. How then was it possible for these men to speak at once in various languages, unless they had been inspired? Whoever reflects on the nature of language must be sensible that there could, in this, be no collusion. When the multitude heard the disciples speaking and praising God each in his own tongue, well might they be amazed, and say, ' Are not all these who speak Gali- leans?' The gift of tongues was essentially necessary in their circumstances to spread the doctrines of their Lord and Saviour ; and the power of conferring this gift seems to have been bestowed on the apostles. Hence, those who went forth to preach the gospel were, by this supernatural gift, qualified for the work, and with the strictest truth the apostle might say, that the gospel was preached, ' not in the enticing words of human wisdom, but in demon- stration of the Spirit.' If inspiration were necessary to those who first preached the gospel, and if the preachers assert that they enjoyed it, it is not reasonable to suppose that those apostles and evangelists, who wrote the life, and stated and illustrated the doctrines of our Lord, should be considered as having been unaided in this important work. The interests of Christianity were involved in the accuracy, faithfulness, and truth of their writings, and had they not enjoyed as full an inspiration as was necessary, their writings would have been of less authority than their oral testimony. Examine their writings, and, unless I am greatly deceived, their agreement in the facts they record, their harmony in doctrinal sentiments, in moral precepts, directions, cautions, and exhortations to duty, will produce the fullest conviction that they wrote under the influ- ence of the same Spirit. In short, the excellence of the doctrines delivered in their writings, their elevation, holiness, and spirituality, their obvious tendency to raise the moral state of man, and to promote his happiness, demonstrate their divine origin. As the miracles which the Saviour wrought demonstrated his divine mission, so those of the apostles and disciples support the inspiration and truth of their writings. Those to whose writings we are most indebted wrought miracles, and by this clearly evinced that they were under a special divine influence. Acts iii, 7 ; v. 5 — 10 ; ix. 32 — 43. Think of the lustre of those astonishing works which were wrought by Paul wherever he went, and of those wrought in his favour, which showed him so eminently the care of heaven : demons ejected, distempers cured, sometimes with a touch, and sometimes without, by a gar- ment sent from him to the patient; his motions guided from place to place by a divine oracle; Elymas struck blind for opposing him ; his bands loosed by an earthquake ; his strength and vigour instantaneously restored, when the rage of the mutable and barbarous populace at Lystra had stoned him and left him for dead ; and, to add no more, his safety in a shipwreck, with that of near three hundred more in the same vessel for his sake, promised by an angel, and accomplished without the loss of a single person. , . • John IS associated with Peter m the cure of the impotent man, Acts iii. 3, 4 ; and to hnn Jesus appeared in the isle of Patmos, and made use of him as his amanuensis, expressly XIV Introduction. dictating to him the letters he was to send to the seven churches of Asia. Is it possible then to think, that he was not under an inspiration of superintendency, or of suggestion, when he wrote his gospel and his epistles.'' The sacred writei'S expressly assert such a divine inspiration, 1 Cor. ii. 10, 12, 13; ni. 21 — 23; Gal. i. 11, 12; Eph. iv. 11, 12; 1 Peter i. 12; 1 John iv. 6. They represent their Lord and Saviour, while he was yet with them, as giving them power to effect miraculous cures and other wonders, in liis name ; and also as promising that, after his departure from them, he would send them the ' Spirit of truth,' John xiv. 26, 27 ; xvi. 7. If the apostles and evangelists did not receive this Spirit, and were not divinely inspired in their preaching and writing-, they furnished their enemies with an argument to prove that Jesus was a deceiver; but their writings show us that Our Lord fulfilled, in the most ample manner, the promises which he had made. Under the influence of this ' Spirit of truth,' their mistakes respecting the nature of our Lord's kingdom were corrected, their timidity was con- verted into a holy boldness, and they displayed, through the whole course of their ministry, a wisdom truly heavenly, a fortitude, patience, meekness, love, and zeal suitable to the cause they advocated, and according with the example of their Lord and Saviour. Collateral proof of the inspiration of the New Testament may be derived from a comparison of these writings with the spurious writings handed down to us under the name of the apostles. Let any man read the gospel of Nicodemus, of the Egyptians, or the remains of that of the Ebeonites, and compare them with those of Matthew, Mark, Luke, and John : and if he pos- sess any judgment, he will not hesitate to conclude that, while the latter possess all the cha- racters of truth, and are worthy of the high claims which they maintain, the former contain ridiculous stories, in language and style below notice. The belief of the first Christians in the divine authority of the scriptures, the regard they paid to them, and the care with which they read and transcribed them, furnish a strong presumptive proof of their genuineness, authenticity, and inspiration.* They found here recorded the facts and doctrines taught them by the apostles and the first Christian preachers ; and thus their faith would be strengthened. On the doctrines taught by our Lord and his apostles, and contained in the writings of the New Testament, the Christian church was founded ; and on the preservation of these, its purity, perpetuity, and safety depended. If our Lord intended that his kingdom should continue among men, that the great purposes of his divine mission, sufferings, and death should be accomplished, it was necessary, either that the power of miracles should be continued to his disciples, or, that they should leave behind them written records of whatever was requisite for faith and practice, and that these records should contain nothing but the truth; or in other words, that they should be sanctioned by divine authority. Such authority was at first admitted, and on the same authority Christians now build their faith and their hopes. 2. The second kind of inspiration is that of suggestion, in which God by his Spirit speaks directly to the mind, making such discoveries as could not otherwise be in any manner known. Thus, if a man was to give a just account of what another did at a distance, at any given moment, it must be evident that this was given to him by an inspiration of sugo-estion." In like manner, if a man declare what will come to pass in any future period, and the event happen accordingly, he must be under the influence of the same kind of inspiration. For instance, should a man inform us that a person of such a name shall exist a hundred or a thousand years hence, that he shall obtain power, and reign over such a kingdom, and van- quish the surrounding nations, and should it happen accordingly, who could doubt but that this had been revealed to him ? In the New Testament we have many instances of this inspiration. Indeed, every prediction of future events, and every revelation of doctrines and truths, which unfold what are the designs of the divine wisdom and mercy, come under this species of inspiration. When the inspired person was to commit such discoveries to writino- that ofsupormtendence was necessary to preserve him from mistake or error. Hence botli kinds were often united.f * I' The a Uachment of the early Christians to the word of God was exceedingly strong, and mamfested itself in various ways according to the circumslanceH and inclinations of different persons. Women wore it hanginhan, an Egyptian idol. These were borne about for protection, as well as to pay homage to. They sometimes wore ear-rin<^s in honour of their idols, Gen. xxxv. 4 ; Hos. ii. 13 ; and crescents, or figures of the moon, Judg. viii. 21 ; Job xxxi 26 ; Is. iii. 18. They cut their hair round for the same purpose, and spoiled their beards and made incisions in their flesh, Levit. xix. 27, 28, xxi ; Dent. xiv. 1 ; Jer. xvi. 6 ; Zech. xiii. 6. All superstitions of this kind were strictly forbidden the Jews ; and they were threatened with sword, famine, pestilence, and captivity, as the consequences of com- plying with such pract'ces. CHAPTER VII. On the Sects among the Jews. 1. The Nazarites seem to claim some notice as i sort of sect among the Jews. There have been in all ages, as well from natural disposition as from the influence of religious prin- ciples, some persons more serious and devoted to God than others. Joseph is called by this term. Gen. xlix. 26, and Dent, xxxiii. 36, which I have rendered after the Septuaginf, ' dis- tinguished.' Some were devoted to Nazaritism all their lives, as Samson. Samuel, and John the Baptist. Two things distinguished them from others ; they drank no wine or other stioiig fermented liquor, and their heads were never shaved, Judg. x. 5 ; 1 Sam. i. 11 ; Luke i. 15. These were not confined to the same strict rules as those who were Nazarites by a vow for a specified period. The Rechabites, the descendants of Jethro, lived in tents, and, like the Naza- rites, abstained from wine. (Comp. 1 Cliron. ii. 55, and Judg. i. 16, with 2 Kings x. 15—23, and Jer. xxxv. 1 — 7. 2. After the captivity, the returned Jews began to speculate on various subjects, and, as a natural result, they differed in opinions and were divided into parties and sects. The first di- vision seems to have been made respecting the authority of the laws of Moses and the prophets. Some maintained that these atone ought to be regarded as the foundation of faith and practice ; while others contended for the traditions or opinions handed down to them as of equal autho- rity. The former were called Karaites or Scripturists, and the latter Rabbinists. The Rab- binists or Traditionists obtained a complete ascendency over them as to numbers, and the greatest part of the Jews are still of this sect. 3. The Pharisees were the Traditionists, and so called from the word D'lfns, separated, denoting that they pretended to a move than ordinary strictness in religion. Acts xxvi. 5. Josephus gives tliis account of them, 'that they valued themselves for their exact conformity to the law, and for their skill in the interpretation of it; and that they excelled all others in ob- serving the customs of the fathers.' This sect existed in the time of the Maccabees, according to the same historian ; and they gradually increased till they became the leading persons in the church and state, as appears fiom the Evangelists. Their distinguishing opinion was, ' their holding the traditions of the elders,' which they maintained had been handed down from Moses, to whom they were given on the mount, and were of equal, if not superior authority to the written law. 4. The doctrinal sentiments of the Pharisees were the following : — 1. They held that all things were decreed, yet in consistency with the freedom of man's will in acting. — 3. They beUeved xxxli IXTRODUCTIOiS]. the doctrine concerning the angels, and the existence of human spirits in a separate state —3. They also admitted the resurrection of the dead, Acts xxiii. 8. These opinions weri rational, and supported by the law and the prophets ; but their radical error was admitting thi traditions as of equal authority with the inspired books. Hence sprung their practical errors 1. They explained away the obvious sense of the divine law. Matt. xv. 3 —6. 3. They attendee to many uncommanded customs ; such as frequently washing their hands, furniture, &c. fast iug twice a week — and, according to the Talmud, whipping themselves, lying upon flints anc thorns, and enduring other mortifications, Mark vii. 1—4; Luke xviii. 12. 3. They made thi whole of religion to consist in rites, and neglected its great principles, and became the mos consummate hypocrites. Compare Matt. vi. 2, 5, 23, &c. They despised all others, expecte( respect from all, and distinguished themselves by broad phylacteries, or scrolls of parchmen with some p-assages of Scripture written on them, and by broad fringes on their garments, Deut vi. 8. .5. The Sadducees are supposed to have derived their name from a person named Zadok oi Jadok, who first taught the errors which distinguished this sect. According to Josephus, thej rejected the traditions of the elders. They denied the resurrection of the body, and the existenc* of the soul after death. They also did not admit the existence of angels, Matt. xxii. 23; Act; xxiii. 8. They are said to have denied all divine decrees ; and to have attributed such powei to the human will as to make man the disposer not only of his moral actions but of his tem- poral condition. They were generally the rich who were of this sect; and they may justly be regarded as the materialists, free-thinkers, and infidels of the day. 6. The Samaritans, as inhabiting a part of the country of Judea, and receiving the five >)noks of Moses, may be considered as a sect among that people. Their origin is given us, £ Kings xvii. 24, &c. On the reform effected by Nehemiah, Josephus informs us that a son o; Jehoiada, the high-priest, who contrary to the law had married a daughter of Sanballat being unwilling to quit his wife, fled to Samaria, and many others with him. Sanballat was then governor of Samaria, and afforded them protection. In the time of Alexander, the Sa- maritans obtained leave to build a temple on Mount Gerizim, like that of Jerusalem, where the same form of worship obtained. This became a source of the bitterest enmity between their and the Jews, John iv. 9 ; Luke ix. 52. They rejected the writings of the prophets. 7. Josephus and Philo mention a numerous sect called Essenes. They lived together, anc were a kind of Jewish monks. By abstraction they pretended to understand spiritual things better than others. Some think that the apostle alludes to their opinions in Coloss. ii. 18, 23 The Herodians are mentioned. Matt. xxii. 16, 17; Mark iii. 6, and viii. 15. They are thoughi to have been rather a political than a religious sect, agreeing with Herod that it was lawful tc obey the Romans, and, in some things, conform to them. An opposite political faction is thai mentioned in Acts v. 37, called Gaulonites. 8. The Scribes, so often mentioned in both Testaments, were not a sect, but so called from their office as writers, secretaries, or teachers. They wei e of two sorts ; some employed in civi affair.s, and others in what respected religion. The former were of different ranks. Hencf Seraiah, in the reign of David, 2 Sam. viii. 17, Shebna, in that of Hezekiah, 2 Kings xviii. 18 are mentioned among the chief officers. Hence the scribe of the host, 2 Kings xxv. 19 Others were in inferior offices, 2 Chron. xxxiv. 13. The scribes employed in reference to reli gion expounded the law and taught the people They are styled ' doctors of the law,' Luke V. 17, and in the 21st verse they are called ' scribes.' They are also called ' lawyers.' Compart Matt. xxii. 35, with Mark xii. 28. They were generally of the sect of the Pharisees, and hence they are joined together. They taught the people, as we may infer from Mark i. 22. Thej had great power, and some of them were members of the Jewish sanhedrim. Matt. xx. 18 Some of them might be of the Levitical tribe ; but it appears from the Gospel that any persor of knowledge might teach the people, or expound the law and the prophets in their synan-on-ues 9. The Ptiblicam were persons appointed to collect the taxes imposed by the Romansf Some of them were receivers-general for a large district, and inferiors of this order paid to then what they collected. Zaccheus appears to be one of the chief publicans or receivers, Luke xix. 9. Matthew was one who sat at the receipt of custom, where the tax on goods im'portec or exported was paid ; for this was one source of the revenue : a second was a tax on cattle fed on lands which were considered as belonging to the Roman state ; and a Ihifd was a taj on corn, amounting to one-tenth. These taxes the apostle calls ' custom or tribute ;' the formei seems to denote all imposts on merchandise, and the latter a tax on persons or estates. The publicans were generally rapacious and oppressive ; and hence they are classed with sinners They were particularly odious to the Jews, as reminding them of their subjugated state, anc obliging them, according to their opinion, to act contrary to the precepts of "their law Deut svii. 15. ' XXXlll TABLE OF MEASURES, WEIGHTS AND MONEY, AND OF TIME, MENTIONED IN THE HOLY SCRIPTURES. Measures of Length. A fingei'-breadth, about A hand-breadth, rather more than A span, or half cubit, about . A cubit, the length of a full sized man's arm, from the elbow to the extremity of the middle finger . Feel. Inches. N. B. Some compute the cubit to be . .19 And others only . 1 .'5 The computation here selected is, probably, rather too Ia?-ge. There seems no .suffi- cient ground in scripture, for supposing different kinds of cubits ; the only tests, which appear lo imply this, being capable of another interpretation. (Nole, Ezekiel xl. 5; xliii. 13. A fathom, 4 cubits Ezekiel's Reed, by some computed to be . A stadium, or furlong, 400 cubits . A mile, 10 furlongs, being about one-fifth longer than an English mile . .... Js. Fl. In. Of 3^ 10 1 2 8 3 223 0^ 1 1 3 1 oi 7 5 2 2 Oi 1 2,220 6 8 Measures of capacity, for Corn or Liqtiic Wine Gal. Qta, The Log Jj of an Ephah The Cab .j^ of an Ephah The Omer .^ of an Ephah (about) . The Hin J of an Ephah (about) The Ephah, or Bath, or Batus, Luhc xvi. 6, (about) . ... The Chomer, or Homer, 10 Ephahs (This should carefully be distin- guished from the Omer, which is only a hundredth part of it.) Some think the Kor, or Kc^ei, Luke xvi. 1, to be the same as the Chomer; but this is not fully agreed otl. The firkin, as mentioned John ii. 6, is differently computed. Some think it contained The measure, or Choenix, mentioned Rev. vi. 6, seems to have been the daily allowance made of corn to a slave, perhaps rather more than That mentioned 2 Kings vii. 1, is supposed to have contained about 3 li 1 2 A Table of Weights and Money. BY TROY WEIGHT. ^^' °^" ^''^" Tlie Gerah ' of a Shekel . The Bekah J of a Shekel . 5 The Shekel . . . 10 The Maneh, 60 Shekels . 2 6 The Talent, 3000 Shekels . 125 N. B. Some make the Shekel, according to which all other weights are computed, rather 'ess than in this table ; and others Mther more. , GrB 12 Money in. Value. This is a subject of a very difficult nature • foi money is mere relative property ; and its value consists in the quantity of things useful to life which it will purchase. Now it is certain, that the same weight, either of brass, silver, or gold, will at one titne, and in one place, purchase far more of these things, than in another time and place : and probably, an ounce of silver, in any of the times of which the scripture treats, would purchase as much as three, or four, or five ounces now would. All therefore that can be attempted on this head, is to show tlie relative value of the money mentioned in scripture, as computed in the money of this age and nation. An ounce of silver is generally, I be- lieve, coined into something more than five shil- lings : but as minute exactness is not the object in this place, the computation will be made at that price. The Drachma .... The Beka, or Didrachma The Shekel, or Stater The Maneh, or pound The Talent .... A Talent of gold, (at 16 of silver to one of gold) .... N. B. Some learned men compute each of these lower, and some higher. But this appears lo be about the mean between discordant opinions. Roman Money mentioned in the New Testament. £. s. d. n 1 3 2 6 7 10 375 6000 A Mite (AsiTTsv) A Farthing {'s.B^m'rtii) (about) A Penny, or Denarius A Pound, Mina £. 3 rf. far Oa if 7 Oi 6 A Table of Time, Learned men state the names of the months, and their relation to the months into which we divide the year, as follows ; but all the names mentioned, are not found in scripture. Of those which are, a reference to some text, in which it is named, will be annexed. 1 Nisan, {Neh. ii. 1.) or Abib {Ex. xiii. 4.) March, April. 2 Yif, (1 Kings vi. 2.) or Jyar 3 Sivan, (Esih. viii. 9,) . 4 Tamuz, or Thamuz 5 Ab . 6 Elul, (Neh.\i. 15.) 7 Ethanim, (1 Kings viii, Tifri 8 Bui, (1 Kings vi. 38.) or cheswan 9 Cisleu, or, Chisleu, {Neh 10 Taheih, (Esth. ii. 16.) . April, May. May, June. . June, July. . July, August, f August, ■ I September. 2.) orj September, . lOctober. Mai- 1 October, . (November. jNovembei-, '■ ■* (December. I December, ■ (January MEASURE OV TIME.— STA.TES AND OFFICES. a Shebai-, or Sebat, (Zech. i. 7.) .{F^b^,"i7. / February, •ir ■ 12Adar,(£^ravi. 15.) . .<^^^^.^^ 13 Ve adar, or the second Adar. This last month was added, or intercalated, from time to time, when the twelve lunar months, falling considerably short of a solar year, intro- duced sucb an irregularity m the seasons as was inconsistent with the observance of the sacred fes- tivals at the proper time. This month being on those occasions added, between the end of Adar the twelfth month, and the beginning of Nisan the first month, brought back the computation of the year to some degree of regularity. It answered the purpose, in some measure, which the 29th of February every fourth year, does in our calendar : viz. to preserve a courcidence between the twelve months which constitute the year, and the actual yearly revolution of the earth round the sun. But the intercalated month by no means settled the calculations of the Israelites, in that degree of ex- actness to which astronomers have at present reduced it. The months of Israel as here stated are supposed to answer each to the closing half of the former and the first part of the latter of our months, and especially the absolute necessity which there was for them, must considerably de- duct from accuracy in all these calculations. They are, however, sufficiently exact for all useful pui'poses. The days of the week were numbered by the Israelites in their order, the first, the second, &c. ; the seventh, or last day of the week, being the sabbath ; but it does not appear that they had any names affixed to them. Their days were generally reckoned from sun- set to sun-set, according to the original arrange- ment ; ' The evening and the morning were the first day.' Both the night, from sun-set to sunrise, and the day, from sun-rise to sun-set, were divided into twelve hours ; which must have been unequal in their length at different seasons of the year. It should, however, be remembered, that the Land of Promise being situated much nearer the Equa- tor, the difference in the length of the days in summer and winter, and of the nights, during winter, in proportion to the days, was far less than in this country. Some, however, think, with much probabihty, that the division of time into hours was introduced by the Romans. The word hour, as used in some places of the Old Testament, does not seem to denote a measure of time; but merely the coincidence of events. The night likewise, from sun-set to sun-rise, was, among the Israelites, divided into four watches. Supposing the sun to set at six o'clocl4, according to our computation, — the first watch reached from 6 to 9 ; the second, from 9 to 12 ; the third, from 12 to 3 ; and the fourth, from 3 to C, or sun-rising. A TABLE OF THE STATES, OFFICES, AND DESCRIPTIONS OP MEN. Apostles. Persons selected by Jesus Christ to be witnesses of his life, death, and especially of his resurrection, to mankind ; the repositories of his holy doctrine, by whom it was to be commu- nicated to the nations through their preaching artd writings ; so that to the end of the world their writings are to be appealed to, as the standard of truth and duty. They were twelve in number ; and on the apostacy of Judas, Matthias was se- lected to fill up his place. Matt. x. 2 — 4 ; Acts i. 15—26. Bishop. The same persons are called elders, bishops, and pastors ; but as there were several in the larger Christian societies, order in the afiairs of the church required that one should become the president or chairman ,- and the person of the greatest inlluence, whether arising from his age, experience, or talents, would naturally be ap- pointed to this office. As the church increased in numbers and wealth, this president or chairman assumed the title of bishop, while his co-partners were called elders or presbyters ; and from this humble beginning arose Episcopacy in one church, which extended its claims over neighbourino- churches, then over provinces, until at length it reached its zenith in the spiritual monarchy of the pope. Centurion. An officer in the Roman army commanding one hundred men. Deacons. Persons appointed by the church under the counsel and direction of the apostles, to take care of the poor, and the secular concerns of the churches; from whom, however, it seems evident that elders and evangelists were chosen and sent forth. Evangelists. For many ages this word has been appropriated to denote the writers of the four nar- ratives which have been transmitted to us as of divme authority, concerning the miracles life doctrine, death, and resurrection of our Saviour •' but m the New Testament it signifies preachers of the gospel ; yet with a special reference to cer- tain persons who, under the authority and bv the direction of the apostles, were employed to regu- late and establish the churches which they had planted, or to plant new ones. They seem to be distinguished irom stated pastors or bishops, as modern missionaries are from resident ministers. £We,-.9 Used for persons advanced in years; but most frequently means the Jewish magistrates and IZ-lbe ' '°™f ^ "' "'"'''' '^^"^'i S-nhedrim and after the gospel was promulgated, it means the stated and ordinary j.astors of the church Eptcureans, A sect of heatheir philosophers. STATES, OFFICES, AND DESCRIPTIONS OP MEN. who ascribed all things and evonts to chance ; and who accounted pleasure the chief good. Hebrew, One lineally descended from Abra- ham ; and not one who had been proselyted, or \> liose ancestors had been proselyted. Herodians. Persons who paid their court to Herod, and, like him, confoi-med in many things to the Roman customs. They are supposed to have been Sadducees. Israelites. This is the proper name of the whole nation, as descended from Jacob or Israel ; but became appropriate to the ten tribes after then- revolt from the house of David. Jews. The descendants of Judah, with the Le- vites, Benjarninites, and others, who joined them- selves to Judah, and adhered to the house of David after the revolt of the ten tribes. After the Babylonish captivity, the term is applied to all the people who returned, and is now used to de- note any Israelite, from whatever tribe he may have descended. Kings. These were not appointed at first, but God himself was considered as the king of Israel. The people desiring to be like the Burrounding nations, a king was granted to them, Saul, a Ben- jaminite. For his disobedience to the divine will, he was rejected, and David chosen, in whose family the crown became hereditary, and conti- nued, in respect to his own tribe, at least until the captivity. Lmites. The descendants of Levi, by Gershon, Kohath, and Merari, who were not of the race of Aaron ; but in many respects they were servants to the priests, though some of them were teachers and rulers in Israel. Nazarene. A name at first given to Christ, afterwards to his followers, and then to an here- tical sect. Nethinims. Servants to the priests and Levites, for the meaner and more laborious offices, being the descendants of the Gibeonites ; and of others, who were devoted voluntarily to these services. Nicolaitans. A corrupt sect of professing Chris- tians, resembling, in their opinions and practices, the wicked Antinomians of modern times. Patriarchs. Fathers and heads of families, who eventually became great and renowned in Israel ; as the twelve sons of Jacob. The term also de- notes the ancient worthies of the church, as Noah, Abraham, &c. Pharisees. Separatists, who pretended to more than ordinary strictness in the externals of reli- gion ; and observed the traditions of the elders. See Introduction. Priest, High. The priest of the race of Aaron, who was allowed to enter into the most holy place once in the year ; and was constituted chief ruler of the Jewish church. In his office he was a special type of Christ. Priest, The second. He, as is generally sup- posed, who was appointed to officiate, in case the XXXV high priest was by any circumstance unquali- fied. Priests, Chief. The heads, or principal persons of the twenty-four courses, into which the sons of Aaron were divided by David, that they might minister by rotation. Prophets. These were anciently called seers. They were extraordinary ministers of religion, whom God raised up to reform the church of Israel, to predict future events, and make known the divine will to mankind ; especially to foretel the coming of the Messiah, his sufferings, and the glory that should follow. Prophets, Sons of the. Persons educated in the schools of the prophets, from the days of Samuel, who instituted them ; from whom God frequently called men to the prophetic office : and who on many occasions were extraordinary teachers of religion, when the priests and Levites neglected their duty. Proselyte. A person from another nation, who was incorporated into the church of Israel, by re- ceiving circumcision, and becoming obedient to the law of Moses. Learned men mention various kinds of proselytes, but the scripture does not. Publicans, Tax-gatherers under the Romans. The principal publicans farmed large districts at an annual rent, and were aided by the Roman armies in obtaining their demands ; and the infe- rior publicans were servants to them. Babbies, Doctors, Lawyers. Scribes, who had attained to certain degrees of eminenoy and repu- tation in their profession, and who were distin- guished in a similar manner to that of learned men, who are honoured with degrees by modern universities. Sadducees. A sect among the Jews, who at first adhered to the law of Moses, in opposition to the traditions of the elders, but by degrees degene- rated, and became nearly infidels, denying the existence of angels and spirits, and the resurrec- tion of the dead. Samaritans. The descendants of those nations whom the kings of Assyria established in the country, from which they took away the ten tribes of Israel ; and with whom were united some Jews and priests, who apostatized from the purity of their laws and religion. This produced the greatest enmity between them and the Jews, so that in the mouth of a Jew, a Samaritan was a most odious name. Scribes. Learned men among the Jews, whose professed object was to explain and enforce the law of God, from the days of Ezra to those of our Lord. Under the kings' of Israel and Judah, the word scribe means seaetary, i. e. to the king. Tetrarchs. Persons, each of whom were appointed by the Romans to govern a fourth part of the kingdom of Herod the Great. Tershatha. The governor of tlie Jews, appointed by the Persian kings after the captivity c 2 SYMBOLS USED IN THIS WORK. The symbol a denotes an addition to the received text, and refers to a similar letter in the notes, showing the authority or authorities for such addition. The symbol o denotes a word or words to be omitted. The symbol v denotes a various reading, either admitted into the text or referred to The svmDol / denotes a transposition of a word or words, and sometimes of verses. The symbol " shows where the addition, variation, or transposition closes. ABBREVIATIONS. Aq. A Greek version by Aquila. Ar. The Arabic of the Polyglot. Ar. Erpen. One published by £r;)«n!as. Chald. The Chaldee version of Onkelas, Heb. The common Hebrew Text. MS. MSS. A manuscript or manuscripts, in Kennicot and De Rossi, Sam. The Samaritan copy of the Pentateucli. Sept. The Greek version of the Seventy, of which we have two copies, Sept. Vat, of Roman ; and Sept, Alex, or Alexandrian. Syr. The ancient Syriac of the Polyglot. Targ. Jonathan's Chaldee paraphrases. Theo. and Sym. Fragments of two Greek versions, by Theodotion and Stimmachut. Vulg. The Latin version, called the Vulgate. GENESIS. INTRODUCTION. The Holy Scriptnrea collectively are called the BrBLE, or the Book, byway of distinction and pre-eminence from the Greek BIBAOS. The first five books are called the Pentateuch, from two Greek words expressive of their number and are generally ascribed to Moses as their author. The first of these is called Genesis, from a Greek word which denotes generation ; and was so called, because it relates the generation or production of the heavens and the earth of man, and the various generations of mankind from Adam to the flood, and from the flood to the descent of Jacob into Egypt. . This is undoubtedly the oldest historical book extant in the world ; and the events it relates are of the greatest import- ance to mankind. By giving us the history of the creation, by one infinitely wise and powerful God, Moses lays the foundation of religion and morals, and shows the folly of idolatry. From the defection and sin of Adam, and the promise of a Redeemer, he leads us to the source of our depravity, and the foundation of our hopes. Though this book was designed for the instruction of mankind at large, it was more especially written for the advantage of tne Jews. Hence we have the call of Abraham, the covenant made with him, the glorious promises made to him, and the most circumstan- tial history of his life ; which could not fail both to instruct and gratify his descendants. The promises made to Jacob and the subsequent events of his life, with the interesting narrative of Joseph, are closely connected with the deliverance' from Egy^t and the giving of the law. This history begins, according to Usher, 4004 years before Christ, and comprises a period oi about 2365 years. CHAPTER I. An account of the six day^ creation^ 1 In the beginning God created the heavens 3 and the earth. And the earth was desolate and waste ; darkness also was upon the face of the deep, and the Spirit of God agitated 3 the surface of the waters. And God said, Let there be light ; and there was light. 4 And God saw that the light was good ; and God distinguished the light from the dark- 5 ness ; And God called the light Day, and the darkness he called Night. And the evening had been, and the morn- NOTES. Chap. I. 1. The sacred author takes for granted the being of God. He at once introduces him as tnp almighty Creator of all things ; and leaves his readers to judge of his nature and perfections from the works of his hands. In the beginning'] The sense of this passage, in con- nexion with what follows, obviously is, 'That God at first produced by his power the matter of the heavens and the earth, and that he gradually formed this matter into all that variety of animate and inanimate objects, of which the whole system of nature consists,' As our language admits the plural, heavens, as well as heaven, I have uniformly adopted it as expressing both the sense and idiom of the original. 2. And the earth was desolate and waste] The earth when first produced was, most probably, chiefly sur- rounded with water, and consequently unfit for animal or vegetable life ; it was wholly desolate, which Moses forcibly expresses, by the inm inn Compare Jerem. iv. 23. And the Spirit of God] The words D'nSx ml may be idiomatical, and mean a strong wind, as they do Ps. civ. 7 ; cxlvii. 18 ; Is. xl. 7. In the Family Bible this sense wa^ given for reasons stated ; but if we consider the sacred writer intended to inform us that the material universe was then put in motion, and that our globe began to revolve on its axis, in consequence of which the waters were agitated, as they are to this day, the common version may be admitted. Motion through the whole system could only be produced by divine or creating agency. 4. And God distinguished] God at first doubtless dis- tinguished them, as they are distinguished still, by the rota- tory motion of tlie earth. Light was first formed, and being collected in the atmosphere, served the purposes of the ing had been, one day ; And God said, Let there be an expanse amidst the waters, and let it separate waters from waters ; * and so it was. For God made the expanse, and separated the waters which were below the expanse, from the waters which were above the expanse ; And God called the expanse, Heavens ; ''and God saw that this was good." And the evening had been, and the morn- ing had been, a second day ; And God said, Let the waters below the heavens be col- lected into one place, that the dry land may appear ; and so it was. "For the waters heavenly luminaries during the three first days. On the fourth day this element was connected with the globe of the sun, which, according to some of our wisest astronomer.' forms the atmosphere of that planet. 5. And the evening had been'\ It is clearly the design of the author, in this passage, to mform his readers that the first day began with the production of light, and ended when the evening had been ; and when the morning had been, one day, a second day commenced ; so that we are to understand each day mentioned as past, and the next as properly the day on which what follows was done. Thus one day was past when God said, ' Let there be an expanse,' &c. 6. An expanse] Most modern versions have adopted this term in preference to the firmamentum of the Vulgate, which our translators followed. The expanse is called the 'heavens,' which in scripture has three different accepta- tions. It denotes the air around us, where the birds fly, and the clouds are formed. 2. The whole visible sky, including the sun, moon, and stars. 3. The invisible resi- dence of God, called by the apostle the third heavens, 2. Cor. xii. 2. It is in the first acceptation the word is used here. (0 Sept. from ver. 7. 8. (a) And God saw that] The Sept. has here preserved the integrity of the text ; for after no other operation are these words wanting; and the want of them here destroys that harmony of composition, which the author so evidently intended. So also in the next verse, after, and so it was, we expect it to follow, as in other instances ; For the waters, 8fc. which the Sept. retains. 9. The waters below the heavens, which as yet covered the globe, must have exceeded those separated by the expanse. For these receptacles are provided in the globe itself; and to these they gradually subside. Ps. civ. II Luminaries formed. below the expanse were collected into their 10 places, and the dry land appeared." And God called the dryland Earth ; and the col- lection of waters he called Seas ; and God saw that this also was good. 11 And God said, Let the earth bring forth grass, the seed-bearing herbs 'according to their kinds," and the fruit-bearing trees, whose seed is in them, according to their 12 kinds, upon the earth ; and so it was. For the earth brought forth grass, the seed-bear- ing herbs, according to their kinds, and the fruit-bearing trees, whose seed was in them, according to their kinds ; and God saw that this also was good. 13 And the evening had been, and the morn- 14 ing had been, a third day ; And God said, Let there be luminaries in the expanse of the heavens "to give light upon the earth," and to distinguish the day from the night : 1 5 And let them be for signs of stated times, and of weeks and of years ; and so it was. 16 For God made the two great luminaries, the greater luminary for the regulation of the day, and the less for the regulation of the 17 night, together with the stars. And God set them in the expanse of the heavens to 18 give light upon the earth. And to regulate the day and the night, and to distinguish the light from the darkness ; and God saw that this also was good. 19 And the evening had been, and the 20 morning had been, a fourth day ; And God said, Let the waters abound with living rep- tiles ; and let flying fowl fly over the earth, through the wide expanse of the heavens ; 21 "and so it was." For God created the great sea-monsters, and all the living reptiles with which the waters abound, according to their kinds ; and all the winged fowl according to their kinds ; and God saw that this also was GENESIS I good, Man created. And God blessed them, saying, Be 22 fruitfiil and multiply, and fill the waters of the seas, and let fowl multiply upon the earth. And the evening had been, and the morn- 23 ing had been, a fifth day ; And God said, 24 Let the earth bring forth animals according to their kinds ; and so it was. For God 25 made the wild-beasts according to their kinds, and the cattle according to their kinds, and every ground-reptile according to its kind ; and God saw that this also was good. And God said, Let us make man in our 26 own image, according to our own likeness ; that they may have dominion over the fishes of the sea and over the fowls of the air, and over the cattle, and over the ."wild-beasts," and over every reptile that creepeth upon the earth. So God created man in his own 27 image ; in the image of God he created him ; male and female he created them. And God blessed them, saying. Be fruitful, 28 and multiply, and fill the earth, and subdue it ; have dominion also over the fishes of the sea, and over the fowls of the air, and over the cattle and the wild-beasts, and over every reptile that creepeth upon the earth. And God said, Behold, I give you every 29 seed-bearing herb which is on the face of the whole earth, and eveiy tree, in which is a seed-bearing fruit ; it shall be food for you, And for all the beasts of the earth, and for 30 all the fowls of the air, and for every reptile upon the earth, in which is the breath of life ; even every green herb for food ; and so it was. And God saw every thing that 31 he had made, and behold it was very good. And the evening had been, and the morn- 1 ing had been, a sixth day ; and the heavens, and the earth, and all their hosts, were finished. For on 'the sixth" day God finished i his work which he had purposed to do ; and U. Grass and herbs] Compare Deut. xxxii. 2, and 2 Kings xix. 26. In this verse, the productions of the earth are divided into three classes. 1. The grass, which clothes the earth. 2. Herbs, esculents of all Kinds, and flowers, are included; and, 3. Trees, of every size and species. (a) Sept. For the text followed, see note Hebrew Bible. (Sam. Sept. 1 MS.) 14, 15. That office, which the light created on the first day had hitherto discharged, is henceforward to be dis- charged by the sun, moon, and stars. These are to be signs of stated times, weeks, and years, chap. xxiv. 55. On the first day God created light, TIN ; but on this he created lumina- ries, rrmxa ; which implies a luminous body, a body to which light is attached, or which has the power of ex- citing it. 20. Living reptiles'] So the Latin translators render reptilia aniniantia. By these are meant all sorts of reptiles, which creep in the water, in opposition to such as creep on the earth, called ground-reptiles, ver. 25. (a) Sept. 21. Great sea-nufnsters] All the larger kinds of fishes are intended, but the word cannot denote the whale kind only. It is supposed often to denote the crocodile and other amphibious creatures. 25. The wild beasts] When VIKn n-n, the beast of the earth, is joined with nDn:i, cattle, it denotes wild-beasts. The animals of the earth, like the vegetables, are divided into three classes : 1 . Wild-beasts ; such as roam in the 2 forests. 2. Cattle ; by which all domestic animals seem ti be meant : and, 3. All sorts of less animals which creep oi the ground. 26. Let lis mate man] This mode of speaking certainl; indicates that the author conceived the formation of man ti be a work of peculiar importance and interest; so that j heavenly council is called, and this chief of the divine works as it regards the earth, is at length brought into existence The Father addresses the Son by whom all things, &c. Coloss i. 16. (a) The wild-beasts, Syr. and in ver. 28. Several o the versions support what is added. In our own liienest and according to] As this mode of speaking occurs chap v. 3, where it denotes an exact resemblance, not only ii nature, but, as I conceive, in moral qualities, it must have similar sense here. The divine image and likeness, ther means the spiritual nature of the human mind, with it endowments of understanding, judgment, and reason ; m its moral qualities of purity, righteousness, &c. 28. And subdue it] Subduing means such a power ove it as a master has over his servant. Chap. II. 1 — 6. I entirely agree with some late critic that these verses belong to the preceding chapter, and shoul not have been separated from it. 2. On the sixth dau] So both the Samar. and Sep read ; and the sense of the passage requires this readin| Compare Exod. xx. 11. See note to Hebrew Bible on th com. The first sabbath. on the seventh day rested from doing any 3 of his worlis. And God blessed the seventh day and made it holy ; because on it he rested from all his works which he had pur- posed to do. 4 This is the origin of the heavens and the earth when they were created ; at what time God Jehovah made the earth and the 5 heavens. Then did not any plant of the field exist on the earth, nor could any herb of the field grow ; for God Jehovah had not caused it to rain upon the earth, nor was 6 there a man to till the ground ; Nor had a mist risen out of the earth, and watered the whole face of the ground. CHAPTER II. B. C. 4004. A more particular account of the creation of man; the garden of Eden described ; appropriate names given to alt kinds of animals; woman formedf and mar- riage instituted. 7 When God Jehovah formed man out of the dust of the ground, he breathed into his nostrils the breath of life; and man 8 became a living person. And God Jehovah, having planted a garden eastward in Eden, there put the man whom he had formed. 9 For out of that ground had God Jehovah made to grow every tree that is pleasant to behold, or suitable for food ; and, in the midst of the garden, the tree of life, and the tree of the knowledge of good and 10 EVIL. And there issued a stream out of Eden to water the garden ; and thence it was parted, and became four principal rivers. 11 The name of the first is Pison; which GENESIS II. Woman formed. boundeth the whole land of Havilah, where gold is found ; And the gold of that land 13 is good : there also are found pearls and onyx stones. And the name of the second 13 river is Gihon ; which boundeth the whole land of Cush. And the name of the third 14 river is Hiddekel ; which runneth east of As- syria : and the fourth river is the Euphrates. And God Jehovah took the man, [Adam] 15 and put him into the garden of Eden, to cultivate and to keep it. And God Jeho- 16 vah commanded Adam, saying. Of every other tree of the garden thou mayest freely eat ; But of the tree of the knowledge of 17 good and evil, thou shalt not eat ; for at whatever time thou eatest, thou shalt surely die. And God Jehovah said. It is not good 19 that Adam should be alone ; I will make for him a suitable help-mate. For, although 19 God Jehovah had f6rmed, out of the ground, every beast of the field, and every fowl of the air ; and had brought them to Adam to see how he would call them ; (that what- ever Adam should call any animal, might be its name ;) And although Adam bad 20 given names to the cattle, and to all the fowls of the air, and to all the beasts of the field ; yet for Adam there had not been found a suitable help-mate. God Jehovah 21 therefore caused a heavy sleep to fall upon Adam ; and while he slept, took one of his ribs, and closed up the place with flesh ; And the rib, which God Jehovah had taken 22 out of Adam, he formed into a woman ; and 3. And God blessed the'] What is meant by blessing the seventh day, is explained by the next term, hath made it holy, or set it apart as sacred in memory oi the creation ; as a day in which he is to be blessed and praised as the author of all being and the source of all happiness. As Adam and Eve were created towards the close of the ' sixth day,' their first whole day was the sabbath. 4. litis is ike 07'igin of the heavens and] Some render, 'this is the account,' &c. chap. vi. 9, and xi. 27; but as generation is the origin of the creature generated, this sense IS as much implied in the term as the other. 5,6. Then did not any plant] This refers to the state of the earth as described chap. i. 9, 10, when the seas and land were not separated, and before those operations by which the earth was prepared as the abode of animals and men. Nor could] At the time to which the writer refers, as the earth it^lf was not prepared to produce vegetables, so the two great means, the showers and dews of heaven and the labour of man, were wanting. 7. Formed man out'] He had stated particularly how man was formed as to his natural and moral qualities ; he now describes of what matter his body was made, and whence came his noble intellectual powers. Living person] This is doubtless the import here and in other instances of n-n MJ ; and it is well known that IfSJ, not only denotes soul, but occurs frequently in the sense of person, and is often used instead of the reciprocal pronoun. He breathed'^ Compare Eccl. 3. 21. 8. After having given a particular account of the formation ot man Moses next describes the plajce provided for his residence. This was in the east, in a part of the district called Eden, in a garden planted by the Creator, and fur- nished with every desirable production. In the midst of tlie garden were two trees of a peculiar species ; one called the tree of life, most probably, because it was appointed to 3 be a natural mean of preserving man's life, and a divine pledge of its continuance ; the other called the tree of the knowledge of good and evil ; because made the test of man's obedience, and by eating of which, and transgressing the divine command, he would experimentally know the differ- ence between good and evil botn moral and natural. 10 — 14. The situation of Paradise is described with such geographical precision, that one would suppose it would be easily ascertained ; yet on no subject are opinions more at variance. It has been placed in almost every part of the globe. Reland, one of the best scripture-geograi)hers, places it in Armenia, where issue the heads of the rivers Tigris and Eu]ohrates. This has been adopted as the most pro- bable opmion by many late writers. Major Wilford, in the Asiatic Researches, has advanced and supported with much learning, another opinion; 'that the real situation of Pa- radise was in that mountainous tract, which extends from Candahar to the Ganges. In this district,' says he ' we find such a spot as answers minutely to the Mosaic description, a circumstance not to be met with any where else on the surface of the globe. A small brook winds through the district of Bamiyan, and falling into a small lake, divides itself into four heads, forming so many navigable rivers.' That somewhere in tlie east this delightful garden was situ- ated, is unquestionable. In this garden, man, when formed, was placed, to cultivate and keep it. 18 — 20. It is not good Adam {or man) should be alone] God had formed Adam a sociable being ; and it was not fit, or becoming his nature, or suitable to the purposes and designs of his Creator, that he should be without a suitable companion. 21 — 24. For God Jehovah] On presenting Adam with his lovely help-mate, God must have informed him how she had been made ; and the reflections which follow, show the moral purposes God had in view. One flesh] or one person. B 2 I'he serpent deeeiveth Eve. 23 he brought her to Adam. And Adam said, This is now bone of my bone, and flesh of my flesh : Woman shall she be called ; be- cause out of man she hath been taken. 24 Therefore, said Jehovah, shall a man leave his father and his mother, and cleave to his wife ; and they two shall be one flesh. CHAPTER III. B. C. 4004. The hiitory of the fall; sentence on the serpent, and the promise of a Saviour ; the punishment of man, and his expulsion from the garden of Eden, 25 Although Adam and his wife were both naked, yet they were not ashamed. 1 Now the serpent was more subtle than any of the animals of the field, which God Jehovah had made ; and he said to the woman, Hath God indeed said, Ye shall 2 not eat of every tree of the garden? And the woman said to the serpent, Of the fruit of ^all" the other trees of the garden we may 3 eat ; But of the fruit of "that" tree which is in the midst of the garden, God hath said. Ye shall not eat of it ; nor shall ye touch 4 it ; else ve shall die. And the serpent said to the woman. Assuredly ye shall not die. 5 Yea, God knoweth that whenever ye eat of GENESIS III. Man's shameful fall. it, your eyes will be opened, and ye will be- come as gods, knowing good and evil. And 6 when the woman saw that the tree was suit- able for food, and that it was pleasing to the eyes ; also a tree to be desired as giving knowledge, she took of its fruit and ate, and gave of it also to her husband with her ; and 'he ate." And the eyes of both were opened, 7 and they knew that they were naked ; and they sewed together fig-tree leaves, and made themselves waist-girdles. And they heard the voice of God Jehovah 8 resounding in the garden, in the cool of the day ; and Adam and his wife hid themselves from the presence of God Jehovah amidst the trees of the garden. But God Jehovah 9 called to Adam, and said to him. Where art thou ? And he said, I heard thy voice in the 10 garden, and I was afraid, because I was naked; and I hid myself. And who, said 11 he, told thee that thou wast naked ? Hast thou eaten of that tree, of which I com- manded thee not to eat ? And Adam said, 12 The woman whom thou hast given me for a companion, gave me of that tree, and I ate. And God Jehovah said to the woman, 1 3 They shall be esteemed by themselves and by others, and be as entirely and inseparably united, and shall have as in- timate communion, as if they were one person, one soul and body. So Poole explains. Chap. III. The hiatory of the falt\ The observation is not more common than just, that the holy scriptures are their own best interpreter. What is obscure in one part, is frequently explained in another j so that by comparing different passages the attentive reader will find sufficient light to direct him in his inquiries, and to solve his diffi- culties. On the history contained in this chapter, much has been written ; and different hypotheses have been assumed for the purpose of explaining it. Without discussing the merit of these, I also will state my opinion. 1. Who or what are we to understand by the tempter ? Our Lord, I conceive, has answered this question, by a direct reference to this history, John viii. 44; 'Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own : for he is a liar, and the father of it.' The tempter in his discourse with Eve * abode not in the truth,' but boldly contradicted what Jehovah had said, ' Assuredly ye shall not die.' Thus he was ' a liar and the father of it.' And by the success of the temptation, he became a murderer: He was a murderer from the begin- ning.' The ' beginning' nere most naturally refers to the transactions recorded in this chapter. Admitting the autho- rity of our Lord, the principal agent in the temptation of our first parents was tne devil or Satan. Compare 1 John iii.8. 2. Why is he called ifnj, the serpent? Did he appear in the likeness, or did he animate the body of a serpent, and make use of its organs ? The most common opinion i.s, that Satan animated the body of a real serpent. The original word unquestionably signifies a serpent, and is so rend°ered by all the ancient translators. It must notwithstanding be admitted, that the word is ambiguous, and may denote one who uses serpentine arts, in order to beguile and deceive. Thus the word <^-\w, Seraph, denotes a species of serpents and an order of angels, bemg both so denominated from the splendour of their appearance. Thus the tempter might be called serpent, not because he appeared in the form or animated the body of a serpent, but because he had imitated the subtilty of that creature, in alluring and deceiving the Voman. For a similar reason our Lord called Herod ' a fox.' Hence I conceive the first verse of this chapter is the remark of the historian, and contains the reason why the tempter was called, ' the serpent.' I would thus paraphrase it. ' Now the na'.ural serpent was the most subtle of any of the beasts of the field which Jehovah God had made.* And he, to whom the woman gave this name, said, &c. Hence the sentence pronounced on the tempter is in language literally applicable to the natural serpent. ' As this animal is considered degraded because he crawls on his belly, and licks up dust together with his food, so shall the tempter be degraded; as tne natural serpent when crushed on the head, perisheth; so the spiritual serpent shall be crushed and punished.' There is nothing unusual in this kind of play on the literal and figurative sense of a word. It is often found in the scriptures, and indeed abounds among the oriental writers in general, (a) All, Sept. Syr. 3. Admitting that the tempter was Satan, and that he did not appear in the form, nor animated the body of a serpent, it may be said in what form did he appear ? As the holy scriptures are silent on this subject, nothing can positively be asserted. But if Satan sometimes ' transforms himself into an angel of light,' why might he not be suf- fered, for wise and holy purposes, to do so on this occasion ? This was the opinion of pious Bishop Tenison, and the eloquent Saurin seems inclined to a^opt it. (See his Diss, in loc.) But if we understand the conversation between Eve and the serpent, or Satan, as what the tempter sug- gested to her mind, and her own reflections on the reasons, why the fruit of that one tree was prohibited ; and the con- sequent descent of Jehovah, and the sentence he pronounced on the tempter, and on Adam and Eve for complying with the temptation, as expressing, in an historical narrative, the revealed purpose of God to punish them for their offence, while yet in mercy he opens a door of hope; is there any- thmg in this mode of interpretation, which is in the least degree improper, or repugnant to scripture usage ? This mode of interpretation must be adopted in many instances, as in what Micaiah says to Ahab, 1 Kings xxii. 20, &c. in explaining the first three chapters of Job, and of the prophet Hosea. 1 he attentive reader will observe a striking agree- ment between the history of the fall, and that of our Lord's temptation in the wilderness. If the latter be con.idered literally and historically true, so may the former; but it our Lord s temptation can be explained as what the tempter suggested to his mind, so may the temptation in Paradise. (a) Ihat, Sam. 6 (y) The Sam. Sept. and they ate. Vulg. omits, with her, A saviour promised. GENESIS IV, Why didst thoii this thing? And the woman said, The serpent deceived me, and I ate. 14 And God Jehovah said to the serpent, Because thou hast done this, accursed shalt thou be above all the cattle, and above every other animal of the field ; upon thy belly thou shalt go, and dust thou shalt eat 15 all the days of thy life. And I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thee on the head, and thou shalt bruise him on the heel. To the woman he said, I will greatly multiply thy breeding-sorrows ; and in sorrow shalt thou bring forth children ; and to thy husband thou S'halt be in subjection, and he shall rule over thee. And to Adam he said, Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, thou shalt not eat of it ; ac- cursed be the ground for thy sake ; in sor- row shalt thou eat of its produce all the 18 days of thy life. Thorns also and thistles shall it bring forth to thee ; and the herbs 19 of the field thou shalt eat. In the sweat of thy face thou shalt eat *thy" bread, until thou return unto the ground, out of which thou wast taken : for dost thou art, and unto 20 DUST shalt thou return. And Adam called his wife's name Eve, [life-giver] because she was to become the mother of all the 21 living. And God Jehovah made garments of skins for Adam and his wife, and clothed them. 16 17 15. / will put enmity'} As the woman was first in the transgression, this language strongly expresses that she was to be the honoured medium of bringing forth the Deliverer, We may reason on this passage as the apostle does on the promise made to Abraham ; * He saith not, and to seeds as of many,' but as speaking of one individual, ' her seed which is Christ,' Gal. iii. 16 ; iv. 4, &c. The last clause of this verse gives us the sense of the former. The woman is to have a seed and the serpent a seed, and mutual enmity is to subsist between them. They are to be opposed to each other. The woman's seed is to crush the serpent's head. The ' enmity' is more particularly to be between the tempter and this seed, and the woman is only mentioned as the in- strument of bringing this see3 into the world ; as all nations are said to be blessed in Abraham, from whose loins the Messiah was to spring. When the woman's seed actually appeared, the enmity of the tempter and his seed, the wicked, was soon discovered ; and our Lord continued to experience it, until by death he destroyed him that had the power of death, and laid the foundation of his own universal empire. 16. Tht/ breeding-sorrows^ We have here the figure Hendyadis, and the meaning of ' thy sorrow and thy conception' is that given. As nnpiB'n, here rendered * desire' in the authorized version, is used in reference to Abel, chap. iv. 7, and appears to signify a disposition or readiness to obey another, no rendering appears more proper than that given ; and the following words require this sense. 19 (a) rhif^ Sept. 21 . Coat of skins^ It is probable, as animals were not used for food previous to the deluge, that sacrifices were now instituted, and that the skins with which our first parents were clothed, were those of the victims, which had been offered to God. We have no express mention, it is true, of this ; but as we find Abel offering with acceptance the best and fattest of his flock, at no very distant period, it is clear ihat sacrifices must have been divinely appointed. 5 Man cast out of paradise. And God Jehovah said. Behold, Adam 23 would so become like one of us, as to know good and evil ; and now possibly, he will put out his hand, and take also of the fruit of the tree of life, that he may live for ever ! Therefore, God Jehovah sent him out 23 of the garden of Eden, to till the ground, whence he had been taken. And he drove 24 out the man, and placed at the east of the garden of Eden cherubs, with flame-brand- ishing swords, to keep the way to the tree of life. CHAPTER IV. B. C. 4003. The birth of Cam and Abel; the murder of the latter^ and the curxe on Cain his murderer ; the first polygamist, Lameck, and his address to his wives. And Adam knew Eve his wife ; and she 1 conceived, and bare Cain, [acquisition,] and said I have acquired a man-child fi-om Jehovah. And she afterwards bare his 2 brother Abel, [vanity.] And Abel became a keeper of flocks, and Cain a tiller of the ground. And at the appointed period, it 3 came to pass, that Cain brought of the fruit of the ground an offering to Jehovah. And 4 Abel also brought one of the choicest and fattest of the flock ; and Jehovah had respect to Abel and his offering ; but to Cain and his offering he had not respect. Cain was 5 therefore very wroth, and his countenance fell. And Jehovah said to Cain, Why art thou 6 wroth ; and why is thy countenance fallen ? Is there not, if thou doest well, acceptance ; 7 and if not well, a sin-offering lying at the 22. Behold the man thai would become^ In this version the principle is adopted, that the verb n'n here denotes, not what man actually ' became,' but what he ' attempted to become ;' (See Glassius Canon 8 in verb.) and this version is more suitable to the character of God, as being the lan- guage of commiseration, 24. Cherubs'] For a description of these see notes on Ezek. i. and x. To keep the way to the tree^ Some, sup- posing the tree of life to be an emblem of Christ, contend that Moses meant to intimate that the office of tne cherubs was to guide man to it, and not to keep him from it. But if this were the design, why expel man from Paradise ? The opinion is unfounded and absurd. Chap. IV. 1. A man-child from Jehovah'] Eve acknow- ledges that she had brought forth a man-child through the ai-sistance of Jehovah. 3. Appointed time] Literally, ' end of days.' Whether this relors to the weeltly sabbatn or to the end of the year is uncertain ; but that it refers to some stated time of worship seems most obvious and natural. 4, 5. In the matter of the offerings of Cain and Abel, there is a striking difference. The apostle tells us Abel's was a more excellent sacrifice (wXewvo; Sviriat) than Cain's ; it was so in the matter, as well as in the spirit of the offerer. It is most probable God testified his acceptance of Abel and his sacrifice, by consuming it with fire from heaven, as he did in after times. 7. The design has led to the version adopted For it rs evident that Cain was wroth on account of the preference given to his brother's offering ; and God's address to him, IS to show that the cause was in himself; in neglecting to make atonement, he discovered no sense of his own sin, nor any desire for pardon ; but that if he would repent, and offer an atoning sacrifice, he also should be accepted. In this view the latter clause points out the method of accept- ance, and implies a call to Cain to seek it in this method. The punkhment of Cain. GENESIS V. door ? Still to thee shall he be in subjection, S and thou shalt rule over him. Never- theless Cain said to Abel his brother, "Let us go into the field ;" and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 9 And Jehovah said to Cain, Where is Abel thv brother ? and. he said, I know not : Am 10 I my brother's keeper? And God said. What hast thou done? the voice of thy brother's blood crieth unto me from the 11 ground. And now accursed art thou by that ground, which hath opened its mouth to receive thy brother's blood from thy hand. 12 Shouldest thou till that ground, it would not henceforth yield to thee its substance ; a fugitive and a wanderer shalt thou be on 13 the earth. And Cain said to Jehovah, My punishment is greater than I can bear. 14 Behold, thou drivest me out this day fi-om the face of this ground ; and irom thy pre- sence I shall be secluded, and shall be a fugitive and a wanderer upon the earth, and it will come to pass, that whosoever findeth 15 me will slay me. And Jehovah said to him, 'Not so ;" whosoever slayeth Cain, on him shall be taken sevenfold vengeance. And Jehovah gave a token to Cain that no one who might meet with him should kill him. 16 And Cain departed fi-om the presence of Jehovah, and dwelt in the land of Nod, on 17 the east of Eden. And Cain knew his wife : and she conceived and bare Enoch ; and as he was then building a city, he called the name of the city, after the name 18 of his son, Enoch. And unto Enoch was born Irad ; and Irad begot Mehujael ; and Mehujael begot Methusael ; and Methusael begot Lamech. 19 And Lamech took unto him two wives ; the name of the one was Adah, and the Eve beareth Seth. name of the other Zillah. And Adah bare 20 Jabal : he was the first of those who dwelt in tents, for the purpose of tendmg cattle. And the name of his brother was Jubel: 21 he was the first "who played on the harp and the pipe. And Zillah also bare Tubal-cam, 23 a skilful artificer in all sorts of brass and iron works : and the sister of Tubal-cain was Naamah. And Lamech said to his 23 wives, Adah and Zillah, hear my voice ; Wives of Lamech ! hearken to my speech. I, indeed, being wounded, have slain a man, And, being assaulted, a young man. If Cain shall be avenged seven times, 24 Certainly Lamech seventy and seven. CHAPTER V. B. a 3760. The age and death of the patriarchs from Adam to Noah. And Adam again knew 'Eve,'' his wife, 25 'and she conceived" and bare a son, and called his name Seth [a substitute;] for God, said she, hath substituted to me another seed instead of Abel, whom Cain slew. And to Seth also there was born a 26 son ; and he called his name Enos. Then began men to be called by the name of Jehovah. This is the genealogy from Adam. When 1 God created man, he made him after his own likeness. Male and female he created 2 them ; and blessed them, and called their name Adam, on the day they were created. And Adam lived one hundred and thirty 3 years, and begot a son after his own like- ness, and according to his own image ; and he called his name Seth. And the days 4 of Adam after he begot Seth were eight hundred years : and he begot sons and daughters. And all the days that Adam 5 lived were nine hundred and thirty years ; and he died. 8. (a) Versions, MSS. and Ed. 13. Others would render, ' My iniquity is too great to be pardoned.' So all our first translators, and most of the .ancient. Michaelis renders interrogatively, Is my sin too, &c. 15. Jehovah gave a token'] For this version see the note Hebrew Bible. It is vain to inquire what was the token or sign which Jehovah gave, as Moses has not specified it. 16. The land of ^od\ The land received its name from Cain being a wanderer from the place where Adam and his other children dwelt. It was called the land of the wan- derer ; and was east of Eden. 19. Lamech took unto him two wives\ Thus early was the law of marriage violated ; and the race of impious Cain were first in the transgression. 20. The first of those] Literally, the father. A He- braism, which denotes one to be the inventor of an art, or the founder of a state. 21. (o) J//, Sept. 23. Lantech said to his] Of this first polygamist Moses has preserved an address to his wives, without giving us the occasion of it. Whether he had been attacked for violating the law of marriage, or for some other cause, is not known ; but it should seem he had slain a man, though in the con- test he had been wounded. He contrasts the murder which Cain had committed, with his own justifiable homicide. /, indeed, being wounded, have] Among the various render- ings of this verse, the one given seems most probable. See Lowth's Lect. 25. (a) Sept. Syr.— ibid, anfl 1 MS. 26. Then beganmen to ca/l] The devout and seriouspart of men were denominated ' the sons of God,' or the wor- shippers of Jehovah. The words Ol/y K-\p are am- biguous, and wiU admit the common version, ' call on the name.' But as it is not probable that good men began then first to call on the name of the Lord, the version given is entitled to preference. Compare Gen.iv. 17, Num. xxil 42, Ps. xlix. 11, and Is. xliii. 7. Ch,vp. V. 3. Adam lived one hundred and thirty years'' The Septuagint has two hundred and thirtg. And, m like manner, a hundred years is added to the age of Seth, Enos Cainan, Mahalaleel, and Enoch, before the birth of theii successors; but this sum is subtracted from the period thei lived atter. His own likeness.] There is clearly a contras intended, between the image of God, in which Adam wa: created, and that of Adam as fallen, in whose image Setl was born ; and it must imply that a change had been pro duced in human nature. Seth indeed was a pious son, am deserved to occupy the place of his pious brother Abel 5. The extraordinary longevity of men, in those first age of tne world, appears not at all incredible, and is attestcdb the IradiUons of all the oriental nations. Genealogy from Adam GENESIS VI. 6 And Seth lived one hundred and five 7 years, and begot Enos. And Seth lived after he begot Enos eight hundred and seven 8 years, and begot sons and daughters. And all the days of Seth virere nine hundred and twelve years ; and he died. 9 And Enos lived ninety years, and begot 10 Cainan. And Enos lived after he begot Cainan eight hundred and fifteen years, and 11 begot sons and daughters. And all the days of Enos were nine hundred and five years ; and he died. 12 And Cainan lived seventy years, and 13 begot Mahalaleel. And Cainan lived after he begot Mahalaleel eight hundred and forty 14 years, and begot sons and daughters. And all the days of Cainan were nine hundred and ten years ; and he died. 15 And Mahalaleel lived'sixty-five years, and 16 begot Jared. And Mahalaleel lived after he begot Jared eight hundred and thirty 17 years, and begot sons and daughters. And all the days of Mahalaleel were eight hun- dred and ninety-five years ; and he died. 18 And Jared lived a hundred and sixty-two 19 years, and he begot Enoch. And Jared lived after he begot Enoch eight hundred 20 years, and begot sons and daughters. And all the days of Jared were nine hundred and sixty-two years ; and he died. 21 And Enoch lived sixty-five years, and 22 begot Methuselah. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daugh- 23 ters. And all the days of Enoch were three 24 hundred and sixty-five years. For Enoch walked with God, and was not ; for God had taken him away. 25 And Methuselah lived one hundred and 26 eighty-seven years, and begot Lamech. And Methuselah lived after he begot Lamech seven hundred and eighty-two years, and 27 begot sons and daughters. And all the days 18. Enoch'\ Jude mentions him as the seventh from Adam, and a prophet of God, ver. 14. From this we learn that religious instruction was divinely imparted to the an- tediluvians. 21. MethuselttK] This is a prophetical name, and s\g- mdes he dieth, and water is sent forth. Job v. 10. And so it will intimate that Enoch, foreseeing the deluge, gave his son this name. 24. Enoch walked with God, and] Paul has explained Moses, Heb. xi. 5. He was taken up to heaven without tasting death ; and if this event occurred on some public and solemn occasion, as is most probable, it would tend to con- firm the doctrine of a future state, and to encourage pious men with the hope of it, when those calamities, of which he had prophesied, should come. 28. The period from the creation to the flood, according to the present Hebrew, is 1356, according to the Samaritan, 1307, and according to the Septuagint, 2242 years. 29. Comfort to za] In this version I have followed that of the Sept. 32. (o) Sam. omits Noah, and adds three sons. Chap. VT. 2. Sons of the chiefs] To understand D'nbx "33 as denoting the pious, the worshippers of Jehovah, the sons of God, as opposed to the wicked, seerns a forced '/ down to Noah and his sons. of Methuselah were nine hundred and sixty- nine years ; and he died. And Lamech lived one hundred and 28 eighty two years, and begot a son ; And he 29 called his name Noah, [comforter,] saying This child shall be a comfort to us amidst our works and the toils of our hands, be- cause of the ground which Jehovah hath cursed. And Lamech lived after he begot 30 Noah five hundred and ninety-five years, and begot sons and daughters. And all 31 the days of Lamech were seven hundred and seventy-seven years ; and he died. And 32 Noah was five hundred years old ; and °he begot three sons, Shem, Ham, and Japheth. CHAPTER VL B. C. 2448. 7^e depravity of mankind; the flood threat- ened; and Noah ordered to make the ark. And it came to pass, when men began to 1 be numerous upon the face of the earth, and daughters were bora to them. That the sons 2 of the chiefs saw that the daughters of men were beautiful ; and they seii;ed of them, for wives, whomsoever they chose. And Jeho- 3 vah said, My Spirit shall not always plead with man, on account of his errors ; for he is flesh : yet his days shall be one hundred and twenty years. In those days were law- 4 less warriors upon the earth. For, after the sons of the chiefs went in to the daughters of men, to them they bare sons, who became mighty, the renowned men of antiquity. And Jehovah saw that the wickedness of 5 man was great on the earth, and that (he whole frame of the thoughts of his heart was only evil continually. And Jehovah repented 6 that he had made man on the earth ; and was grieved in his heart. Jehovah then 7 said, I will destroy man, whom I created, from the face of the ground ; and, together with man, the beasts, and the reptiles, and the fowls of the air ; for I repent that I interpretation. That such persons should act as these did, is equally inconsistent with the profession and spirit of the pious or sons of God ; but that the sons of the chiefs should become profligate from indulgence, and seize whomsoever they would for wives, is probable in itself, and but too well supported by example in every age. Luke xvii. 27 ; Ps. Ixxxii. 6 ; Ixxxix. 27. 3. My Spirit shall not] The sense given is obvious, and supported by the use of the words in other places. Some of the versions read pV, ' shall not always abide or dwell in man.* The term D3U'a is a verbal noun, signifying errors, sinful wandering from God and the path of righteousness. Compare Nehem. ix. 30, and Jerem. xxx. 13. 4. Lawless warriors] The word giant means a person of greater stature than others ; but the term D^bSDn is not restricted to this signification. It denotes ' such persons as fall upon or attack others unjustly.' From the licentious intercourse of the sons of the chiefs with the daughters of the vulgar people, sprang this race of lawless warriors and plunderers, who were considered by a corrupt race as the renowned men of antiquity. 7. / repent] This, as well as the language in the pre- ceding verse, is adapted to our capacity, and only means God's abhorrence of sin, and his resolution to punish it. Man's wicJcedness. GENESIS VII Noah enterelh the ark. 8 made them. But Noah found favour in the sight of Jehovah. 9 These are the events which occurred in the days of Noah. Noah was a just and upright man in his generation : and Noah 10 wallied with God. And Noah had begotten 11 three sons, Shem, Ham, and Japiieth. But the earth was corrupted before God, and 12 was filled with oppression. And God looked upon the earth, and, behold, it was cor- rupted ; for all flesh had corrupted its way 13 on the earth. And God said to Noah, The end of all flesh is come before me ; for the earth through them is filled with oppression. Behold, therefore, I am about to destroy them from off the earth. 14 Make for thyself an ark of gopher wood ; rooms shalt thou make in the ark, and shalt 15 cover it within and without with pitch. After this form thou shalt make it. The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of 16 it thirty cubits. A deck shalt thou make to the ark, and in a cubit shalt thou finish it above ; and the door of the ark shalt thou place in its side ; lower, second, and third 17 stories shalt thou make in it. For, behold ! I am about to bring a flood of waters upon the earth to destroy all flesh, in which is the breath of life, from under the heavens ; whatsoever liveth on the earth shall die. 18 But with thee will I establish my covenant ; and thou shalt go into the ark ; thou, and thy sons, and thy wife, and thy sons' wives 19 with thee. And animals of every kind, pairs of each, shalt thou bring with thee into the ark, to be kept alive ; the male and 20 his female shall they be. Of fowls accord- ing to their kinds, and of cattle according to their kinds, and of all the reptiles of the earth according to their kinds ; pairs of every kind shall go in with thee to be kept 21 alive. Take thou, therefore, of every sort of food, and store it up with thee, that it 22 may be food for thee, and for them. Thus did Noah; according to all that God com- manded him, so did he. CHAPTER VII. B a 2349. Noah and his family enter the ark ; the beginning, increase, and duration of the flood. And Jehovah said to Noah, Go thou and 1 all thy household into the ark ; for thee have I seen to be righteous before me amidst this generation. Of 'all" the clean beasts thou 2 shalt take in with thee seven pairs, the male and his female ; and of the beasts that are not clean, two pairs, the male and his female. Of the fowls of the air also "that are 3 clean, seven pairs, the male and his female ;" "and, of the fowls that are not clean, two pairs, the male and his female ;" to keep their seed alive upon the face of the "whole" earth. For, after seven days, I vrill cause it 4 to rain upon the earth forty days and forty nights ; and every living substance that I have made will I destroy from off the face of the whole earth. And Noah did accord- 5 ing to all that Jehovah commanded him. And Noah was six hundred years old when 6 the flood of waters came upon the earth. And Noah and his sons, and his wife, and 7 his sons' wives went with him into the ark, because of the waters of the flood. Of 8 clean beasts and of beasts that were not clean, "and of clean fowls, and of fowls that were not clean," and of reptiles that creep on the ground. Pairs went with Noah into the 9 ark, the male and his female, as God had commanded Noah. And it came to pass 10 after seven days, that the waters of the flood began to come upon the earth. In the sixth hundredth year of Noah's life, 1 1 in the second month, the seventeenth day of the month, on that same day all the foun- tains of the great deep were broken up, and the flood-gates of the heavens were opened. And there was a heavy rain upon the eaith 1 2 forty days and forty nights. On that self- 13 same day entered Noah, and Shem, and 9. These are the events of the days of Noah\ The words jrn'^in n'7K cannot mean here genealogy, for none is given ; but an account of the events which occurred in his days. 13. From off the earth"] The text has \-iKn riN, but one MS. reads JIKO ; and the sense requires this reading. Gen. iv. 1 ; xlix. 25 ; 2 Kings xxiii. 35. 14. An ark\ This term is not strictly proper ; for an ark is a square coffer or chest such as tnat in which the tables of the law were put. The Hebrew word is here dif- ferent, and means a large vessel or ship. The term ark is retained, because from use it has become appropriated to denote this vessel. Gopher wood, some think was the/)iKe tree ; while others suppose osiers are meant. 15. Some unbelievers have objected that there was not room in such a vessel for all the beasts and birds and their provisions ; but bishop Wilkins hath proved there was, and that a first-rate man of war would be capacious enough for the purpose. The original species of beasts and birds were but few; fishes are excepted. This account of the ark con- firms the truth of the scripture ; for its proportions are well adjusted, and it was of a suitable size, admirably adapted to 8 the purpose designed. It has been computed to have beet 81,062 tons burthen. 16. A d£ck\ The common version is window; bul Schultens has proved that the word means a roofoT derk The Hebrew word for a window is p'jn, and not THV What follows justifies this sense. It was to have an eleva tion of one cubit ; most probably in the middle, so that th water might fall off on every side. There was a window i' some part of the ark, as appears from chap. viii. 6, but thi is called pbn. Chap. VII. 2. Of all the clean beasts Mow] A animal food was not used before the flood, it is probable th; the distinction of beasts and fowls into clean and uncleai had been made in reference to sacrifices ; and that thos called unclean, were such as were not oflered, and thoi clean such as were. Compare chap. viii. 20. 3. The narrative requires the readings preserved in rt Sam. copy and in the Septuagint; and so in the foUowir verses, 4, 8. 11. The fount aim of the deep] Compare Gen. i. 9 ai note. TJw flood-gates] The Sept. renders cataracts. The flood Cometh. GENESIS VIII. The waters decrease. Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his 14 sons with them, into the ark ; And of all the animals according to their kinds, and of all the cattle according to their kinds, and of all the reptiles that creep upon the earth according to their kinds, and of all the fowls according to their kinds." 15 So pairs of all flesh, in which was the breath of life, went with Noah into the ark. 16 And they that went in, went in thus ; a male and a female, of all flesh, as God had com- manded Noah : and Jehovah shut him in. 17 And a flood of forty days °and forty nights" came upon the earth ; and the waters in- creased, and bore up the ark, and it was 18 raised above the earth. And the waters prevailed, and were increased greatly upon the earth; and the ark floated upon the 1 9 surface of the waters. And the waters pre- vailed exceedingly upon the earth ; and all the highest mountains, which were under 20 the whole heavens, were covered. Fifteen cubits did the waters prevail, above the 21 mountains, which they covered. And all flesh that moved upon the earth expired, both of fowls, and cattle, and animals, and every reptile that creepeth on the ground ; 22 and every man also : All in whose nostrils was the breath of life, all that was on the dry 23 land, died. Thus was destroyed every living substance which was upon the face of the ground ; both man, and animals, and rep- tiles, and the fowls of the air; thus were they destroyed from off the earth : and Noah only, and they that were with him in 24 the ark, remained alive. And the waters prevailed upon the earth one hundred and fifty days. CHAPTER VIII B. C. 2348. The waters decrease; Noah qoeth out of the ark, ojfereth sacrifice and Gocts promise to him. 1 And God remembered Noah, and all the 14 — 16. The different species of animals and birds must have been brought by divine power; their dispositions changed or controlled, so as for once to realize the beautiful language of the prophet ; ' The wolf shall dwell with the lamb, and the leopard with the kid ; the cow and the bear shall feed, and the lion and the ox shall lie down together.* (o) Every bird of every sort, Sept. Vul?. 17— 2i. And a flood of\ Accorcfing to Moses, the flood was universal ; for the highest mountains under the whole heavens were covered, and whatsoever lived was destroyed. By this catastrophe the earth must have been greatly changed ; some of the primeval hills and mountains must riave been torn asunder, earth and rocks thrown toge- ther, so as to form new, and perhaps higher mountains than before ; shells and lighter bodies might be carried to the tops of the highest mountains, where they are found at this day; and others might subside with the water into the earth, where they are still discovered. The whole face of the globe, and the most accurate investigation of its strata, contmue to substantiate the Mosaic account of the deluge. la proof of what is stated, it may be observed, that the moose-deer, a native of America, has been found in Ireland ; elephants, natives of Asia and Africa, have been found in England ; crocodiles, natives of the Nile, and other African rivers, in the heart of Germany; and shell-fish, and the 9 animals, and all the beasts, "and all the fowls, and all the reptiles" that were with him in the ark ; and God caused a wind to pass over the earth, that the waters might be as- suaged. The fountains of the deep and the 2 flood-gates of the heavens also were stopped, and the heavy rain from the heavens was restrained; And the waters continually sub- 3 sided from off the earth ; and at the end of one hundred and fifty days the waters were much abated. So that in the seventh 4 month, on the seventeenth day of the month, the ark rested upon one of the mountains of Ararat. And the waters were continually 5 decreasing until the tenth month ; and on the first day of the tenth month, the tops of the mountains were visible. And at the end of forty days more, Noah 6 opened a window which he had made in the ark ; And let forth a raven, which 'went to 7 and fro," until the waters were dried up from off the earth. He also let forth a dove, to 8 see if the waters were abated from oif the face of the ground : But the dove found no 9 resting-place for the sole of her foot, for the waters were on the face of the whole earth : and she returned to him unto the ark, and he put forth his hand, and took her, and drew her in to him into the ark. And he 10 waited seven days more ; and again let forth the dove out of the ark ; And the dove came 1 1 back to him towards the evening ; and, lo I in her mouth was an olive leaf newly plucked: so Noah knew that the waters were abated from off the earth. And he yet 12 waited other seven days ; and let forth the dove ; which returned to him no more. And 13 in the six hundredth and first year *of the life of Noah," on the first day of the first month, the waters were drying up from off the earth ; and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was drying. skeletons of whales, in the inland counties of England, the former only known to live ih the American seas, and the latter in the cold regions of the north. Waters prevailed'] By the forty days' rain, and the breaking up of the foun- tains of the deep, the waters seem to have stood at the height of fifteen cubits, or twenty-two feet, above the highest mountains, for 130 days more. Chap. VIII. 4. In the seventh month'] This regards not the year, but the flood ; so that the waters prevailed five months from the time Noah had entered the ark, and on the seventeenth of the seventh month they had so abated, that the ark rested on Ararat. See Lightfoot's works. The greatest number of expositors consider mount Ararat as one of the mountains of Armenia. Jerom thus renders, super monies Armenits. Shuckford contends that Ararat must have been situated much more to the east ; and the editor of Calmet has adopted this opinion, and assigned strong rea- sons in support of it. See Calmet. 7. Whioh went to and fro] Some prefer the reading ot the Sept. which * went forth, but did Jiot return.' This suits the habit of the raven, a carnivorous bird, who dwells on the tops of rocks and mountains. But she might fly around the ark, though she came no :nore into it. 10, 12. Seven days] Is there a reference here to the sabbath? Surely sucn an upright man as Noan would Noah goeth out of the ark. GENESIS IX. 14 And on the second month, on the twenty- seventh day of the month, the earth was 15 dry : And God* spoke to Noah, saying, 16 Go out of the ark, thou, and thy wife, and thy 17 sons, and thy sons' wives with thee. Bring out, 'also," all the animals of every kind that are with thee, both the fowls, and the beasts, and every sort of reptile that creepeth on the ground, "that they may be fruitful, and 18 multiply upon the earth. And Noah went forth, and his sons, and his wife, and his 19 sons' wives with him. And all the animals, and the ^beasts," and the fowls, and the rep- tile that creep on the ground, according to their kinds, went out of the ark. Go(Ps covenant with him. CHAPTER IX. B. C. 2348. God bkssetk Noakfforbiddeth murder, makeih a covenant with him, 8fc. 20 And Noah builded an altar to Jehovah ; and took of every clean beast, and of every clean fowl, and offered burnt-oiferings on 21 the altar. And Jehovah accepted the offer- ings ; and he said in his heart, I will never again curse the ground for man's sake ; al- though the frame of man's heart be evil from his youth ; neither will I again smite 22 every animal, as I have done. While the earth remaineth, seed-time and harvest, cold and heat, summer and winter, and day and night, shall not cease. 1 And God blessed Noah and his sons, and said to them, Be fruitful and multiply ; and 2 replenish the earth, and subdue it. And the fear of you and the dread of you, shall be upon all the beasts of the earth, and upon all the fowls of the air, upon all the reptiles of the ground, and upon all the fishes of the sea ; to you do *I make them subject." 3 Whatsoever moveth, and in which there is life, shall be to you for food, even as the 4 green herb : to you I give them all : Only regard it, as being originally appointed for divine worship ; and after a day spent in prayer and praise, it might become proper to see if the ground had become so dry as that he and those with him could with safety come out of the ark. 15. From comparing chap. vii. 11 with this verse, JB appears that from the oornmencement of the flood till Noah came out of the ark, was' one year and se\en days. If the months were lunar, it would be one solar year or 365 days. 17. In the common text there is a manifest tautology; and on the authority of the Sept. and Vulg. versions, the words yix^ ivniyi, and let them abound on the earth, should be omitted, as being included in the following words. The chapter ought to terminate with the 19th verse, as what follows is closely connected with the 9th chapter. 20. Builded an altar] This is the first e::press mention of an altar; yet there can be no doubt but the altar must have been coeval with the rite of sacrifice. The sacrifice of Noah seems to have been an holocaust, the whole being consumed. 21. Jehmiah aceepteit] This is the sense of the idiom atical phrase, ^Jehovah smelled a sweet savour, or the pacifying odour.' .Onkelos has given the meaning, ' Jehovah accepted with pleasure his offering.' Said in his heart] i.e. purposed and determined. 22. 'The seasons vary according to climate ; and for this reason the promise here is general, applicable to all climates 10 6 flesh, with its life-blood in it, ye shall not eat. For surely of your life-blood will I demand an account ; from whatsoever liveth will I demand it; from every man's own brother will I demand an account of the life of man. Whoso sheddeth man's blood, by man shall his own blood be shed : (for in the image of God made he man). And as 7 for you, be fniitfiil, and increase ; bring forth abundantly on the earth, and multiply upon it. Moreover God spoke to Noah, and to his 8 sons with him, saying, Behold, I establish 9 my covenant with you, and with your .seed after you ; And with all the animals that 10 are with you, with the fowls, with the cattle, and the wild-beasts ; with all the animals of the earth, that went vpith you out of the ark. Yea with you I establish my covenant, 1 1 that never again shall all creatures be cut off by the waters of a flood ; neither shall there again be a flood to destroy the earth. And God said. This is the token of the cove- 12 nant which I appoint between me and you, and all the animals that are with you, in all future generations. My bow in the cloud 13 do I appoint to be a token of the covenant between me and 'all" the earth. So that 14 whenever I bring a cloud over the earth, and the bow appear in the cloud ; Then I will 1 5 remember my covenant, which is between me and you, and all kinds of animals "which are with yon ;" and the waters shall not again become a flood to destroy all living creatures: For when the bow shall be in the 16 cloud I will look upon it, that I may re- member the perpetual covenant between me and the animals of all kinds which are upon the earth. And God said to Noah, 17 This is the token of the covenant, which I establish between me and all flesh that is upon the earth. and countnas. In Europe the year is divided into four quarters or seasons; but here are six divisions, which the rabbins tell us obtamed in Palestine, as it does now among the Arabs. JThis promise is our security; and from the constant fulfilment of it, we have a striking proof of God's taithtulness. Chap IX. 2. (ti) Sam. Sept. the rest, they are subject. i. H/hatsoever inoveth, and in which tlwri- is life I This general grant of the creatures for food, must be limited to all such as are m their nature suitable and fit for that purpose. K ,C'tt°'"f\ J''^. '■''f °" °f "^'^ prohibition seems to be that the lite-biood of animals was appointed to make atonement for men's sms, and appropriated to ihe altar; and perhaps to prevent cruelty to animals ,i. °°d '"'e"™'! ,by,tliis to guard human life; and he has authorized the Goel, the nearest kinsman of a person mur- dered, or the magistrate to slay the murderer nn^T^ r '■? ™*'«'"''"t WIS designed to encourage Noah MkpW?f w''' ^""^ ''"' ■■ain-bow was to be the "constant nevpr In a\ ^? ™' ,'° .Suppose that the rain-bow had never appeared before. It is known to be the effect of the wTJir'"';''^':\''?'^ >y'l™P^ of ^'''"5 ="'d if the old wo Id was blessed with fruitful showers, the bow must have been formed and seen. But it was now made a sign and vMne 13. (a) iMany MSS. 15 'a) Sam. Sept NouKs posterity. GENESIS X, 18 And the sons of Noah, who had come out of the ark, were Shem, and Ham, and Ja- pheth : and Ham was the father of Canaan. 19 These are the three sons of Noah ; and from these was the whole earth overspread. 20 And Noah became an husbandman, and 81 planted a vineyard : And he drank of the wine till he was drunk ; and he lay unco- 22 vered in his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told of it to his two brethren, who were 2.3 without. Then Shem and Japheth took a mantle, and laid it upon both their shoul- ders, and went in backward, and covered the nakedness of their father, with their faces backward ; and the nakedness of their father 24 they saw not. And Noah awoke from his wine ; and when he knew what his younger 25 son had done to him, He then said. Accursed shall Ham be in his son Canaan ; The most abject slave shall he be to his brethren. And he said ; 26 Blessed of Jehovah my God shall Shem be ; "•Yea among the tents of Shem shall he dwell ;" And to Shem shall Canaan be a slave. 27 God shall greatly enlarge Japheth ; And to him also shall Canaan be a slave. 28 And Noah lived after the flood three 29 hundred and fifty years. And all the days of Noah were nine hundred and fifty years ; and he died. CHAPTER X. B. C. 1998. The posterity of the sons of Noah. 1 Now these are the progeny of the sons of Noah ; Shem, Ham, and Japheth : and to them were the following sons bom after 2 the flood. The sons of Japheth were, Gomer, and Magog, and Madai, and Javan, 20 — 23. It is probable, that the venerable patriarch was overcome with the fruit of the vine from inexperience. The conduct of Ham was in the highest degree undutiful, and in- dicates a mind as void of delicate sensibility as it was of piety. 25. What is implied in the context is supplied ; and it ought to be considered, that this curse on Ham in his pos- terity, was not the expression of anger, but, like the blessing on his two other sons, prophetical. 26. Archbishop Seeker approves of this version as most natural and suitable. With many critics the second line of the next verse is transposed, as what evidently belongs to this ; as it explains in what manner Shem should be blessed. Among his jiosterity, Jehovah dwelt by his visible pre- sence ; first in the tabernacle and then in the temple. Com- pare Deut. iv. 7, and 2 Chron. vi. 18. 27. Enlarge JaphethJ The name Japheth signifies en- larged; and there is evidently a paronomasia which cannot be given in a version. See Bishop Newton for the fulfilment of this prophecy. Chap. X. 2. Gomer is supposed to be the father of the Cimmerians, or the ancient Celts; Magog, of the Scythians or Tartars; iWarfa;, of the Medes ; /ot)an,of the lonians or more ancient Greeks ; Tubal, of the Tibareni ; Meshech of the Moski, or Russians ; Tiros, of the Thrasians. 3. Ashkenaz, and his sons, inhabited Phrygia Major; Riphath and his descendants, Parhlagouia; Togarmah Sons of Ham and Canaan. and Tubal, and Meshech, and Tiras. And 3 the sons of Gomer were Ashkenaz, and Riphath, and Togarmah. «And the sons of 4 Javan were Elishah, and Chittim, and "Rodanim." From these sprang the insular 5 nations, who were distinguished according to their tongues and family descents. And the sons of Ham were Cush, and 6 Mizraim, and Phut, and Canaan. And 7 the sons of Cush were Seba, and Havilah, and Sabtah, Raamah, and Sabtechah ; and the sons of Raamah were Sheba and Dedan. And Cush begot Nimrod ; and he 8 became mighty on the earth. He became 9 a mighty plunderer before Jehovah : hence it is said. Like Nimrod the mighty plunderer, before Jehovah. And the beginning of his 10 kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar, From 1 1 that land he went into Assyria, and built Nineveh, and Rehoboth, Tr, and Calah, And Resen between Nineveh (the great 12 city) and Calah. And from Mizraim (the 13 father of the Egyptians) sprang th,e Lud- ites, and Anamites, and Lehabites, and Naphtuhites, And Patlirusites, and Cas- 14 luites, from whom came the Philistines and Caphtorites. And Canaan begot Sidon his firstborn, 15 and the Hethites, And the Jebusites, and 16 the Amorites, and the Girgasites, 'And the 17 Hivites, and the Arkites, and the Sinites, And the Arvadites, and the Zemarites, and IS the Hamathites : and afterward were the families of the Canaanites spread abroad. And the boundary of the Canaanites was 19 from ^the river of Egypt to the great river, the river Euphrates, and unto the western sea." These were the sons of Ham, ac- 20 cording to their families, their tongues, their countries and their nations. To Shem (the father of all the children 21 Phrygia Major, according to Josephus, but in the opinion of others, Armenia. 4. Elishah, or Elis, Achaia; Tanhish, Tartessus in Spain ; some Tarsus, in Cilicia ; Chittim, first inhabitants of Italy^ or of Macedonia; Rodanim, the inhabitants of Gallia Khodonensis, some, Rhodes, and others, following the common reading Dodanim, Epirus. (v) Sam. Sep. 1 Chron. i. 7. 6. The Hamites inhabited part of Arabia, Egypt, Lybia on the south and north-east, Babylonia, and probably Persia and Bactriana. 9. Nimrod signifies a rebel, and it is probable he was so called, from having rejected the laws of God and man, and supported by force, a tyranny over others. Before Jehovah, means, without any fear of his displeasure. Plunderer,^ Literally, Mighty hunter. 11. The marginal rendering, which connects this verse, with the preceding, and applies it to Nimrod, is preferable to the common version : ' And he went forth into Assyria, &c.' See Micah v. 6. 19. The Samaritan copy of the Hebrew in this verse, agrees with the boundaries of the land of Canaan given us Gen. XV. 19, and Exod. xxiii. 3), &c. 21. Shem was Noah's oldest son, and Ham the youngest. For the sake of perspicuity the text is transposed a little, or rather the genuine construclion is given. The sonx of Shem. of Eber, the elder brother of Japheth,) were 22 sons also born. Th« sons of Shem were Elam, Asshur, and Arphaxad, and Lud, and ?3 Aram. And the sons of Aram were Uz, 24 and Hul, and Gether, and Mash. And ' Arphaxad begot Salah ; and Salah begot 25 Eber. And to Eber were born two sons ; the name of the one was Peleg [division], because in his days was the earth divided ; 26 and his brother's name was Joktan. And Joktan begot Almodad, and Sheleph, and 27 Hazarmaveth, and Jerah, And Adoram, 28 and Uzal, and Diklah, And Obal, and Abi- 29 mael, and Sheba, And Ophir, and Havilah, and Jobab. All these were the sons of 30 Joktan ; And their residence extended from Mesha, unto Sephar, a mount of the east. 31 These were the sons of Shem, according to their families, their tongues, their countries 32 and their nations. And these were the families of the sons of Noah, according to their national genealogies ; and from these were the nations of the earth distinguished after the flood. CHAPTER XI. B. C. 2247. Babtl dui/f, language confounded, and the builders dispersed ; the genealogy of SJieni to Abram. 1 At first all the people of the earth had 2 but one language, and one speech. And it came to pass, as a part journeyed from the east, that they found a plain in the land of 3 Shinar ; and they dwelt there. And they GENESIS XL Cojifvsion oftongnei said one to another. Come, let us make bricks and burn them in the fire. And bricks had they instead of stone, and bitumen instead of mortar. And they said, Come A let us build for ourselves a city and a tower, whose top may be in the heavens ; and let us make for ourselves a distinguished monu- ment lest we be scattered over the face of the whole earth. But Jehovah came down 5 to see the city and the tower, which the children of men were building. And 6 Jehovah said, Behold the people are one, and they have all but one language ; and this they begin to do ; nor will they be re- strained from doing whatsoever they have purposed. Come, let us go down, and there confound their language, so that they may 7 not understand one another's speech. Thus 8 Jehovah thence scattered them over the face of the whole earth ; and they left off building the city 'and the tower." There- 9 fore was its name called Babel [confusion] ; because Jehovah there confounded the lan- guage of the people of the whole earth ; and thence Jehovah scattered them over the face of the earth. This is the genealogy from Shem. Shem 10 was one hundred years old, and begot Ar- phaxad, two years after the flood. And 11 Shem lived, after he begot Arphaxad five hundred yearc, and begot sons and daugh- ters. 'So all the days of Shem were six hundred years ; and he died." And Ar- 12 phaxad lived thirty-five years and begot 22 — 29. Elam inhabited a part of Persia, between Susiana and Media. Asshur gare name to Assyria; Arphaxad, that part of Assyria called Arapachites ; Lud, some think the father of the Lydians in lesser Asia. Michaelis con- siders the name corrupted, and suspects it was TIP. or ~ar\, India, which the Arabs still call Tirn^. Compare Jer. xlvi. 9, and Ezek, xxvii. 10. Aram, or Syria. It is most probable, that the descendants of these patriarchs dwelt as near their original seat as an increasing population would admit. Joktan and his descendants inhabited Arabia Felix down to the Indian sea. 24. Canaan ; and Canaan bec/ot Selali, Sept. and Luke. 32. The accounts contained in this chapter descend to'a long period after the flood ; and the design of Moses seems to have been to preserve the memory of the origin of the different nations of antiquity. Chap. XI. 2. What has teen said concerning the situa- tion of Paradise, and the place where the ark rested is supported by what we here read, ney journeyed from the east. Armenia is north of Shinar; and the attempt of Bochart to remove this difficulty is sufficient to satisfy one that the ark could not have rested on any of the mountains of Armenia, but on some of those which separate India from Persia. Some think the Hamites only departed, and settled in the plain of Shinar, attended by some of the race of Japheth and Shem ; and what is said of Nimrod counte- nances this opinion. 4. The object men had in view in building a city and tower, was to make themselves a name, and prevent their dispersion. ' A tower whose top may reach unto heaven ' IS a common orientalism for a high tower. Compare Deut i. 28, and xi. 9. Distinguished monument^ Literally a tuane, which here must denote, the city and tower Is a centre of union. ' 6. What was their offence in building a city and a tower ,' The mere wish to dwell together had nothing sinful in it. We must then suppose, either that a defection from the worship of God, or some change in civil and religious rites, was intended. This event happened most probably at the birth of Peleg, the fourth in descent from Noah, and agrees to the time of Nimrod's domination. That this confusion of tongues refers to sentiments and opinions, and not to articulate sounds, by which one language is distinguished Irom another, has been maintained by many celebrated critics and divines. It is most probable, that Nimrod aimed to unite all those who had journeyed from the east under a military despotism; and, to support his assumption of unjust and unlawful power, he began to build the city and the tower; and that, his design being discovered, many opposed It, and others sought freedom in new and distant settlements, Ps. Iv. 10. 8. (a) Sam. Sept. 11. There is a considerable difference in the chronology from the flood to the time of Abraham, between the Hebrew text, tiie Samaritan, and the Septuagint. The two latter add a hundred years to the age of each before they begot chil- dren, which makes a difference of 700 years: and if Caman be admitted, of 830 years. That the discrepance arose ei her from design, in one of the copies, or from mis- take in the numeral letters, cannot be doubted/but in which, V,» fl ^^" V r!u""?°fl'''''=' *" ^ Samaritan, 942, and to the wo^,IH?,»i ?P ^""-'^^ If Canaan should be admitted, it r, ' %^ S"^ P-."°'* f"'°'" '*>« fl^d to Abraham, kz the s;„r,^f tf"'^"'^°','-^l\^''^ after each person named the sum of the years which he had lived. And as tiiis is supported by the genealogy, chap. v. it shoufd be deemjd 12. (t>) Canaan. Genealogy to Abram. GENESIS Xtr. God calleth Ahram. 13 "Salah." And Arphaxad lived after he begot "Salah," four hundred and three years, and begot sons and daughters. "So all the days of Arphaxad were four hundred and 14 thirty-eight years; and he died." And Salah lived thirty years, and begot Eber. 1 5 And Salah lived after he begot Eber four hundred and three years, and begot sons and daughters. "So all the days of Salah were four hundred and thirty-three years ; 1 6 and he died." And Eber lived thirty-four 17 years, and begot Peleg. And Eber lived after he begot Peleg four hundred and thirty years, and begot sons and daughters. 'So all the days of Eber were four hundred and 18 sixty-four years ; and he died." And Peleg 19 lived thirty years, and begot Reu. And Peleg lived after he begot Reu two hundred and nine years, and begot sons and daughters. 'So all the days of Peleg were two hundred 20 and thirty-nine years ; and he died." And Reu lived thirty-two years, and begot Serug. 21 And Reu lived after he begot Serug two hundred and seven years, and begot sons and daughters. 'So all the days of Reu were two hundred and thirty-nine years ; 22 and he died." And Serug lived thirty years, 23 and begot Nahor. And Serug lived after he begot Nahor two hundred years, and begot sons and daughters. 'So all the days of Serug were two hundred and thirty years ; 24 and he died." And Nahor lived 'twenty"- 25 nine years, and begot Terah. And Nahor lived after he begot Terah one hundred and nineteen years, and begot sons and daugh- ters. 'So all the days of Nahor were one hundred and forty-eight years ; and he died." 26 And Terah lived seventy years, and begot Abram, Nahor, and Haran. 27 Now these are the progeny of Terah. Terah begot Abram, Nahor, and Haran ; 28 and Haran begot Lot. And Haran died before his father Terah, in the land of his 29 nativity, in Ur of the Chaldees. And Abram and Nahor married ; the name of Abram's wife was Sarai ; and the name of Nahor's wife, Milcah, the daughter of Haran, (the father of both Milcah and Iscah.) But 30 Sarai was barren ; she had no child. And 31 Terah took Abram "and Nahor," his sons, and Lot, the son of Haran, his grandson, and Sarai 'and Milcah his daughters-in-law, the wives of his sons, Abram and Nahor ;" and he brought them from Ur of the Chal- dees, to come into the land of Canaan ; but when they came unto Haran, they dwelt there. And the days of Terah were "one 32 hundred and forty-five years ;" and he died in Haran. CHAPTER XIL B, C. 192] . Abram called^ goeth to Canaan ; God b/essetk him ,• his descent into Egypt. Now Jehovah had said to Abram, Depart 1 from thy country, and from thy kindred, and from thy father's house, into a land which I will show to thee. For of thee will I make 2 a great nation, and I will bless thee, and make thy name great ; and thou shalt be- come a blessing. Those who bless thee will 3 I bless ; and those who curse thee will 1 curse : and in thee 'and in thy Seed" shall all the families of the earth be blessed. So 4 Abram departed, as the Lord had spoken to him ; and Lot also went with him ; and Abram was seventy-five years old when he departed out of Haran. And Abram took 5 Sarai his wife, and Lot his brother's son, and all the substance which they had ob- tained, and 'all" the servants which they had acquired in Haran ; and they set out to come into the land of Canaan ; and into the land of Canaan they came. And Abram passed through the land as 6 far as the place or Shechem, to the Turpen- tine tree of Moreh. And the Canaanites were then in the land. And Jehovah ap- 7 peared unto Abram, and said. To thy seed 13. {v) Canaan, (a) And Canaan lived one hundred^ 8fc. Sept. and Luke. 24. (v) Sam. seventy. 29. Iscahl Some contend she is the same as Sarai, but this is irreconcilable with what is said chap. xx. 12. 31. (a) One copy of Sept. and (u) Sam. 32. Kennicott, Geddes, and de Dieu, admit the Sam. here in preference to the text. According to the text, Terah begot Abram when he was 70 years old, and died in Haran, aged 205. Abram departed from Haran in his 75th year, (chap. xii. 4.) and in Acts vii. 4, it is said that Terah died before Abram had departed from Haran. The age of Terah, when Abram was born, added to his age when he left Haran, makes only 145 years. From this it is evident, an error has crept into the text. Chap. XII. 1. Stephen informs us (Acts vii. 2) that God had revealed himself to Abraham when at Ur, in Chal- dea ; and had given him the command here recorded. 2. Become a blessing \ To thy friends and servants, by thy instruction and example; and to all nations, as the progeni- tor of the Me.«siah. 3. / fiU h/fis those 1 That is, I will enter into the closest 13 friendship with thee; thy friends shall be my friends, and thine enemies I will regard as mine enemies. T)itf seed^ The apostle explains this promise of Christ, Gal. iii. 16. (a) Syr. see note chap. xxii. 18. 5. A/l the servants'] The term U'3:)n is used in a collec- tive sense, and here signifies servants or slaves bought with money. Compare Ezek. xxvii. 13, and Rev. xviii. 13. (o) Sept. 1 MS. 6. Shechem'] i. e. to the place where Shechem was after- wards built, to the plain between the mounts Ebal and Geri- zim. See Gen. xxxiv. 2, &c. Turpentine tree] Celsius has proved that V^^ means the turpentine tree. See Hiera- boton. And the Canaanites] Michaelis observes, that the descendants of Ham occupied the land of Palestine for the purpose of trade, and by degrees possessed nearly the whole of that coimtry. Moses makes this remark to intimate that the land given to Abraham by promise, was then po.ssessed by those people whom his descendants were going to expel. 7. Jehorah appeared] It is probable he appeared in the human form, attended often with some peculiar splendour. Compare chap. xvii. 1 ; xviii. 1, &c. His speaking to Abra- ham directly countenances this opinion. Canaan is promised. will I ffive this land. And there he builded an altar unto Jehovah, who had appeared 8 unto him. And he removed thence unto a mountain on the east of Beth-el, and pitched his tent, having Beth-el to the west, and Hai to the east. There also he builded an altar to Jehovah ; and called upon the name ot 9 Jehovah. Abram again removed, still going on towards the south. 10 But there happened a famine in the land ; so Abram went down into Egypt to sojourn there ; for grievous was the famine in the 11 land "of Canaan." And it came to pass when they had come near to Egypt, that he said to Sarai his wife. Behold, I know that thou art a woman of a fair countenance; 13 Therefore it may happen, that when the Egyptians shall see thee, that they will say. This is his wife ; and they will kill me, that 13 they may keep thee alive. Say, I pray thee, that thou art my sister, that it may be well with me for thy sake; and that my life through thee may be preserved. 14 Now it happened, that, on Abram's coming into Egypt, the Egyptians beheld 15 that the woman was exceedingly fair. The princes also of Pharaoh saw her, and com- mended her to Pharaoh ; and the woman 16 was taken into Pharaoh's house. And Abram was kindly treated for her sake ; and had flocks and herds, "a very large posses- sion ;" and men-servants and maid-servants, and 'he-asses," and camels. 17 But Jehovah afflicted Pharaoh and his household with great afflictions, on accoimt 18 of Sarai, the wife of Abram. Pharaoh there- fore called Abram, and said. What is this thou hast done to me ? Why didst thou not 19 tell me that she was thy wife ? Why saidst thou. She is my sister, so as to lead me to take her for my wife? Now here is thy 20 wife ; take her and depart. And Pharaoh gave command to certain men concerning him, that they should send him away, and his wife, and all that he had, "and Lot with him." CHAPTER Xm. B C. 1918. Abram and Lot return from Egypt; they separate ; Lot takes up his abode near to Sodom ; God reneweth the promise to Abram^ who removes to Hebron^ and builds an altar, 1 So Abram came out of Egypt, and his 8 GENESIS Xni. Abram and Lot separate. wife, and all that he had, and Lot with him, into the south part of Canaan. And he . went forward in his journies from the south to Beth-el, to the place where his tent had been before, between Beth-el and Hai ; lo 4 the place where he had formerly made an al- tar, and there Abram called on the name of Jehovah. i • c 'And Abram was very rich in cattle, in ^ silver, and in gold." And Lot also, who went £ with Abram, had flocks, and herds, and tents, "in great abundance ;" So that the land ( could not bear them to dwell together : for so great were their riches that they could not dwell together. There was, moreover, 1 strife between the herdmen of Abram's cat- tle and the herdmen of Lot's cattle. (And the Canaanites and the Perizzites dwelt then in the land). And Abram said to Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen ; for we are kinsmen. Is not 9 the whole land before thee? Depart, I pray thee, from me ; either to the left hand, that I may go to the right ; or to the right hand, that I may go to the left. And Lot raised 10 his eyes, and beheld that the whole plain of the Jordan, all the way to Zoar, (Jehovah not having then destroyed Sodom and Go- morrah,) was every where well-watered, like the garden of Jehovah, or as the land of Egypt; And Lot chose for himself all the 11 plain of the Jordan, and journied eastward. Thus they parted, one from another. Abram 12 dwelled in the land of Canaan ; and Lot dwelled in the cities of the plain, and pitched his tents near to Sodom. Now the men of 13 Sodom were exceedingly wicked and sinftil, before Jehovah. Then Jehovah said to Abram, after Lot 14 had departed. Raise now thine eyes, and from the place where thou art, look north- ward, and southward, and eastward, and westward ; For all the land which thou 15 seest, will I give to thee, and to thy seed for ever. And I will make thy seed nume- rous as the dust of the earth ; so that if one can number the dust of the earth, thy seed also may be numbered. Arise, walk 17 through the land in its length and in its breadth ; for to thee will I give it. Then 18 Abram removed his tent, and came and 16 10. (a) 1 MS. 11. Fair countenance] Though Sarai was now advanced in age, her complexion as a Syrian was much fairer than tne Egyptians ; and, on that account, more likely to attract notice and attention. 15. Pharaoh] This was the common name of their kings. According to Josephus and Jablonski, it signified, in the Egyptian language, king. It was not therefore a proper name. 16. (o) Sam. 17. In what manner .lehovah afflicted Pharaoh rve are not informed, nor how it was known to him that it was for 14 the sake of Sarai. It was perhaps in a dream that God im- parted this to him. Chap. XIII. 2. This verse is transposed after the fourth, as evidently making a better connexion. The words added to the text in the first verse are necessary to the sense of the place. 5. Tents'] This term seems here to be interpolated, though it is found in the versions and MSS. (a) Syr. 7. The wealth of the patriarchs consisted in their herds and flocks ; and the posture-grounds were now insufBcient for them. 10. The garden of Jehovah] Here is a reference to para^ Lot taken capHve. GENESIS XIV. Abram rescues him, dwelt at the Turpentine tree of Mamre, "an i Elam, and with Tidal king- of Goim, and by Hebron ; and he Araraphel king of Shinar, and Arioch king of Ellasar ; four kings with five. And the 10 vale of Siddim was full of bituminous pits ; and the kings of Sodom and Gomorrah were defeated, and many fell there, and the rest fled to the mountains. And the victors 1 1 took all the riches of Sodom and Gomorrah, and all their provisions, and went away. And Lot, Abram's brother's son, (for he 12 dwelt in Sodom,) and °all" his riches, they took away, when they departed. And one that had escaped, came and told 13 Abram the Hebrew, who dwelt at the Tur- pentine tree of Mamre, an Amorite, the brother of Eshcol, and of Aner, who were confederate with Abram. And when Abram 14 heard that his kinsman was taken captive, he mustered his tried servants, born in his own house, three hundred and eighteen, and pursued the enemy unto Dan. And he 15 divided his servants, and came against them by night, smote them, and pursued them unto Hobah, which is on the left of Damas- cus. And he brought back all the riches 16 Amorite," which was by Hebron ; there built an altar to Jehovah. CHAPTER XIV. B. C. 1914. The battle of the kings j Lot is taken pri- soner ; Abram rescues him ; Me/chizedek blesseth Abram, who gives tithe ; his partners take their portions of the spoil, and the rest he restores to the king of oodom. 1 And in those days it was, that Amraphel king of Shinar, Arioch king of Ellasar, Che- dorlaomer king of Elam, and Tidal king of 2 the Goim, Made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is 3 now Zoar. All these last met together in the vale of Siddim, which is now the salt sea. 4 Twelve years they had served Chedorlaomer, and in the thirteenth year they rebelled. 5 And in the fourteenth year came Chedor- laomer, and the kings confederate with him, and smote the Rephaites in Ashteroth Kar- naim, and the Zuzites of Ham, and the 6 Emites of Shaveh Kiriathaim, And the Horites of the 'mountains of Seir," unto El- 7 paran, which is by the wilderness. And they turned and came to En-mishpat, (which is Kadesh,) and smote all the country of the Amalekites, and of the Amorites also, who 8 dwelt in Hazezon-tamar. And the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, (that is Zoar,) went out and joined battle with them in the vale 9 of Siddim ; With Chedorlaomer the king of dise, whence arose a copious stream to fertilize it, which became four rivers. Others consider Jehovah, used nere^ as a term to denote excellence, and render as a divine garden, or one fertile and beautiful. 12. Land of Canaan] The country from the Jordan to the Mediterranean sea, was called the land. of Canaan ; and within these boundaries Abram continued to dwell. 18. Heb7'on\ In the days of Abram this city was called Kerjath-Arbah. See cnap. xxiii. 3, and Josh xiv. 15 ; but Moses might use its modern name, as better understood. Chap. XIV. 1. The king of Shinar was the chief of the kings mentioned; and they seem to have dwelt from the Euphrates to Palestine. RosenmuUer supposes that Tidal was king of Galilee, often afterwards called Galilee of the nations. As this is not certain, it is better to render Q^IJ, Goim, as a proper name. 4. Had served] i. e, they had paid tribute ; but now tney determined to assert and vindicate their independence and freedom. 5. The Rephaites] So called from their stature. Ash- teroth was on the other side the Jordan, and given by Joshua to the tribe of Manasseh. Josh. xii. 4; xiii. 12. The others were neighbouring cities. 6. Horites] Michaelis has proved these were Troglody tees, who inhabited the caves of mount Seir, which they found formed by nature, or which they made for dwelling- places. The name of Paran still continues as the name of a plain in Arabia Deserta, reaching to the mountains of Idu- mea, as Niebuhr testifies, (v) Sam. the rest, their mount. 7. En-Mishpat] This place was afterwards so called, because God nere judged the Israelites for murmuring. Numb. XX. 13. 15 of Sodom and Gomorrah; and also his kinsman Lot, and his riches he recovered ; the women also, and the people. On Abram's return from smiting Chedor- 17 laomer, and the kings confederate with him, the king of Sodom went out to meet him, unto the vale, which is now called the king's vale. Melchizedek also, the king of Salem, 18 brought forth bread and wine ; and being the priest of the most high God, He blessed 19 Abram, and said. Blessed be Abram of the most high God, possessor of the heavens 10 — 12. 'The text here is ambiguous ; but the version given is both just and perspicuous, (a) Sept. 13. The Hebrew] Tne Sept. understood this to signify ' one that had come from beyond the Euphrates,' i. e. Abram the transeuphratean. And this ia more probable than that he should be so called as a descendant of Eber, See chap. xi. 14. 14. Mustered] So the Sept. and Vulg. render; and this reading is more apt than the textual. The learned reader may see note Heb. BiLle. 15. Matthews in his Bible rendered, 'He set himself and his servants in array, and fell upon them by night.' 17. The king^s vale] The opmion of Onkelos seems most probable, that this place was so called, because that there Melchizedek brought forth bread and wine, and there Abram, Melchizedek, and the king of Sodom, were refreshed with the friendly repast. 18. Melchizedek] Salem was the city afterwards called Jerusalem. It is mentioned by its ancient name Ps. Ixxvi. 2. The name of this king describes his character ; king oj righteousness. He was also * priest of the most high God ;' worshipped and honoured the same God as Abram did. Paul says, Heb. vii. 3, ' Without father, without mother, without descent,' &c. i.e. without recorded father or mother, without any account of his birti' or death. In reference to the priestly office of Melchizedek, as there is no mention of its termination, he is made like to the Son of God, a king, and a priest, for ever. In this respect he was an eminent type of Jesus, the king and priest of the church. He brought bread and wine to refresh Abram and those with him ; and as a priest he blessed him, and God also, for giving him so signal a victory. Ahram is encouraged. GENJi.a ao and the earth! And blessed be the most high God, who hath delivered thine enemies into thine hand. And »Abram" gave to him 21 the tithe of all the spoil. And the kmsr ot Sodom said to Abram, Give me the persons, 22 and take the riches to thyself. And Abram said to the king of Sodom, I swear to Jeho- vah, the most high God, the possessor of the 23 heavens and the earth. That I will not take. even a thread, or a sandal-string, of all that belongeth to thee, lest thou shouldst say, I 24 have made Abram rich ! Exceptmg only what the young men have eaten ; and the portion of the men who went with me, Aner, Eshcol,and Mamre; let them take their shares. CHAPTER XV. B. C. 1913. Abram encoun^ed. ; a son premised ; justu jied bn faith, and the promise of Canaan confirmed. 1 After these things the word of Jehovah came to Abram in a vision, saying. Fear not, Abram '. I am thy shield ; and exceed- 2 ingly great shall be thy reward. And Abram saidj Lord Jehovah, what wilt thou give me, seeing I am going to die childless, and the son of my steward, Eliezer of Damascus, 3 will be my heir ? For, behold, said Abram, to me thou hast given no seed ; and lo, one 4 born in my house will be my heir. And, behold, the word of Jehovah came to him, saying, This shall not be thy heir; one sprung from thine own body shall be thy 5 heir. He then brought him forth and said, Look now towards the heavens, and number the stars, if thou be able to number them. Then said he to him. So shall be thy seed. 6 And "Abram" believed in Jehovah ; and he accounted it to him in order to righteousness. 7 And he said to him, I am Jehovah, who brought thee from Ur of the Chaldees, to o-ive to thee this land for an inheritance. 8 But said he, O Lord Jehovah, by what shall XV XVI. G'od'« covenant with him. I know that I shall inherit it? And "Jeho- 9 vah" said to him. Bring to me a heifer ot three years old, and a she-goat of three years old, and a ram of three years old; also a turtle-dove and a pigeon. And he brought 10 to him all these, and divided them into halves, and laid one half opposite another ; but the birds he did not divide. And when 1 1 birds of prey came down upon the carcasses, Abram drove them away. And when the 12 sun was going down, a heavy sleep fell upon Abram ; and, lo ! horror ^and" great dark- ness fell upon him. Then Jehovah said to 13 Abram, Know for certain that thy seed shall be sojourners in a land not their own, the inhabitants of which will enslave them, and will afflict them, for four hundred years. But that nation, by whom they shall be en- 14 slaved, I will judge ; and afterwards shall they come out of it with great riches. Thou, 15 indeed, shalt go to thy fathers in peace; thou shalt be buried in a good old age. And 16 they shall return hither in the fourth genera- tion ; for as yet the iniquity of the Amorites is not complete. And when the sun was 17 set, and it was dark, behold a smoke, like that of a furnace, and a flame of fire passed between those pieces. On that same day 18 Jehovah made a covenant with Abram, say- ing. To thy seed I give this land, from the river of Egypt unto the great river, the river Euphrates; The land of the Kenites, and 19 the Kenizzites, and the Kadmonites, And 20 the Hethites, and the Perizzites, and the Rephaites,- And the Amorites, and the 21 Canaanites, and the Girgasites, and the Jebusites. 20. And Abram gave] Some would confine this tenth of the spoils as a mere present to Melchizedeli, in return for his hospitality; but it seems given tor a MawA-o^nny^o God, to be offered by Melchizedek as his priest. 22. / m'ear] Literally, ' I lift my hand,' because this was the form of taking a solemn oatn. Chap. XV. \. Shall be thy reward] kWoMT o\Aira.as- hitors, and all the ancient versions, so render. 2. The sense given is supported by Theodotion and the Syriac version. The learned reader may consult note, Hcb. Bible. 6. He accounted] The Sept. and St. Paul render pas- sively, * it was accounted.' The sense is the same, whichever rendering be adopted. He was thus justified by faith, not being yet circumcised. Rom. iv. 3, and Gal. iii. 6. 13. fVt/l enslave them] So all the ancient versions ren- der ; and the context requires it. The people of the land in w hich they are to be sojourners, are understood as the nomi- native of the verb. Four hundred yeai's] Tills period must be dated from Abram's arrival in Canaan ; from which to the birth of Isaac was 25 years, Gen. xii. 4, and xvii. 1, 12; Isaac was 60 years old at the birth of Jacob, Gen. xxv. 26 ; Jacob was 130 at his going down to Egypt, which three numbers make 215 years; and the same period Jacob and 16 CHAPTER XVL B. C. 1911. Sarai giveth Haaar to Abram ; her flight and return. The birth of Ishmael. Still Sarai, the wife of Abram, bare him 1 no child ; and she had an Egyptian hand- his children dwelt in Egypt, Gal. iii. 7. Vid. Userii Sacra Chron. p. 40, &c. 15. Go to thy fathers] The Targums consider this as referring to a separate state, as they explain, in peace thy soul shall rest. 16. Four generations] In ancient times it was customary to reckon by generations, to which various periods were as- signed by different nations, from twenty years to one hun- dred ; and it is probable the last is intended here, which makes the period the same as the 400 years mentioned in ver. 13. 18. Made a covenant] We see from the manner in which covenants were made, the origin of this phrase, which occurs so frequently in the Hebrew Scriptures. Some ani- mal suitable for sacrifice was cut into two pieces, and the confederating parties passed between them. So Jehovah, by causing the fire to pass between the parts of the victims, ratified the covenant with Abram ; engaging to give him the land of Canaan. 18. River of Egypt] By this is meant, not a branch of the Nile, but most probably a stream between Gaza and Rhi- nocalura. See Amos vi. 14. Some think it is the same as Sihor or Sichor, Josh. xiii. 3. Chap. XVI. 1. It is reasonable to believe that the con- Hagar fledh from Sarai. 8 maid, whose name was Hagar. And Sarai said to Abram, Behold now, Jehovah per- niitteth me not to have children, go in, I pray thee, to my handmaid ; it may be that I may obtain children by her. And Abram 3 hearkened to the voice of Sarai. And after Abram had dwelt ten years in the land of Canaan, Sarai, the wife of Abram, took Hagar, her Egyptian handmaid, and gave her for a wife to her husband. 4 And he went in to Hagar, and she con- ceived, and when she saw that she had con- ceived, her mistress became contemptible in 5 her eyes. Sarai, therefore, said to Abram, My wrong lieth upon thee. Mine own handmaid have I given into thy bosom ; and when she saw that she had conceived, I became contemptible in her eyes. Jehovah 6 judge between me and thee. Then Abram said to Sarai, Behold thy handmaid is in thine own power ; do to her what thou seest fit. Sarai then so humbled her, that she fled 7 from her presence: And the angel Jehovah found her by a fountain of water in the wil- derness ; by that fountain which is on the 8 way to Shur. And he said, Hagar, hand- maid of Sarai, whence comest thou ? and whither art thou going? And she said, I flee from the presence of my mistress 9 Sarai. And the angel Jehovah said to her, Return to thy mistress, and behave submis- 10 sively to her. The angel Jehovah also said to her, I will multiply thy seed so exceed- ingly, that it shall not be numbered for mul- 11 titude. For, behold, (again said the angel Jehovah to her,) thou hast conceived, and shalt bear a son, and shalt call his name Ishmael [goi>-attendeth] ; because Jeho- 12 vah hath attended to thy aflBiction. And a wild and fierce man will he be ; his hand against every one, and the hand of every one against him ; and in the face of all his GENESIS XVII. Circumcision appointed. brethren will he dwell. And Hagar called 13 the name of Jehovah who had spoken to her, EL-Roi [the visible gou] ; for she said, Did I not here see him visible, by me ? Wherefore the well was called Beer- 14 lahai-roi [the well of the living visible one]. Behold, it is between Kadesh and Be red. And Hagar bare to Abram a son ; and 15 Abram called the name of his son, whom Hagar bare, Ishmael. And Abram was 16 eighty-six years old when Hagar bare Ish- mael to him. CHAFTER XVII. B, C. 1898. God renews his covenant with Abram ; his name changed; circumcision appointed, and Isaac pro- mised. duct of Sarai in giving Hagar to Abram, was conformable to the prevailing custom of the age, and of the eastern nations. See Matt. xix. 4. 6. These secondary wives, or concubines, as tiiey have been improperly called, were always considered as slaves, and might be dismissed at pleasure, the children either being retained, as in the case of the handmaids of Lea and Rachael, or sent away, portions bein^ given to them. Sarai, having no hope of brmging forth children herself in- tended to build up trie family of Abram by Hagar. See Har- mer, vol. iv. and Bruce's Travels, vol. iv. 8vo. edit. 6.' Behold, thy handmaid] Sarai charges Abram as the cause of the injury she received, and as encouraging the insolence of Hagar towards her. He answers, that her hand- maid was in her own power. Sarai, by the custom of the east, had power over ner own slave ; and in correcting her, did only what was proper. The design of Hagar appears to have been to return to Egypt, her own country. 7. An angel Jehovah! Ggd, in those early times often appeared to impart his wiU to men ; and on such occasions he is called promiscuoasly 'Jehovah,' or the ' angel Jehovah.' Such appearances seem preludes of the Word becoming flesh, and dwelling among men. Perhaps when angel Jeho- vati is mentiuned, it may denote some unusual phenomenon altendinglhe divine presence. See ver. 10, 13, 14. Michaelis 17 And when Abram was ninety-nine years old, Jehovah appeared to him, and said to him, I am God the Almighty ; walk before me, and be thou perfect. And I will make my covenant with thee, that I will multiply thee exceedingly. And Abram fell on his face ; and God again spoke to him, saying. Behold I make my covenant with thee, that thou shalt be the father of many nations ; Nor shall thy name any more be called Abram, but Abraham shall thy name be; for a father of many nations I have pur- posed to make thee. And I will render thee exceedingly fruitful ; and out of thee I will make nations ; and kings from thee shall proceed. And I will establish my covenant with thee and thy seed after thee, through- out their generations, for a perpetual cove- nant : to be a God to thee, and to thy seed after thee. And the land in which thou art a sojourner, the whole land of Canaan, I will give, for a perpetual possession, to thee and to thy seed after thee; and their God I will be. And God said to Abraham, Thou shalt ! therefore keep my covenant, thou, and thy 1 justly remarks, the common modes of explaining the terms are absurd. See on the word ^xba, angel. 12. And a wild and fierce man] Both wild and fierce are implied in the animal to which Ishmael is compared. The wild-mule is, according to Pallas, untameable. Such would Ishmael and his race be. See note, Job xxxix. 5. In the face ofali] Brethren implies any kind of relations. By his mothers side, the Egyptians were his brethren, and oy his father's, all the posterity of Abraham. To both the Ishmaelites were contiguous. Tliey dwelt, and they continue to dwell, iu the face of their brethren, unsubdued, a wild and unsettled race. 13. The viiible God] For the reading adopted see note Heb. or Fam. Bible. Chap.XVII. 1. God, the Almighty'] Some would render all-sufficient, and others all-houniiful ; but the usua' f«rse is most appropriate to all the places where the word occurs. 5. Abram, but Abraham] The former denotes high father, the latter the/aMcr of a great multitude. It tiao been, and it still is, the custom of the east, tor persona Ui receive new names, expressive of some particular incuXeut in the course of their lives, or suitable to the office (hey «re called to discharge. See Gen. xxxii. 28, and xli. 46 i Dan. i. 7; Rev.ii. 17; Ruth I. 20; Matt. xvi. 18, C Isaac promued. "^ seed after thee, throughout their generations. 10 This is my covenant between me and thee, ' and thy seed after thee, which ye shall keep : Every male child among you shall be^cir- 11 cumcised. Yea, the foreskin of your flesh ye shall circumcise, that it may be a token 12 oi' the covenant between me and you. And every male child among you, eight days old, throughout your generations, shall be cir- cumcised ; both he that is born in the house, and he that is bought with money of any 13 stranger, who is not of thy seed. He that is born in thy house, and he that is bought vf ith thy money, must needs be circumcised ; that my covenant may be in your flesh for 14 a perpetual covenant. And the uncircum- cised male-child, the foreskin of whose flesh hath not been circumcised, that person 'being eight days old," shall be cut off from his people; for he will have broken my covenant. 1 5 Moreover, God said to Abraham. As for Sarai thy wife, thou shalt not call her name 16 Sarai, but Sarah shall her name be. And I will bless her, and by her I will give thee a son, ^whom also I will bless." A mother of nations shall she be, and kings of nations 17 from her shall come. Then Abraham fell upon his face, and laughed, and said in his heart, Shall a son be brought forth to one a hundred years old ; and shall Sarah, who 18 is ninety years old, bear ? And Abraham said to God, O that Ishmael may live before 19 thee ! And God said, Sarah thy wife shall indeed bear thee a son, and thou shalt call his name Isaac [laughter] ; and I wiU establish my covenant with him, and with his seed after him, for a perpetual covenant. 20 As for Ishmael also I have heard thee : Be- hold I will bless him, and make him fruitful, and multiply him exceedingly ; twelve Abraham entertainetn angels. him a great nation. But my covenant I 21 will establish with Isaac, whom Sarah shaW bear to thee about this very time next year. Ceasing now to speak with him, God as- di cended from Abraham. Then Abraham took Ishmael his son, and Z6 all that were born in his house, and all that were bought with his money, every male among his own servants, and circumcised the foreskin of their flesh, on that same day, as God had commanded him. And Abra- 24 ham was ninety-nine years old when the foreskin of his flesh was circumcised. And )ih Ishmael his son was thirteen years old, when the foreskin of his flesh was circumcised. On that same day was Abraham circumcised, and 26 Ishmael his son. And all his male servants, 37 whether born in the house, or bought with money of the stranger, were also circumcised." CHAPTER XVIII. B C 1898. Three angels visit Abraham ; Sarah's laughter ; destruction of Sodom revealed to Abraham, and his intercession. AoAiN Jehovah appeared to Abraham at 1 the Turpentine tree of Mamre, as he sat in the tent door in the heat of the day. For 2 he raised his eyes and looked, and lo ! three men stood over against him ; and when he saw them he ran to meet them from the tent door, and bowed himself down to the ground. And said. My lords, if now I have 3 found favour in 'your" sight, pass not by, I pray, from 'your" servant : Let a little water, 4 I pray, be fetched, and wash your feet, and rest yourselves under the tree ; And I will 5 fetch a morsel of bread, that ye may refresh yourselves, and then pass on ; for to this end are ye come to your servant. And they said. So do as thou hast said. Abraham 6 then hastened into the tent to Sarah, and said. Quickly knead three measures of fine princes shall he beget, and I will make of ^^^i^ ^^^ ^^ke hearth-cakes. And Abra- 7 11. The foreskin of your fieshl Luther, Matthews, and the Geneva, had the good sense so to render. The Hebrews used for the sake of modesty the term flesh, iiz'n, for the pudenda, the foreskin of which was cut off in circumcision. This rite was to be the token or sign of the covenant, which God made with Abraham and his seed. Thus a peculiar people were separated to serve God, by such a distinction as evidently appeared to be of divine original ; and was a proper emblem of purity and indifference to sensual en- joyments. 14. Eiaht days'] This addition of the Sept. and Sam. is supported by the context and the exigence of the place. It must be understood as repeating the sentiment expressed in ver. 12. Cut ojf from] The punishment threatened, Michaelis contenas, consisted in the uncircumcised person being cut off from the Jewish church and state. He who was uncircumcised, could neither inherit the property, nor join in the religious ceremonies of the Israelites. Fathers had the right to circumcise their sons, masters their slaves, and judges up grown persons. 15. Saraibut Sarah] i, e. not my princess, but ^fruitful woman. So Ikenius explains it from the Arabic, which is most probably the sense, from what follows in the next verse. 16. (v) Sam. versions. 18. 'I'he promise of a son by Sarah, did not abate Abra- 18 He prays for him, and is For the fulfilment of this promise, ham's affection for Ishmael. heard. 20. Twelve frinces] see ch. xxv. 12, &c. 21. AJy covenant] My spiritual covenant, my everlast- ing covenant, chap. xii. 3. As for the temporal covenant, Ishmael was made as much a partaker of it as Isaac, and so was Esau as well as Jacob. This is the foundation of St. Paul's argument to the Galalians, and fully justifies his reasoning from these two covenants. 25. T/tirteen years old] The" Arahians, sprang from Ishmael, to this day circumcise their *ons at this age, which custom all the Mahomedans also observe. 27. (o) With him. Sept. Vulg. Chap. XVIII. 1 — 5. We have here a beautiful delinea- tion of oriental manners. A tent erected and the fiocks and herds grazing around, Abraham reposing at the door of his tent, ' during the heat of the day.' He raises his eyes, and sees three strangers approaching him. He instantly rises and hastes to meet themj unsolicited, he admits them to all the rights of hospitality. Water is brought to wash their feet ; ample provision is made ; the table spread under the friendly shade of a tree, and Abraham performs the oflRce of waiter ! Compare Heb. xiii. 2. (v) Sam. the rest, My lord and thy servant. Abraham commended. ham ran to the herd, and fetched a calf, good and tender, and gave it to a young 8 man, who quickly dressed it. He then took butter-milk, and sweet milk, and the calf which had been dressed, and set them before the men under the tree; and he himself waited on them, and they ate. 9 And they said to him. Where is Sarah thy wife? And he said. Behold, here in the 10 tent. And one of them said, I will certainly return to thee according to the time of life : and, lo '. Sarah thy wife shall have a son. And Sarah heard this ; for she was behind 11 him at the door of the tent. Now Abraham and Sarah were old, and far gone in years ; and Sarah was past the age for child-bear- 12 ing. Therefore Sarah laughed within her- self, saying, After I am worn with age shall I have pleasure in a son, my lord being old 13 also? And Jehovah said to Abraham, Why laugheth Sarah, saying. Shall I indeed bear 14 a child, who am so old? Is any thing too hard for the Lord ? At the time appointed I will return to thee according to the time 15 of life, and Sarah shall have a son. Then Sarah denied, saying, I laughed not; for she was afraid. And he said. Nay ; but thou didst laugh. 16 The men now rose parted towards Sodom 17 with them to direct them on the way. And Jehovah said. Shall I conceal from Abra- ham 'my servant" what I am about to do ? 18 Seeing Abraham shall surely become a great and mighty nation, and all the nations 19 of the earth in him shall be blessed ? For I know 'that Abraham" will command his children and his household after him, to keep the way of Jehovah, by doing justice ' and judgment ; that Jehovah may bring upon Abraham that which he hath spoken 20 concerning him. Jehovah then said. Be- cause the cry of Sodom and Gomorrah is great, and because their sin is exceedingly 2 1 grievous ; I will now go down, and see, and know, whether or not they have done altogether according to the cry which hath come to me. 22 Two of the men now turned their faces thence, and went towards Sodom ; but up and thence de- and Abraham went GENESIS XIX. He intercedeth for Sodom. Abraham yet stood before Jehovah. And 23 Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked ? Should there be fifty righteous persons 24 within the city ; wilt thou destroy and not spare the place for the sake of the fifty righ- teous persons who are in it? Far be it from 25 thee to do after this manner, to slay the righteous with the wicked ; and far be it from thee to treat the righteous and the wicked alike. Shall not the Judge of all the earth do right? And Jehovah said, If 26 I find within the city of Sodom fifty righ- teous persons, I will spare the whole place for their sakes. And Abraham added and 27 said. Behold now, I have taken upon me to speak to my Lord, though I am but dust and ashes ; Should there be wanting five of 28 the fifty righteous persons ; wilt thou, for the want of these five, destroy the whole city ? If I find there forty-five, said he, I will not destroy it. And he spoke to him yet again, 29 and said. Should forty be found there ? For the sake of forty, replied he, I will not Mestroy" it. And Abraham said, Oh ! 30 let not my Lord be angry, if I speak. Should thirty be found there ? And he said, I will not "destroy" it, if I find thirty there. Again he said. Behold now, I have taken 31 upon me to speak unto my Lord, Should twenty be found there ? And he said. For the sake of twenty I will not destroy it. Oh ! let not my Lord be angry, if I yet 32 speak once more. Should ten be found there ? And he said, For the sake of ten I will not destroy it. Jehovah now ceasing 33 to speak with Abraham, went away ; and Abraham returned unto his place. CHAPTER XIX. B. C. 1898. Lot receiveth two angels ; the vile conduct of the Sodomites ; Sodom destroyed ; Lofs wife punished ; his incest. And two angels came to Sodom in the 1 evening ; and Lot was sitting at the gate of Sodom : and Lot, seeing them, rose up to meet them ; and he bowed himself with his face to the ground ; And he said. Behold 2 now, my Lords, turn aside, I pray, into the house of your servant, and wash your feet, 10. According to the time of life'\ That is, according to the time for bringing forth a living child. Others think that it means, at the same time next year. The former is more probable. Compare ver. 14, and 2 Kings iv. 16. 15. Sarah laughed] So did Abraham when a son was promised ; but it seems, her laughter was from unbelief, his from surprise. The admonition of the angel most probably removed her doubts, as we find the apostle commending her faith, Heb. xi. 11. 17. Jehovah spoke to the angels, who attended him, what is here noticed, (a) Sept. Syr. 19. (a) Sam. 21. I will go down'\ Onkelos, the Jewish paraphr^st, ex- plains, ' I will appear and judge.' 24 — 32. The intercession of Abraham for Sodom, displays 1.9 the amiable qualities of his heart, and his just views of the divine character. He appears humble, fervent, and com- passionate. The Jews say, he pleaded and reduced the number of the righteous, until he concluded the place would be spared. 29, 30. («) Sam. and the versions. Chap. XIX. 1. From 2 Kings vii. 1, 18, it appears that the gate of cities was not only used as a place of judicature, but that markets were held there; and from Acts xvii. 18, Mark ix. 15, Matt, xxiii. 7, it appears that philosophers gave lectures to the people, and that they met there for conversa- tion. Is it not most natural to suppose, that Lot had re- sorted to the gate or market, either for the purpose of im- parting or receiving instruction? Compare Psa. Ixix. 12. and Prov. viii. 3, and xx. 21. c 2 . ,^ , GENESIS XIX, Lot eidertameth angels. "^ and lodge; and rise up early^^ and go on your way. And they said, _Nay; but _we will lodge in the street. But he urged them greatly; and they turned to him and entered into his house; and he baked un- leavened cakes, and made a feast for them ; and they ate. 4 But before they lay down, the men ot the city, the men of Sodom, the whole people together, both old and young, surrounded 5 the house; And they called to Lot, and said to him. Where are the men who came to thee this night? Bring them out to us, a that we may know them. And Lot went out of the door to them, but shut the door 7 after him ; And said, I pray you, brethren, 8 do not so wickedly. Behold now, I have two daughters who have not known man ; let me, I pray you, bring them out to you, and do to them what is good in your eyes ; only to these men do nothing ; for, there- fore are they come under the shelter of my 9 roof. But they said, Stand back. They also said, Shall one who came in as a so- journer set himself up as a judge ? We will now treat thee worse than them. And they pressed hard upon Lot, and came near to 10 break open the door. But the men put forth their hand, and pulled Lot to them 11 into the house, and shut the door. And they smote the men who were at the door of the house, both small and great, with blindness ; so that they wearied themselves in vain to find the door. 12 Then the 'angels" said to Lot, Who else is there here related to thee ? Thy sons and thy daughters, and whatsoever thou hast in tlie city, bring out of this place ; 13 For we are about to destroy this place. For great before Jehovah is the cry of their guilt ; and .Jehovah hath sent us to 14 destroy them. And Lot went out and spoke to his sons-in-law, who married his Sodom is destroyed. daughters, and said. Arise, get you out of S place ; for Jehovah is about to destroy this city. But he seemed to his sons-in- law as one jesting. „ tVo i r Anrt when the morning dawn arose, the 15 angels urged Lot, saying. Arise, take thy wife, and thy two daughters, who are here; lest thou be consumed in the pumshment of the city And while he lingered, the men 16 laid hold upon his hand, and upon the hand of his wife, and upon the hand of his tveo daughters; (Jehovah being merciful to them :) and they brought them forth and set them without the city. , ,x. ,„ And when they had brought them forth, 17 one of them said to Lot, Escape for thy life ; look not behind thee, nor stay in all the plain ; escape to the mountains, lest thou be consumed. And Lot said to one of 18 them. Oh, not so, my Lord. Behold now, 19 thy servant hath found favour in thy sight, and thou hast magnified thy mercy, which thou hast showed to me in saving my life ; but I cannot escape to the mountains, lest some evil take me, and I die. Behold now, 20 that city is nearer to flee unto, and it is but a little one. Let me, I pray, escape thither, that my life may be saved : is it not a small one ? *Hence, its name was called Zoar" (small.) And he said to him. See, I have 21 accepted thee concerning this thing, so that 1 will not overthrow this city, for which thou hast spoken. Quickly escape thither ; 23 for until thou art come thither, 1 cannot do any thing. The sun had now risen upon the earth, 23 and Lot had entered into Zoar ; When Je- 24 hovah himself rained from the heavens sul- phur and fire upon Sodom and Gomorrah ; And he overthrew those cities, and the 25 whole plain, with all the inhabitants of the cities, and the growth of the ground. And 26 Lot's wife also, looked earnestly back from 5. For the honour of human nature, one cannot help wishing, that this shaijieful vice had perished from the earth, together with the cities of the plain ! The prohibitory and severe laws of Moses imply that it was practised in his day ; and history unblushingly records it, as prevalent in the best days of Greece and Rome. See Roiji. i. 24, 26, 27. 7. The conduct yf Lot proves the sense he entertained of the rights of hospitality, and justifies the remark nf Peter. See 2 Pet. ii. 7. 8. Lot's proposal of giving his two daughters seems to us strange ana unwarrantable. But it was perfecfty consonant with the usages of those times and countries, ^vhere the rights of hospitality were considered as the strongest of all I4W8 ; and a violation of them was accounted the greatest crime. 11. Biindness] Geddes supposes, that they were struck by a flash of lightning, which for a season deprived them of the use of their sight; others, more probably, with a vertigo, so that they knew not what they were doing. 12, (v) Sam. the rest, men. 16, Brovght them] The next verse proves, that the pro- nominal affixes should be taken in ajEoIlective sense, and rendered in the plural. Lot lingered, being probably loath to leave the city, m he had great wealth in it. 20 20. Hence it was^ Transposed from ver. 22. 24. Jehovah himself] Literally, ' Jehovah from Jehovah,' but the noun is used for the pronoun. — Sulphur and fire] mean burning sulphur, or a dreadful storm of lightning. Compare Psa. xi. 5, and Ezek. xxxviii. 28, 2 Kings i. 12, Jos. i. 16. The plain of Sodom was full of bituminous pits, which being kindled by the lightning, must have produced the most dreadful conflagration. This plain, Josephus in- forms us, was 72 miles long and 19 broad. It became, in consequence of this destruction, a receptacle of water, now called the Dead Sea^orsea of Sodom. Before this event it is probable that the Jordan flowed into the Red Sea; and some late travellers have ascertained its course. Its waters are now lost in the sea of Sodom. 26. Looked earnestlij hack] So the verb signifies; and it implies that she stood still, ii she did not actually return. Our Lord seems to countenance the latter supposition, Luke xvii. 31, 32. — Like a pillar of salt.] If 2'^z denote a pillar, the particle of similitude must be understood, as it is in many places : ' Ephraim is (like) a cake not turned.' And some kind of rock or metallic salt, which was durable, must be referred to. The meaning is, she was struck dead, and became a stift'ened corpse, which might be crusted over with saline and bituminous matter. Lot delivered. GENESIS XX. behind him, and she became like a pillar of salt. 27 Now Abraham rose early in the morning, and went to the place where he had stood 28 before Jehovah ; And he looked towards Sodom and Gomorrah, and towards all the plain country ; and he saw, and lo ! the smoke of the land went up as the smoke of 29 a furnace. But when God destroyed the cities of the pJain, he remembered Abraham, and sent away Lot from amidst the over- throw, when he overthrew the cities in which Lot dwelt. 30 And Lot, together with his two daugh- ters, went up out of Zoar, and dwelt in the mountains ; for he feared to dwell in Zoar ; and he and his two daughters dwelt in a 31 cave. And the first-born said to the younger. Our father is old, and there is not a man in the country to come in unto us, according to the custom of all the earth ; 32 Come, let us make our father drink wine, and let us lie with him, that we may pre- 33 serve seed to our father. And they made their father drink wine that night ; and the firstborn went in, and lay with her father ; and he perceived not when she lay down, 34 nor when she arose. And on the morrow, the firstborn said to the younger. Behold, I lay last night with my father, let us make him drink wine this night also ; and go thou in, and lie with him, that we may S.'j ])reserve seed to our father. And they made tlieir father drink wine that night also ; and the younger arose, and lay with him ; and he perceived not when she lay down, nor 3() when she arose. Thus were both the daughters of Lot with child by their own 37 father. And the firstborn bare a son, and called his name Moab. The same was the 38 father of the present Moabites. And the younger also bare a son, and called his name Ben-ammi. The same was the father of the present Ammonites. 30. In a cme'\ The mountains of Moab are full of caves, which are both dry, and so spadoas, that thousands may inhabit them. 31 — 38. It is justly inferred from tne circumstance of Lot's daughters having tram?, that he had not lost all his property. For they would scarcely think of taking wine, if they had not other necessaries. We may then conclude, that Lot and his two daughters had brought provisions with them from Sodom ; and the conjecture of Michaelis, that a part at least of his flocks and herds, and slaves, might be so remote from Sodom and the other cities, on account of pasture, as to escape destruction. And if all had been de- stroyed it is natural to suppose he would have fled to his kinsman Abraham. As the power of masters over their female slaves was absolute, it is not improbable, that Lot, whose spirits had been raised by wine, might command one of them to be brought him, and that his daughters availed tnemselves of this circumstance, to go and lie with him. ■ And he knew not,' &c. he did not know that she was his daughter. The conduct of his daughters, from whatever motive it arose, was as unwarrantable as it was singu- lar. They were probably influenced by a regard to their 21 Abiaham denielh his wife CHAPTER XX. B. C. 1898. Abraham denieth Sarah his wife ; Abimeleck taketh her, but God admonisheih him, and he returneth her to Abraham. And Abraham removed thence towards 1 the south country, and dwelled and so- journed in Gerar, between Kadesh and Shur. And Abraham said of Sarah his wife, Slie 2 is my sister : "for he was afraid to say. She is my wife ; lest the men of the city should kill him, on her account ;" and Abimelech, king of Gerar, sent and took Saiah. But 3 God came to Abimelech in a dream by night, and said to him. Behold, thou art but a dead man, on account of the woman whom thou hast taken ; for she hath a hus- band. But Abimelech had not come near 4 her, and he said. Lord, wilt thou slay also a righteous '"nation?" Said he not unto 5 me. She is my sister ? and did not she herself also say. He is my brother ? In the integrity of my heart, and in the innocency of my hands, have I done this. And God 6 said to him in the dream. Yea, I know that in the integrity of thy heart thou hast done this ; therefore I also have withheld thee from sinning against me ; and for this cause I suffered thee not to touch her. Now, 7 therefore, restore the man his wife ; for he is a prophet, and he shall pray for thee, and thou shalt live ; but if thou restore her not, know that thou shalt surely die ; thou, and all that are thine. And Abimelech rose early in the morning, 8 and called for all his servants, and spoke all those words to them ; and "all" the men were greatly afraid. Then Abimelech called 9 for Abraham, and said to him. What is "this'' thou hast done to us ? And in what have I offended thee, that thou wouldst bring so great guilt on me and on my king- dom ? Deeds which ought not to be done, hast thou done to me. Moreover Abimelech 10 said to Abraham, What sawest thou, that own family connexions, out of which they thought it not right to marry, especially fearing the fate of their sisters, who had married men of Sodom, and had perished with them. Chap. XX. 1. Gerar"] This was the most southern city in the land of Canaan, Gen. x. 19, situated between the two deserts of Kadesh and Shur ; a fertile district surrounded it, which in the time of Jerom, was called the district of Gerar. RosenmuUer contends, that what is related in tliis chapter, must have occurred when Abraham returned out of Egypt; and that the historian has not followed the exact order of time For Sarah was now ninety years old, and also with child of Isaac, if what is here said occurred after the destruc- ti(;n of Sodom ; and it should seem from verse 18, that Abraham made some considerable stay in Gerar. 2. The addition of the Sept. is at least highly probable. The words occur in reference to Isaac, chap. xxvi. 7, in the Hebrew text ; and they assign a reason for the patriarch's conduct. 4. («) Arab. man. S. {a) All, Sam. Sept. 9. («) rAit,_Sept. 2 MSS. 10, Dimock ingeniously conjectured, that we should read AUmelech'K reproof. 1 1 thou hast done this thing? And Abraham said, "Because I was afraid." For I said, Surely the fear of God is not in this place ; and they will slay me on account of my 12 wife And yet indeed she is my sister, the daughter of my father, but not the daughter of my mother, though she is also my wife. 13 And when God caused me to wander from my fathers house, "and from the land of my nativity," I said to her, This is the kind- ness which thou shalt show to me ; to what- soever place we come, say of me. He is my brother. 14 Then Abimelech took "a thousand pieces of silver," and flocks and cattle, and men- servants and maid-servants, and gave them to Abraham ; and he restored to hira Sarah 15 his wife. And Abimelech said, Behold, my land is before thee; dwell where thou 16 pleasest. And to Sarah he said, Behold, I have given to thy brother a thousand pieces of silver, to purchase veils for thee, "and" for all who are with thee, even for every one ; thus she was reproved. 17 Then Abraham prayed to God; and God healed Abimelech, and his wife, and his handmaids, so that they might bear children. 1 8 For every womb in the house of Abimelech Jehovah had wholly restrained from bearing, on account of Sarah, the wife of Abraham. CHAPTER XXI. B. C. 189S. haac is born; Hagar and Ishmael dis- mi^fied; Abimelech Cometh and maketh a covenant with Abraham. 8 10 1 And Jehovah visited Sarah as he had said ; and he did for Sarah as he had spoken. 2 For Sarah conceived, and bare a son to Abraham in his old age, at the set time 3 which God had mentioned to him. And „-,To ^vT Isaac is born. GENESIS XXI. Abraham called the name of his son that was born to him, (whom Sarah bare to him,) Isaac, [i.aughter]. And Abraham 4 circumcised his son Isaac, when eight days old, as God had commanded him. Now Abraham was a hundred years old, 5 when his son Isaac was bom to him. And 6 Sarah said, God hath made me to laugh /or joy ; and every one that heareth will laugh for joy with me. And she said, Who will 7 now say to Abraham, Shall Sarah suckle children ; for I have born to him a son in ^mv" old age. And the child grew, and w^as weaned; and Abraham made a great feast on the day that "his son" Isaac was weaned. And Sarah saw the son of Hagar the Egyptian, (whom she had born to Abraham,) deriding °her son Isaac ;'' And she said to Abraham, Cast out this bondmaid and her son ; for the son of this bondmaid shall not be heir with my son ; with Isaac. Now this thing 11 greatly displeased Abraham because of his son. But God said to Abraham, Let it 12 not be displeasing to thee on account of the boy, and on account of thy handmaid ; in all that Sarah hath said to thee, hearken to her voice ; for by Isaac shall thy seed be reckoned. And of the son of that 13 bond-maid also will I make a "great" na- tion ; because he is thy seed. And Abra- 14 ham rose up early in the morning, and took bread, and a skin-bottle of water, and gave them to Hagar, (putting them on hev shoulder,) and the child, and sent her away. And she having departed, wandered in the wilderness of Beer-sheba, Until the 15 water in the skin-bottle was spent ; and she placed the child under one of the shrubs. nun-, what didst thou fear, instead of what didst thou see. The reading of tile Samaritan in the next verse, strongly supports this conjecture. 11, 13, 14. (a) Sam. 13. And when God caused us to wander^ In the com- mon text the verb is in the plural, as it is chap. xxxv. 7, and 2 Sam. vii. 23, whence some have deduced the doctrine of the trinity ; but the various reading in each place, and the consent of the versions, shows, that the plural is a mere error of the scribes. 16. Fei/s for thee.~\ Hebrew ' a covering of the eyes.' Our old versions rendered thisidiomatical phrase veils. That married women wore veils, when they went abroad, of a peculiar kind or colour, is certain ; and by the present Abi- melech made, it is implied that Sarah and otiiers had not the veils appropriated to those married. Thus she was re- proved^ This version arises from the present text as printed, and supported by the Sam. Onk. and Syr. The Sept, seem to have considered the term Jin33 as denoting, ' telling or speaking what is right or the truth,' from n33, of which some approve. Chap. XXI. 3, Isaac] Many learned and judicious divines have maintained that Isaac was intended to be an eminent tTOe of Christ. His birth was miraculous, as was that of Christ. He disputed not his father's will, ihougii it was to cost him his life ; .lesus Christ became obedient even to deajth. Isaac carried the wood on which he was to have been sacrificed ; Jesus Christ carried the cross on whicli he was to be crucified. They both carried them to the vevv 22 same place> Mount Moriah ; being the place where the Temple was afterwards built. These coincidences were de- signed by him who sees the end from the beginning. 7. 3fi/ old age.\ The variation found in the Sept. is most probably the true reading. The age of Abraham had been stated in the 5th verse, and it is natural for Sarah to glance at her own. 8. (a) Sam. 9, Deriding her son Isaac\ Without the addition now happily preserved in the Sept. and Vulg. the object of Ishmael's resentment and ridicule could not he ascertained. It appears from comparing 1 Sam. i. ii, with 2 Mace. vii. 27, that itwas usual forsonie to suckle theirchildren till they were three years old ; and if Isaac had attained this age, Ishmael was 16 or 17 years old. From the feast Abraham made, his jealousy was excited, and he saw in the child a formida- ble rival — ^hence his conduct. 10. However this language might displease Abraham, it was agreeable to the usages of the times ; and on the birth of Isaac, Ishmael could have no just claim to the inheritance. Paul has adverted to this, to illustrate the nature of the Jewish and Christian dispensations. See Gal. iv. 30. 13. (a) Sam. Sept. 14. Took bread] By bread and water, is frequently meant provisions of every kind. Isa. iii. 1, and xxxiiL 16. Is it not probable that they are to be understood in this latitude here ?• — A bott/e.] The bottles or casks of the east, are made of skin, and their dimensions are according to the size of the animal of the skin of which they are made. Ha^ar comforted. GENESIS XXII. Abraham offerelh Isaac. 16 And she departed about the distance of a bow-shot, and sat down over against him. For she said, Let me not see the death of the child. So she sat over against him. And the 'child raised his voice", and wept ; 17 And God heard the voice of the lad ; and an angel of God called to Hagar from the heavens, and said to her. What distresseth thee, Hagar? Fear not; for God hath neard the voice of the boy there where he 18 lieth. Arise, raise up the lad, and support him with thine hand; for of him I will 19 make a great nation. Then God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, 20 and gave to the lad to drink. And God was with the lad ; and he grew up, and dwelt in the wilderness, and became an 21 expert archer. He dwelt in the wilderness of Paran ; and his mother took for him a wife from the land of Egypt. 22 It was about this' time, that Abimelech and Phichol, the chief captain of his host, spoke to Abraham, saying, God is with 23 thee in all that thou doest. Now, there- fore, swear to me, by God, that thou wilt not deal falsely with me, nor with my son, nor with my son's son ; but according to the kindness that I have done unto thee, thou wilt do unto me, and to the land in 24 which thou sojournest. And Abraham said, 25 I will swear. And Abraham expostulated with Abimelech concerning a well of water, which Abimelech's servants had violently 26 seized. And Abimelech said, I know not who hath done this thing ; for thou never toldest me, nor did I ever hear of it until 27 this day. And Abraham took sheep and oxen, and gave them unto Abimelf.ch ; and 28 both of them made a covenant. And Abra- ham set apart by themselves seven ewe 29 lambs of the flock. And Abimelech said to Abraham, What mean these seven ewe lambs, which thou hast set apart by them- 30 selves ? Then ^A.braham said," These lambs shalt thou take from my hand, that they may be a witness for me, that I digged this 31 well. Wherefore, because they both of them there swore, that place was called Beer- SHEBA [the well OF THE oath] ; for at 16. The reading of the Sept. is supported by the next verse. 19. It should seem the want of water was the cause of the distress of Hagar and her son ; a spring being discovered, the lad was refreshed and revived. 22. The Sept. reads here, as chap. xxvi. 26, and Ahuz- zath his friend. Abraham's increasing prosperity led Abi- melech to enter into this alliance with him. 30. (a) Sam. 32. fa) Sept. 33. Tamarisk-treesl Celsius and Michaelis have proved tliat this is the import of ''I^'>^ ; and that this species of tree is common in Egypt and the neighbouring countries. Chap. XXII. 1. (a) Sept. Vulg. 2. The land of Moriak] Wells, Reland, and others, cousider it as certain, that Moriah was one of the mountains, 23 Beer-sheba they made this covenant. Then 32 Abimelech, and Phichol, the chief captain of his host, arose and returned into the land of the Philistines. And "Abraham" planted tamarisk-trees 33 at Beer-sheba, and called there on the name of Jehovah, the eternal God. And Abra- 34 ham sojourned many days, in the land of the Philistines. CHAPTER XXII. B. C. 1872. Abraham tried; his obedience in offering u^ Isaac ; forbidden to slay him by an angelj and he is agahi blessed. And after these things it was, that God 1 proved Abraham, and said to him Abraham, "Abraham!" And he said, Behold, here am I. And he said. Take now thy son, thine 2 only son Isaac, whom thou lovest, and go to the land of Moriah ; and there offer him for a burnt-offering upon one of the mountains which I will mention to thee. And Abraham rose early in the morning, 3 and having saddled his ass, and cloven the wood for the burnt-offering, took with him two of his young men, and Isaac his son, and set out to go to the place which God had mentioned to him. And, on the third 4 day, Abraham raised his eyes, and saw the place afar off. And Abraham said to his 5 young men. Abide ye here with the ass ; and I and the lad will go yonder and wor- ship ; and then return to you. And Abra- 6 ham took the wood of the burnt-offering, and laid it upon Isaac his son ; and he took in his hand fire and a knife ; and they both of them went on together. And Isaac spoke 7 to Abraham his father, and said. My father ; and he said. Here am I, my son. And he said. Behold the fire and the wood ; but where is the lamb for a burnt-offering? And Abraham said. My son, God will pro- 8 vide for himself a lamb for a burnt-offering. So they both of them went on together; And they came to the place which God had 9 mentioned to him. And there Abraham built an altar, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham had stretched forth 10 on which Jerusalem afterwards stcod. Maimonides says, that the place where David built his altar, on the threshing floor of Araunah, and where the temple was built, was the spot where Abraham built his, and bound Isaac. Others think it was Calvary. — The command given to Abraham, has been considered irreconcilable with the divine perfec- tions; and infidelity, on this ground, has raised objections against divine revelation. We answer, that the Giver of life has a right to take it away; and to do or command it to be done in what manner he pleaseth. To offer a human victim to him, without his express warrant, would be to commit murder ; but to do so by his authority, would be an act of obedience. But the design of God in this command was to proive Abraham, that his faith, love, and obedience might be manifest, and not that he should, in fact, offer up Isa-ic. The promlie renewed. his hand, and taken the knife to slay his 11 son, When the angel Jehovah called to him from the heavens, and said, Abraham, Abra- 12 ham ! And he said. Here am I. Stretch not forth thine hand, said he, ag-amst t.ie lad, nor do to him any harm : tor now 1 know that thou fearest God, since thou hast not withheld thy son, thine only son from 13 me. And Abraham raised his eyes, and looked, and, behold, a ram in a thicket was caught by his horns; and Abraham went and took the ram, and olfered him up for a 14 burnt-offering instead of his son. And Abraham called the name of that place Jehovah-jireh [jehovah will provide]; as it is said to this day. In the mount, Je- hovah will provide. 15 And the angel Jehovah called to Abra- ham from the heavens the second time, 16 And said, By myself have I sworn, saith Jehovah, because thou hast done this thing, and hast not withheld 'from me" thy son, 17 thine only son, That I will abundantly bless thee, and exceedingly multiply thy seed ; as the stars of the heavens, and as the sand which is on the sea shore; and thy seed shall possess the gates of their enemies ; 18 And in thy seed shall all nations of the earth be blessed ; because thou hast obeyed 19 my voice. So Abraham returned to his young men, and they rose up and went together to Beer-sheba ; for Abraham dwelt at Beersheba. 20 And after these things it was, that one told Abraham, saying. Behold, Milcah hath also born children to thy brother Nahor. 21 Huz his firstborn, and Buz his brother; 22 and Kemuel, (.the father of Aram,) And GENESIS XXIII. S^ruh-s a,e and death. Chesed, and Hazo, and Pildash, and J.dlaph, and Bethuel. And Bethuel had begot Re- 23 bekah. These eight Milcah had born to Nahor, Abraham's brother. And his con- 24 cubine, whose name was Reumah, bare also Tebah, and Gaham, and Thahash, and Maachah. CHAPTER XXIII B. C. 1860. Snrah 'ah's age and death ; a buryinn place pur- chased in Machpe/ah; Sarah buried there. 1 2 Now the years of the life of Sarah were one hundred and twenty-seven ; And Sarah died in Kirjath-arba, (the same with He- bron,) in the land of Canaan. And Abra- ham came to mourn for Sarah, and to weep for her. And Abraham arose from mourning over his dead, and spoke to the Hethites, saying, I am a stranger and a sojourner among you ; give me a burying-place-possession among you, that I may bury my dead out of my sight. And the Hethites answered Abra- ham," saying, Nay, hear us my lord : thou art a mighty prince among us; in the choicest of our sepulchres bury thy dead ; none of us will hinder thee from burying thy dead, even in his own sepulchre. Then Abraham stood up, and bowed himself to the people of the land, to the Hethites. And he spoke to them, saying. If it be your mind that I should bury my dead out of my sight, hear me ; and intreat for me Ephron the son of Zohar, 'the Hethite," That he 9 may give me the cave which he hath in Machpelah, which is in the end of his field ; for as much money as it is worth he shall give it to me, for a burying-place-possession among you. And Ephron, who was sitting 1 8 13. The versions read one or a ram, instead of behind. The common text is absurd, for how could he see behind him 9 14. The name given to the place, evidently alludes to the reply Abraham had made to the question of Isaac, see ver. 8, and to the merciful substitution of the ram for a burnt- offering, instead of Isaac. It should seem, that this name given to the mount, had become a proverb in the time of Moses. ' As it is said at this day, m the mount, Jehovah will provide,* Others render, ' In the mount, Jehovah will appear,' or be seen ; and refer it to the appearance and sa- crifice of Christ. This version seems forced ; the same word being rendered differently here, from what it is in the 8th verse. The birth and offering of Isaac were evidently typical of our Lord. 16. (a) Versions. 18. And in thy seed^ Paul applied this to Christ, Gal. iii. 16. To be blessed in any one signifies to expect, on his account, the favour of God, and the enjoyment of special blessings. On account of the seed of Abraham, all nations were thus to be blessed. By the seed of Abraham may be understood all his posterity; but all nations could not bo blessed in them, for some nations were by them to be de- stroyed, as the nations of Canaan. Hence it follows that some One of his seed must be intended. This could not be Isaac, or Jacob, to whom the same promise was repeated, xxvi. 4 ; xxviii. 14. Much less can it be referred to any of the sons of Jacob with any appearance of truth. The pro- mise then did most assuredly refer to Jesus, and hath been fulfilled in him, in whom, and by whom all nations are tlessed, as all may be enlightened by his instruction, and 24 saved by faith in him, as the Lamb of God who hath taken away the sin of the world. Chap. XXIII. 1. The order of the common text has evi- dently suffered, and that given has the authority of the Sept. and Vulg. See Note Heb. Bible. It may be observed, that Sarah is the only woman whose age, death, and burial are distinctly noted in the sacred writings. 2. Kirjath-Arba^ Joshua informs us, that this city was so called from Arba, the father of Anak. Josh. xxi. 11. This city was very ancient, Numb. xiii. 22. — Abraham camel It is usual with the Greeks, to place their dead near the doors of their houses, and to attend them there with mourning; and Harmer thinks that a like custom might obtain in the days of Abraham. His coming to mourn for Sarah, seems to mean, his coming from his own tent, and placing himself near the door of her tent, where her corpse was placed, in order to perform the solemn rites, to which both decency and affection led him. 3. Arose jfrom'l In the time of Abraham the custom of sit- ting on the ground when mourning seems to have been usual, as it was in after ages. Job ii. 13 ; Isa. xlvii. 1. 5. The Samaritan reading is adopted, which is sup- ported by the Sept. and the text itself verse 11. So also verses 8, 15. 6. Mighty prince'] Literally ' a prince of God.' This shows that God, in the Hebrew scriptures, is used as an epithet to denote excellence, in the opinion of James's trans- lators. 10. fVho was sitting] So the interlinear ver. Ainsworth, Purver, Geddes, and others, witn the Sept. render. Uiiriid III Maehpdah. GENESIS XXIV. Abraham chargeth his servant. nmong the Hethites, (for Ephron was an Hethite,) answered Abraham in the hear- ing of the Hethites, of every one that went 11 in at the gate of his city, saying, Nay, my lord, hear me ; the field I give to thee, and the cave that is therein 1 give to thee ; in the presence of the sons of my people I give 12 it to thee : bury thy dead. And Abraham bowed down himself before the people of 13 the land ; And he spoke to Ephron, in the hearing of the people of the land, saying. But if thou wilt give it, I pray thee, hear me ; I will give to thee money for the field ; take it of me, and I will bury my dead there. 14 And Ephron answered Abraham, saying, 15 °Nay," my lord, hearken unto me ; the land is worth four hundred shekels of silver; what is that between me and thee? bury 16 therefore thy dead. And Abraham heark- ened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the Hethites, four hundred shekels of silver, current with the merchant. 17 And the field of Ephron, which was in Machpelah, which was opposite Mamre, the field, and the cave which was in it, and all the trees that were in the field, and that were in all the borders round about, were 18 made sure To Abraham for a possession, in the presence of the Hethites, before all that 19 went in at the gate of their city. And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah, opposite Mamre, (the same vrith Hebron,) in the land 20 of Canaan. For the field and the cave that was in in it, were made sure to Abraham for a burying -place -possession, by the Hethites. CHAPTER XXIV. B. C. 1857. Abraham sendeth his servant to his awn kinr dred, to taJte a wife for Isaac ; God prospereth his journey, and Rebekah is sent, whom Isaac marries, 1 Abraham was now old, and far advanced in days ; (for in every thing Jehovah had 2 blessed Abraham;) And Abraham said to the oldest servant of his house, who ruled over all that he had ; Put, I pray thee, thy 3 hand under my thigh; And I will adjure thee by Jehovah, the God of the heavens and of the earth, that thou wilt not take li. (o) Sam. Sept. 16. It seems that in the time of Abraham, money was not coined, but weighed, which custom long continued. And even when coined it was still weighed, as it is yet in Syria^ Egypt, and throughout Turkey. Chap. XXIV. 2. To his oldest servant'] The Targums not improbably suppose, that this servant was Eliezer of Damascus. Compare chap. xv. 2. — Put thy hand under my thigh] The Jews explain this, as strictly signifying the part circumcised, the token of the covenant, God had made with Abraham, and, as expressing his faith in the promises. Had such a custom obtained on this account, it must have continued among the Jews, who were all circumcised ; but 25 a wife for my son "Isaac," of the daughters of the Canaanites, among whom I dwell ; But that thou wilt go unto my country, and 4 to my kindred, and thence, take a wife for my son Isaac. And the servant said to him, 5 Perhaps the woman will not be willing to follow me unto this land : must I then return with thy son unto the land whence thou camest? And Abraham said to him. Be- 6 ware that thou return not with my son thi- ther. Jehovah, the God of the heavens 7 "and of the earth" who took me from my father's house, and from the land of my kin- dred, and who spoke to me, and swore to me, saying. To thy seed will I give this land ; he shall send his angel before thee, and thence shalt thou take a wife for my son. But if the woman will not be will- 8 ing to follow thee, then thou shalt be clear from this my oath ; only return not with my son thither. And the servant put 9 his hand under the thigh of Abraham, his master, and swore to him concerning that matter. And the servant took ten of the camels 10 of his master, and some of the best of his master's things with him, and he set out, and went to Mesopotamia, unto the city of Nahor ; And he caused his camels to kneel 1 1 down without the city by a well of water, about the time of the evening, when the women went out to draw water. And he 12 said, O Jehovah, the God of my master Abraham, I pray thee, grant me this day success, and show kindness to my master Abraham. Behold, I stand here by this 13 well of water ; and the daughters of the men of the city are coming out to draw water. Grant, therefore, that the damsel to whom 14 I shall say, Let down thy pitcher, I pray thee, that I may drink ; and she shall say. Drink, and I will let thy camels drink also ; may be she whom thou hast appointed for thy servant Isaac ; and I shall know that thou hast by this showed kindness to my master 'Abraham." And before he had done speaking "thus to 15 himself," behold, Rebekah, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, came forth with her pitcher upon her shoulder. And the damsel 16 we find no trace of it, except here, and chap, xlvii.49. Whatever might be the origin of this mode of adjuration, it seems to signify a promise, faithfully to perform what was specified. 3. 7. (a) Sept. 10. For the text see note, Heb. Bible. — The city of Nahor] From chap, xxvii. 43, it is clear, that Laban, the brother of Rebekah, dwelt at Haran ; and it is most probable, that by the * city of Nahor,' Haran is meant, situated on a river of the same name, and called Charrae by the Romans j famous for the defeat-of Crassus. 14. 15. (a) Sam. Sept. 16. This fountain or well seems to have been furnished with steps down to the water ; but most wells in the east are deep, so that it is usual for travellers, to carry with them Rebekah draweth water. had a very fair countenance, a virgin, for no man had known her; and she went down to the well, and filled her pitcher, and came 17 up. And the servant ran to meet her, and said, Let me, I pray thee, drink a little IS water out of thv pitcher. And she said, Urink, sir, and she hasted, and lowered her pitcher upon her hand, and let him drmk. 19 And when she had done letting him drink, she said, I will also draw water for thy ca- •20 mels, until they have all drunk. And she quickly emptied her pitcher into the trough, and ran again to the well to draw water, 21 and drew for all his camels. And the man wondered at her, silently reflecting, that he might know whether or not Jehovah had 22 prospered his journey. And when the camels had done drinking, the man took a golden pendant of the weight of half a shekel, °and put it on her face," and two golden bracelets for her hands of the weight 23 of ten shekels ; And he said. Whose daugh- ter art thou ? tell me, I pray thee. Is there room in thy father's house for us to lodge 24 in ? And she answered him, I am the daughter of Bethuel, the son of Milcah, 25 whom she hare unto Nahor. She said moreover to him, We have both straw and provender enough, and room to lodge in. 26 The man now bowed his head, and wor- 27 shipped Jehovah ; And said. Blessed be Jehovah, the God of my master Abraham, who hath not withdrawn from my master "Abraham" his kindness and his truth : Jehovah hath led me in the "right way, unto the house of my master's own kins- man. 28 The damsel then ran, and told her mo- 29 ther's household these things. Now Re- bekah had a brother, and his name was 30 Laban. And when he saw the pendant and the bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying Thus spoke the man unto me ; 'Laban ran to the man, unto the well ;" and when he came unto the man, behold ! GENESIS XXIV. Abraham's servanl's mentage. he stood at the well by the camels. And 31 he said. Come in, thou blessed of Jeho- vah! Why standest thou without? for I have a house prepared, and room for the camels. And he brought the man into the house ; 32 and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet who were with him. And food was set before him ; 33 but he said, I will not eat until I have told my business. And ^they said ', Tell it. I 34 am, said he, the servant of Abraham ; And 35 Jehovah hath blessed my master, and he is become very great ; and he hath given him flocks and herds; silver and gold; man- servants and maid-servants; camels and asses. And Sarah, my master's wife, bare 36 a son to my master when she was old, and to him hath he given all that he hath. And my master adjured me, saying. Thou 37 shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell ; But thou shalt go unto my father's 38 house, and to my kindred, and thence take a wife for my son. And I said to my mas- 39 ter. Perhaps the woman will not follow me. And he said to me, Jehovah, before whom 40 I have walked, will send his angel with thee, and prosper thy way ; and thou shalt take a wife for my son from my own kindred, and from my father's house. But thou shalt be 41 clear from this my oath, if when thou comest to my kindred, they will not give thee one : then thou shalt be clear from my oath. Now 42 I came this day unto the well, and said, O Jehovah, the God of my master Abraham, if now thou makest my journey prosperous ; Behold, I stand by this well of water, ^and 43 the daughters of the men of the city are coming to draw water;" grant, therefore, that when a virgin cometh forth to draw water, and I say to her. Give me, I pray thee, a little water out of thy pitcher to drink ; And she say to me, Both drink thou, 44 and I will also draw for thy camels, she may leathern buckets and cords, to draw up water, as an essential part of their travelling furniture. Hence may be explained, John iv. 12. 21. SUently reflectin(f\ So the word li/'-nno here signifies. The Doway version is to the same purpose, ' musing he held nis peace.' 22. Pendant] So Jerom explains the word, as meaning a circular pendant, and not an ear-ring; and at this day the women of Arabia wear such pendants. The reading of the Sam. is confirmed by the 47th verse. — On kerfacsji. e. on the forehead. The pendant and the bracelets were worth about 20^. — a valuable present. 27. Hath not withdrmvn] i. e. who does not cease to show his kindness, &c — The right way\ So the Sam. Vulg. Arab., which omit "ajx, thus render. Compare verse 48. 28. Her mot/ier's household] Whether they dwell in tents or in houses, it is the custom of the east ibr women to nave their own apartments. 29. The latter part of this verse is evidently out of its 26 place, and renders the narrative confused. With Dimock, Houbigant, and others, it is transposed to the next verse. 32. Arid he brought the] This version arises, from con- sidering the verb K^"- in the co-active voice; and it is more probable, that Laban ungirded the camels, and brought water to wash the feet of nis guests, than that Abraham's chief servant, should do this for himself and the otlier ser- vants who were with him. In the days of antiquity, such acts of service were not thought too mean for a man of wealth to perform. 33. I will not eat] It was the custom of the ancients, after their visitants had partaken of refreshments, to inquire for what purposes they had come. It is so now among the Arabs. But Abraham's servant, having received such proofs of divine favour, would not eat until he had told his business, and had succeeded by gaining their consent to his proposal, (k) Sam. Syr. 43. Jnd the daughters] This addition of the Sept. is so natural, that most critics admit its right to n place m the text ; so also 46. Rebekah is sent. GENESIS XXV. be the woman whom Jehovah hath ap- 45 pointed for my master's son. Now, before I had done speaking to myself, behold, Rebekah came forth with her pitcher on her shoulder ; and she went down to the well, and drew water ; and I said to her. Let me 46 drink, I pray thee. And she quickly low- ered her pitcher from her shoulder "on her arm," and said, Drink ; and I will let thy camels drink also : so I drank, and she let 47 the camels drink also. And I asked her, and said. Whose daughter art thou? and she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him ; Then I put the pendant on her face, and the brace- 48 lets on her hands ; And I bowed my head, and worshipped Jehovah, and blessed Je- hovah the God of my master Abraham, who had led me in the right way to take the daughter of my master's kinsman, for his 49 son. So now if ye will do a true kindness to my master, tell me ; and if not, tell me ; 50 that I may know what course to take. Then Laban and Bethuel answered and said. From Jehovah this matter hath proceeded ; nor is it right for us to SEy any thing against 51 it. Behold, Rebekah is before thee. Take her, and depart ; and let her be the wife of thy master's son, as Jehovah hath ordained. 53 And, when Abraham's servant heard their words, he worshipped Jehovah, bowing 53 himself to the earth. And the servant brought forth jewels of silver, and jewels of g'old, and raiment, and gave them to Re- bekah. He gave also to her brother, and 54 to her mother, valuable presents. Then both he and the men who were with him, ate and drank and lodged all night. When they arose in the morning, the ser- vant said, Send me away unto my master. 55 And the brother and the mother of Rebekah said. Let the damsel abide with us a few 56 weeks ; after that she shall go. But he Isaac meeleth her 49. Do a true kindness] Literally, ' do a kindness and truth,' which is a frequent idiom, and sio;nifies as rendered, — That Imwj /inowj Literally, 'that I may turn to the right hand or to the left.' 50. Then Laban and Bethuel] It is well known, that unmarried sisters are, in the east, as much under the pro- tection of their brothers, as they are under that of the fattier. Here we find them jointly acceding to the proposal of Abraham's servant, without either consulting Rebekah or her mother. From the simple statement of facts, they justly concluded this affair was from God, and to his will and pleasure they cheerfully submitted. See note, Heb. Bible, for the reason of the version. 55. ^ few weeks] The ambiguous and uncertain terms of the text are so rendered as containing what is as probable as any of the versions given. 60. (v) So the versions read. 63. Isaac, acquainted with the journey of his father's servant, had come to visit his father at Mamre, and to wait for the return of the servant. It is probable, he went out for the purpose of devout meditation, and tx) implore the kind interposition of Jehovah, in an event so intimately con- nected with his future happiness. 27 said to them, Hinder me not ; seeing Je- hovah hath prospered my journey, send me away, that I may return to my master. And 67 they said. We will call the damsel and in- quire at her mouth. And they called Re- 58 bekah, and said to her. Wilt thou go with this man ? And she said, I will go. They 59 then sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men. And they blessed Rebekah, and said 60 to h;r, Mayest thou our sister become the mother of thousands and ten thousands; and may thy seed possess the gate of their ^enemies." Then Rebekah arose, and her 61 hand-maids, and they rode upon the camels, and followed the man. So the servant of Abraham took Rebekah and departed. Now Isaac had come from Beer-lahai-roi ; 62 (for he dwelt in the south country.) And 63 Isaac had gone out to meditate in the field in the evening ; and he raised his eyes, and saw, and behold the camels were coming. Rebekah also raised her eyes, and when she 64 saw Isaac, she alighted off the camel ; And 65 she said to the servant, What man is this that walketh in the field to meet us ? And the servant said. It is my master ; therefore she took a veil, and covered herself The 66 servant then told Isaac all that he had done. And Isaac took Rebekah, and brought her 67 into his mother Sarah's tent, and she be- came his wife; and he loved her; and Isaac Was comforted after the death of his mother. CHAPTER XXV. B. C. 1853. The sons of Abraham by Keturah ; dwtsion of his goods ; age and death of Abraham ; sons of Ish- mael ; Esau and Jacob horn. And Abraham had taken another wife ; and her name was Keturah : And she bare to him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begot Sheba and Dedan. And 6.5. Therefore she took a veif} It is still customary in that country, when a woman meets a man on the way, for her to alight, and sit down at a distance veiled, until hg'be past. Chap. XXV. 1. Had taken] On reconsidering what is here recorded, I feel satisfied that Abraham must have married Keturah soon after Isaac was born, as it seems from the narrative, that her sons were of an age to marry and form distinct settlements, while he was still living. The names of his other sons by the concubines are not men- tioned, 2. Midian the third son of Abraham, by Keturah, most frequently occurs in the Mosaic history, and other parts of the scripture. Wells places him on the south-east of the lake of Sodom, adjoining the Moabites, Numb. xxii. 4, and XXV. 1 — 6. The other children are not noticed as heads of clans, and probably died without leaving a numerous posterity. 3, The two sons of Jokshan, Sheba and Dedan, became heads of people, and settled most probably in Arabia Petraca. Wells considers the Sabeans, mentioned Job i. the descend- ants of Sheba. Dedan was situated near to his brolhor. Isa. xxi, 13, Jer. xxv. 23, and xlix. 7. Abraham's age and death. the sons of Dedan were the fathers of the Ashurites, and Letushites, and Leummites. 4 And the sons of Midian were, Ephah, and Epher, and Hanoch, and Abidah, and Eldaah. All these were the offspring of Keturah. 5 Now Abraham gave all that he had to fi "his son" Isaac. But to the sons whom GENESIS XXV. T/ie birch of Esau and Jacob. This is the account of Isaac the son of 1 9 Abraham. Abraham begot Isaac. And 20 Isaac when forty years old married Rebekah, the daughter of Bethuel, a Syrian of Padan- aram, sister to Laban, a Syrian. And Isaac 21 entreated Jehovah for his wife, because she was barren ; and Jehovah heard his entreaty, Abraham had by his concubines, he gave j and Rebekah his wife conceived. And the 22 presents ; and while he yet lived, sent them ; children struggled together in the womb ; away eastward from his son Isaac, to the 7 east country (Arabia). And these are the number of the years of the life of Abraham, 8 one hundred and seventy-five. And Abra- ham expired, and died in a good old age ; and, being old and full ^of days," was 9 gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah ; in the field of Ephron, the son of Zohar the Hethite, which is opposite to 10 Mamre ; The field which Abraham bad purchased of the Hethites. There was Abraham buried, and there Sarah his wife. 11 And after the death of Abraham, God blessed his son Isaac ; and Isaac dwelt at Beer-lahai-roi. 12 Now these are the descendants of Ish- mael, Abraham's son, whom Hagar, the Egyptian, Sarah's handmaid, bare to him. 13 And these are the names of the sons of Ishmael, according to their genealogies: the first-born of Ishmael was, Nebaioth ; then 14 Kedar, and Adbeel, and Mibsam, And 15 Mishma, and Dumah, and Massa, And Hadar, and Tema, and Jetur, and Naphish, 16 and Kedemah. These were the sons of Ishmael, and these their names, according to their towns, and their strong-holds ; twelve 17 chiefs of nations. And these are the years of the life of Ishmael, a hundred and thirty- seven years ; and he expired and died, and 18 was gathered to his people. And 'he" dwelt from Ilavilah, as one goeth towards Assyria, unto Shur, which is on the borders of Egypt, lying near to all his brethren. 5. (a) SepL Syr. 6. To the east country] From other places it is evident, that this phrase here denotes Arabia ; but in many pas- sages, it seems to denote the east in general. 8. (n) Sam. Sept. Syr. Vulg. 5 MSS. 13. The sons of Tshmael were situated on the borders of Egypt, alone the Red sea; and across the desert to the Persian gulf. From Nebaioth, we have the Nabatheans of profane writers. Kedar seems to have become one of the most powerful tribes, as he is most frequently mentioned by the prophets. Tema gave his name to that part of Arabia called Tehama. Dumah, Jetur, and Naphish are only once mentioned, Isa. xx. 1], and 1 Chron. v. 19; and the other sons of Ishmael are no more noticed. 18. Lying near] I consider bSJ as a participle, and here denoting the land allotted to Ishmael, which lay near to the other sons of Abraham, by Keturah. 22. Is it usvally so] i. e. with tho»e prepant. — To con- sult Jehovali] In what manner this was done, we are not informed. It is most probable it was by Abraham, her father-in-law, who is styled a prophet. 23. This answer to the inquiry of Rebekah is evidently An and she said. Is it usually so ' Why do I find it thus ? And she went to inquire of Jehovah. And Jehovah said to her, 23 Two nations are in thy womb ; And two peoples from thee shall proceed : The one shall be more valiant than the other; And thegreater shall be subdued by the less. And when her days to be delivered were 24 fulfilled, behold, twins were found in her womb. And the first who came forth was 25 of a reddish colour, and was covered all over as with a hairy garment, and they called his name Esau [covered]. And after that, 26 came forth his brother, and his hand had hold on Esau's heel ; therefore his name was called Jacob [supplanter]. Now Isaac was sixty years old when she bare them. And the boys grew up, and Esau became 27 an expert hunter, a man of the field ; but Jacob was a mild man, dwelling in tents. And Isaac loved Esau, because he ate of his 28 venison ; but Rebekah loved Jacob. Now it happened, that Jacob was boiling 29 some pottage, when Esau came from the field, and was faint ; And Esau said to 30 Jacob, Let me eat, I pray thee, some of that RED, RED, (hence his name was called Edom [red],) for I am faint. And Jacob said, 3J Sell to me this day thy birthright. And 32 Esau answered, Behold, I am going to die ; and what profit shall this birthright be to me ? And Jacob said. Swear to me this day ; 33 and he swore to him ; and sold his birthright to Jacob. Then Jacob gave Esau bread 34 and boiled lentiles ; and he ate and drank, poetic ; and as such it is printed. The Idumeans were a numerous people, and became the most formidable enemies of Israel. They were, at last, under David, subdued, and then was this prediction fulfilled. 27 Mi/d man] The term seems used here in opposition to tsau, who was a wild man. Some render simple, and others virtuous. •■^1'e^^*" '^ called profane on account of this deed, Heb, XII. 16. In the family of Abraham, either the first-born, or one divinely appointed, was properly considered as standing in his place, and conveying to his posterity the blessings of the covenant, which God had made with the Patriarch, bsau did not suppose he had .«old his right to the blessing of Alaraham, v,nh the birth-right. This blessing God con- ferred on whom he pleased. It was not withheld from lisau, or given to Jacob, on account of any particular de- ment in the one, or merit in the other. God gave it to Isaac, rather than to Ishmael, to Judah and not to Reuben. hee Kom. ix. Shuckford considers that Esau sold to Jacob the right of offering sacrifices; and on this account he might be justly deemed profane. Vol. ii. p. 7 GENESIS XXVI. Isaac sojourneth in Gerar. and arose and went his way. Thus Esau despised his birthright. CHAPTER XXVI. B. C. 1872. Isaac goeth to Gerar ; God instructeth and blesseth him ; he is reproved bif Abime/ech ; grows rich ; diggeth viells, and makes a covenant with Abimelech ; £sau^s wives. 1 And there was a famine in the land : (be- sides the first famine which had been in the days of Abraham :) and Isaac went unto Gerar, to Abimelech, king of the Philistines. 2 For Jehovah had appeared to him, and said, Go not down into Egypt; dwell in 3 the land which I mention to thee. Sojourn in this land, and I will be with thee, and will bless thee ; for to thee and to thy seed, I will give all these lands, and I will con- firm the oath which I swore to Abraham 4 thy father. And I will make thy seed as numerous as the stars of the heavens, and will give to thy seed all these lands ; for in thy seed shall all the nations of the earth 5 be blessed ; Because Abraham 'thy father" obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. J So Isaac dwelt in Gerar; And the men of the place asked him concerning his wife ; and he said. She is my sister ; for he feared to say. She is my wife ; lest the men of the place should kill him on account of Re- bekah ; for she was a woman of a fair coun- 8 tenance. But when he had been there a long time, it happened that Abimelech, king of the Philistines, looked out at a win- dow, and saw, and behold, Isaac was playing 9 with Rebekah his wife. And Abimelech called Isaac and said. That woman is cer- tainly thy wife ; and why saidst thou, She is my sister? And Isaac answered him. Because I thought I may perhaps be put to death 10 on her account. And Abimelech said. What is this that thou hast done to us? One of the people might readily have lain with thy wife, and thus thou wouldst have 11 brought guilt upon us. And Abimelech charged all his people, saying. He that toucheth this man or his wife shall be put to death. 1 2 Then Isaac sowed in that land, and re- ceived in the name year a hundred fold in- 13 crease ; for Jehovah blessed him. And the Abimelech's covenant with him. Chap. XXVI. 2. God fulfilled his promise to Abraham, by revealing his will to Isaac ; and it could not fail to en- courage him, when he heard the high commendation of his father. 5. (a) Sam. Sept. 10. The remonstrance of Abimelech shows, either that the strictest regard was paid to chastity ; or else, that the memory of the calamity, or peculiar affliction, sent in con- sequence of Sarah's having been taken, now excited his fears. See Gen. xx. &c. The command given to the people, »en'es to justify the latter supposition. 29 man increased in wealth, and continued increasing until he became very great : For 1 4 he possessed flocks, and herds, and a great number of servants ; so that the Philistines became jealous of him. And all the wells, 15 which the servants of his 'father" Abraham had digged, the Philistines stopped up, and filled them with earth. And Abimelech said 16 to Isaac, Depart from us ; for thou art be- come much mightier than we. And Isaac departed thence, and pitched 17 his tent in the valley of Gerar, and dwelt there. And Isaac digged again the wells IS of water, which "the servants" of Abraham his father had digged ; (for the Philistines had stopped them after the death of Abra- ham ;) and he called their names after the names by which his father had called them And Isaac's servants digged in the valley, 19 and found there a well of spring water. And the herd-men of Gerar strove with 20 Isaac's herd-men, saying. The water is ours ! He therefore called the name of the well Esek [stuipe] ; because they strove with him. And they digged another well, and 2 1 they strove for that also ; and he called its name Sitnah [opposition]. And he re- 22 moved thence, and digged another well ; but for that they strove not ; so he called its name Behoboth [room]. For now, said he, Jehovah hath made room for us, that we may be fruitful in the land. And thence he 23 went up to Beer-sheba ; And Jehovah ap- 24 peared to him on that night, and said, I am the God of Abraham thy father. Fear not ; for I am with thee, and will bless thee, and multiply thy seed for the sake of my servant Abraham. And there he built an altar, and 25 called upon the name of Jehovah ; he also pitched his tent there ; and there, his ser- vants digged a well. Then Abimelech came to him from Gerar, 26 and Ahuzzath 'his friend," and Phichol the chief captain of his army. And Isaac said to 27 them. Wherefore come ye to me, seeing ye hate me, and have sent me away from you ? And they said. We have clearly seen that 2S Jehovah is with thee ; we therefore propose, that there may be a mutual oath between us and thee. Let us make a covenant with 29 thee, that as we have not touched thee, and have done nothing but good to thee, and 12. A hundredfold'] This great increase must in some seasons and places have been usual. See Matt. xiii. 8. 15. AU the weUs] In those countries wells are of great value, and filling tnem up is one mode of injuring new settlers,or of distressing an enemy, even to the present time. The Vulg. joins Abraham to Ats^aMcr, and the Sept. omits, in the days. The common text is confused. 18. It IS impossible not to see, how much preferable the Sa- mantan here istothe common text. SoalsoSept.andSyr.read. 26. Most of the versions regard Ahuzzath a proper name, (w) Sept. GENESIS XXVII Isaac deaireth venison. have sent thee away in peace, so thou wilt do to us no harm, now thou art blessed by 30 Jehovah. And he made for them a feast, 31 and they ate and drank together. And they rose up early in the morning, and swore one to another ; and Isaac sent them away, and they departed from him in peace. 32 And on the same day it happened, that Isaac's servants came, and told him con- cerning a well which they had digged ; and 33 said to him, We have found water. And he called it Sheba [the sw baring-well] ; therefore the present name of the city is Beer-sheba. 34 Esau was now forty years old, and he married Judith the daughter of Beeri, a He- thite, and Bashemath the daughter of Elon, 35 also a Hethite ; And they were the cause of much grief both to Isaac and Rebekah. CHAPTER XXVII. B. C. 1796. Isaac sendeth Esau for venison ; Rebekah instructelh Jacob to obtain the blessinc), when he dissem- bles and obtains it; Esau brim/eth Isaac venison, who trembles; Esau complaineth, and by importumty ob- taineth another blessing. 1 Isaac had now become old, and his eyes were so dim, that he could not distinctly see ; and he called Esau his eldest son, and said to him, My son ; and he answered him, 2 Behold, here am I ? And he said, Behold now, I am old ; "and" the day of my death 3 I know not. Now, therefore, take, I pray thee, thy weapons, thy quiver and thy bow ; and go into the field and take for me some 4 venison ; And make me savoury meat, such as I like, and bring it to me, that I may eat ; that my soul may bless thee before I die. .5 Now Rebekah heard when Isaac spoke to 33. As the wells which Abraham had dug, were filled up by the Philistines after his death, it is probable this might be the same, or one near to it, as that before called by the same name. Gen. xxi. 31. Here was afterwards built a city, and which is mentioned as the boundary of Judea on the south. Chap. XXVII. 1, 2. Isaac had] Dr. Kennicott conjec- tures that Isaac was now about 117 years old, and Jacob about 57. (a) Sept. Syr. Arab. 1 MS. 3. Thyquwer~\ Mercer renders, thy 5worf/, or yhw/c/iio«y and I doubt, whether this is not the sense of the word. 4. That I may eat~\ The blessing which Isaac was to confer on Jiis son, Dr. Clarke justly observes, was a species of divine right, and must be communicated with appropriate ceremonies. As eating and drinking were used on almost all religious transactions, especially on making and confirm- ing covenants, it is natural to suppose something of this kind was necessary on this occasion, and that Isaac could not convey the right Vin\\\ he had eaten of the meat provided by him, who was to receive the blessing. — That m_?/ soul way bless thee\ Here, as often, the term soul is used for the pronoun, ' that / may bless thee.' I have retained the idiom, because it cannot be misunderstood. — Isaac seems to have been influenced by a very low motive, in this instance; unless we suppose with Lightfoot, that he adopted this method in order to learn, whether Esau was the proper obiect of the blessing. Isaac knew, that in some way Esau was CO be inferior to Jacob ; he knew also, that he had sold 30 Jacob deceiveth him. Esau his son. And Esau went out into tne field to hunt for venison, to bring to his father. And Rebekah spoke to Jacob, her 6 ■younger" son, saying. Behold, I heard thy father speak to Esau thy brother, saying, Bring me venison, and make for me savoury 7 meat, that I may eat, and bless thee in the presence of Jehovah before my death. Now 8 therefore, my son, obey my voice according to what I command thee, Go now to the 9 flock, and thence bring to me two kids "ten- der and good ;" and I will make of them savoury meat for thy father, such as he liketh ; And thou shalt bring it to thy father, 10 that he may eat, and that he may bless thee before his death. But Jacob said to Re- 11 bekah his mother. Behold, Esau my brother is a hairy man, and I am a smooth man. My father perhaps may feel me, and I shall 12 seem to him a deceiver ; and bring on my- self a curse, and not a blessing. And his 13 mother said. Upon me be thy curse, my son ; only obey my voice, and go bring to me the kids. And he went, and took, and 1 4 brought them to his mother ; and his mo- ther made of them savoury meat, such as his father liked. And Rebekah took the 15 choicest raiment of her elder son Esau, which she had by her in the house, and put them on Jacob her younger son ; And the skins 16 of the kids she put on his hands, and on the smooth part of his neck. And she gave the 17 savoury meat, and the bread, which she had prepared, into the hand of her son Jacob. And he came unto his father, and said, My 18 father ! And he said, Here am I ! Who art thou, my son ? And Jacob said to his father, 19 I am Esau thy firstborn ; I have done as thou badest me ; arise, I pray thee, sit and eat of my venison, that thy soul may bless his birth-right to Jacob; but seems not to have known, which of his two sons God had destined to enjoy the bless- ing, or to inherit the promise made to Abraham. It is evident he was partial to Esau, and, probably, secretly wished, that he might enjoy the blessing ; yet when he found, that God had given it to Jacob, however criminal the method used to obtain it, he acquiesced. 9. (a) Sept. 13. The design of Rebekah might he good, being per- suaded of the truth of the prediction, ' that the greater should be subdued by the less ;' but the method she adopted was altogether unlawful. She ought to have informed Isaac, how she understood the prediction, and have prayed to God, to direct him in the bestowment of the blessing ; and not to have been guilty of imposing on her husband, and teaching her son Jacob deliberately to tell a lie and persist in it. The principle that the goodness of the end sanctifies the means, ought to be held in abhorrence. 15 Choicest raiment'] The Sept. render, a goodly stole, which was a long garment, that great men used to wear, Luke XV. 22 ; xx. 46. Some think it probable that this was a holy garment, which belonged to the first-born son, as the priest of the family; and only worn when niiiis- tering in holy things. It is clear this was kept with great care. ^ ^ 16. Skins of the kids] The hair of the Syrian goats is hne and soft as silk, and that of kids must be more so. Hence Isaac might be easily deceived, and think as stalwl, when he felt the hands of Jacob. He oblaineth the blessing. GENESIS XXVIII. Esau threaten eih him. 20 me. And Isaac said to his son, How is it that thou hast found it so quickly, my son ? Because Jehovah thy God, said he, brought 21 it to me. Again Isaac said to Jacob, Come near, I pray thee, that I may feel thee, my son, and know whether or not thou be my 22 very son Esau. And Jacob went near to Isaac his father ; and he felt him, and said, The voice is the voice of Jacob, but the 23 hands are the hands of Esau. And he dis- cerned him not, because his hands were hairy, like the hands of his brother Esau ; ?4 so he blessed him. Yet he said, Art thou 25 my very son Esau? And he said, I am. And Isaac said. Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he ate ; and he brought him wine, 26 and he drank. And his father Isaac said to him. Come near now, and kiss me, my 27 son. And he came near, and kissed him ; and Isaac smelled the smell of his raiment, and blessed him, and said. See, the smell of my son is as the smell of a °full grown" field which Jehovah hath blessed. 2S May God give thee of the dew of heaven. And of the fatness of the earth ; Abundance also of corn, of wine and of oil ! 29 To thee may peoples be subject ; To thee may nations bow down ! Be thou Lord over thine own brethren, And let thy mother's sons to thee pay ho- mage. Accursed be he who curseth thee ; And be he blessed who blesseth thee. 30 Now when Isaac had made an end of blessing Jacob, and Jacob was scarcely gone out from the presence of Isaac his father, Esau his brother came in from his hunting. 31 And he also had made savoury meat, and brought it to his father, and said to his fa ther. Let my father arise, and eat of his son's 32 venison, that thy soul may bless me. And Isaac, his father, said to him. Who art thou ? And he answered, I am thy son, thy first- 33 born, Esau. Isaac now, in the greatest fear, trembled and said. Who or where is he that 22. To the voice of Jacob] Mr. Scott observes, that the difference which there is between the faces and voices of the human species, is truly wonderful. Scarcely any two of the innumerable millions are exactly alike in either, and yet the difference cannot be defined or described. How should the power, wisdom, and kindness of God be admired artd adored in this remarkable circumstance ! 28. Of wine andofoil'] The word ivTn is generally ren- dered in the common version, new wine. It denotes what- ever is expressed from fruit j and here implies the juice of the vine and the olive. 38. Raised his voice ami wept'] The Sept. make Isaac raise his voice and weep, when heheard thelanguageof Esau. Ged- de-, supposes that they thus readlDN'l iv>iraN pnif- Z'ivm —' And Isaac his father was grieved, and answered and .39. The version given, is that of Castalio. Le Clerc, Hou- bif'ant, and of Purver ; and unless we understand llie tenn 31 hath taken venison, and brought it to me, of all which I have eaten before thou camest ? for him I have blessed, and blessed shall he be. And when Esau heard the 34 words of his father, he cried with a great and exceeding bitter cry, and said to his father. Bless me, even me also, O my father. And Isaac said, Thy brother came deceit- 35 fiilly, and hath got thy blessing. Is he not 36 said Esau, rightly called Jacob [sup-] planter] ? for twice he hath supplanted me. He before got my birthright ; and behold now he hath got my blessing. Yet he said. Hast thou not reserved a bless- ing for me ? And Isaac answered and said 37 to Esau, Behold I have made him thy lord ; All his brethren I have made subject to him ; Corn, wine, and oil I have given for his support ; And now my son, what can I do for thee ? Again Esau said to his father. Hast thou 38 but that one blessing, my father ? bless me, even me also, O my father ! And Esau raised his voice and wept. And Isaac his father 39 answered and said to him. Behold, remote from the fatness of the earth. And the dew of the heavens, shall be thy dwelling : On thy own desert thou shalt live, 40 And to thy brother thou shalt be subject ; But the time will come, when thou shalt prevail. And break his yoke from off thy neck. CHAPTER XXVIII. B. C. 1760. Esau threateneth Jax^oh ; Rebekah counseUeth Jacob ; Isaae blesseth him ; Esau marrieth ; Jacob'' s vision J the stoiie of Bethel^ and Jacob's vow. Esau now hated Jacob, because of the 41 blessing with which his father had blessed him. And Esau said in his heart, The days of mourning for my father will soon come ; then will I slay my brother Jacob. But 42 these words of Esau, her elder son, were told to Rebekah ; and she sent and called "^DiTD In this sense, there would be no contrast between the benediction of Jacob and that of Esau; nor was Idumtea, or the land of Edom, in fact, a fat, fertile soilj but a barren, mountainous country. Malachi i. 3. 40. The ambiguity of the word, "imn as it is pronounced, makes the difference in the version. Had the word here meant a sword, it would have been Tiling as it is usually expressed, and not, "l^"in \f^ ■ literally on thy sword. As the word often denotes ' dry, waste, barren places,' this sense is most apposite here, and explains the former verse. Bishop Newton contends for the common version, and main- tains that Iduraijea must have been a fertile country. That some parts were so is certain : but its general character was mountainous, and not very productive. See Reland. It is scarcely necessary to remind the reader, that these predictions refer more to the posterity of Jacob and Esau, than to themselves. 41, 42. Said in his heart'\ i. e. purposed. He had Jacob sent to Padan-aram. GENESIS XXVIII. Jacob, her younger son, and said to him, , of Canaan pleased not Isaac hisfath«;_He Behold, thy brother Esau comforteth him- self in respect to thee, having resolved to 43 kill thee. Now, therefore, my son, hearken to my voice ; arise, and flee thou unto 44 Haran, to Laban my brother ; And abide with him for some time, until thy brother's His virion and vow. 9 went to Ishmael and took to be his wife (beside the wives which he had) Mahalath, the daughter of Ishmael, Abraham's son, the sister of Nebaioth. Now Jacob had departed from Beer- 10 sheba, 'to goto Haran;" And he lighted 11 45 rage be over. When thy brother;s anger j upon a certain P'^'^'^'^and^^odged there,^be- towards thee is over, and he hath what thou hast done to him ; then of forgot j cause the sun was set ; and he took one I will the stones of the place, and put it under his send for thee and bring thee thence: for why should I be deprived of you both in one day ? 46 And Rebekah said to Isaac, I am weary of my life, because of these daughters of Heth ; should Jacob take for a wife, one of the daughters of Heth, one like these daughters of the land, what will my life be 1 to me ? Isaac then called Jacob, and blessed him, and charged him, and said to him, Thou shalt not take a wife of the daughters 2 of Canaan. Arise, go to Padan-aram, to the house of Bethuel, thy mother's father ; and thence take a wife from among the daughters of Laban thy mother's brother. 3 And may God, the Almighty, bless thee, and make thee fruitful, and multiply thee, that thou mayest become a multitude of 4 people ! And may he give to thee the bless- ing of 'thy father" Abraham, both to thee, and to thy seed ; that thou mayest inherit the land in which thou sojournest, which 5 (lod gave to Abraham. So Isaac sent Jacob away, that he might go unto Padan- aram, to Laban, (son of Bethuel, a Syrian,) the brother of Rebekah, the mother of Esau and Jacob. 6 And Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, thence to take a wife ; and that, as he blessed him, he gave him a charge, saying. Thou shalt not take a wife of the daughters of 7 Canaan ; And that Jacob had obeyed his father and mother, and was gone to Padan- 8 aram : Thus Esau seeing that the daughters head, and lay down in that place. And he 12 dreamed, and behold, he raw a ladder set up on the earth, the top of which reached to the heavens ; and lo, the angels of God were ascending and descending on it. And, be- 13 hold, Jehovah stood near to him, and said, I am Jehovah, the God of Abraham thy father, and the God of Isaac. This land on which thou best, I will give to thee and to thy seed. And thy seed shall be as nume- 14 rous as the dust of the earth, and thou shalt spread abroad lo the west, and to the east, and to the north, and to the south ; and in thee, and in thy seed, shall all the families of the earth be blessed. And, behold, I am 15 with thee, and will keep thee wheresoever thou goest, and will bring thee back into this land ; for I will not leave thee, until I have done what I have promised to thee. Jacob now awoke out of his sleep, and said, 16 Surely Jehovah is in this place, though I knew it not. And he was afraid, and said, 17 How awful is this place ! This is nothing less than the house of God ; yea, this is the gate of the heavens ! And Jacob arose early in the morning, 18 and took the stone which he had put under his head, and set it up as a pillar, and poured oil upon the top of it. And he called the name of that place Beth el [the house of 19 god] ; whereas the name of that city was at first Ulam-Luz. And Jacob made a vow, 20 saying. If thou, O God, wilt be with me, and keep me in the way I am going ; and wilt give me bread to eat and raiment to put given some indications of his purpose, as his words were told to Rebekah. These verses are joined to the following chapter, as evidently making a better division. 45. Rebekah evidently feared, that in case Esau accom- plished his design, it would be the death of both her sons, as Esau must ha\e been punished as a murderer. See 2 Sam. xiv. 4 — 8. 46. This seemg an expedient to induce Isaac to send away Jacob ; and it does not appear, that Rebekah informed him of Esau's wicked purpose. Chap. XXVIII. 4 (a) Sam. 1 MS. 5. So Isaac sent Jacob'\ However Jacob was blessed as to temporal or spiritual prosperity, his sin was visited upon him during his whole life, in the trials which from this time befell him. 10, II. The reading of the Sam. Sept. Arab, is adopted; and the manner in which Jacob lodged, is yet the custom of the Arabs. Wrapping their head in their mantle, they often sleep aoroad with a stone for their pillow. 12. This vision represents the providence of God over all thing< in heaven or on earth; and that the angels are his 32 servants to do his pleasure. Is there not an allusion to ihis ladder, in what our Lord says to Nathaniel, John i. 51 .' For it is by him, that all things in heaven and earth are recoi- ciled ; and by him, that divme intercourse is opened and maintained. 13. Near to him] The word vby our translators referred to the ladder, and render, above it ; and it may be so re- ferred : but it will bear the version given, and it is much more probable, that Jacob saw Jehovah in the vision, not standing at the lop of the ladder, which we are told, reached lo the heavens, but at the foot of it, standing near to him, For this sense see Gesen. and comp. Gen. xvi. 7 ; xxiv. 30. 18. Poured oil on it\ From this it appears, Jacob had taken provisions for his journey, and might have attendants, though no mention is made of any. Oil was an article of food; and by anointing the stone, he consecrated it, and called the place by a new name, to perpetuate the memoiy of his remarkable vision, 19. The Sam. and Sept. make Ulam, apart of the name of the place. Indeed it would be an useless pleonasm, ^ iewed in any other light. Jacob meelelh Rachel. 21 on, And 'briii^ me back to house in peace;" and if thou Jehovah wilt 22 be a God to me, Then shall this stone which I have set up as a pillar be a House of God ; and the tenth part of all which thou shalt give to me, I will surely devote to thee, CHAPTER XXIX. B, C, 1763. Jacob Cometh to the well at Haran ; is enter- tained by Laban ; cove naiUeth for Racliet and is deceived with Leah ; but afterwards marrieth Kui-het. 1 Them Jacob went on his journey, and 2 came into the eastern oountrj'. And he looked, and behold, a well in a field, and, lo, there were three shepherds with their flocks lying by it ; for out of that well were the flocks watered. (Now a great stone 3 was upon the mouth of the well ; But when all the 'shepherds'' were there assembled, they rolled the stone from the mouth of the well, and watered the flocks, and then put the stone again in its place upon the mouth 4 of the well.) And Jacob said to them. My brethren, whence are ye? And they said, 5 Of Haran are we. Do ye know, said he to them, Laban the grandson of Nahor? And 6 they answered. We do know him. Again he said to them. Is he well ? And they re- plied. He is well; and lo ! yonder cometh 7 Rachel his daughter with the flock. Again he said, Lo, it is yet high day, nor is it time that the cattle should be gathered in ; water ye the flocks, that they may go and feed. S But they said. We cannot until all the 'shepherds" are assembled, and have rolled the stone from the mouth of the well ; that so we may water the flocks. 9 And while he was yet speaking with them, Rachel came with her father's flock ; for she 10 was the shepherdess. And as soon as Jacob saw Rachel, the daughter of Laban, his mother's brother, and the flock of Laban his mother's brother, Jacob went near, and rolled away the stone from the mouth of the well, and watered the flock of Laban, GENESIS XXIX. my father's his mother's brother. 21. And if thou Jehovah wilt fe] Our common version makes this clause a part of the conditions annexed to the vow. ' Then shall the Lord be my God.' So the Vulg. Syr. and Persian. The other ancient versions and many modern make it a part of the vow. Chap. XXIX. 2. The common text makes Jacob hold a conversation with three flocks of sheep; but the context and the Samaritan text, happily lead us to the true sense of the passage. 3 — S. This verse and the close of the preceding, is paren- thetic, relating the custom which the shepherds observed, when watering the flocks. The reason of this custom, Chardin has stated ; for he says, ' In these arid climes, they cover their wells, lest the sand, which is put in motion by the least wind, should fill them up.' Hence, the propriety of the custom, of not removing the stone, till all the shep- herds were assembled. And hence is also answered, the difficulty which some h.ave started, that if three shepherds could not remove the stone, how could Jacob ? It was not lor want of strength, but they could not violate an established custom. Compare verse 8, and ch. xxiv. 25. (v) Sam. 33 Laban deceiceth him. And Jacob kissed 11 Rachel, and raised his voice, and wept. And when Jacob had told Rachel that he 12 was her father's kinsman, and that he was the son of Rebekah, she then ran and tohl her father. And when Laban heard the 13 report of Jacob his sister's son, he ran out to meet him, and brought him to his house. And Jacob told Laban the whole matter, respecting his journey. And Laban said 14 to him, Surely thou art my bone and my flesh. When Jacob had dwelt with him one full month, Then Laban said to him, Because 15 thou art my kinsman, shouldst thou there- fore serve me for nought? Tell me what thy wages shall be. Now Laban had two 16 daughters ; the name of the elder was Leah, and the name of the younger Rachel. Leah 17 was tender-eyed ; but Rachel was beautiful, both in form and in countenance. And as IS Jacob loved Rachel, he therefore said, I will serve thee seven years for Rachel, thy younger daughter. And Laban said, It is 19 better that I should give her to thee, than thpt, I should give her to any other man : abide with me. So Jacob agreed to serve 20 seven years for Rachel ; yet, through his love for her, they seemed to him as only a few days. Now Jacob said to Laban, Give to me my 2 1 wife, for my days are full, that I may go in to her. And Laban assembled all the men 22 of the place, and made a least. But when 23 the evening had come, he took his daughter Leah, and brought her to his apartment, that he might go in to her. And Laban 24 gave his maid servant Zilpah, lo his daugh- ter Leah for a handmaid. But when the 25 morning came, behold, Jacob saw that it was Leah ; and he said to Laban, What is tills thou hast done to me ? Did I not agree to serve thee for Rachel? Why hast thou deceived me ? And Laban said, To give thee 26 the younger before the elder, must not be 8. (v) Sam. Sept. Arab. 13. The words added seem necessary to complete the sense ; and it was natural lor Laban to inquire, why he had left his father, and come so long a journey. 14. Mijfesh and my bone^ A strong orientalism to ex- press near relationship. 18. Serve thee seven years'] Jacob, according to the cus- tom of those times, purchased his wife ; but considering the wealth of Laban, it should seem, he did not treat his daugh- ters with becoming respect. 21. Ml/ days are full] This version conveys Ihe ambi- guity of the original. The sense I take to be, ' It is now time for me to marry; I am growing old.' Jacob was now more than sixty years old. 23. From the privacy of female apartments in the east, Laban might easily thus impose en Jacob. 26. Must not be done'] Sever .1 commentators consider this as a mere artifice, designed to hide his governing motive. He knew the love .Jacob had for Rachel, and considering it a.s certain, that he would serve him other seren years lor lar ho makes the offer, which J-icob accepted. D The sons of Jacob by •27 (3one in our country. Complete this one's marriage week, and 'I will give" to thee the other also, for the service with which thou Shalt serve me yet other seven years. 28 And Jacob consented to do so ; and when he had completed her marriage-week, Laban also gave to him his daughter Rachel for a 29 wife. And Laban gave his maid-servant Bilhah, to his daughter Rachel, for a hand- 30 maid. And he went in also to Rachel ; and he loved Rachel more than Leah, and served him for her yet other seven years. 31 And when Jehovah saw that Leah was not esteemed, he made her fruitful ; but Ra- 32 chel continued barren. And Leah conceived and bare "to Jacob" a son, and she called his name Reuben [behold-a-son] ; for she said, Surely Jehovah hath beheld mine affliction; now, therefore, my husband will love me. 33 Again she conceived and bare a son ; and said, Because Jehovah heard that I was not esteemed, he hath, therefore, given to me this son also ; and she called his name Si- meon [he heareth the afflicted] ; 34 Again she conceived, and bare a son ; and said. Now at length will my husband be attached to me, because I have born to him three sons ; therefore was his name called 35 Levi [attachment]. Again she conceived and bare a son ; and she said, Now will I praise Jehovah ; therefore she called his name Judah [praise]. She then ceased to bear. CHAPTER XXX. B. C. 1762. Ruche!, being barren, gheth to Jacob her maid; so a/so Leah qiveth hers. Rachel at length bring- eth forth Joseph. Jacob's wealth. 1 And when Rachel saw that she bare to Jacob no children, she envied her sister, and said to Jacob, Give to me children, or else 2 I die. And Jacob was angry with Rachel ; and he said, Am I in the place of God, who hath withheld from thee the fruit of the 3 womb? But she said. Behold my hand- maid Bilhah ; go in to her, that she may bear for my knees, that through her, I also 4 may have children. So she gave to him Bilhah, her handmaid, for a wife ; and Ja- 5 cob went in to her. And Bilhah, 'the handmaid of Rachel," conceived, and bare 6 to Jacob a son. And Rachel said, God 8 CENESIS XXX. ^^s ivives and handmaids. hath done justice to me ; for he hath heard my voice also, and hath given to me a son ; therefore called she his nanae Dan [uA'rH DONE JVsncKl And Bilhah Rache.s 7 handmaid, again conceived and bare to Jacob a second son. And Rachel said With great wrestlings have I wrestled with my sister, and have prevailed. So she called his name Naphtali[wY WRESTLING] When 9 Leah saw that she had ceased to bear, she took Zilpah, her handmaid, and gave her for a wife to Jacob ; "and he went in to her" And Zilpah, the handmaid of Leah, 10 ^conceived," and bare to Jacob a son. And 11 Leah said, I am prosperous ; therefore she called his name Gad [prosperitv]. Again 12 Zilpah, the handmaid of Leah, "conceived, and bare to Jacob a second son. And 13 Leah said, Happy am I ; for women will call me happy. So she called his name Asher [happy]. Now Reuben went out in the days of 14 wheat harvest, and found mandrakes in the field, and brought them to his mother Leah. And Rachel said to Leah, Give to me, I pray thee, some of thy son's mandrakes. And she said to her. Is it so small a matter 1 5 that thou hast taken away my husband, that thou wouldst take away my son's man- drakes also? And Rachel said, 'Not" so; to-night he shall lie with thee, for thy son's mandrakes. And when Jacob came from the field in 1 6 the evening, Leah went out to meet him, and said. Thou must come in to me "to- night ;" for I have certairdy hired thee with my son's mandrakes. So he lay with her that night. And God hearkened to Leah, 17 and she conceived, and bare to Jacob a fifth son. And Leah said, God hath given to 18 me my reward, because I gave my hand- maid to my husband. So she called his name Issachar [a reward is he]. Again 19 Leah conceived, and bare to Jacob a sixth son. And Leah said, God hath endowed 20 me with a good endowment. Now will my husband delight in me, because I have borne to him six sons. So she called his name Zebulun [delioht]. And she after- 21 wards bare a daughter, and called her name Dinah. God now remembered Rachel ; and he 22 hearkened to her, and made her fruitful. 27. Marria(^e-week'\ This proves the period of feasting, on account ol marriage, which obtained in Judea, and throughout the east in remote ages. See Judg. xiv. 12. According to Chardin, the bride and bridegroom, with tne friends of their own sex, kept the feast in their o\vn apart- ments. Jer. xxvi. 10. (d) Sam. versions. 32. (a) Sept. CnAi'.XXX.3.Bca)\/br my knees^ It appears from this, thnt when a woman gave to Her husband one of her slaves, the children were reclsoned hers ; and in this way they con- soled tljemselves, for the want of having children. 5. (c/) Sept. 34 8. With qreat wrestlings] Literally, * with wrestlings of God ;' where the divine name is again used as an epithet. 9. 10 15. Sept. 11. / {{fu prosperoits] Our old versions rendered, Mti good luck,' and Geddes adopts this version. Castol explains the word to mean, ' fortune, prosperity ;' and this sense is adopted. The various reading isnotinappositCj * prosperity conieth.' 14. Mandrahes] All the versions thus render, and Has- selquist and the Abh6 Maxili describe the fruit as a species of melon, the size of an apple, of a beautiful colour, and o. Jowpli is born. GENESIS XXX 23 And ohe conceived, and bare 'to Jacob" a son ; and she said, God hath taken away 24 my reproach. And she called his name Joseph [may he add] ; for she said, May Jehovah add to me another son. 2 b And it was about the time when Rachel bare Joseph, that Jacob said to Laban, Send me away, that I may go to my own 26 place, and to my own country. Give to me my wives, for whom I have served thee, and my children, and let me go ; for thou knowest 27 what service I have done for thee. And Laban said to him, Let me, I pray thee, find favour in thine eyes. I have learned by experience that Jehovah hath blessed me 28 for thy sake. Appoint unto me, therefore, said he, thine own hire, and I will give it. 29 And he said to him. Thou knowest what service I have done for thee, and what, 30 through me, hath been thy acquisition. For the little which thou hadst before I came, is now increased into an abundance ; for, through my labour, hath Jehovah blessed thee. And now, when shall I also provide 31 for mine own house? And Laban said. What must I give to thee ? And Jacob said, Thou shalt not give to me any thing ; but if thou wilt do this thing, I will again tend 32 and keep thy flock. ^Pass thou" to-day through thy whole flock, and remove thence every speckled and spotted beast "among the goats," and every brown beast among the sheep ; then let the spotted and speckled among the goats, and the brown among the 33 sheep, be hereafter my hire. So shall my righteousness answer for me, when, in time to come my hire shall come before thee ; let every one that is not speckled and spotted among the goats, and brown among the sheep, found with me, be accounted stolen. 34 And Laban said. Behold it shall be accord- ing to thy own words. 35 And he removed that day the he-goats that were ringstreaked and spotted, and all a delicious laste. It grows in a valley near Nazareth and is ripe in May. The reasons why Rachel desired this fruit are not known. 23. It appears from this instance, that the idea of disgrace was attached thus early to barrenness. We find it obtained down to the times of the gospel. 30. Through my labour'\ Literally, ' through my feet ;' but the word, Pilkington has proved, means metaphorically labour, and not 'coming,' as it is rendered. By the version given Isa. Iviii. 13, may be explained, ' Blessed are they who employ the labour of the ox and the ass.' 32. The proposal of Jacob to Laban is uncommonly ob- scure. Nobilius observes, that Jerom thought the. present text was corrupted. Happily the context, and the nature of the proposal, furnish aid in this exigence. By admitting two words into the text, the whole is clear ; the first, indeed, is supported by one MS. and the second from verse 35. The various reading, ' pass thou,' is supported by the 35th verse, where it is evident it was Laljan, not Jacob, who passed through the flock, and separated the spotted and brown from the rest. 36. That the long paragraph, only found now in the Sam., was once in the text, is most probable, if not absolutely cer- 3.5 God prospereth Jacob. the she-goats that were speckled and spotted, (every one that had any white in it,) and all the brown among the sheep, and gave them in charge to his own sons. And he set three 36 days' journey between ^them'' and Jacob. And Jacob tended therestof Laban's flocks. 'Now the angel of God spoke to Jacob in a dream, and said, Jacob. And he answer- ed. Here am I. And he said, Raise now thine eyes, and see how all the rams that leap on the flocks are ringstreaked, speckled or grizzled! For I, the God of Bethel, (where thou anointedst a pillar, and where thou madest a vow to me,) have seen all that Laban hath done to thee. Arise now, and depart from this country ; and return to the land of thy father ; for I will prosper thee." And Jacob took green rods of poplar, 37 and of the hazel and of the palm tree ; and peeled white streaks in them, by making bare the white of the rods. And he set up 38 the rods which he had peeled by the gutters of the watering places, opposite the flocks, when they came to drink ; that,when they came to drink they might also couple. And 39 the flocks coupled before the rods, and brought forth ringstreaked, speckled, and spotted young. And Jacob separated the 40 young, and set aside from the flock all the ringstreaked, and all the brown among the flocks of Laban ; and he set them apart for a flock to himself, and set them not among the flocks of Laban. And so it was, that 41 whensoever the stronger part of the flock were coupling, Jacob laid the rods before their eyes, in the gutters, that they might couple at the rods ; But for the feebler part 42 of the flock he put in no rods. So the feebler part were Laban's, and the stronger Jacob's. Thus the man increased exceed- 43 ingly, and had much cattle, and maid ser- vants, and man-servants, and camels, and asses. tain, from the narrative of Jacob in the following chapter. Shuckford, and many of the best critics, consider the whole gen\nne. If this vision succeeded the bargain Jacob had made, as is most probable, it was evidently designed to assure him, that he should receive an ample reward. 37. The method Jacob used, by peeling rods, and placing them before the cattle in coupling time, has given rise to various opinions and warm disputes. The opinion of Shuck- ford seems the most rational. He supposes, that God, who had seen the injustice of Laban, determined to punish him and to reward Jacob ; and that as he appeared to Jacob in a dream, and showed him the produce of his flock to be according to his wishes, he ordered him to make' use of tne rod as a trial of his faith, and as a test of his obedience; — that Jacob obeyed, not believing this to be any mof'c a sufficient cause of the effect, than Naaman, that washin|; in the Jordan could cure the leprosy. , •"' 40. There is so much obscurity in the text and in the ' versions, that it is difficult to know what to select. Oiikelos, ' Jonathan and Saad, read b3 instead of bn, and Houbiganl and Geddes adopt this reading. The text thus corrected, and giving to "39 the sense of beside, apart from, the whole will yield the sense given. D 2 Jacob s address to his wives. CHAPTER XXXI. B. C. 1739. Jacob departeth from Lalian secret/;/; Ra- chel stealeth his gods; Laban piirsueth him; their covenant. 1 And he hearfl the words of Laban's sons, saying-, Jacob hath taken away all that be- longed to our father ; and of what belonged to our father, hath he gotten all this wealth. 2 Also Jacob saw the countenance of Laban ; and behold, it was not towards him as in 3 times past. And Jehovah having said to Jacob, Return unto the land of thy fathers, and to thy kindred, and I will be with thee ; 4 Jacob now sent and called Rachel and Leah 5 to the field unto his flock; And said to them, I see that your father's countenance is "lot towards me as in times past : but the God of my father hath been with me. 6 And ye know that with all my might I have 7 served your father. And your father hath deceived me, and hath, ten times, changed my wages ; but God hath not suffered him 8 to hurt me. If he said thus, The speckled shall be thine hire ; then all the flocks brought forth speckled. And if he said thus. The ringstreaked shall be thine hire ; then all the flocks brought forth ring- 9 streaked. Thus God hath taken away the substance of your father, and given it to 10 me. For at the time when the flocks were coupling, it was, that in a dream I raised mine eyes and saw, and lo ! the rams which leaped upon the flocks were ringstreaked, 1 1 speckled, or grizzled. And the angel God spoke to me in the dream, saying, Jacob ! 12 And I said, Here am I. And he said. Raise now thine eyes, and see how all the rams which leap upon the cattle are ringstreaked, speckled, or grizzled: for I have seen all 13 that Laban hath done unto thee. I am the God of Beth-el, where thou anointedst the GENESIS XXXL He departeth from Laharu pillar, and where thou madest a vow unto me. Now, arise, and depart from this land ; and return unto the land of thy kindred. And Rachel and Leah answered and said 14 to him. Have we yet had any portion or inheritance in our father's house? Have we 15 not by him been accounted, ^as strangers? ' for he hath sold us, and our price he hath wholly devoured. Since, therefore, all that 16 wealth which God hath taken from our fa- ther, belongeth to us and to our children ; now then do whatsoever God hath said to thee. Then Jacob arose, and set his sons and l"" his wives upon camels; And he took away li> all his cattle, and all his goods which he had gotten °in Padan-aram, purposing to go to Isaac his father, into the lund of Canaan. Now Laban had gone to shear his sheep ; 19 and Rachel stole the images which belonged to her father. Jacob also stole away un- 20 awares from Laban the Syrian, not giving any intimation of his flight. So he fled 21 with all that belonged to him ; and he speedily passed over the river, and set his face towards mount Gilead. And on the third day, it was told Laban, 22 that Jacob had fled. And he took his bre- tZ thren with him, and pursued after him a journey of seven days, and overtook him on mount Gilead. Now God had come to 24 Laban the Syrian in a dream of the night, and said to him. Take heed that thou speak not to Jacob either good or bad. When Laban overtook Jacob, he had 25 pitched his tent on the mountain ; and Laban, with his brethren, pitched also on mount Gilead. And Laban said to Jacob, 26 Why hast thou done this — stolen away un- awares from me, and carried off my daugh- ters, as captives of war? Wherefore didst 27 thou flee away secretly, and steal away from Chap. XXXI. 5. This justifies the paragraph now in the Sam. which is inserted in the preceding^ chapter, ver. 36. 7. Ten. times] i. e. several times. Compare Numb, xiv 22; Jobxix. .3. 11. Aiirje/ God] This is manifest from what he savs ver 13, I am the God of Bethel. li. H'we ve yet] This is the version of the Bishop.s' Bible. The meaning is, he has treated us not as daughters but as aliens. He has not only made atraffic of our persons' but he has i-ppropriated the price to his own use, instead of r,eserving it for ours. 15. Ou- price] Money is here improper. For .Jacob had not paid for them in money, but in labour for fourteen years. Had Labjn possessed any generosity he would have given to his daughters so much as he must have paid to a common labourer m this period. But it seems he allowed them nothing but food and clothing, (a) Sam. versions 17. It has been thought a difficulty to account for the manner m which .Jacob could collect his family too-ether and thus decamp, without the knowledge of Laban. ifarmer has removed the difficulty, by adverting to the still pre- vailing custom of the shepherds of Mesopotamia It i.s usu.J for tham who dwell in houses to spend their summer n tent*. Hence Jacob might, without any suspicion of his 36 design, send for his wives and children, and the domestic articles that belonged to him. It was the season of sheep- shearing, a time of feasting, when Laban liad gone to Ins flocks; and it is natural to suppose, that Jacob, having left the flock of Laban to him and to his sons, went lo shear his, which, from the history, were removed some days' journey from those of Laban. Hence he might depart as mentioned, with dl that he had, with the greater privacy. See Harmet, vol. ii. 18. The caWe of his getting^ which he had gotten] These words are evidently an interpolation. The authorities lor omitting them are sufficient. See Kennicott's 1st Disserta- tion, p. 3G5. 19. Iinriges'] Hebrew Ternphs. These Teraphs were little images ot the idols, which they had in their temples; these they kept in their houses, and called them household gods. 21. And speed.! /'I passed] The Sept. and Vnlg. seem not to have xf^A Dp'i, and unless it be rendered adverbially, to denote the haste he made, it is improper. The river was the Euphrateu. 26. IVhy hast thou done this] RosenmuUer observes that the '.vords awm n'U'j; are a Hebraism, and the former is pleonastic. Compare 1 Kings viii. 32; Judges ix. 16: and Dan. vii. 12. Laban reprovah Jacob. me, and not tell me; that I might have sent thee away with mirth and songs ; with 28 tabret and harp? Thou didst not even per- mit me to kiss my sons and my daughters. 29 In thus doing thou hast acted foolishly. It is in my power to do 'thee" hurt , but the God of "thy" father spoke to me last night, saying, Take heed that thou speak not to 30 Jacob, either good or bad. And now be it, that thou wouldst needs be gone, because thou greatly longedst after thy father's house ; yet why hast thou stolen my gods ? 31 And Jacob answered and said to Laban, I Jled because I was afraid ; for I thought that thou wouldst perhaps take from me, by force, thy daughters, "and all that be- 32 longeth to me." As for thy gods, with whomsoever *hou findest them, let him die. In the presence of our brethren discern what is thine, with me, and take it. For Jacob knew not that Rachel, "his wife," had 33 stolen them. Laban then went "and search- ed" in Jacob's tent, and Leah's tent, and in the tents of the two handmaids : but he found them not. Then he went out of Leah's tent, and entered into Rachel's 34 tent. Now Rachel had taken the images, and put them in the camel-pillion, and she sat upon them. And Laban searched all 35 the tent, but found them not. And she said to her father. Let not my lord be dis- pleased, that I cannot rise up in thy pre- sence ; for I am in the state of a removed woman. And he searched, but found not the images. 36 And Jacob was wroth, and sharply rea- soned with Laban ; and Jacob spoke and said to Laban, What is my transgression, what is my sin. that thou hast so hotly pur- 37 sued me ? Seeing thou hast searched all my furniture, what one thing, of all thy household furniture, hast thou found? Set it here before my brethren and thy brethren, 38 and let them judge between us two. These twenty years that I have been with thee, neither thy ewes nor thy goats have cast their young ; nor the rams of thy flock have 39 I eaten. What was torn by beasts I brought not to thee, I was accountable for it ; at my hands didst thou require what was stolen 40 by day, or stolen by night. By day the drought consumed me, and by night the frost; and my sleep departed from mine GENESIS XXXI. eyes. Thus Their mvUial covenant. 29. Neither good nor barl] Literally, ' from good to bad ;' i. e. say nothing to him so as to produce a quarrel, (k) Sam. Sept. 31, 32. (a) Sept. 33. The reading of the Sam. and Sept. is here necessary ; and tlie word is found in the 35th verse. He went into the tent to senrch. 46. A heap] This practice of makmg leagues and com- memorating them, by circular heaps of stones, was anciently Re-ieral both in Asia and Europe, as our own druidical re- mains testify. Eccl. iii. 5. 37 I have been twenty years in 41 thy house ; fourteen years I served thee for thy two daughters, and six years for thy flocks ; and thou hast changed my wages ten times. Except the God of my fathers, 42 the God of Abraham, and the revereu one of Isaac, had been with me, surely thou wouldst have now sent me away empty. My afflictions and the labours of my hands God hath seen ; therefore he rebuked thee last night. And Laban answered and said to Jacob, 43 These daughters are my daughters, and these children my children, and these flocks my flocks ; yea, mine is all that thoti seest : and what can I now do to these my daugh- ters, or to the children which they have borne ? Come, now, let us make a covenant, 44 I and thou ; and let it be for a witness be- tween me and thee. And Jacob took a 45 stone, and set it up for a pillar. And Jacob 46 said to his brethren. Gather stones. So they took stones, and made a heap ; and they ate "and drank" upon the heap. And 47 Laban called it Jegar-saha-dutha ; but Ja- cob called it Galeed. For Laban said. Let 48 this heap be to-day a witness between me and thee. Therefore v.as the name of it called Gilead [the witnfss-heap] ; And 49 "the stone set up was called" Mizpeh [the watch] ; because Laban said. May Jeho- vah watch between me and thee, when we are absent one from the other. If thou shalt 50 afflict my daughters, or if thou shalt take other wives beside my daughters, (no one else being then present,) let God be witness between me and thee. Again Laban said to Jacob, Behold this 51 heap, and behold this pillar, which "thou hast set up." Between me and thee, let 52 this heap be a witness, and this pillar be a witness, that I will not pass over this heap "and this pillar" to thee ; and that thou wilt not pass over this heap and this pillar to me, for harm. The God of Abraham, and the 53 God of Nahor, "judge between us. And Jacob swore by the ri'.vered one of Ixis father Isaac. Then Jacob slaughtered vie- 54 tims on the mountain, and called "all" his brethren to eat of the food ; and they ate of the food, and abode all night on the moun- tain. And early in the morning Laban 55 arose, and having kissed his sons and his 49. The Arabic has preserved the words added ; and they are supported bv the 55lh verse. 51. (v) Sam. Arab. 1 Wt), 52. (a) Sept."Arah, 53. (o) The God of their fathers] These words are omitted with the Sept. and 2'MSS See Kcnnic. 1 Diss. Though these are the words of Laban, who appears to have been guilty of some idolatry, as he mentions th= God of Nahor, and of Abraham, he could not mean two Gods, Iml the God they both served. 54. (a) 3 MSS. Jacob's vision and prayer. GENESIS daughters, and blessed them ; he then de- parted, and returned unto his own place. CHAPTER XXXII. B. C. 1739. Jacob's vision; his present and message to Esau; he virestleth with an angel; his name called Israel. 1 Jacob now went on his waj' ; and "he raised his eyes and saw a great camp formed," and angels of God approaching to- 2 wards him. And when Jacob saw them, he said, This is the camp of God. There- fore he called the name of that place Maha- naim [the camps]. 3 Now Jacob had sent messengers before him, to Esau his brother, unto the land of i Seir, (the country of Edom.) And he commanded them, saying. Thus shall ye speak to my lord Esau ; Thus saith thy servant Jacob ; I have sojourned with La- 5 ban, and, stayed until now. And I have oxen, and asses, and flocks, and man-ser- vants, and maid-servants; and I have sent to tell my lord, that I may find favour in thy sight. 6 And the messengers now returned to Jacob, saying, We came to thy brother Esau ; and also he cometh to meet thee, and four 7 hundred men with him. Then Jacob was greatly afraid and distressed ; and he di- vided the people that were with him, and the flocks, and herds, and the camels, into 8 two camps ; And he said, If Esau come to one camp, and smite it, then the other re- maining camp may escape. 9 Then Jacob said, O God of my father Abraham I and God of my father Isaac I Jehovah, who saidst to me, Return to thy own land, and to thy kindred, and I will 10 deal kindly with thee. I am not in the least worthy of all the mercies, and of all the faithfulness, which thou hast showed to thy servant ; for with my staff I passed over this Jordan ; and now I am become the master 11 of two camps. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau ; for I fear him, lest he come and smite me, and the mothers with the chil- 12 dren. Yet thou saidst, I will surely deal Chap. XXXTI. 1. This is the camp of God] i.e. the place where his angels assemble together. God now ho- noured Jacob with this peculiar appearance of angels, to show him, that he was under the divire protection, and that he would still keep him. It is probable he saw something similar to what is related 2 Kings vi. 13 — 17. (n) Sept. 2. 3Iahanaim] The camps. Dathe explains this as mean- ing his own camp and that of the angels. This was the place to which David fled on the rebellion of Absalom. 7. The approach of Esau, attended with 400 men, excited in Jacob's mind the most painful apprehensions. Conscious of his own guilt, and knowing the disposition of his brother he trembled for his own safety. He adopted the wisest measure to secure it, by offering up fervent petitions to God and selecting a noble present for Esau. ' 13— 16, J present for Esnu] This shows the wealth of 38 ;j^ -^ X 1 1 . His present for Esau. kindly with thee, and make thy seed as the sand of the sea-shore which cannot be num- bered for multitude. And he lodged there on that night; and 13 took of what he had brought with him a present for Esau his brother; Two hundred 14 s-he-goats, and twenty he-goats, two hundred ewes, and twenty rams, Thirty milk-camels 15 with their colts, forty heifers and ten steers, twenty she-asses, and ten foals ; And he 16 gave them in charge to his servants, each drove by itself; and said to his servants, Pass on before me, and put a space between drove and drove. And he commanded the 17 foremost, saying. When Esau my brother shall meet thee, and ask thee, saying. Whose servant art thou ? And whither goest thou ? And whose are these before thee ? Then 1 8 thou Shalt say ; They are thy servant Ja- cob's ; this is a present to my lord Esau ; and, behold, he also is behind us. And so 19 commanded he the second, and the third, and all that followed the droves, saying. After this manner ye shall speak to Esau, when ye meet him ; And say moreover, 20 Behold, thy servant Jacob is behind us. For said he, I will appease him with the present that goeth before me, and I after- wards will see his face ; perhaps he will then accept me. So the present passed on be- 21 fore him ; but he himself lodged that night in the camp. And on that night he arose, 22 aiid took his two wives, and his two hand- maids, and his eleven sons to pass over the ford Jabbok. So he took them, and sent 23 them over the brook ; he also sent over "all" that belonged to him. Now Jacob was left alone on the other 24 side ; and one wrestled with him until the rising of the morning dawn. And when he 25 saw that he could not prevail against him, he struck the hollow of his thigh ; so that the hollow of Jacob's thigh was strained while he wrestled with him. And he said, 26 Iiet me go, for the morning dawneth. But Jacob said, I will not let thee go, unless thou bless me. Again the person said to 27 him. What is thy name? And he answered, Jacob ! Thy name then, said he, shall not 28 Jacob ; it was a noble and princely present. It showed the highest respect to his elder brother. The milk camels were very valuable. 23. (a) Sam. and all the versions. 24. Most critics consider this as what passed in a dream. It is not probable, that Jacob would have had the temerity really to have wrestled with an unknown man, in a solitary place, during a whole night ! The text informs us that he remained alone on the other side of the river, and most pro- bably wrapping his head in his mantle, reposed on the ground, and dreamed ' that some one wrestled with him,' &c. — Vide Saurin's Diss. Crit. et Hist. The person who'm he thought wrestled with him, Hosea informs us, was God : * By his strength he had power with GoJ : yea, he had power over the angel and prevailed.' Perliaps, in the vision, if it was one, he appeared as an angel, as he often did. Jacob and Esau meet GENESIS XXXIII. Jacob ccmeth to Siiccoth. only yet be called Jacob, but Israel [one THAT HATH POWER WITH god] ; for, as a prince thou hast power with God, and with 29 men also thou shalt prevail. And Jacob asked, and said, Tell me, I pray thee, thy name. And he said, Why dost thou ask after my name? And he there blessed him. 30 And Jacob called the name of the place Peniel [the face of god] ; for I have seen said he, God face to face, yet my life is pre- 31 served. And as he passed over Peniel, the sun arose upon him, and he halted on his thigh ; "for Jacob's thigh had been strained." 32 Therefore the Israelites eat not to this day the chief sinew, which is on the hollow of the thigh ; because the hollow of Jacob's thigh had been struck on the chief sinew. CHAPTER XXXIII. B. C 1739. Jacob and Esatt meet ; their mutual kind- ness ; Jacob Cometh to Shechem andbwjeth ajiekl, where he buitdeth an altar. 1 Jacob now raised his eyes, and behold he saw "his brother" Esau coming, and with him four hundred men. And he divided the children to Leah and to Rachel, and to 2 the two handmaids. And he put the hand- maids and their children foremost, and Leah and her children after ; and last of all 3 Rachel and Joseph. He then passed on before them ; and bowed himself to the ground seven times, until he came near to 4 his brother. And Esau ran to meet him, and embraced him, and fell upon his neck, and kissed him ; and they "both" wept. 5 And he raised his eyes, and saw the women and the children, and said, "Who are these with thee? And Jacob said. The children 6 whom God hath given to thy servant. Then the handmaids with their children drew 7 near, and they bowed themselves. And Leah also with her children drew near, and 28. Onkelos has given the same version. This was de- signed to assure him, that as he had obtained the blessing of God, so he should prevail in his contests with men, and es- pecially with Esau. 31. If what is related from the 24th verse be regarded as a vision, it is clear, that the sinew of Jacob had been really affected, and on his arising and attempting to walk, he halted. On the whole, what is here said cannot be under- stood literally. If this were not a vision, we must regard what is said, as figurative ; and by wrestling, understand Jacob's fervent prayer to the person who had appeared to him ; and as a proof of his ardour, he laid hold of the person, or on his robe, and would not let him go without a blessing. 1 incline to think this is the sense of the paragraph. On the first appearance of this divine person, Jacob might be sa- tisfied, that he was some angel, one of those he had seen at Maiianaim, Hos. xii. 3, 4. Chap. XXXIII. 1. (o) Sept. 3. Seiten timesi Some consider, that a definite number is here used for an indefinite ; and that the sense is, that Jacob bowed himself often. Otliers think, that it might be the custom to show the highest degree of respect, to bow pre- cisely seven times. 4. (a) Sept. Arab. 8. (a) Sept. 10. Receive my presenti To accept a present from an in- ferior was, and is still, in the east a pledge of friendship, 39 bowed themselves ; and after Joseph and Rachel drew near, and bowed themselves. And he said, What meanest thou by all that 8 drove which I met ? And Jacob said, That "thy servant" may find favour in the sight of my lord. And Esau said, I have abund- 9 ance, my brother ; keep what thou hast for thyself But Jacob said, Nay, I pray thee, 10 if now I have found favour in thy sight, re- ceive my present from mine hand ; for on this account do I appear before thee, as I would appear before a prince, that thou mayest accept me. Take, I pray thee, my 11 gift which ^I have brought" for thee : because God hath been gracious to me, and because I have every thing. So he urged him, and he took it. Esau then said. Let us proceed on our 12 journey; and let me go before thee. But 13 Jacob said to him. My lord knoweth that the childTen are tender ; and I have with me flocks and herds giving suck; and should 'I over-drive, but one day, the whole flock will die. Let my lord, I pray thee, pass on 14 before his servant ; and I will drive on gently according as the cattle and the chil- dren that are with me shall be able, until I come to my lord unto Seir. Then Esau 1 5 said, Let me, I pray thee, leave with thee some of the people, that are with me. But he answered. What need of this? let me only find favour in the sight of my lord. So Esau returned that day, on his way, 16 unto Seir. And Jacob joiirnied to Succoth, 17 and built for himself a house, and made sheds for his cattle ; therefore the name of the place was called Succoth [sheds]. Thus 18 Jacob came safe to the city Shechem, which is in the land of Canaan, when he came from Padan-aram ; and he pitched his tent before the city And he botight a parcel of 19 a field, where he had spread his tent, at the but not to receive it, or returning it, was a token of disaf- fection. Hence Jacob was so urgent with Esau to receive his present. The common version conveys a meaning, not very suitable to the character and piety of Jacob. Give a passive sense to the verb nxn, and (he whole is clear and consistent. ' I would appear before thee, as I would appear before a chief;' i. e. a prince, an earthly god. See Harmer vol. ii. and compare Psalm xlii. 3 ; Prov. xviii. 16. 11. (ti) Sam. 1 MS. 13. Giving snck\ Our translators have rendered with young ; but as in 1 Sam. vi. 7, 10, it must signify cattle which have brought forth : it should here and in Psalm Ixxvlii. 71, and Isa. xl. 11, in which only places it occurs besides, be so interpreted, (u) Sam. and versions. 14. To Seir"] Jacob has been accused of insincerity in stating, that he meant to visit Mount Seir. Jacob might intend to comply with the I'riendly invitation of his brother, when he made the reply under consideration ; but found it necessary, from other circumstances, to change his purpose.. What man does riot often thus act, without being in the least suspected of in tempted to comfort him ; but he refused to be comforted: and said. Surely I will go down to the grave mourning ^fbr my son." Thus his father wept for him ; But the Mi- 36 dianites had sold him in Egypt to Potiphar, an officer of Pharaoh, and captain of the guard. CHAPTER XXXVIII. B. C. 1729. Judah's sons, Er, Onan, and Shehh ; Er marrieth Tamar ; Onan^s sin and punishment / Judah's incest with Tamar. DuniNQ this period it was, that Judah 1 went down from his brethren, and pitched his tent beside a certain Adullamite, whose name was Hirah. And Judah saw there a 2 daughter of a certain Canaanite, whose name was Shuah ; and he took her and went in to her. And she conceived, and 3 bare a son ; and "she" called his name Er. And she conceived again, and bare a son ; 4 and she called his name Onan. And she 5 yet again conceived, and bare a scm : and called his name Shelah. And Judah was in Chezib, when she bare him. And Judah 6 took a woman, whose name was Tamar, for a wife to his first-born son, Er. And Er, 7 Judah's first-born, was wicked in the sight of Jehovah ; and Jehovah slew him. And S Judah said to Onan, Go in to thy brother's Captain of the guard] It was not his office to guard the king, but to execute his sentence, by slaying and putting criminafs to death. Chap. XXXVIII. 1. During this period. Not at the precise time mentioned in the last chapter; but, indefinitely, during the time of Jacob's residence in the land of Canaan. Some think this historical fragment is out of its place, and would refer it to chap, xxxiii. 17. At any rate, it is an in- cidental history of Judah, and takes in a period of many yenrs.— Hirah] Compare Josh. xv. i. 35. Some think, that he kept a kind of lodging-house, and that Shuah lodged with him; but she might be his relative, and under his protection. 3. (v) Sam. Chald. Arab. MSS. ; the rest he. 5. Chesib] Ainsworth thinks this place was called Aczib. Josh. XV. 44. Micah i. 14. 7. JVic/ied] His crimes are not specified ; but it is clearly denoted, that he was a great offender, and cut ofT by some signal judgment. ^ 8. Here is the first instance of what was afterwards sanc- tioned by the law, of a brother marrymg the widow of a deceased brother, who had no children, in order to raise up seed for him. It seems to have been an established custom, that the widow, in such a case, should marry some one of her late husband's family, and that she had a rio-ht to de- mand, that they would perform the olEce of kinsmen. Judah's incest. GENESIS XXXIX wife, and perform the duty of next kins- man to her, and raise up seed to thy brother. 9 And, as Onan knew that the seed would not be accounted his own ; so, though he went in to his brother's wife, yet did he avoid rais- 10 ing up seed to his brother. But what he did was so wicked in the sight of Jehovah, 1 1 that he slew him also. Then Judah said to Tamar, his daughter-in-law, Remain a widow at thy father's house, till Shelah, my son, be grown up. For he thought, that perhaps he also might die, as his brethren had done. So Tamar went and dwelt in her father's house. 12 And afler many days, the daughter of Shuah, Judah's wife, died ; and Judah was comforted, and went up unto his sheep- shearers to Timnath; he and his friend 13 Hirah, the Adullamite. Now one told Tamar, his "daughter-in-law," saying. Be- hold, thy father-in law goeth up to Timnath 14 to shear his sheep. And she put off the garments of her widowhood, and put on a veil ; and she wrapped herself up, and sat at the gate of Enaim, which is on the way to Timnath. For she saw, that though Shelah was grown up, yet she was not given 15 to him for a wife. When Judah saw her, he thought her to be a harlot ; for she had so covered her face, "that he did not know 15 her." And he turned aside to her from the way, and said. Come now, I pray thee, let me come in to thee. (For he knew not that she was his daughter-in-law.) And she said, What wilt thou give me, that thou 17 mayest come in to me ? And he said, I will send thee a kid from the flock. And she said. Wilt thou give to me a pledge, until IS thou send it? And he said. What pledge shall I give to thee? And she said. Thy signet, and thy bracelet, and thy staff that is in thy hand. And he gave them to her, and went in to her, and she conceived by 19 him. And she arose, and went away ; and laid aside her veil, and put on the garments 20 of her widowhood. And Judah sent the kid by his friend the Adullamite, to recover the pledge from the woman ; but he found 21 her not. Then he asked the men of that place, saying, Where is that harlot, who 10. The sin of Onan was double, his refusing to raise up seed to l)is brother, and the manner in which he did it ; and the Lord cut him off. 13. (a) Sam. Sept. 14. Enaim] The Sept. render as a proper name, so called from the springs found there. The conduct of Tamar ap- pears to us highly blamable; but Judah afterwards ac- knowledges, that she was ' more righteous than he.' In failure of brothers, it is thought, widows might lawfully marry the father. We find sjch a custom, however sin- gular it may appear to us, yet obtain in the east. Asiatic Researches, vol. iii. p. 35. . . , , . 15. J harlot] It appears tnat, m those early times, hartotrv was scarcely regarded as a crime, though adultery wa-i se'verelv punished. Indeed they had no written code of laws, and'lt would be wrong to judge them by our rules. 45 Pharez and Zarah bom, was at Enaim by the way-side ? And they said, there was no harlot in this place. And 22 he returned to Judah, and said, I cannot find her ; and also the men of the place said, There hath been no harlot in this place. And Judah said. Let her keep what she 23 hath, lest we be ashamed. Behold, I sent this kid, and thou hast not found her. Now about three months after, some one 24 told Judah, saying, Tamar, thy daughter- in-law, hath played the harlot ; and also, be- hold, she is with child by harlotry. Then Judah said. Bring her forth, and let her be burnt. When she was brought forth to be 25 burned, she sent to her father-in-law, saying, By the man to whom these belong, am I with child. And she said, Discern, I pray thee, to whom belong this signet, bracelet, and staff. And Judah acknowledged them, 26 and said, She hath been more righteous than T, since I gave her not Shelah, my son. And he knew her again no more. Now when the time of her labour was 27 come, lo ! twins were found in her womb. And while she was in labour, one of them 28 presented the hand, and the midwife took and bound on his hand a scarlet thread, saying. This will be the tirst-born ! But 29 when he drew back his hand, behold, his brother came forth ; and she said. What breach is this thou hast made? Therefore his name was called Pharez [breaoh-makeii] And afterwards came forth his brother, who 30 had the scarlet thread about his hand ; and his name was called Zarah. CHAPTER XXXIX. B. C. \727. Joseph advanced in Potiphar's house ; re sisieth the solicitation of his mistress i is falsely accused and cast into prison. Now Joseph was brought down to Egypt ; 1 and Potiphar, an officer of Pharaoh, and captain of the guard, an Egyptian, bought him of the Ishmaelites, who had brought him down thither. And Jehovah was with 2 Joseph, so that he prospered, and was taken into the house of his Egyptian master. For his master saw that Jehovah was with 3 him ; and that whatsoever he did Jehovah made to prosper. And Joseph found fa- 4 18. Bracelet] Geddes renders, riband, and explains it as a twisted silk cord, by which the signet or ring was suspended. 21. The word here rendered harlot, is niyp, and is sup- posed to denote a person who prostitutes herself in honour of some god; but as it refers to the same person called in the 15th verse n31T, the same version is given. 24. Burnt] Tamar is considered as the wife of Shelah, though the marriage had not been consummated, and Judah adjudges her to cuffer as an adulteress. 26. Acknowledged them] The pledges, especially his own signet, could not be denied. C:hap. XXXIX. 3. The preposition iTn is an expletive in this construction, as it is in the 1st verse, and often else- where. Joseph's mistress tempts him. GENESIS XL He is falsely accused. vour in the eyes 'of his master" so that he waited ou him ; he made him also overseer over his house ; and all that he had he put 5 under his care. And from the time he had made him the overseer of his house, and of all that he had, Jehovah blessed the house of the Egyptian for Joseph's sake ; and the blessina: of Jehovah was upon all that he had, both in the house and in the field. 6 And he left all that he had under the care of Joseph ; and he concerned not himself with aught he had, except the food which he ate. Now Joseph was beautiful both in form 7 and in countenance. And after these things it was that his master's wife cast her eyes upon Joseph ; and she said, Lie with me. 8 But he refused, and said to his master's wife. Behold, my master concerneth not himself with aught I do in the house, and hath committed all that he hath to my care. 9 No one is greater in this house than I ; nor hath he kept back aught from me but thee who art his wife. How then can I do this great wickedness, and sin against God ? 10 And though she spoke to Joseph, from day to day, he hearkened not to her, either to 1 1 lie with her, or to be with her. But on a certain day, it happened that 'Joseph" went into the house to do his "household" busi- ness ; and none of the other men-servants 12 were within. And she caught him by his upper garment, saying. Lie with nie. But he left his garment in her hand, and fled, 1 3 and got away. And when she saw that he had left his upper garment in her hand, and 14 had fled and got away, she called to her men-servants, and spoke to them, saying. See he hath brought in a Hebrew to us to mock us ! He came in to me, to lie with 15 me, and I cried with a loud voice. And when he heard that I raised my voice and cried out, he left his upper garment with 16 me, and fled, and got away. And she laid up his upper garment by her, until his 17 master came home ; And she spoke to him according to these words, saying. The He- brew servant, whom thou hast brought to us, came in to me, to mock me. And when 1 S I raised my voice and cried out, he left his upper o-arment with me and fled, 'and got away." And when his master heard the 19 words of his wife, which she spoke to him, saying. After this manner did thy servant to me ; his wrath was kindled. And Joseph's 20 master took him, and put him into the prison, the place where the king's prisoners were kept bound ; and there was he in the prison. But Jehovah was with Joseph, and show- "^ I ed him kindness, and gave him favour in the sight of the keeper of the prison. And 22 the keeper of the prison committed to Jo- seph's care all the prisoners that were in the prison; and whatsoever they did there, Joseph directed to be done. The keeper of 23 the prison looked not to any thing that was under Joseph's care ; for Jehovah was with him ; and "all" that he did Jehovah made to prosper. CHAPTER XL. S. C. 1720. Pharaoh's htitkr and baker cast into prison ; Joseph interprets their dreams; they come to pass ac- cording/!/, but the butler forgets Joseph. And after these things it was, that the 1 "chief" butler and the "chief" baker of the king of Egypt, offended their Lord the king of Egypt. And Pharaoh was enraged 2 against his two officers, against the chief butler, and against the chief baker. And 3 he put them in custody in the same prison- house of the captain of the guard, where Joseph was prisoner. And the captain of 4 the guard committed them to the charge of Joseph, and he attended on them ; and they continued some time in custody. And they both dreamed a dream (the 5 butler and the baker of the king of Egypt, who were in the prison), each his own dream on the same night, and the dream of each admitted a proper interpretation. And 6 Joseph came in to them in the morning, and looked at them, and, behold, they were 4. Waited on him] Pilkington has justly observed, that the verb mii* should never be translated, to serve ; but, minister unto, or attend upon ; and the noun, not a servant, but, a minister, or attendant . See 2 Sam. xiii. 18. 2 Kin^ iv. 43. — vi. 15. — Under his care] This is the sense Noldius attributes to the word, and evidently more proper than ' in his hand.' (a) Sam. Sept. Vul?. 6. Beautifut] The beauty of Joseph has been celebrated throughout the east ; and it is so to this day. 8, 9. This reply of Joseph is so just ana proper, equally showing his gratitude to his master, and his huraljle, holy fear of God, that one would have thought it sufficient to have checked the criminal passion of his mistress. 11. 13. The readings of the versions complete the text, and seem necessary. — Upper garment] The Hyke or mantle, which, being loose, might easily be thus seized, and from which Joseph might as easilv escape. 14. To mark us] 'fhe wife of Potiphar is thought by most, tu speak a.s a woman of dignitv, when she uses the 46 plural for the singular. Perhaps sbe was afraid lest Joseph should expose her; and adopted this method to secure herself, as well as to avenge herself on him. Her language shows, that a Ke^rew was then regarded with contempt m Egypt. 18. (a) Sept. Syr. 4 MSS. 20. Prison] Literally, ' The round house,' most probably because their prisons were built in this form. 52. He directed to be done] The former clause renders this version necessary. 23. Cq) Sam. Sept. Syr. 3 MSS. Chap. XL. L Baker] The word signifies 9^ cook, and is applied to preparing, or getting ready any sort of food. (a) Sept. Syr. Chald. 4. Some time] Some explain Q"Q* a week^ and others a year. As the time is doubtful, an indefinite expression is preferred. 5. Admitted a proper interpretation] So we must render; and the design of the remark is, to intimate, that these were not ordinary dreams, the mere ravings of a dist'rdered fancy, but prophetic. Pharaoh's hitler and baker. GENESIS XLI. Pharaoh's Iwo dreamS, 7 troubled. And he asked Pharaoh's officers, who were with him in custody, in his mas- ter's prison, saying. Why are your coun- 8 tenances so sad to day? And they answered him, we have each of us dreamed a dream, but there is no one to interpret it. And Joseph said to them. Do not interpretations come from God ? Tell me yovr dreams, I 9 pray. And the chief butler told his dream to Joseph, saying. In my dream, behold, a 10 vine appeared before me ; And on the vine were three branches ; and they seemed to bud, and to shoot forth blossoms ; and the clusters of grapes became ripe. And 11 Pharaoh's cup was in my hand : and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into 12 Pharaoh's hand. And Joseph said \mto him. This is the interpretation of it : The 13 three branches are three days. Three days hence, Pharaoh will decide concerning thee, and restore thee to thy place ; and thou shalt deliver Pharaoh's cup into his hand, in like manner as formerly, when thou wast 14 his butler. But when it shall be well with thee, think on me, and show kindness, I pray thee, to me ; and make mention of me to Pharaoh, and bring me out of this house : 15 For indeed I was stolen away from the land of the Hebrews; nor have I done aught here, for which they should put me into a dungeon. 16 When the chief baker saw that the inter- pretation was favourable, he said unto Jo- seph, I, also, had my dream ; and behold, there were on my head, three wicker baskets ; birthday, he made a feast for all his ser- vants ; and he decided concerning the chief butler and the chief baker, among his ser- vants. And the chief butler he restored 21 to his butlership, that he might give the cup into Pharaoh's hand ; But the chief 22 baker he hanged, as Joseph had interpreted to them. Yet the chief butler did not re- 23 member Joseph, but forgot him. CHAPTER XLI. B, C, 1715. Pharaoh'' s dreams ; Joseph interprets them ; giveth Pharaoh counsel ; is advajiced next to Pharaoh j his sons Manasseh atid Ephraim. And it happened at the end of two full 1 years, that Pharaoh dreamed ; and, behold, he seemed to be standing by the river. And, 2 lo ! there came up out of the river seven beautiful fat heifers ; and they fed in a mea- dow. And, behold, there came up after 8 them, seven other heifers, ill-looking and lean ; and they stood by the other heifers on the brink of the river. And the ill-looking 4 and lean heifers ate up the seven beautiliil and fat heifers. Then Pharaoh awoke. Again he slept, and dreamed a second time ; 5 and, behold, there sprang up, on one stalk, seven ears of corn, plump and good. And, 6 behold, after them, sprang up seven other ears, thin and blighted with the east wind. And the "seven thin and blighted" ears de- 7 voured the seven plump and full ears. And Pharaoh awoke, and, behold it was a dream. But when the morning came, his spirit 8 was troubled ; and he sent and called for all the magicians, and all the wise men of Effypt ; and Pharaoh told them his 17 And in the uppermost basket there were ^dreams;" but none of them could interpret all kinds of pastry work for Pharaoh's eat- them to Pharaoh. Then spoke the chief 9 ing; and the birds of the air ate them out butler to Pharaoh, saying, My fault I do IS of the basket upon my head. And Joseph this day remember. Pharaoh was enraged 10 answered and said, This is the interpretation ; against his iwo servants, me and the chief of it : The three baskets are three days. ' baker, and put us in custody in the prison 19 Three days hence shall Pharaoh decide of the captain of the guard. And we dream- 1 1 concerning thee, and will hang thee on a ed, both I and he, on the same night, a tree; and the birds "of the air" shall eat thy . dream ; and we dreamed, each his own flesh from off thee. dream, admitting a proper interpretation. 20 Now on the third day, which was Pharaoh's And there was with us a young man, an 12 8. Comefrtmi God'\ Joseph properly ascribes the right interpretation of prophetical dreams to God ; i. e. it is only He who gives wisdom to interpret and explain them. 11. From this verse we find, that the juice of the grape, without any fermentation, was anciently drunk in Egypt, and perhaps in other countries. 12. Are three days\ i. e. the three branches signify three days. The Hebrew language has no word answering to our terms, denotes, signifies, represents ; but they say, such a thing is for signifies or denotes. Hence the words of our Lord are explained, ' This is my body; this cup is the,' &c, i. e. represents, denotes. 13. Decide concerning th€e~\ Bishop Law proposes lo render, ' will call thee to account.' Others, will bring thee to trial.' But, as the kings of Egypt were absolute, and their will the law, the version given is preferable. 16. Wvcker baskets^ So our old versions ; for it is more natural lo mention the material or sort, than the colour. 47 17. (a) Sept. 19. See Note, Hebrew Bible. The 22d verse explains this, (rt) Sept. Chap. XLI. 1. Seemed to be standing^ So the Sept. and Vulg. expressing the sense most clearly. 5. Seven ears on one sta/k^ It is probable, that abun- dant as this increase appears in the vision, it was not more than was usual in fertile years. There is a species of Egyptian wheat, which has a very strong stem full of pith, and which usually has seven full ears on one sto.lk. 6. East wind] All the mischief done to corn or fruit is said to be by tne east wind. Compare Exod, x. 13 j xiv. 21 ; Psa. Ixviii. 26 ; Ezek. xv'i. 10. 7. (a) Sept. Arab. IMS. 8. Magicians] These are thought to be persons, -who understood hieroglyphics, and \}[\q\y sacred rites; and the taise men, such as studied the sciences, and the mysterie.*- of nature, (v) Sam. Syr. Arab. Joseph is released. Hebrew, servant to the captain of the guard ; and we told him, and he interpreted to us our dreams ; to each man according to his 13 dream did he interpret. And as he inter- preted to us, so it came to pass. Me Pha- raoh restored to mine office, and him he hanged. 14 Then Pharaoh sent and called for Joseph ; and they brought him hastily out of the dungeon. And when he had shaved him- self, and changed his raiment, he went in 15 to Piiaraoh. And Pharaoh said to Joseph, I have dreamed a dream, and no one hath been able to interpret it. Now I have heard say of thee, that when thou hearest 16 a dream, thou canst interpret it. And Jo- seph answered Pharaoh, saying, This belongs not to me ; but may God give to Pharaoh 17 an answer of peace. Then Pharaoh said to Joseph, In my dream, behold, I stood upon 1 8 the bank of the river ; And, lo ! there came up out of the river seven heifers, fat and 19 beautiful ; and they fed in a meadow. And, behold, there came up after them, seven other heifers, poor, very ill-looking, and lean, such as I never saw in all the land of 20 Egypt, for bad. And the "seven" lean and ill-looking heifers, ate up the first seven 21 "beautiful" and fat heifers: And when they had swallowed them, it could not be known that they had swallowed them ; for their a])j.earance was as bad as before. Then I 22 awoke. Again, I saw in my dream, and, behold, there came up, on one stalk, seven 23 ears of corn, full and good. And, behold, there sprang up after them, seven other ears, withered, thin, and blighted with the 24 east wind. And the seven thin "and'' blighted ears devoured the seven full, good ears. And I told this to the magicians ; but no one could explain it to me. 25 Then Joseph said to Pharaoh, The dreams of Pharaoh have one design. God hath shown to Pharaoh, what he is about to do. 26 The seven good heifers, are seven years ; , and the seven good ears of corn, are seven 27 years "of plenty :" the dream is one. And GENESIS XLI. Pharaoh's dream explained. the seven lean and ill-looking heifers, that came up after them, are seven years ; and the seven ears of corn, thin, and blighted with the east wind, are "seven years ;'[ and they will be years of famine. This is the 28 thing which I have spoken to Pharaoh: WhsU God is about to do, he hath shown to Pharaoh. Behold, there will come seven 29 years of great plenty, through the whole land of Egypt : But seven years of famine 30 will succeed them, so that all the plenty in the land of Egypt shall be forgotten ; for the famine will consume the land. And the 31 former plenty will not be known in the land, on account of the succeeding famine ; for very grievous will it be. And as for the 32 repetition of the dream to Pharaoh, it was, because the thing is established by God, and God will soon bring it pass. Now, there- 33 fore, let Pharaoh look out for a discerning and wise man, and set him over the land of Egypt. Let Pharaoh do this also ; let him 34 appoint inspectors over the land, and take up the fifth part of the produce of the land of Egypt, during the seven years of plenty ; And let them collect all the food of those 35 "seven" good years that come ; and let them store up corn under the authority of Pha- raoh, that food may be preserved in the cities. Thus shall there be food in store for 36 the people of the land, against the seven years of famine, which shall be in the land of Egypt ; so that the people of the land may not perish through famine. This counsel seemed good to Pharaoh 37 and to all his servants: And Pharaoh said 33 to his servants. Can we find another like this man, in whom is the spirit of God ? Pha- 39 raoh then said to Joseph, For as much as God hath shown all this to thee, there is none so discerning and wise as thyself Thou 40 shalt be over my house ; and to thy word shall all my people be subject. Only on the throne will I be greater than thou. And 41 Pharaoh said to Joseph, See I have set thee over all the land of Egypt. And Pharaoh 42 took his ring from off his hand, and put it 14. Shaved himseff] Herodotus informs us, that the Egyptians shaved as the Europeans now do. Joseph adopted their custom, that he might appear more decently before Pharaoh. 16. Silt may God\ Joseph modestly denies, that he can of himself interpret dreams ; and as properly directs Pharaoh to God, by praying, that he may answer him satisfactorily. 20. U. (a) Sept. 25. God hath shown\ The scene of these visions is the banks of the Nile, on the overflovping of which depends the fertility of Egypt. When the country is but partially over- flowed, the consequence is, a failure of vegetation, and a famine. Joseph here intimates to Pharaoh, that God over- ruled natural causes, and could make them subservient to his designs ; and that it was therefore his duty to worship him and not the Nile. 26. (a) Vulg. Arab. 27, (a) Sept. .'M. The ffth parti ^ tenth part of ancient right be- longed to the king, and it Xa probable he bought Ihe other 48 tenth; for it would have been great injustice to have sold that after, which he never paid foi- ; besides Jo.seph, who had advised this, would have been h.ated by the people, which he was not, but extremely honoured. 3.i. (a) Sept. 3S The Spirit of God] Tney inferred this from bis superior wisdom ; and though idolaters, tnev considered the God he worshipped, as at least one amoiig others. The next verse explains this. 40. Be subject'] Seeker justly observes thai pvr >S -y cannot signify ' to kiss the mouth.' Pernaps another meaning, equally probable, may be drawn from (he same root, in the sense which we mve to it, Gen. iii. 16. The Sept. and Vulg. must be so understood. 42. Mm/in] Foster has jirbved, that this is the sense of the term ; and Pliny describes it, and observes, that the priests preferred it for their robes on account of its softness and whiteness. The ring or signet was the badge of his authority. Joseph's advancement. upon the hand of Joseph, and arrayed him in robes of muslin, and put a chain of gold 43 about his neck ; And made him ride in the second chariot which he had ; while one cried before him, Abrech [bend the knee.] Thus he made him ruler over all the land of 44 Egypt. Again Pharaoh said to Joseph, I am Pharaoh ; and without thee shall no man lift up his hand or foot in all the land 45 of Egypt. And Pharaoh called Joseph's name, Zaphnath-paaneah ; and he gave him for a wife, Asenath, the daughter of Potipherah, priest of On." 46 And Joseph was thirty years old when he stood before Pharaoh, king of Egypt. And Joseph departed from the presence of Pharaoh, and went through all the land of 47 Egypt. And in the seven years of plenty 48 the earth brought forth by handfuls. And he collected all the unused food of the seven years 'of plenty," which was in the land of Egypt, and laid it up in the cities ; the food of the field which was round about every 49 city, he laid it up in the same. So Joseph collected corn as the sand of the sea-shore ; so very much, that he ceased to number it ; for it was without number. 50 Now before the "seven" years of famine came, to Joseph were born two sons ; whotn Asenath, the daughter of Potipherah, priest 51 of On, bare to him. / nd Joseph called the name of the first-born, Manasseh. [iiak- ing-forgetful]. For God, said he, hath made me forget all my toil, and all my fa- 52 ther's house. And the name of the second, he called Ephraim, [fruitful]. For God, said he, hath made me fruitful in the land of my affliction. 53 The seven years of plenty, that were in 54 the land of Egypt, were now ended ; And the seven years of famine began to come, as Joseph had said. And though the fa- mine was in all other lands, yet in all the 55 land of Egypt there was bread. And when all the people of Egypt began to famish, they cried to Pharaoh for bread ; and Pha- raoh said unto all the Egyptians, ' Go to Joseph ; and what he shall say to you do.' GENESIS XLII. His brethren gn to Egypt. And the famine was over the whole land ; 56 and Joseph opened all the storehouses, and sold corn to the Egyptians." And the peo- 57 pie of all countries came into Egypt to Joseph to buy corn ; for in every land the famine prevailed. 43. JbrecK] This word is of Egyptian origin, and sig- nifies, as given on the authority of Origen, ' a native Egyp- tian,' and of Jerom, who was well acquainted with the Oriental languages. 4.'>. Zaphnatn-paaneah'\ Jewish writers consider this name as Hebrew, and meaning, revealer of secrets. Forster regards it as an Egyptian word, and renders it, t^w scribe or priest of the eternal spirit. Jerom, the Saviour of the world, or country. — Priest of On\ This city is called Heliopolis, or ' City of the Sun,' by the Greek translators ; and Cyril, who lived in Egypt, gives the same sense. The last clause of this verse the Sept. omits. It is found in the next verse, where it is consistent and suitable. So also verse 56. Chap. XLII. 1 . Understood?^ Literally saw ; but this is an idiom of the language, to put the operations of the senses, for those of the mind. 49 CHAPTER XLII. B. C. 1708. Jacob sendeth his sons to byij corn; Joseph treats them as spies ; sets them at liherli/ on condition of their bringing down Benjamin, and Smwon is kept as a pledge ; Jacob refuseth to send Benjamin. Now when Jacob understood that there 1 was a sale of corn in Egypt, Jacob said to his sons. Why gaze ye one at another? And 2 he said. Behold, I have heard that there is a sale of corn in Egypt. Go down thither, and buy for us 'thence," that we may live, and not die. So ten of Joseph's brethren 3 went down to buy corn in Egypt; But 4 Benjamin, Joseph's own brother, Jacob sent not with his brethren; Lest, said he, some mischief should befall him. Among those who came to buy corn, 5 came also the sons of Israel : for the famine was in the land of Canaan. Now Joseph 6 being the governor of the land, he it was that sold corn to all the people of the land. And Joseph's brethren came, and bowed themselves before him to the ground. When 7 Joseph saw his brethren, he knew them ; but he made himself a stranger to them, and spoke harshly to them, and said, V/hence come ye ? And they said, From the land of Canaan, to buy food. (For, though Joseph 8 knew his brethren, yet they knew not h m.) Now Joseph remembered the dreams 9 which he had dreamed in regard to them, and said to them. Ye are spies ; to see the defenceless parts of the land ye are come. And they said to him. Nay, my lord, but to 10 buy food are thy servants come. We are 1 1 all the sons of one man ; we are honest men ; thy servants are no spies. And he said to 12 them. Nay ; but to see the defenceless parts of the land ye are come. And they said, 13 Thy servants were twelve brethren, the sons of one man, in the land of Canaan ; and, behold, the youngest is this day with our 2. (v) Sept, a little food. 6. Gavernor~\ The Chaldee renders Snltan, a name yet retained among the Mahomedans. Prostration is generally practised in the east, when inferiors approach kings or rulers. 7. He spoke harshli/ to them] He did this to awaken their consciences, and bring them to a sense of their sin against him ; and it had that effect. 9. Their prostration before him, reminded him of his dreams. He saw them in some measure fulfilled. — Spies] Persons belonging to different tribes, who under the pretence of coming to buy corn, were intending to gain information as to the state ot the country, and then to invade it eithe- for the purpose of plunder or settlement. The Arabs of the desert constantly do this even to the present day. Their simple statement in what follows is a good answer to tliis charsre. Joseph detains Simeon. 14 father, and one is no more. Again Joseph said to them. This is what I have spoken 15 to you saying, Ye are spies. Hereby ye shall be proved. As Pharaoh liveth, ye shall not depart hence, unless your youngest 16 brother come hither. Send one from among you, and let him fetch your brother, and ye shall be kept prisoners, that, if there be any truth in you, your words may be proved ; or else, as Pharaoh liveth, ye are indeed spies. "Tiiey then said, The lad cannot leave his father, for if he should leave his father, his 17 father would die." And he put them alto- 18 gether in custody three days. And Joseph said to them on the third day. This do, that ye 19 may live ; for I fear God. If ye be honest men, let one of your brethren remain bound in the house, in which ye are in custody ; and go carry the corn purchased for the fa- 20 mine at home. But bring next your youngest brother to me ; that your words may be verified, and that ye may not die. And they 21 did so. And they said one to another. We are verily guilty concerning our brother ; for we saw the anguish of his soul, when he entreated us, and we would not hear him ; therefore is this distress come upon us. 22 And Reuben answered them, saying, Did I not speak to you, saying, Do not sin against the lad ; but ye would not hear me? Therefore, behold, an account of his blood 23 is now demanded. And they knew not that Joseph understood them ; for he spoke 24 to them by an interpreter. But he turned about from them, and wept ; he then re- turned to them, and talked with them, and took from among them, Simeon, and bound him before their eyes. 25 Then Joseph commanded their sacks to be filled with corn, and every man's money to be restored in his sack, and provisions to be given them for the way ; and so his 26 servants Mid" to them. And they loaded their asses with the corn, and thence de- 27 parted. And, as one of them opened his sack, at the lodging place, to give his ass provender, he spied his money ! for, be- hold ! it was in the mouth of his sack. 28 And he said to his brethren. My money is restored ; for lo ! it is even in my sack. GENESIS XLIII, ] 5. As Pharaoh liyeth\ The Sept. understood this as an oath ; but by a similar form, used on other occasions, it appears to signify only a strong asseveration. 1 Sam. i. 26 ; xvii. 55. 16. The clause now only found in the Sam. seems so consonant to the context, and forms so pertinent a reply, that it ought to be deemed genuine. Compare chap. xliv. 22. 24. Simeon] He had probably been the most guilty of all his brothers towards himself. That he was of a violent and sanguinary disposition is plain from the murder of the Sherhemites. 25. {v) Vulg. Arab. 1 MS. 27. Lodglnffp/aee\ They have no inns in the east; nor frequently have travellers so much as a shed to cover them. They generally lodge in the open air, near some fountain ■' 50 Jacob's bitter complaint. Their hearts then failed them, and they trembled with fear, saying one to another, What is this that God hath done to us ? And they came to Jacob their father unto 29 the land of Canaan, and told him all that had befallen them ; saying. The man, who 30 is the lord of the land, spoke harshly to us, and took us for spies of the country. But 31 we said to him. We are honest men ; we are not spies. We were twelve brethren, the 32 sons of 'one" father ; one is no more, and the youngest is now with our father in the land of Canaan. And the man, the lord of 33 the country, said unto us, Hereby shall I know that ye are honest men ; leave one of your brethren here with me, and take "the corn purchased" for the famine at home, and be gone. And bring next, your young- 34 est brother to me ; then shall I know that ye are not spies, but honest men ; so will I deliver to you your brother, and ye shall traffick in the land. Now it was, that they emptied their sacks ; 35 and behold, every man's bundle of money was in his sack ; and when they and their father saw the bundles of money, they were afraid. And Jacob their father said to them, 36 Me have ye bereaved. Joseph is not ; and Simeon is not ; and ye would now take away Benjamin. All these things are against me. And Reuben spoke to his father, say- 37 ing. Slay my two sons, if I bring him not to thee. Give him to my charge, and I will bring him to thee again. But Jacob 38 said. My son shall not go down with you ; for his brother is dead, and he only re- maineth : if mischief should befall him by the way in which ye go, ye will bring down my grey hairs in sorrow to the grave. CHAPTER XLIII. B. C. 1707. Jacob, with reluctance, is persuaded to send Benjamin ; Joseph entertaineth his brethren. Now the famine was still grievous in the 1 land. And when they had eaten up the 2 corn which they had brought out of Egypt, their father said to them. Go again, and buy for us a little food. And Judah spoke to 3 him, saying. The man, "who is lord of the land" did solemnly protest to us, saying. where there is pasture for beasts, and whence they may ob- tam a supply of water for themselves. 28. What is ihisi They seem now to be under (he strongest impressions of their guilt, and every circumstance arouses their fears. 32. One father] The text has, 'our father,' but the Vulg. renders as I have done, which is obviously more pro- Ef- The true reading seems to have been inx >2K and the latter word has been omitted, from its being immediately repeated. 33. (o) Sept. 36. Ja these things] Matthews renders, ' all these things tali upon me. The preposition has various senses and may be rendered either upon or against. Chap. XLIII. 3. (a) Sept. Jacob hardly persuaded GENESIS XLIII. Ye shall not see my face, unless your bro- 4 ther be with you. If thou wilt send our brother with us, we will go down and buy 5 food for thee; But if thou wilt not send him, we will not go down. For the man said, Ye shall not see my face, unless your 6 brother be with you. Then Israel said. Wherefore dealt ye so ill with me, as to tell the man that ye had yet another brother ? 7 And they replied, The man strictly inquired concerning ourselves, and our kindred, say- ing. Is your father yet alive? Have ye another brother ? and we told him according to the tenour of these words. Could we cer- tainly know that he would say. Bring down 8 your brother? And Judah said to Israel his father, Send the young man with me ; and let us arise and be gone ; that we may live and not die, both we, and thou, as well as 9 our little ones. I will be surety for him ; from me thou mayest require an account of him. If I bring him not back to thee, and set him before thee, then let me ever bear 10 the blame. Surely if we had not lingered, 11 we might have returned a second time. And their father Israel said to them, If it must now be so, do this ; take of the best fruits in the land in your vessels, and carry down, as a present to the man, storax and lauda- num, a little balsam, and a little wild honey, 12 pistachio-nuts, and almonds. And take double money with you, and carry back the money that was returned in the mouth of your sacks ; perhaps it was an oversight. 13 Take also your brother, and arise, and return 14 to the man. And may God, the Almighty, give you favour before the man, that he may send away your other brother, and Benjamin. But if I be bereaved, bereaved I must be. 15 And the men took the present, and they took double money with them, and Benja- min ; and they set out, and went down to 16 Egypt, and stood bsfore Joseph. And when Joseph saw "his brother" Benjamin, 'the son of his own mother" with them, he said to the ruler of his house, Bring these men home, and make ready ; for these men 17 must eat with me at noon. And the man did as Joseph bade ; and he brought the 7. Theite words] The Vulg^. and Sept. give the sense, ' And we told him according to this inquiry:' i. e. We an- swered his inquiries. 9. / wilt be surety] It is plain, from other circumstances, that Jacob had more confidence in Judah than in the rest j and we shall soon see, that it was not without reason. 11. A present] This is now, and from the most remote antiquity has been, throughout the east, the method of in- troduction to the great. Prov. viii. Ifi. 14. Thp last clause is supported by a parallel idiom, Esth. iv. 16. ' And if I perish, I perish ;' i. e, I will die in this cause, if it be necessary for the deliverance of my people. So Jacob, having prayed that God might restore his children, adds ; ' But if I be bereaved, bereaved I must 51 to send Benjamin to Egypt. men into Joseph's house. And the men 18 were afraid, because they were brought into the house of Joseph ; and they said to Ihcm- se.lves. On account of the money that was formerly returned in our sacks are we brought in ; that he may find some pretext against us, and fall on us, and make us bondmen, and take our asses. And they 19 came near to the steward of Joseph's house, and they spoke with him at the door of the house. And said, O I sir, we indeed came 20 down formerly to buy food. And when we 21 had come to the lodging-place, it was, that we opened our sacks, and, behold every man's money was in the mouth of his sack, our money in full weight. But we have brought it back with us again ; And other 22 money have we brought with us to buy food. Who put our money into our sacks we know not. And he said, Peace be to you, fear 23 not. Your God, and the God of your fa- ther, hath given you a hidden treasure in your sacks. I had your money. He then brought Simeon out to them. And the 24 man brought them into Joseph's house, and gave them wat-ir, that they might wash their fieet ; and to 'iheir asses he gave provender. And they made ready the present against 25 Joseph should come at noon ; for they had heard that they were to dine there. And when Joseph came home, they 26 brought him the present, which they had with them, into the house, and bowed them- selves to him, to the ground. And he asked 27 them of their welfare, and said. Is your fa- ther well, the old man, of whom ye spoke? Is he yet alive ? And they answered. Thy 28 servant our father is well ; he is yet alive. 'And Joseph said. Blessed of God be that old man." And they bowed their heads, and made obeisance. And he raised his 29 eyes, and saw his brother Benjamin, the son of his own mother, and said. Is this your younger brother, of whom ye spoke unto me ? And he said, God be gracious to thee, my son. And Joseph made haste, (for his 30 bowels yearned towards his brother,) and sought where to weep ; and he entered into his chamber, and wept there. He then 31 washed his face, and came out, and restramed be ;' i. e. Circumstances seem to demand this sacrifice of the objects of my affection, and I will submit to the dispen- sation. 16. {a) Sept. 18. House of Joseph] It is not the custom in the east for persons to be admitted into the interior part of the house, but into a kind of hall or court. Hence they were afraid, from this unusual circumstance, that some design was formed against them. o 23. This steward seems to have known who they were ; and what it was Joseph intended to do. His kind address must, in some degree, have soothed their agitated minds. 28. The clause, now found in the Sam. and Sept. as it is natural, so it seems supported by what Joseph says respect-- ing Benjamin in the next verse. E 2 Joseph's contrivance 32 himself, and said, Set on the dinner, they set on for him, by himself, and for them, by themselves, and for the Egyptians, who ate with him, by themselves ; for the Egyp- tians might not eat food with the Hebrews; that would be an abomination to Egyp- 33 tians. And his brethren sat before him, the first-born according to his birthright, and the youngest according to his youtli ; 34 and they marvelled one at another. And he took and sent messes to them from what was before him ; but Benjamin's mess was five times as much as any of tlieirs. And they drank with him, and were merry. CHAPTER XLIV. B. C. 1707. Joseph's contrivance to detain his brethren; Judah's admirable address to him; Joseph at length makes himself known to them and sends for his father. 1 Now he commanded the steward of his house, saying, Fill the men's sacks with as much food as they can carry, and put every man's money in the mouth of his own sack. 2 And put my cup, the silver cup, along with his corn-money, in the sack's mouth of the youngest. And he did according to the 3 word which Joseph had spoken. As soon as the morning was light, the men were 4 sent away, they and their asses. They had not yet gone far from the city, when Joseph said to his steward. Arise, pursue after the men ; and when thou overtakest them, say to them. Wherefore have ye rendered evil for good ? "Why have ye stolen my silver cup '" 5 Is it not that in which my lord drinketh, and for which, he indeed will make inquiry ? Ye have done evil in so doing. 6 And he overtook them, and he spoke to 7 them these same words. But they said to him, Why speaketh my lord these words ? Far be it from thy servants to do such a 8 thing. Behold, the money, which we found in the mouths of our sacks, we brought again to thee from the land of Canaan : how then should we steal out of thy lord's GENESIS XLIV to detain his brethren. And house, either silver or gold? With whom- 9 soever of thy servants, "the cup" shall be found let him die ; and let us also be made bondmen to my lord. Then he said. Now, 10 be it so far, according unto your words. Let him with whom "the cup" is found be- come my slave ; but ye shall be blameless. Then they speedily let down every man his 11 sack to the ground ; and every man opened his own sack. And the steward searched, 12 beginning at the oldest, and ending at the youngest ; and the cup was found in Ben- jamin's sack. Then they rent their garments, 13 and loaded every man his ass, and returned to the city. And Judah and his brethren came to Jo- 14 seph's house ; (for he was yet there ;) and they fell down before him on the ground. And Joseph said to them. What deed is 15 this that ye have done ? Knew ye not that I should certainly make inquiry? And Judah 16 said. What shall we say to my lord ? what shall we speak ? or how shall we clear our- selves ? God hath found out the iniquity of thy servants. Behold, we are my lord's bondmen ; both we, and he also with whom the cup is found. And he said. Far be it 17 from me to do so I The man with whom the cup is found shall become my bondman ; and as for you, go ye in peace to your father. Then Judah came near to him, and said, 18 Oh ! my lord, let thy servant, I pray thee, speak a word, in my lord's hearing, and let not thine anger burn against thy servant : for thou art even as Pharaoh. My lord 19 asked his servants, saying. Have ye a father or a brother? And we said to my lord. We 20 have a father, an old man, and a child of his old age, a little one : and his brother is dead, and he alone is left of his mother, and his father loveth him. And thou saidst to 21 thy servants. Bring him down to me, that I may set mine eyes upon him. And we 23 said to my lord. The lad cannot leave his father ; for should he leave his father, his 32. Might not eat~\ Two reasons have been assigned ; ]. Because they were shepherds ; and, 2. because they ate cattle which the Egyptians worshipped, 34. Five times] It appears to be still the custom in Persia, and many other parts of the east, to honour a person of quality, by sending either a larger quantity of provisions, or a greater variety of dishes, than to others. Chap. XLIV. 5. mi/ have ye stolen] Without this addition to the text, the questions addressed to the sons of Jacob, must have been wholly unintelligible, (a) Sept. Syr. 9, 10. (a) Sept. 16. M'hat shall we say] The language of Judah marks the greatest confusion, and proves that he thought Benjamin really guilty of the theft. 17. Joseph's great object was to detain Benjamin, to try the regard nis brethren had to their father, and to ascertain how they were affected towards Benjamin his uterine bro- ther. If they had retained the same spirit as they formerly possessed they would have given up Benjamin to captivity, and disregarded the sorrow of the old man their father. But 52 on trial he found them attached to both ; and then disco- vered himself to them. 18. Judah had become bound for the safe return of his youngest brother, and he properly pleads his cause. Vae whole of this speech has been deservedly admired, as the most perfect pattern of natural and affecting eloquence ever delivered: what gives it all its interest, is its truth. It is remarkable, that Judah does not acknowledge the crime, for that would have been to reflect on Benjamin ; nor does h? deny it, for that would have reflected on the justice of Jo- seph. All his eff'orts are directed to move his pity ; — his pity for the old man their father, whose grey hairs would, if Benjamin was detained, ' be brought down in sorrow to the grave.' His filial affection, and his regard for his bro- ther, in offering to become himself a slave in his stead, touches all our sympathies and melts the soul into pity. Joseph could no longer act a part in the melting scene ; he felt tor his father — lie realized the heart-rending agony of the old man ; he felt for his brethren, whom he now saw humbled at his feet; and having dismissed his attendants, he says, ' I am Joseph.' Jvdah's moving speech. 23 father would die. And thou saidst to thy servants, Unless your youngest brother come down with you, ye shall no more see my 24 face. Now when we came up unto thy servant, 'our" father, we told him the words 25 of my lord. And our father said, Go again 26 and buy for us a little food. But we said, We cannot go down. If our youngest bro- ther be with us, then will we go down ; for we may not see the man's face, unless our 27 youngest brother be with us. And thy ser- vant ''our" father, said unto us. Ye know 28 that my wife bare to me but two sons. And the one went out from me, and I said He is (orn, torn to pieces; and I have not since 29 seen him. And if ye take this one also from me, and mischief should befall him, ye will bring down my grey hairs in sorrow to 30 the grave. Now therefore, when I come to thy servant, 'our" father, and the lad be not 31 with us ; It will be, when he seeth that the lad is not with us, that he will die : %r his life is bound up in the life" of the lad. Thus thy servants will bring down the grey hairs of thy servant, our father, in sorrow to the 32 grave. For thy servant became surety for the lad to his father, saying. If I bring him not back to thee, then let me bear the blame 33 to my father for ever. Now therefore, I pray thee, let thy servant abide, instead of the lad, a bondsman to my lord ; and let 34 the lad go up with his brethren. For how can I go \ip to my father, if the lad be not with me ? lest I see the evil that will come on my father. 1 Then Joseph could not refrain himself before all that stood by him ; and he cried. Cause every man to go out from me. And there istood no one by him, while Joseph 2 made himself known to his brethren. And he wept aloud ; and the Egyptians, and the 3 house of Pharaoh, heard. And Joseph said to his brethren, I am Joseph ! Is my father yet alive ? But his brethren could not an- swer him, they were so confounded at his 4 presence. Again, Joseph said to his bre- thren, Come near to me, I pray you. And GENESIS XLV. Joseph discovers himself. they came near. And he said, I am Jo- seph your brother, whom ye sold into Egypt. Now, therefore, be not grieved, nor angry 5 with yourselves, that ye sold me hither ; for God sent me before you, to preserve life. For these two years hath the famine been 6 in the land ; and there are yet five years to come, in which there shall be neither plow- ing nor reaping. Therefore, God sent me 7 before you to preserve to you a posterity on earth, and to save your lives by a great de- liverance. So then, it was not you only 8 that sent me hither, but God : and he hath made me a father to Pharaoh, and lord of all his house, and ruler of all the land of Egypt. Haste ye, and go up to my father, 9 and say unto him, Thus saith thy son Jo- seph, God hath made me lord of all Egypt : come down unto me ; tarry not. And thou 10 shalt dwell in the land of Goshen, that thou mayest be near to me ; thou, and thy chil- dren, and thy children's children, and thy flocks, and thy herds, and all that thou hast. And there will I support thee, (for there are II yet to be five years of famine,) lest thou, and thy household, and all that thou hast, come to poverty. And, behold, your eyes 12 see, and the eyes of my brother Benjamin, that it is my mouth which speaketh to you. And ye shall relate to my father all my 13 glory in Egypt, and all that ye have seen ; and haste ye and bring down my father, hither. And he fell on his brother Benja- 14 min's neck, and wept ; and Benjamin wept on his neck. Moreover, he kissed all his 15 brethren and wept on them ; and afterward, his brethren talked with him. And it was reported in the house of Pha- 1 6 raoh, saying, Joseph's brethren are come ; and it was pleasing to Pharaoh, and to "all" his servants. And Pharaoh said to Joseph, 17 Say to thy brethren. This do ye ; load your beasts, and depart, and go unto the land of Canaan. And take your father and your 18 households, and come to me ; and I will give you the best of "all" the land of Egypt ; and the fat of the land ye shall eat. Now 1 9 24. 27. W Sam. Versions. 31. (0 From 30. Chap. XLV. 3. They were so confounded] Their in- justice to him, his power and splendour, and the circum- stances in which they were, naturally produced this con- fusion. The tumult of various conflicting passions totally deprived them of the power of speech. 5. This address of Joseph was admirably calculated to soothe and to calm the minds of his brethren ; to awaken their confidence and cherish their hopes. He forgave their sui against himself, and piously attributed their base deed, to an overruling providence. 10. Goshen'] This is, in chap, xlvii. 11, called the land of Rameses ; but what particular region of Egypt it was, has been much disputed. That it was a country fit for pas- turage, and on the eastern border of Egypt, is clear from the context. The Greek Alexandrian translators, who must have been acquainted with the geography of Egypt, have Gerem of Arabia : and it was tnis which partly induced Michaelis to place Goshen on the side of Arabia. He thinks 53 it extended from Raphia, on the border of Palestine, to the vicinity of Heliopolis. 11, And J will support thee] By affording sufficient supplies of corn, during the remaming years of famine. 12. ybur eyes see] You have the strongest evidence that you are not deceived — the evidence of your own eyes and ears. 14. Fell on his neck and wept] Joseph manifested the greatest affection to his uterine brother, and this burst of tears, after an absence of twenty years, is the genuine ex- pression of nature. 16. 18. (a) (t>) Sept. Arab. 2 MSS. 18. The best of the land] This must be understood to signify, not the best land, absolutely considered, but the best for them as shepherds and herdsmen. 19. fVagons] This intimates, that nothing of this kind was used as yet in Canaan. 'The sight of these wagons might very obviously make a strong impression on Jacob's mind, and satisfy him, that what his sons told him was true. Joseph settdeth for Jacob. thou art commanded to say to them, do this. Take with you wagons from the land of Egypt for your little ones, and for your wives, and take up your father, and come 20 down. Also regard not your furniture ; for the best of all the land of Egypt shall be 21 yours. And the sons of Israel did so : and Joseph gave them wagons, according to the command of Phsraoh, and gave them pro- 22 vision for the way. To every one of them he gave two suits of raiment ; hut to Ben- jamin, he gave three hundred pieces of 23 silver, and five suits of raiment. And to his father he sent, likewise, ten asses loaded with the best things of "the land of Egypt, and ten she asses loaded with corn, and bread, and meat, for his father on the way. 24 So he sent away his brethren, and they de- parted ; and he said to them, See that ye quarrel not on the way. 25 So they went up out of Egypt, and came into the land of Canaan, to Jacob their 26 father. And they told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's heart palpi- 27 tated ; though he believed them not. But when they told him all the words of Joseph, which he had said to them ; and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father 28 revived. And Israel said, It is enough. Jos ph, my son, is yet alive. I will go and see him before I die. CHAPTER XLVI. 5. C. 1707. Jacob, htj a vision, encouraged io go down to Kgtjpt ; the number of his famifij ; Joseph vieeteth them, 1 Amd Israel removed with all that belonged to him, and came to Beer-sheba, and offered sacrifices to the God of his father Isaac. 2 And God spoke to Israel in the visions of the night, and said, Jacob ! Jacob '. And 3 he said, Here am I. He then said, I am the mighty one, the God of thy father, fear not to go down into Egypt, for I will there GENESIS XLVI. Jacob's posterity. 20. Your furniture] This may refer more particularly to their earthenware, and other cumbersome things, which could not be so easily conveyed to so great a distance. 22. Two suits of raiment] Some understand, ' splendid and valuable raiment.' Tlie term DD^U' refers to the upper garment. 23. (a) Sam. Syr. 24. Quarrel not] Do not provoke one another by mutual recriminations respecting me; but as I have forgiven you, forgive ye one another, and maintain afiPection and peace. 2t). Palpitated] Some render, became chill; but this is not probable. An event so unexpected, to which he could not give lull credit, yet could not fail strongly to agitate the heart of an alfectionate father, and almost deprive him of the full exercise of his reason. Chap. XLVI. 1. To Beer-sheba] This was to the south of Hebron, and on the way to Egypt. Abraham dwelt here ind built an altar, and planted tamarisk trees, Gen. xxi. 23. Here also Isaac had dwelt ; chap. xxvi. 32, 33 ; and here now Jacob offers sacrifices to the God of his fatlier ; and he appeared to him, and sanctioned his descent into Egypt. 3. TIte mighty one] So may 'jKn be rendered as an ap- '54 make of thee a great nation. I will go 4 down with thee into Egypt ; and I will also bring thee up again : and Joseph shall close thine eyes. Jacob then set out from Beer-sheba ; and 5 the sons of Israel carried their father Jacob, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry them. And they took their cattle, and their 6 wealth which they had acquired in the land of Canaan, and went into Egypt ; Jacob, and all his seed with him. His sons, and 7 his grandsons, his daughters, and his grand- daughters ; even all his seed brought he with him into Egypt. And these are the names of the sons of 8 Israel, who went into Egypt. Reuben, Ja- cob's first-born. And the sons of Reuben ; 9 Hanoch, and Phallu, and Hezron, and Carmi. And the sons of Simeon ; Jemuel, 10 and Jamin, and Ohad, and Jachin, and Zohar, and Shaul, the son of a Canaanitish woman. And the sons of Levi ; Gershon, Kohath, 1 1 and Merari. And the sons of Judah ; Er, 12 and Onan, and Shelah, and Pharez, and Zarah : but Er and Onan died in the land of Canaan. [ \nd the sons of Pharez were Hezron and Hamul]. And the sons of 13 Issachar; Tolah, and Phuvah,and ^Jashub," and Shimron. And the sons of Zebulon ; 14 Sered, and Elon, and Jahleel. These were I ^ the sons of Leah, whom she bare to Jacob in Padan-aram, with his daughter Dinah. All the persons, sons and daughters, who sprung from Leah, were thirty-three. And the sons of Gad; Ziphion, and i6 Haggi, and Shuni,and Ezbon, and Eri, and Arodi, and Areli. And the sons of Asher; 17 Jimnah, and Ishuah, and Isui, and Beriah, and Serah, their sister; [and the sons of Beriah; Heber, and Malchiel] These were IS the sons of Zilpah, whom Laban gave for an handmaid to his daughter Leah. And these she bare unto Jacob, sixteen persons. pellative, and as here giving a strong reason to encourage the patriarch to expect the fulfilment of nis promise. 4. Bring thee up] That is, bring up thv posterity; for Joseph is to close his eyes or perform the last kind office to his dear father. 7. Dmi/hters] Jacob had but one daughter; and all must admit either an enallage of number, or an error of some scribe. 8. Jacob and his sons] These words are omitted with 1 Mb. and internal evidence. It is clear, that they form no part of the text, but have been added, as the head of the loUowing genealogy, 10. Ohad] In the parallel places, Numb. xvi. 12, and t uhron. XIV. 24, this name is wanting. 12. And the sons of Pharez] These could not be bom when they went down to Egypt; and must have been added alterwards. \3. Jashub] This is the true reading. Job in Arabic has the sam« signification ; and this error might creep in by some one using the Arabic instead of the Hebrew term (v) Sam. Joseph meeteth Jacob. GENESIS XLVH. 19 The sons of Rachel, Jacob's wife, were i 20 Joseph and Benjamin. [And unto Joseph, in the land of Egypt, were born Manasseh and Ephraim, whom Asenath the daughter of Potipherah, priest of On, bare to him.] 21 And the sons of Benjamin were Belah, his first-born, and Ashbel, Gera, and Naaman, Ahiram, Shupham, and Hupham, and Ard. •22 These were the sons of Rachel, who were born to Jacob. All the persons were fourteen. 81 And the son of Dan was Hushim. And the sons of Naphtali, were Jahzeel, and Guni, 25 and Jezer, and Shillem. These were the sons of Bilhah, whom Laban gave for a handmaid to Rachel his daughter ; and she bare these to Jacob. All the persons were 26 seven. All the persons that came with Jacob into Egypt, (that had come out of his loins,) besides Jacob's wives, all the 27 persons were sixty-six. And the sons of Joseph, who were born to him in Egypt, being two persons, all the persons of the house of Jacob, who came into Egypt, were seventy. 28 Now Jacob sent Judah before him to Joseph, to request that he woiild meet him in Goshen ; for to the land of Goshen ''he 29 was coming." And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen ; and presented himself to him, and fell on his neck, and wept on 30 his neck a good while. And Israel said to Joseph, Now I can die, since I have seen 31 thy face ! since thou art alive ! And Joseph said to his brethren, and to his father's house, I will go up, and inform Pharaoh, and say to him, My brethren, and my fa- ther's house, that were in the land of Ca- 3j! naan, are come to me. And the men are shepherds, (for their occupation hath been to rear cattle,) and they have brought their flocks, and their herds, and all that belong- 33 eth to them. And when Pharaoh shall call you, and say. What is your occupation? 34 Then ye shall say. Thy servants have been occupied about cattle from our youth even until now; both ourselves and our fathers ; to the end ye may dwell in the land of Goshen ; for every shepherd is an abomi- nation to the Egyptians. 20. The Sept. adds here five descendants of Manasseh and Ephraim, and makes the total number 75 persons, as is mentioned, Acts vii. 14. — Seventy] including Jacob and Joseph. 28. (») Sam. Sept. 34. It is probable, that the reason why the Egyptians detested shepherds, was, that they often suffered from the predatory attacks of their neighbours the Arabians. Chap. XLVII. 2. So the Sam. reading, and nvpa here, means nothing butyro?K among, as the Sept. renders. 3. (a) Sam. Sept. Syr. 4. No pasture \ This shows the cause of the famine to 1 e the want of rain ; so that the pastures were parched up ; and the same cause might operate in reference to that part of Egypt overflowed by the Nile. 6. Men of ability] Pharaoh desires they may be pro- 55 Jacob hltsseth Pharaoh. CHAPTER XLVII. B. C. 1706. Joseph presenteth some of his Irethren and his father to Pharaoh; Joseph's pn/icy towards i/u Egyptians ; Jacob's age, SfC. Thkn Joseph came and told Pharaoh, 1 and said. My father and my brethren, and their flocks, and their herds, and ail that be- longeth to them, are come from the land of Canaan ; and, behold, they are in the land of Goshen. Now he had taken 'with him," 2 from among his brethren, five men ; and he presented them to Pharaoh. And Pharaoh 3 said "to Joseph's" brethren. What is your occupation '^ And they said to Pharaoh, Thy servants are shepherds, both ourselves and our fathers. They said moreover to Pha- 4 raoh, To sojourn in the land are we come ; for, so grievous is the famine in the land of Canaan, that there is no pasture for thy ser- vants' flocks ; now therefore, we pray thee, let thy serv.ants dwell in the land of Goshen. And Pharaoh spoke to Joseph, saying, Thy 5 father and thy brethren are come to thee. The land of Egypt is before thee ; in the (i best of the land make thy father and bre- thren to dwell ; in the land of Goshen let them dwell. And if thou know any men of ability among them, make them rulers over my cattle. And Joseph brought in his fa- 7 ther Jacob, and presented him to Phaiaoh. And Jacob blessed Pharaoh. And Pharaoh 8 said to Jacob, How many are the days of the years of thy life? And Jacob said to 9 Pharaoh, The days of the years of my so- journing, are one hundred and thirty years : few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers, in the days of their sojourning. Again Ja- 10 cob blessed Pharaoh, and went out from his presence. And Joseph settled his father and his 11 brethren, and gave them a possession in the land of Egypt ; in the best of the land, in the land of Rameses, as Pharaoh had com- manded. And Joseph supported his father, 12 and his brethren, and all his father's house- hold, with bread, according to their families. Now there was no (bod in all the land ; 1 3 for so grievous was the famine, that the moted to such a situation, as their previous habits and qua- lifications made suitable. 7. Blessed Pharaoh] That is, saluted him, praying for his welfare, and giving thanks for his bounty and kindness. 9. Sojovrning] The patriai-ch considers a man in this world but as a traveller, ^^ho visits a distant country, and tarries but a short season at a place. He is a sojourner, not an abiding inhabitant. The image is striking, and ought to remind us, that we should be travelling forwards to the land of eternal rest. 11. See Note, chap. xiv. 10. The Alexandrian Jews who translated the Hebrew, seem to have used Rameses as syno- nymous with Goshen. Perhaps the district might be thus called, in their time, from the city of Rameses, which tng children of Israel were compelled to build, Exoo. i. 11. Joseph's policy GENESIS land of Egypt, and the land of Canaan, were distressed by reason of the famine. 14 And Joseph collected all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought; and Joseph brought the money Ij into Pharaoh's house. And when money failed in the land of Egypt, [and in the land of Canaan,] all the Egyptians came to Jo- seph, and said. Give us food; for why should we die in thy presence, though the 16 money fail. And Joseph said. Give to me your cattle ; and I will give you "food ' in exchange for your cattle, since money fail- 17 eth. So they brought their cattle to Jo- seph ; and Joseph gave them food in ex- change for the horses, and for the flocks, and for the herds, and for the asses ; and he granted them food in exchange for all their 18 cattle that year. When that year was ended, they came to him the next year, and one said to him. It is not hidden from my lord, how that our money is spent ; my lord hath also got our herds of cattle ; there is not aught left in the sight of my lord, 19 but our bodies, and our lands. Why should we die before thine eyes, or our land lie. de- solate? Buy us and our land, in exchange for food, and we and our land will be sub- ject to Pharaoh. Give us seed only that we may live and not die ; and that the land 20 may not be desolate. Thus Joseph bought the whole land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them. So the land became the property of Pharaoh. 21 And the people he 'made servants," from one extremity of Egypt even to the other. 22 Only the land of the priests he bought not ; for the priests had a portion assigned them from Pharaoh, and were sustained by the portion which Pharaoh gave tliem ; there- 23 fore they sold not their lands. Then Jo- seph said to the people, Behold, I have bought you this day, and your land, for Pharaoh. Here is seed for you, that ye 24 may sow the land. But of the increase, ye 15. ^nd in the land of Canaan^ Though this be in all the copies, it has the appearance oi^^an interpolation. 17. Their catt/e] It is probable that their cattle were supported from the stores laid up in the cities, and thus pre- served, and after restored to them. So that this was a wise and prudent measure. 18. To him the next yecir~\ Literally, the second year ; but this denotes, not tlie second of the famine, but the second after their money was spent. This was the last of the famine. 21. He made servants'] This reading of the Sam. Sept. and Vulg. is entitled to preference. The inconveniences attending such a removal from one city to another, must be obvious to every one ; and it will be difficult to assign any politic 0? good ends for such a removal. 22. According to Herodotus, the land of Egypt was di- vided into three parts, one of which belonged to the priests ; «nd from the produce they provided what was necessary .'if) XLVIII. io t^^ Egyptians. shall give the fifth part to Pharaoh ; and four parts shall be your own, for seed for the field, and for your own food, and for food for your households, and your little ones. And they said. Thou hast saved our 25 lives ; let us find favour in the sight of my lord, and we will be Pharaoh's servants. And Joseph made it a law over the land of 26 Egypt, wh-icli continues to this day, that Pharaoh should have the fifth part of the produce ; except of the land of the priests, which became not the property of Pharaoh. Thus Israel dwelt in the land of Egypt, 27 in the country of Goshen ; and they had possessions therein, and increased and mul- tiplied exceedingly. And Jacob lived in 28 the land of Egypt" seventeen years; so that the whole age of Jacob was a hundred and forty-seven years. And the time drew near 29 that Israel must die ; and he called for his son Joseph, and said to him. If now I have found favour in thy sight, put, I pray thee, thine hand under my thigh, and deal kindly and truly with me. Bury me not, I pray thee, in Egypt ; For with my fathers I 30 would lie. Thou shalt, therefore, carry me out of Egypt, and bury me in their burying- place. And he answered, I will do as thou hast said. And Israel said. Swear to me. 81 And he swore to him. And Israel bowed himself, leaning on 'his staff." CHAPTER XLVIII. B. C. 1689. Joseph vjith his sons visits his sick father ; he adopts Ephraim and Manasseh, and b/esseth them ; and assigns them a peculiar portion of the land of Canaan. And after these things, it was told Joseph ! Behold, thy father is sick. So he took with him his two sons, Manasseh and Ephraim, °and went to Jacob." And one told Jacob, 2 and said. Behold, thy son Joseph is come to thee. Then Israel exerted his strength, and sat on the bed. And Jacob said to 3 Joseph, God, the Almighty, appeared to me at Luz, in the land of Canaan, and blessed me. And said to me. Behold, I will make 4 thee fruitful, and multiply thee, and I will for the sacred rites. Thus long after the times of Joseph the same privilege was attached to this body. 24. The justice and the wisdom of this policy of Joseph have been called in question. It may be said, that they must have contributed some other way to the expenses of the state, and that it is highly probable, the claims of the crown, before this time, were not certain or defined, and that in such cases, the people often suffer more, and are subject to greater exactions, than those which JosepK now appointed. 29, 30. See note, chap. xxiv. 2. 31. {v) Sept. Heb. xi. '1\. Chap, XLVIII. '\. Jnd went to Jacob] This is implied in the present text, and the Sept. yet retains it. 3. Appeared to me] Jacob here speaks of God's appear ing to him at Bethel, after his return from Padan-Arani, chap, xxxix. 9, and not of what is mentioned, chau. xxviii, 12, &c. > i- - Jacob adopts Joseph's sons, make of thee a numerous people ; and this land will I give to 'thee and" to thy seed 5 after thee, for a perpetual possession. And now thy two sons, Ephraim and Manasseh, who were born to thee in the land of Egypt, before I catne unto thee into Egypt, are mine ; as Reuben and Simeon, they shall 6 be mine. And thy progeny, which thou begettest after them, shall be thine ; and they shall be called after the name of their 7 two eldest brethren in their inheritance. For, when I came from Padan-'aram," Rachel, "thy mother," died by me in the land of Canaan, on the way to Ephrath, and when but a little distance from it ; and I buried her there on the way to Ephrath ; (the same is now Bethlehem.) 8 And Israel beheld Joseph's sons, and said, 9 Who are these? And Joseph said to his father. These are my sous, whom God hath given me in this place. And Israel said. Bring them, I pray thee, to me, that I may 10 bless them. Now the eyes of Israel were so dim for age, that he could not see clearly. And he brought them near to him ; and he 11 kissed them, and embraced them. And Israel said to Joseph, I once thought, that I should never see thy face ; and, lo ! God 12 halh shown me also thy seed ! And Joseph brought them out from between his, father's knees, 'and they bowed themselves with 13 their faces to the ground." And Joseph took them both, and brought them near to him ; Ephraim in his right hand, towards Israel's left hand, and Manasseh in his left 14 hand, towards Israel's right hand. And Israel stretched out his right hand, and laid it upon the head of Ephraim, though he was the younger ; and his left hand upon the head of Manasseh, (intentionally so directing his hands,) though Manasseh was ] 5 the first-born. And he blessed Hhe sons of Joseph, and said, God, before whom my fa- thers, Abraham and Isaac, walked ; the God who hath fed me all my life long unto this 16 day ; The Angel who hath redeemed me from GENESIS XLIX. 4. ( a) Sept. Vulg 5. They shall be mine] That is, they shall be heads of tribes, and have a share m the inheritance of Canaan, among my otner children; but any other children of Joseph's should be reckoned, as belonging to the tribes of Ephraim and Manasseh. 7. RosenmuIIer considers Jacob in this verse assigning a reason for adopting Joseph's two sons, to honour the memory of Rachel, his beloved wife, whom he had buried on the way to Ephrath. (a) Sam. Sept. 10. Could not see clear ly~\ Dean Pilkington has properly observed, that this adverb frequently means, not only, or scarcely, or rather than. To understand it as an absolute negative, here, is to malie the writer contradict what he has stated verse 8th. 12. They bowed themselves] This reading, which makes the lads bow down to Jacob, after he had embraced them, and not Joseph, is more agreeable to the design of the nar- r.itivB. and the customs of Egypt, (v) Sam, Sept. 1 MS. ■• ■ 57 and blesseth them, every evil, bless *these" lads ; and may my name be named on them, and the name of my fathers, Abraham and Isaac ; and may they increase abundantly in the midst of the earth. And when Joseph saw that his fa- 17 ther had laid his right hand upon the head of Ephraim, it displeased him ; and he raised the hand of his father, to remove it from the head of Ephraim, to the head of Ma- nasseh. And Joseph said to his father. Not 18 so, my father : for this is the first-born ; put thy right hand upon his head. But his 19 father refused, and said, I know it, my son, 1 know it. He also shall become a people, and shall also be great ; but truly his younger brother shall be greater than he ; and his seed shall become the head of many tribes. And he blessed them that day, say- 20 ing. From you shall the sons q/' Israel bless, saying, May God make thee as Ephraim and as Manasseh. So he set Ephraim be- fore Manasseh. And Israel said to Joseph, Behold I am 21 about to die ; but God shall be with you, and bring you again unto the land of your fathers. Moreover, I give to thee one por- 22 tion above thy brethren, which I took out of the hand of the Amorite, with my sword and with my bow. CHAPTER XLIX. B. C. 1689e Jacob on his death-bed blesseth all his sons and predicts their future condition ; he chargeth them to bury him in the sepulchre of his fathers. Then Jacob called to his sons, and said, Assemble, that I may tell you, what shall befall you in the latter days. Assemble, and hear, ye sons of Jacob .' Yea, hearken to Israel your father. Reuben I my first-born wast thou ; The beginning of my vigour and strength ; Superior in excellence — superior in power ! Unstable as water, thou shalt not excel, Because thou ascendedst thy father's bed : — Ascending my couch, then wast thou de- graded. 1 15. Hath fed me'] That is, tended and fed me as a shep- herd does his flock. Compare Psalm xxiii. 1. (a) Sept. Vulg. 16. The angel] He refers to the angel with whom he wrestled, chap, xxxii. 24, and whom he regards as a deli- verer. 'This was the angel God or Jehovah. See verse 30. (a) Versions. 19. The head of many tribes] This, doubtless, refers to the future pre-eminence of Ephraim, who should become the head of the ten tribes. 22. One portion] Geddes says, from chap, xxxiii. 19, we learn that Jacob bought a piece of land from Hamor at Shechem ; to which he no doubt here alludes. Chap. XLIX. 4. Unstable] Some render, 'teemed, swelling with pride, like water, &c.' — Degraded] Literally profaned. By this shameful deed, Reuben lost the birth- right, which naturally rendered him superior in excellence and power. The Sam. Version is adopted and the Arabic, in considering nb'^n in the passive voice. The blessing ofJudah, GENESIS XLIX. and frvitfiilness of Jom-ph 5 SijMeon and Levi are brethren ; They 'accomplished" by violence their schemes. 6 Enter not, my soul, into their counsel ; Join not, mine honour, their assembly. For in their anger they slew the men. And in their self-will cut off the princes. 7 Accursed be their anger, for it was fierce ; And their wrath, for it was cruel I I will divide them in Jacob ! And disperse them in Israel. 8 JuDAH ! thee, thee shall thy brethren praise ; [hand ; On the neck of thine enemies shall be thine To thee, thy father's children shall bow down. 9 Like a youthful lion is Judah ; From the prey, my son, thou returnest. When, like a lion bending, he coucheth. Or like a lioness, — who shall rouse him ? 10 A sceptred chief shall not depart from Judah, Nor a judge from his own offspring. Until the Shiloh come. And to him the nations shall be obedient. 11 To the vine he shall bind his ass ; And to the choice vine his ass's colt; lie shall wash his raiment in wine. And his clothing in the blood of the grape : 1:2 His eyes shall be red with wine, And his teeth made white with milk. 13 Zi:EULON,by a haven of the sea shall dwell; 5. The;/ accomplished] This reading of the Sam. Sept. Targ. gives a sense, suitable to the context ; and it is so slight a variation in the original, l'73 for *'53, that there can be no doubt it is the genuine one. The word rendered in the common version, habitation^ a sense which the versions do not countenance, denotes their scheme, their stratagem, in proposino; to the Shechemites submission to circumcision as the condition of a permanent union with them ; when their real design was to fall on them and destroy them, — Cut off the prince] See note Heb. Bible, and ch. xxxiv. 25-29. 7. I will divide them] That is, I am influenced to say in the name of God, ' I will divide, &c.' So we find they were afterwards dispersed among the other tribes ; yet this curse was turned to a blessing, Deut. xxxiii. 9, 10. 8. Judah, thee, thee] It is an idiom of the Hebrew, as Schultens has observed, to use both the pronoun and the atEx for greater emphasis. Compare 1 Sam. xxv. 24; Ps. ix. 7 ; Hosea viii. 6. There is a paronomasia on the name Judah, which signifies ' praise,' chap. xxix. 35. This tribe, we see, enjoyed, in fact, the pre-eminence. See Numb. X. 14; Judg. i. 2, &c, iii. 11. 10. Sceptred chief] It is evidently the design of Jacob to show the future glory of the tribe of Judah ; and no ex- pressions ought to be interpreted in a sense contrary to this design. — The laniv, sceptre, is taken in a lower sense than royal power, and denotes only the power of judgment. See verse 16, and Judg. v. 14. Hence the sense is, ' Judah shall enjoy authority as one of the tribes of Israel, shall live under his own laws, and shall have judges of his own off- spring,' (for in this sense I understand ybn raci, ' to en- force them.'— iVoj- a judge] Strictly speaking, the Jews never had any Law-giver but ]\foses under God the Su- preme Law-giver. Hence the Chaldee renders, a scribe the Syriac, a teacher, and the Sepluagint, a leader. The kings of Israel were bound by the same laws as the people Deuterononw xvii. 18. See Bishop Newton on the place.— Until the Shiloh come] The best Jewish and Christian ex- jiositors understand this as a name of Messiah, denotino- he who gives or makes peace.' The following clause seerns lo support the sense ; as well as the order and construction &8 Yea, he xhall dwell by a haven fit for ships; And unto Sidon shall his border extend. IssACHAR is like a strong ass, 14 That coucheth between the boundaries. For he seeth that his resting-place is good, ] 5 And the land allotted to him, pleasant , So he bendeth his shoulder to the burder., And he becometh a tributary servant. Dan shall administer justice to his people, 16 As one of the sceptred chiefs of Israel. Dan shall be a serpent on the way ; A Cerastes in the path. That biteth the heels of the horse And backward falleth his rider. I have waited for thy salvation, O Jehovah. Gad, though troops shall invade him, Yet shall he invade them in the rear. As HEB, of the best kind shall be his food ; 20 And dainties for kings shall he afford. Naphtali is a spreading turpentine-tree, 21 Producing beautiful branches. A Fruitful stem is Joseph, 22 A fruitful stem by a fountain ; Whose branches shoot over the wall. Though the archers greatly aggrieved him, 23 'Contended with him, and harassed him ;" Yet his bow retained its force, 24 And strong 'were his arms and his hands ;" Through the power of the mighty one of Jacob, 17 18 19 ot the original words. — Be obedient] Literally, ' And to him shall be the obedience of nations.' 11, 12. This represents the fertility of the land which fell to the lot of this tribe, so that wine and milk should abound like water. 14. Bovndaries] Jerom thus rendered here and Judg. v. 16, and this sense is most suitable. Others render, bars, and Green, stall — The lot of Issachar lay in a 6ne vale, on the north and south, surrounded by a chain of high ground, to which the term may allude. 15. Becometh a tributarij servant] This is highly cha- racteristic of a patient laborious people, addicted to the culture of the ground, and willing to pay tribute to Iheir more warlike neighbours, rather than have their own repose disturbed. 16. 17. ^s one of the sceptred] He shall not be inferior to the other tribes — Bochart has proved, that 13*SU' means the Cerastes, which is about two feet long, and lies concealed in the sand ; and often when the horse is passing on, darts around one of his fore-legs ; and bites so dreadfully as to make the horse rise on his hind legs, and throw his rider backward, wdio then falls a prey to this venomous and de- structive kind of serpent. This intimates, that the Danites would be an artful people, and yet formidable in their attacks. 19. There is a play on the name Gad, through the whole verse, which cannot be given in a version. The patriarch predicts his future prosperity, compare chap. xxx. 11, and that he should be contiguous to hostile hordes, yet he should be successful in repelling their attacks ; defeating and pui^ suing them, 1 Chron. v. 18. 21. The version given is that of the Greek translators, whom Bochart hath followed and illustrated. It arises from pronouncing the Hebrew words differently ; and represents the fecundity of this tribe, and the fertility of the land it should possess. ^ 22, 23. Though the archers] The metaphor applied to Joseph is beautiful and appropriate, nor is this less so, by which his unnatural brethren are characterised. Like archijrs they shot at him and pierced him, but throu"-h the power of God he was preserved. («) Sam. 24. (ti) SeptrVulg. The death of Jacob. GENESIS Through thi> name of the shepherd — the rock of Israel ; [thee ; 25 Through the God of thy father, who helped Through the Almighty who blessed thee. May the blessings of the heavens from above, The blessings of the low-lying deep. The blessings of the breasts and of the womb, 26 The blessings of thy father "and thy mother," With the blessings of the eternal "mountains," The desirable things of the everlasting hills. Abound and rest on the head of Joseph On the crown of the chief among his brethren ! 27 Benjamin shall raven as a wolf. In the morning he shall devour the prey ; And at night he shall tear the spoil. These twelve were all chiefs of Israel ; and 28 this is what their father spoke to them, when he blessed them ; every one of them he 29 blessed according to his own blessing. And he charged them, and said unto them, I am about to be gathered to my people. Bury me with my fathers, in the cave which is in 30 the field of Ephron the Hethite ; In the cave which is in the field of Machpelah, opposite to Mamre, in the land of Canaan ; which Abraham bought together with the field, of Ephron the Hethite, for a burying- Sl place possession. There they buried Abra- ham and Sarah his wife ; there they buried Isaac and Rebekah his wife ; and there 1 32 buried Leah. Both the field and the cave in it were a purchase from the Hethites. 33 And when Jacob had made an end of charging his sons, he gathered up his feet into the bed, and expired ; and was gathered 1 to his people. And Joseph fell upon his father's face, and wept upon him, and kissed him. CHAPTER L. B. C. 1689. The Tnourning for Jacob ; his funeral ; Jo- seph consoles his brethren ; and, after a Ijng life, foretells their return to Canaan ; dies, and ch • c ueain oi josepn, From the Book itself, we might infer, that it was written either bv Moses or by some one he employed ■ as the trans- actions are described with a particularity, and in such terms as manifest that the writer was present and a witness of them. It IS quoted as the work of Moses, by David, Daniel, and other sacred writers. It is cited a"so by neathen writers, Palemon, Manetho, Trogus Pompeius, and Tacitus. ^ neatnen CHAPTER I. B. C. 1635. The children of Israel multtpli/ ; oppressed by a new king ; tlie midwives commanded to lull their male children ; but they preserve them ; Pharaoh orders them to be cast into the river, 1 Now these were the names of the sons of Israel, who went into Egypt, with Jacob "their father ;" each one and his household 2 went. Reuben, Simeon, Levi, and Judah ; \ Issachar, Zebulun, and Benjamin; Dan' Chap. I. 1. fa) Sept. ^.Seventy] The Greek here, as Gen. xlvi. 27, has seventy-five. See note there. 7. H'ere fruitful] Dwelling in one of the most fruitful parts of Egypt, which ever has been a land of abundance. 60 Naphtali, Gad, and Asher. And all the persons sprung from the loins of Jacob, with Joseph who was already in Egypt, were seventy. And Joseph and al? his brethren, and all that generation died ; B\it the children of Israel were fruitful, and in- creased abundantly, and multiplied, and be- came exceedingly strong; so that the land was filled with them. Now there arose a new king over Egypt, the Israelites increased in an astonishing manner. Maillet says that the females, both of the human species and of animals, exceed all others in the world in fruitfulness. 8. A new king] Expositors consider Win as denoting a The Isradiles oppressed. 9 who knew not Joseph. And he said to his people, Behold, the people of Israel are raore numerous and stronger than we. 10 Come let us treat them artfully, so that they may not multiply; lest it should come to pass, when war occurreth, that they join themselves to our enemies, and fight 11 against us, and get out of the land. So ''he" set over them task-masters to oppress them with their burdens ; and they built for Pha- raoh store-cities, Pithom and Rameses. 12 But the more they oppressed them the more they multiplied and spread. And the Egyp- tians were alarmed on account of the 13 Israelites ; And they made the Israelites 14 serve with rigour. And they made their lives bitter with hard labour in mortar and in brick, and with every kind of labour in the field ; all their service, wherein they made them serve, was with rigour. 15 And the king of Egypt spoke to the Hebrew midwives, (of whom the name of one was Shiphrah, and the name of the 16 other Puah.) And he said, when ye do the office of a midwife to the Hebrew women, then ye shall inspect the cisterns ; and if the child be a son, ye shall kill him ; but if 17 a daughter, let her live. But the midwives feared God, and did not as the king of Egypt commanded them, but let the male children IS live. And the king of Egypt called for the midwives, and said to them, Why have ye done this thing, and saved the male children 19 alive? And the midwives said to Pharaoh, king of another race, one who had conquered Egypt, deposed the ancient itings, and laid the foundation of a new dynasty. Josephus, from Manetho, has mentioned the conquest of Egypt by a race of adventurers. See Shucl^ford's Connex- ion, vol. ii. p. 296. 10. Let us treat tlieyn artfulh/\ The Sept. gives this sense of the term. Compare Acts vii. 19. — Get out of the land] This clearly indicates, that the Israelites did not conceal their intention of leaving Egypt, and returning to Canaan. 11. TAsk-mnsters\ So the Sept. renders, and what fol- lows supports this sense. Compare 1 Kings v. 13. — And thetj bui/tA or fortified, for the term is employed to denote both. — Pitiiom] is thought to be the place which Herodotus c;ills Patumus, and not far distant from the Arabic Gulf. — JFiameses\ some consider as the same with Pelusium, which is called, Ezek. xxx. 15, 'the strength of Egypt;' but this is contested, (v) Sept. and Vulg. 12. Here alarmed] The context supports this sense of the word T:fp* ; for it is evident they were more than vexed, or grieved^they were alarmed at their growing numbers, and apprehensive of a revolt. 14. In mortar and in brick} That is, in making mortar into bricks. 15, 16. The command of Pharaoh is at once a proof of his fear and his cruelty. It is difficult to ascertain what is the sense of QOlKn bv, rendered in the common version upon the stools. It is allowed, that n'jax denotes s.. v^amii. iijco^ v.^.v, .,..>- .". '' name of God, the Almighty ; but by my And the sons of Simeon were Jemuel, and Tr 1. B- i.1 i.~Al /Mt .__ ]*-il ] .,«^1 fnrtViiii rtv»/I ^.nhnr name Jehovah 'was I not known to them." 4 Yet with them I established my covenant, to give them the land of Canaan, the land 5 ill which they dwelt only as sojourners. And I have also heard the groaning of the Israel- ites, whom the Egyptians keep in bondage; and I have remembered ray covenant. 6 Therefore say to the Israelites, I am Jeho- vah '^our God;" and I will bring you out from under the burdens of the Egyptians, and will deliver you from their bondage, and will redeem you with a stretched out 7 arm, and with great judgments. And I will take you to be my own people, and I will be to you a God ; and ye shall know Jamin, and Ohad, and Jachin, and Zohar, and Sliaul the son of a Canaanite woman. These were the families of Simeon. And these were the names of the sons of 16 Levi according to their genealogies ; Ger- shon, and Kohath, and Merari. And the years of the life of Levi were a hundred and thirty-seven years. The sons of Gershon 17 according to their families were Libni and Shimi. And the sons of Kohath were Am- 18 ram, and Izhar, and Hebron, and Uzziel : and the years of the life of Kohath were a hundred and thirty-three years. And the 19 sons of Merari were Mahali, and Mushi. These were the families of Levi, according 22 — 1. This language of Moses shows the strong feelings of his heart; but as nothing is said which implies disap- probation, it must have been justified by the circumstances of the case. The answer of God is encouraging. The 1st verse of the next chapter is added to this, as it was in Cover- dale's, Matthew's and Cranmer's Bibles. Chap. VI. 2. (v) Sam. Version, MSS. 3. I was not known to them.] There is a designed anti- thesis between the name God assumed, when he appeared to the patriarchs, and that he now assumed ; and this seems to me the most natural and consistent sense of this passage; ' [ appeared to, and entered into covenant with, Abraham, Isaac, and Jacob, as God, the Almighti/, but by my name, Jehovah, I was not known to them, as their covenant God ; but by this name I now enter into covenant with you, and by this name I will be known as your God.' Hence in the following history, this name generally occurs ; and by it he claims tneir submission and obedience. ' I am Jehovah, or I am Jehovah, your God,' is the reason assigned for his various laws. The name Jehovah was known to the pa- triarchs, if the present text be any authority, (for there is much variety of Lection,) but it was not appropriated to 66 him as their God. (v) Did I not manifest to them. Sept. Syr. Vulg. 4. They dwelt as sojourners] Literally, ' the land oi their sojournings, in which they sojourned.' 6. (a) Syr. 9. The Sam. has preserved the answer of the children of Israel to Moses, which is nearly the same as we have it, chap.xiv.l2; whence it is evident it should be supplied here. 12. As I have not] Literally, ' uncircumcised of lips.' Uncircumcised denotes, not only something superfluous, but any natural or moral blemish or defect. The sense is the same as chap. iv. 10 ; ' I am not eloquent.' 13. This genealogy appears insected for two purposes, f7\'it to show that in the fourth generation God brought out the children of Israel, as he had promised, Gen. xv. 16 ; for Moses was the son of Amram, the son of Kohath, the son of Levi, the son of Jacob : and second^ to state more particularly the pedigree of the illustrious leaders of Israel, The whole from this to the 28th verse, I have included in a parenthesisj as it is evident it has no other connexion with the subject than what is suggested. Reuben, Simeonj and Levi, sprung from the same mother ; and for this reason they seem united in this genealogy. Moses goeth to Pharaoh. 20 to their genealogies. And Amram took for his wife Jochebed his uncle's daughter ; and she bare to him Aaron and Moses, "and their sister Miriam." And the years of the life of Amram were a hundred and thirty- 's I seven years. And the sons of Izhar were 22 Korah, and Nepheg, and Zithri. And the sons of Uzziel were Mishael, and Elzaphan, 23 and Zithri. And Aaron took for his wife Elisheba, daughter of Amminadab, sister of Naashon, and she bare to hihi Nadab and 24 Abihu, Eleazer and Ithamar. And the sons of Korah were Assir, and Elkanah, and Abiasaph. These were the families of the 25 Korites. And Eleazer, Aaron's son, took for a wife one of the daughters of Putiel ; and she bare to him Phinehas. These were the heads of the fathers of the Levites ac- 26 cording to their families. These were that Aaron and Moses, to whom Jehovah said. Bring the Israelites out of the land of Egypt, 27 with their hosts. These were that Moses and Aaron who spoke to Pharaoh the king of Egypt, that they might bring the Israel- ites out of "the land of" Egypt.) CHAPTER VII. B. C. 1491. Moses goeth to Pharaoh; his rod turned to a. serpent^ -ufhich nuracle the Sorcerers imitate ; Pha- raoh''s heart is hardenedj and the river is turned to blood. 2S Now on the day Jehovah spoke to Moses 29 in the land of Egypt ; When he spoke to Moses, saying, I am Jehovah, Speak thou to Pharaoh the king of Egypt all that I say 30 to thee. And Moses said to Jehovah I have not a ready utterance, and how shall Pha- raoh hearken to me? 1 Jkhovah then said to Moses, See I have made thee a God to Pharaoh ; and Aaron 2 thy brother shall be thy prophet. "To him" thou shalt speak all that I command thee ; and Aaron thy brother shall repeat it to Pharaoh, that he may let the Israelites go 3 out of his land. Yet I will suffer the heart of Pharaoh to be hardened ; and I will mul- tiply my signs and my wonders in the land 4 of Egypt. For Pharaoh will not hearken EXODUS VII. His rod made a serpent. to you, until I stretch mine hand upon Egypt, and bring forth mine host, my people, the Israelites, out of the land of Egypt, by great judgments. And "all" the Egyptians 5 shall know that I am Jehovah, when I stretch forth mine hand upon Egypt, and bring out my "people" the l.-iraelites, from among them. And Moses and Aaron did as Jehovah com- 6 manded them ; even so did they. And 7 Moses was eighty years old, and Aaron eighty-three years old, when they spoke to Pharaoh. Now Jehovah had spoken to Moses and 8 to Aaron, saying, If Pharaoh should speak 9 (o you, saying. Show 'to us" "some sign" or wonder, then thou shalt say to Aaron, Take thy rod, and cast it before Pharaoh, "and before his servants," and it shall become a serpent. And Moses and Aaron went in 10 unto Pharaoh ; and they did as Jehovah had commanded ; for Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Then Pharaoh called 1 1 also the wise men and the sorcerers "of Egypt." Now the magicians of Egypt did, in like manner, by their enchantments. For 12 they cast down every man his rod and these became serpents ; but Aaron's rod swallow- ed up their rods. Yet the heart of Pha- 1 3 raoh was hardened, so that he hearkened not to them, as Jehovah had said. Jehovah then said to Moses, Pharaoh's 14 heart is hardened ; he refuseth to let the people go. Go thou to Pharaoh in the 15 morning ; lo, he then goeth forth to the water ; and thou shalt wait, to meet him by the brink of the river ; and the rod which was turned to a serpent take thou in thine hand. And thou shalt say to him, Jehovah, 16 the God of the Hebrews, hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness ; and, be- hold, hitherto thou hast not hearkened. Thus, therefore, saith Jehovah, By this thou 17 shalt know that I am Jehovah. Behold, with the rod which is in mine hand, I will strike the waters which are in the river, and they shall be turned to blood. And the 18 20. Uncle's daughter^ So both the Greek and Syriac render, which is more probable than Aunt. The word is used for a relation either distant or near, (a) Sam. Sept. Syr. 27. [a) Sam. Sept. 28 — 30. This refers to verse 11 and 12 ; and is here men- tioned again to introduce what follows in the next chapter. Chap. VII. 1. A God~^ Moses is thus called because of his divine legation, and ot the miracles which God by him -would work before Pharaoh. He was to act in the name of God; and Aaron was to be his internuncio. 5. And all the Egyptians] Is there an allusion here to what Pharaoh said, chap. v. 2 ? Not only Pharaoh, but all the'people shall know that I am Jehovah ; i. e, he who per- forms what he promises, or threatens, (a) Sam. 9; The, common text is not only eri-oneous but defective; the Sam. and Greek version, happily correct tbe text and supply the deficiency. —A serpent \ The word denotes any 67 land or water monster ; and here perhaps the crocodile. iy) Sept. 1 MS. (a) Sept. ] 1 — 13. The wise men and the sorcerers] The wise men , and those supposed capable of explaining or performing wonders— called afterwards magicians. — They did so by their enchantments.] In what manner the wise men of Egypt imi- tated Moses we are not informed. Ganganelli thinks the word here used points at the mode in which they effected this, ' by dazzling the sight.' Paul has given the names of two of the most celebrated of these Egyptian Magi. 2 Tim. iii. 8. (a) Sept. 15. To the water] That is, to the Nile, to bathe and to worship it as a god. 18. I have inserted the Samaritan text, which first gives the command of God to Moses, and then the repetition of it by Moses to Pharaoh. To save transcribing, the speech repeated has been omitted in the common Hebrew text; to P 2 The river turned into blood. fish which is in the river shall stink ; so that the Egyptians shall lothe to drink water out of the river. •And Moses and Aaron went to Pharaoh and they said to him, Jehovah, the God of the Hebrews, hath sent us to thee, saying-. Let my people go, that they may serve me in the wilderness; and, behold, hitherto thou hast not hearkened. Thus therefore saith Jehovah, By this thou shalt know, that I am Jehovah. Behold, with the rod which is in mine hand I will strike the waters which are in the river, and they shall be turned to blood. And the fish which is in the river shall die, and the river shall stink ; so that the Egyptians shall lothe to drink water out of the river." 19 Then Jehovah spoke to Moses, Say to Aaron Hhy brother." Take thy rod and stretch out thine hand over the waters of Egypt, over their streams, and over their rivers, and over their lakes, and over all their water-cisterns, that they may become blood ; and that there may be blood through- out all the land of Egypt, both in cisterns 20 of wood and in cisterns of stone. And Moses and Aaron did so, as the Lord had commanded. For "Aaron" lifted up the rod, and struck the waters which were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters which were in the river were turned to blood. 21 And the fish that were in the river died ; and the river so stunk, that the Egyptians could not drink the water out of the river ; and there was blood throughout all the land 22 of Egypt. And the magicians of Egypt did in like manner, by their enchantments : and the heart of Pharaoh was hardened, that he did not hearken to them : as Jehovah 23 had said : But Pharaoh turned about and went into his house ; nor did he even lay 24 this to heart. And all the Egyptians digged about the river for water to drink ; for they could not drink of the water of the river. CHAPTER Vin. B. C. 1491. Frogs sent ; Pharaoh petitions Moses, by whose prayer the frogs are remiwed; the dust turned into qnnts, which afflict the magicians ; swarms of beetles sent; Pharaoh still hardened. 25 Seven days were now completed, since EXODUS VIIL- The plague of froiB. Jehovah had struck the river; And Jehovah 1 said to Moses, Go to Pharaoh, and say to him, Thus saith Jehovah, Let my people go, that they may serve me. And if thou refuse 2 to let "my people" go, behold, I will infest thv whole country with frogs. And the river i shkll bring forth frogs so abundantly, that they shall come up and enter into thine houses, and into thy bed-chambers, and upon thy beds ; and into the houses of thy ser- vants, and of thy people : and into thine ovens, and into thy kneading bowls : And < both on thee, and on all thy servants and on thy people, shall the frogs come up. "Moses and Aaron then went to Pharaoh, and said to him. Thus saith Jehovah, Let my people go that they may serve me. And if thou refuse to let "my people go, behold I will infest thy whole country with frogs. And the river shall bring forth frogs so abundantly, that they shall come up and enter into thine houses, and into thy bed- chambers, and upon thy beds ; and into the houses of thy servants, and of thy people ; and into thine ovens, and into thy kneading bowls : And both on thee, and on all thy servants, and on thy people shall the frogs come up." And Jehovah said to Moses, Say to Aaron "thy brother," Stretch forth thine hand with thy rod over the streams, over the rivers, and over the lakes, and cause frogs to come up upon the land of Egypt. "And Moses said to Aaron, Stretch forth thine hand with thy rod, that frogs may come up on the land of Egypt." And Aaron stretched out his h?nd over the waters of Eyypt ; and the frogs came up, and covered the land of Egypt. And the magicians "of Egypt" did in like manner, by their enchantments ; and they brought up frogs upon the land of Egypt. Then Pharaoh called for Moses and Aaron, and said. Entreat Jehovah, that he may take away the frogs from me and from my people ; and I will let the people go, that they may sacrifice to Jehovah. And Moses said to Pharaoh, ^Appoint me a time" I shall entreat for thee, and for thy servants, and for thy people ; that the frogs may be destroyed from thee and thy houses, and the injury of perspicuity and of the historical narrative, (a) Sam. 19. (a) Sept. 20. (a) Sept. Syr. 21. So that theycouldnot drink it] According to Maillet, and othei travellecs, the water of the Nile, when pure, is uncommonly pleasant and wholesome ; while that found in the wells is detestable. It is common on the rising of the river, for the Nile-water to turn red and become unwhole- some ; and hence Michaelis, Dathe, and others contend, that its waters were not really turned into blood, but became of a blood-red colour \ and that the miracle consisted in the circumstance of the river rising at an unusual season of the year, at the command of Moses. This plague, on the river, which the Egyptians worshipped, and into which they had 69 cast many of the Hebrew male-children, and to which they annually sacrificed a boy and a girl, was designed to show the folly of their worship, and to punish them for their past cruelty. CiiAP. Vin. 1. Had struck the river] Geddes founds an objection against the reality of this miracle, from the eTecw/wM being more extensive than i\\Q order ; the latter specifying only the waters of the river, while the former re- cords all the waters through the land. This objection is easily obviated. The change produced in the waters of the Nile must equally affect its rivers, its canals, its lakes and smaller reservoirs, which had connection with it. 2, (a) 5 MSS. 4. 5. {a) Sam. Sept. Syr. The dust changed to ^ats. 10 may remain in the river only. And he said, To-morrow. And Moses said, According to thy word it shall be ; that thou mayest know that there is none like to Jehovah our 1 1 God. For the frogs shall depart fhim thee, and from thy houses, and from thy servants, and from thy people ; in the river only they 1"2 shall remain. And Moses and Aaron went out from Pharaoh ; and Moses cried to Je- hovah on account of the frogs which he had 13 sent against Pharaoh. And Jehovah did according to the word of Moses ; and the (rogs died away from the hovises, from the 14 villages, and from the fields. And they gathered them together in heaps ; and the 15 land stunk with them. But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not to them ; as Jeho- vah had said. 16 Then Jehovah said to Moses, Say to Aaron, Stretch out "thine hand with" thy rod *in it" and strike the dust of the land, that it may become gnats throughout all the 17 land of Egypt. And they did so ; for Aaron stretched out his hand with his rod, and struck the dust of the earth, and it became gnats both on man and on beast ; all the dust of the land became gnats throughout the whole land of Egypt ; 'and the gnats 1 8 were both on man and on beast." And in like manner the magicians tri.d, by their enchantments, to bring forth gnats, but they 19 could not. Then the magicians said to Pharaoh, This is the finger of a God. Yet the heart of Pharaoh was hardened, nor did he hearken to them ; as Jehovah had said. 20 And Jehovah said to Moses, Rise up early in the morning, present thyself to Pha- raoh ; "for" lo he cometh forth to the water! and say to him. Thus saith Jehovah, Let EXODUS VIII. The plague of beftlcs. my people go, that they may serve me. But 21 if thou wilt not let my people go, behold, I will send a swarm of beetles upon thee, and upon thy servants, and upon thy people, and into thy houses ; and the houses of the Egyptians shall be full of beetles, and also the ground whereon they stand. Andlwill 2i separate, in that day, the land of Goshen, in which my people dwell, that not a beetle shall be there ; to the end thou mayest know, that I am Jehovah in the midst of the earth ; And I will make a division be- 23 tween my people and thy people. To-mor- row shall this sign be. •And Moses and Aaron went in unto Pharaoh, and said to him. Let my people go, that they may serve me But if thou wilt not let my people go, behold, I will send a swarm of beetles upon thee and upon thy servants, and upon thy people, and into thy houses ; and the houses of the Egyp tians shall be full of beetles, and also the ground whereon they stand. And I will separate, in that day, the land of Goshen, in which my people dwell, that not a beetle shall be there; to the end thou mayest know that I am Jehovah in the midst of the earth ; And I will make a division between my people and thy people. To-morrow shall this sign be." And Jehovah did so; and 24 there came a "very" grievous swarm of bee- tles into the house of Pharaoh, and into the houses of his servants, and into all the land of Egypt ; so that the land was ravaged by the beetles. Pharaoh then called for Moses and for 25 Aaron, and said. Go sacrifice to your God in this land. But Moses said. It is not 26 proper to do so. For the sacrifices which we offer to Jehovah our God are an abo- 6. If the plague of the river consisted in an unusual over- flow, the stagnant waters would prepare the way for this ; but the abundance of frogs clearly proved the hand of God. 7. (a) Sam. Sept. 9. So the versions render the first clause of this verse. The connection shows, that this is the true reading. Pha- raoh now feels the effect of his obstinacy; and solicits Moses to pray for the removal of the plague; and the an- swer of Moses naturally implies, that Jehovah, who had sent it, would remove it on his mtercession ; and that this ought to convince him, that he was the true and only God. (v) Sept.Vulg. Onkelos ; the other versions, Glory over me. 14, Gathered them into heaps] The killing of them was a mitigation of the evil ; and leaving them to rot, was a forcible admonition, to sin no more, lest some worse thing should befall them. 16. Gnats'] I have followed the Greek translators, who lived in Egypt, and who were most likely to understand the original term. It is allowed that Egypt is now, and ever was, infested annually, with the Mosquito Gnats ; and if this was the insect, this miracle must consist in their being produced at an unusual season, at the command of Moses. RosenmuUer observes, that this miracle occurred in Fe- bruary, the coldest month of the year in Egypt. Cahnet con- jectures, that the putrid frogs might be the occasion of this plague, (a) Sam. Sept. 19 The finger of a God] God, the only true God, most probably thev knew not ; but they were convinced, that (i9 here was the ' finger of a God, whom the Hebrews called their God ;' and that he was too powerful for them to con- tend with. 20. (a) Sam. 21. Swarm of beetles] ' Flies, or a mixture of noisome beasts.' This is borrowed from the Rabbinical writers, who contend, that this mixture contained all sorts of noxious animals, serpents, scoiipions, &c. Geddes contends for beetles; the b/atta Emptiaca, which Forskal found fre- quent in the houses of Alexandria ; and which not only bites the human race, but also devours clothes, books, plants, and whatever comes in its way. Hence the Psalmist Ixxviii. 45 ; 'He sent on them beetles, 2ny, which devoured them.' 22, 23. This circumstance strongly marked the purpose for which this plague was sent. God sent his judgments on the oppressors of his people, but kindly protected tticm. 24. Ravaged] History records instances of .such a plague inflicted at different times, as on the army of Trajan in Arabia; and the objects many worshipped had epithets applied as the removers of flies or beetles. As Baalzebub, Hercules, the expeller of flies. A similar epithet was ap- plied to Jupiter. See Bryant, (a) versions. 26. It is not proper, Si-c] See Note, Gen. xxiv. 50. Tlie Jews offered in sacrifice, tneir oxen, goats, sheep, &c. and these animals the Egyptians worshipped, Pharaoh wishes them to sacrifice m the land; but Moses gives the most solid reason for not doing so. He again solicits the inter- cession of Moses, and promises compliance with his desire , but again, on obtaining respite, refu.ses to let the people go. Tke. plagues of murrain, mination to the Egyptians. Behold, should we, before their eyes, offer sacrifices, which are an abomination to the Egyptians, would 27 they not stone us? Let us go a journey of three days, into the wilderness, and sacri- fice to Jehovah our God, as he shall coni- 28 maud us. And Pharaoh said, I will let you go, that ye may sacrifice to Jehovah your God in the wilderness ; only go not very 29 far away : entreat Jehovah for me. And Moses said. Behold, I go out from thee, and I will entreat Jehovah that the swarm of beetles may, to-morrow, depart from Pha- raoh, from his servants, and from his people ; but let not Pharaoh any more deal deceit- fully so as not to let the people go to sacri- 30 fice to Jehovah. Then Moses went out 31 from Pharaoh, and entreated Jehovah ; And Jehovah did according to the word of Moses ; and he removed the beetles from Pharaoh, from his servants, and from his 32 people ; there remained not one. And Pha- raoh hardened his heart this time also, nor | would he let the people go. CHAPTER IX. S. C. 1491. The plagues of myrrain, boils and blains ; the message respecting the hail j the hail sent^ and Pharaoh suetk to Moses, hut remains obstinate. 1 Again Jehovah said to Moses, Go to Pharaoh, and 'say" to him. Thus saith Je- hovah the God of the Hebrews, Let my 2 people go, that they may serve me. For if thou refuse to let them go, and wilt still 3 detain them, Behold, the hand of Jehovah shall be upon thy cattle which are in the field. Among the horses and among the asses, and among the camels, and among the herds, and among the flocks, shall be a 4 very grievous mortality. And Jehovah will distinguish between the cattle of the Israel- ites and the cattle of the Egyptians ; and there shall nothing die of all that belongeth 5 to the Israelites. And Jehovah hath ap- pointed the time, saying. To-morrow will Jehovah do this in the land. •And Moses and Aaron went to Pharaoh, and said to him. Thus saith Jehovah, Let my people go, that they may serve me. EXODUS IX. avd vlcerous ivflammaiion. For if thnu refiise to let them go, and wilt still detain them, behold the hand of Je- hovah shall be upon thy cattle which are in the field. Among the horses, and among the asses, and among the camels, and among the herds, and among the flocks, shall be a very grievous mortality. And Jehovah will distinguish between the cattle of the Israel- ites and the cattle of the Egyptians ; and there shall nothing die of all that belongeth to the Israelites. And Jehovah hath ap- pointed the time, saying. To-morrow will Jehovah do this thing in the land." And 6 on the morrow Jehovah did that thing, and all the cattle of Egypt died ; but of the cattle of the Israelites not one died. And 7 Pharaoh sent to inquire, and, behold, there was not one dead of the cattle of the Israel- ites. Yet the heart of Pharaoh was hard- ened, and he would not let the people go. Jehovah, therefore, said to Moses and to 8 Aaron, Take handsful of the ashes of the furnace, and let Moses sprinkle them towards the heavens in the sight of Pharaoh. And 9 they shall become small dust over all the land of Egypt, and shall produce an ulcerous in- flammation, both on man, and on beast, throughout all the land of Egypt. And 10 they took the ashes of the furnace, and stood before Pharaoh ; and threw them up towards the heavens, and they became an ulcerous inflammation, both on man and on beast. And the magicians could not stand before 1 1 Moses because of the inflammation ; for the inflammation was on the magicians, as well as on all the other Egyptians. Yet Jeho- 12 vah suffered the heart of Pharaoh to be so hardened, that he hearkened not to them ; as Jehovah had spoken to Moses. Again Jehovah said to Moses, Rise up 13 early in the morning, and stand before Pha- raoh, and say to him. Thus saith Jehovah, the God of the Hebrews, Let my people go, that they may serve me. For else I will, 14 at this time, send all my plagues on thyself, and on thy servants, and on thy people ; that thou mayest know that there is none like me in all the earth. Yea now I could \b stretch out my hand, and smite thee and Chap. IX. 1. (v) Sam. 2 MS. Versions, 3. The hand of Jehoeah] That is, his power in cutting off the cattle.— ^for^a/iVy] The term "im denotes the ' plague,' or pestilence, as Ihe Vulg. renders. The Greek has death. This must have been a grievous plague to the Egyptians who overrated almost every animal; but espe- cially the ox, cow, and ram, Arab. 5. (a) Sam. . 6 All the cattle of Eg,,pt drnt] Nothing can be more evident than that universal terms are used in all languages in a limited sense. So that the sen^e is 'many of the •' &c but not one belonging to the Israelites. ' ' 7. (a) Sam. Sept. MSS. 8. Ashes of the fiiriwce'] Not of the oven-furnace, but of the brick-kiln. This was a significant plague; and was not only designed to denote the oppression of the Israelites hut to reter to the cruel rites of their religion. In several 70 I cities, at certain season?, they sacrificed men who were burnt ahve, and the ashes were scattered abroad, in hope that wherever they fell they would secure the blessing ot tertility. Now they should find that the ashes should pro- duce an intolerable ulcerous inflammation. 9. Vlcerous inflammation] It is, in Deut. xxviii. 27, emphatically called ' the ulcer of Egypt;' and is now ge- nerally supposed to be that species of leprosy called ele- phartttasis. 11. Though Egypt might be subject to this disease, yet the extent of_it,and its coming at the precise time Moses lod. specified, mark the baud of Gi 14. On thyself] Literally, connexion proves, that this i is used as "jU^Bs. 15. Houbigant, Le Clerc, Dathe and others, render po- ' On thine heart;' but the idiomatical. and that in'j Pharaoh abides hardened, thy people with pestilence; so that thou 1 6 shouldst be cut off from the eatth. And in very deed for this purpose have I preserved thee, that I may show to thee my power ; and that my name may be declared through 17 all the earth. As still thou exaltest thyself against my people, so as not to let them go ; 18 Behold, to-morrow, about this time, I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day of 19 its foundation until now. Send now, there- fore, and gather in thy cattle, and all that thou hast in the field ; for upon every man and beast which shall be found in the field, and shall not be brought home, upon them shall the hail come down, and they shall die. Then Moses and Aaron went to Pharaoh, and said to him. Thus saith Jehovah, the God of the Hebrews, Let my people go, that they may serve me. For else I will at this time send all my plagues on thyself, and on thy servants, and on thy people ; that thou mayest know there is none like me in all the earth. Yea now I could stretch out my hand, and smite thee and thy people with pestilence ; so that thou shouldst be cut off from the earth. And in very deed for this purpose I have preserved thee, that I may show to thee my power ; and that my name may be declared through all the earth. As still thou exaltest thyself against my people, so as not to let them go ; Behold, to-morrow, about this time, I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day of its foundation until now. Send now, therefore, and gather in thy cattle, and all that thou hast in the field ; for upon every man and beast which shall be found in the field, and shall not be brought home, upon them shall the hail come down, and they shall die." 20 He who feared the word of Jehovah, among the servants of Pharaoh, made his servants and his cattle flee into the houses ; 21 But he that regarded not the word of Je- hovah left his servants and his cattle in the field. 22 And Jehovah said to Moses, Stretch forth EXODUS IX. and Ihe plague of hail is sent. thine hand towards the heavens, that there may be hail over the land of Egypt ; upon man and upon beast, and upon every green herb of the field, throughout all the land of Egypt. And Moses stretched forth his rod 23 towards the heavens ; and Jehovah sent thunder and hail, and the lightning ran along upon the ground. Thus Jehovah rained hail upon the land of Egypt ; And 24 there was hail, and lightning mingled with the hail, exceedingly grievous. There had been none like it in all the land of Egypt since it became a nation. And the hail 25 smote, throughout all the land of Egypt, all that were in the field, both man and beast ; and the hail smote eyery green herb of the field, and every tree of the field it broke to pieces. Only in the land of Goshen, where 26 the Israelites dwelt, was there no hail. 'And 31 the flax and the barley were smitten ; for the barley was in the ear, and the flax was boiling. But the wheat and the rye were 32 not smitten, for they were not grown up." Now Pharaoh sent, and called for Moses 27 and Aaron, and said to them, I have once more sinned. Jehovah is righteoiis ; but 1 and my people are wicked. Entreat Jeho- 28 vah for me, that there may be an end of this mighty thunder, and hail, 'and light- ning ;" and I will let you go, and ye shall be no longer delayed. Moses then said to 29 him, As soon as I am gone out of the city, I will spread out my hands to Jehovah ; and the thunder shall ceape, nor shall there be any more hail ; that thou mayest know that the earth belongeth to Jehovah. Yet I 30 know that neither thou, nor thy servants, as yet fear the ''Lord" Jehovah. So Moses 33 went out of the city from Pharaoh, and spread out his hands to Jehovah : and the thunder ceased, and (he hail and the rain were no longer poured upon the earth. And when Pharaoh saw that the rain, and 34 the hail, and the thunder had ceased, he sinned yet more, and hardened his heart ; both he and his servants. So the heart of 35 Pharaoh was hardened, nor would he let the Israelites go, as Je .ovah had spoken by Moses. ientially ; and the sense requires it, or otherwise we have a threatening which was not executed. 16. Have I f reserved thee~\ So the Sept. has rendered, but the apostle, Rom. ix. 17, as our version liere. The sense seems to be, I have supported and preserved thee, during the last plagues, that as yet I may show to thee my power in the remaining plagues, and that my name as Jehovah, the only true God, may be declared, &c. James uses the apostle's word, for ' restoring health.' ' The prayer of faith shall save the sick, and 1 will raise, preserve, or restore him.' 18. Hail is an usual phenomenon with us, but m Egypt, where it seldom rains, it must indeed be very rare and un- common. That such should be the state of the atmosphere ; and that hail of such a size should be formed, as, together 71 with the thunder and lightning, should destroy the fruits of the land, was trul^ miraculous. 19. (a) Sam. 22. (v) Sept. 26. The transposition of the 31st and .32d verses after this, greatly improves the connexion. The circumstances spe- cified in these two verses, limit the period of this plague to the month of February. 28. That there maij he an end] So I have rendered the m'nn yl^, which is clearly the sense, Esiak. Ixiv. 6. (o) Sept. 30. Moses perceived, notwithstanding Pharaoh's profes- sion, that he was not yet sufficiently humbled, (tj) Sam. Chap. X. 1. (y) Versions. 2. In what manner] The Syriac version is followed,* and in the Syr. b'^ynN denotes to attempt^ to do, to treat. The plague oflociisU. CHAPTER X. B C. 1491. God threateneth to send hcvsts ; the plague of locusts; Pharmh entreateth Moses, and the plagues are removed, S,~c. God^s message to the Israelites to ask various articles of their neighbours , and Pharaoh threat- ened with the death of the first-born. 1 Again, therefore, Jehovah said to Moses, Go in unto Pharaoh, (for I have suffered his heart, and the hearts of his servants, to be hardened, that I may show these my signs 2 'among them ;" And that ye may tell in the hearing of your children, and children's children, in what manner I have treated the Egyptians ; and the signs which I have done among them. Thus ye shall know that I am Jehovah "your God.") "And say to Pharaoh, Thus saith Jehovah, the God of the Hebrews, How long wilt thou refuse to numble thyself before me ? Let my people go that they may serve me. Else, if thou refuse to let my people go, behold, to-mor- row I will bring locusts into thy country. And they shall cover the face of the earth, so that one cannot see the earth ; and they shall eat up what is left remaining to you, that which escaped the hail ; and they shall eat up every green herb of the earth, and the fruit of every tree which groweth to you out of the field. And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians ; which neither thy fathers, nor thy fathers' fathers have seen, from the day that they were upon the earth, imto this day.' 3 And Moses and Aaron went to Pharaoh, and said to him. Thus saith Jehovah, the God of the Hebrews, How long wilt thou refuse to humble thyself before me? Let my people go, that they may serve me. 4 Else, if thou refuse to let my people go, behold, to-morrow I will bring locusts into b thy country. And they shall cover the face of the earth, so that one cannot see the earth ; and they shall eat up what is left remaining to you, that which escaped the hail ; and they shall eat up "every green EXODUS X. They cover the land. herb of the earth, and the fruit of every tree which groweth to you out of the field." And they shall fill thy houses, and the 6 houses of all thy servants, and tlie houses of all the Egyptians; which neither thy fathers nor thy fathers' fathers have seen, from the day that they were upon the earth, unto this day. And Moses, having thus spoken, turned about and went out from Pharaoh. Then the servants of Pharaoh said to him, 7 How long shall this be a snare unto us ? Let the men go, that they may serve Jeho- vah their God. Knowest thou not yet, that Egypt is destroyed? And Moses and Aaron 8 were brought back" to Pharaoh ; and he said to them. Go, serve Jehovah your God : but who, and who are to go ? And Moses said, 9 We will go with our young and with our old. With our sons and with our daughters, with our flocks and with our herds vfill we go ; for we must keep a feast to Jehovah "our God." He then said to them. So let 10 Jehovah be with you, as I let go both you and your little ones ! See, how evil is your design ! Not so ; but go now ye men, and 1 1 serve Jehovah ; this ye requested. And they were driven out from the presence of Pharaoh. Jehovah now said to Moses, Stretch out 12 thine hand over the land of Egypt for the locusts, that they may come upon the land of Egypt, and eat up every green herb of the earth, "and the fruit of every tree" which the hail hath left. And Moses stretched 13 forth his 'hand" over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all that night ; and when it was morning, the east wind brought the locusts. And the locusts overspread all 14 the land of Egypt, and lighted on every district of Egypt, in great numbers. Such locusts had not been before them, and such after them shall not be. For they covered 1 5 the face of the whole land, so that the land was darkened ; and they ate up every green herb upon the earth, and every tree, the Most of the versions render * Egyptians,' not * Egypt.' See Note, Hebrew Bible, (a) Sam. 5. The Syriac and Arabic thus render; and this seems most natural, (a) Sam. 7. How long shall IMS'] Our common version refers m to Moses; but I am satisfied, that it relates to the conduct of Pharaoh, in obstinately refusing to let the Israelites go, although that refusal had already nearly ruined Egypt. 8, tf'ho, and who are to ^o] I have here rendered lite- rally, as the repetition marks the agitated state of Pharaoh's mind, and the reluctance he felt to permit the whole body of the Israelites to depart. 9. (a) Sept. Alex. 10. ^s I let go \ This implies an absolute refusal to let them all go, as appears from the next verse. It is put in the form of an imprecation, May you have as much of Je- hovah's help, as you shall have my permission. — See how evil] Literally, 'See that evil is before your face,' which soinc think contains a (hreatening. The connexion sup- 72 ports the sense given — ' your design is now manifest, you mean not to return.' 12. What the Samaritan supplies is supported by the 15th verse. The Hebrew is inconsistent. In verse 5 it has trees only; in verse 12 it has green herbs only; but in verse 15 it has both ; that is, it is twice defective and once full ; whereas the Sam. is uniformly the same, (o) Sam. 13. (v) Sam Arab. 14. In great numbers'] So the Vulg. Sept. and Arab, render, and the connexion justifies the version. 15. The quantity of locusts, says Volney, that sometimes ravage Syria, are incredible to all who have not witnessed their astonishing numbers. The whole earth is covered with them for several leagues. The noise which they make in browsing on the trees and herbs may be heard at a great distance, and resembles that of an army foraging in secret. The Tartars themselves are not a more destructive enemy. 20 21 TAe plague of darkness. fruit of which the hail had left : and not any thing green remained on the trees, or on the herbs of the field, through all the land of Eijypt. 16 Then Pharaoh, in haste, called for Moses and Aaron; and he said, I have sinned against Jehovah your God, and against you. 17 Now therefore forgive, I pray you, my sin only this once, and entreat Jehovah your God that he may only remove from me this IB deadly calamity. And he went out from 19 Pharaoh, and entreated Jehovah. And Je- hovah changed the wind into a very strong west one, which took away the locusts, and cast them into the Red sea ; there re- mained not one locust in all the country of Egypt. But Jehovah suffered the heart of Pharaoh to be hardened, so that he would not yet let the Israelites go. Again Jehovah said to Moses, Stretch out thine hand towards the heavens, that there may be darkness over the land of Egypt ; 22 even darkness the most gross. And Moses stretched forth his hand towards the hea- vens ; and there was thick darkness over 23 all the land of Egypt for three days. They could not see one another ; nor did any one rise from his place, for three days ; but all the Israelites had light in their dwellings. 24 Then Pharaoh called to Moses *and to Aaron," and said, Go ye, serve Jehovah "your God ;" only let your flocks and your herds remain. Let your little ones also go 25 with you. And Moses said. Thou must give us also sacrifices and burnt-offerings, that we may sacrifice to Jehovah our God. 26 Our cattle must go with us ; there shall not a hoof be left behind. For of them must we take to serve Jehovah our God; and we know not with what we must serve Je- 27 hovah, until we come thither. But Jehovah suffered the heart of Pharaoh to be hard- ened, so that he would not yet let them go. J Now Jehovah had said to Moses, Yet will I bring one plague more upon Pha- EXODUS XT, The last plague threatened. raoh, and upon the Egyptians ; afterwards he will let you go hence. When he shall let you go, he will even altogether thrust you out hence. Speak now in the hearing 2 of the people, aiid let every man ask of his neighbour, and every woman of her neigh- bour, articles of silver, and articles of gold, "and raiment." ^And I will give" this peo- 3 pie favour in the sight of the Egyptians, "so that they shall give them what they ask. And about midnight I will go through the land of Egypt ; and every first-born in the land of Egypt shall die, from the first-born of Pharaoh who sitteth upon his throne, to the first-born of the maid servant that sit- teth behind the mill ; and even unto the first-born of every beast. And there shall be a great cry throughout all the land of Egypt, yuch as hath not been, nor shall be any more. But among all the children of Israel shall not a dog move his tongue, against either man or beast ; that ye may know what a difference Jehovah maketh between the Egyptians and the Israelites." Now Moses was greatly honoured in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people. Then Moses said 'to Pharaoh," Thus saith 4 Jehovah, About midnight I will go through the midst of 'the land" of Egypt. And all 5 the first-born in the land of Egypt shall die, from the first-born of Pharaoh who sitteth upon his throne, even unto the first born of the maid servant that sitteth behind the mill ; and even unto all the first-born of beasts. And there shall be a great cry throughout 6 all the land of Egypt, such as hath not been, nor shall be any more. But among all the 7 children of Israel shall not a dog move his tongue, against either man or beast ; that ye may know what a difference Jehovah maketh between tlie Egyptians and the Israelites. Then shall all these thy servants & come down to me, and bov/ down themselves to me, saying, Go thou out of the land. 17. DecuUy caiamity'\ Literally, ' death,' a metonymical expression for what would occasion death. Famine and pestilence often succeed the ravages made by locusts. 21. Darkness\ The Egyptians worshipped both the sun AtA night or darkness ; and now the objects of their worship became their punishment. The inhabitants of England and Holland have frequent opportunities of contemplating dark- nesses by means of fogs^ &c. which in the climate of Egypt would be altogether miraculous. This kind of dim na'f- light would astonish the inhabitants of Egypt, who would rather sit at home than venture abroad to visit their friends, or to follow their occupations. 24. Pharaoh wishes to secure their return by detaining their property; but with this Moses refuses to comply, (a) Sam. Sept. 28, 29. These verses aie transposed with Houbigant, after then will I go out, in the 8th verse of the next chapter. Owing to omissions in the text, the order of the narrative has suffered, as is allowed by the best critics. Chap. XI. 3. The textual reading in'i, and the omission of tne speech as delivered from the Almighty to Moses, ren- 73 ders the whole obscure and incoherent; it converts a pre- diction into a narration. By reading with the Sam. the whole is simple and consistent, (vj Sam. 4. (a) Sam. 5. It is not necessary to understand by first-born an ac- tually first-born child. It is known, that Ti^a denotes the chief, the prime of any thing, Isa. xiv. 30 ; Job xviii. 13. As Wie Jirst-born of cattle is mentioned, as well as of men, it is enough to induce one to inquire into the true sense of the passage. For what is the first-born of cattle better than others ? But if the prime, the best be meant, then the judg- ment is most awful. 7. Michaelis renders, ' But among the Israelites no dog shall be sick.' We ought to render, not ' Against any of the children,' &c. as our public version, but Amongst all the children,' &c. This gives force to the expression, and shows, that while the Egyptians should shriek out for dis- tress, the Israelites should enjoy such security and peace, that not the least noise should be heard in their dwellings. See Kennicott's 1 Diss. p. 384, &c. for the illustration of the whole chapter, 9, 10. (o) Sept. the die. The. passover instituted. with all the people whom thou leadest. 28 After this I will go out. And Pliaraoh said to him, Begone from me ; take heed thut thou see my face no more ; for, on day thou seest my face, thou shall 29 And Moses said. Thou hast spoken right ; I shall see thy face no more. He then went out from Pharaoh with great indig- 9 nation. Now Jehoyah had said to Moses, Pharaoh will not hearken to you ; that my "signs and my" wonders may be multiplied 10 in the land of Egypt. / nd Moses and Aaron did all these "signs and" wonders in the presence of Pharaoh ; yet Jehovah suf- fered the heart of Pharaoh to be hardened, so that he would not let the children of Israel go from his land. CHAPTER XII. B. C. 1491. TTie heginning of the year changed : the pass- over and its rites appointed; the first-born of the Egyp- tians slain ; and the Israelites depart. 1 Now Jehovah had spoken to Moses and 2 Aaron in the land of Egypt, saying. This month shall be to you the chief of months : it shall be to you the first among the months of the year. 3 Speak ye to all the congregation of the Israelites, saying. On the tenth day of this month, let every man the head of a house- hold, take a lamb ; a lamb for each house- 4 hold. And if the household be too small for a whole lamb, let him and his neighbour householder take one. According to the number of persons shall ye reckon for the lamb, each one according to his eating. 5 Your lamb shall be without blemish, a male of one year. From the sheep or from the 6 goats ye may take it. And let it be kept up until the fourteenth day of this month ; and let every assembly of the congregation 7 of Israel kill it in the evening. And they shall take of the blood, and sprinkle it on the two door-posts, and on the upper lintel of the houses, in which they shall eat it. 8 And they shall eat the flesh, roasted by fire, on that same niglit ; with unleavened bread, and with bitter herbs shall they eat 9 it. Ye shall not eat of it raw, or in any way boiled in water ; but roasted by fire, EXODUS XII. How it is to be kept, its head together with its legs and carcase. And ye shall not let aught of it remain 10 until the morning ; but should aught of it remain until the morning, ye shall burn it with fire. And thus shall ye eat it; with 11 your loins girded, your sandals on your feet, and your staves in your hands ; and ye shall eat it in haste: it is Jehovah's passover feast. For I will this night pass through 12 the land of Egypt, and will smite all the first-born in the land of Egypt, both of man and beast ; and on all the princes of Egypt I will execute judgments : I am Jehovah. And the blood on the houses in which ye 13 are, shall be to you for a token ; and when I see the blood 1 will pass over you, and there shall not be any destroying plague among you, when I smite the land of Egypt. And this day shall be to you for a memo- 14 rial ; and ye shall keep on it a feast to Je- hovah, throughout your generations; ye shall on it keep a feast, by a perpetual ordi- nance. Seven days shall ye eat unleavened 15 bread ; and from the first day ye shall re- move leaven from your houses : for whoso- ever eateth leavened bread from the first day until the seventh day, that person shall be cut off from Israel. On the first day ye 16 shall have ti holy convocation, and on the seventh day a holy convocation ; no manner of work shall be done on them, only what every man must eat ; that alone may ye do. And ye shall observe the feast of unleavened 17 bread ; because on that same day I brought your hosts out of the land of Egypt. Therefore shall ye observe that day through- out your generations, by a perpetual ordi- nance. In the first month, on the fourteenth day 18 of the month, at even, until the twenty-first day of the month, at even, ye shall eat un- leavened bread. Seven days let there be 19 no leaven found in your houses ; for whoso- ever eateth of aught leavened, even that person shall be cut off from the congrega- tion of Israel, whether he be a stranger, or one born in the land. Nothing leavened 20 shall ye eat ; in all your habitations ye shall eat unleavened bread. And Moses had called for all the elders 21 Chap. XII. 1. Had spoken] So the words must be ren- dered; for the lamb was to be set apart on the 10th of the month and kept to the 14th. See ver. 3 and 6. 2. Chief of months] So Matthews rendered ; and I cannot think the Hebrew will even bear any other sense. It is so called on account of the Passover-feast. 3. Let every one~\ I have followed the Sept. and Vulg. and given the sense rather than the idiom. The term nif denotes either a lamb or a kid of a ceitain age. 4. The meaning is, that they should associate so many persons as were sufficient to eat the whole of it. fi. Every assejnbly] As they were to have a lamb for each family, who were to eat of it, eacn family must kill and dress it, and not the whole congregation. — In the even- ly ing'] The Jews began their day at six in the morning; their third hour was our nine o'clock, their sixth noon, and all after evening. So that they might kill the paschal lamb at any hour after noon, (a) Versions. 9. The lamb was to be roasted whole ; and according to Sept. Syr. and the Evangelist, not a bone was to be broken, (a) Sept. Syr. 12. Princes] This is the sense of our marginal rendering. This clause explains the former. 16. Holy convocation~\ The word signifies * a called as- sembly,' called by the divine authority to engage in holy services. The feast of unleavened bread followed the pass- over, but was distinct from it. 25. Sam. Tlie first-born slain. EXODUS XII of Israel, and said to them, Choose out, and take for yourselves, lambs according to your 22 families, and kill the passover-vietims. Atid ye shall take a bunch of hyssop, and dip it in the blood that hatli bem received in a basin; and with the blood in the basin ye shall sprinkle the two door-posts ; and let none of you go out of the door of his house 23 until the morning. For Jehovah will pass through, to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two door-posts, Jehovah will pass over the door, and will not suffer the destroying plague to come into your houses, to smite 24 you. And ye shall observe this rite as a perpetual ordinance given to you and your 25 children. And when ye are come to the land which Jehovah will give to you, ac- cording as he hath promised, then shall ye keep this service "on this same month." 26 And if your children should say to you, 27 What mean ye by this service? Then ye shall say. It is the sacrifice of Jehovah's passover, who passed over the houses of the Israelites in Egypt, when he smote the Egyptians ; and our houses he delivered. 28 And the people bowed and worshipped. And the Israelites went away, and did as J ehovah had commanded Moses and Aaron : thus did they. 29 And it was about midnight when Jeho- vah smote all the first-born in the land of Egypt, from the first-born of Pharaoh who sat on his throne, unto the first-born of the captive that was in the dungeon ; and even 30 all the first-born of the beasts. Then Pha- raoh arose in the night, he, and all his ser- vants, and all the Egyptians ; and there was a great cry throughout "the land of" Egypt; for there was not a house without one dead in it. 31 And 'Pharaoh" called for Moses and Aaron by night, and said, Arise, depart from among my people, both ye and the Israelites ; and go, serve Jehovah, as ye have said. 32 Take also your flocks and your herds, as ye said, and be gone ; but also yet bless me. 33 For the Egyptians strongly urged that the people might speedily be sent out of the 26, 27. The establishment of the Passover feast was wisely intended to keep up the remembrance of this great deliver- ance ; and to be a type of a still greater one. 1 Cor. v. 7. 29. First-born\ See note on cha^j. xi. 5. This justifies the sense there given. 30. (a) Sept. Syr. 1 MS. 31. Called for Moses\ That is, sent a message to them, by his servants ; for after what is said before, it is not pro- bable that they were admitted to another interview, (a) Sept. Syr. Vulg. 34. Dough-bags\ The common version is kneading- troughs. Compare Exod. vtii. 3, Deut. viii. 17. Pocock and Niebuhr have given the true sense of the term as denot- ing a bag for containing doughy which by rings can be drawn together, and is now carried on the shoulder or on camels. See Frag. Calmet, No. 697-8. But it means kner.ding-bowls, Deut. .sxviii. 5. 75 The departure of Israel land ; for else, said they, We are alJ dead men. The people o/IsraeZ then took their dough, 31 before it was leavened, in their dough-bags, wrapt up in their clothes upon their shoul- ders. And the Israelites had done accord- 35 ing to the word of Moses. They had asked of the Egyptians articles of silver, and articles of gold, and raiment; And Jeho- 36 vah had given the people favour in the sight of the Egyptians, so that they gave them what they asked. Thus they spoiled the Egyptians. Now the Israelites journeyed from Ra- 37 meses to Succoth ; being about six hundred thousand men on foot, besides women and children. A mixed multitude went also 38 with them ; and flocks, and herds, and other cattle, in great abundance. And they baked 39 unleavened cakes of the dough which they brought out of Egypt ; for it had not been leavened, because the Egyptians had thrust them out, so that they could not delay ; nor had they prepared any provision for themselves. Now the time of the sojourning of the 40 Israelites 'and of their fathers, which they had dwelt in the land of Canaan" and in Egypt, was four hundred and thirty years. And it came to pass at the end of fourhun- 41 dred and thirty years, even on the selfsame day, that all the hosts of Jehovah went out from the land of Egypt. This is a night 42 which should be solemnly kept to Jehovah, for bringing them out of the land of Egypt ; this is that night which all the Israelites throughout their generations should so- lemnly keep to Jehovah. Again Jehovah said to Moses and Aaron, 43 This is the ordinance of the passover-sacri- fice. Not any stranger shall eat of it ; Nor 44 shall any man's servant, though bought with his money, until ye have circumcised him; then he may eat of it. A sojourner, 45 or a hired servant, shall not eat of it. In 46 one house shall it be eaten ; ye shall not carry aught of the flesh abroad out of the house ; nor a bnne of it shall ye break. The 47 whole congregation of Israel shall keep it. 37. Six hundred thousand'] This, as well as other num- bers in the whole of the Old Testament, is probably erro- neous, arising from the ancient manner of notation. The learned reader may consult Frag, to Calmet, on the pro- bable causes and sources of these errors ; and it is to be hoped that some one will be able to remove or to correct them in a satisfactory manner — Women and children] Taylor has properly observed, that this term denotes both women and little ones. 39. Sam. Sept. Syr. 40. Four hundred and thirti/ years] From the preced- ing accounts it is clear, that the present Hebrew text is defective, and without the addition preserved in the Sam. and Sept. inconsistent with itself. The Sam. and Sept. are supported by Josephus and the best Jewish expositors. Compare Gal. iii. 17. (a) Sam. Sept. 47. Sept. Vulg. 9 MSS. The first-horn sanctijiea. 48 And if a stranger sojourn among you, and will keep the passover to Jehovah, let all his males be circumcised, and let him come near and keep it ; and he shall be as one born in the land ; but let not any uncir- 49 cumcised person eat of it. One law shall there be for the native, and for the stranger 50 that sojourneth among you. Thus did all the Israelites ; as Jehovah commanded Moses and Aaron, so did they. CHAPTER XIII. B. C. 1491. The first-born among the Israelites sanctified to God; the firstlings of beasts dedicated to him; they carry with them the bones of Joseph, and are guided by a pillar of cloud and fire, h\ And it came to pass the selfsame day, that Jehovah brought the Israelites with 1 their hosts out of the land of Egypt, That 2 Jehovah spoke to Moses, saying. Sanctify to me every first-born male ; for the first- ling of every womb among the Israelites whether of man or of beast, shall be mine. 3 Moses then said to his people. Remember this day, in which ye came out of "the land of Egypt," out of the house of bondage ; for by a strong hand hath Jehovah hence 4 brought you out. Let nothing, therefore, leavened be eaten on this day on which ye came out, in the month of Abib. 5 And when Jehovah hath bro\ight you into the land of the Canaanites, and the Hethites, and the Amorites, and the 'Gir- gasites," and the Hivites, and the Jebusites, which he swore to your fathers that he would give to you, a land flowing with milk and honey, then in this month ye shall 6 observe the rites of this service. Seven days ye shall eat unleavened bread ; and on the first, and on the seventh day shall be a 7 feast to Jehovah. Unleavened bread shall be eaten seven days ; and let no leavened bread be seen among you, nor let there be leaven seen among you, throughout all your districts. 8 And in that day, ye shall tell your chil- dren, saying. This is done because of what Jehovah did for us, when we came out of 9 'the land" of Egypt. And let this n7e be as a sign upon your hands, and as a memorial between your eyes, that the law of Jehovah EXODUS XIII. They take the bones of Joseph. may be in your mouth ; for with a strong hand hath Jehovah brought you out of the land of Egypt. Ye shall, therefore, keep 10 this ordinance, in its season from year to And it shall be when Jehovah "your God 11 hath brought you into the land of the Ca- naanites, as he swore to your fathers, and hath given it to you, That ye shall set apart 12 to Jehovah every first-born of woman ; and every firstling of the beasts, which belong to you, being males, shall be Jehovah's. But every firstling of an ass ye shall redeem 13 with a lamb or kid ; and if ye will not re- deem it, then ye shall break its neck ; and every first-born among your children ye shall redeem. And it shall be when your children ask 14 you, in time to come, saying. What meaneth this? that ye shall say to them. By a strong hand Jehovah brought us out °of the land of" Egypt, from the house of bondage. For 15 when Pharaoh would hardly let us go, Je- hovah slew every male first-born in the land of Egypt, both the first-born of man, and the first-born of beasts ; therefore we sacri- fice to Jehovah every firstling of beasts, being males ; but every first-born of our own children we redeem. Let this be "to you as" 16 a token upon your hands, and as frontlets between your eyes ; for by a strong hand Jehovah brought you out of Egypt. Now when Pharaoh had let the people 17 go, God did not lead them by the v\ay of the land of the Philistines, although that was the nearest ; for God said, Perhaps the people will repent when they see war, and re- turn to Egypt. God, therefore, led the people l8 about by the way of the wilderness of the Red Sea ; and the Israelites went, in regu- lated order, out of the land of Egypt. And 19 Moses took with him the bones of Joseph ; for "Joseph" had strictly sworn the Israel- ites, saying, God will surely visit you ; and ye shall carry up hence with you my bones. And they jotirneyed from Succoth, and 20 encamped in Etham, "which is at" the ex- tremity of the wilderness. And Jehovah 21 went before them, by day in a pillar of cloud, to lead them on the way ; and by night, in a pillar of fire, to give them light ; Chap. XIII. 2. The firstling] The word is so ren- dered elsewhere by James's translators. 3. (a) Sam. Sept. Syr. 5. (a) Sept. 6. On the first day'] From chap. xii. 16, it is evident these words ought to be supplied ; and probably once formed a part of the text. 8. (a) Sept. 9. The Targumists consider, that the words of this precept concerning the sanctification of the first-born, were to be written on scraps of parchment, or small pieces of linen, which they denominate Phylacteries. The Caraite Jews admit no such practice ; and it is probable, that this, like many other superstitious practices, owed its origin rather to a vain superstition than to any other cause. The sense of the place is, that these rites should perpetually admonish 76 them concerning their duty, and remind them of the favours conferred on them. 11. (o) Sam. Sept. 2 MS. 12. Every first-born} The addition is implied in the text ; but without it, the sense is not given. 13. Of an ass] This is an instance of an unclean animal, and stands for the whole class. These laws are given more at length afterwards. 14. (a) Sept. Vulg. 18. In regulated order] Purver renders, ' military order.' It is probable nothing more is meant, than that they proceeded, not in a confused and disorderly body, but in such order as their circumstances would admit. The editor of Calmet considers that they were under the guidance of five ofificers like a modern caravan. 19. (a) Sam. 20. (o) Sam. Syr. Chald. Pharaoh pursues them. EXODUS XIV. 80 that they might go by day or by night. 22 He never removed from before the people, the pillar of cloud by day, nor the pillar of fire by night. 10 CHAPTER XIV. ?. C. 1491. Pharaoh pursueth the Israelites; (hey are alarmed and murmur; Moses mmforteth them; the// pass the Red Sea, in which the Egijptiam are drowned. 1 Jehovah now spoke to Moses, saying, *' Speak to the Israelites that they turn and encamp before Pihahiroth, between Migdol and the sea ; over-against Baal zeplion shall I ye encamp by the sea. For to his people Pharaoh will say of the Israelites, They are entangled in the land ; the wilderness hath : shut them in. And I will suffer Pharaoh's heart to be hardened so that he shall pursue them ; and I will be honoured upon Pha- raoh, and upon all his host ; that the Egyp- tians may know that I am Jehovah. And they did so. ' Now it was told the king of Egypt that the people had fled ; and the heart of Pha- raoh and his servants was changed in regard to the people, and they said. What is this we have done, that we have let the "Israelites" go from serving us? And "Pharaoh" made ready his chariot, and took with him "all" his people. And he took six hundred chosen chariots, and all the cavalry of Egypt, and captains over the whole of them. And Je- hovah suffered the heart of Pharaoh king of Egypt, "and of his servants, to be hard- ened, so that" he pursued the Israelites ; but the Israelites went out with an high hand. And the Egyptians, even the whole cavalry of Pharaoh, his chariots, and his horsemen, and his other forces pursued and overtook them, encamped by the sea, at Pihahiroth, over against Baal-zephon. Pharaoh was now drawing near, when the Israelites raised their eyes, and "saw," and lo, the Egyptians were marching after them ; Chap. XIV. 2. Instead of going over the Isthmus of Suez, they were commanded to turn to the right, along the edge of the Red Sea, into the straits, or passage between the mountains of Hiroth. Into these straits God led them, to avoid war with the Philistines, chap. xiii. 17, to draw Pharaoh forth upon a supposed ad%'antage got, v. 3, and to try the faith of his people. 5. (a) Sept. 6. (a) Sept. 2 MSS. (a) Sept. Vulg. 7. Cavalry'l To mention a certain number of chariots, and then all the chariots, does not seem natural, as the latter must include the former. Besides, here is no mention of cavalry, whereas we find below, that Pharaoh's army consisted of them too. So the Sept. understood it here, xetffotv Ttjv i-rvoy, fequitatum.) 8. With an high hand\ This conveys the same sentiment as the phrase, ' With a strong hand and stretched out arm,' which is a metaphor derived from one who by heavy strokes compels anothei to do something against his will ; and who raises and stretches out the arm to give the strokes. Hence the phrase refers to the many miraculous plagues inflicted on the Egyptians. Deut. v. 15. (a) Sept. 10. Some think the serious part cried to God, and the unbelieving murmured against Moses, 77 The people greatly tfraid. and they were greatly afraid ; and the Israelites cried out to Jehovah. And they II said to Moses, Because there were no graves in Egypt, hast thou brought ris out to die in a wilderness? Wherefore hast thou done this to us, to bring us out of Egypt ? Is not 12 this what we spoke to thee in Kgypt, saying, Let us alone, "we pray thee," that we may serve the Egyptians ? For it is better for us to serve the Egyptians, than that we should die in the wilderness. Then Moses said to the people. Fear ye 13 not ; stand still, and see the salvation of Je- hovah, which he will this day work for you. For the Egyptians whom ye see to-day, ye shall not so see again for ever. Jehovah 14 shall fight for you, while ye shall remain still. 'Now Moses cried to Jehovah ;" and Je- 15 hovah said to Moses, Wherefore criest thou to me ? Speak to the Israelites that they go forward : And lift thou up thy rod, and 16 stretch out thine hand over the sea, and divide it ; that the Israelites may go through the midst of the sea on dry ground. And 17 behold, I will suffer the heart of 'Pharaoh and" the Egyptians to be hardened, so that they will follow them ; and I will triumph over Pharaoh, and over all his hosts ; over his chariots, and over his horsemen. And 18 "all" the Egyptians shall know that I am Jehovah, when I have triumphed over Pha- raoh ; over his chariots, and over his horse- men. And the angel of God, who went before 19 the camp of the "Israelites," now removed and went behind them ; and the pillar of cloud also removed from before them, and stood behind them. So it came between the camp 20 of the Egyptians and the camp of the Israel- ites ; and it was a cloud of darkness to those, but it gave light by night to these ; and during the whole night the one came not near the other. Moses then stretched 21 out his hand over the sea ; and Jehovah II. Nothing shows more thfe degraded spirit of this people, than their conduct to their distinguished leader. The Psalmist alludes to this fact, Psa. cvi. 7. 12. (a) Sam. 13. This address of Moses displayed his strong confidence, and clearly proves that he spoke under a divine influence. 15. (a) Syr. 17. (o) Sept. 1 MS. 18. (o) Sept. Syr. 19. Angel of God'] That is, He who dwelt in the cloud, the messenger or angel of the covenant, (a) Sam. Arab. 21, 22. if the passage of the Israelites was a little to the north of Suez, the distance from shore to shore being only a few miles, the whole of the Israelites might soon pass over. The miracle appears to be efTected, not by an un- usual ebb, aided by a north-east wind, but by the divine power condensing the waters of the sea, so that they became like a wall on each hand. It is said, that this strait is yet sometimes fordable, and Niebuhr informs us he passed It on horseback ; it may be so, but how could Moses induce such a multitude, women and children, supposing the water three feet deep, to ford it ? He tells us they went through the sea on dry ground ; and no traveller has seen or related, so far as I know, that it is so now. All the cir- cumstances prove the passage of the Red Sea stricdy mira- culous ; and the attempt lo account for it by natural means, Pharaoh and his hod drowned. EXODUS XV caused the sea to flow off, by a strong east wind during the whole night ; and he made the sea dry land, and the waters were di- 22 vided. And the Israelites went through the midst of the sea upon dry ground ; and the waters were like a wall to them on their right hand, and on their left. 23 And the Egyptians pursued and went after them into the midst of the sea ; the whole cavalry of Pharaoh, his chariots, 24 and his horsemen. And it was about the morning watch, when Jehovah looked on the host of the Egyptians through the pillar of fire and cloud, and troubled the host of 2d the Egyptians ; And "entangled" their chariot wheels, so that they drove them with difficulty. The Egyptians, tlierefore, said, Let us flee from the Israelites; for Jehovah fighteth for them against the Egyptians. 26 Then Jehovah said to Moses, Stretch out thine hand over the sea, that the waters may return upon the Egyptians ; upon their 27 chariots, and upon their horsemen. And Moses stretched forth his hand over the sea ; ; nd when the morning dawned, the sea eturned in its strength, and met the Egyp- tians as they fled. Thus Jehovah overthrew 2H the Egyptians in the midst of the sea. For the waters returned, and covered the cha- riots, and the horsemen ; and all the forces of Pharaoh that came into the sea after them ; there remained not so much as one 29 of them. But the Israelites walked upon dry ground through the midst of the sea ; and the waters were like a wall to them on 30 their right hand and on their left. Thus Jehovah saved the Israelites on that day from the Egyptians ; and the Israelites saw the Egyptians lying dead upon the sea 31 shore. And when the Israelites saw the mighty power which Jehovah had exerted upon the Egyptians ; then the people feared is sufficient to convince any reasonable person that it is BO. Tlie many references to this miracle in subsequent ■writers, prove that it was generally admitted. Compare Numb, xxxiii. 8; Psa. Ixvi; Ixxviii. 13; Isa. Ixiii. 13: 1 Cor. X. 1; Heb. xi. 29. 24. Morning watch] The Jews divided the night into three watches. The first from sunset till ten in the even- ing ; the second from ten to two in the morning, and the third from two till sunrise. It was then about sunrise, that Jehovah, &c. From what the P.'.almist says, it appears that God sent a thunder-storm on the Egyptians, Psa. Ixxvii. 15—20. 25. Eiitar>g/eff\ Doubtless in the sand, so that they drove with difficulty, and could not get forward. 27. As the// fiet'l] They tried to regain the Egyptian shore, but the returning waves met and overwhelmed them. 31. Believed in Jehovah] By this last miracle, they saw their enemies destroyed ; and they now believed in Jehovah a? the only true God, and in Moses, as sent by him, and acting under his special authority. Ch/ip. XV. 1. I will sing] I follow the text here, be- cause the first person is used in the next verse, and for this reason I adopt the various reading verse 21. Most of the versions have the verb here in the plural, Let us sing^ S^c. Tills song has been deservedly admired, for the boldness of 7S The, song of Moses. Jehovali, and believed in Jehovah and ia Moses his servant. CHAPTER XV. B C 1491. The song of Moses, beautifully displaying the 'wonderful deliverance from Egypt; the people conu t(! Ivjarah where the bitter waters are sweetened, and then to Elim. Then sano- Moses and the Israelites this 1 song to Jehovah, saying, I will sing to Jehovah, for he is greatly ex- alted: [sea. The horse and his rider hath he cast into the Jehovah is my strength and my song, 2 And he hath become my salvation ! He is my God, and him "will I extol ;" My father's God, and him will I exalt. "Mighty" in battle is Jehovah ! 3 Jehovah is his peculiar name. [sea; Pharaoh's chariots and hosts he cast into the 4 His chosen captains also, he "drowned" in the Red Sea. With the guli'y billows "he covered them ;" .i They went down to the bottom like a stone. Thy right hand, Jehovah, is glorious ui 6 power ; [foe. Thy right hand, Jehovah, hath crushed the And in the greatness of thine excellency, 7 Hast thou overthrown thine opposers ! Thou sentest forth thy fiery wrath. Them hath it consumed as the stubble. By thy fierceblast upheaved were the waters; 8 Upright stood the waves, like an heap ; [sea. Congealed were the gulfy billows amidst the The enemy said, I will pursue ; 9 I will overtake ; — I will divide the spoil ; My desire shall be satisfied upon them. I will draw my sword ; my hand shall de- stroy them. [covered them ; Thou didst blow with thy wind, the sea 10 Like lead they sank in the mighty waters. 'Thou stretchedst forth thine hand 12 And the earth swallowed them up." the imagery, the sublimity of the sentiments, and the dignity of the style. Those christians who triumph over the ' beast,' the spiritual Pharaoh, are represented as singing this song, Rev. XV. 2 — 4. 2. Jehovah] The name in the Hebrew is Jah^ which 1 suspect to be an error in the few places where it occurs, as either MSS. or versions read Jehovah. — Him will I ea-tot] The common reading, ' I will prepare him an habitation' is so incongruous, that I adopt that given without hesitation. It consists in the change of one single letter for another, which is so nearly similar, that they are often exchanged in MSS. In the next verse I have adopted the Sam. text as conveying a more dignified idea. — My strength] The term ^^V might have been rendered praise, as 1 Cnron. xvi. 27 ; Psa. xxix. 1, 4, 5. The readings adopted, making God the agent, are much more poetical, and confoi-mable to the Hebrew idiom, {v) Chald. Sept. Vat. Arab. 12 MSS. 3. f?)) Sam. 4. {r) Sept. Syr. 5. (v) Sam. Sept. 8. This verse confirms the remark in the preceding chapter, that the miracle consisted in condensing the waters. 12. This verse is transposed after Green, as it completes the description of the overthrow of the Egyptian host. The meaning seems to be, they were as completely destroyetl as if the earth had covered them. The Israelites murmur. EXODUS XVI. 11 ' Who among the gods is like thee, Jeho- Who like thee excelling in holiness, [vah ! Awful, praise-worthy, working wonders ? 13 In thy kindness thou leadest the people whom thou hast redeemed ; [habitation. In thy might thou guidest them vo thy holy 14 The people shall hear and tremble ; Pain shall seize the inhabitants of Palestine. 15 The princes ofEdom shall then be amazed; The mighty ones of Moab, horror shall seize : All the inhabitants of Canaan shall melt away. 1 6 Fear and dread shall fall on them ; Through the greatness of thine arm They shall become still as a stone ; Until thy people, O Jehovah, pass over. Until the people thou hast purchased pass over. 17 Them thou wilt bring in and plant 111 the mountain of thine inheritance ; Thy dwelling-place Jehovah, which thou hast made ; [prepared : The sanctuary, Jehovah, thy hands have 18 Jehovah shall reign lor ever and ever ! 19 (For the horses of Pharaoh had gone with his chariots and his horsemen into the sea ; and Jehovah had made the waters of the sea to return upon them ; but the Israelites had walked on dry ground through the midst of the sea.) 20 And Miriam, a prophetess, the sister of Aaron, took a labour in her hand ; and all the women went out after her with labours 21 and with timbrils. And Ho them" Miriam gave the song, saying, Sing to Jehovah, for he is greatly exalted ; The horse and his rider hath he cast into the sea. 22 Then Moses journeyed with the Israelites from the Red Sea, and 'brought them" unto the wilderness of Shur ; and they went "a God promiseth bread. And "Moses" cried to Jehovah; and Jeho- 2i vah showed him a certain wood, which when he had cast into the waters, the waters were made sweet. Here Jehovah appointed for them a sta- tute and an ordinance, and here he proved them, And said. If ye will attentively hearken 2(i to the voice of Jehovah your God, and will do what is right -in his sight, and give ear to his commandments, and keep all his sta- tutes; I will inflict none of those diseases upon you, which I inflicted upon the Egyp- tians ; for I am Jehovah, your physician. And they removed and came to Elim, 27 where were twelve fountains of water, and seventy palm-trees : and there they encamped by the waters. CHAPTER XVI. B. C. 1491. The!/ come to Sin, and murmur for breail ; God promises them bread; and quails and manna are sent; orders respecting the manna. S3 but found no water. For when they came to Marah, they could not drink of the waters of Marah, because they were bitter ; there- fore the name of it was called Marah [bit- 24 TEaNESs]. And the people murmured against Moses, saying, What shall we drink? 13. The present tense is adopted as expressing not only what God had done, but what he was still doing and in- tended to do. 17. The mountain'] Judea was a mountainous country, and the whole country seems here intended, as being the, * inheritance of Jehovah,' or the country in which he would dwell ; and called the sanctuary, the place consecrated by his presence. 2U, 21. It is clear that this triumphant ode was sung by alternate choirs, but it is difficult now to make a proper dis- tribution of the parts. Kennicott has given a division of this song in parts. To Moses he assigns ver. 1 and 2. Vei-se 3 is a chorus of men. Then Miriam, with a chorus of women repeats, sing ye to Jehovah ! Moses resumes and sings verses 4 — 8. The women repeat, O sing ye to Jehovah, S^c. Moses then sings veises9— 13. The women repeat the same chorus. Mdses sings verses 14 — 18. And 11 grand chorus by all, concludes with Jehovah shall reign for ever and ever, {v) Sept. Syr. Chald. Vulg. 79 Then the whole congregation of Israelites 1 removed from Elim and came unto the wil- derness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month, after their departure from the land of Egypt. And the whole congregation of 2 Israel murmured against Moses and Aaron in the wilderness ; And the Israelites said 3 to them, O that we had died by the hand of Jehovah in the land of Egypt, when we sat by the flesh pots, and ate bread to the full; for ye have brought us into this wilderness, to kill this whole assembly by famine. *Now Jehovah spoke to Moses, saying, li I have heard the murmurings of the Israel- ites : Speak to them, saying. At even ye shall eat flesh, and in the morning ye shall be filled with bread ; and ye shall know that I am Jehovah your God." For behold, said Jehovah to Moses, I 4 will rain bread for you from the heavens ; and the people shall go out and gather daily what is sufficient for the day, that I may prove them, whether they will walk by my ''laws," or not. But on the sixth day they 5 22. (v) Sam. Sept. (a) Sam. 25, 26. The statute and ordinance are what follows. They are to own Jehovah as their God by renouncing idols, re- ceiving his word by Moses, as a divine revelation ; and to render to him constant obedience. These are general moral precepts, and it is thought Jeremiah refers to them, vii. 22, 23 verses, (a) Sam. Sept. Syr. 27. These fountains yet exist ; and Shaw informs us. that there are now more than 2000 palm-trees, the dates of which are excellent. Chap. XVI. 2. The Targums have given the most pro- bable reason for this murmuring of Israel, by informing us, that on this day the bread which they had brought out of Egypt was consumed. 3. F/esh pots] . It seems they enjoyed animal food in Egypt, and for this they now longed. After this verse I have transposed, with Houbigant, the Uth and 12th, a£ clearly being now out of their place, and confusing the nar- rative. 4. (t>) Sam, Syr. Arab. Text /nm. Quaih and manna nent. EXODUS XVI. The sabbath for rest. shall prepare what they bring in ; and let it be twice as much as they gather daily. 6 And Moses and Aaron said to all the Israelites At even ye shall know that Je- hovah hath brought you out from the land 7 of Egypt. For in the morning, ye shall see the glorious power of Jehovah ; in that he hath heard your murmurings against himself: for what are we, that ye should 8 murmur against us? And Moses said. This ye shall know when Jehovah giveth to you, at even, flesh to eat, and in the morning, bread to the full ; for Jehovah heareth your mur- murings which ye murmur against him : for what are we ? your murmurings are not against us only, b\it against Jehovah. 9 Moses then spoke to Aaron, Say to the whole congregation of Israel, Come near before Jehovah : for he hath heard your 10 murmurings. And, as Aaron spoke to the whole congregation of Israel, it was thai they looked towards the wilderness, and, behold, the glory of Jehovah appeared in the cloud. 13 Now in the evening a flight of quails came up, and covered the camp ; and in the morning there was a fall of dew round about 14 the camp. And when the fall of dew was gone off, behold, there remained upon the surface of the wilderness something small and shining, small as the hoar frost on the 15 earth. And when the children of Israel saw it, they said one to another. What is it ? [M A N-H u ?] For they knew not what it was. And Moses said unto them. This is the bread whicti Jehovah giveth you to eat. 16 This is the thing which Jehovah hath com- manded. Gather of it every man according to his eating, an omer for every man '. Ac- cording to the number of persons that are in his tent shall each of you take of it. 17 And the Israelites did so, and gathered, 18 some more, some less. And they measured it with an omer, that he who had gathered 6. Ye shall know] That is, ye shall have another proof, that Jehovah alone hath brought you out. 7. Glorious power] So the term T13D here evidently sig- nifies. He refers to the giving of the quails and the manna. 13. Quails'] Harmer, by a reference to those who have visited the country, informs us, that it is usual for a hot iouth wind to bring them from the north in large quantities — and being weary with flying, they may be taken with the hand ; and it is also usual to dry them in the sun. 14. Shining | I have followed the Samaritan translator in this version. Some render soft ; and others, veri/ small. 15. fiTiat is this] The common version is absurd ; one part is opposed to another. Josephus says, man, in He- brew, is a particle of interrogation. So the Greek trans- lators understood it ; and from this question the manna derived its name. Abarbanel has stated the differences between this and what is now called manna. This is not found now in the desert of Sinai ; and where it does fall it is only in the spring ; hut the manna God gave the Israelites fell through all tho months of the year. Common manna does not meltwith the heat of the sun, nor when kept breed worms as this did ; nor can it be ground so as to make cakes SB this was : it is not nutritious but medicinal and purgative 80 much might not exceed ; and that he who had gathered little might not want. They gathered every man according to his eating. And Moses said, Let no man leave of it 19 till the morning. But some of them heark- 20 ened not to Moses, and left of it until the morning ; and it bred worms and stunk ; and Moses was angry with them. So they 21 gathered it every morning, every man ac- cording to his eating; for when the sun be- came hot, it melted away. And on the sixth day they gathered twice 22 as much bread, two omers for each person , and all the chiefs of the congregation came and told Moses. And he said to them, This 23 is what Jehovah hath said To-morrow is a sabbath of rest, holy to Jehovah. Bake what ye will bake to-day, and boil what ye will boil ; and all that remaineth lay up for yourselves, to be kept until the morning. And they laid it up till the morning as 24 Moses bade ; and it did not stink, nor was there any worm in it. And Moses said, 25 Eat it to-day ; for to-day is the sabbath, holy to Jehovah : ye will not find it to-day in the fields. Six days shall ye gatlier it ; 26 but on the seventh day, which is the sabbath, on it there shall none be found. Yet there went out some of the people 27 on the seventh day to gather ; but they found none. And Jehovah said to Moses, 28 How long refuse ye to keep my command- ments and my laws ? See, because that Je- 29 hovah hath given you the sabbath, there- fore he giveth you on the sixth day the bread of two days. Abide ye every man in his place ; let no man go out of his place on the seventh day. So the people rested 30 on the seventh day. And the 'Israelites" 31 called the name of this food Manna. And it was whitish, like coriander seed ; and the taste of it was like wafers made with honey. And Moses said. This is the thing which 32 Jehovah commandeth : Fill an omer of it Had it fallen naturally, it would have fallen on Ine saonath as on other days ; but as to this a double quantity fell on the sixth and none on the seventh day. This followed them in all their journeys, nor ceased until they had entered Ca- naan. A pot of it was long preserved as a memorial of this astonishing miracle. 16. ^4n omer] About six pints ; it was the tenth of the ephah. 20. It stunk] God gave them this bread daily, and ex- cept on the sixth day, they were only to take what they could use. Some venturecl to transgress, but found them- selves much disappointed, 23. To-morrow is the sa)>hath] Some would infer that the sabbath was now first appointed; but the language seems to confirm the opinion, tnat it was a well-known cus- tom. When God finished the work of creation he instituted it ; and now by withholding the manna on that day, he rt- newed the observance of it, in a more strict manner ; and at Sinai made it a special law. Of such importance was th«i sabbath deemed. 2fi. None shall he found] This proves the miraculous nature of this bread ; compare Fsa. Ixxviii. 24, 2,^. 31. (b) Sept. .Syr. Arab. 5 MSS. ^he ptople murmur for water. to be kept tliroughout your generations ; that they may see the bread with which I fed you in the wilderness, when I brought 33 you out of the land of Egypt. And Moses said to Aaron, Take a "golden" urn, and p\it a full onier of manna therein, and lay it up before Jehovah, to be kept throughout your 31 generations. As Jehovah commanded Moses, so Aaron laid it up beside the testi- 3.5 mouial tables, to be kept. And the Israel- ites ate manna forty years, until they came to an inhabited land ; they ate manna, until they came unto the borders of the land of 36 Canaan. Now an umer is the tenth part of an ephah. CHAPTER XVII. B. C. 1491. The people Tnurmur at Repkidim ; water given from the rock at Horeb ; A-ma/ek overcome^ and an attar erected to Jehovah, 1 And the whole congregation of Israel, removed from the wilderness of Sin, by their journeys according to the command of Jehovah, and encamped in Rephidim ; and there was no water for the people to drink. 2 Wherefore the people contended with Moses, and said. Give us water that we may drink. And Moses said to them, Why do ye con- tend with me ? and why do ye tempt Je- 3 hovah? But the people thirsted there for water ; and the people murmured against Moses, and said. Wherefore hast thou brought us up from Egypt, to kill us, and our children, and our cattle, with thirst? 4 And Moses cried to Jehovah, saying. What shall I do with this people ? In a little while 5 they will stone me. And Jehovah said to Moses, Go on before the people, and take with thee some of the elders of Israel ; and thy rod, with which thou smotest the river, 6 take in thine hand, and pass on. Behold, I will await there upon the rock in Horeb ; and thou shalt smite the rock, and water shall come out of it, that the people may drink And Moses did so in the sight of 7 the elders of Israel. And he called the EXODUS XVll. XV III. The Amalekiks defeaUd. name of the place Massah [temptation'] ; and Meribah [contention], because of the contention of the Israelites, and because they tempted Ji hovah, saying, Is Jehovah among us, or not ? Then came the Amalekites to fight with 8 the Israelites in Rephidim. And Moses 9 said to Joshua, Choose out men, and go, fight with the Amalekites, to-morrow ; and I will stand on the top of the hill with the rod of God in mine hand. So Joshua did 10 as Moses had said to him, and "went to" fight with the Amalekites ; and Moses, Aaron, and Hur, went up to the top of the hill. And it came to pass, when Moses held 1 1 up his hands, that the Israelites prevailed , and when he let down his hands, the Ama- lekites prevailed. And the hands of Moses 12 being heavy they took a stone, and put it under him, and he sat thereon ; while Aaron and Hur supported his hands, the one on the one side, and the other on the other side ; and his hands were kept steady until the going down of the sun. And Joshua defeated 13 the people of Amalek, "and smote them" with the edge of the sword. And Jehovah 14 said to Moses, Write this for a memorial in a book, and rehearse it in the hearing of Joshua, That I will certainly blot out the very remembrance of Amalek from under the heavens. And Moses built an altar, 1.5 and called the name of it Jehovah-nissi [Jehovah is my banner]. And he said, 16 Because this shall be known as my banner of the war which Jehovah will have with Amalek from generation to generation. 32 — 35. Moses here anticipates the order of time, that he might relate at once the circumstances which respected the manna. The golden urn was put by tne ark of the covenant, in which were the tables of testimony. Hebrews ix. 4. (a) Sept. Chap. XVll. 1. According to the command] They journeyed according as the pillar of cloud removed. — Jn Rephidim] Two stations are here omitted, because nothing of moment occurred. Numb, xxxiii. 12 — 14. 2. Tempt Jehovah] That is, why do ye distrust the divine power or goodness ? Has not God often relieved you, and is he not able and willing to do so now ? 4. In a little while] Strange, that their mutinous di.'po- S'tion should thus break out against their distinguished leader and intercessor. 6. 7^ rock m HorehJ This rock is now shown to tra- TfiUcrs, and is a block of red granite, with channels in it, which the water is said to have made. The water must have occ.n copious to supply so many ; and must have flowed for Dome 'ime,as they remained encamped here more than a year. 81 CHAPTER XVIII. B. C. 1491. Jethro bringeth to Moses his wife and sons ; his counsel, which Moses follows / his departure to Midian. Now Jethro, the priest of Midian, the 1 father-in-law of Moses, heard of all that God had done for Moses, and for Israel his peo- ple, and that Jehovah had brought ^Israel'" out of Egypt Then Jethro, the father-in- 2 10. (fl) Sept. Syr. 11. Held up his hands] This cannot be understood lite- rally ; tor how could the hands of Moses have any influer.ee on the battle P Moses held them up in prayer; and it was: his intercession which God regarded, and on account of which he gave the people victory. 13. (a) Sam. 16. The version given arises from combining the letters of the text in a different manner. See note Heb. Bible. Chap. XVIII. 1. Now Jethro] This whole chapter is evidently out of its proper place, and interrupts the narra- tive. What is here relatea did not occur until after Moses had encamped at Sinai, ver. 5 ; and after he had received and given to the people the laws and ordinances. Dr. Lightfoot refers what is here related to the second year aftel* the Exodusj and would insert this story after the lOth versa of the 10th chapter of Numbers. See Deut. 1. 6. 9. 10, 12. 15. (a) Syr. Arab. 2. After she had been sent bach] For what ren«on Zipporah and her children had been sent back, we are not informed. Perhaps the dang-ers and diffiruitiea G Jdhro visits Moses. EXODUS XVIII. law of Moses took Zipporah the wife of 3 Moses, after she had been sent back, And her two sons ; of whom the name of one was Gershom [a strangeh HEar;], because his father said, I have been a stranger in a 4 foreign land : And the name of the other was Eliezer [god siy hilp], because his father said, The God of my father hath helped me, and delivered me from the 'hand 5 of Pharaoh :" And Jethro, the father-in-law of Moses, came to Moses with his sons and his wife into the wilderness, where he was 6 encamped by the great mountain. And it was said to Moses, 'Behold" thy father-in- law Jethro cometh to thee, and thy wife, and 7 her two sons with her. Then Moses went out to meet his father-in-law, and did obei- sance, and kissed him ; and they asked each other of their welfare ; and then went into 8 the tent. And Moses told his father-in-law all that Jehovah had done to Pharaoh, and to the Egyptians for the sake of Israel, and all the trouble which they had met with on the way, and how Jehovah had delivered 9 them. And Jethro rejoiced for all the good which Jehovah had done to the Israelites, whom he had delivered from the hand of 10 the Egyptians 'and of Pharaoh." And Je- thro said. Blessed be Jehovah, who hath delivered you from the hand of the Egyp- tians, and from the hand of Pharaoh ; who hath delivered the people from under the hand of the Egyptians, "^because in every thing they dealt haughtily with them." 11 Now I know that Jehovah is greater than 12 all other gods 1 And Jethro, the father-in- law of Moses, brought a burnt-offering and other sacrifices to God ; and Aaron came, and all the elders of Israel, to eat bread with the father-in-law of Moses, before God. 1 .3 Now on the morrow, Moses sat to judge the people ; and the people stood about Moses from the morning until the evening. 14 And when Moses' father-in-law saw all that he did to the people, he said. What is this thing that thou doest to the people ? Why sittest thou thyself alone, while all the people stand about thee from the morning until the 1,5 evening? And Moses said to his father-in- law. Because the people come to me to in- 16 quire of God. When they have any cause, they come unto me ; and I judge between a man and his neighbour, and make known "to them" the statutes of God and his laws. 17 And the father-in-law of Moses said to him, which Moses foresaw rendered this step both prudent and necessary. 4. (t>) Sept. 6. («) Sam. Sept. 9. (o) Sept. 11. 1 have removed, with Geddes. the latter clause of this verse to the conclusion of the preceding, as giving a reason k>r tReir deliverance. 13 — 'ii. The advice of Jethro displays considerable know- 82 His prudent counsd. What thou doest is not proper. Thou wilt 18 certainly be worn down, both thou and this people that are with thee ; for this thing is too heavy for thee ; thou art not able alone to perform it. Hearken now to my voice. 19 I will give thee counsel, and God will be with thee. Be thou only between the people and God, and bring their causes to God ; A nd teach them his ordinances and laws ; 20 and show them the way in which they must walk, and the work which they must do. Also look out, among all the people, for 21 men of integrity, such as fear God ; men of fidelity, hating lucre ; and appoint these over them, rulers of thousands, rulers of hundreds, lulers of fifties, and rulers of tens ; And let them judge the people at all times ; 22 yet let it be so that every great matter they shall bring unto thee, and every small matter they shall judge. So will it be easier for thyself, when they shall bear the burden with thee. If thou wilt do this thing, and 23 God so command thee, then thou shalt be able to endure and all this people shall go in safety to their own place. And Moses hearkened to the voice of his 24 father-in-law, and did all that he had said. "And Moses said to the people, I am not able alone to bear the t.harsie of you. Jeho- vah your God hath so multiplied you, that, behold I ye are th's day as the stars of the heavens for multitude ! (May Jehovah the God of your fathers, make you a thousand times as many more, and bless you as he hath spoken.) How can I aknie bear the tiresome charge of you and yo\ir contentions ? < hoose ye wise and prudent men, and ap- proved among your tribes, that I may ap- point them for your chiefs." And they answered and said, The thing thou hast proposed is proper to be done. So he took 25 the principal men of their tribes, men wise and approved, and made them chiefs over them, ruhrs of thousands, rulers of hundreds, rulers of fifties, and rulers of tens ; "and other officers throughout their tribes And he charged their judges, saying, Hear the causes between your brethren ; and judge justly between a man and his brother, or the stranger who is with him. Ye shall not respect persons in judgment ; ye shall alike hear the small and great ; nor shall ye be afraid of the face of man ; for the judg- ment is God's. The cause which is too hard for you ye shall bring to me, and I will hear ledge of human nature, of law and justice. It was as pru- dent as it was politic. By distributing civil power, it is increased and preserved. After this verse I have adopted the Samaritan, as containing a more full account than tUB text; and as it is supported by the text, Deut. i. 9 — 16. 16. (a) Sam. Sept. 24. (a) Sam. God talketh with Moses. EXODLi it. And he charged them respecting all 26 things which they were to do." So they judged the people at all times ; and the hard causes they brought to Moses, but every small matter they judged themselves. 27 Moses now let his father-in-law depart ; and he went into his own land. CHAPTERS XIX. XX. B. C. 1491. The Israelites cvme to Sinai; God^s niessnge to them^ and their answer ; their preparation for re- ceiving the law, and Go (jf the first year day by day. The one lamb thou shalt offer in the morning ; and the other lamb thou shalt offer in the even- 40 ing. And with the first lamb thou shalt offer a tenth part of an epha of flour min- gled with a hin of fresh oil ; and the fourth part of a hin of wine for a drink-offering. •II And the other lamb thou shalt offer in the evening, and with the same wheaten-offer- ing as in the morning, and the same drink- offering, for a burnt-offering of a sweet 42 savour to Jehovah. This shall be a con- tinual burnt-offering throughout your gene- rations, at the door of the congregation- tabernacle, before Jehovah: where I will meet with "thee" and there speak to thee. 43 And there I will meet with the Israelites, and by my glory shall the place be sanc- '>4 litied. For I will sanctify the congre- gation-tabernacle, and the altar. I will ■sanctify also both Aaron and his sons, to minister to me in the priest's office. 13 And I will dwell among the Israelites if) and will be their God. And they shall know that I am Jehovah their God, who have brought them out of the land of Egypt, that I may dwell among them : yea I am Jehovah their God. 1 1 Again Jehovah spoke to Moses, saying, \i When thou shalt take the sum of the Israel- ites according to their number rolls ; then ihey shall give, when numbered, every man EXODUS XXX. Th<: '''"^'o'" "'"'"^■ of them, a ransom for his soul to Jehovah ; that there may be no more plague among them, when they are numbered. This is 13 what every one 'that passeth among those numbered shall give, half a shekel according to the shekel of the sanctuary ; the shekel of the sanctuary being twenty geralis ; a half shekel from every one. as an offering to Jehovah. Every one that passeth among 14 those numbered, from twenty years old and upwards, shall give an offering to Jehovah. The rich shall not give more, and the poor lf> shall not give less, than half a shekel, when ye give an offering to Jehovah for the ran- som of your souls. And thou shalt take the 1 (J ransom-money of the Israelites, and shalt appoint it for the service of the congregation- tabernacle ; that it may be a memorial tor the Israelites before Jehovah, for the ran- som of your souls. CHAPTER XXX. B. C. 1491. Further instructions conrerning the laoer- nacle, the brass lover, and the anointing oil. Again Jehovah spoke to Moses, saying, 17 Thou shalt also make a laver of brass, and 1 8 its cover of brass, to wash in, and thou shalt put it between the congregation-tabernacle and the altar. And thou shalt put water therein. That Aaron and his sons may 19 thence wash their hands and their feet. When they go into the congregation-taber- 20 nacle, or when they come near to the altar to minister, to offer the burnt-offering lo Jehovah, they shall wash with water, thai they die not ; For if they wash their hands 'l\ and feet, they shall not die: and this shall be a perpetual statute for them, for Aaron and for his seed throughout their generations. Moreover Jehovah spoke to Moses, say- 22 ing. Take thou the following principal 23 spices ; of pure myrrh five hundred parln, and of cinnamon half so much, two hundred and fifty parts, and of sweet calamus two hundred and fifty parts. And of cassia five 24 hundred parts, (according to the shekel of the sanctuary,) and a hin of olive oil. And 2i» thou shalt make of these a holy anointing oil, compounded according to the perfumer s 36. In this version 1 have followed Delgado. Houbiganl bas justly observed, that when the verb xion denotes to cleunse, to "pyrifif, it requires the accusative JIN and not the preposition "^y after it. 38. (n) Sam. Sept. 4 MSS. 42. {v) Sam. Sept. 1 MS. Chap XXX. 11—16. TTiat passeth} This refers to the manner in which the people were numbered, by passing before persons appointed for this purpose. — Some have in- ferred from this tliat there were two kinds of shekels; one for common, and one for sacred use. 18. Cover] I have followed De Dieu in this version, who derives this sense from the Arabic. Dathe hath adopted the same version, and observes, that the vse for which this laver was formed, required '.hat it sho'jld ha\e a cover. For 96 who does not perceive, that water exposed in an open vessel, under no cover, must soon be unfit for use ? Whenever IMoses mentions the laver, he mentions the cover, P, but iJ it meant ihefoot, or stand, which must have been an inse- parable part of it, there was no need to do this ; but if it was a distinct and separate part, as the cover must be, then we see the reason why it is mentioned distinctly. 21. The design and use of the brazen laver are suffi ciently indicated in the narrative. Can it be doubled tha^ this ablution represented purity? See Psa. xxvi. 6; Heb. X. 23 ; and John xiii. 10 — 12. It is manifest that the priests performed their sacred functions horefoot. There is no mention of sandals in what is said of their dress; and from Exod. iii. 5, it appears, that to put off the mndnls. »iui u. express re\erence lod rioly fear. Tke anointing oil. EXODUS XXXI 1 6 art. A holy anointing oil it sliall be. And with it thou shalt anoint the congregation- tabernacle, and the ark of the testimony, 27 And the table and its utensils, and the chan- . delier and "all" its utensils, and the altar of 28 incense. And the altar of burnt-offering with all its utensils, and the laver and its cover. 29 And thou shalt hallow them, that they may be most holy j whosoever toucheth them 30 shall be holy. And thou shalt anoint Aaron and his sons, and consecrate them that they may minister to me in the priest's office. 31 And thou shalt speak to the Israelites, say- ing, A holy anointing oil shall this be es- teemed ^by you" throughout your genera- 32 tions. Upon the body of no man, but the priests, shall it be poured ; nor like to it shall ye make any other composition : it is holy, and holy shall it be esteemed by you. 33 Whosoever compoundeth any like it, or whosoever putteth any of it to a common use, shall even be cut off from his people. 34 Again Jehovah spoke to Moses, "saying," Take the follovjing sweet spices ; stacte, and bdellium and galbanum, pure frankin- cense, all sweet spices; of each shall there 35 be a like quantity. And thou shalt make it a perfume, compounded according to the art of vhe perfumer, tempered together, pure 36 and holy: And thou shalt beat some of it very small, and put of it before the testimony of the congregation-tabernacle, where I will meet with thee : it shall be esteemed by 37 you most holy. And as to perfume, ye shall not make any to yourselves according to it ; for holy to Jehovah shall it be esteemed by 38 you. Whosoever shall make any like it, for o>r.ell:ng to, shall even be cut off from his people. 1 Again Jehovah spoke to Moses, saying, 2 See I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Ju- 3 dah ; And I have filled him with an excel- lent spirit of wisdom, and understanding, and knowledge, for every sort of workman- 4 ship ; For devising fancy-works, and for working in gold, and in silver, and in brass : 5 And for engraving and setting of precious stones ; and in forming timber to make 6 every kind of work. And behold I have 27. (a) Sam. Sept. 6 MSS. 31. (k) Sept. 1 MS. 33. To a common use\ I have given the sense. Lite- rally, ' who putteth it upon a stranger,' that is, on any Other than the high priest, which is the same as ,to use it as a common thing. 34. (a) Sam. 1 MS. Chap. XXXI. 3. An excellent spiriti Literally, ' spirit of God ;' but as natural genius is meant, the sense is pre- fer«ble to the idiom. God attributes to himself the gifts of nature, as well as the blessings of grace. See verse 6. — Ofteisdoni] I consider the 2 as only the sign of the geni- tive case. See Nold. 8. fJ Versions, MSS. 13 — 17. It has been observed, that after the order to irike the tabernacle, and aU its furniture, God renews the o.mmand for the observation of the sabbath, lest the Israel- itet fb'juU think, they might work at these on that day. 97 XXXII. The Sabbath enjoimd. given to him Aholiab, the son of Ahisamadh, of tile tribe of Dan ; and in the hearts of all who are wise I have put wisdom, that they may make all that I have commanded thee ; The congregation-tabernacle, and the 7 ark of the testimony, and the mercy-seat which is upon it, and all the utensils of the tabernacle ; The table and "all" its utensils, 8 and the chandelier of pure gold with all its utensils ; and the altar of incense. And the 9 altarof burnt-ofTering with all their utensils; and the laver and its cover ; And the cloths 10 of service ; and the holy garments for Aaron the priest ; and the garments for his sons, to minister in the priest's office; And the II anointing oil, and the sweet incense for the holy place ; according to all that I have com- manded thee shall they do. A gain Jehovah spoke to Moses, saying, 12 Speak thou also to the Israelites, saying, 13 Nevertheless my sabbath ye shall keep ; for this is a token between me and you through- out your generations ; that it may be known that I Jehovah am he who halloweth you. Ye therefore shall keep the sabbath ; for 14 holy shall it be esteemed by you ; every one who profaneth it shall surely be put to death : for whosoever doeth any work on it, that person shall be cut off from among his people. Six days work may be done ; but 15 on the seventh is the sabbath of rest, holy to Jehovah : whosoever doeth any work on the sabbath day shall surely be put to death. Wherefore the Israelites shall keep the 16 sabbath, by making it a day oy rest through- out their generations. It is the token of 17 a perpetual covenant between me and the Israelites. For in six days Jehovah made the heavens, and the earth, and on the seventh day he rested, and was refreshed. And he gave to Moses, when he had made 18 an end of conversing with him upon mount Sinai, the two tables of testimony ; tables of stone ; written with the finger of God. CHAPTER XXXII. B. C, 1491. The people request and Aaron makes the golden calf. But when the people saw that Moses 1 delayed to come down from the mount, the They are prohibited to do this on pain of death ; and of course, worics of other kinds done by any of the Israelites would incur the like penalty. 18. Some explain this verse to mean only, that the tables were engraved by the command of God ; but compare chap. xxiv. 12 ; xxxii. 15, 16 ; and Deut. v. 22, from which it is evident that they were given to Moses engraved. Many have contended, that God by this taught men the art of al- phabetical writing ; but see chap. xvii. 14, and let it be con sidered that Moses must have had some method of teaching the people the song he made at the Red Sea, and how he could cfo this without writing in some way or other, it is not easy to devise. I conjecture the art was antediluvian, and yet of divine origin. CiiiP. XXXII. 1. Delayed to come down] Moses had H The golden calf made. people assembled about Aaron, and said to him, Up, make us a god, who may go before lis ; for as for this Moses, the man that brought us up out of the land of Egypt, we 2 know not what is become of him. And Aaron said to them. Take off the golden pendents, which are in the ears of your wives, of your sons, and of your daughters, and 3 bring them to me. And all the people took off the golden pendents which were in their 4 ears, and brought them to Aaron. And he received them from their hands; and he fashioned the form of it, and made a molten calf. And they said, This is thy god, O Israel, who brought thee up out of the land .5 of Egypt. And when Aaron saw this he built an altar before it ; and Aaron made proclamation, and said. To-morrow is a 6 feast to Jehovah. And they rose up early on the morrow, and offered burnt- offerings, and brought feast-offerings ; and the people sat down to eat and to drink ; and then rose up to play. 7 Jehovah now spoke to Moses, "saying," Go, get thee down ; for corrupted arc thy people, whom thou broughtest out of the 8 land of Egypt. Soon have they turned aside from the way in which I commanded them to walk. They have made to them- selves a molten calf, and have worshipped it ; and to it they have sacrificed, and said, This is thy god, O Israel, who brought thee up out of the land of Egypt. 9 Jehovah, moreover, said to Moses, I have seen this people ; and, behold I they are a 10 stiff-necked people. Now therefore let me alone, that my wrath may burn against them, and of thee I will make a great na- tion. "For Jehovah was so wroth with Aaron, that he would have destroyed him; EXODUS XXXII. Mose.i hitercpdeth with God. but Moses interceded for Aaron." And !1 Moses besought Jehovah his God, and said. Why, Jehovah, doth thy wrath burn against thy people, whom thou hast brought out of the land of Egypt with great power, and with a mighty hand? Why should the 12 Egyptians speak and say. For mischief did he bring them out, to slay tliem among the mountains, and to consume them from the face of the earth ? Turn from thy fierce wrath, and repent concerning this evil threat- ened to thy people. Remember Abraham, 13 Isaac, and "Jacob," thy servants, to whom thou sworest by thine own self, and saidst to them, I will multiply your seed as the stars of the heavens, and all this land that I have spoken of will I give to your seed, and they shall inherit it for ever. And Jehovah 14 repented concerning the evil which he thought to inflict on his people. And Moses turned, and went down fi-om l.'i the mount, and the two tables of the testi- mony were in his hand ; the tables were written on both their sides ; on the one side and on the other were they written. And 1 6 those tables were the work of God, and the writing engraved upon the tables was the writing of God. Now when Joshua heard the noise of the 1 7 people as they shouted, he said to Mose:), There is noise of war in the camp. Bitt 18 he said. It is not the shouting for victory ; nor the howling for defeat, but mirthful songs do I hear. But when he came nearer to the camp 19 and saw the calf, and the dancing, so hot was the anger of Moses that he threw tiie tables out of his hands, and broke thein beneath the mountain. He then took the 20 calf which they had made, and burnt it in now been absent above a month, and the people thought he had perished. Thus, as they hastily and rasiily conceived, being deprived of their leader, they were left at liberty to form'their-own civil and religious system in the best manner they could. After the custom which then prevailed in Egypt, Deut. xxix. 16, 17, they first desire an image to be formed as the representative of the God of Israel, which might go before them. I have rendered in the singular, because it is the real sense of the text, and because it is certain Aaron made but one calf, and because Nehemiah so explains it, chap. ix. 18. For these reasons I so render in the following verses. 2. Go/den pendents'} Such was the spirit of the people, that Aaron durst not venture openly to oppose them, but, to cheek them, proposed that they would give up these orna- ments for the purpose. As these were universally worn, and much esteemed, he perhaps thought that they would not have made the sacrifice ; but they made no delay in crnnplying, such was their zeal in this affair. 4. lite form of it} I have followed the sense attributed to tail by the Syr. and both Arabs ; and, with Rosenmuller, ct'nslder this clause to refer to the wood of which the form V, IS made, and the next to the fused gold which was spread over it. Compare Isa, xl. 19 Nor is it any objection to tl' I opinion, that it is called the go/rkn calf; for the mcense altar, which we are sure was made of wood, chap xxx. 1. is oft-en called the golden altar, because covered with that metal: chap, xxxir. 38; and xl. 5. 9'i 5. ^ feast to Jehovah] From this it appear? ttat tne caff was to represent Jehovah, and that Aaron built the altar and appointed the feast to honour tiim. It is not cer- tain, why Aaron made this image, or idol, in the form of a calf; but it was most probably in imitation of what they had seen in Egypt ; where ^pis was worshipped under the form of an ox. Their sin consisted in this, that they made an ima^e to represent Jehovah, contrary to the law f>e liad given from mount Sinai ; chap. xx. 4. They worshipped him through an idolatrous medium. The plea for images, to aid devotion, set up by the corrupt church of Rome, the Israelites might have made on behalf of the golden calf. They are guilty of the same species of idolatry. 6. Feast-offerings} From verse 17 — 19, it appears thnt the feast-offerings were attended with dancing and soni^s. This explains what is meant, by their sitting down to eat and drink, and their rising up to play or to sport. 7. (a) Sam. Sept. Vulg. 10. The clause now found in the Sam. only, is so appo- site, and contains so just a representation of tne demerit of Aaron, that there is reason to think it may have been dropped, perhaps designedly, out of the Hebrew text. This seems to be referred to Deut. xix. 20, 13. (v) Sam. Sept. 20. If the view given on the 4th verse be admitted, Moses might easily burn the wood part, and the gold which covere ) it, might as easily be ground to powder, if first beat in.o thin laminae, something like gold leaf. The Idolaters slain. EXODUS XXXIIl the fire, and ground it to powder, and strewed it upon the water, and made the 21 Israelites drink it. And Moses said to Aaron, What did this people to thee that thou hast brought so great a guilt upon 22 them? And Aaron said, Let not the anger of my lord be hot ; thou knowest that the 23 people are set on evil. For they said to me, Make us a god, who may go before us : for as for this Moses, the man that brought us out of the land of Egypt, we know not what 24 is become of him. And I said to them, Whosoever hath any golden pendents, take them oft'. So they gave them to me ; and I threw them into the Pre, and there came out this calf. 25 And when Moses saw that the people were in disorder (for Aaron had put them in disorder, so that they might be smitten 26 by their enemies :) Then Moses stood in the gate of the camp, and said. Who is on Jehovah's side? Haste to me. And all the 27 Levites assembled about him. And he said to them, Thus saith Jehovah, the God of Israel, Put every man his sword by his side ; and pass and repass, from gate to gate through the camp ; and slay every man his own brother, and every man his own com- panion, and every man his own neighbour. 2S And the Levites did according to the word of Moses : and there fell of the people that 29 day, about three thousand men. And Moses said, To-day ye have devoted yourselves to Jehovah, even every man against his own son, and against his own brother ; that he may bestow this day a blessing upon you. 30 And on the morrow, Moses said to the people. Ye have sinned a great sin • and now I will go up to Jehovah ; perhaps I 31 may make an atonement for your sin. And Moses returned to Jehovah, and said. Oh, this people have sinned a great sin, and ha^'e made to themselves a god of gold. 32 Yet now, if thou wilt forgive tbei; sin, ^for- give ;" and if net, blot me, I pray thee, out 33 of the book which thou hast written. But Jehovah said to Moses, Whosoever hath sinned against me, him will I blot out of 24. Aaron seems confused while giving this account; and only hints at the manner in which the calf was made, lest he sliould provoke Moses. 2;'). Aaron had put the people in disorder by making the calf, and appointing the feast to be kept in honour of it. 27. This order has been reflected on as cruel and unjust. Tn answer be it observed, that the crime was capital ; and it would be wrong to extend the order further than to the persons who persisted in the crime. 32. The Sam. and Sept. supply the ellipsis of the text BS fiven, which seems the most proper. — B/ot me out of ih// eoA] He refers to the rolls or registers in which the names of the whole people were written ; and attributes to God a similar roll containing the names of all the living. To be blotted out of this book meant to die ; so that Moses ex- presses his wish rather to die, than to see the destruction of Israel. S<>e Phil. iv. 3; Rev. iii j, &c. 33—35. God declares he will act on the principle of jus- Pi) The people mourn. my book. Therefore now go, lead the 34 people to the place of which I have spoken to thee ; "for" behold, mine angel shall go before thee : yet on the day of my visitation I will visit on them their sin. And Jehovah 35 sent plagues among the people, because of the calfi which they iiad caused Aaion to make. CHAPTER XXXHI. B, C. 1491. JHoses removes his tent from the camp ; the people mourn, JiiHOVAH then said to Moses, De.part, go 1 up hence, thou and the people whom thou hast brought out of the land of Egypt, into the land which I swore to Abraham, to Isaac, and to Jacob, saying. To your .seed will I give it: 'into a land flowing with milk and honey." And I will send 'mine" 2 angel before you ; and I will drive out the Canaanites, the Amorites, and the Hetliites, "and the Girgasites," and the Perizzites, the Hivites, and the Jebusites. For I will not 3 go up among you ; since ye are a stiffhecked people, lest I consume you on the way. And when the people heard these evil 4 tiding's, they mourned ; and no man put ou him his ornaments. For Jehovah had said 4 to Moses, Say to the Israelites, Ye are a stiffiiecked people ; were I to go up among you, I should consume you. Now there- fore, put off your ornaments from you, that I may know what to do with you. And the t) Israelites stripped themselves of their orna- ments by the mount 1 1 oreb. A nd Moses 7 took 'his own" tent and pitched it without the camp, afar off from the camp, and called it the Convention-tent ; and so it was, that every one who sought Jehovah, went out to the convention -tent, which was without the camp. Now whenever Moses went out unto the 8 convention-tent, all the people arose, and stood, every man at his tent door, and looked after Moses, until he entered the tent. And 9 when Moses entered the tent, the pillar of cloud descended, and stood at the door of the tent, while Jehovah talked with Moses. tice. On the intercession of Moses he spared them, to shov his mercy ; but he so far punished, that none of that gene- ration, except Joshua and Caleb, entered into the promise'1 land, (t)) Sam. Syr. 3 MSS. Chap. XXXIII. 1. I have ti ansposed the words n:arked from the 3d verse here, as being evidently connected with what precedes. So Dimock and Geddes. 5. By rendering in the future, our translators have given a sense contrary to the intention of Moses. That the He- brew future frequently denotes the subjunctive mood, is too obvious to need proof; and it should be so rendered here. 6. OrnaTnenis] This term denotes the more splendid parts of dress, and also armour. It was usual in deep mourning to put off these. See Micah i. 8, and Harmer, vol. i. p. 172. 7. 8. Moses did not dwell for some time in the caiiip; In* only went there to deliver the dirine commands, (ri S<"pt. Syr. H 2 God's favour lo Moses. 10 And when all the people saw the pillar of cloud stand at the door of the tent, all the people arose and worshipped, each 11 at the door of his own tent. And Je- hovah spoke to Moses face to face, as a man speaketh to his friend. And he returned, nl thncs, to the camp ; but the young man, his attendant, Joshua, the son of Npn, de- parted not from the tent. 12 And Moses said to Jehovah, See thou sayest unto me, Bring up this people ; but thou hast not made known to me whom thou \^(ilt send with me. Yet thou bast said, I know thee by name, and thou hast 13 also found favour in my sight. Now there- l()re, I pray thee, if I have found favour in thy sight, make known to me thy designs ; and ^let me thereby know," that I have found favour in thy sight : for consider that 14 this nation is thy people. And Jehovah said, My presence shall go with thee, and I 1 5 will give thee rest. Then said Moses to him, If thy presence go not with us, bring 1 6 us not up hence. For by what now shall it be known, that I and thy people have found favour in thy sight? Is it not that thou go with us, so that we shall be dis- tingiiished, I and thy people, from every other people upon the face of tlie earth? 17 And Jehovah said to Moses, This very thing of which thou hast spoken, I will do : for thou hast fo\ind favour in my sight, and I IS kiiow thee by name. Moses then said, 19 Show nie, I beseech thee, thy glory. And he said, I will make all my goodness pass before thee, while I proclaim betbre thee the name of Jehovah, (for I favour whom I will favour, and show mercy to whom I will 20 show mercy.) But said he. My face thou canst not see ; for no man can thus see me 21 and live. Again Jehovah said. Behold, there is a place near to me where thou shalt 22 stand upon a rock ; And it shall be, that while my glory passeth by, I will put thee EXODUS XXXIV. The two lahhn luvrwfdr, m a clift of the rock, and will cover thee with mine hand while I pass. And I will 23 remove mine hand, and thou shalt see my back ; but my face cannot be seen. 13. Thy designs] So the connexion requires that the term should be rendered ; and so Rosenmuller and otllers understand the passage. ' To know one by name,' denotes to be a peculiar favourite, and admitted to the most intimate intercourse. 14. My presence] The Sept. ' / viijseff will go,' &c. and the following clause seems to support this sense. Some think that God intimates, that he would continue to make such manifestations of himself, as their necessities might re- quire. The threatening contained in the 3d verse seems to be revoked. 18. Thy gfory] Michaelis supposes that the term T33 tflvry, here means heart, or se(f, as in the Arabic, and that the sense is, ' show me thyse/f, thy nature and essence.' So the Sept. render. Moses had seen the glory of Jehovah k^ manifest in the cloud, and as it appeared on Sinai ; but he desires to see something more. Orton supposes there might be some peculiar glory within the cloud, which JVloses wished to see. '9. AU my cfoodness] Geddes has paraphrased the text ^ell. ' .Ml that is good 7b;- fhsc to see of me, I will make t*)p^ss before thee.' — For 1 favour] Michaelis and Herder render. ' Whom I favour, I greatly favour; and whom I 100 CHAPTER XXXIV. B. C. 1491. Moses reiurneth to Sinai; the tab/es ore retiewed ; God proclaims his name and gives htm neiv instructions. Jehovah now said to Moses, Hew thou 1 two tables of stones, like to the first ; and I will write upon the tables the words which were on the former tables, which thou brokest. And be ready in the morning, 2 and come up in the morning to mount Sinai, and wait for me there, on the top of the mountain. But let no one come up with 3 thee, nor let any one be seen throughout all the mountain ; nor let the flocks or herds feed about that mountain. And "Moses" hewed two tables of stone, 4 like to the former; and he arose up early in the morning, and went up to mount Sinai, as Jehovah had commanded him ; and he took in his hand the two tables of stone. And Jehovah descended in the cloud, and 5 stood with him there ; and he proclaimed the name of Jehovah. And Jehovah passed 6 by before him, and proclaimed, Jehovah, J E 1 1 o V A H , a God merciful and gracious, long- suffering, and abounding in goodness and truth ; Keeping mercy to a thousand gene- 7 rations ; forgiving iniquity, transgression, and sin ; and not altogether destroying ; visiting the iniquit) of the fathers upon the children, and upon the children's children, to the third, or to the fourth generation only. And Moses made haste, and bowed his head 8 towards the earth, and worshipped ; And he 9 said. If now I have found favour in thy sight, O Jehovah, let my Lord, I pray, go up among us ; although they be a stiifhecked people ; and pardon our iniquities, and our sins, and take us for thine own inheritance. love, I love indeed.' I agree in the opinion of Le Clerc, that the words denote rather the continuance than the degree of the divine favour. 20. My face] See note on verse 14. This intimates, that such is the glory of the divine nature, that no mortal could behold it. 23. My back] The meaning is, that God would make such a discovery of himself as Moses was able to bear, and especially by making known his designs of mercy. Chap. XXXIV. 2. Wait for 7ne] So the Geneva ver- sion ; the others, ' stand for me, or with me.' 4. (a) Sam. 5. Stood with him] The cloud overshadowed hiiu, while Jehovah made the following proclamation before him. 7. Not altogether destroying] I so render because I am convinced the idiojp will not bear the version of Gedde* which I have followed. The sense attributed to 1p3 is sup- ported by Isa. iii. 26; Zech. v. 3; Jer. xl. 1. ; xlvi. 28; and Nah. i. 3. It is evident that the sentiment conveyed is that however he might correct or punish, he would not utterly or altogether destroy or blot out their name from under heaven. Numb. xiv. 18, &c. Others render, ' But will not wholly forgive, or let go altogether unpunished;' which is implied in the version given. fforf's covenant with Israel. 10 And he said, Behold I make a covenant, that I will do such wonders before all thy people, as have not been done in all the earth, nor in any nation : and all the people among whom thou art, shall see how awful the work is, which I, Jehovah, will do for 1 1 their sake. Observe thou, what I this day command thee. Behold I drive out before you the Ca- naanites, and the Amorites, and the He- thites, *and the Gergasites" and the Periz- zites, and the Hivites, and the Jebusites. I "2 Take heed that ye make not a covenant with the inhabitants of the land whither ye 13 go ; lest it become a snare among you : But destroy ye their altars, break in pieces their 14 statues, and cut down their groves. For ye shall worship no other god ; because Jehovah is a jealous God ; Jealous is his 15 name. Make then no covenant with the inhabitants of the land, lest while they go astray after their gods, and sacrifice to their gods ; and they call you, and ye eat of their 16 sacrifice ; Or lest ye take of their daughters "for wives to your sons," and their daughters go astray after their gods, and cause your 17 sons also to go astray after Ihem. Molten gods ye shall not make to yourselves. IS The feast of unleavened bread ye shall keep. Seven days shall ye eat unleavened bread, as I commanded you, at the stated time of the month Abib : because in the month Abib, ye came out from Egypt. 19 Every male first-born child is mine ; and every male firstling among your cattle, 20 whether ox or sheep. But the firstling of an ass ye shall redeem with a lamb : or if ye redeem it not, ye shall break its neck. Every firstborn male of your sons ye shall ledeem ; and let them not appear before me empty. 2 1 Six days ye shall work, but on the seventh day shall ye rest : ereii in seed time and in harvest shall ye rest. 22 And the feast of the seventh week, of the first-fruits of wheat harvest, ye shall ob- serve ; and the feast of ingathering, at the end of the year. 23 Three times in the year shall all your male children appear before Jehovah, the 10. ^ covenant'] This means the promise here made which was fulfilled ; for in what nation did God ever work such wonders as among the Israelites ? 16. The reading of the Sept. and Syr. * Or give your (liiiighters to their sons,' is r.ighly probable. Compare Deut. vii. 3. 22—26. See chapter xiii. 16—19. 24. We have here a remarkable promise, and as far as the Jewish hittory can be evidence, we have no instance of this promise having failed. 28. Andheiyrote] Houbigant conjectures, that the name Jehovah has been omitted, and that the words have this senje, 'And Moses wrote the words of the covenant, and Jehovah the rrn commands.' In thi.s case Jehovah gave to Moses the written tables, and Moses wrote on the back side 101 EXODUS XXXV. The. face of Moses shnclh. God of Israel. For I will cast out the 2-) nations before you, and enlarge your bor- ders ; nor shall any desire your land, when ye go up to appear before Jehovah your God, three times in the year. Ye shall not 2o offer the blood of my sacrifices with leaven ; nor shall any part of the sacrifice of the feast of the passover be left until morning. The prime of the first-fruits of your land 26 shall ye bring to the house of Jehovah your God. Ye shall not cook a kid in the milk of its own mother. And Jehovah said to 27 Moses, Write thou these words; for.accord- ing to the tenour of these words do I make a covenant with thee, and with Israel. And 28 'Moses" was there with Jehovah, forty days and forty nights ; he did neither eat bread nor drink water ; and Jehovah wrote upon the tables the words of the covenant, the ten commandments. Now, when Moses came down from mount 29 Sinai with the two tables of testimony in his hand, when he came down from the mountain, Moses knew not that the skin of his face shone from his having talked with God. And when Aaron and all the Israel- 30 ites saw Moses, behold, the skin of his face shone ; and they were afraid to approach him. But Moses called to them ; and Aaron 31 and all the rulers of the congregation re- turned to him ; and Moses talked with them. And afterwards all the Israelites approached 32 'him ;" and he gave them in command all that Jehovah had spoken with him on mount Sinai ; And when he had done speaking 33 with them, he put a veil on his face. But 34 when Moses went in before Jehovah to speak with him, he took off the veil, until he had come out; and when he had come out,until he had spoken to the Israelites whatsoever he had commanded him. And the Israel- 35 ites saw that the skin of Moses' face shone ; and Moses put the veil upon his face again, until he went in to speak with Jehovah. CHAPTER XXXV. B. C. 1491 . Moses addressrth the people ; what they are to offer. MosEs now assembled the whole congre- 1 gallon of Israel, and said to them. These are the laws contained from the 11 — 26 verses. Ccmp&re chap, xxxii. 15. 32. (a) Versions. 33. The English and most modern versions render, as if Moses put on the veil upon his face while he spoke to tlie children of Israel; on the other hand, all the ancient ver- sions are decidedly contrary, ' that when he had done speak- ing to them, he put a veil on his face.' From the text and the context it appears, that when Moses drew near to God or delivered his oracles to the people, he was without the veil, but when he conversed witn the people he was veiled. It has been thought that 2 Cor. iii. 13, supports the opposite opinion ; but I conceive the allusion of the apostle is to the fact of Moses veiling his face, without any reference to the f.fcumstance of time when he did it. See the version and note there. Free gifts for the tabernacle the things which Jehovah hath commanded 2 you to do. Six days may work be done, but the seventh day shall be to you a holy day, a sabbath of rest to Jehovah : whoso- ever doth work on it shall be put to death. 3 Ye shall not kindle a fire throughout your habitations on the sabbath day. 4 Again Moses spoke to the whole congre- gation of Israel, saying, This is the thing which Jehovah hath commanded, saying, 5 Take ye from among yourselves an offering to Jehovah : whosoever is of a willing heart, let him bring Jehovah's offering; gold, and 6 silver, and brass. And blue, and purple, and scarlet, and cotton, and goats' hair, 7 And rams' skins, dyed red, and seals' skins, 8 and shittim wood. And oil for the chande- lier, and spices for the anointing oil, and for 9 the sweet incense. And onyx stones, and other stones to be set in the ephod, and in 10 the breast-plate. And let every wise hearted person among you come, and make all that 11 Jehovah hath commanded ; The tabernacle, with its teiit, and its covering, its clasps, its boards, its bars, its pillars, and its bases ; 12 The ark, with its staves, the mercy-seat, and 13 the curtain veil ; The table, with its staves, and all its utensils ; and the presence-bread ; 14 The chandelier also for giving light, and its utensils ; its lamps, with the oil for the light ; 15 And the incense-altar, with its staves; and the anointing oil, and the sweet incense ; and the door-curtains for the door of the 16 tabernacle; The altar of burnt-offering, with its brazen grate, its staves, and all its uten- 17 sils ; the laver and its cover ; The hangings of the court, its pillars, and their bases, and 18 the hanging for the door of the court ; The pins for the tabernacle, and the pins for the 19 court, and their cords ; The cloths of ser- vice, for the service of the holy place ; the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office. 20 And the whole congregation of Israel de- 21 parted from the presence of Moses. And they came, (every one whose heart inclined him, and every one whose spirit was willing,) and they brought Jehovah's offering, for the work of the congregation-tabernacle, and for all its service, and for the holy garments. 22 And both men and women, whosoever were willing hearted, came and brought clasps, and pendents, and rings, 'and collars" and lockets, all sorts of jewels of gold ; for every one offered an offering of gold to Je- EXODUS XXXVI. both of the people and rulen^ hovah. And all who were possessed of blue, 23 and purple, and scarlet, and cotton, and goats' hair, and rams' skins, dyed red, and seals' skins, brought them. All who would 24 make an offering of silver and brass, brouglit Jehovah's offering ; and all who were pos- sessed of shittim wood for any work of the service, brought it. And every wise hearted 25 woman spim with her hands, and brought of her spinning, blue, and purple, and scai- let, and cotton ; And all those women, whose 26 heart inclined them, spun skilfully goats' hair. And the rulers brought onyx stones, 27 and other stones for setting in the ephod, and the breast-plate ; And oil for giving 28 light ; and spices for the anointing oil, and for the sweet incense. The Israelites 29 brought a willing offering to Jehovah ; every man and woman, whose heart inclined them to bring, for all manner of work, which Je- hovah, by Moses, had commanded to be made. And Moses said to the Israelites, See, 30 Jehovah hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah ; And he hath filled him with an ex- 31 cellent spirit of wisdom, of understanding, and knowledge, for every sort of workman- ship ; For devising fancy-works, for working 32 in gold, and in silver, and in brass ; For 33 engraving stones for setting, and for carving of wood, for making every sort of fancy- work. And he hath made him able to teach 34 others, both him and Aholiab, the son of Ahisamach, of the tribe of Dan. Them hath 35 he filled with wisdom of heart, to work every sort of work ; whether of the mechanic or artist, or of the embroiderer, in blue, and in purple, and in scarlet, and in cotton ; or of the weaver ; even capable of executing and devising any sort of work. Chap. XXXV. Z. Not kindle a fire] This precept has Veen regarded as a severe penance, the weather in Judea, during; the winter months, being very cold. It is probable, tiirit the precept only regards fires for the purpose of cookery, or business, when they might with propriety be avoided. li, &c. See Notes, chapter xkv. 22, (n) Sam. Sept. 103 CHAPTER XXXVI. 6. C. 1491. The people having given materials for cojt' structing the iahernac/e, Bezaleel and others make the tabernacle, and all its furniture and utensils ; and the service-cloths, and holy garments. And Bezaleel and Aholiab, and every wise hearted man, in whom Jehovah put wisdom and understanding to know how to work, made every sort of work for the ser- vice of the sanctuary, according to all which Jehovah had commanded. For Moses called Bezaleel and Aholiab, and every wise hearted man, in whose heart Jeliovah had put wisdom, and every one whose heart 1 Chap. XXXVI.- XXXIX. Compare the notes on the preceding chapters, in which such particular directions are given, concerning the form and construction of the taber- nacle, and all its utensils ; that wbat follows to the conclusion of the .39th chapter, contains oniy an account, how precisely those directions were followed and how exactly ail things were made, accoriling to the pattern shown in tne mount. Their liberality restrained. EXODUS 3 inclined him to come to do the work. And they received from Moses the whole offering, which the Israelites had brought for making the work for the sanctuary. And they brought yet unto him free of- 4 ferings every morning. And all the wise men, who wrought all the work of the sanc- tuary, came every man from his work which 5 they made ; And they spoke to Moses, say- ing. The people bring much more than enough for doing the work, which Jehovah 6 commanded to be done. And Moses gave a charge, and caused it to be proclaimed throughout the camp, saying. Let neither man nor woman do any more work for the offering of the sanctuary. So the people 7 were restrained from bringing. For the materials they had were sufficient, and more than sufficient, for the making of all the work. 8 And all the wise hearted men, who wrought the work of the tabernacle, made ten cur- tains of twisted cotton ; artificial work they made in them, even cherubs of blue, and 9 purple, and scarlet. The length of one curtain was twenty-eight cubits, and the breadth of one curtain four cubits ; the cur- 10 tains were all of the same measure. And five curtains they joined one to another: and the other five curtains they joined one 11 to another. And they made loops of blue on the edge of one curtain, on the outmost edge at the joining ; and so also they made on the outmost edge of nother curtain, that 12 it might be joined to the next. Fifty loops made they on the edge of one curtain, and fifty loops made they on the edge of the other curtain, which was to be joined to the next. The loops held one curtain to an- 13 other. And they made fifty clasps of gold, and joined the curtains one to another with the clasps : so it became one tabernacle. 14 And they made curtains of goats' hair for the tent over the tabernacle ; eleven curtains 15 they made. The length of one curtain was thirty cubits, and the breadth of one curtain was four cubits : the eleven curtains were of 16 the same measure. And they joined five curtains by themselves, and six curtains by 17 themselves. And they made fifty loops on the outmost edge of the curtain at the join- ing ; and fifty loops made they on the edge of another curtain that it might be joined 18 to the next. And they made fifty clasps of brass to couple the tent together that it might 19 be one. And they made a covering for the tent of rams' skins, dyed red, and a covering of seals' skins. 20 And they made boards for the tabernacle 1 1 . Jnd they made'] The plural is adopted here, because it appears that the parts of the tabernacle noticed, were not niade by Bezaleel himself, but by others, yet perhaps under 103 XXXVII. The veil, kangiiiy, Sfc ^ of shittim wood, to stand upright. Tlie 21 length of each board was ten cubits, and the breadth of each board a cubit and a half Each board had two tenons, made similar 22 one to another : thus they made all the boards of the tabernacle. And they made 2.3 the boards for the tabernacle : twenty boards for thesouth, or right hand side : And forty 24 bases of silver they made under the twenty boards ; two bases under one board for its two tenons, and two bases under another board for its two tenons. And for the other 25 side of the tabernacle, northward, they made twenty boards. And their forty bases of 26 silver ; two bases under one board, and two bases under another board. And for the 27 end of the tabernacle, westward, they made six boards. And two boards made they for 23 the corners of the tabernacle at the two ends. And they were joined beneath, and at the 29 top, by one staple : they were both of them made alike, for the two corners. And there 30 were eight boards ; and their bases sixteen, bases of silver, under each board two bases. And they made bars of shittim wood; five 31 for the boards of the one side of the taber- nacle; And five bars for the boards of the 32 other side of the tabernacle ; and five bars for the boards of the tabernacle for the end or west side. And they made the middle 33 bar to pass along the boards from end to end. And they overlaid the boards witii 34 gold, and made the staples of gold, to take in the bars ; and they overlaid the bars with gold. And they made a veil of twisted cotton, 35 with artificial work, with cherubs of blue, and purple, and scarlet. And they made 36 for it four pillars of shittim wood, and over- laid them with gold ; their hooks were also of gold ; and for them they cast four bases of silver. They also made a hanging for the door of 37 the tabernacle, of blue, and purple, and scarlet, and twisted cotton, embroidered ; And its five pillars with their hooks ; and the covering of their capitals and their fil- lets was gold : but their five bases were of brass. And Bezaleel made the ark of shittim 1 wood ; two cubits and a half was its length, and a cubit and a half its breadth, and a cubit and a half its height. And he over- 2 laid it with pure gold, within and without ; and made a border of gold round about it. And he cast for it four staples of gold, for 3 its four corners ; even two staples for the one side of it, and two staples for the other side of it. And he made staves of shittim 4 his direction. Be^alfiel is expres«!y said to have made Ihe ark and the other furniture of the tabernacle, chap, xxxvii, 1, &c. Tlie. mercy-seat, Sfc. EXODUS 5 wood, and overlaid them with gold. And he put the staves into the staples, along the sides of the ark; that 'by them" the ark might be carried. 6 And he made the mercy-seat of pure gold : two cubits and a half its length, and one 7 cubit and a half its breadth : And he made two cherubs of gold, from one solid piece made he them, at the two ends of the mercy- 8 seat ; One cherub at the one end, and an- other cherub at the other end: rising up from the mercy-seat made he the cherubs 9 at its two ends. And the cherubs spreading out their wings above, covered with their wings the mercy-seat, with their faces one to another ; even to the mercy-seat were the faces of the cherubs turned. 10 And he made the table of shittim wood; two cubits was its length, and a cubit its breadth, and a cubit and a half its height. ) 1 And he overlaid it with pure gold, and made 12 for it a border of gold round about. Also tie made for it a frame of a hand breadth high round about ; and made a border of 13 gold for the frame round about. And he cast for it four staples of gold, and put the staples at the four corners, on its four feet. 1 4 Near to the frame were the staples, to take in the staves that were to carry the table. 15 And he made the etaves of shittim wood, and overlaid them with gold to carry the 16 table. He also made of pure gold the utensils which were for the table ; its plat- ters, its incense-cups ; and its other cups in which drink offerings were to be offered. 17 And he made the chandelier of pure gold : of solid work made he the chandelier; its shaft and its branches, its cups, its knops, and its flowers, were of the same piece. 18 And six branches proceeded from the sides of it; three branches of the chandelier from one side of it, and three branches of the 19 chandelier from the other side of it. Three cups, shaped like almonds, were on one branch, each with a knop and a flower; and three cups shaped like almonds on another branch, each with a knop and a flower; so on all the six branches proceeding from the 20 chandelier. And on flte nhaft of the chan- delier, were four cups shaped like almonds, 21 with their knops and their flowers: And "a knop and its flower on the single branch, and a knop and its flower under the first pair," and a knop and its flower under the second pair ; and a knop and its flower under the third pair of the six branches pro- 2:3 ceeding from it Their knops and their Chap. XXXVII, 5. (a) Sam. 21. (eopte'\ Here James's trans- lators have deserted the Hebrew idiom, and have very pro- perly given the sense. If they had rendered, ' one of the people of the land,' it would have been uncertain who was meant. 29. (a) Sara. Sept. 2 MSS. 30. (a) Sam. Syr. 2 MSS. 34. (n) Sam. Sept. Chap. V. 1. The words of an adjuration] Literally, ' the voice of an oath,' the meaning of which is, says Del- gado, that when evidences are wanted, the judges order a proclamation to be issued, for any one who knows any thing concerning it to come and declare it in court; and commonly a curse is joined to it in case any should neglect or refuse to be evidence. Now this man's sin was, that he had heard the proclamation, and yet did not appear to give evidence. li— 5, The cases here stated might often occur from inat- 111 will not declare what he hath .seen or known ; he hath sinned and brought on himself iniquity. Or if a person have touched any S thing unclean, either the carcase of an un- clean wild animal, or the carcase of any unclean bea'st, or the carcase of an unclean reptile, and it be hid from him, and he hath become unclean, and guilty : Or if he have 3 touched the uncleanness of man, whatsoeve- uncleanness it be that a man may be defiled with, and it be hid from him ; when he knoweth it, then he shall be guilty : Or if a 4 person have sworn rashly, from pronouncing with his lips, to do evil, or to do good (what- soever it be that a man may rashly pro- nounce with an oath,) and it be hid from him ; yet when he knoweth, that he is guilty in any of these things. And that by 5 any of these things he hath become guilty, he shall confess the sin which he hath com- mitted; And shall bring his guilt-offering- to 6 Jehovah for his sin which he hath com- mitted ; a female from the flock, either a lamb or a kid, for a sin-offering ; and the priest shall make an atonement for "the sin which he hath committed, and it shall be forgiven him." And if he be not able to 7 bring a lamb or a kid, then let him bring for his trespass which he hatli committed, two turtle doves, or two pigeons to Jehovah ; the one for a sin-offering, and the other for a burnt- offering. And when he hath brought 9 them to the priest, he shall offer that which is for the sin-offering first, and wring off its head from its neck, but shall not divide it asunder; And he shall sprinkle some of the 9 blood of the sin-offering upon the side of the altar ; and the rest of the blood shall he squeeze out at the bottom of the altar : it is a sin-offering. And he shall offer the other 10 for a burnt-offering, according to the man- ner prescribed. Thus the priest shall make an atonement for him, as to his sin which he hath committed, and it shall be forgiven him. But if he who hath sinned be not able to 1 1 bring two turtle-doves, or two pigeons, then let him bring for his sin-offering the tenth part of an ephah of fine flour ; but he shall tention, and it was highly proper to specify them, in ordc- to prevent rash promises, vows, &c. When a man becamt sensible of his offence, he was to confess it, and to express his humiliation for it, that he might be forgiven. 6. The addition of the Samaritan copy is found in fhe text, in other instances. It is remarkable, that in tiiis and the next verse, the sacrifice is called both a guilt-offerir.g, and a sin-offering. From other places we learn that thtire was a distinction — sin-oiferings were offered for the whole congregation, guilt-offerings never, but only for individual. Steers were sometimes used for sin-offerings, but never for guilt-offerings. The blood of the sin-offerings was put c;n the horns of the altar ; that of the guilt-offenngs was only sprinkled round the bottom of the ahar. {a) Sam. Sopt, 7, 8. See note on chapter i. Ifi. 11. (i) Sam. Sept. Syr. rest, pii?. Trefpass-offeringi. not "pour" oil upon it, nor shall he put in- 12 cense to it, because it is a sin-offering. Then shall he bring it to the priest, and the priest shall take his handful of it, lor a memorial, and burn it on the altar, with the biirnt- otferings of Jehovah : it is a sin-ofTering. 13 And the priest shall, by any of these, make an atonement for him, as to his sin which he hath committed, and it shall be forgiven him ; and the remainder of the offering the priest shall have, like that of the wheaten- offering. 14 Again Jehovah spoke to Moses saying, 15 If a person have committed a trespass, and sinned through ignorance, by withholding any of the holy things of Jehovah ; then he shall bring to Jehovah, as a trespass-offer- ing for his trespass, a ram, without blemish, from the flocks, of the value of two shekels of silver, according to the shekel of the 16 sanctuary. And the wrong done by with- holding any thing holy, he shall compensate, and having added a fifth part more, he shall give it to the priest ; and the priest shall make an atonement for him with the ram of the trespass offering, and it shall be for- given him. 17 And if a person have sinned, and have done any thing against the commandments of Jehovah, which ought not to be done ; though he knew it not, yet is he guilty, and 18 hath brought on himself iniquity; And he shall bring a ram without blemish, from the flock, of due vahie, for a trespass-offering, to the priest ; and the priest shall make an atonement for him in regard to his error which he hath committed, though he knew 19 it not, and it shall be forgiven him. This is the trespass-offering of him who is clearly guilty, in respect to things holy to Jehovah. 1 AoAiN Jehovah spoke to Moses, saying, 2 If a person have sinned and committed a trespass against Jehovah, and hath lied to his neighbour, in regard to a trust, or about what was lodged in his hand ; or in regard to what hath been taken by violence ; 3 or have oppressed his neighbour ; Or have found what was lost, and lie concerning it ; or swear falsely concerning any one of those things which a man may do, sinning therein ; 4 When having thus sinned, and become guilty, he shall restore what he took by violence, or what he acquired by oppression, or what was delivered to him to keep, or 5 the lost thing which he hath found ; Or whatsoever thing it be about which he hath sworn falsely, he shall even restore the prin- tEVITKJUS VI. The daily ht-rnl-offerivr. cipal, and shall add to it a fifth part more, and give it to him to whom it belongeth,, in the day of his trespass-offering. And he shall 6 bring to the priest for his trespass-ofTerinj^, as a trespass-offering to Jehovah, a ram with- out blemisJi, from the flock ; (of the due value ;) And the priest shall make an atone* 7 ment for him before Jehovah; and it shall be forgiven him, in respect to any of the things which he hath done, and thereby be- come guilty. Again Jehovah spoke to Moses, saying, 8 Command Aaron and his sons, saying. This 9 is the law of the daily burnt-offering : On the hearth upon the altar, the burnt-offering shall remain burning all the night, unto the morning, (and the fire of the altar shall still be kept burning on it ;) And the priest shall 10 put on his peculiar garment; ami his pecu- liar drawers shall he put upon his flesh, and take up the ashes of the burnt-offering which the fire hath consumed on the altar, and he shall place them beside the altar. He shall 1 1 then put off his garments, and put on other garments, and carry forth the ashes into a clean place without the camp. And the 12 fire upon the altar shall still be kept burning on it ; it shall not be extinguished. The priest shall burn wood on it every morning, and arrange the burnt-offering upon it ; and he shall burn thereon the fat of the sacrifices. The fire shall be ever kept burning upon the 13 altar ; it shall never be extinguished. And this is the law of the wheaten-offer- 14 ing: One of the sons of Aaron shall offer it to Jehovah, before the altar; And hs i.hall 15 take up his handful of the fine flour of the wheaten-offering, and of the oil, and all the incense which is upon the wheaten-offering, and shall burn them upon the altar, as a memorial of it, for a burnt-offering of a sweet savour to Jehovah. And Aaron and 16 his sons shall eat the remainder of it ; un- leavened shall it be eaten, in the holy place ; in the court of the congregation-tabernacle they shall eat it: It shall not be baked with 17 leaven. I have given it as their portion of 'Jeiiovah's burnt-offerings ;" it is most holy, as ihe-sin-offering, and as the guilt-offering. All the males among the children of Aaron 19 shall eat of it. This shall be a perpetual statute throughout your generations con- cerning the burnt-offerings of Jehovah; for every one that toucheth them must be holy. Again Jehovah spoke to Moses, saying, 19 This is the offering of Aaron and of his sons, 20 which they shall offer to Jehovah, on the day 15. This law regards those, who, from a principle of covetousness, neglected to bring what was commanded to tne sanctuary, such as the first-fruits, tithes, &c. — Fa!ue\ For this rendering, see note, Hebrew fjible. Chap. VI. 8 — 13. Compare Exod, xxix. 39—48; Numb, ikxviii. 3 — 8, 112 \\ — 18. The wheaten-oiTering here appointed is what the priest was to offer with the daily sacrifice, and different' Irom that commanded chapter ii. 17. (a) Sam. 3 MSS. 18. Must be ho/t/j That is, none but the prinsis shall have a right to eat ol it. 20. On the rfayj RosenmuUer, from the Arabic, naien, Law of the sin-offering. when he or they shall be anointed ; the tenth part of an ephah of fine flour for a perpetual whealen-ofFering, half of it in the morning, and half thereof in the eve^iing. 31 In the frying-pan it shall be made with oil ; and when it hath been baked, and cut in pieces, it shall be brought and offered as a wheaten-offering, of a sweet savour to Je- 22 hovah. And he of his sons, who shall be anointed priest in his stead, shall offer it : it is a perpetual statute of Jehovah. The whole of such offering.^ shall be burned. 23 For every wheaten-off^ering of a priest shall be wholly burnt : it shall not be eaten. 24 Jehovah also spoke to Moses, saying, 25 Speak to Aaron and to his sons, saying, This is the law of the sin-offering : In the place where the burnt-offiering is killed there shall the sin-offering be killed before Jeho- 26 vah. It is most holy. The priest who offereth it shall eat it ; in the holy place shall it be eaten, in the court of the congre- 27 gation-tabernacle. Whosoever shall touch its flesh shall be holy ; and when some of its blood is sprinkled upon any garment, the part sprinkled shall be washed in the 28 holy place. And the earthen vessel in which it is boiled, shall be broken ; but if it be boiled in a brazen pot, the pot shall be both 29 scoured, and rinsed in water. Any of the males among the priests may eat of it. It 30 is most holy. And no sin-offering, of which a part of the blood is brought into the con- gregation-tabernacle for an atonement, shall be eaten, even in the holy place : it shall be burnt in the fire. CHAPTER VII. B.C. 1491. The guili-^ffering ; feast-offering ; of thanks- giving^ for a vow, 8;c. 1 This is the law respecting the guilt- 2 offering ; it is most holy. In the place where they kill the burnt-offering shall they kill the guilt-offering ; and its blood shall be sprinkled round about upon the altar. 3 All its fat shall then ''be taken off;" the large fat tail, and the fat that covereth the intestines, *and the fat that is on the intes- 4 tines;" And the two kidneys, and the fat that is on them, which is by the flanks, and the excrescence of the liver, with the kidneys, * from the day,'' which seems to be countenanced by the following verses. Josephus says, ' that the priest was wont to offer, out of his own property, daily, a certain quantity of flour mixed with oil, baked a little, and divided into two parts, one of which he threw into the sacred fire in the morning, the other in the evening.' 26, 27. These verses cannot be understood in reference to the offerer, as Ainsworth and others understood them, out in reference to the priests only. It was their duty to touoli the flesh, to offer itj and to sprinkle the blood. 30. Tnis refers to sacrifices appointed for the priest or the peopk, who had sinned through ignorance. Compare chap. IV. 5. j6, &c. Chap. VII. 3, 4. So t'ne Arabic with 4 MSS. and the 113 LEVITICUS VII. Guilt and feast-offtringn shall be removed : And the priest shall burn 5 them upon the altar as a burnt-offering to Jehovah. This is a guilt-offering. Every 6 m-ale among the priests may eat of it ; but it shall be eaten in the holy place, as it is most holy. As the sin-offering, so is the guilt- 7 offering ; there is but one law for them ; the priest who maketh atonement by them shall have them. And the priest who offer- 8 eth any man's burnt offering, the skin of the burnt-offering which he hath offered shall belong to him. And every wheaten- 9 offering that is baked in the oven, and that is prepared in the frying-pan, and on the fire-plate, shall belong to the priest who offereth it. And every wheaten-offering, 10 mingled with oil, or dry, shall belong to all the sons of Aaron, to one as much as an- other. And this is the law of the sacrifice, which 1 1 one may offer to Jehovah. If he offer it for 12 a thanksgiving, then he shall offer, with the sacrifice of thanksgiving, unleavened cakes, mingled with oil, and cakes of fine flour, dried, mingled with oil. With the 13 cakes he shall bring as his oblation, leavened bread, with his feast-sacrifice of thanksgiving. And one of every sort he shall offer of the 1 4 whole oblation, as a heave-offering to Je- hovah, and it shall belong to the priest who sprinkleth fhe blood of the feast-sacrifice. And the flesh of his feast sacrifice for thanks- 1 b giving shall be eaten the same day that it is offered ; none of it shall be left until the morning. But if the sacrifice which he 16 offereth be a vow, or a voluntary offering, on the same day that he offereth his sacri- fice, it should be eaten ; yet on the next day may the remainder of it be eaten ; But what 17 remaineth of the flesh of the sacrifice on the third day, shall be burnt with fire. And if 1 8 any of the flesh of his feast-sacrifice be eaten at all on the third day, fhe sacrifice shall not be accepted, nor shall it be imputed to him that offereth it ; it shall be deemed polluted, and the person who eatefh of it, shall bear his iniquity. And the flesh which 19 hath touched an}- thing unclean shall not be eaten ; it shall be burnt with fire. But as for the flesh of the sacrifice, every one clean may eat of it. But the person who ealeth 20 Samaritan ; and the text thus corrected is conformable to other places. 8. The shin sha/l belong to him] Bishop Patrick sup- poses that the right of the priest to the skin originated with Adam, who probably offered the first sacrifices, with the skins of which God clothed him. It was a custom among the heathen for the priests to have the skins of the beasts sacrificed, as we learn from Virgil, jEneid, book 8, 15—18. None of it shall be left'\ Drying meat is often practised in those hot countries ;itissometimespractised as to flesh killed with a religious intention : and on account of this management, keepino^ the flesh of their sacrifices tc the third day might be forbidden. I The vortion of the priest. of the flesh of the feast-sacrifice, which be- longeth to Jehovah, having his imcleaiiness upon him, that person shall even be cut off -U { from his people. Moreover, the person who hath touched any thing unclean, as the uncleanness of man, or any unclean beast, or any unclean 'reptile," and shall eat of the flesh of the feast-sacrifice, which belongeth to Jehovah, even that person shall be cut off from his people. ■2'2 Again Jehovah spoke to Moses, saying, •23 Speak unto the Israelites, saying. Ye shall not eat any of the fat, either of ox, or of 24 sheep, or of goat. And the fat of a beast that hath died of itself, or the fat of that which hath been torn to pieces, may be used for any other purpose ; but ye shall in no 25 wise eat of it. For whosoever eateth the fat of the beast, which should be offered as a burnt-offering to Jehovah, even the person who eateth of it shall be cut off from his 26 ])eople. Neither shall ye eat any kind of lilood, whether of fowl, or of beast, in any 27 of yovir dwellings. Whosoever eateth any kind of blood, even that person shall be cut off from his people. 28 Jehovah also spoke to Moses, saying, 29 Speak to the Israelites, saying. He who offereth his feast- sacrifice to Jehovah, shall himself bring an oblation of his feast-sacrifice 30 to Jehovah : His own hands shall bring the fat for a burnt-offering to Jehovah ; and also the breast shall he bring, that the breast may be waved before Jehovah for a 31 wave-offering. And the priest shall burn the fat upon the altar ; but the breast shall 32 belong to Aaron and his sons. And the right shoulder of your feast-sacrifices shall ye give to the priest for an heave-offering. 33 He among the sons of Aaron, who offereth the blood and the fat of the feast-sacrifices, shall have the right shoulder for his portion. 34 For the wave-breast and the heave-shoulder, 1 take from the feast-sacrifices of the Israel- ites, and give them to Aaron the priest and to his sons, by a perpetual statute among the Israelites. 35 This is the portion of Aaron, and the portion of his sons, assigned out of the burnt-offerings of Jehovah, on the day they were presented to minister to Jehovah 36 in the priest's office; Which Jehovah commanded to be given to them by the Israelites, on the day they were anointed ; LEVITICUS VIII. Cnnfecration of Aaron. by a perpetual statute, throughout their generations. This is the law of the burnt- 37 offering, of the wheaten-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the feast- sacrifice; Which Jehovah commanded Moses 38 by mount Sinai, on the day that he com- manded the Israelites to offer their oblations to Jehovah, in the wilderness of Sinai. 21. (v) Sam. version, 7 MSS. 23. Nonf of the fat] That is, of the fat unmixed with the flesh ; whicVi was to be burned on the sacrifice-altar. Compare chap. iii. 3, &c. 32—37. See note, Genesis ix. 4. 30. His own hands] This was to be done to testify his own readiness to make the offering, and that it was for him- self. Compare Exod. xxix. 24 — 27. 35. Tilts is the vortwn] The usual sense of the term 114 CHAPTER VIII. B. C. 1491. The consecration of Aaron and his sons, and the consecration-offerings. Jehovah now spoke to Moses, saying, 1 Take Aaron, and his sons with him, and 2 the garments, and the anointing oil, and a steer for the sin-offering, and two rams, and a basket of unleavened bread ; And assemble 3 the whole congregation to the door of the congregation-tabernacle. And Moses did 4 as Jehovah commanded him ; and the con- gregation was assembled at the door of the congregation-tabernacle. And Moses said 5 to the congregation. This is the thing which Jehovah hath commanded to be done. Moses then brought Aaron and his sons, 6 and washed them with water. And he put 7 on Aaron the tunic, and girded him with the girdle, and clothed him with the robe, and he put over it the ephod, and the breast- plate which he joined to the fancy-work of the ephod, and bound it to it. Also he put 8 on the breast-plate the Urim and the Thum- mim. And on his head he put the mitre ; 6 and on the mitre, on his forehead, did he put the golden petal, the holy crown ; as Jehovah had commanded him. Moses then I 3 took the anointing oil, and anointed the tabernacle and all that it contained, and so hallowed them. And with it he sprinkled 1 i the altar seven times, and anointed the altar and all its vessels ; also the laver and its cover, to hallow them. And he poured of 12 the anointing oil upon Aaron's head ; and anointed him, to hallow him. And Moses 13 brought Aaron's sons, and clothed them with tunics, and girded them with girdles, and put turbans on their heads, as Jehovah had commanded him. He then brought the steer for the sin- 14 offering; and Aaron and his sons laid their hands upon the head of the steer for the sin- offering; And when it was killed, Moses 15 took the blood, and with his finger put some nnii'r:, ' anointing,' is here, and Numb, xviii. 8, wholly im- proper. The word must be talien in the Araoic and Syriao sense, denoting ' a measure, a portion.' Chap. Vlll. 7. The order of the words of thi.s verse in the original has been disturbed. The proper order is sug- gested by the parallel piace, Exod. xxix. 5. See ncto, Hebrew Bible. 14. See Exodua xjtix. St'i. 15. IVhen it was killed] Houbigant so renders, for it i« The ram of comecration. LEVITICUS of it upon the horns of the altar round about, and so purified the altar; and he poured the rest of the blood at the bottom of the dltar, and hallowed it, for the purpose 16 of making atonement upon it. Moses then took all the fiit which was upon the intes- tines, and excrescence of the liver, and the two kidneys, and their fat, and he burned 17 them upon the altar. But the steer, and its hide, its flesh and its dung, were burnt with fire without the camp ; as Jehovah nad commanded him. 18 He then brought the ram for the burnt- otFerinff ■B , and Aaron and his sons laid their 19 hands upon the head of the ram. And when it was killed, Moses sprinkled the 20 blood round about upon the altar ; And the ram was cut into pieces ; and Moses burned 2 1 the head, and the pieces, and the fat. And the intestines and legs being washed in water, Moses burned the whole ram upon the altar, as a burnt-offering of a sweet savour to Jehovah ; as Jehovah had com- manded him. 22 And he brought the other ram, the ram of consecration ; and Aaron and his sons laid their hands upon the head of the ram. 23 And when it was killed, Moses took some of the blood, and put it on the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right 24 foot. And the sons of Aaron being brought near, Moses put some of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet ; and the rest of the blood Moses sprinkled upon the altar round 25 about. And he took the fat, the large fat tail, and all the fat that was upon the intes- tines, and the excrescence of the caul above the liver, and the two kidneys, and their fat, 26 and the right shoulder : And out of the basket of unleavened bread, which was be- fbre Jehovah, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right 27 shoulder ; And he put the whole upon Aaron's hands, and upon his sons' hands, that they might wave them as a wave-otfer- 28 ing before Jehovah. Then Moses took them from off their hands and burned them on the altar, with the burnt-otfering : they were consecration burnt-offerings of a sweet sa- rot probable that Moses killed the victims. Compare Exod. xxix. 13, &c. 22 — 24. See note, Exod. xxix. 20. In a similar manner, the Roman High Priest was consecrated. See Calmet's Diet. 31. (a) Sam. Sept. 33. Not ffo from the door'] This does not mean the door of the holy place or sanctuary where they ministered, but of the court of the tabernacle. Chap. IX. 1. On the eighth day] This was the first day after Aaron's consecration was completed ; and till now 115 IX. Aaron's sin-offering, vour to Jehovah. But the breast -of the 29 consecration-ram, Moses took, and waved it as a wave-offering before Jehovah; this was the portion of Moses ; as Jehovah had com- manded him. And Moses took of the 30 anointing oil, and of the blood which was upon the altar, and sprinkled upon Aaron and upon his garments, and upon his sons, and upon his sons' garments with him ; and so hallowed Aaron, and his garments, and his sons, and his sons' garments with him. And Moses said to Aaron and to his sons, 31 Boil the flesh at the door of the congrega- tion-tabernacle, and there eat it °in the sanctuary" with the bread that is in the basket of consecrations, as I was commanded by Jehovah, saying, Aaron and his sons shall eat it. And the remainder of the 32 flesh and of the bread shall ye burn with fire. And ye shall not go from the door of 33 the congregation-tabernacle for seven days, until the days of your consecration be at an end ; for seven days ye must be consecrated. As hath been done this day, so Jehovah 34 hath commanded to do, to make an atone- ment for you. Therefore shall ye abide at 35 the door of the congregation-tabernacle day and night, seven days, and keep the charge of Jehovah, that ye die not : for so I am commanded. So Aaron and his sons did all 36 things which Jehovah commanded by Moses. CHAPTER IX. B. C. 1491. Aaron's sin and burnt-offering ; the people blessed ; and Aaron's sons burnt, the eighth day, Moses called 1 And on the eighth day Aaron and his sons, and the elders of Israel ; And he said to Aaron, Take a young calf for a sin-offering, and a ram for a burnt- offering, without blemish, and offer them before Jehovah. And to the Israelites thou shalt speak, saying, Take ye a kid for a sin- offering ; and a calf and a lamb for a burnt- offering, both of the first year, without blemish ; Also a steer and a ram for a feast- sacrifice before Jehovah ; and a wheaten- offering mingled with oil ; for to-day Jeho- vah will appear to you. And they brought what Moses com- manded before the congregation-tabernacle ; and the whole congregation drew near and stood before Jehovah. And Moses said, this is the thing which Jehovah hath com- he was deemed unfit to minister for the people. ' All crea- tures,' says Ainsworth, * for the most part were in their uncleanness and imperfection seven days, and perfected on the eighth, as children by circumcision, Lev. xii. 2, 3; young beasts for sacrifice, chap. xxii. 27 ; persons unclean by issues, &c. chap. xiv. 8 — 10, &c. So the priests were not admitted to minister till the eighth day.' 6. That the glory of Jehovah] On numerous occasions God gave the people the most sensible tokens of his presence and favour ; and now Moses intimates that he would appear among them accepting their offerings. i2 The, people's offering. inanded that ye shall do ; that the glory of 7 Jehovah may appear to yovi. Then Moses said to Aaron, Go to the altar, and offer thy sin-offering, and thy burnt-offering, and make an atonement for thyself, and for the people ; and offer the offering of the people, and make an atonement for them ; as Je- hovah hath commanded. 8 Aaron then went to the altar ; and the calf which was for his own sin-offering, 9 being killed, The sons of Aaron brought the blood to him ; and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the re&t of the blood 10 at the bottom of the altar : But the fat, and the kidneys, and the excrescence of the liver of the sin-offering, he burned upon the altar ; 11 as Jehovah commanded Moses: And the flesh and the skin he burned without the 12 camp. And the victim for the burnt-offer- ing being killed, Aaron's sons brought to him the blood, which he sprinkled round 13 about upon the altar. They then brought to him the victim for the burnt-offering cut up, with the head ; and he burned them 14 upon the altar. And the intestines and legs being washed, he also burned them with the burnt-offering on the altar. 15 He next brought the people's offering ; and took the goat, which was for the people's sin-offering ; and when it was killed he offered it for a sin-offering as the former. 16 And he brought the burnt-offering, and did J7 according to the prescribed rite. He also brought the wheaten-offering, and took up .a handful, and burned it upon the altar, besides the burnt-offering of the morning. 18 And the steer and the ram for the feast- sacrifice, which was for the people, being killed, the sons of Aaron brought to him the blood, which he sprinkled round about 19 upon the altar. But the fat of the steer and of the ram ; the large tail of the latter, and that which covereth the intestines, and the kidneys, "and the fat which was on them," and the excrescence of the liver ; 20 They first put the fat upon the breasts, and LEVITICUS X. Nadah and Abihu bvrirt t hen burned the fat upon the altar. And the 2 1 breasts and the right shoulder Aaron waved as a wave offering before Jehovah ; as ^Je- hovah had commanded Moses." And Aaron 22 lifted up his hand towards the people, and blessed them ; and came down from the altar, when he had offered the sin-offering, and the burnt-offering, and the feast offer- ings : And Moses and Aaron went into the 23 congregation-tabernacle ; and they came out, and blessed the people, and the glory of Jehovah appeared to all the people And 24 there came out a fire from before Jehovah, and consumed the burnt-offering, and the fat, which were upon the altar ; which when all the people saw, they shouted and fell on their faces. Now Nadab and Abihu, the sons of I Aaron, took each of them his censer, and put fire on them, and placed incense on them, and offered profane fire before Jehovah, which he commanded them not. And 2 there went out fire from Jehovah, and con- sumed them ; and thus they died before Jehovah. Then Moses said to Aaron, This 3 is what Jehovah hath spoken, saying. Holy I will be accounted by those who approach me, and before all the people I will be glo- rified. And Aaron was silent. And Moses 4 called Mishael and Elzaphan, the sons of Uzziel, the uncle of Aaron, and said to them. Come near, and carry your brethren out of the camp from before the sanctuary. So 5 they went near, and carried them in their tunics, out of the camp, as Moses had said. And Moses said to Aaron, and to Eleazar, 6 and to Ithamar.his "remaining" sons,Uncover not your heads, nor rend your garments ; lest ye die, and lest wrath break forth against all the people. Let your brethren, the whole house of Israel, bewail the burning which Jehovah hath kindled : But ye shall not go 7 out from the door of the congregation-taber- nacle lest ye die ; for the anointing oil of Jehovah is upon you. And they did accord- ing- to the word of Moses. Jehovah then s])oke to Aaron, saying, 8 8 — 11. Compare chap. iv. 11, and viii. 17. 19. (a) Sept. Syr. 21 . .^s Jehovah] This reading is supported not only by the authorities mentioned, but by the wliole chapter itself. {v) Sara. Sept. Chald. MSS. 22. Bfessed the people] That is, prayed for them, and uttered the words mentioned Numb. vi. 2.3, &c. 23,24. The ghry of Jehovah] The ' glory of God ' often means the cloud in which he dwelt. This appeared in the most sensible jnanner ; and a Jlre came out from his pre- sence ^nd consumed the offerings. On other occasions God testified his acceptance of a sacrifice in the same way. See note, Gen.iv. 2, and compare Judg. vi.21; xiii. 1^ — 23, and 1 Kings xviii. .38, and 2 Chron. vii. 1, &c. — Theij shouted] Doubtless for joy, that God should so manifest himself among them ; and they prostrated themselves, thereby expressing a deep sense of his gopdness, and ac- knowledging their own unworthiness. ^ CuAf, X. 1. Profatie fire] The Lord had sent a super- 116 natural fire to consume the first victims offered to him. This was to be kept perpetually alive*; and from it only were the coals to be taken for the burning of incense. Na- dab and Abihu (see ver. 9.) neglected this precept, and filled their censers with common fire. 2. There went out fire] That this might be lightning is highly probable ; but the judgment is apparent as it is con- nected with the crime noticed. And it has been supposed, from the 8th verse, that they had dishonoured their office by intemperance. 3. Aaron was silent] Sensible of the crime of his sons, and yet feeling as a father for them, his silence indicated both his submission and his heart-felt grief. 4. Uncle of Aaron] He was Amram's brother. Exod. vi. 18—22. 6. Uncover not your head] These were ordinary marlts of mourning, which the high priest, at least, was positively forbidden to show, even for his mther or mother. Com- pare cliap. xxi. 10. (a) Sept. Syr. 1 Ma. The priesln forbidden wine. 9 Neither wine nor strong drink shall thou, nor thy sons drink, when ye go into the congregation -tabernacle, lest ye die. This shall be a perpetual statute throughout your 10 generations ; So that ye may distinguish between what is holy and unholy ; and be- ll tween what is unclean and clean ; And that ye may teach the children of Israel all the statutes which Jehovah hath spoken to them by Moses. 12 And Moses spoke to Aaron, and to Elea- zar, and to Ithaniar, his remaining sons ; Take the wheaten-ofFering which remaintth of the burnt-offerings of Jehovah, and eat it without leaven beside the altar ; for it is 13 most holy. And ye shall eat it in the holy place, because it is thine appointed portion and the appointed portion of thy sons, of Jehovah's burnt-offerings. For so I am 14 commanded. And the wave-breast and the heave-shoulder shall ye eat in a clean place; thyself, and thy sons, and thy daughters with thee : for they are thine appointed portion, and the appointed portion of thy sons, allotted from the feast-sacrifices of the 15 children of Israel. The heave-shoulder and the wave-breast with the burnt-offerings of the fat, which they bring to wave as a wave- offering before Jehovah, shall be thine, and thy sons' with thee, by a perpetual statute ; as Jehovah hath commanded. 16 Moses then diligently sought the goat of the sin-offering, and behold, it was burned. And he was angry with Eleazar and Itha- mar, the remaining sons of Aaron ; and he 17 said. Wherefore have ye not eaten the sin- offering in the holy place, seeing it is most holy, and is given to you to bear the iniquity of the congregation, to make atonement for IS them before Jehovah? Behold, its blood was not brought into tiie sanctuary ; ye LEVITICUS XI. Clean and unclean animals. have eaten it in the holy 10. Mini distinijuishl The holy offices of religion require the exercise of reason, judgment and holy affections; and how inconsistent with the due exercise of these is a. slate of intemperance ! 16. Di/ifienth) sought] The goat of the sin-offering re- lated to those IcAser sacrifices, whose blood was not brought into the sanctuary, and whose flesh might be eaten by the officiating priests. See chap. iv. 22 — 26, and verse 18. 19. Ifoitld it have been accepted] This excuse wafs natural ; for co.nsidering the calamity which had befallen him, with what propriety could Aaron eat and rejoice ? Chap. XI. 2. Of all the betists\ In this chapter we have the most early specimen of natural history on record : and though the sacred writer does not adopt the classifi- cation of modern naturalists, he has adopted one as lucid and proper for the purpose he had in view. He founds his arrano-ement on the useful^ or noxious qualities of beasts, birds, reptiles, and fishes; and his general division is, into such as are suitable for food, and such as are not. 'This distinction is clearly founded in nature; and though climate an) Sept. 7 MSS. 31. (a) Sept. 35. Fire sto?^es'\ I have followed Harmer in this render- ing ; and it means the stones placed round their pots, which were set in a hole, dug out of the earth in the midst of the tent. 36. (a) Sam. Sept. 45. (a) Sam. Sept. 2 MSS. fro)nen's purifications. LE VITI C US CHAPTER XII. B, C. 149] . On human uncleanness ; such as arise frorn ehild-bearing ; and from the leprosy. 1 Again Jehovah spoke to Moses, saying, 2 Speak to the Israelites, saying. If a woman have conceived, and bom a male child ; then shall she be unclean seven days ; the same number of days as when removed for 3 her infirmity shall she be unclean. And on the eighth day the foreskin of the child's 4 flesh shall be circumcised. But she shall continue in a state of purification yet three and thirty days ; she shall touch no hal- lowed thing, nor come into the sanctuary, until the days of her purification be com- 5 pleted. But if she bear a female child, then shall she be unclean two weeks, as in her removed state ; and she shall continue in a 6 state of purification sixty-six days. And when the days of her purification for a son, or for a daughter, are completed, she shall bring a lamb or a kid of the first year for a burnt-offering, and a pigeon or a turtle- dove, for a sin-offering, to the door of the congregation -tabernacle to the priest; 7 Which when ''the priest" hath offered before Jehovah, and made an atonement for her, she shall be cleansed from her child-bed impurity. This is the law for her who 8 beareth a male or a female. And if she be not able to bring a lamb or a kid, then she shall bring two turtle-doves, or two pigeons ; the one for a burnt-offering, and the other for a sin-offering ; and when the priest hath made an atonement for her, she shall be clean. 1 Jehovah also spoke to Moses and Aaron, 2 saying. When a man shall have in his skin a pustule, a scab, or bright spot, and it be in his skin like the plague of leprosy ; then he shall be brought to Aaron the priest, or 3 to one of his sons the priests ; And the priest shall inspect the wound in the skin, and if the hair in the wound be turned white, and the wound appear deeper than the skin, it is a plague of leprosy ; and the priest who hath inspected him, shall pro- 4 nounce him unclean. If the bright spot be white in his skin, and to appearance be not Chap. XII. 2. There are natural reasons for the pre- cepts here given ; and propriety requires that they should be observed. 5. Is there any natural reason for a diffepence of time for a woman's uncleanness and purification on the birth of a daughter ? The law in this case appoints fourteen days and in the former seven days. She was separated from the sanctuary also double the period. It is clear from Hippo- crates, that a like difference obtained among other nations; but it is difficult to assign any just reason for it. 7. (a) Sam. Sept. Syr. 1 MS. 8. With this compare Luke ii. 20 — 24. Chap, XIII. I. Skin'] Literally, ' skin of his flesh,' wnich is a mere Hebraism for skin. 4. Bind up the wound] So the Syriae translator under- 119 XII. XIII. Tokens of leprony. deeper than the skin, and if the hair be not turned white ; then the priest shall bind up the wound seven days. And the priest 5 shall inspect it on the seventh day ; and behold, if the wound to appearance be at a stand, and the wound spread not in the skin ; then the priest shall bind it up seven days more. And on the seventh day the 6 priest shall again inspect it ; and behold, if the wound be darker, and have not spread in the skin ; the priest shall pronounce him clean ; it is but a scab ; and he shall wash his clothes and be clean. But if, after he 7 hath been inspected by the priest for the purpose of being declared clean, the scab spread much in the skin, he shall be again inspected by the priest ; And if the priest 8 see clearly that the scab hath spread in the skin, then the priest shall pronounce him un- clean : it is the leprosy. If a man be afflicted with the leprosy, 9 then shall he be brought to the priest; And 10 the priest shall inspect hiin, and lo, if the pustule on the skin be white, and the hair also be turned white, and there be quick raw flesh in the pustule. It is an old leprosy 11 in the skin ; and the priest shall not bind it up, but shall pronounce him unclean ; for unclean he is. But if the leprosy have spread 12 abroad in the skin ; and if the leprosy have covered the whole skin of him afflicted with it ; from his head even to his foot, according to the best inspection of the priest ; And 13 when the priest hath inspected him, and the leprosy have covered his whole body, he shall pronounce him afflicted, seeing he is wholly turned white, clean : for clean he is. But whenever raw flesh appeareth in the 14 white he shall be unclean. And the priest 1 5 shall inspect the raw flesh, and pronounce him unclean ; for the raw flesh is a sign that it is an unclean leprosy. Or if the raw 16 flesh be changed and turned to white, he shall come to the priest; And the priest 17 shall inspect him, and behold, if the wound be turned white ; then the priest shall pro- nounce him that is afflicted, clean : for clean he is. And if a person have had a boil on his 18 skin, which hath been healed ; But if in the 19 stood the text; and Pilkington and Bishop Law so render. In short it is highly improbable, that a man was to be shut up seven or fourteen days, when any little spot might appear in his skin ; but it is natural, when there was any suspicion that it might be leprous, to bind it up for so long. See note, Hebrew Bible. 10 — 17. It appears that in certain stages only, the leprosy was contagious; or does Moses descril)e different kinds of it ? When the leprosy spreads all over the body, the Arabs call it Barras ; but a milder kind of it they call Bohak, which appears only on particular parts, and is not infectious. I incline to think, that when the disease had spread tlirough the body, it was not so infectious as when there was raw flesh in the spots. 18 — 28. From a wound or a burn, a leprous affectiw Leprosy from a burn. LEVITICUS XIII. or from baldnest. place of the boil there be a white pustule, or white and red spot, then shall it be in- 20 spected by the priest ; And if, when the priest hath inspected it, it should appear deeper than the skin, and if the hair on it be turned white ; the priest shall pronounce him unclean : it is the leprosy broken out 81 of the boil. But if the priest inspect it, and if there be no white hairs on it ; and if it be not deeper than the skin, but be of a darkish colour ; then the priest shall bind 22 it up seven days ; And if it have spread much abroad in the skin, then the priest shall pronounce him unclean : it is the 23 leprosy. But if the spot remain as it was, and spread not, it is only the scar of the boil ; and the priest shall pronounce him clean. 24 Or if a person have his skin burned with fire, and if there be in the quick burnt-flesh, a white spot, or of a red and white colour ; 25 Then the priest shall inspect it; and if the hair in the spot be turned white, and to ap- pearance it be deeper than the skin ; it is a leprosy broken out of the burning : the priest shall pronounce him unclean : it is 26 the leprosy. But if when the priest in- specteth it, behold, there be no white hair in the spot, and if it be not deeper than the skin, and be of a darkish colour, then the 27 priest shall bind it up seven days. And the priest on the seventh day shall again inspect it ; and if it be spread much abroad in the skin, then the priest shall pronounce 28 him unclean : it is the leprosy. But if the spot remain as it was, and spread not in the skin, but be of a darkish colour ; it is but the scab of the burning, and the priest shall pronounce him clean : for it is an in- flammation from the burning. 29 If a man or woman have a sore upon the 30 head or beard ; Then the priest shall in- spect the sore, and if it be to appearance deeper than the skin, and there be in it thin yellow hair ; then the priest shall pro- nounce him unclean : it is a leprous scall, 31 upon the head or beard. And if, when the priest inspecteth the sore of the scall, behold it be not to appearance deeper than the skin, and there be no black hair in it ; then the priest shall bind up the sore of the scall 32 seven days. And on the seventh day the might take its rise, when there was leprous habit of body ; and hence persons who had any cutaneous eruption were to be inspected by the priest. 45 Hts clothes rent\ The leprous person was to appear as one that mourned for tne dead. His clotnes rent, his head bare, his chin muffled up, while he cried out, Unclean, unclear. He wias considered, in some de- gree, as a person dead, and every one was to avoid him as :f dead. 47. The account we have of the leprosy in clothes is par- ticular, but very obscure. It is probable, that the gf.rment worn by leprous persons, receiving infection from their 120 priest shall inspect the sore ; and behold, if the scall spread not, and there be in it no yellow hair, and the scall be not to ap- pearance deeper than the skin ; He shall be 33 shaved, but the scall shall not be shaved ; and the priest shall bind up the scall seven days more ; And on the seventh day the 34 priest shall inspect the scall, and, behold, if the scall be not spread in the skin ; and be not to appearance deeper than the skin, then the priest shall pronounce him clean ; and he shall wash his clothes, and be clean. But if the scall spread much in the skin 35 after his being declared clean ; Then the 36 priest shall inspect it, and if the scall be spread in the skin, the priest shall not seek for yellow hair ; he is unclean ; But if to 37 appearance the scall be at a stay, and there be black hair grown upon it : the scall is healed, he is clean ; and the priest shall pro- nounce him clean. If a man or a woman have in the skin 38 whitish spots ; Then the priest shall inspect 39 them ; and, if the spots in the skin be of a darkish white ; it is but a morphew that groweth in the skin : he is clean. And if 40 a man's hair be fallen off his head behind he is bald ; yet is he clean. And if his hair 41 hath fallen off from his forehead ; he is here signifies; and the token was his lon^ hair. 15, 17. The Vulg. so renders ; and from Levit. ii. 4 — 6, it 19 evident that tlie basket of unleavened bread constituted 145 NUMBERS VI. VII. Form of blessing the people. cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, as their wheaten-ofFering; also their drink-offerings of wine. And the priest 18 shall bring them before Jehovah, and shall offer his sin-offering, and his burnt-offering ; And he shall offer the ram for a feast-sacrifice 17 to Jehovah ; with the basket of unleavened bread, the priest shall offer its wheaten-offer- ing, and its drink-ofiering of wine. Then 1ft the Nazarite shall shave his dedicated head at the door of the congregation-tabernacle, and shall take the hair of his dedicated head, and put it on the fire which is under the feast-sacrifice. And the priest shall take 19 the boiled shoulder of the ram, and one un- leavened cake out of the basket, and one unleavened wafer, and shall put them upoii the hands of the Nazarite, after his dedicated head hath been shaved ; And the priest shall 20 wave them for a wave-offering before Jeho- vah: this is holy for the priest, with the wave-breast and the heave-shoulder. And after that the Nazarite may drink wine. This is the law of the Nazarite who hath 21 vowed, and of his offering to Jehovah on ac- count of his Nazariteship ; besides what he is able to give according to his vow. As he hath vowed, so must he do ; above what the law of his Nazariteship enjoineth. Again Jehovah spoke to Moses, saying, 23 Speak to Aaron and to his sons, saying, In 23 this manner shall ye bless the Israelites, saying to them ; Jehovah bless thee, and 24 keep thee : Jehovah make his coimlenance 25 shine upon thee, and be gracious to thee; Jehovah lift up his countenance upon thee, 26 and give thee peace. Thus they shall put 27 my name upon the Israelites ; and I will bless them. CHAPTER VII. B. C. 1491. The offerings of the chiefs of Israel^ on the dedication of the altar. Now on the day that Moses had fully 1 set up the tabernacle, and had anointed it, and hallowed it, and all its utensils ; the altar and all its utensils, and had anointed them, and hallowed them ; The chiefs of 2 Israel, heads of the house of their fathers, the chiefs of the tribes, who were over them that were numbered, offered. And 3 they brought their offering before Jehovah, six covered wagons, and twelve oxen ; a wagon for every two of the chiefs, and an ox for each of them; and they brought the wheaten-offering which accompanied the three sacri- fices mentioned verse 14. 24 — 26. Each of these verses contains a form of bles;:- ing the people ; and the priests might use ani/ or al/ of them, as they thought proper. There is an allusion to this, Psa. iv. 6, and Ixvii. 1, 2. Some think the doctrine of tiie Trinity here intimated. h The cJiie.fi' offerings at the 4 them before the tabernacle. And Jehovah 5 spoke to Moses, saying, Take them, that they may be used in the service of the con- gregation-tabernacle ; and thou shalt give them to the Levites, to every man according 6 to his service. And Moses took the wagons and the oxen, and gave them to the Le- 7 vites. Two wagons and four oxen he gave to the sons of Gershon, according to their 8 service : And four wagons and eight oxen he gave unto the sons of Merari, according to their service, under the direction of Itha- 9 mar, the son of Aaron the priest. But to the sons of Kohath he gave none ; because to them belonged the service of the sanc- tuary, which they were to carry upon their shoulders. 10 And the chiefs offered for the dedicating ■ of the altar, on the day that it was anointed, even the chiefs offered tlieir oblation before 11 the altar. And Jehovah said to Moses, Let them offer their offering, each chief on his day, for the dedicating of the altar. 12 And he who offered his offering on the first day, was Nahshon the son of Ammi- 13 nadab, "chief" of the tribe of Judah : And his offering was one silver platter, of the weight of a hundred and thirty shekels ; one silver sprinkling-basin, of seventy she- kels, according to the shekel of the sanc- tuary, both of them full of fine flour mingled 14 withoil, forawheaten-olfering: One golden incense-pot, of ten shekels, full of incense : 15 One steer, one ram, one lamb of the first 16 year for a burnt-offering: One goat for a 17 sin-offering: And for a feast-sacrifice, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nahshon, the son of Amminadab. 18 On the second day, Nethaneel, the son of Zuar, chief "of the tribe" of Issachar, 19 offered: He offered lor his offering one silver platter, of the weight of a hundred and thirty shekels, one silver sprinkling-basin, of seventy shekels, according to the shekel of the sanctuary ; both of them full of fine flour mingled with oil, for a wheaten-otfer- 20 ing : One golden incense-pot, often shekels, 21 full of incense: One steer, one ram, one lamb of the first year, for a burnt-offering : ^ One goat, for a sin-offering : And for a feast-sacrifice, two oxen, five rams, five he- goats, five lambs of the first year. This was the offering of Nethaneel, the son of Zuar. NUMBERS VII. dedication of the tabernacle. On the third day, Eliab, the son of Helen, 24 'chief of the tribe" of Zebulun, ofl'ered : His 25 offering was one silver platter, of the weight of a hundred and thirty shekels ; one silver sprinkling-basin, of seventy shekels, accord- ing to the shekel of the sanctuary ; both of them full of fine flour mingled with oil, for a wheaten-offering : One golden incense- 26 pot, of ten shekels, full of incense : One 27 steer, one ram, one lamb of the first year, for a burnt-offering : One goat for a sin- 28 offering : And for a feast-sacrifice, two oxen, 29 five rams, five he-goats, five lambs of the first year. This was the offering of Eliab, the son of Helon. ' On the fourth day, Elizur, the son of 30 Shedeur, chief of the tribe of Reuben, of- fered : His offering was one silver platter of 31 the weight of a hundred and thirty shekels ; one silver sprinkling-basin, of seventy she- kels, according to the shekel of the sanc- tuary ; both ot them full of fine flour min- gled with oil, for a wheaten-offering : One 32 golden incense-pot, of ten shekels, lull of incense : One steer, one ram, one lamb of 33 the first year, for a burnt- ofl^ering: One 34 goat for a sin-offering: And for a feast- 35 sacrifice, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elizur, the son of Shedeur. On the fifth day, Shelumiel, the son of 36 Zurishaddai, chief of the tribe of Simeon, offered : His offering was one silver platter, 37 of the weight of a hundred and thirty she- kels ; one silver sprinkling-basin, of seventy shekels, according to the shekel of the sanctuary ; both of them full of fine flour mingled with oil, for a wheaten-offering: One golden incense-pot, of ten shekels, full 38 of incense : One steer, one ram, one lamb of 39 the first year, for a burnt-offering : One 40 goat for a sin-offering: And for a feast- 41 sacrifice, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Shelumiel, the son of Zurishaddai. On the sixth day, Eliasaph, the son of 42 Deuel, chief of the tribe of Gad. offered : His offering was one silver platter, of the 43 weight of a hundred and thirty shekels ; one silver sprinkling-basin, of seventy shekels, according to the shekel of the sancfuaiy ; both of them full of fine flour mingled with oil, for a wheaten-offering : One golden 44 incense-pof, of ten shekels, full of incense : Chap. VTI. 3. PVago/is] Covered carts, such as were used by ihe army, are intended . 7. According to their service'l Which was the carrying of the curtains, cover, and hanging of the convenlion-tent. See chap. iv. 25. The Merarites, who had the care of the boards, bars, pillars, &c. needed a greater number of wagons to carry them. See chap. iv. 31. 12. On the first day'\ The offerings presented at their dedication were made according to the order of the tribes, as they encamped, beginning at the east, proceeding to the 146 south, then to the west, and ending with the north division. (a) Sept. Arab. 18. From this verse to the 83d, the text is much shortened in the Arabic version of Saadias, by the omission of all the verses which contain only a repetition of the things offered by the chiefs of the tribes, whicli are precisely the same. I have given to the terms the sense which is now generally attributed, and have rendered uniformly, (a) Sept. Arab. 24. («) Sept. and so verses following. The princes' offerings at the. 45 One steer, one ram, one lamb of the first 46 year for a burnt-ofFering : One goat for a 47 sin-ofFering : And for a feast-sacrifice, two oxen, live rams, five he-goats, five lambs of the first year. This was the offering of Eliasaph, the son of Deuel. 48 On the seventh day, Elishama, the son of Ammihud, chief of the tribe of Ephraim, 49 offered : His offering was one silver platter, of the weight of a hundred and thirty shekels ; one silver sprinkling-basin, of seventy shekels, according to the shekel of the sanctuary ; both of them full of fine flour mingled with oil, for a wheaten-offer- 50 ing : One golden incense-pot, of ten shekels, 5 1 full of incense : One steer, one ram, one lamb of the first year, for a burnt-offering : 53 One goat for a sin-offering : And for a feast-sacrifice, two oxen, five rams, five he- goats, five lambs of the first year. This was the offering of Elishama, the son of Ammihud. 54 On the eighth day, offered Gamaliel, the son of Pedahzur, chief of the tribe of Ma- 55 nasseh : His offering was one silver platter, of the weight of a hundred and thirty she- kels ; one silver sprinkling-basin, of seventy shekels, according to the shekel of the sanc- tuary ; both of them full of fine flour, min- 56 gled with oil, for a wheaten-offering : One golden incense-pot of ten shekels, full of 57 incense ; One steer, one ram, one lamb of 58 the first year, for a burnt-offering : One 59 goat for a sin-offering : And for a feast- sacrifice, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Gamaliel, the son of Pedahzur. 60 On the ninth day, Abidan, the son of Gideoni, chief of the tribe of Benjamin, 61 offered : His offering was one silver platter, of the weight of a hundred and thirty she- kels ; one silver sprinkling-basin, of seven shekels, according to the shekel of the sanc- tuary ; both of them full of fine flour ; min- 62 gled with oil, for a wheaten-offering : One golden incense-pot of ten shekels, full of 63 incense : One steer, one ram, one lamb of 64 the first year, for a burnt-offering : One 65 goat for a sin-offering : And for a feast- sacrifice, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Abidan, the son of Gideoni. 66 On the tenth day, Ahiezer, the son of Ammishaddai, chief of the tribe of Dan, 67 offered : His offering was one silver platter, of a hundred and thirty shekels ; one silver sprinkling-basin, of seventy shekels, accord- ing to the shekel of the sanctuary ; both of them full of fine flour mingled with oil, for eS a wheaten-offering : One golden incense- 69 pot, of ten shekels full of incense : One steer, one ram, one lamb of the first year, 147 NUMBERS VII. dedication of the tabernacle. for a burnt-offering: One goat for a sin- 70 offering : And for a feast-sacrifice, two 7 1 oxen, five rams, five he-goats, five lambs of the first )'ear. This was the offering of Ahiezer, the son of Ammishaddai. On the elevenfh day, Pagiel, the son of 72 Ochran, chief of the tribe of Asher, offered : His offering was one silver platter, of the 73 weight of a hundred shekels ; one silver sprinkling-basin of seventy shekels, accord- ing to the shekel of the sanctuary ; both of them full of fine flour mingled with oil, for a wheaten-offering: One golden incense- 74 pot, of ten shekels, full of incense: One 75 steer, one ram, one lamb of the first year, for a burnt-offering : One goat for a sin- 76 offering : And for a feast-sacrifice, two 77 oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Pa. giel, the son of Ochran. On the twelfth day, Ahira, the son of 78 Enan, chief of the tribe of Naphtali, offered : His offering was one silver platter, of the 79 weight of a hundred and thirty shekels ; one silver sprinkling-basin, of seve.ity shekels, according to the shekel of the sanctuary; both of them full of fine flour mingled with oil, for a wheaten-offering: One golden in- 80 cense-pot of ten shekels, full of incense : One steer, one ram, one lamb of the first 81 year, for a burnt-offering : One goat for a 82 sin-offering : And for a feast-sacrifice, two 83 oxen, five rams, five he goats, five lambs of the first year. This was the offering of Ahira, the son of Enan. These were the 84 dedication-offerings of the altar on the day when it was anointed by the chiefs of Israel : twelve silver platters, twelve silver sprink- ling-basins, twelve golden incense-pots: Each silver platter weighing a hundred and 85 thirty shekels, each sprinkling-basin seventy. All the silver vessels weighed two thousand and four hundred shekels, according to the shekel of the sanctuary. The twelve golden 86 incense-pots, full of incense : each weighing ten shekels, according to the shekel of the sanctuary : the whole weight of the golden incense-pots was a hundred and twenty shekels. For the burnt-offerings the num- 87 ber of steers was twelve, of the rams twelve, of the lambs of the first year twelve, with their wheaten- offerings: and of the goats for sin-offerings twelve. And all the steers 88 for the feast- sacrifices were twenty and four steers, the rams sixty, the he-goats sixty, the lambs of the first year sixty. Tliese were the dedication-offerings of the altar, after it was anointed. Now whenever Moses went into the con- 89 gregation- tabernacle to speak with Jehovah, then he heard the voice of one speaking to him from off the mercy-seat which was upon I, 2 Consecration of the the ark of testimony, from between the two cherubs ; for there he spoke with him. CHAPTER VIII. B. C 1491. Hoiv the /amps are to be litjhted; the con- secraiion of the Levites ; of the age and time of their sei'vice. 1 Again Jehovah spoke to Moses, saying, 2 Speak to Aaron, and say unto him. When thou lightest the lamps, let the seven lamps 3 shine forward from the chandelier. And Aaron did so ; on the front of the chandelier he placed the lamps, as Jehovah commanded 4 Moses. And this chandelier was made of solid gold ; from its shaft to its flowers it was one solid piece : according to the pat- tern which Jehovah had shown Moses so was the chandelier made. 5 Also Jehovah spoke to Moses, saying, 6 Take the Levites from among the Israelites, 7 and purify them. And thus shalt thou do to them to purify them : Sprinkle purifica- tion-water upon them, and let them shave all their flesh, and let them wash their 8 clotlies and so make themselves clean. Then let them take a steer for a hiirnt-qff'ering, with its wheaten-ofTering, fine flour mingled with oil ; and another steer shall be taken 9 for a sin-offering. And thou shalt bring the Levites before the congregation-taber- nacle ; and thou shalt collect the whole 10 assembly of Israel together ; And thou shalt bring the Levites before Jehovah ; and the Israelites shall put their hands upon the 11 Levites: And Aaron shall offer the Levites before Jehovah, as an offering from the Israelites, that they may perform the service 12 of Jehovah. And the Levites shall lay their hands upon the heads of the steers : and thou shalt offer tlie one for a sin-offer- ing, and the other for a burnt-offering, to Jehovah, to make an atonement for the 13 Levites; And thou shalt set the Levites before Aaron, and before his sons, and offer 14 them as an offering to Jehovah. Thus shalt thou separate the Levites from among the Israelites ; and the Levites shall be mine. 15 And after thou hast thus purified them and NUMBERS Vm. IX. Levitts and time of service, offered them as an offering, the Levites shall go in to do the service of the congre- gation-tabernacle. For they are wholly 16 given unto me from among the Israelites ; instead of the first-born males of all the Israelites, I have taken them to myself. For all the male first-born of the Israelites 1 7 are mine, whether man or beast : on the day that I smote every male first born in the land of Egypt I hallowed them to myself. So I take the Levites for all the male first- 18 born of the Israelites. And I give the Le- 19 vites as a gift to Aaron and to his sons, from among the Israelites, to do the service of the Israelites in the congregation-taber- nacle, and to make an atonement for the Israelites ; that there may be no plague among the Israelites, when the Israelites approach the sanctuary. And Moses, and 20 Aaron, and all the congregation of Israel, did to the Levites according to all which Jehovah commanded Moses concerning the Levites ; so did the Israelites to them. For 21 the Levites were purified, and they washed their clothes; and Aaron ottered them as an offering to Jehovah ; and Aaron made an atonement for them to purify them. And 22 after that went the Levites in to do their ser- vice in the congregation-tabernacle before Aaron, and before his sons : as Jehovah had commanded Moses concerning the Levites, so did they to them. Jehovah also spoke to Moses, saying, 23 This is what respects the Levites : From 24 twenty-five years old and upward, they shall go in to attend on the service of the congre- gation-tabernacle : And from the age of 25 fifty years they shall cease to attend on the service, and shall serve no more : But with 26 their brethren they shall share in keeping the charge of the congregation-tabernacle, but shall do no service. Thus shalt thou do unto the Levites touching their charge.- Chap, VIII. 2—4. Compare Exod. xxv. 37; xl. 25. 7. Purification-water^ The manner in which this was made is given chap. xix. 3 — fi. — Let them shave all their ftesh^ It is singular that this custom obtained among the Egyptian priests. 8. For a bm-nt-offeritig] Houbigant, Le Clerc, and others, properly observe, that nbyb has been dropped out of the text after IpD, and which answers to DNiDn'? which follows. So they are opposed to each other in ver. 12, and this is the constant order of such like coniiiuuvls. 9. pfhole assembly\ In this and all such places, by the whole assembly, tiD mv, we are generally to understand the delegates or representatives of the people ; their patriarchal chiefs. 10. Put their hands upon the Levites] For the purpose of presenting them to God, and the service of the tabernacle. 11. Offer them as] Literally, wave them as a wave- oR'eiir.g to Jehovah. As this could not be done by taking CHAPTER IX. S. C 1401. The passover enjoined again; second al- lowed for certain persons. Again Jehovah spoke to Moses in the 1 each in the hand, as was done in respect to the wave- shoulder, it is probable it was done by some analogous action. Paul has been supposed to allude to this, Ro.-n. xii. 1. 18. So I talie\ As Jehovah refers to what was now to be done, I have rendered, after many moderns, in the pre- sent tense. 21. To purifi/ them'] After .all their ablutions, atoning- blood was necessary to render them fit tor their sacred service. 24. Twenty-five] See note, chap. iv. 3, 26. A7id shall serve no more] They shall perform no laborious service, but shall still abide at the tabernacle, and serve in more easy things. Chap. IX. \. In the first month] This is an historical regression to a prior period : a thing not uncommon in the writer of the Pentateuch. What is here related must have happened before the muster mentioned in chapter i. The passover enjoined. NUMBERS X. wilderness of Sinai, in the first month of the second year, after they were come out of the 2 land of Egypt, saying, Let the Israelites also keep tlie passover at its appointed 3 time. The fourteenth day of this month on its appointed time, ye shall keep it in the evening ; according to all its rites, and ac- cording to all its ceremonies, shall ye keep 4 it. And Moses spoke to the Israelites, that 5 they should keep the passover. And they kept the passover on the fourteenth day of the first month in the evening, in the wil- derness of Sinai ; according to all that Je- hovah had commanded Moses, so did the Israelites. 6 Now there were certain men, who were defiled by a human dead body, and they could not on that day keep the passover. A nd on that day these men presented them- selves to Moses and to Aaron, and said to 7 them, We are defiled by a human dead body, but why should we be restrained from offer- ing an oblation to Jehovah at the appointed 8 time, among the Israelites ? And Moses said to them, Wait, until I hear what Jeho- vah will command concerning you. 9 And Jehovah spoke to Moses, saying, 10 Speak to the Israelites, saying. If any man of you, or of your posterity, be defiled by the dead, or be on a journey afar off, yet shall 11 they keep the passover to Jehovah. The fourteenth day of the second month in the evening, they shall keep it. With unlea- vened bread and bitter herbs they shall eat 12 it: They shall leave none of it until the morning, and a bone of it they shall not break : according to all the ordinances of 13 the passover they shall keep it. If a man who is clean, and is not on a journey, fail to keep the passover, even that person shall be cut off from among his people ; because he brought not the offering of Jehovah at the appointed time, that man shall bear his 14 sin. And if a stranger sojourn among you and will keep the passover of Jehovah ; according to the ordinance of the passover, and according to its rites he must do : one ordinance ye shall have, both for the stranger, and for the native of the land. The. pillars of cloud andjire. CHAPTER X. B. C. 1491. The order of marching, and the use of the silver trumpets, 16 And on the day on which the tabernacle was erected the cloud covered the tabernacle, the tent of the testimony ; and at even there was upon the tabernacle, as it were, the appearance of fire, until the morning. 6 — 8. Defiled by a decul] They had assisted at the fu- neral obsequies, and according to the precept chap. v. 2. were excluded the camp. 16. (a) Sept. Syr. Vulg. Chap. X. 3. Whole assembly^ That is, the chiefs and representatives of the people. See note, chap. i. 16, &c. 149 So it was always ; the cloud covered it "by 16 day," and by night had the appearance of fire. And when the cloud was taken up 1 7 from the tabernacle, then immediately the Israelites marched ; and in the place where the cloud abode, there the Israelites en- camped. At the command of Jehovah the IS Israelites marched, and at the command of Jehovah they encamped. As long as the cloud abode upon the tabernacle they re- mained encamped. If the cloud rested for 19 a length of many days over the tabernacle, then the Israelites kept the charge of Jeho- vah, and marched not : And so it was, if 20 the cloud was but a few days upon the tabernacle ; according to the command of Jehovah they remained encamped, and ac- cording to the command of Jehovah they marched. And so it was, if the cloud abode 21 but from evening until the morning, and the cloud was taken up in the morning, then they marched ; whether it were by day or by night that the cloud was taken up, they marched : But when the cloud rested and 22 remained over the tabernacle, were it for two days, or for a month, or a year, the Israelites remained encamped and marched not, ; but when it was taken up, they march- ed. At the command of Jehovah they en- 23 camped ; and at the command of Jehovah they marched : they kept the charge of Je- hovah, according to the command of Jeho- vah by Moses. Again Jehovah spoke to Moses, saying, 1 Cause to be made two trumpets ; of one 2 solid piece of silver thou shalt cause them to be made ; which shall be used for the calling of the assembly, and for the march- ing of the camps. And when they shall 3 blow with both of them, the whole assembly shall assemble to thee at the door of the con- gregation-tabernacle. And if they blow 4 but with one, then the chiefs, who are heads of the thousands of Israel, shall assemble themselves to thee. When ye blow an 5 alarm, then the camps which lie on the east side shall march. When ye blow a second 6 alarm, then the camps which lie on the south side shall march. "When ye blow the third alarm, the camps which lie on the west side shall march : and when ye blow a fourth alarm, the camps which lie on the north side shall march." They shall blow an alarm for their marchings ; But when 7 the congregation is to be assembled, ye shall blow, but ye shall not sound an alarm. And 8 the sons of Aaron, the priests, shall blow with the trumpets ; and they shall be to you 4. Chiefs'^ The twelve patriarchal chiefs are meantf mentioned as the heads of each trilje. 5. An alarm] This is thought to denote, broken, sharp tones, terminating in a lengthened sound by boih trumpets. 6. The addition of the Sept. is so evidently proper, that; The rtmoral of the camp. for a perpetual ordinance throughovit your 9 generations. And if ye go to war in your land against the enemy that oppresaeth you, then ye shall blow an alarm with the trumpets ; and ye shall be remembered be- fore Jehovah your God, and ye shall be 1 saved from your enemies. Also on the day of your rejoicing, your solemn feast-days, and at the beginnings of your months, ye shall blow with the trumpets when ye offer your burnt-otferings, and your feast-sacri- fices ; and they shall be to you for a me- morial before your God: I am Jehovah your God. "Jehovah then spoke to Moses, saying. By this mountain ye have dwelt a long time. Turn and march on to the mount of the Amorites, and to all the adjacent places, whether in the plain, or hill, or dale ; to the south and to the northern sea : to the land of the Canaanites and of Lebanon, to the great river Euphrates. Behold ! I place before you the land ; go in and possess the land, which to your fathers, Abraham, Isaac, and Jacob, I swore that I would give to their seed alter them." 1 1 Now on the twentieth day of the second month, in the second year, the cloud was taken up from off the testimony-tabernacle ; 1 1 And the Israelites marclied out of the wil- derness of Sinai ; and the cloud rested in 13 the wilderness of Paran. Thus, for the first time, they marched according to the command of Jehovah by Moses. 1 4 In the first place went the standard of the camp of Judah according to their hosts : and over his host was Nahshon the son of 15 Amminadab. And over the host of the tribe of Issachar, was Nathaneel the son of 16 Zuar. And over the host of the tribe of 1 7 Zebulun, was Eliab the son of Helon. And the tabernacle was taken down ; and the sons of Gershon and the sons of Merari marched, bearing the tabernacle. 18 And the standard of the camp of Reuben went according to their hosts : and over his host was Elizur the son of Shedeur, 19 And over the host of the tribe of Simeon, NUMBERS X. Moses inciter Tlohab. was Shelumielthesonof Zurishaddai. And 20 over the host of the tribe of Gad, was Eliasaph the son of Deuel. Then marched 21 the Kohathites, bearing the parts of the sanctuary ; and the other Leviles when they encamped, set up the tabernacle against they came. Next went the standard of the camp of 22 Ephraim, according to their hosts : and over his host wasElishama the son of Ammihud. A nd over the host of the tribe of Manasseh, 23 was Gamaliel the son of Pedahzur. And 24 over the host of the tribe of Benjamin, was Abidan the son of Gideoni. And in the rear of all the camps, went 25 the standard of the camp of Dan according to their hosts; and over his host, was Ahiezer the son of Ammishaddai. And 26 over the host of the tribe of Asher, was Pagiel the son of Ocran. And over the 27 host of the tribe of Naphtali, was Ahira the son of Enan. In this order proceeded the 28 Israelites, according to their hosts, when they marched. Moses now said to Hobab, the son of 29 Reuel the Midianite, Moses' brother-in-law, We are marching to the place of which Je- hovah said, I will give it you : come thou with us, and we will do good to thee : for Jehovah hath promised good things to Israel. But he said to him, I will not go ; 3U but I will depart to mine own land, and to my own kindred. Then said Moses, Leave 31 us not, I pray thee ; thou knowest how we should encamp in the wilderness, and thou mayest be to us instead of eyes. And it 32 shall be, if thou go with us, yea, it shall be, that what good things Jehovah shall give to us, the same will we give to thee. And they departed from the mount of 33 Jehovah a three days' journey ; and the ark of the covenant of Jehovah went before them on the three days' journey, to search out a resting place for them. And the cloud of 34 Jehovah was upon them by day, when they went out of the camp. And whenever the 35 ark set forward, Moses said, Arise, O Jeho- vah, and let thine enemies be scattered ; T have admitted it as genuine, though supported by no other except the Coptic. See note, Hebrew Bible, (o) Sept. 10. Geddes adopts the Sam. as genuine; and Houbigant admits that it may be so, though he does not insert it in his version. The passage connects with the context here as well as in Deuteronomy, (a) Sam. 18. Camp of Reuben] As *Dn in this narrative pre- cedes the name of the chief of each tribe, it ought to be admitted here. Hence it should be retained in the 22d verse though some of the versions want it. See Heb. 29. Brother-iii'hw~\ He is supposed to be the same with Jethro: for what reason I see not. .lethro had, long before this, gone to his own counti-y, Exod. xviii, 27, nor is it said that he ever returned. I suspect Hobab rather to have been Jethro's son, and grandson to Reuel ; who had hitherto remained with his sister and his brother-in-law ; and who is now prevailed upon to accompany the Israelites unli) the land of Canaan. 150 31. Instead ofe>jes\ Geddes and others avail themselves of this passage to discredit the account of the cloud con- ducting the camp of Israel. Harnier has answered this objection. Should any affirm the attendance of men like Hobab was of no use to Israel, in their removing from station to station, he would doubtless take more upon himself than he ought to do : for it is possible, the guidance of the cloud might not be so minute as absolutely to render their offices of no value. Nor was their assistance wanted in respect to wateronty, when any party of them was sent out upon some expedition ;_ but the whole congregation must have had frequent need of them for directions where to find fuel. Fuel was wanted to warm them during some part of the year, at all times to bake and boil the manna, according to Exod. xvi. 23, anil was never obtained but in a natural way, that we know of; for this then they wanted the assistance of such Arabs as were perfectly acquainted with that de.scrt. Manna is loathed. and let those who hate thee fall before thee. 86 And when it rested, he said, Give repose, Jehovah, to the many thousands of Israel. CHAPTER XI. iJ. C. 1491. The murmurings of the people, 1 But the people complained, and dis- pleased Jehovah : for he heard and his anger was kindled ; and the fire of Jehovah burnt among them, and consumed a part of 2 the camp. And the people cried to Moses ; and when Moses prayed to Jehovah, the 3 fire was quenched. And he called the name of the place, Taberah [the burning] : because the fire of Jehovah had burnt among them. 4 Yet soon after, the mixed multitude of strangers, who were among them, most ve- hemently longed for flesh : and the Israel- ites also wept again, and said, O that we 5 had flesh to eat! We remember the fish, which we freely ate in Egypt ; the cucum - bers, and the melons, and the leeks, and the 6 onions, and the garlick ; But now we are pining away : not having any thing, but 7 this manna, before our eyes. Now the manna was in size like coriander seed, and 8 its colour like the colour of a pearl. The people went about, and gathered it, and ground it in mills, or beat it in a mortar, and they baked it in pans, or made hearth- cakes of it ; and the taste of it was like the 9 taste of fresh oil. And when the dew fell upon the camp in the night, the manna fell with it. • 10- When Moses heard that the people were weeping, throughout their families, each at tlie door of his own tent ; and that the anger of Jehovah was greatly inflamed ; 1 1 Moses also was displeased. And Moses said to Jehovah, Why hast thou afflicted thy servant? and why have I not found favour in thy sight, that thou hast laid the 12 burden of all this people upon me ? Have 1 conceived all this people ? have I begotten them, that thou shouldst say unto me, NUMBERS XI. The seventy elders. Carry them in thy bosom, as a nursing fa- ther carrieth the sucking child, imto the land which thou sworest unto their fathers ? Whence should I have flesh to give to all 13 this people ? for they weep about me, saying. Give us flesh, that we may eat. I am not 14 able to bear the burden of all this people alone; it is truly too heavy for me. And 15 if thou wilt deal thus with me, kill me, I pray thee, at once, if I have found favour in thy sight, that I may not see my own misery. Jehovah then said to Moses, Gather to 1& me seventy men of the elders of Israel, whom thou knowest, that they may be elders and scribes of the people, and bring them unto the congregal ion-tabernacle, that they may stand there with thee. And I will come 17 down and talk with thee there ; and I will take of the same spirit which is upon thee, and will put it upon them ; and they shall bear the burden of the people with thee, that thou mayest not bear it alone. And 18 say thou to the people. Prepare yourselves against to-morrow, that ye may eat flesh ; for ye have wept in the hearing of Jehovah, saying, O that we had flesh to eat ! for it was well with us in Egypt ; therefore Jeho- vah will give you flesh, that ye may eat. Not one day, nor two days, nor five days, 19 nor ten days, nor twenty days ; But even a 20 whole month shall ye eat, until the stomach reject it, so loathsome shall it become to you ; because ye have despised Jehovah who is among you, and have wept before him, saying. Why came we out of Egypt? 21 And Moses said. The people, among whom I am, are six hundred thousand men ; and thou hast said, I will give them flesh, that they may eat a whole month. Should the 22 flocks and the herds be slain for them, would they suffice them? or should all the fish of the sea be gathered together for them, would they suffice them ? And Jehovah 23 said to Moses, Is the hand of Jehovah short- ened ? Thou shaft now see whether my word to thee shall come to pass or not. 35. Give repose'] The word nanir has, after Jerom, been generally rendered return to; the preposition bK, to, being understood before mam. But it is justly remarked by Houbigant, that this is an awkward version. I consider ^iii* here as an active verb, in its third signification, corre- sponding with the Latin quiesco, in its active signification, and render ffive repose to,fac-quiescere. See Ainsworth. Chap. Xi. 1. In our common version these words are rendered, ' and consumed them that viere in the outermost parts of the camp :' on which Seeker has the following just remark : ' Sept. consumed part of a camp ; rightly, for ■^^N is elsewhere followed by a 3 ; and nvp doth not always signify an extremity, but any part, or everi/ part.— Fire of Jehovah, may denote either lightning, or the burning wind called Samiel.' 4. that we had flesh to eatj How could they want flesh to eat, when they are said in Exod. xii. 38, to have had ' flocks and herds m great abundance ?' I am inclined to think, that the word IV^, here rendered flesh, denotes 1£>1 only the flesh offish, as it certainly does in Levit. xi. 11. And indeed the next verse seems to support this explication : ' We remember how freely we ate fish.' It was then, par- ticularly, the flesh offish, for which they longed. 5. Cucumbers, melons] These are of very different qua- lities in the east from fnose which grow in our northern climate. They are now, and ever have been, esteemed great delicacies. 7—9. See notes on Exodus xvi. 10. Moses a/so was displeased'] With the murmurings of the people. 11. The burden of this people] Moses had entreated God to send some other to lead the Israelites, Exod. iii. 11 ; and to this he seems to allude here. 15. My misery] He who sees good, enjoys it; and to see evil or misery, is to suffer it. Hence the meaning is, ' that 1 may not suffer such evils from a rebellious people.' Death would be his gain ; but to abide was needful to the people. Quails miraculovdy sent. NUMBERS XII 24 And Moses went out and told the people the words of Jehovah. He then assembled seventy men of the elders of the people, and 25 set them around the tabernacle. And Je- hovah eame down in the cloud, and spoke to him, and took of the same spirit that was upon him, and gave it to the seventy elders; and as soon as the spirit rested upon them, 26 they prophesied. Yet two of the men were not assembled, but remained in the camp ; the name of the one was Eldad, and the name of the other Medad ; and the spirit rested upon them, (for although they were enrolled, yet had they not gone to the tabernacle,) and they prophesied in the 27 camp. And a young man ran and told Mosts, and said, Eldad and Medad pro- S8 phesy in the camp. And Joshua the son of Nun, the attendant of Moses, one of his young men, ansv/ered and said, My lord 29 Moses, forbid them. And Moses said to him. Art thou jealous for my sake ? O that all the people of Jehovah were prophets, and that Jehovah would put his spirit upon 30 them ! And Moses departed into the camp, he and the elders of Israel. 31 And Jehovah sent forth a wind, and brought quails from the sea, and dispersed them around the camp to the distance of a day's journey on this side, and of a day's journey on the other side, round about the camp ; and at about two cubits above the 32 face of the earth. And the people continued all that day, and all that night, and all the next day, and gathered the quails : he that gathered least gathered ten homers ; and they spread them all abroad to dry around 33 the camp. And while the flesh was yet between their teeth, ere it was chewed, the wrath of Jehovah was kindled against the people, and he smote the people with a 34 very great mortality. Hence the name of Miriam and Aaron rebuked. the place was called Kibroth-hattaavaPi [the graves of longing] ; because there they buried the people who longed for flesh. CHAPTER XII. B, C. 1491. Miriam and Aaron murmur against Moser. And the people journeyed from Kibroth- 35 24 — .30. The elders here chosen seem to have been ap- pointed to assist Moses in the government of the people ; and as we read nothing more of the council, it most pro- bably died away. After the captivity the Jews formed a supreme court at Jerusalem, of the same number of persons, which they called the Sanhedrim. Elders and scribes are probably the same as mentioned Exod.xxiv. 1. The Mosaic sr.rihes were a sort of judges, like the present Cadis of the Mahometans. 25, 26. fVere not assemhlerl'\ These words are commonly rendered, ' and did not cease,' [to prophesy,] as in our public version, or ' and did not add,' as they are rendered by Ainsworth and Purver ; neither of which renderings is to me intelligible. By adopting the Sam. reading, witl^Hou- bigant, Dathe, and RosenmuUer, and placing ISDN* xbi at the head of ver. 26, the text will be rectified, and the sense clear. — Tliey prophesied^ This does not mean t,o foretell future events, but most probably to speak on divine subjects with peculiar pathos and eloquence, having been endowed with a measure of the same spirit or mind which Moses possessed. Compare 1 Sam. x. b; XIX. 2.3. 31. And at about two cubits'] Jerom renders, vo/abantiiue in an e, duobus cubitis altitudtne super terrafn. ' They flew so nigh the ground, that they were easily caught : 152 hattaavah unto Hazeroth. And while they 1 were at Hazeroth, Miriam and Aaron spoke against Moses, because of the Cushite woman whom he had married (for he had married a Cushite woman). And they said, Hath 2 Jehovah indeed spoken by Moses only? Hath he not spoken also by us ? And Je- hovah heard it. [Now the man Moses was 3 very meek, above all the men who were upon the face of the earth] And Jehovah 4 instantly spoke to Moses, and to Aaron, and to Miriam, Come ye three unto the congregation-tabernacle. And they three went. And Jehovah came down in the 5 pillar of cloud, and stood at the door of the tabernacle, and called Aaron and Miriam ; and they both came. And he said, Hear 6 now my words ; If either of you prophesy, I Jehovah am wont to make myself known to you in a vision, and speak to you in a dream. Not so with my servant Moses, 7 who is faithful in all mine house. With 8 him I am wont to speak mouth to mouth ; even apparently, and not in dark speeches, so that he may clearly perceive the will of Jehovah. Why then were ye not afraid to speak against my servant Moses ? And the 9 anger of Jehovah was kindled against them ; and he departed. Ajid the cloud removed 10 from above the tabernacle ; and, behold, Miriam became leprous, white as snow ; and Aaron looked upon Miriam, and, behold, she was leprous. And Aaron said to Moses, 1 1 Alas, my lord, I beseech thee, lay not upon us the sin which we have so foolishly com- which is still the case when quails, after a long aerial voy- age, are exhausted with fatigue.' Josephus understood the text in like manner. 33. It is probable that the mortality was occasioned by their immoderate use of food, to which they had not been accustomed. In this manner they were punished for their murmuring. Chap. XII. 1. Cushite woman] Jealousy of the power . and influence of Moses was the true cause of Aaron and Miriam's opposition; tliough some difference with his wife mi^ht occasion the present quarrel. 3. With Eichhorn I think this verse evidently a gloss inserted early into the text, as the connexion without it is complete ; and as the form of expression, the man Moses, never occurs elsewhere. 6. If either of you prophesy] Literally, ' if either of you be a prophet.' 7, 8. These verses are in sense opposite to the preceding; so that it is intimated how much superior Moses was to Aaron and Miriam. God sometimes spoke to them in a vision or dream, but to Moses audibly, as if face to face ; to them in dark speeches, to Moses he made known his will clearly. As RosenmuUer observes, njir^n docs not mean the divine essence, but will, which God manifested ia the fullest manner. Spies appointed and sent NUMBE mitted, and by which we have offended. 12 Let her not be as a dead abortive, whose flesh, when he cometh from the womb of 13 his mother, is half consumed. And Moses cried to Jehovah, saying. Heal her now, O 14 God, I beseech thee. But Jehovah said to Moses, If her father had but spit in her pre- sence, should she not be ashamed seven days ? Let her be shut out from the camp seven days, and after that she shall recover. 15 And Miriam was shut out from the camp seven days ; and the people marched not 16 until Miriam was recovered. And after- ward the people removed from Hazeroth, and encamped in the wilderness of Paran. CHAPTER XIII. B. C. 1491. Spies sent to explore the land of Canaan , and their report. 'And Moses said to the Israelites, Ye are now come to the mount of the Amo- rites, which Jehovah our God hath given to us. Lo ! Jehovah hath placed the land before you ; go up and possess it as Jehovah, the God of your fathers, hath spoken to you ; fear not, nor be dismayed. Then they drew near to Moses and said. Let us send men before us, that they may bring us word by wliat way we may go up, and into what cities we may come. And this thing was 1 pleasing to Moses." And Jehovah also 2 spoke to him, saying. Send men, that they may search the land of Canaan, which I give to the Israelites ; from every tribe of their fathers, 'shalt thou send a man," 3 every one a ruler among them. And Moses, by the commandment of Jehovah, sent them from the wilderness of Taran ; all those men were chiefs of the Israelites. 4 And these were their names : Of the tribe of Reuben, Shammua the son of Zaccur ; .'') Of the tribe of Simeon, Shaphat the son of 6 Hori ; Of the tribe of Judah, Caleb the son 7 of Jephunneh ; Of the tribe of Issachar, 8 Igal the son of Joseph ; Of the tribe of US XIII. to search Ihe land of Canaan. Ephraim, Oshea the son of Nun ; Of the 9 tribe of Benjamin, Palti the son of Raphu ; Of the tribe of Zebulun, Gaddiel the son 10 of Sodi ; Of the tribe of Joseph, namely, of 11 the tribe of Manasseh, Gaddi the son of Susi ; Of the tribe of Dan, Ammiel the son 12 of Gemalli ; Of the tribe of Asher, Sethur 13 the son of Michael ; Of the tribe of Naph- 14 tali, Nahbi the son of Vophsi; Of the tribe 15 of Gad, Geuel the son of Machi. These 16 are the names of the men whom Moses sent to spy out the land. Moses now called Oshea, the son of Nun, Joshua. And Moses sent them to spy the land of 17 Canaan, and said to them, Go up soutli- ward, and go up to the mountain : And see 18 what the land is, and the people that dwell in it, whether they be strong or weak, i'ew or many; And whetiier the land in which 19 they dwell be good or bad ; and whether they dwell in open or in fenced cities ; And 20 whether the soil be fat or lean ; whether there be wood, or not. And be ye of good courage, and bring of the fruit of the land. Now the time was the time of the first ripe grapes. So they went up, and searched the land 21 from the wilderness of Zin, unto Rehob, in the way to Hamath. And they ascended .ii by the south, and came back unto Hebron, (which Hebron was built seven years belbre Zoan in Egypt,) and they found there the families of Ahiman, Sheshai, and Talinai, of the race of Anak. And they came to the 23 vale of Eshcol, and cut down and brought thence a branch with one cluster of grapes, and they bore it between two upon a staff; they brought also of the pomegranates, and of the figs. The place was called the vale 24 Eshcol [cluster-vale], because of the cluster of grapes which the Israelites cut down there. And after forty days they returned from 25 searching the land. And they came back 26 to Moses, and to Aaron, and to all the con- 14 Sp't ill her presence'] The manners of the oriental nations explain this comma. They seldom or never spit as a natural discharge; but when they do spit on the ground in the presence ol" another person, it marks extreme detesta- tion. Hence it is plain, that a father spitting before, or in the presence of his daughter, was thought so to dishonour her, that she secluded herself for seven days. — She shall recover] I cannot see that the verb =1DK ever signifies ' to return :' whereas it certainly signifies, to recover from an illness ; and particularly from a. leprosy. See 2 Kings v. 3, 6, 7. The radical meaning of the word is, to gather : and in the metaphorical sense, to recover. Chap. XIII. 1. The words supplied from the Sam. are said, in Deut. i. 20, to have been actually spoken by Moses to the Israelites on this occasion ; and their omission in the Hebrew text is a manifest deficiency. The omission, how- ever, must have been an early one, as it occurs m the versions. 16. Joshua] ' He will save,' is its meaning. His former name Hoshea, expressed what had been done, ' He hatn saved;' and this the confidence of Moses respecting what 1.53 was yet to come. Some think this name was given to li5)ii by the spirit of prophecy. 19. Jn open or fenced rities] The Sam. reading is adopted as most consistent with the context. Because the question is not here of camps or tents; but of what sort were the towns ; whether ueali or strong, open or wal'ed. 20. For the time] This was usually in the beginning or middle of September. 21 . The wilderness of Zin] This was a part of that of Paran. Compare chap, xxxiii. 36. — lieholi] This city was not far from Sidon, and in the division of^ the land, it fell to the tribe of Asher, Josh. xix. 28. The spies seem to have gone along near the Jordan, and to have returned through the midst of the land, by the borders of the Sido- nians and Philistines to Hebron, once honoured by the residence of Abraham, and now famous as the abode of the children of Anak. Who was this Anak ? We have no ac- count of such a man, which leads Michaelis to render appellatively. The word p;v signifies, ' to go into ,t hole or cave ;' and the Anakites were such as lived in caves, Troglodites. 29. (a) Sam. Sept. The acts and report of the spies. gregation of Israel, to the wilderness of Paran, near to Kadesh ; and brought word unto them, and unto all the congregation, •27 and showed them the fruit of the land. And they told Moses, and said, We came to the land whither ihoii seiitest us, and surely it floweth with milk and honey ; and this is 28 the fruit of it. But strong are the people who dwell in the land, and the cities are walled, and very great : and moreover we 29 saw there the race of Anak. The Amale- kites dwell in the land to the south ; and the Hethites, "and the Hivites," and the Jebusites, and the Amorites, dwell in the mountains ; and the Canaanites dwell by the sea, and by the coast of the Jordan. 30 On hearing this the people mnrmnred, but Caleb tried to still the people before Moses, and said, Let us go up at once, and possess it ; for we are well able to overcome it. 31 But the men that went up with him said, We are not able to go up against the people ; 32 for they are stronger than we. ISIoreover thev spread abroad an evil report of the land which they had searched among the Israelites, saying, The laud through which we have gone to search it, is a land that eateth up its inhabitants; and all the people that we saw in it, are men of a great 33 stature. And there we saw the giants, sprung from the gigantic race of Anak : and we were in our own sight as grass- hoppers, and so were we in their sight. 'Hence the Israelites murmured in their tents and said, Because Jehovah hateth us, he hath brought us out of the land of Egypt, to deliver us up into the hands of the Amo- rites, to destroy us. How should we go up, when our brethren discourage us, say- ing, The people are greater and more powerful than we ; the cities are great and walled up to the heavens ; and moreover we saw there, men of the race of Anak? But Moses said to the Israelites, Jehovah your God, who leadeth you, will himself fight for you, according to all that he did for you in Egypt, before your own eyes ; and in this wilderness, where you have seen how Jehovah your God hath carried you, as a man carrieth his son, through all the way ye have gone, until ye came to this place. And in this matter, are ye distrust- ful of Jehovah, your God, who goeth before you in the way, in a fire by night, and in a cloud by day, to search out a place for your 32, 33. Men of great staiure'\ Doubtless fear magni- fied the stature of the inhabitants of Canaan ; and though they might be taller than the Israelites, the disparity would not be such as their language implies. The addition of the Sam. is natural and is supijorted by Deut. i. 27 — ,33. C?hesied, and said, Amalek is the first of the nations ; But his posterity shall utterly perish. 2 1 And he looked on the Kenites, and prophe- sied, and said, Strong is thy dwelling-place, And thou hast put thy nest in a rock. 22 Yet shall the nest be destroyed : [tive. 'And" at length Ashur shall take thee cap- 23 And he proi)hesied, and said, Alas! who shall live, when God doeth this? 34 Who shall escape from the hand of the Chittites? [Heber; They shall afflict Ashur, and shall afflict But they also shall utterly perish. 25 Balaam then set out, to return to his place ; and Balak also went his wav. NUMBERS XXV. Some worship idols. 17. I see it'] By rendering the suffix A('m, the beauty and sense of this verse are obscured. The connexion requires the turn given, as tlie tirst two lines refer to the star, and the sceptre following. — Evenj son of sedition'] With some distinguisiied critics I have rendered rvi/ or tMi^i' as an ap- pellative, as we no where read of such a people as the ' children of Sheth ;' but we know that the Moabites were the most inveterate enemies of Israel, and might justly be called, sons of sedition. See Dathe's note, {v) Sam. Jer. xlviii. 45. 19. 0//e from Jar^ob] Tliis explains the two preceding verses, iVlany pious divines have referred what is here related to the Messiah ; but surely this has been done w ithout atiy regard to the context. If we consider what Balaam says in tile I4th verse, this application will appear improbable. O'.hers refer what is here said to David, who actually subdued the Moabites and other contiguous nations. See Bp. Newton on the Prophecies, and 2 Sam. viii. 2, 14. 20. Tile first of tiie nations] i- e. in antiquity, as well as m courage. Compare 1 Sam, xxvii, 8, ana Gen. xiv. 8. They were the first who fought with Israel, Exod. xvii. 14. I have followed the Syr. in rendering in^^inK. ' his posterity.' 'J'he Greek translators agree in the same sense, and the context requires it. 22., Yet shati t/ie nest] The Kenites were a tribe of IMidiauites. Moses married one of this race, Exod. iii. 1 ; atul some of them followed the Israelites, and dwelt in Jude,a, .ludg, i. Ifi ; but the chief part remained among the Midianites, 1 Sam, xv. 6. The word Kenite signifies a jie^vt. The reading of the Sept. is not improbable, (u) cun- ninq of Asiiur. Sept. 23, Jim ! who shrill live] This refers to what follows, and not to tlie preceding prophecy. 24. ffho shall escape] The Chittites denote both the 168 CHAPTER XXV. B, C. 14.')2. The idolatry of the Israelites ; Zimri and Cozbi slain. And Israel abode in Shittim, and the 1 people began to defile themselves with the daughters of Moab. For they invited the 2 people to the sacrifices of their gods, and the people ate of their sacrifices, and wor- shipped their gods. And 'some of the 3 people of" Israel wore the badges of Baal- peor ; and the anger of Jehovah was kin- dled against Israel. And Jehovah said to 4 Moses, Take all the heads of the people, and "let fhem slay those men who have worn the badges of Baal-peor" and hang them up before Jehovah until sun-sitting, that the fierce anger of Jehovah may be turned away from Israel. And Moses said to the 5 judges of Israel, Slay ye, every one in his own division, the men who have worn the badges of Baal-peor. And, behold, one Israelite came and 6 brought to his brethren a Midianitish woman in the sight of Moses, and iu the sight of all the congregation of Israel, who were weeping before the door of the congre- gation-tabernacle. And when Phinehas, 7 the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand ; And he went alter the man of Israel into 8 the bedroom, and thrust both of them through, the man of Israel, and the woman in her bedroom : then the plague ceased Greeks and the Romans. For the Jews called by this name all the places with which they were acquainted in the Me- diterranean sea. The last clause shows the success of the Greeks and Romans, who for a long period were to humble and afflict Ashur and Heber, but who, in their turn, were to perish. The prediction has been wonderfully verified. For the text, see note, Heb. Bible. Ch.-vp, XXV, 1. Began to defile] The Greek transla- tors render, ' the people profaned themselves with whoring with, &c.' 3. Sojne of the] That we should supply 'Dao with the Sam, is clear from the following verse. For all the Israel- ites had not devoted themselves to the worship of Baal-peor. — fVore the badges of Baal-peor] By binding their heads with fillets to his honour, and thus openly avowing their idolatry. Michaelis proves that this is the sense of T12V. 4. All the vltiefs of t lie people] That the text has suf- fered in this verse cannot be doubted. If the oyn 'li'MT are the same as the Sn"iu*" ^laDU* in the following verse, it is clea ■ that the order to hang them up, is irreconcilable with their being appointed to slay those who had devoted them, selves to the Moabites. By adding the Sam. to the text, the sense is clear and connected. 5. In his own division] That is, those men who were under them as magistrates. 8. In her bedroom] The term nnip bN, whence the word alcove is derived, means an ' interior apartment or bed- room ;' and it is called her bedroom, because appropriated to cohabitation with her. 9. Twenty-four thousand] Paul refers to this history, 1 Cor. x. 8, wnere we read, that ' twenty-three thousand died by the plague.' Some suppose a thousand was slain by the judges ; while others thins both numbers existed in different copies. Zimri and Cosbi slahi. NUMBERS XXVI. 9 among the Israelites. And those that died of the plague were twenty-four thousand. 10 And Jehovah spoke to Moses, saying, 11 Phinehas, the son ot Eleazar, the son ol Aaron the priest, hath turned away my wrath from the [sraelites by the zeal which he hath shown among them, for my sake, that I might not consume the Israelites, in 12 my jealousy. Wherefore say, Behold, I 13 give to him my covenant of peace : And he shall have it and his seed after him ; the covenant of an everlasting priesthood ; be- cause he was zealous for his God, and made 14 an atonement for Israel. Now the name of the Israelite who was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, a chief of a paternal 1 5 house among the Simeonites : And the name of the Midianitish woman who was slain was Cozbi, the daughter of Zur ; he was head over a people, and of a paternal house in Midian. 16 And Jehovah spoke to Moses, saying, 17 Distress the Midianites, and smite them; IS For they have distressed you by the wiles they have used to beguile you in the matter of Peor, and in the matter of Cozbi, their sister, the daughter of a prince of Midian, who was slain in the time of the plague on account of Peor. CHAPTER XXVI. }?. C. 1452. The people are again numbered ; and it was found that all those who had murmured were dead. 1 And it came to pass after the plague, that Jehovah spoke to Moses and to Eleazar the 2 son of Aaron the priest, saying. Take the sum of all the congregation of Israel, from twenty years old and upward, throughout their fathers' house, all that are able to go 3 to war in Israel. So Moses and Eleazar the priest numbered tliem in the plains of 4 Moab, by Jordan opposite Jericho, From twenty years old and upward ; as Jehovah had commanded Moses : Now the Israel- ites who had come out of the land of Egypt were : 12. Covenant of peace'\ That is, I promise to him felicity an(i happiness; tor so peace often signifies. 13. Covenant of a perpetual priesthood'] The covenant here denotes the promise of the priesthood to his posterity. If niustbe understood conditionally, for Eli was not of this family. In the time of David, however, it was restored, and in this family probably continued till the advent of our T>ord. — Because he was zealous~\ God knew that he acted out of love to him, and zeal for his honour ; though the action itself was rash and unwarrantable, unless he had a di\ine commission, which does not seem unlikely, from the approbation with which God speaks of him, and his cotniuct. Chap. XXVI. 3. So Moses and Eleazar numbered'] With Geiides 1 give the Arabic sense tm|n>, and ominoxV ; and by this simple correction the text is restored, so as to need no Italic supplements. 7. And they that were numbered] This tribe, after 38 Vfars, had diminished 2770 men. See chap. i. 169 77ie jpeojtle again numbered. Reuben, the first-born of Israel: the .') sons of Reuben ; i'rom Hanoch, came the family of the Hanochites : from Pallu, the family of the Palluites : From Hezron, 6 the family of the Hezronites : from Carmi, the family of the Carmites. These are the 7 families of the Reubenites : and they that were numbered of them were forty-three thousand seven hundred and thirty. And 8 the son of Pallu, was Eliab. And tlie sons 9 of Eliab were, Nemuel, Dathan, and Abi- ram. This was the Dathan, and this the Abi- ram, who being of the council of the con- gregation, contended with Moses and Aaron in the company of Korah ; when they so provoked Jehovah, That the earth opened 10 her mouth, and swallowed them up ; and when this company died, a fire devoured 'Korah and the two hundred and filly men." Thus they became an example. Neverthe- 11 less the children of Korah died not. The sons of Simeon, by their families: 13 from Nemuel came the family of the Ne- muelites : from Jamin, the family of the Jaminites : from Jachin, the family of the Jachinites : from Zerah, the family of the 13 Zerahites : from Shaul, the family of the Shaulites. These are the families of the 14 Simeonites, twenty-two thousand and two liundred. The sons of Gad by their families : from 1 5 Zephon, came the family of the Zephonites : from Hagg^i, the family of the Haggites: from Shuni, the family of the Shunites : From Ozni, the family of the Oznites : from 16 "Edi" the family of the Edites ; From Arod, 17 the family of the Arodites : from Areli, the family of the Arelites. These are the fami- 18 lies of the children of Gad according to those that were numbered of them, forty thousand and five hundred. The sons of Judah were Er and Onan ; 19 but Er and Onan died in the land' of Ca- naan. And the sons of Judah by their fami- 20 lies were ; from Shelah came the family of the Shelahites : from Pharez, the family of the Pharzites : from Zerah, the family of the 10. A fire devoured Korah] The present Hebrew text makes I^orah descend into the earth with the Reubenites, • while the Sam. asserts he was destroyed by fire, with his brethren the Lev ites. Compare chap. x\i. 6, &c. Josephus agrees with the .Sam. as does also the Psalmist, (cvi. 17.) vvho mentions only Dathan and Abiram, as swallowed up and not burnt. That this is the genuine reading, is mostly admitted. (/) Sam. 12. Nemuef] We have Gen. xlvi. 10, and Exod. vi. 15, Jamiel. There can be little doubt but the true name is here retained ; as the families sprung from him are called ^'?K103. Houbigant is of this opinion; and for the same reason he judges 1*3'' preferable to ^'"i\ and n"iT to iny. 15. In the Greek version, the tribe of Judah comes after that of Simeon ; then Issachar and Zebulun ; and then Gad and Asher. It has also some variety in the particular num- bers : but the sum total is the same in all the copies and versions. 16. (o) Sam. Syr. others Eri. The families and numbers NUMBERS XXVI. 21 Zerahitea. Ami the sons of Pharez were ; from Hezron, the family of the Hezronites : from Hamul, the family of the Hamulites. 22 These are the families of Judah according to those that were numbered of them, seventy- six thousand and five hundred. 23 The sons of Issachar by their families : from Tola came the family of the Tolaites : 24 from Pua, the family of the Puhites: From Jashub, the family of the Jashubites : from Shimron, the family of the Shimronites. 25 These are the families of Issachar according to those that were numbered of tiiem, sixty- four thousand and three hundred. 26 The sons of Zebulun by their families : from Sered came the family of the Sardites : from Elon, the family of the Elonites : from Jahleel, the family of the Jahleelites. 27 These are the families of the Zebulunites according to those that were numbered of them, sixty thousand and five hundred. 2S The sons of Joseph by their families were, 29 Manasseh and Ephraim. The sons of Ma- nasseh : from Machir came the family of the Machirites: and Machir begot Gilead : from 30 Gilead, the family of the Gileadites. These are the sons of Gilead: from Jeezer, the family of the Jeezerites: from Helek, the 31 family of the Helekites : And from Asriel, the family of the Asrielites ; and from She- 32 chem, the family of tlie Shechemites : And from Shemida, the family of the Shemida- ites : and from Hepher, the family of the Hepherites. 33 Zelophehad the son of Hepher had no sons, but daughters : and the names of the daughters of Zelophehad were Mahlah, and 34 Naneh, Hoglah, Milcah, and Tirzah. These are the families of Manasseh, and those that were numbered of them, were fifty-two thousand and seven hundred. 35 These are the sons of Ephraim by their families : from Shuthelah came the family of the Shuthelahites : from Becher, the fa- mily of the Becherites: from Tahan, the 36 family of the Tahanites. And these are the sons of Shuthelah : from Eran, the family 37 of the Eranites. These are the families of the sons of Ephraim according to those that were numbered of them, thirty-two thou- sand and five hundred. These are the sons of Joseph by their families. S8 The sons of Benjamin by their families : from Bela, came the family of the Belaites : from Ashbel, the family of the Ashbelites: from Ahiram, the family of the Ahiramites : 39 From Shupham, the family of the Shu- phamites : from Hupham, the family of the 40. That ^^K'7 should be admitted after pyj is clear from the order observed throughout the chapter. For we have first the name of the person and then of the descendants. I am inclined to consider the (irst clause of this verse an earlv 170 of the twelve tribes. Huphamites. From Ard, the family of the 40 Ardites : from Naaman, the family of the Naamanites. These are the sons of Ben- 41 jamin by their families : and they that were numbered of them were forty-five thousand and six hundred. These are sons of Dan by their families. 43 from "Hushim, came the family of the Hush- imites." These are the families of Dan by their families. All the families of the Hu- 43 shimites, according to those that were num- bered of them, were sixty-four thousand and four hundred. The sons of Asher by their families : from 44 Jimna, the family of the Jimnites : from Jesui,the family of the Jesuites; from Be- riah, the family of the Beriahites. From 45 the sons of Beriah: from Heber, the family of the Heberites : from Malchiel, the family of the Malchielites. And the name of the 46 daughter of Asher was Sarah. These are 47 the families of the sons of Asher according to those that were numbered of them ; fifty- three thousand and four hundred. The sons of Naphtali by their families • 48 from Jahzeel, the family of the Jahzeelites : from Guni, the family of the Gunites : From 49 Jezer, the family of the J(!zerites : from Shillem, the family of the Shillemites. These 50 are the families of Naphtali by their fami- lies : and they that were numbered of them were forty-five thousand and four hundred. These numbered of the Israelites, were six 51 hundred and one thousand seven hundred and thirty. And Jehovah spoke to Moses, saying, 53 Unto these the land shall be divided for an 53 inheritance according to the number of names. To many thou shalt give the more 54 inheritance, and to few thou shalt give the less inheritance ; to every one shall his in- heritance be given according to those that were numbered of him. Notwithstanding 55 the land shall be divided by lot : according to the names of the tribes of their fathers they shall inherit. According to the lot shall the 56 inheritance be divided between the many and the few. And these are they that were numbered 57 of the Levites by their families : from Ger- shon, the family of the Gershonites : from Kohath, the family of the Kohathites : from Merari, the family of the Merarites. These 58 are the families of the Levites : the family of the Libnites, the family of the Hebronites. the family of the Mahlites, the family of the Mushites, the family of the Korathites. And Kohath begot Amram. And the name of 59 interpolation. It is wanting in the Sam. but found in all the versions. Compare Gen. xlvi. 21. .59. niio was born] From Exod. ii. 1, compared with chap. vi. 20, it appears that Amram married his aunt .ioclie- The request of NUMBERS XXVII. Amram's wife was Jochebed, the daughter of Levi, who ^was born" to Levi in Efrypt : and she bare to Amram, Aaron and Moses, 60 and Miriam their sister. And to Aaron was born Nadab and Abihu, Eleazar and 61 Ithamar. And Nadab and Abihu died, vt^hen they offered profane fire before Je- 62 hovah : 4nd those that were numbered of them were twenty-three thousand, all males from a month old and upward : for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel. 63 These are they that were numbered by Moses and Eleazar the priest, who num- bered the Israelites in the plains of Moab, 64 by the Jordan near Jericho. And among these there was not a man whom Moses, and Aaron the priest, numbered, when they numbered the Israelites in the wilderness of 65 Sinai. For Jehovah had said of them. They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun. CHAPTER XXVII. B. C. 1452. Zelophehad' s daughters sue for an inherit- ance ; Moses warned of his death^and Joshua appointed his successor, 1 Now the daughters of Zelophehad, the sou of Hepher, the son of Gilead, the son of Machir, the son of Joseph, (and these are the names of his daughters ; Mahlah, Naneh, and Hoglah, and Milcah, and Tir- 2 zah,) came, And they stood before Moses, and before Eleazar the priest, and before the chiefs and the whole congregation, at 3 the congregation-tabernacle, and said, Our father died in the wilderness ; yet he was not in the company of those who, with the company of Korah, assembled together against Jehovah ; but died for his own sin, 4 and had no sons. Why should the name of our father be done away from among his family, because he hath no son ? Give to us therefore a possession among the bre- 5 thren of our father. And Moses brought their cause before Jehovah. 6 And Jehovah spoke to Moses, saying, 7 The daughters of Zelophehad speak right : beJ, she being the sister of his father Kohath, and the daughter of his grandfather Levi. I have followed the ver- sions noticed in rendering the clause, as the common read- ing is embarrassed, if not unmeaning. Chap. XXVII. 3. But died for his own Si'n] It has been doubted whether these words refer to Zelopnehad, or to Korah. RosenmuUer refers them to Korah. If the Sam. lection be admitted it overturns this opinion, as it limits the terms to Zelophehad, their father. On the whole the sense seems to be, Zelophehad had died without sons, and the sin for which he died was unbelief, a sin common to all the Israelites. 4. W% should the name"] This was very commendable in these young women, it showed great faith in God's pro- 171 Z flop fie had' s daughters, thou shall surely give them a possession of an inheritance among their father's brethren ; and thou shall transfer the inheritance of their father to them. And thou shall speak 8 to the Israelites, saying, If a man die, and have no son, then ye shall transfer his in- heritance to his daughter. And if he have 9 no daughter, then ye shall give his inherit- ance to his brethren. And if he have no 10 brethren, then ye shall give his inheritance to his father's brethren. And if his father 11 have no brethren, then ye shall give his in- heritance to his next kinsman of his family, and he shall possess it : and it shall be to the Israelites a statute of judgment, as Je- hovah hath commanded Moses. Jehovah then said to Moses, Go up to 12 this mount Abarim, and see the land which I am about to give to Israel. And when 13 thou hast seen it, thou shall be gathered to thy people, as Aaron thy brother was ga- thered. For in the wilderness of Zin, in 14 the strife of the congregation, ye rebelled, instead of sanctifying me before their eyes at the waters. 'These were the waters of Meribah, in Kadesh, in the wilderness of Zin. "Moses then said, O Lord God, thou hast begun to show thy servant thy great- ness, and thy mighty power ; for what God is there in the heavens, or on the earth that can do such mighty deeds as thou hast done ? Let me, I pray thee, go over, and see that good land which is beyond the Jordan, that excellent mountainous country, and Lebanon. But Jehovah said to Moses, Let it suffice thee ; speak no more unto me of this matter. Go up to the top of Pisgah, and raise thine eyes and look westward, and northward, and southward, and eastward, and behold it with thine eyes : for over this Jordan shall thou not go. But charge Joshua, and encourage him, and strengthen him ; for he shall go over before this people, and he shall cause them to inherit the land which thou shall only see." Moses now spoke to Jehovah, saying, 15 May Jehovah, the God of the spirits of all 16 flesh, set a man over the congregation, Who may go out before them, and who may 1 7 come in before them, and who may lead them forth, and who may bring them back ; misetobiing them to Canaan, and great respect to their father, in desiring to have his name continued. 11. To his next kinsman'] In the law respecting inhe- ritances, the right is continued to the father's side only, that the land allotted to one tribe might not be transferred to another. Compare chap, xxxvi. 12. Go up to this jnount Abarirn\ This was a range of mountains, of considerable extent, near the rivers Jordan and Arnon. Nebo was one particular mountain, and Pisgah the highest top of it. 14. The verses which the Sam. copy now has, chap. xx. 13, Geddes transposes here as most suitable to the context; and no one can scarcely doubt, but they once formed a part of the text. Joshua succeeds Mom. NUMBERS XXVIII. Offerings to he oUervcd, that the congregration of Jehovah be not and drinJcoflFering: as in the morn^n- - •■ like a flock which has no shepherd 18 i.ui-iv w.iii,.. ..£>= ..V. ^..^ ^..^.-- burnt-offering- of a sweet savour to Jehovah. Ind Jeho"ah Lid to Moses/rake Joshua I But on the sabbath day let two more Iambs the sun of Nun, a man in whom is the spi- 19 rit, and lay thine hand upon him ; And set l)im before Eleazar the priest, and before the whole congregation ; and give to him a 20 charge in their sight. And thou shalt give to him of thine honour, that to him the whole congregation of Israel may be obe- 21 dient. And he shall stand before Eleazar the priest, who shall inquire for him before Jehovah, by means of the Urim ; at whose command they shall go out, and at whose command they shall come in ; both he, and all the Israelites with him, even the whole 22 congregation. And Moses did as Jehovah had commanded him: for he took Joshua and set him before Eleazar the priest, and 23 before the whole congregation ; And he laid his hands upon him, and gave him a charge, as Jehovah commanded him : "and said to him, Thine eyes have seen what Je- hovah hath done to these two kings ! so will he do to all the kingdoms through which thou hast to pass : be not afraid of them: for Jehovah your God, himself will fight for you." CHAPTER XXVIII. B. C. 1452, Laws respecting sacrifices ; the ilaihj offer ing ; offerings for the sabbath, new moon^ passover, 4'C. 1 Again Jehovah spoke to Moses, saying, 2 Command the Israelites, and say unto them ; My burnt-offerings, my food, of a sweet savour to me, shall ye observe to offer to 3 me at their appointed seasons. And thou shalt say to them. This is the burnt-offering which ye shall offer to Jehovah ; two lambs of the first year, without spot day by day, 4 for a continual burnt-offecing. One lamb shall ye offer in the morning, and the other 5 lamb shall ye offer in the evening ; And lor a wheaten-offering, a tenth part of an ephah of flour, mingled with the fourth part of a 6 hin of fresh oil : A continual burnt-offering which was ordained at mount Sinai ; as a burnt-offering of a sweet savour to Jehovah. 7 And the drink-offering for each lamb shall be the fourth part of a hin "of wine :" in the holy place shall the wine be poured out to 8 Jehovah, for a drink-offering. And the other lamb shall ye offer in the evening : and ye shall offer the same wheaten-offering H). Give to him a charge] Instruct him and leach him the duties of his office ; encourage and animate him to perform them. 20. Give to him of I hin e honour] That is, invest him with the ensio;ns of power and aulhoi'ity, tliat the people niav honour lum as they do thee, 1 Cin'on. xxix. 25. i.i. (a) Sam. Deut. iv.2I. CuAf. X.VVIII. 2. Ml/ burnl-oflering.i, mi/ food] Our translators have rendered, ' my bread for my sacrifices 173 be offered, of the first year, without spot, and two tenths of an ephah of flour for a wheaten-offering, mingled with oil, with its drink-offering. This is the burnt offering 10 of every sabbath, besides the continual burnt-offering, and its drink-offering. And in the beginnings of your months ye 11 shall offer a burnt-offering to Jehovah ; two steers and one ram, seven lambs, of the first year, without spot; And three tenths of s;j 12 ep/iali of flour for a wheaten-offering, min- gled with oil, for each steer ; and two tenths of flour for a wheaten-offering, mingled with oil, for each ram; And a wheaten-offering 13 of one tenth of flour mingled with oil for each lamb ; for a burnt-offfering of a sweet savour to Jehovah. And their drink-offer- 14 iiigs shall be half a hin of virine for each steer, and the third part of a hin for each ram, and the fourth part of a hiii for each lamb. This burnt-otfering shall be offered from month to month through all the months of the year ; And one goat for a sin-otfering 15 to Jehovah, besides the continual burnt- offering, and its drink-offering. And on 16 the fourteenth day of the first month is Je- hovah's passover And on the fifteenth 17 day of this month is the feast : seven days shall unleavened bread be eaten. On the 18 first day shall be a holy convocation ; on it ye shall do no manner of servile work : But ye shall offer as a burnt-offering to Je- 19 hovah, two steers, and one ram, and seven lambs, of the first year; they shall be with- out blemish : And their wheaten-offering 20 shall be of flour mingled with oil : three tenths of an ephah shall ye offer for a steer, and two tenths q/'a/j ephah for a ram ; And 21 one tenth shall ye offer for each lamb, for each of the seven lambs : And one he-goat 22 for a sin-offering, to make an atonement ftn- you. Ye shall offer these, besides the 23 morning burnt-offering, which is to be con- tinual. After this manner j'e shall offer 24 daily, throughout the seven days, the food of the burnt-offering, of a sweet savour to Jehovah : it shall be offered besides the continual burnt-offering, and its drink-offer- ing. And on the seventh day ye shall have 25 a holy convocation ; on it ye shall do no servile v\'ork. made Ijy fire.' But anb here means not bread; but the victims, or other otrerings, that were thrown into the altar fire to feed it. 7. Hin of wine] Houbigant maintains, that J" has been dropped after rnn, which is highly probable, as It is re- tained in the Vulg. and Syr. 16. See Kxodus xii. and Leviticus xxlii. anl Notes there. 26. See I.c\iticus xxiii. 30. («) Sam. MSS. Offerings at the feasts 26 Also on the day of the first-fruits, when after your seven weeks ye bring a new wheaten-offering to Jehovah, ye shall have a holy convocation ; on it ye shall do no 27 servile work : But ye shall offer as a burnt- offering of a sweet savour to Jehovah, two steers, one ram, seven lambs of the first 28 year; And their wheaten-offering of flour mingled with oil, three tenths of an ephah for each steer, and two tenths for each ram. 29 And one tenth for each lamb, for each of 30 the seven lambs ; And one goat, "for a sin- offering" to make an atone\nent for you. 31 Besides the continual burnt-offering, and its wheaten-offering, ye shall offer these with their drink-offerings : without blemish they shall be. CHAPTER XXIX. B. C. 1452. Offerings at the feast of trumpets^ and at the feast of booths. 1 And on the seventh month, on the first day of the month, ye shall have a holy con- vocation ; on it ye shall do no servile work : it is a day of blowing the trumpets unto 2 you. And ye shall offer as a burnt-offering of a sweet savour to Jehovah, one steer, one ram, and seven lambs, of the first year, 3 without blemish : And their wheaten-offer- ings shall be of flour mingled with oil, three tenths of an ephah for a steer, and two tenths 4 for the ram. And one tenth for each lamb, 5 for each of the seven lambs : And one goat for a sin-offering, to make an atonement for 6 you : Besides the burnt-offering of the month, and its wheaten-offering, and the daily burnt-offering, and its wheaten-offer- ing, and their drink-offerings, according to their manner, for a burnt-offering of a sweet savour to Jehovah. 7 And on the tenth day of this seventh month ye shall have a holy convocation ; and ye shall humble yourselves : on it ye 8 shall not do any work : But ye shall offer a burnt-offering to Jehovah of a sweet savour ; one steer, one ram, and seven lambs of the first year; they shall be without blemish : 9 And their wheaten-offering shall be of flour mingled with oil, three tenths of an ephah for the steer, and two tenths for the ram, 10 And one tenth for each lamb, for each of 11 the seven lambs: One goat, for a sin- offering ; besides the sin-offering of atone- ment, and the continual burnt-offering, and its wheaten-offering and their drink- offerings. NUMBERS XXIX. Chap. XXIX. 1 . Seventh month] Of the ecclesiastical year, respecting wliich see Exodus xii. 2; but "the first month of the civil year. Compare Levit. xxiii. 24, and Numb. X. 5. 7. Humble yourselves'] This expiation-fast is at Aleppo kept by the Jews with the greatestpunctuality. It is a fast of ♦wenty-four hours complete; and women with child 173 of trumpets and booths. And on the fifteenth of the "same" seventh 12 month, ye shall have a holy convocation ; on it ye shall do no servile work ; but ye shall keep a least to Jehovah seven days : And ye shall offer a burnt-offering, of a 13 sweet savour to Jehovah ; thirteen steers, two rams, and fourteen lambs of the first year ; they shall be without blemish : And 14 their wheaten-offerings shall be of flour mingled with oil, three tenths of an ephah for every steer of the thirteen steers, two tenths for each of the two rams. And one 1 5 tenth for every one of the fourteen lambs : And one goat for a sin-offering; besides the 16 continual burnt-offering, and its wheaten- offeVing, and its drink-offering. And on the second day ye shall offer 17 twelve steers, two rams, fourteen lambs, of the first year, without blemish ; And their 18 wheaten-offerings and their drink-offerings for the steers, for the rams, and for the lambs, shall be according to their number, after the manner prescribed : And one goat for a sin- 19 offering ; besides the continual burnt-offer- ings and their wheaten-offerings, and their drink-offerings. And on the third day eleven steers, two 20 rams, fourteen lambs, of the first year, with- out blemish; And their wheaten-offerings, 21 and their drink-offerings for the steers, for the rams, and for the lambs, shall be accord- ing to their number, after the manner pre- scribed : And one goat for a sin-offering ; 22 besides the continual burnt-offering, with its wheaten-offering, and its drink-offering. And on the fourth day ten steers, two 23 rams, and fourteen lambs, of the first year, without blemish : Their wheaten-offerings, 24 and their drink-offerings for the steers, for the rams, and for the lambs, shall be accord- ing to their number, after the manner pre- scribed : And one goat for a sin-offering ; 25 besides the continual burnt-offering, with its wheaten-otfering and its drink-offering. And on the firth day nine steers, two rams, 26 and fourteen lambs, of the first year, with- out blemish ; And their wheaten-offerings 27 and their drink-offerings for the steers, for the rams, and for the lambs, shall be accord- ing to their number, after the manner pre scribed: And one goat for a sin-offering, 28 besides the continual burnt-offering, with its wheaten-offering, and its drink-ottiering. And on the sixth day eight steers, two 29 rams, and fourteen lambs, of the first year, without blemish ; And their wheaten-offer- 30 or sick persons, who are exempt on other occasions, will hardly accept of a dispensation on this day. See Levit. vi. 29, and xxiii. 27. 12. On the ffteenth day] See Levit. xxiii, 34. What follows contains an account of the offering to be presented to God, each of the days the Feast of Booths lasted ; and as it is a mere repetition requires no illustration, (a) Sam. On tke vows of a NUMBERS ings, and their drink-offerings for the steers, for the rams, and for the lambs, shall be according to their number, after the manner 31 prescribed ; And one goat for a sin-offering; besides the continual burnt-offering, with its wheaten-offering, and its drink-offering. 32 And on the seventh day seven steers, two rams, and fourteen lambs, of the first 33 year, without blemish : And their wheaten- offerings, and their drink-offerings for the steers, for the rams, and for the lambs, shall be according to their number, after the 34 manner prescribed : And one goat for a sin-offering ; besides the continual burnt- offering, with its wheaten-offering, and its drink-offering. 3 j On the eighth day ye shall have a solemn assembly : on it ye shall do no servile work : 30 But ye shall offer a burnt-offering of a sweet savour to Jehovah ; one steer, one ram, seven lambs, of the first year, without 37 blemish ; Their wheaten-offerings and their drink-offerings for the steer, for the ram, and for the lambs, shall be according to their number, after the manner prescribed : 38 And one goat for a sin-offering, besides the continual burnt-offering, with its wheaten- 39 offering, and its drink-offering. These are what ye shall offer at your stated feasts to Jehovah, for your burnt-offerings, your wheaten-offerings, and your drink-offerings, aud your feast-sacrifices, besides your vows 40 and your free-will offerings. And Moses told the Israelites according to all that Je- hovah had commanded him. CHAPTER XXX. B, C. 1452. On vows and obligations. 1 Again Moses spoke to the heads of the tribes of Israel, saying. This is the thing 2 which Jehovah hath commanded. If a man make a vow to Jehovah, or swear an oath to bind himself under an obligation ; he shall not break his word ; he shall do according to all that proceedeth out of his 3 mouth. If a woman also make a vow to Jehovah, and bind herself under an oblio-a- tion, being in her father's house, in her 4 youth ; Aud her father hear of her vow, and of her obligation by which she hath bound herself, and her father by silence shall con- sent ; then all her vows shall stand, and every obligation by which she hath bound 5 herself shall stand ; But if her father 'ex- pressly" disallow her on the day that he heareth of it ; not any of her vows, or of her obligations by which she hath bound Crap.^ XXX. 3. The vows noticed in this chapter are of two Idndj; 1. Vows by which something was devoted lo God, as a victim, or land. 2. Vows ol' abstinence, hy which a person bound himself not to eat or drink of certiin thino-s 5, ?. (i) Sara. Sept. 174 XXX. XXXI. daughter or a wife.. herself, shall stand; and Jehovah shall forgive her, becatise her father disalloweth her. If, when she was married, she was 6 under a vow, or had uttered aught with her lips, by which she hath bound herself; And 7 if her husband when he heard of it, by silence consented ; then her vows shall stand, and her obligations by which she bound herself shall stand : But if her hus- 8 band "expressly" disallow her on the day that he heareth of it ; then he shall make her vow which she vowed, and that which she uttered with her lips, by which she bound herself, of none effect ; and Jehovah shall forgive her. But every vow of a widow, 9 and of one divorced, by which they have bound themselves, shall stand good against them. And if a woman while in her hus- 10 band's house make a vow, or bind herself ' by an oath to any obligation ; And if her ] 1 I husband hear of it, and by silence consent, and disallow her not ; then all her vows shall stand, and every obligation by which j she bound herself shall stand ; But if her hus- 12 band expressly made them void on the day he heard of them; then whatsoever proceeded out of her lips with respect to her vows, or her obligations, shall not stand: her hus- band hath made them void ; and Jehovah shall forgive her. Every vow, and every 13 binding oath to humble herself, her husband may establish, or her husband may make void. But if her husband continue silent 14 from day to day; he then establisheth all her vows, and all her obligations, which are upon her: he confirmeth them, because by silence he consented on the day that ho heard of them. But if he shall any ways 15 make them void after that he hath heard of them ; then he shall bear her iniquity. These are the statutes, which Jehovah com- 16 manded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father's house. CHAPTER XXXI. B. C. 1452. The Midianites conquered; Balaam slain, and how the spoil obtained is to be divided. Again Jehovah spoke to Moses, saying, 1 Avenge the Israelites on the Midianites; 2 afterward shalt thou be gathered to thy people. And Moses spoke to the people, 3 saying. Arm some of yourselves for the war, and let them go against the Midianites, and avenge Jehovah on the Midianites. Out 4 of every tribe, of all the tribes of Israel, ye shall send a thousand to the war. So 5 there were selected from the thousands of 15. Shall bear her iniqi/if;/] He shall suffer the punish- ment due for the neglect of performing the vow ; as in effccl the crime is his. Chap. XXXI. 5. Twelve thousand^ This was but a "m.iU .irmy; but it appears that it was not the design of Thi: Midianiten conquered, Israel, a thousand from each tribe, twelve 6 thousand armed lor war. And Moses sent them to the war, a thousand from each tribe, with Phinehas the son of Eleazar the priest ; who had with him the holy instru- ments, even the trumpets to sound with. 7 And they warred against the Midianites, as Jehovah had commanded Moses ; and they 8 slew every male. And among the slain they slew these kings of Midian ; Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian : Balaam also the son of 9 Beor they slew with the sword. And the Israelites took all the women of Midian cap- tives, and their little ones ; and they made a spoil of all their cattle, and all their flocks, 10 and all their goods. And all their cities, and their strong-holds in which they had dwelt, 11 they burned with fire. But all the spoil, and all the prey, both of men and of beasts 12 they took away. And they brought the captives, and the prey, and the spoil, to Moses, and Eleazar the priest, and to the "whole" congregation of Israel, to the camp on the plains of Moab, by the Jordan, over against Jericho. 13 And Moses, and Eleazar the priest, and all the chiefs of the congregation, went forth 14 to meet them without the camp. And Moses was wroth with the officers of the host ; with the captains over thousands, and captains over hundreds, who had come 15 from the war. And Moses said to them, "Why" have ye saved all tlie women alive? 16 Behold, they caused the Israelites, by the counsel of Balaam, to commit a trespass again.5t Jehovah in the matter of Peor ; and there was a plague among the congre- 17 gation of Jehovah. Now therefore kill every male among the little ones, and kill every woman that hath carnally known man. 18 But all the women children, who have not carnally known man, keep alive for your- 19 selves. And do ye abide without the camp seven days : whosoever hath killed any NUMBERS XXXI. person, and whosoever Moses to attack all the Midianites. Those only who were contiguous to the camp of Israel were now vanquished. 6. The holy instruments^ Critics are not agreed what these holy vessels or instruments were, which Eleazar carried with him to the war. Spencer contends that the Urim and Thummim are meant; while Geddes conjectures that the ark and its appurtenances may be thus called. Le Clerc thinks the trumpets only are meant ; and that we should render the 1 following even. * The holy instruments, ei'ew the trumpets to blow in his hand.' This is the most probable opinion. 7. Skill all the m.ales\ In ancient times it seems to have been the usual custom in war to slay the men, and take the women and children captives. According to Euripides, the Greeks thus treated the Trojans. Indeed war among the oriental nations has been carried on in the most san- guinary manner in all ages. 12. (a) Sam. MSS. 16—18. Infidelity has reflected on the order of Moses as etjnally unjust and cruel. — It may be answered, that his conduct towards the women may be vindicated from rea- ron? of policy ; but I freely confess it is diSicuU to justify 175 and Balaam slain, hath touched any slain, he shall purify himself on the third day, and on the seventh day. Yourselves 20 and your captives, and every kind of rai- ment ; every thing made of skin, of goats' hair and of wood, ye shall purify. 'Now Moses had said to Eleazar the priest. Say to those men who have returned from the war, that this is the ordinance of the law which Jehovah commandeth. Only gold, and silver, brass, iron, tin, and lead ; What- soever can bear the fire, ye shall make to pass through the fire, and it shall be clean ; yet it shall be purified with the purification- water ; and whatsoever cannot bear the fire, ye shall only pass through the water. And ye shall wash your clothes on the seventh day, and be clean, and afterward ye may come into the camp." And Eleazar the priest said to the men 21 who had come from the war. This is the ordinance of the law which Jehovah hath commanded Moses ; Only gold, and silver, 22 brass, iron, tin, and lead ; Whatsoever can 23 bear the fire, ye shall make to pass through the fire, and it shall be clean ; yet it shall be purified with the purification-water ; and whatsoever cannot bear the fire ye shall make to pass through the water. And ye 24 shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye may come into the camp. Jehovah also spoke to Moses, saying, 25 Take the .sum of the prey which hath been 26 taken ; both of man and of beast ; thou, and Eleazar the priest, and the paternal chiefs of the congregation, And divide the 27 prey into two parts ; between those who en- gaged in the war and went out to battle, aad the whole congregation : Then, from 28 their half, who went forth to the war, levy as a tribute for Jehovah, one out of every five hundred, both of the persons, and of the beeves, and of the asses, and of the sheep ; And give it unto Eleazar the priest, for a 2!) the order to slay all the unoffending male children. The same principle ought to have been adopted towards the male as the female children. It is not said that the Lord gave Moses this order; and is it improper to believe, that in this affair Moses acted solely from his sense of policy ? 20. The order of Moses to Eleazar as now contained in the Sam. is admitted as genuine. Eleazar seems to act from his own authoi'ity, unless we admit that he received from Moses the order noticed. The conclusion of the 21st verse assei-ts that Moses had received such a command fi-om the Lord ; and it is natural to infer, that the command which he had received, he also delivered to Eleazar. (n) Sam. 24. JVash your clothes\ An ablution of this kind was usual among both the Greeks and Romans. See jEneid, ii. 718, and the Scholiast on Sophocles. 28. And levy a trilnite] The congregation were to h.ivc a share, because the warriors went out in their name, and to make some reparation for what they had suffered by the Midianites. This was done by p^^ticular directioBi, and so all contests were ptevented. Dimi,io7i of the spoil. 80 heave-offering to Jehovah. And of the half of the Israelites, thou shalt take one portion of fifty, of the persons, of the beeves, of the asses, and of the flocks, of all kinds of beasts, and give them to the Levites, who keep the charge of tiie tabernacle of Jeho- 81 vah. And Moses and Eleazar the priest 33 did as Jehovah commanded Moses. Now the booty, and what was lelt of the prey which the men of war had seized, was six hundred and seventy five thousand sheep, f, And seventy thousand' beeves, And sixty- 35 one thousand asses. And thirty-two thou- sand persons in all ; of women who had 56 not carnally known man. And the half, which was the portion of those who went out to the war, was in number three hun- dred and thirty-seven thousand and five 57 hundred sheep : And Jehovah's tribute of the sheep was six hundred and seventy- 38 five. And the beeves were thirty-six thou- sand ; of which Jehovah's tribute was 39 seventy-two. And the asses were thirty thousand and five hundred ; of which Je- 40 hovah's tribute was sixty-one. And the persons were sixteen thousand ; of whom Jehovah's tribute was thirty-two persons. 41 And Moses gave the tribute, which was Je- hovah's heave-offering, to Eleazar the priest, 42 as Jehovah had commanded him. And out of the half of the Israelites, which Moses took from the men who had gone to 43 the war. Which half belonging to the con- gregation was three hundred and thirty- 44 seven thousand and five hundred sheep, And 45 tliirty-six thousand beeves; Also thirty 46 thousand and five hundred asses. With six- 47 teen thousand persons ; Even of Israel's half, Moses took one portion of fifty, both of men and of the cattle and gave them to the Levites, who kept the charge of the tabernacle of Jehovah ; as Jehovah had commanded him. 48 And the officers who were over thousands of the host, the captains of thousands, and captains of hundreds, came near to Moses ; 49 And they said to Moses, Thy servants have taken the sum of the men of war who are under our charge, and there wanteth not 50 one man of us. We have therefore brought as an oblation for Jehovah, whatsoever any hath found, utensils of gold, chains, and bracelets, rings, earrings, and tablets, to NUMBEllS XXXII. Voluntary oblation. make an atonement for our lives before Je- hovah. And Moses and Eleazar the priest 51 took of them the gold, even all the wrought utensils. And the whole gold of tl;e offer- 52 ing which the captains of thousands and the captains of hundreds offered to Jehovah was sixteen thousand seven hundred and fifty shekels ; Which the men of war had taken 53 as spoil, every one for himself And Moses 54 and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congre- gation, for a memorial for the Israelites before Jehovah. 49. Not one of tts\ The reason which they gave was very remarkable, ' they had not lost one man.' This would be a great encouragement to them in their wars against the Canaanites. CiiAP. XXXII. 1-^^Ha// tribe of Manasseh] From a comp.irison of Deut. iii. and Joshua xiii. it is certain, that the half tribe of Manasseh had an inheritance beyond the Jordan. This circumstance justifies the Sam. lection. The "vords ni2'3'2 13314' "snh must have been early omitted, as there is no vestige of it in any of the versions. The request they made was natural, and the whole region between 176 CHAPTER XXXII. B. C. 1452. The Reubenites and Gadites site for. and have their portion of land assigned them beyond the Jordan. Now the Reubenites and the Gadites 1 'and the half tribe of Manasseh" had a very great multitude of cattle ; and when they saw that the land of Jazer, and the land of Gilead, were places fit tor cattle. The Gad- 3 ites, and the Reubenites, "and the half tribe of Manasseh," came and spoke to Moses, and to Eleazar the priest, and to the chiefs of the congregation, saying, Ataroth, and 3 Dibon, and Jazer, and Nimrah, and Hesh- bon, and Elealeh, and Shebam, and Nebo, and Beon, The country which Jehovah hath 4 smitten before the congregation of Israel, is a land fit for cattle ; and thy servants have cattle: Wherefore, said they, if we have 5 found favour in thy sight, let this land be given to thy servants for n possession, and let us not pass over the Jordan. And Moses said to the Gadites and to 6 the Reubenites, "and to the half tribe of Manasseh," Shall your brethren go to war, and shall ye abide here ? And why would 7 ye discourage the Israelites from going over into the land which Jehovah hath given to them? Thus did your fathers, when I sent 8 them from Kadesh-barnea to see the land. For when they had gone up to the valley of 9 Eshcol, and seen the land, they so discou- raged the Israelites, that they would not go into the land which Jehovah had given to them. And at that time the anger of Jeho- 10 vah was kindled, so that he swore saying, Not one of those men who came up out of 11 Egypt, from twenty years old and upward, Gilead and the Euphrates was a sort of conrmon exceedingly fit for pasturage. No wonder then that the Reubenites and Gadites, who had a very great number of cattle, particularly of sheep and goats, desired to fix their residence in that land. 4. Jehovah hath smitten^ The victories Israel had ob- tained are ascribed to the hand of Jehovah, 6. (a) Sam. 12. The Kenazite^ Of the race of Kenaz, of the tribe of Judah. Compare Joshua xv. 17 ; Judg. i. 13. The Greelt translators took it for an appellative, and rendered, the distinguished ; a very proper epithet for Calebs wlio had so particularly distinguished nimself in the aB'air of the spie?. The. Reubenitis and Gadiles NUMHEHS shall see the land which I swore to Abraham, to Isaac, and to Jacob that I would glee it to them; because they refused to follow 12 me; Save Caleb the son of Jephunneh the Kenazite, and Joshua the sun of Nun ; because they have wholly followed Jehovah. 13 And Jehovah's anf^er was kindled against Israel, and he made them wander in the wilderness forty years, until that whole generation, which had done evil in the sight 14 of Jehovah, was consumed. And, behold, ye are risen up in the room of your fathers, a progeny of sinful men, to augment yet the fierce anger of Jehovah towards Israel. 1 .5 For if ye turn away from him, he will yet again leave Israel in the wilderness ; and ye will destroy all this people. 16 And they came near to him, and said. We will build sheepfolds here for our cattle, 17 and cities for our little ones : But we our- selves will go ready armed before the Israel- ites until we have brought them to their place ; and our little ones shall dwell in the fenced cities because of the inhabitants of 18 the land. We will not return to our houses, until the Israelites do each one possess his 19 inheritance. For among them we will not inherit on the other side of the Jordan ; if our inheritance fall to us on this east side of the Jordan. 20 And Moses said unto them, If ye will do this thing, if ye will keep yourselves armed 21 before Jehovah for war; And if every one of you will pass over the Jordan, armed before Jehovah, until he hath driven out his 22 enemies from before him. And the land be subdued before Jehovah : then afterward ye shall return and be guiltless before Je- hovah, and before Israel : and this land shall be your possession in the presence of 23 Jehovah. But if ye do not thus, behold, ye sin against Jehovah ; and be sure your 24 sin will find you out. Build cities for your little ones, and folds for your flocks ; and what hath proceeded from your mouths do. 2.5 And the Gadites and the Reubenites, "and the half tribe of Manasseh" spoke to Moses, saying, Thy servants will do as my lord 26 commandeth. Our little ones, our wives, our flocks, and all our cattle, shall be there 27 in the cities of Gilead: But thy servants will pass over, every man armed for war, 14 — 22. This proposal was fair,ap.d to it Moses agreed. We are not to suppose thai all the men tit for war were to go; if so the women and children would be exposed to destruction, as well as their property become the prey of enemies. From Josh. iv. 13, we learn that forty thousand only passed over Jordan, of these tribes. Bur their whole num- ber of men fit for war was 110,580, so that 70,580 remained for tlic defence of their families and property, according to the number stated. 23. H'lll Jind ;puout\ That is, will meet with its de- served punishment. The Greek and Arab translators render,' And ve shall know your sin, when evils befall you. 177 XXXIII. receive, the land oj Gilead. before Jehovah to battle, as my lord saitli. So concerning them Moses con.nianded 2S Eleazar the priest, and Joshua the son of Nun, and the paternal chiefs of the tribes of Israel : And Moses said to them. If the 29 Gadites and the Reubenites, "and the half tribe of Manasseh," will pass with you over the Jordan, every man armed for battle, be- fore you; then ye shall give them the land of Gilead for a possession ; But if they will 30 not pass over with you armed, they shall have possessions among you in the land of Canaan. And the Gadites, and the Reu- 31 benites, 'and the half tribe of Manasseh" answered, saying. As Jehovah hath said to thy servants, so wil', we do. We will pass 32 over armed before Jehovah into the land of Canaan ; but let us have the possession of our inheritance on this side the Jordan. And Moses gave to them, to the Gadites, 33 and to the Reubenites, and to the half tribe of Manasseh, the son of Joseph, the king- dom of Sihon king of the Amorites, and the kingdom of Og, king of Bashan ; the land, with the cities within its boundaries ; the cities of the country round about. And the Gadites rebuilt Dibon, and 34 Ataroth, and Aroer, And Atroth, Shophan, 35 and Jaazar, and Jogbehah, And Bethnimrah, 36 and Beth-haran, fenced cities ; and folds for their flocks. And the Reubenites re- 37 built Heshbon, and Elealeh, and Kirjathaim, And Nebo, and Baal-meon, (its name being 33 changed) and Shibmah : and they called by i\\e\r former names the cities which they rebuilt. And the posterity of Machir, the 39 son of Manasseh, went to Gilead, and took it, and dispossessed the Amorites who were in it. And Moses gave Gilead to the pos- 40 terity of Machir, the son of Manasseh ; and they dwelt therein. And Jair, the son of 41 Manasseh went, and took some villages, and called them Havoth-jair [thb villages op jair]. And Nobah went and took Kenath, 42 and its villages, and called it Nobah after his own name. CHAPTER XXXIII. B. C. 1452. Tlie foriy-tum journeys of the Israelites', and the order to destroy the Canacmites. These are the journeys of Israel, who 1 according to their hosts came out of Egypt 38. They called hy their foj-mer] The sense of this clause has been disputed ; but with Ro'jetimuller I consider it in opposition to what is said beforej and supply former as under»tood. Chap. XXXIII. 1. "We are not to imagine, that all the stations and encampments of the Israelites, during forty years, are here particularly enumerated. Those places only seem to be mentioned where they resided some considerable time; whence, as from a centre, they made occasional ex- cursions, for the sake of feeding" their flocks, and other domestic animals. Compare the ISih, 14th, 15th, and 16tiJ chapters of Kxodus. N Tke slaliom and journies NUMBERS XXXIII. under the conduct of Moses and Aaron, for the people to drink. 2 And Moses wrote their departures and their journeys which were made at the command of Jehovah : and these are their departures 3 and their journeys. And they departed from Rameses in the first month, on the fifteenth day of the first month ; on the morrow after the passover the Israelites went out with a high hand in the sight of 4 all the Egyptians. For the Egyptians were burying all their first-born, whom Je- hovah had smitten among them : and upon their gods also Jehovah had executed judg- 5 ments. And the Israelites marched from 6 Rameses, and encamped in Succoth. And they marched from Succoth, and encamped in Ktham, which is at the extremity of the 7 wilderness. And they marched from Etham, and turned again to Pi-hahiroth, which is over against Baal-zephon : and they en- 8 camped before Migdol. And they marched from before Pi-haliiroth, and passed through the midst of the sea into the wilderness, and went three days' journey into the wilderness 9 of Etham, and encamped at Marah. And they marched from Marah, and came' to Elim ; and at Elim were twelve fountains of water, and seventy palm trees; and they 10 encamped there. And they marched from 11 Elim, and encamped by the Red Sea. And they marched from the Red Sea, and en- 12 camped in the wilderness of Sin. And they marched out of the wilderness of Sin, and 13 encamped in Dophkah. And they marched from Dophkah, and encamped in Alush. 14 And they removed from Alur,h, and en- camped at Rephidim, where was no water 2. And Moses wrote] It appears clear from this pas- sage, that records were kept of the journeys of the Israel- ites, and it is presumable, of all the occurrences worthy of notice. 5—9. Dr. Shaw, who visited the desert, thus describes it: * Over against Jibbel At-tackah, at ten miles distance, is the desert, as it is called, of Siiur, Exod. xv. 22, where the Israelites landed, after they had passed through the inter- jacent gulf of the Red Sea. In travelling from Shur towards Mount Sinai, we come into the desert, as it is still called, of Marah, where the Israelites met with those bitter waters, or waters of Marah, Exod. xv. 23. And as this cir- cumstance did not happen, till after they had wnmlered three tlai/s in the wi/derness, we may probably fix it at Corondel, where there is a small rill of water, which, unless it be diluted by the dews and rains, still continues to be brackish. Near this place, the sea forms itself into a large hay, called Berk el Coronde/, which is remarkable for a strong current, that sets into it, from the northward. The Arabs pi-eserve a tradition, that a numerous host was for- merly (Irowned at this place, occasioned, no doubt, by what we ape informed of Exod. xiv. 38, that "the Israelites saw the Egyptians dead upon the sea-shore." There is nothing further remarkable, till we see the Israelites encamped at Elim, Exod. XV. 27; Numb, xxxiii. 9, upon the northern skirts of the desert of Sin, two leagues from Tor, and near thirty from Corondel. I saw no more than nine of the twelve wells that are mentioned by Moses, the other three being filled up by those drifts of sand, which are common in Arabia. Yet this loss is amply made up by the great increase of the palm trees, the seventy having propagated themselves into more than two thousand. Under the shade 178 of the Israelites. And they marched 13 from Rephidim, and encamped in the wil- derness of Sinai. And they marched from 16 the wilderness of Sinai, and encamped at Kibroth-haltaavah. And they marched from 17 Kibroth-hattaavah, and encamped at Haze- roth. And they marched from Hazeroth, 18 and encamped in Rithmah. And they 19 marched from Rithmah, and encamped at Rimmon-parez. And they marched from 20 Rimmon-parez, and encamped at Libnah. And they marched from Libnah, and en- 21 camped at Rissah. And they marched 22 from Rissah, and encamped in Kehelathah. And they marched from Kehelathah, and 23 encamped in mount Shapher. And they 24 marched from mount Shapher, and encamped in Haradah. And they marched from Ha- 25 radah, and encamped in Makheloth. And 26 they marched from Makheloth, and encamp- ed at Tahath. And they marched from Ta- 27 hath, and encamped at Tarah. And they 28 marched from Tarah, and encamped in Mithcah. And they marched from Mithcah, 29 and encamped in Hashmonah. And they 30 marched from Hashmonah, and encamped at Moseroth. And they marched from Mose- 31 roth, and encamped in Bene-jaakan. And 32 they marched from Bene-jaakan, and en- camped at Hor-hagidgad. And they march- 33 ed from Hor-hagidgad, and encamped in Jotbathah. And they marched from Jot- 34 bathah, and encamped at Ebronah. And 35 they marched from Ebronah, and encamped at Ezion-gaber. And they marched from 36 Ezion-gaber, and encamped in the wilder- ness of Zin, which is Kadesh. And they 37 of these trees is the (Hamtnam Mousa) Bath of Moses, which the inhabitants of Tor have in extraordinary esteem and veneration ; acquainting us, that it was here that Moses himself and his particular household were encamped. We have a distinct view of Mount Sinai from Elim; the wil- derness, as it is still called, of Sin, lying betwixt us.' 14. Rephidim] ' After we had descended, with no small difKculty, down the western side of this mountain, we came into the other plain that is formed by it, which is Rephidim, Exod. xvii. 1. Here we still see tiiat extraordinary anti- quity, the rock of Meribah, Exod. xvii. 6, which hath con- tinued down to this day, without the least injury from time or accidents. It is a block of granite marble, about six yards square, lying tottering as it were and loose in the middle of the valley, and seems to have formerly belonged to mount Sinai, which hangs in a variety of precipices, all over this plain.' IG. Kibroth-hattaavah] This station was in the valley of Paran, from whence Moses sent the spies. Nlebuhr thus desci-lbes it: ' The famous valley of Faran has retained its name unchanged since the days of Moses, being still called H^udi Faran, the valley of Faran. Its lengtn is equal to a journey of a day and half, extending from the foot ot Mount Sinai to the Arabic Gulf. In the rainy reason it is filled with water; and the inhab'tants are tfien obliged to retire up the hills ; it was dry, hosvever. when we passed through it. That part of it which we saw, was far from being fertile but served as a pasture to goats, camels, and asses. The other part is said to be very fertile, so that the Arabs of the valley bring every year to Cairo an astonishinff quantity of dates, raisins, pears, apples, and other fruits, all of excellent quality.' Tke. CannanUes cul off, NUMBERS marched from Kadesh, and encamped at mount Hor, on the border of the land of 38 Edom. And Aaron the priest went up into mount Hor, at the command of Jehovah, and died there, in the fortieth year after the Israelites had come out of the land of Egypt, on the first day of the fifth month. 39 And Aaron was a hundred and twenty three years old when he died in mount 40 Hor. Then also king: Arad, the Canaanite, who dwelt in the south, in the land of Canaan, heard of the coming of the Israel- 41 ites. And they marched from mount Hor, 42 and encamped in Zalmonah. And they marched from Zalmonah, and encamped in 43 Punon. And they marched from Punon, 44 and encamped in Oboth. And they marched from Oboth, and encamped in Ije-abarim, 45 on the border of Moab. And they marcheil from Ije-abarim, and encamped in Dibon- 46 gad. And they marched from Dibon-gad, 47 and encamped in Almon-diblathaim. And they marched from Almon-diblathaim, and encamped at the mountains of Abarim, 48 before Nebo. And they marched from the mountains of Abarim, and encamped in the plains of Moab, by the Jordan, over 49 against Jericho. And they encamped along the Jordan, from Beth jesimoth unto Abel- shittim, in the plains of Moab. 50 And Jehovah spoke to Moses in the plains of Moab by the Jordan, opposite Je- 51 rieho, saying, Speak to the Israelites, and say unto them. When ye have passed over 52 the Jordan into the land of Canaan ; Then ye shall drive out all the inhabitants of the land from before you, and destroy all their sculptured stones, and all their molten images shall ye destroy, and all their high places 53 shall ye demolish. And ye shall take pos- session of the land, and dwell in it : for to you I have given the land for a possession. 54 And ye shall divide the land by lot for an inheritance among your families ; and to the more ye shall g-ive a greater inheritance, and to the fewer ye shall give a less inhe- ritance : every man's inheritance shall be in the place where his lot falleth ; according to the tribes of your fathers ye shall Inherit. 55 But if ye will not drive out the inhabitants of the land from before you ; then it will be that those who remain will be pricks in !55. Pricks in your eyes] This is a provei'bial kind of speaking, which implies that they would suffer severely by associaiing with the Can^anites. Chap. XXXIV. 3. South corner] Our version is, ' south quarters ' This does not give the sen*e. The word rih3 evidently means the corner or point whence the line of the boundary commences, specified here generally, and in the next clause precisely. 4, Akrahbim] The meaning is scorpion-hills, and probably so called from the number ofscorpions found on them, 8. Hamath] This is generally supposed to be Epiphania, siUuted on the Orontes. The length of Canaan is often 179 XXXIV. The boundaries of the land. your eyes, and thorns in your sides, and will distress you in the land in which ye dwell. Moreover it shall be, that I will do 56 to you, as I thought to do to them. CHAPTER XXXIV. B. C. 1452. Tke bovjidaries of the promised land; the names of those who are to divide it. Again Jehovah spoke to Moses, saying, I Command the Israelites, and say to them, 2 Ye are now about to enter the land of Ca- naan, that land which falleth to you for an inheritance ; the land of Canaan with its boundaries. Your south corner shall be at 3 the wilderness of Zin adjoining to Edom ; and your south border shall be the outmost point of the salt sea eastward ; And your 4 south border shall wind to the ascent of Ak- rabbim, and pass on to Zin ; and thence extending to the south of Kadesh-barnea, it shall go on to Hazar-addar, and pass on to Azmon : And from Azmon the boundary shall wind about to the river of Egypt, and its termination shall be at the sea. For your western boundary, ye shall have the great sea. This shall be your western boundary. And this shall be your north 7 boundary : From the great sea ye shall draw 8 a line to the top of Lebanon: from the top of Lebanon ye shall draw a line to the en- trance of Hamath ; and the boundary shall pass on to Zedad : And the boundary shall 9 go on to Ziphron, and its termination shall be at Hazar-enan : this shall be your north- ern boundary. For your eastern boundary 10 ye shall draw a line from Hazar-enan to Shepham : And from Shepham to Riblah, 1 1 the boundary shall go on the east side of the source of the Jordan ; and the boundary shall descend until it reach to the east side of the sea of Chinnereth. And the boun- 12 dary shall go along the Jordan, and its ter- mination shall be at the salt sea: this shall be your land with its surrounding boun- daries. And Moses commanded the Israel- 13 ites, saying. This is the land which ye shall inherit by lot, which Jehovah hath com- manded to be given to the nine tribes, and to the half tribe; For the tribe of Reuben, 14 according to their paternal houses, and the tribe of Gad according to their paternal houses, and the half tribe of Manasseh, have 5 6 described, ' from the entrance of Hamath to the river of Egj^pt.' Hamath was a great cityj Am. vi. 2. 1 1 . Source of the Jordan] Some consider l^V as a proper name of a place. So the Syr, Bochart contends that it denotes the source of the Jordan. It is a small rouivd lake, and hence called Phiala. The Hebrew word may, without straining, admit of this sense. 12. 7o the Jordan] Though the eastern boundary passes along the Jordan, we are to remember that the two tribes and a half had obtained their inheritance east of that river, and their boundary extended to the mountains of Oijead. 14, Have received] I have omitted the repetition as in- N 2 The cities and land of the Levites. NUMBERS XXXV, 1 5 received their inheritance ; The two tribes and the half tribe have received their inhe- ritance on this eastern side of the Jordan, ] 6 opposite Jericho. Jehovah also spoke to 17 Moses, saying-, These are the names of the men who shall divide the land among you : Eleazar the priest, and Joshua the son of 18 Nun ; And one chief of every tribe shall ye 19 take to portion out the land. And the names of the men w^ere these : Of the tribe of Judah, Caleb the son of Jephunneh. 20 And of the tribe of Simeon, Shemuel the 21 son of Ammihud. Of the tribe of Benja- 23 min, Elidad the son of Chislon. And the chief of the tribe of Dan, Bakki the son of 23 Jogli. The chief of the posterity of Joseph, for the tribe of Manasseh, Hanniel the son 24 of Ephod. And the chief of the tribe of Ephraim, Kemuel the son of Shiphtan. 25 And the chief of the tribe of Zebulun, Eli- 26 zaphan the son of Parnach. And the chief of the tribe of Issachar, Paltiel the son of 27 Azzan. And the chief of the tribe of 28 Asher, Ahihud the son of Shelorai. And the chief of the tribe of Naphtali, Pedahel 29 the son of Ammihud. These are they whom Jehovah commanded to divide the inherit- ance to the Israelites in the land of Canaan. CHAPTER XXXV. B. C. 1451. The Levitkal cities and their svburhs; six of them cities of refuge ; taws respecting murder 1 Aa AiN Jehovah spoke to Moses in the plains of Moab by the Jordan opposite Jericho, 2 saying. Command the Israelites that they give to (he Levites out of the inheritance of their possession, cities to dwell in : and suburb-land surrounding their cities shall 3 ye give to the Levites. And the cities shall they have to dwell in ; and the suburb-land shall be for their cattle, and for their sub- 4 stance, even all their other animals. And the suburb-land of the cities, which ye shall give to the Levites, shall extend from the wall of the city and outward a ^thousand" ^ cubits round about. And ye shall measare from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits ; and the city shall be in the midst : this shall they have as the elegant in our language ; and as the sense is more clear without it. Chav, XXXV. .5. Tim thousand cubits] Ttiere is an ai parent difficulty attending liiis passage, when compared wtn the preceding verse. Hence some interpreters have imagined, that the word rendered wa/t in ver. 4, means the centre of the city ; .from which a line of 1000 cubits, drawn in lour directions, would give the limits of the suburbs a square of 2000 cubits. But this is certainly a forced ex- planation. The common rendering of both verses is quite consistent; as will appear, if the city be supposed to be 1000 cubits square, and the measurement from each corner 180 The cities of refuge. suburb land of the cities. And among the 6 cities which ye shall give to the Levites there shall be six cities for refuge ; which ye shall appoint for the man-slayer, that he may flee thither ; and to them ye shall add forty and two cities. So all the cities which 7 ye shall give to the Levites shall be forty and eight cities; them ye shall give with their suburb-lands. And the cities which 8 ye shall give shall be out of the possession of the Israelites ; from them that have many ye shall give many ; but from them that have few ye shall give few : every one shall give of his cities to the Levites according to his inheritance which he inheriteth. Jehovah spoke to Moses, saying. Speak ,2 to the Israelites, and say to them. When ye have passed over the Jordan into the land of Canaan, Ye shall select for yourselves 11 cities to be cities of refuge ; that the man- slayer may flee thither, who killeth any person at unawares. And they shall be to 12 you cities for refuge from the avenger; that the man-slayer die not, until he stand before the congregation in judgment. And of the 13 cities which ye give to the Levites, six cities shall ye have for refuge. Three cities ye 14 shall give on this side the Jordan, and three cities shall ye give in the land of Canaan", which shall be cities of refuge. These 15 six shall be cities of refuge, both for the Israelites, and for the stranger, and the so- journer among them ; that every one that killeth any person unawares may flee thither. But if he smite one with an instrument of 16 iron, so that he die, he is a murderer: the murderer shall surely be put to death. And 17 if he smite one by throwing a stone, by which one may die, and he die, he is a mur- derer : the murderer shall surely be put to death. Or if he smite one by a hand wea- IB pon of wood, by which one may die, and he die, he is a murderer : the murderer shall surely be put to death. The avenger of 19 blood himself shall slay the murderer : when he meeteth him, he shall slay him. And if 20 he push one out of hatred, or hurl any thing at him in deceit, so that he die ; Or in en- 21 mity so smite him with his hand that he die ; he that smote him shall surely be put to death ; tor he is a murderer : the avenger of blood shall slay the murderer when he 1000 cubits, the whole contents of the city and suburbs will be a square of 3000 cubits. Rosenmuller is not satis- fied with this solution of Serarius, but prefers the reading of Sept. Alex, two thousand in the former, as it is supported both by Philo and Josephus. 11. Cities of refuge] Moses appointed three cities of refuge beyond Joi-dan ; and Joshua appointed three cities for the same purpose in Canaan ; and these were opposite to each other. Hebron, in Judea, was opposite to Bezer in the wilderness; Shechem in mount Ephraim, to Raraoth in Gilcad: and Kadesh in mount Naphtali, to Golan in Bashan. The laws oj murder. NUMBERS XXXVI. The marriage of heiresses. 22 meeteth him. But if he push suddenly without enmity ; or have hurled any thing- 23 at him without deceit; Or cast any stone, by which a man may die, without seeing him, so that he die ; then as he was not his 24 enemy, neither sought his harm, The con- gregation shall judge between the man- slayer and the avenger of blood according 25 to these judgments : And the congregation shall deliver the man-slayer out of the hand of the avenger of blood, and the congrega- tion shall restore him to the city of his refuge, whither he had fled ; and he shall abide in it unto the death of the high priest, 26 who was anointed with the holy oil. But if the man-slayer shall at any time come without the boundary of the city of his 27 refuge, whither he had fled ; And the avenger of blood find him without the boundary of the city of his refuge, and the avenger of blood kill the man-slayer, he 28 shall not be guilty of blood : Because he should have remained in the city of his rellige until the death of the high priest : but after the death of the high priest the man-slayer may return into the land of his 29 possession. So these things shall be for a statute of judgment to you, throughout your generations, in all your dwellings. 30 Whoso killeth any person, the murderer shall be put to death by the mouth of wit- nesses ; but one witness shall not be deemed 31 sufficient to put one to death. Moreover ye shall take no satisfaction for the life of a murderer, who is guilty of death ; but he 32 shall surely be put to death. And ye shall take no satisfaction for him who hath fled to the city of his refuge, that he should come again to dwell in the land, imtil the 33 death of the priest. Ye shall not pollute the land in which ° ye dwell :" for blood defileth the land ; nor can the land be puri- fied from the blood that is shed, but by the 34 blood of him that shed it. Defile not, therefore, the land which ye shall inhabit, wherein I also will dwell ; for I, Jehovah, will dwell among the Israelites. CHAPTER XXXVI. B. C. 1452. Laws with respect to heiresses. 1 And the paternal chiefs of the posterity of Gilead, the son of Machir, the son of Ma- 31 — 34. iVo satisfactiony or atonement. Atonement here is equivalent to ransom; and the Hebrew legislator very justly reprobates, and forbids, so unworthy a traffic : which, most probably, was not uncommon before his days. The law of Mohammed, with respect to avenging blood, is this : ' If any one be unjustly smitten, we give to his heir the right of demanding satisfaction ; but he must not put the murderer to death in a cniel manner ; nor avenge the blood of his relation upon any other person than the murderer.' 33. Ca) Sam. Chap. XXXVt. 1. There is no need of explanatory nasseh, (of the children of Joseph,) came near, and spoke before Moses, and before the paternal chiefs of Israel : And they said, 2 Jehovah commanded my lord to give the land for an inheritance by lot to the Israel- ites : and my lord was commanded by Jeho- vah to give the inheritance of Zelophehad our brother to his daughters. Now if they 3 be married to any of the sons of the other tribes of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe into which they are married ; so shall it be taken from the lot of our inheritance. And when the jubilee of the Israelites shall 4 be, then will their inheritance remain joined to the inheritance of the tribe into which they are married : so shall their inheritance be taken away from the inheritance of the tribe of our fathers. And Moses com- 5 manded the Israelites according to the word of Jehovah, saying. The tribe of Joseph hath said well. This is the thing which 6 Jehovah commandeth concerning the daugh- ters of Zelophehad, saying, Let them marry to whom they think best ; only to the family of the tribe of their father shall they marry. So shall not the inheritance of the Israelites 7 remove from tribe to tribe ; for every one of Israel shall keep the inheritance of the tribe of his fathers. And every daughter that 8 possesseth an inheritance in any tribe of Israel, shall be wife to one of the family of the tribe of her father, that the Israelites may enjoy every man the inheritance of his fathers. Neither shall the inheritance re- 9 move from one tribe to another tribe ; but every one of the tribes of Israel shall keep their own inheritance. Even as Jehovah 10 commanded Moses, so did the daughters of Zelophehad; For Mahlah, Tirzah, and II Hoglah, and Milcah, and Naneh, the daugh- ters of Zelophehad, were married to the sons of their father's brother: And they 12 were married into the families of the sons of Manasseh, the son of Joseph, and their inheritance remained in the tribe of the family of their father. These are the com- 13 mandments and the judgments, which Jeho- vah commanded by Moses to the Israelites, in the plains of Moab, by the Jordan, oppo- site Jericho. notes, except to observe, that this law extended only to heiresses, for many of their great men and priests married wives of other tribes and countries ; and other women, who had brethren to inherit, were free to marry into any other tribe, though it seems they generally confined themselves to their own. If their brethren died after they were married into another tribe, they could not inherit, but the estate went to the male heir. The design of this law was, to keep the tribes distinct, and hereby to fulfil the prophecie;:, par- ticularly those respecting the Messiah. 181 DEUTERONOMY. INTRODUCTION. TTic name of this Book is derived from two Greek words, signifying a repetition of the laws and precepts wfiich had beeu before delivered. It contains a compendinin of the Mosaic Institutions, though on some occasions they areenlaro-cd ahrf illustrated, accompanied with earnest exhortations to obedience, and prophetic denunciations of divine judgments in cases of transgression or neglect. It was written towards the close of Moses' life, and addre-^sed to a new generation v/hose fathers had all died in the wilderness, except Caleb and Joshua. The whole book, thei-efore, may be considered as the last address of an aged parent to an undutiful race of children ; and the earnestness and affection which prevail render it peculiarly Interesting. It has been remarked that tlie prophecies of Moses become more numerous and distinct towards the close of life. He predicts the future stale of the Nraelites ; their sufferings and dispersions ; the victories of their enemies, and the extreme miseries they were to endure when besieged ; their last dispersion for their rejection of Messiah ; — all these things prove the truth and authenticity of this book. U abounds with the finest models of oratory and poetryj which show that the mind of Moses like his body retained its full vigour. CHAPTER I. B. C. 1452. Moses rehearseth GocTs promise to Israel; his anger on account of their unbelief and disobedience. 1 These are the words which Moses spoke to all Israel, on this side the Jordan, in the wilderness, in the plain over against Suph, between Paran, and Tophel, and Laban, and 3 Hazeroth, and Dizahab. And in the fortieth year, on the eleventh month, on the first day of the month, Moses spoke to the Israelites, according to all that Jehovah 4 had given him in command to thera ; After he had slain Sihon the king of the Amorites, who dwelt in Heshbon, and Og the king of 5 Bashan, who dwelt at Astaroth in Edrei : On this side the Jordan, in the land of Moab, 6 began Moses to explain this law, saying, Je- hovah our God spoke to us in Horeb, say- ing, Ye have long dwelt by this mountain : 7 Turn, and take your journey, and go to the mountain of the Amorites, and to all the adjacent places, in the plain, in the hills, and in the vale ; and to the south, and to the sea side ; to the land of the Canaanites, and to Lebanon, to the great river, the river 8 Euphrates. Behold, I have set the land be- fore you ; go in and possess the land which Jehovah swore to your fathers, Abraham, Isaac, and Jacob, that he would give it unto them and to their seed after them. 9 And I spoke to you at that time, saying, I 10 am not able to bear you myself alone : Je- hovah your God hath multiplied you, and, behold, ye are this day as the stars of hea- Chap. I. \. Suph.\ As Moses and the people were in the plains of Moab, Suph cannot mean the lied Sea, but some place near them ; perhaps the same that is called Ziph, 1 Sam. ix. 6. It was so called from the plants or weeds which grew there. 9, At that time] That is, during their encampment at Ilephidim, by mount Horeb. Compare Exod. xviii. 24. 10. Asihe stars\ Some consider this as hyperbolical. But it should be remembered that this refers to the stars visible to the eye, and the number of these in both hemispheres does not amount to more than three thousand, so that the promise had been abundantly as well as literally fulfilled. 182 ven for multitude. (May Jehovah the God 1 1 of your fathers make you a thousand times as many more as ye are, and bless jou, as he hath promised you !) How can I alone 12 bear the burdensome charge of you, and of your contentions ? Choose ye men wise, and 13 prudent, and known among your tribes, and I will make them rulers over you. And ye 14 answered me, and said, The thing which thou hast spoken is proper for us to do. So I took the heads of your tribes, men 15 wiie, " prudent," and known, and made them chiefs over you ; captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and other officers among your tribes. And I charged I(j your judges at that time, saying, Hear the causes betweeen your brethren, and Judge righteously between one man and another, and the stranger that is with him. Ye shall 17 not respect persons in judgment; but )e shall alike hear the small and the great ; ye shall not be afraid of the face of man ; lor the judgment is God's and the cause that is too hard for you, bring it to me, and I will hear it. And I commanded you at that 18 time all the things which ye should do. And when we marched from Horeb, we 19 went through all that great and terrible wil- derness, which ye saw on the way to the mountain of the Amorites, as Jehovah our God commanded us; and we came to Ka- desh-barnea: (From Horeb to Kadesh-bar- 2 nea, by the w:iy of the mountain of Seir, are 15. (a) Sept. 18. Commanded you \ Geddcs suspects that the origi- nal reading was DnN, them; for it was not to the people but to the judges that those instructions were given. See hxod. xviii. 25. The words may perhaps relate to the laws delivered from Sinai ; and so the Targums understood them. 19. For a detail of the events after they left Horeb, com- pare Numb. x. 11, to xlv. 26. 2. I have followed Dr. Wall in transposing tins verse after the 19th, as evidently connected witli what is there related. / statement of 20 eleven days journeys.) And I said to you, ye are come to the mountain of the Amor- ites, which Jehovah our God hath given 21 to us. Behold Jehovah your God hath set the land before you : go up and possess it, as Jehovah the God of your fathers hath said to you ; fear not,nor be discouraged. 2:2 And you all approached to me together, and said, We will send men before us, that they may search out the land, and bring us word by what way we_ must go up, and into 23 what cities we shall come. And the saying pleased me well ; and I took from among 24 you twelve men, one from each tribe : And they turned and went up into the mountain, and came to the valley of Eshcol. And 25 they searched the land. And they took and brought with them to us some of its fruits ; and they brought us word and said. Good is the land which Jehovah our God giveth 2fi to us. Nevertheless ye would not go up, but rebelled against the command of Je- 27 hovah your God : And ye murmured in your tents, and said. Because Jehovah hated us, he hath brought us out of the land of Egypt, to deliver us into the hand of the 2S Amorites, to destroy us. How should we go up? our brethren have discouraged us, saying. The people are greater and taller than we ; the cities are great and walled up to the heavens ; and moreover we have seen 29 there men of the race of Anak. Then I said to you, Tremble not, nor be afraid of them. 30 Jehovah your God, who goeth before you, shall fight for you ; according to all that he did for you in Egypt, before your own eyes ; 31 And in the wilderness, where ye have seen how Jehovah your God hath borne you, as a man beareth his son, through all the way that ye went, until ye came to this place. 32 And in respect to this will ye not believe 33 Jehovah your God, Who goeth in the way before you, to search out for you a place for your encampment; to show you by what way ye should go, in fire by night, and in S4 a cloud by day ? And Jehovah heard the voice of your words, and was wroth, and 35 swore, saying. Surely there shall not one of these men, of this evil generation, see that good land, which I swore to their fathers 36 that I would give them ; Save Caleb the son of Jephunneh ; he shall see it, and to him I will give the land on which he hath trodden, and to his children, because he 37 hath wholly followed Jehovah. Also Je- hovah was angry with rae for your sakes, 22. fVe will send men] In Numb. xiii. 1. &c. -ne are informed that God commanded men to be sent to search out the land ; thus granting their desire, which he might do to try them, and that their spirit and unbelief might be luanifested. 41. (a) Sam. Sept. Syr. . . .^ ^ ^ 44. AmalekUes] This various readmg is justified by Numb xiv, 43. The same occurrence is related ; and they ■ ' 1S3 DEUTERONOMY II. pant occurrcncn saying, Neither shalt thou go in thither ; But Joshua the son of Nun, who waiteth 3S on thee, shall go in thither : encourage him, for he shall cause Israel to inherit it. More- 39 over your little ones, who, ye said, should become a prey ; and your children, who on this day know neither good nor evil, shall go in thither, and to them will I give it ; and they shall possess it. But as for you, turn 4C' and take your journey by the way of the Red Sea. Then ye answered and said to 4 1 me. We have sinned against Jehovah "our God ;" we will go up and fight, according to all that Jehovah our God hath com- manded us : And ye girded on every man his weapons of war, and were ready to go up to the mountain. But Jehovah said to 42 me, Say to them, Go not up nor fight ; for I am not among you ; lest ye be smitten before your enemies. So I spoke to you; 43 and ye would not hear, but rebelled against Jehovah, and presumptuously went up to the mountain. And the ^Amalekites and 44 Canaanites," who dwelt in those mountains, came out against you ; and they chased you as bees do, and destroyed you by Seir, unto Hormah. And ye returned and wept 45 before Jehovah ; but Jehovah would not hearken to your voice, nor give ear to you. CHAPTER II. B. C. 1452. A short account of their march through the wilderness^ to the borders of tne Edomites and MoaUiea , the conquest of Sihon and his country. When ye had abode in Kadesh many 4() days, according to the days ye abode there ; Then we turned, and marched into the wil- 1 derness by the way of the Red Sea, as Je- hovah had spoken to me. And when we had compassed mount Seir many days. Then 2 Jehovah spoke to me, saying. Ye have long- ;J compassed this mountain : turn towards the north. And command thou the people, 4 saying. Ye are to pass through the boundary of your brethren the posterity of Esau, who dwell in Seir, and they will be afraid of you. Take therefore good heed to yourselves: Meddle not with them; for I will not give 5 you of their land, so much as a foot-breadth ; because I have given mount Seir to Esau for a possession. The food which ye eat ye (i shall buy of them for money, and the water which ye drink ye shall also buy of them for money. For Jehovah your God hath 7 blessed you in all the works of your hand ; he hath directed your marching through had to contend wilh the same enemies. The Amorites did not dwell in that mountain ; but west of the Jordan, Numb. xxi. 23. (ji) Sam. Numb. xiv. 45, 46. AccordiHCj to the dai/s] That is, as ye well know. Chap. II. 7.' The addition of the Sam. text is conform- able to Numb. XX. 17, and most critics admit it to bn genuine, (a) Sam. A statement of DEUTERONOMY II. past occurrences. this great wilderness : these forty years Je- hovah your God hath been with you ; ye have wanted nothing-. 'So I sent messen- gers to the liing of Edom, saying, Let us pass, I pray thee, through thy country : we will not pass through the fields, or through the vineyards, nor will we drink water out of the wells ; we will march in the king's highway ; we will not turn to the right hand or to the left, until we have passed thy borders. But he answered. Ye shall not pass through my land ; lest I come forth to 8 oppose you with the sword." We, there- fore, passed by from our brethren, the pos- terity of Esau, who dwelt in Seir; and taking the way of the plain from Elath, and Ezion-gaber, we turned and passed on 9 through the wilderness of Moab. And Je- hovah said to me, Trouble not the Moabites, nor contend with them in battle : for I will not give you of their land for a possession ; because I have given Ar to the posterity of 13 Lot for a possession. "Now arise and march, and pass over the brook Zered. So 14 we passed over the brook Zered. Now tlie space of time in which we came from Ka- desh-barnea, until we had passed over the brook Zered, was thirty-eight years ; until that whole generation of the men of war were wasted out from among the host, as 1.5 Jehovah had sworn to them. For indeed the hand of Jehovah was against them, de- stroying them from among the host, until they were consumed. Ifi Now when all the men of war were con- 17 sumed by death from among the people, Je- 18hovah spoke to me, saying, Ye are this day to pass through Ar, the border-city of 19 Moab : And when ye approach towards the Ammonites, distress them not, nor meddle with them ; for I will not give to you the land of the Ammonites for a possession ; 10. The Emims liwell there in times past, a people great, and many, and tall, as the Anakites. 11. Who also wei-e accounted giants, as the Anakites; but the Moabites call them Emims. 12. The Horims also dwell in Seir before time ; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead ; as Israel did to the land of his possession, which .Je- hovah gave to them. — These verses seem to be an interpo- lation, perhaps first placed in the margin, from which they crept mto the text: as may have been the case with some other passages in this and other books of the Old Testament, and even in this chapter. But I take notice of this more particularly, as the interpolation is more plainly marked than in some others : for it cuts in two the speech of God to Moses, and by a parenthesis in the midst of a speech, which has nothing to do with that speech, and which refers to a fact posterior to that speech, as already past, betrays its non-authenticity in the most glaring manner — ' like as did the Israelites in the land, which the Lord gave to them for a possession,' which could not be written by Moses, because it records what was done after the time of Moses, after Israel had got possession of Canaan. Leave out these three verses, and the 9th and 1.3th will appear connected. Verses 20, 21, 22,23, seem an interpolation of the like kind, inserted also in the midst of a speech of God to Moses. 184 because to the posterity of Lot I have given it for a possession. "Arise, march, and pass 9A over the river Arnon ; behold, I give into your hand Sihon, the Amoriie king of Heshbon, and his land : begin to possess it, and contend with him in battle. This day 25 1 begin to put the dread of you and fear of you upon the nations, under the whole hea- vens, who shall hear the report of you ; and they shall tremble, and be in anguish because of you. And I sent messengers from the wilder- 26 ness of Kedemoth to Sihon, king of Hesh- bon, with words of peace, saying, Let us 27 pass through thy land : we will march along the high way ; we will not turn either to the right hand or to the left. The food 28 which we eat, thou shalt sell to us for money, and the water which we drink thou shalt give to us for money : only let us pass through as travellers; (As the posterity of 29 Esau who dwelt in Seir, and the Moabites who dwell in Ar, did to us ;) until we pass over the Jordan, into the land which Jeho- vah our God giveth to us. But Sihon the 30 king of Heshbon would not let us pass through his land : for Jehovah your God suffered his spirit to become hard, and his heart obstinate, that he might deliver him into your hand, as it is this day seen. For 31 Jehovah said to me, Behold, 1 begin to give up to you Sihon, "the Amorite king of Heshbon," and his land ; begin to take pos- session of his land. Then Sihon came forth 33 against us ; he and all his people, to fight at Jahaz. And Jehovah our God delivered 33 him up to us ; and we smote him, and his sons, and all his people. And at that time 34 we took all his cities and utterly destroyed the men, and the women, and the little ones of every city; we left none to remain: Only 35 the cattle we took to ourselves for « prey ; 20. This also was accounted a land of giants; giants dwelt therein in old time ; and the Ammonites call them Zamzummins. 21. A people great, and many, and tall, as the Anakites; but Jehovah destroyed them before them; and they succeeded them, and dwelt in their stead: 22. As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them ; and they suc- ceeded them, and dwelt in their stead even unto this day: 23. And the Avims who dwelt in Hazerim, even unto Azzah; the Caphtoi-ims, who came forth out of Caphtor, destroyed them,and dwelt in their stead. 19, 24, 25. In these verses God speaks to Moses as the leader of Israel; and I have therefore preferred the second person plural. 29. It does not appear that either the Edomites or Moab- ites permitted the Israelites to pass through their land ; at least on the first application, according to the Sam. It is not improbable that, on more full information respecting their designs, they afterwards permitted them, and supplied them with what they wanted for money. It is only on such a supposition that the passage is reeoncihihle with the test itself ver. 8. and Numb. xx.21. KosenmuUer observes that the Israelites at first desii-ed to go through the midst of Idumea, which was refused ; but the Edomite.s might permit them to go through the borders of their land. Og coiiqvpred. DEUTERONOMY II [ and the spoil of the cities which we toolc. 36 From Aroer, which is on the brink of the river Arnon, and every other city that is on tlie river, even unto Gilead, there was not one city too strong for us : Jehovah our 37 God delivered up the whole to us : But to the land of the Ammonites ye approached Jiot ; nor to any place on the river Jabbok, nor to the cities in the mountains, nor to any place which Jehovah our God forbad US. CHAPTER III. B. C. 1452. Og king of Bashan conquered ; praijer of Moses to enter the land of Canaati ; he is only permitted 1 Again we turned, and went up the way to Bashan ; and Og, king of Bashan, came forth against us ; he and all his people, to 2 battle at Edrei. And Jehovah said to me, Fear him not ; for I will deliver him up and all his people, and his land, into thy hand ; and thou shalt do to him as thou didst to Sihon, king of the Amorites, who 3 dwelt at Heshbon. So Jehovah our God delivered up into our hands Og also, king of Bashan, and all his people ; and we smote him until none was left to him re- 4 maining. And at that time we took all his cities ; there was not a city which we took not from tliem, sixty cities, the whole region of Argob, the kingdom of Og in Bashan. 5 All these cities were fenced with high walls, gates, and bars ; besides a great many of 6 unwalied towns. And we utterly destroyed them ; as we did to Sihon, king of Heshbon, utterly destroying the men, women, and 7 children, of every city. But all the cattle, and the spoil of the cities, we took to our- 8 selves for a prey. And we took at that time out of the hand of the two kings of the Amorites, the land that is on this side Jordan, from the river Arnon unto mount 10 Hermon ; "All the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Ba- 12 shan. "And this land, of which at that time 31. (a) Sam. Sept. 36. Every other cityl I have followed Rosenmuller in this version. I once thought that the city, here mentioned, was no other than Aroer itself, as appeared, from comparing cliap. iii. 12, and Josh. xiii. 9 ; and that tlie second clause, "^n^i IITN "I'ym, was only a more explicit determination of the site of Aroer ; but I am convinced that the version given is the genuine sense of the text. Compare chap. iii. 12, and Josh. xiii. 9. Chap. III. 8. Herman'] This is one of the ridges of Lebanon, under which the Jordan takes its rise. 9. Which Hermon the Sidonians call Sirion ; and the Amorites call it Shenir. 11. For only Og king of Bashan remained of the semnant of the Rephaites; behold, his coftin was a cofBn of iron ; is it not in Rabbath of the chil- dren of Ammon ? nine cubits was its lenMh, and four cubits its breadth, after the cubit of a man. — That these verses are an early interpolation is generally admitted. They are not connected with the narrative, and could not be written by Moses. Datlie observes, that it does not seem necessary 185 Joshua encouraged. we took possession, from Aroer, which is on the river Arnon, and half of mount Gileaa, and its cities, I gave to the Reubenites and to the Gadites. And the rest of Gilead, 13 and all Bashan, the kingdom of Og, I gave to the half tribe of Manasseh, the whole region of Argob, which, of all Bashan, was alone called the land of the Rephaites. But Jair, the son of Manasseh, took all the 14 comitry of Argob unto the borders of the Geshurites and Maachathifes ; and called after his own name that part of Bashan Havoth-jair [the villages op jair]. And 1.5 I gave Gilead to Machir; And to (he Reu- 16 benites and to the Gadites, I gave from Gilead even unto the river Arnon, the whole land within the river, even unto the river Jabbok, which is the boundary of the Am- monites; The plain also, and the coast of 17 the Jordan, from Chinnereth even unto the sea of the plain, the salt sea, under Ashdoth- pisgah, to the east. And at that time I commanded you, say- 18 ing, Jehovah your God hath given you the possession of this land ; but all that are fit for war shall pass over armed before your brethren, the children of Israel ; And your 19 wives and your little ones, and your cattle, (for I know that ye have much cattle,) shall abide in your cities which I have given to you ; Until Jehovah have given rest to your 20 brethren, as well as to you, and until they also possess the land which Jehovah your God giveth to them beyond the Jordan : and then shall ye return every man to his possession, which I have given to you. And at that time I commanded Joshua, 21 saying. Thine eyes have seen all that Jeho- vah your God hath done to these two kings ; so shall Jehovah do to all the kingdoms into which thou passest over. Ye shall not fear 22 them ; for Jehovah your God shall fight for you. And I besought Jehovah at that 23 time, saying, O Lord God, thou hast begun 24 to show thy greatness, and thy mighty power ; for what God is there in the heavens that Moses should inform the Israelites, that Og was a giant; for they had seen him and fought with him. The word U'lJ? according to Michaelis means here, not bedstead, but coffin; but whether we render ' bedstead or coffin,' neither could be known to the Israelites, till David had con- quered the Ammonites, 2 Sam. iii. 31 ; much less to Moses, who, soon after the conquest of Og, died. But why was tile coffin of Og, a king of Bashan, to be seen at the capital of the Ammonites, and not at his own capital Ashtarolh ? To this it is answered, with some probability, that, being wounded in the battle with the Israelites, he fled to Rabbath and died and was buried there. 13,14. Some have thought all from Manasseh in the 13th to the end of the I4th verse is interpolated. I have however retained it, omitting only the last three words with Houbigant. Compare Numb, xxxii. 41 ; Josh. xii. 30. (o) Z7«/u this day. 16, fVithin the river"] The Arnon makes a great circuit from its source to the Dead Sea. All within this was part of the land given to the Reubenites. Moses exhorldh or on the earth, that can do such mighty 25 deeds, as thou hast done? Let me, I pray thee, go over, aad see that good land which is beyond the Jordan, that excellent moun- 26 tainous country, and Lebanon. But Jeho- vah was wroth with me for your sakes, and would not hear me ; and he said to me. Let it suffice thee ; speak no more unto 27 me of this matter. Go up to the top of Pisgah, and raise thine eyes, and look west- ward, and northward, and southward, and eastward, and behold it with thine eyes; for over this Jordan thou shall not go. 2S But charge Joshua, and encourage him, and strengthen him ; for he shall go over before this people, and he shall cause them to inherit the land which thou shalt only 29 see. So we abode in the valley over against Beth-peor. CHAPTER IV. B. C.1452. An exhortation to obedience ; three cities of refuge uppointed, beyond Jordan. 1 Now therefore, O Israel, so hearken to the statutes and judgments which I teach you, as to do them, that ye may live, and go in and possess the land which Jehovah 2 the God of your fathers giveth to you. Ye shall not add to the word which I Hhis day" command you, nor shall ye diminish aught from it ; that ye may keep the command- ments of Jehovah your God which I com- 3 mand you. Your eyes have seen what Je- hovah did because of Baal-peor ; for all the men that followed Baal-peor, Jehovah your 4 God hath destroyed from among you ; But ye who did cleave to Jehovah your God are 5 all of you alive this day. Behold, I have taught you statutes and judgments, even as Jehovah my God commanded me ; which ye should practise in the land which ye are 6 going to take for a possession. Keep, therefore, and do them ; for this will be your wisdom and prudence in the sight of the nations, who shall hear of all these statutes, and say. Surely a wise and prudent 7 people is this great nation. For what great nation is there whose gods are so nigh to it, as Jehovah our God is to its, when- 8 ever we call upon him? And what great nation is there that hath statutes and judg- ments so righteous as all this law, which I 9 set before you this day ? Only take heed to yourselves, and diligently watch over your- DEUTERONOMY IV. the people to obedience. selves, all the days of your lives, lest ye forget, or lest they should depart from your hearts ; and make known to your children and to your grand-children, the things which your ovt'n eyes saw. On the day ye 10 stood before Jehovah your God at Horeb ; when Jehovah said to me, Assemble the people, and I will make them hear my words; that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children also to fear me. So ye came near and stood at 1 1 the foot of the mountain ; and the mountain, siirroinided with diirkness, clouds, and thick darkness, burned with fire to the midst of the heavens. And Jehovah spoke to 1-2 you out of the midst of the fire; ye heard the sound of the words, but saw no simili- tude ; ye only heard a sound. And he 13 declared to you his covenant, which he com- manded you to perform, the ten command- ments; and he wrote them upon two tables of stone. And at that time Jehovah commanded 14 me to teach you statutes and judgments, that ye might do them in the land which ye are going to take for a possession. Take 1 5 ye therefore good heed to yourselves ; (for ye saw no manner of similitude on the day that Jehovah spoke to you in Horeb out of the midst of the fire:) Lest ye be cor- 16 rupted, and make to yourselves any carved idol, after the likeness of the human figure, whether male or female ; Or the likeness 17 of any beast that is upon the earth ; or the likeness of any winged fowl that flieth in the air; Or the likeness of any thing that 18 creepeth on the ground ; or the likeness of any fish that is in the waters beneath the earth : Lest when ye raise your eyes to the 1 9 heavens, and when ye see the sun, and the moon, and the stars, all the host of the hea- vens, ye should be led to worship and serve them, as Jehovah your God hath suffered all nations under the whole heavens to do ; But Jehovah hath taken you, and brought 20 you from the iron furnace, from out of Egypt, to be his own peculiar people, as ye are this day. And Jehovah was angry with me for 21 your sakes, and swore that I should not go over the Jordan, nor enter that good land, which Jehovah your God giveth to you for an inheritance. So I must die in this 22 land ; I must not go over the Jordan : but Chap. IV. 2. (a) Sam. 7. For what great iiation] Our version applies this to tlifc true God. Is there not a contrast iniended between the gods of the nations and the God of Israel ? — So near impUes so ready to afford aid. 9, 10. 1 have transposed one clause of the text a little to make it perspicuous. Althouj^h the generation of grown men, in whose hearing the decalogue was given, were now deed; yet a great many of the people, who were under 186 twenty years at that period, must still have remembered so uncommon ind tremendous a scene: and to ihem the appeal is here made. Compare Exod. from xix. 9, to xx. 19. 12. A soil nd of words] That is, articulated words; Je- hovah audibly speaking tne ten commandments. '20. From the iron furnace] These words are not to be understood of a furnace made of iron ; but a furnace for smeltinf^ iron. The Israelites might be employed in this business in li^gypt. Oh''die,nce enforced. ye shall go over, and possess that good land. 23 Take heed to yourselves, lest ye forget the covenant of Jehovah your God, which he made with you, and make to yourselves carved idols, of any likeness, which Jehovah ■24 your God hath forbidden. For Jehovah your God is a consuming fire : a jealous God. 25 Moreover, should ye beget children, and children's children, and have remained long in the land ; if ye be corrupted, and make to yourselves a carved idol, of any likeness, and do evil in the sight of Jehovah, your 26 God, to provoke him to anger: I call hea- ven and earth to witness against you this day, that ye shall soon utterly perish from off the land wliich ye are going over the Jordan to take for a possession ; ye shall not prolong your days upon it, but shall 27 utterly be destroyed. For Jehovah will scatter you among the nations, and ye shall be left few in number among the nations, 28 whither Jehovah will drive you. And there ye shall serve gods of wood and stone, the work of men's hands, which neither see, nor 29 hear, nor eat, nor smell. But if thence thou shalt seek Jehovah thy God, thou shalt find him ; if thou seek him with all thine heart 30 and with all thy soul. When thou art in tribulation, and all these things, in future days, have come upon thee ; if thou turn to Jehovah thy God and hearken to his 3 1 voice. He will not forsake thee, nor destroy thee : nor will he forget the covenant which he confirmed by an oath to thy fathers ; for Jehovah thy God is a merciful God. 32 For, inquire, I pray thee, of the days that are past, which were before thee, since the day when God created man on the earth, and from the one extremity of the heavens to the other, whether there hath been so great an event, or whether any such hath 33 been heard of. As that a people should hear the voice of the "living" God, speaking out of the midst of the fire, as thou hast heard, 3 t and live ? Or hath any other god attempted to go and to rescue one nation from the midst of another nation, by such trials, by signs, and by wonders, and war ; and by so mighty a liand, and an out-stretclied arm ; and by such great miracles as all those which Jehovah thy God did for thee in Egypt, 35 before 'thine" eyes? Thou sawest, that thou mightest know, that Jehovah alone is God ; 36 besides him there is no other. From the heavens he made thee to hear his voice, that he might instruct thee ; and on earth he showed thee his great fire ; and out of 29 — 40. The Syr. uniformly has the verbs and pronouns in the plural; but as the other retain the singular, I h.ave followed them. 33. (a) Sam. Seot. 34. (c) Sept. Vuljj, 187 DEUTERONOMY V. GiUe^ofrefigr. the midst of the fiie thou lieardest his words. And because he loved thy fathers, 37 he hath chosen their seed after them ; and hath brought thee out in his own sight by his mighty power, out of Egypt ; To drive 33 out nations from before thee greater and mightier than thou art, that he may bring thee in and give thee their land for an in- heritance, as it is this day. Know therefore 39 this day, and consider it in thine heart, that Jehovah alone is God, in the heavens above, and on Ihe earth beneath; "besides" him there is no other. Thou shalt keep, there- 40 fore, his statutes, and his commandments, which I command thee this day, that it may be well with thee, and with thy children after thee, and that thy days may be pro- longed on the land which Jehovah thy God giveth to thee, in perpetuity. Then Moses appointed three cities on the 4 1 eastern side of the Jordan ; That the man- 42 slayer might flee thither, who should kill his neighbour unawares, and hated him not in times past ; and that fleeing unto one of these cities he might live: Namely, Bezer 43 in the wilderness, in the plain country of the Reubenites ; and Ramoth in Gilead, among the Gadites ; and Golan in Bashan, among the Manassites. Now this is the law which Moses set be- 4 1 fore the Israelites: These are the testimo- 45 nies, and the statutes, and the judgments, which Moses spoke to the Israelites, after they had come out of Egypt, On this side 46 the Jordan, in the valley over against Beth- peor, in the land of Sihon, king of the Amorites, who dwelt at Heshbon, whom Moses and the Israelites had smitten, after they had come out of Egj'pt. And they 47 possessed his land, and the land of Og, king of Bashan, two kings of the Amorites, who were on the eastern side of the Jordan. From Aroer, which is on the bank of the 4S river Arnon, even unto mount ^Sirion," which is Hermon, And all the plain on this 49 eastern side of the Jordan, even unto the sea of the plain, "or the salt sea" below Ashdoth-Pisgah. CHAPTER V. B. C 1452. The covenant at Horeh ; the ten command- ments; Moses, at the request of the people, receiveth the law. And Moses called all Israel, and said to 1 them. Hear, O Israel, the statutes and judgments which I speak in yotir ears this day : that ye may learn them, and keep and do them. Jehovah our God made a cove- 2 39. (12) Sept. 41 — 49. Houbigant, after Calmet, suspects that these concluding verses have been added to the text by some later hand, (k) Syr. the rest, Sion. (n) Sam. 10 11 Cnrenani in Horeh. 3 naiit with us in Horeb. Jehovah made not this covenant with our fathers only, but with us also, who are all of us here alive 4 this day. From amidst the fire, om the mountain, Jehovah talked with you face to 6 face, saying-, I am Jehovah thy God, vvlio brou ht thee out of the land of Egypt, from 7 the house of bondage. Thou shall have 8 no other gods besides me. Thou shalt not make to thyself any carved idol, or any like- ness of what is in the heavens above, or of what is on the earth below, or of what is in 9 the waters beneath the earth: Thou shalt not bow thyself down to them, nor serve them ; for I Jehovah, thy God, am a jealous God, punishing the iniquity of lathers upon the children to the third and fourth gene- ration, when they hate me ; But showing mercy to a thousand generations, when they love me and keep my commandments. Thou shalt not take the name of Jehovah thy God in vain ; for Jehovah will not acquit 12 him who taketh his name in vain. Keep the sabbath-day so as to sanctify it, as Je- 13 hovah thy God hath commanded thee. Six days thou mayest labour, and do all thy 14 work ; But the seventh day is the sabbatli of Jehovah thy God ; on it thou shalt not do any work ; neither thou, nor thy son, nor thy daughter, nor Ihy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor the stranger who is within thy gates , so that thy man- servant and thy maid-servant may rest as 15 well as thyself For remember that thou wast a servant in the land of Egypt, and that Jehovah thy God brought thee thence by a mighty hand, and by an out-stretched arm ; therefore, Jehovah thy God hath com- manded thee to keep the sabbath-day. 16 Honour thy father and thy mother, (as Jehovah thy God hath commanded thee,) that thy days may be prolonged, and that it may be well with thee, in the land which 17 Jehovah thy God giveth to thee. Thou IS shalt not commit murder. Thou shalt not 19 commit adultery. Thou shalt not steal. 20 Thou shalt not bear false witness against 21 thy neighbour. Thou shalt not covet thy neighbour's wife, nor shalt thou covet thy neighbour's house, nor his field, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbours. 22 These words Jehovah spoke with a loud voice to 5'our whole assembly by the moun- DEUTERONOMY VI. The people afraid. tain, out of the midst of the fire, from the "dark and" stormy cloud ; and he added no more. And he wrote them on two tables of stone, and delivered them to me. And it 23 came to pass, when ye heard the voice out of the midst of the darkness, while the moun- tain burned with fire, that ye came near to me, even all the heads of your tribes, and your elders ; And ye said. Behold, Jehovah 24 our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire ; we have seen this day that God may speak with man, and yet he may live. But why, now, should we die ? 25 for if we hear any longei the voice of Jeho- vah our God, this awful fire will consume us, and we shall die. For who, of all flesh, 26 hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived ? Approach thou, and hear 27 all that Jehovah our God shall say ; and all that Jehovah our God shall say to thee, speak thou to us ; and we will hear, and do it. And Jehovah heard the words which 28 ye uttered, when ye spoke to me ; and to me Jehovah said, I have heard the words which this people have uttered, which they have spoken to thee. All that they have spoken is proper. O that such a heart may 29 be in them, that they would fear me and keep my commandments continually, that it may be well with them, and with their children for ever ! Go say to them. Return 30 to your tents. But as for thee, stand thou 31 here by me, and I will speak to thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which [ give them for a possession. 'So I stood 5 between Jehovah and you at that time, to make known to you the word of Jehovah : for ye were afraid on account of the fire, and went not up to the mountain. Ye shall 32 observe to do therefore as Jehovah your God hath commanded you : ye shall not turn aside to the right hand or to the left. Ye shall walk in all the ways which Jeho- 33 vah your God hath commanded you, that ye may live, and it may be well with you ; and that your days may be prolonged on the land v/hich ye shall possess. Chap. V. 4. Face to face'] Clearly and distinctly. As those who converse aj-e wont to turn their face to one another. 5. As this verse has no connexion with M'hat precedes or follows, it is transposed after the 31st verse. 15. Some consider, that Moses here assigns a very dif- ferent reason for the observance of the sabbath, from what J S3 CHAPTER VI. B. C, 1452. The end of the law is obedience; an exhor- tation to enforce it. Now these are the commandments, the 1 we have Exod. xx. 11. It does not appear to me, that lie assigns here the reason why this day should be sanctified, but why servants should enjoy rest as well as their masters. 22. (a) Sam. Sept. 25. It is clear from this that the whole assembly of Israe': heard the voice of God uttering articulately the decalogue, 31, (/) verse 5 here. Israd admonished DEUTERONOMY "VII. statutes, and the judgments, which Jehovah your God hath commanded that ye should be taught to do, in the land which ye are going 2 to take for a possession. That thou mayest so fear Jehovah thy God, as to keep all his statutes and his commandments, which I command thee ; thou, and thy son, and thy grandson, all the days of thy life ; and that 3 thy days may be prolonged. Hear, O Israel, and take heed to do ; that it may be well with thee, and that thou mayest greatly multiply, (as Jehovah the God of thy fathers hath promised thee,) in a land which floweth with milk and honey. 4 Hear, O Israel : Jehovah is our God ; 5 Jehovah is one : Thou shalt, therefore, love Jehovah thy God, with all thiue heart, and with all thy soul, and with all thy might. 6 And these words, which I command thee 7 this day, shall be in thine heart ; And thou shalt teach them diligently to thy children ; and shalt talk of them wheu thou sittest in thine house, and when thou walkest in the way, and when thou liest down, and when 8 thou risest up. And thou shalt bind them for a token upon thine hands ; and they shall be for frontlets between thine eyes. 9 And thou shalt inscribe them upon the 10 posts of thy house, and on thy gates. And it shall be, when Jehovah thy God shall have brought thee into the land which lie swore to thy fathers, to Abraham, Isaac, and Jacob, that he would give to thee ; with great and goodly cities, which thou buildedst 11 not; And houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive- ®- C'. 1452. trees, which thou plantedst not ; when thou 13 shalt have eaten and art full ; Then beware lest thou forget Jehovah 'thy God," who brought thee out of the land of Egypt, from 1 3 the house of bondage. Jehovah, thy God, thou shalt fear ; him ^only shalt thou serve ;" and to him thou shalt cleave, and 14 by his name thou shalt swear. 'Thou" shalt not go after other gods, (of the gods of the people who are round about thee ;) 15 Lest the anger of Jehovah thy God be kin- dled against thee, and he destroy thee from Chap. VI. 4. Jehovah is One~\ This is the version of Vitringa and others. Campbell, on Mark xii. 29, has sup- ported it with strong reasons : I am not, however, entirely satisfied with it. I think the sense of the Hebrew is, ' Je- hovah is our God, Jehovah alone or o«/y.' For this sense of ^^K compare Gen xix. 9 ; Eccl. iv. 10, &c. In the New Testament, "s has the same sense, Matt. xix. 17; Mark ii. 7. Three of our old versions render, ' the Lord our God is Lord only.' The Geneva, Mark xii. 29, • The Lord our God is the only Lord,' with which Pearce agrees. In this view Moses asserts, not only that Jehovah was the God of Israel, but the only one, and as such, him only they were to fear and to serve, exclusive of all the pretended gods of the nations. Ainsworth renders, ' Jehovah our God, Je- hovah is one.' 8, 9. It is still customary among the Arabs, and the ori- 189 not to tempt God. off the face of the earth : for Jehovah thy God, who is with thee, is a jealous God. Thou shalt not tempt Jehovah thy God, 16 as thou temptedst him at Massah. Thou 17 shalt diligently keep the commandments of Jehovah thy God, and his testimonies, and his statutes, which he hath commanded thee. And thou shalt do what is right and good 18 in the sight of Jehovah ; that it may be well with thee, and that thou mayest go in and possess the good land which Jehovah swore to thy fathers, that he would give to thee : By driving out from before thee all thine 19 enemies, as Jehovah hath spoken. When thy son shall, in time to come, ask 20 thee, saying. What mean the testimonies, and the statutes, and the judgments, which Jehovah our God hath commanded us ? Then thou shalt say to thy son. We were 2l Pharaoh's bondmen in Egypt ; and Jehovah brought us out of Egypt with a mighty hand : For Jehovah showed signs and won- 22 ders, great and grievous, upon Egypt, upon Pharaoh, and upon all his household, before our eyes : And he thence brought us out ; 23 that he might bring us hither, to give us the land which he had sworn to our fathers he would give. And Jehovah commanded us 24 to do all these statutes, to fear Jehovah our God, for our good contiimally, that he might preserve us alive, as it is at this day. And 25 if \\& take heed to do all these command- ments, as he hath commanded us, it will be our righteousness, before Jehovah our God CHAPTER VII. Commimion with other nations forbidden, for fear of idolatry. When Jehovah thy God shall bring thee 1 to the land which thou art going to take for a possession, and shall have driven out from belbre thee many nations : the Hethites, and the Girgasites, and the Amorites, and the Canaanites, and the Perizzites, and the Hiviles, and the Jebusites; seven nations greater and mightier than thou ; And when 2 Jehovah thy God shall deliver them up before thee, thou shalt smite them, so as utterly to destroy them ; thou shalt make ental nations, to write passages of the Koran, and other moral sentences, on the gates of cities, walls, and door-posts. Michaelis observes, that these verses do not contain a law, but an atlmonition to the Israelites to guard against a super- stitious use of their phylacteries. See Matt, xxiii. 5. 12. («) Sam. version. 13. The reading of the Sept. and Syr. is supported by the quotation Matt. iv. 10. Indeed without this addition the text is defective, and the sense incomplete. Chap. VII. 2. Utterly destroy them] The order to ex- terminate the Canaanites has formed a plausible objection against the divine mission of Mo-;es, from Tindal to Paine and Geddes. He has filled four pages with what he con- ceives unanswerable arguments. He goes on this obvious principle, ' that one man has no right to injure another.' This is allowed; but has not God a right to punish offend- 8 9 Communion with 3 no covenant with them, nor show mercy to them: Thou shaU not intermarry with them ; thy daughters thou shalt not give to their sons, nor shalt thou take their daugh- 4 ters for tliy sons. For they will turn away thy sons from following me, to serve other gods ; so will the anger of Jehovah be kin- dled against thee, and suddenly destroy thee. 5 Thus, therefore, shalt thou do to them; thou shalt destroy their altars, and break in pieces their images, and cut down their groves, and burn their caiTed idols with fire. 6 For ye are a holy people to Jehovah your God : Jehovah your God hath chosen you to be a peculiar jieople to himself, above all the people that are upon the face of the 7 earth. Jehovah did not set his love upon you, or choose you, because ye were more numerous than any people; for ye were the least of all people : But because Jehovah loved you, and that he might keep the oath which he had sworn to your fathers, hath Jehovah brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh, the king of Egypt. Know, therefore, that Je- hovah your God, he is the true God, the faithful God, who keepeth covenant and mercy with those who love him and keep his commandments, to a thousand genera- 10 tions ; But he repayeth openly those who hate him by destroying them : to those who hate him, he will not delay ; he will openly 1 1 repay them. Ye shall, therefore, keep and do the commandments, and the statutes, and the judgments, which I command you this day. 12 For it shall be, if thou hearken to these judgments, and keep, and do them, that Jehovah thy God shall keep with thee the covenant and the mercy which he swore to 13 thy fathers. And he will love thee, and bless thee, and multiply thee ; he will also bless the fruit of thy womb, and the fruit of thy land ; thy corn, and thy wine, and thine oil ; the increase of thine herds, and the young of thy sheep, in the land which he swore to thy fathers, that he would give } 4 to thee. Thou shalt be blessed above all people ; there shall not be male or female 15 barren with thee, or with thy cattle. And Jehovah "thy God" will take away from DEUTERONOMY VIII. idolaters forbidden. thee all sickness ; and will put none of the evil diseases ol' Egypt, which thou knowest, upon thee; but will lay them upon all those who hate thee. And thou shalt consume 13 all the people whom Jehovah thy God shall deliver up to thee ; thine eye shall have no pity upon them. Nor shalt thou serve their gods ; for that will be a snare to thee. If 17 thou shalt say in thine heart. These nations are more than I ; how can I dispossess them? Be not afraid of them: remember IS well what Jehovah thy God did to Pharaoh, and to all Egypt : Those great trials which 19 thine own eyes saw ; and the signs, and the wonders, and the mighty hand, and the out-stretched arm, with which Jehovah thy God brought thee forth ; so shall Jeho- vah thy God do to all the people of whom thou art afraid. Moreover hornets will Je- 20 hovah thy God send among them, until they that are left, who have hidden them- selves from thee, be destroyed : Be not thou 21 affrighted at them ; for Jehovah thy God is with thee, a God mighty and terrible. Je- 22 hovah thy God will expel by little and little those nations from before thee: thou must not destroy them at once, lest the wild beasts increase upon thee. But when Jehovah thy God shall have 23 delivered them up to thee, and shall, by great and repeated overthrows, have de- stroyed them ; And shall have delivered up 24 their kings into thine hand ; then thou shalt destroy their name firom under the heavens : there shall no man be able to stand before thee, until thou have destroyed them. Their 25 carved gods thou shalt burn with fire: thou shalt not- covet the silver or gold that may be on them, nor take it to thyself, lest thou be ensnared ; for it is an abomination to Jehovah thy God. Nor shalt thou bring 26 an abomination into thine house, lest thou become like it, devoted to destruction ; but thou shalt utterly detest it, and abhor it; for it is a devoted thing. iiig, guilty mortals ? And may be not make use of one man, or one nation, to punish another.-^ On supposition that the order issued from Moses, it is unjust; but if from God, 1 see no injustice in his punishing the wicked nations of Canaan, by the Israelites, or any other instruments; unless ■\vc say, it is unjust in God to punish at all. 10. Openlij] Literally ' to his face.' So Michaelis ren- ders. Others think the words V3S bx mean ' while he liveth,' or during this life, as the words mean Gen. xi. 28. 15. Evil diseases of Egijpt^ Such disease.? as are peculiar to Egypt seem to be meant, and those plagues which God sent as tokens of hij power and justice. The leprosy and 190 CHAPTER VIII. B. C. 1452. From God's kindness Moses enforceth obe- dience. All the commandments which I com- 1 mand thee this day shalt thou take heed to do ; that thou mayest live, and multiply, plague have ever been, and are still, the evil diseases of Egypt, (a) Sept. 22. Wiid beasts'] It is supposed in this verse, that if Judea should be thinly peopled, the wild beasts would so multiply there as to render it dangerous to the inhabitants. The pr,ophet Ezekiel supposes the same, in a passage in which he describes the mercy granted to the land of Israel after its being repeopled, when he should turn again the captivity of Sion, Ezek. x.\xiv. 25. Every body knows that country is not very populous, and accordingly wild beasts are, at present, so numerous there, as to be terrifying to strangers. Exhortation to obedience. DEUTERONOMY IX. Their rebellions rehearsed. and go in and possess the land which Je- hovah swore to thy fathers, that he would 2 give to thee. And remember all the way through which Jehovah thy God hath led thee these forty years, in the wilderness, to humble thee, and to prove thee, to know what was in thine heart ; whether thou wouldst keep his commandments or not. 3 And he humbled thee, and suffered thee to hunger, that he might feed thee with manna, which thou knewest not, nor did thy fathers know ; that he might make known to thee that man liveth not by bread only, but by whatsoever Jehovah appointeth, a man may 4 live. Thy raiment hath not been worn out upon thee ; nor have thy feet swelled for 5 want of sandals, these forty years ; That thou mayest be convinced in thine heart, that, as a man chastiseth his son, so Jehovah 6 thy God hath chastised thee. Therefore thou shalt keep the commandments of Je- hovah thy God, so as to walk in his ways, and fear him. 7 When Jehovah thy God hath brought thee to a good 'and spacious" land ; a land of water-brooks, of fountains and lakes that 8 spring out of valleys and hills ; A land of wheat, and barley, and vines, and fig trees, and pomegranates ; a land of olive oil, and 9 honey ; A land in which thou shalt eat bread without scarcity, and shalt want no- thing ; a land whose stones are iron, and out of whose hills thou mayest dig copper : 10 When thou hast eaten and art full, then thou shalt bless Jehovah thy God for the 1 1 good land which he hath given thee. Be- ware that thou forget not Jehovah thy God, so as not to keep his commandments, and his judgments, and his statutes which I this 1 2 day command thee ; Lest when thou hast eaten and art full, and hast built goodly 13 houses, and dwelt therein ; And when thy herds and thy flocks have multiplied : and thy silver and thy gold are multiplitd, and 14 all that thou hast is multiplied; And thine heart be so lifted up, as to forget Jehovah thy God, who brought thee out of the land 15 of Egypt, from the house of bondage ; Who led thee through the great and terrible wilderness, full of fiery serpents, and scor- Chap VIII. 3. Jehovah oppointetk^ This clause is obscure in our version : * But by every word wiiicii pro- ceedeth from the mouth of the Lord doth man live.' How can man live by a wo?'d? The sense is obvious, that God has other means of supporting life than by bread ; whatso- ever he appointeth for tnis euJwiil be sufficient. Compare Matt. iv. 4. 4. Thf/ raiment not worn out'\ The common opinion that the raiment and shoes of the Israelites wore not, is certainly absurd. The meaning of this passage, to which we may ad-d Nehem. ix. 21, may be, like that of any other passage, t.iken too literally; as may also Isa. xlviii. 21, where the prophet says, the Israelites did not suffer thirst in the rlesert ; which is literally false, but relatively true, as their thirst 131 pions; and who, in dry places, where there was no water, bronglit water for thee out of the flinty rock ; Who fed thee in the wilder- 16 ness with manna, which thy fathers knew not, that he might humble thee, and prove thee, that in future he might do thee good ; And thou say in thine heart. My power and 17 the might of mine hand have gotten me this wealth! But thou shalt remember Je- IS hovah thy God : for it is he that hath given to thee power to get wealth, that he may establish his covenant which he swore to thy fathers, "to Abraham, Isaac, and Jacob," as it is this day. But if thoti do indeed 19 forget Jehovah thy God, and walk after other gods, and serve them, and worship them, I testify against thee this day, that thou shalt surely perish. As the nations 20 which Jehovah destroyeth before thee, so shalt thou perish ; because thou wouldst not be obedient to the voice of .Jehovah thy God. CHAPTER IX. B. C. 1452. 3'foses dissuades from the opinion of their own righteousness, by rehearsing their several rebellions. Hear, O Israel ; Thou art now to pass I over the Jordan ; to go in to possess nations greater and mightier than thyself; cities great and fenced up to the heavens ; A peo- 2 pie great and tall ; of the race of the Ana- kites, of whom thou hast heard say. Who can stand before the Anakites ! Know then 3 this day, that Jehovah thy God, who goeth > over before thee, is as a consuming fire ; he shall discomfit them, and subdue them before thee ; so that thou shalt quickly drive them out, and destroy them ; as Jehovah hath said to thee. When Jehovah thy God 4 shall have driven them out from before thee, speak not in thine heart, saying, On account of my righteousness Jehovah hath brought me in to possess the land : for it is on ac- count of the wickedness of these nations that Jehovah driveth them out from before thee. Not on account of thy righteousness, 5 or for the uprightness of thine heart, dost thou go to possess their land ; but on ac- count of the wickedness of these nations Jehovah thy God driveth them out from before thee ; and that he may perform the was speedily satisfied. They had flocks of sheep and goats, and herds of cattle, (Numb, xxxii. 1, and Deut. iii. 19,) and from these were abundantly supplied with wool and skins, for clothing and sandals; and that they knew how to spin and weave, &c. see Exod. xxxv. 25. The meaning then is, God hath provided them with sufficient clothing. 5. Chastiseth his son] That is, correcteth nim for his improvement, so hath God done to thee. 7 — 9. The value of the good things here said to be pro- duced in Canaan ; fountains, brooks, depths of water, wheat, barley, vines, fig-trees, pomegranates, oil, and honey, can hardly be estimated by us in Europe ; out fn the countries of the east they are of prime value, (a) Sara. Sept. 18. (n) Sam. God's anger against them. word which lie swore to thy fathers, to 6 Abraham, Isaac, and Jacob. Know, then, that it is not on account of thy righteousness that Jehovah thy God giveth thee this good land for a possession : for thou art a stiff- necked people. 7 Remember, and forget not, how you pro- voked Jehovah your God to wrath in the wilderness. From the day that ye departed out of the land of Egypt, until ye came to this place, ye have been rebellious against 8 Jehovah. Even at Horeb ye provoked Je- hovah to wrath; and Jehovah was so angry 9 with you as to have destroyed you. For, when I vvent up to the mountain to receive the tables of stone, the tables of the cove- nant which Jehovah had made with you ; and I had abode in the mountain forty days and forty nights ; I had neither eaten bread DEUTERONOMY X. Moses prayer for th>m brook that descended from the mountain." And I fell down before Jehovah, as before. 18 Forty days and forty nights, I did neither eat bread nor drink water, on account of all your sins which ye had committed, by doing wickedly in the sight of Jehovah, to pro- voke him to anger. For I was afraid of the 19 anger and hot displeasure, with which Je- hovah was wroth against you so as to destroy you. But at that time also Jehovah heark- ened to me. For I fell down before Jeho- 25 vah forty days and forty nights, as I fell down before ; because Jehovah had said he would destroy you. I therefore prayed to 26 Jehovah, and said, O Lord God, destroy not thy people and thine inheritance, whom in thy greatness thou hast redeemed ; whom thou hast brought out of Egypt, with a mighty hand. Remember thy servants, 27 10 nor drunk water ; Jehovah then delivered to me two tables of stone, written with the finger of God; and on them were written the words which Jehovah had spoken with you on the mountain out of the midst of 1 1 the fire, on the day of the assembly. Now at the end of forty days and forty nights, when Jehovah had given to me the two tables of stone, the tables of the covenant ; 1 2 Jehovah said to me, Arise, go quickly down hence ; for corrupted are the people whom thou hast brought out of Egypt ; soon have they turned aside from the way in which I ^ commanded them to walk ; they have made 13 to themselves a molten "calf" Moreover, Jehovah spoke to me, saying,! have seen this people, and behold they are a stifF- 14 necked poople : Let me alone, that I may destroy them, and blot out their name from under the heavens, and I will make of thee 1 .5 a nation mightier and greater than they. So I turned and came down from the mountain, and the mountain burned with fire ; and the two tables of the covenant were in my 1 6 two hands. When I looked, and beheld that ye had sinned against Jehovah your God, and had made to yourselves a molten calf, and had turned so soon aside out of the way in which Jehovah had commanded 17 you to walk; I then took the two tables, and cast them out of my two hands, and 2 1 broke them in pieces before your eyes. 'And I took the calf, the matter of your sin, which ye had made, and burnt it with fire, and ground it very small, until it was as small as dust ; and I cast its dust into the Chap. IX. 8. Even at Horeb] Moses doubtless in- tended to represent the greatness of their sin by its being committed even at Horeb, where they had seen the awful majesty of Jehovah. 12, See Exod. xxxii. 7, &c. (a) Sam. 3 MSS. 21. It is generally allowed that this verse is out of its place; for the burning of the golden calf occurred before \iiiat is related in the iSth verse. I would therefore, with 192 Abraham, Isaac, and Jacob ; look not to the stubbornness of this people, nor to their wickedness, nor to their sin : Lest the "peo- 28 pie of the" land, whence thou broughtest us out, say. Because Jehovah was not able to bring them into the land which he had promised to them, he brought them out to slay them in the wilderness. Yet they are 29 thy people and thine inheritance, whom thou broughtest out by thy mighty power, and by thine out-stretched arm. 'And Jehovah 30 was so very angry with Aaron, that he would have destroyed him ; but I prayed for Aaron also at the same time." CHAPTER X. B. C. 1402. God restoreiL the tabfes of the law ; an ex- hortation to obedience. At that time Jehovah said to me, Hew 1 thou two tables of stone like to the first, and come up to me on the mountain : And I 2 will write on the tables the words which were on the former tables which thou brokest : 'and make thou an ark of wood" and put tliem in the ark. And I hewed 3 two tables of stone like to the former, and went up to the mountain having the two tables in mine hand. And he wrote on the 4 tables, as he had written on the former tables, the ten commandments, which Jeho- vah spoke to you on the mountain out of the midst of the fire on the day of the as- sembly ; and Jehovah gave them to me. And I turned myself and came down from 5 the mountain, and 'having made an ark of shittim-wood," I put the tables in the ark little hesitation, place it between verses 17 and 18. I would also venture to transpose verse 20 to the end of the chapter, after verse 29, and verses 22, 23, and 24 to the next chap- ter after verse 11. I am persuaded, that the attenti\e reader will find this arrangement more clear and consist- ent than the common one : and as nothing is taken from the text, 1 trust such transpositions will oe deemed par- donable. 28. (a) Sam. and versions. Obedience enforced. DEUTERO which I had made ; that there they may 10 remain, as Jehovah commanded me. "And I had staid on the mountain according to the former time, forty days and forty nights ; and Jehovah hearkened to me at that time also, so that he would not destroy you. 11 Jehovah then said to me, Arise, and lead forward "this" people, that they may go in and possess the land, which I swore to their fathers that I would give them. 22 Again at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked Jehovah to 23 wrath. Likewise when Jehovah sent you from Kadesh-barnea. saying. Go up and possess the land which I give to you ; then ye rebelled against the command of Jeho- vah your God, and ye believed him not, S4 nor hearkened to his voice. Ye have been rebellious against Jehovah from the day that I knew you. 12 Yet, now O Israel, what doth Jehovah thy God require of thee, but to fear Jehovah thy God, to walk in all his ways, and to love him ; and to serve Jehovah thy God with all thine heart and with all thy soul ; 13 And to keep the commandments of Jehovah "thy God," and his statutes, which I com- 14 mand thee this day for thy good? Behold, the heavens, yea the heaven of heavens belong to Jehovah thy God, the earth also, with all 15 that is therein; Yet Jehovah regarded thy fathers with such love, that he chose their seed after them ; even you above all people, 16 as is xee/i this day. Circumcise, therefore, the foreskin of thine heart, and be no more 17 stift'necked. For Jehovah thy God is God of gods, and Lord of lords ; a great God, a mighty, and a terrible, who regardeth not 18 persons, nor taketh bribes: Who doeth justice to the fatherless and to the widow ; and loveth the stranger, so as to give him 19 food and raiment. Love thou, therefore, the stranger ; for thou wast a stranger in Chap, X. 6. And the children of Israel took their journey from Beeroth of the children of Jaakan, to Mosera : there Aaron died, and there he was buried ; and Eleazar his son ministered in the priest's office in his stead. 7. From thence they journeyed unto Gudgodah ; and from Gudgodah to Jotijath, a land of rivers of waters. 8. At that lime Jehovah separated the tribe of Levi to bear the ark of the covenant of Jehovah, to stand before Jehovah to minister to Him, and to bless in his name, to this day. 9. Wherefore the Levite \iath no part nor inheritance among his brethren ; Jehovah js his inlieritance, according as Jehovah his God promised to him. — ' We have here four verses, which have no kind of connexion with the verses before and after them ; but also, as they stand in the present Hebrew text, directly contra- aict that very text : and the two first of these verses have not, in our Hebrew text, the least connexion with the two iast of them. Our Hebrew text (ver. 6) says — that Israel journeyed from Bene-jaakan to Mosera. Whereas, tha< »ery text, in the complete catalogue (Numb, xxxiii. 31,) says — they journeyed from Mosera to Rene-jaakan. Again; Aaron is here saici to ha\e >i'&i at Musera: whereas he died on mount Hor, the seventh station aftervard** : kw Numb, xxxiii. 38. And again: they arc said to go from Bene-jaakin to Mosera — thente to Gudgodah — and 193 NOMY XL Pv/iishmeiitofKorah,Si-c the land of Egypt. Thou shalt fear Jelio- 20 vah thy God , him only shalt thou serve, and to him shalt thou cleave, and swear by his name. He is the object of thy praise ; 21 and he is thy God, who hath done for thee those great and terrible things, wliich thine eyes have seen. Thy fathers were only 22 seventy persons when they went down to Egypt ; and now Jehovah thy God hatii made thee as the stars of heaven for mul- titude. Ye shall, therefore, love Jehovah your 1 God, and keep his charge, and his statutes, and his judgments, continually. For ye 2 this day know (for I speak not to your children who have not known, and who have not seen) the chastisement of Jehovah your God ; his greatness, his mighty hand, and his out-stretched arm ; And his miracles, 3 and his acts, which he did, in the midst of Egypt, to Pharaoh, the king of Egypt, and to all his land ; And what he did to the host 4 of Egypt ; to their horses, and to their cha- riots ; how he made the water of the Red Sea to overflow them as they pursued after you ; and how Jehovah destroyed them for ever ; And what he did to you in the wil- 5 derness, until ye came to this place ; And what he did to Dathan and Abiram, the 6 sons of Eliab, the son of Reuben ; how the earth opened her mouth, and swallowed them up, 'and every man who had joined Korah," and their households, and their tents, and all the substance which they pos- sessed in the midst of Israel. Your eyes 7 then having seen all the great deeds which Jehovah did. Ye shall, therefore, keep all S the commandments which I command you this day, that ye may be strong, and enter and possess the land which ye are going to take for a possession. And that ye may pro- 9 long your days on the land, which Jehovah swore to your fathers that he would give to thence to Jotbath ; whereas tne complete catalogue says — Moseroth to Bene-jaakan — thence to Hor^.gidgad — and thence to Jotbathah. But, if the marches could possibly be true, as they now stand in these two verses ; yet, what con- nexion can there be between Jotbath and tne separation of the tribe of Levi ?' Kennicott. Most critics agree in tliis opinion ; and it is probable that the verses were early in- troduced by some scribe through mistake. 11. These verses are transposed here from the precedmg chapter. See note verse 21. (a) Sam. Sept. 1 MS. 13. (a) Sam. Sept. Syr. 14. Vea, the heaven of heavens'] That is, the highest hea- vens and the whole heavens. 16. Circumcise] That is, retrench every perverse and stubborji disposition. Chap. XL 2. For the construction of this verse, the learned reader may see note, Hebrew Bibl'e. 6. -/4n(l every man] The clause now found in the Sam. ought doubtless to be admitted as a genuine part of the text. For, as Houhigant observes, it is scarcely probable that Moses should mention Dathan and Abir im, and omit Korah. who was leader of the rebellion. K.o'ih himself and hi? Lc/Acs '»e-': cons'ji TTpd by fire. &^e Numb. xx\*i. JO. (a) Sam. o The land of Canaan good. DEUTERONOMY XII. Blessings and curses: them and to their seed ; a land that floweth with milk and honey. 10 For the land which 'ye are going to pos- sess " is not as the land of Egypt, whence ye came, where ye sowed seed, and watered 1 1 with your foot, as a garden of herbs ; But the land which ye go to possess, is a land of hills and valleys, and is watered with rain 12 from the heavens; A land which Jehovah your God careth for ; the eyes of Jehovah your God are always upon it, from the be- ginning of the year unto the end of the year. 13 And if ye will hearken diligently to the commandments which I this day command you so as to love Jehovah your God, and to serve him with all your heart and with 14 all your soul, 'He" will give you the rain of your land in its due season ; the autumn- rain and the spring-rain, that ye may gather in your corn, and your wine, and your oil. 15 And for your cattle, 'he" will give grass in your fields, that ye may eat and be satisfied. 16 Take heed to yourselves, that your hearts be not deceived, and ye turn aside, and 17 serve other gods, and worship them ; Lest the anger of Jehovah be kindled against you, and he shut up the heavens, that there be no rain, and that the land yield not its fruit ; and ye quickly perish from off the good land which Jehovah had given to you. 18 Therefore shall ye lay up these my words in your heart, and in your soul, and bind them for a token upon your hand ; and let them be as frontlets between your eyes. 19 And ye shall teach them your children, speaking of them when ye sit in your houses, and when ye walk by the way ; when ye lie down and when ye rise up. 20 And ye shall inscribe them upon the door- posts of your houses, and upon your city- 21 gates: That your days, and the days of your children may be multiplied, on the land which Jehovah swore to your fathers that he would give them ; as the days of the lieavens over the earth. 2i For, if ye diligently keep all tliese com- mandments which I commiind ypu, so as to do ihem ; to love Jehovah your God, to walk 23 iu all his ways, and to cleave to him ; Then will Jehovah drive out all these nations from before you ; and ye shall dispossess 10. With your foof\ Pilkington conjectures that '531, foot, is used metaphorically to denote labour. See Gen. XXX. 30 ; Isa. xxxii. and Iviii. 1.3. He, therefore, conceives the import of the phrase h, which thouwatered.it withijreat labour. I have no doubt but this is the sense, but the in- genious comment of Grotius, since confirmed by Niebuhr, explains the reason why "^Jl denotes labour, Moses alluded to a machine for drawing up water, which was worked by ■thefmt. Such a one, Grotius long ago observed, that Philo, wb" lived in Kgypt, has described as used by the peasants v'' ih?' rouTitry in his time, (v) Syr. 14, 1!). lit «ii.V ,-!!t] II is no'. prubMilc M'J."M o-ouUl 194 nations greater and mightier than your- selves. Every place on which the soles of 24 your feet may tread shall be yours : from the wilderness to Lebanon, from the "great" river, the river Euphrates, even to the western sea shall your boundary be. There 25 shall no man be able to stand before you ; for Jehovah your God shall put the fear of you and the dread of you upon every land on which ye may tread ; as he hath promised to you. Behold, I set before you this day a bless- 29 ing and a curse ; A blessing, if ye obey the 27 commandments of Jehovali your God, which I this day command you; And a curse, if 28 ye will not obey the commandments of Je- hovah your God, but turn aside out of the way which 1 this day command you, to go after other gods, which ye have not known. And it shall be, when Jehovah your God 29 hatli brought you into the land which ye are going to possess, that ye shall put the bless- ing on mount Gerizim, and the curse upon mount Ebal. (Are they not on the other 30 side of the Jordan, toward the setting sun, in the land of the Canaanites, who dwell in the plain opposite to Gilgal, nigh the turpentine-tree of Moreh 'over against Shechem ?") For ye are about to pass over 31 the Jordan to possess the land which Jeho- vah your God giveth to you ; and which ye shall possess and dwell therein ; But ye 32 shall observe to do all the statutes and the judgments which I this day set before you. CHAPTER XII. B. C. 1452. Monuments of idolatry are to be destroyed ^ blood forbidden. These are the statutes and judgments, I which ye shall observe to do all the days that ye shall live on the earth, in the land, which Jehovah the God of your tiithers giveth you for a possession. Ye shall utterly 2 destroy all the places, where the nations ye shall dispossess served their gods, whether on the high mountains, or on the hills, or under any green tree ; And ye shall over- 3 throw their altars and break their statues, and burn their groves with fire ; nd ye shall hew down their carved gods, and destroy tiieir names from that place. Ye shall not * do so to Jehovah your God; But to the 5 say, ' I will give you rain,' and ' I will send you grass.' The versions retain the genuine reading. — The autumn ram] What fell in October, after seed time. — The sprint/ ratn\ What fell in March to plump the grain before it was cut". At these two seasons only was it usual for rain to fall in Judea. 21 . As the days of the heavens over the earth] That is as long as the heavens and the earth abide, or for ever. 24. I'Vestern sea] Literally, the /o'lVr or Aifltfcr sea ; the Mciiiferranean is so called to dibtinguish it from the sea of Sodt'i!) (n) Sept. Vulg. 30. (a) Sum. Ch.\.i>. XII. 5, For his tiboUe] i,itcrally, 'that his God must be served DEUTERONOMY XU place which Jehovah your God shall choose out of all your tribes for his abode, to his habitation shall ye seek, and thither C shall ye come : And thither ye shall bring where and as he will thou vowest, nor thy freewill-offerings, nor thy heave-offerings: But thou must eat 18 them before Jehovah thy God in the place which Jehovah thy God hath chosen ; thou. your burnt-offerings, and your other sacri- i and thy son, and thy daughter, and thy man- 8 flees, and your titheti, and your heave-offer ings ; and your votive, and your free-will offerings, and the firstlings of your herds and of your flocks. And there ye shall eat before Jehovah your God, and ye and your households shall rejoice that Jehovah your God hath blessed all your labours. Ye shall not do according to all that we now do here ; every mau whatsoever is right in 9 his own eyes. For ye are not as yet come to the rest and to the inheritance, which 10 Jehovah your God giveth to you. But when ye shall have gone over the Jordan, and shall dwell in the land which Jehovah your God giveth you to inherit ; and when he shall have given you rest from all your surrounding enemies, so that ye dwell in 1 1 safety ; Then whatever place Jehovah your God shall choose for his own abode, thither shall ye bring all that I command you ; your burnt-offerings, and your other sacri- flces ; your tithes, ard your heave-offerings, and all your choice votive-offerings, which ye 12 vow to Jehovah : And ye shall rejoice before Jehovah your God ; ye, and your sons and your daughters, and your man-servants, and your maid-servants ; and the Levite who is within your gates ; forasmuch as he hath 13 no part nor inheritance among you. Take heed to yourselves that ye offer not your burnt-offerings in every place that ye may 14 see ; But in tliat place which Jehovah shall choose among one of your tribes, there shall ye offer your burnt-offerings, and there ye 15 shall do all that I command you. Never- theless ye may kill and eat the flesh of your herds and flocks in all your gates, whenever ye choose, according to the bless- ing which Jehovah your God hath given you ; the unclean and the clean may eat of it, as of the flesh of the antelope and of the 16 deer : Only ye shall not eat the blood ; ye shall pour it upon the earth as water. 17 Thou mayest not eat within thy gates the tithe of tfiy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flocks ; nor any of thy votive-offerings which nsmc may dwell there;' but name is frequently put for GoJ himself, and the next words support the sense I have given. Others would render, ' that his name may be there invoked.* 6. Your heave-offerings] Here ni3n>, and often else- where, is used for the proaoMn.— Firstlings of your herds'] It has been thought difficult to reconcile this with the law, which had ordained the firstlings of the herd and the flock to be given to the Levites ; that the tithes and firstlings tore mentioned are not every tithe and firstling, nor a Bcconilary sort of firstlings and tithes : but the tithe of the I'lthcf. m(\ 19 servants, and thy maid-servants, and the Levite who is within thy gates ; and thou shaft rejoice before Jehovah thy God in respect to all thou undertakest. Take heed to thyself that thou neglect not the Levite as long as thou livest on thy land. When Jehovah thy God shall have en- 20 larged thy boundary, as he hath promised thee, and thou shalt say, ' I will eat flesh,' because thou longest to eat flesh ; thoti mayest eat flesh, whensoever thou longest for it. If the place which Jehovah thy God 2 1 hath chosen for his abode be too far from thee, thou mayest then, within thy gates, kill and eat of the flesh of thiiie herds, and thy flocks, which Jehovah hath given thee, whensoever thou longest to eat, as I have commanded. Even as the antelope and the 22 deer are eaten, so mayest thou eat them ; the unclean and the clean may eat of them alike. Only be sure that thou eat not the 23 blood; for the blood is the life; and the life thou mayest not eat with the flesh. Thou shalt not eat of it ; thou shalt like 24 water pour it upon the earth. Eat it not ; 25 that it may be well with thee, and with thy children after thee, when thou shalt do what is right in the sight of Jehovah. Yet what 26 things thou hast hallowed, and thy votive- offerings, thou shalt take, and go to the place which Jehovah shall have chosen ; And thou shalt offer thy burnt-offerings, 27 both the flesh and the blood upon the altar of Jehovah thy God ; and the blood of thy other sacrifices shall be poured out upon the altar of Jehovah thy God ; but the flesh of these thou mayest eat. Observe and 2S hearken "so as to do" all these things which I command thee, that it may "now" be well with thee, and with thy children after thee for ever when thou doest what is good and right in the sight of Jehovah thy God. When Jehovah thy God shall have cut 29 off the nations from before thee, whom thou art going to dispossess, and thou succeedest them, and dwellest in their land ; Take heed 30 to thyself, after they have been destroyed inference from Exod. xxiii. 18, where the Israelites are de- sired to bring to the house of God, not the firstlings them- selves, but lae prime of the firstlings. 15. Eat the flesh] The text is here brief, but sufficiently intelligible. The words put in Italic are evidently under- stood. The antelope and the deer were not to be offered in sacrifice ; but were clean animals, and commonly used for food. 19. As long as thou livest on thy land] So Bate after the Sept. It may be inferred, that the Jews, in their state of exile, are not tied down to the observation of this precept. 28. (a) Sam. Syr. o 2 Enfieers to idolatry DEUTERONOMY ihat thou be not ensnared by following them, and that thou inquire not after their gods, saying-. How did these nations serve their 3! gods? even so will I do likewise. Thou shalt not do so to Jehovah thy God ; for every abomination which Jehovah hateth have they done to their gods ; for even their sons and their daughters they have 33 burnt in the fire to their gods. What thing soever I command thee, observe to do it ; thou shalt not add to it, nor take from it. CHAPTER XIII. O. C. 1452. Eniicers to idolatrij are to he destroyed. If there arise among you a prophet, or a dreamer of dreams ; and he appoint to you a sign or a wonder ; And the sign or the wonder come to pass, and he speak to you, saying, Let us go after other gods, (which ye have not known,) and let us serve them ; Ye shall not hearken to the words of that prophet, or that dreamer of dreams ; for Jehovah your God proveth you, to know whether ye love Jehovah your God with all your heart and with all your soul. Ye shall walk after Jehovah your God, and fear him, and keep his commandments, and obey his voice, and serve him, and cleave to him ; And that prophet, or that dreamer of dreams, shall be put to death ; because he hath proposed to turn you away from Jehovah your God, (who brought you out of the land of Egypt, and redeemed you out of the house ot bondage,) to withdraw you trom the way in which Jehovah your God com- manded you to walk : So shall ye put away the evil from among you. If thy brother, "the son of thy father," or the son of thy mother, or thy own son, or tiiy own daughter, or the wife of thy bosom, or thy friend, (who is dear as thy own life,) entice thee secretly, saying, Let us go and serve other gods : (Any of the gods of the people which are round about thee, whether ijigh to thee, or far from thee, from one end of the earth to the other end of the earth, 'which thou knowest not nor thy fathers." Thou shalt not consent, nor hearken to him ; neither shall thine eye pity him ; nor shalt thou spare or conceal him ; But thou shalt surely kill him ; thine hand shall be first upon him to put him to death, and after- wards the hand of all the people. And thou shalt stone him with stones, until he Chap. XIII. I. A dreamer of dream.s^ That is, one who pretends to have received prophet'c dreams. 2. And the sign come to passj It is implied in this, thai Gffd sometimes permitted such events as seemed to confirm the predictions of such pretenders. fi. Tlie reading of the Sam. and Sept. is supported by the tpxl itself: for Moses would not have noticed the son of his mother, if he had not contrasted him willi the son of his father, (n) Sam. .Sept. 7. (/) l-'rom verse 6. lilt) XIII. XIV. must be stoned. die; because he hath sought to withdraw thee from Jehovah thy God who brought thee out of the land of Egypt, from the house of bondage ; That all Israel may hear 1 i and fear, and that no more such wickedness as this be done among you. If thou shalt hear it said, that in one of 1 2 thy cities which Jehovah thy God hath given to thee to dwell in, Worthless men have 13 sprung up among you, and have withdrawn the inhabitants of their city, by saying. Let us go and serve other gods, which ye have not known ; Then shalt thou inquire, and 14 examine, and ask diligently ; and, behold, if it be true, and the thing certain, that such abomination hath been committed among you ; Thou shalt surely smite the 1 5 inhabitants of that city with the edge of the sword ; destroying it utterly, and all that is therein, and its cattle, with the edge of the sword. And thou shalt gather all the spoil 16 of it into the midst of its street, and shall burn with fire the city, and its whole spoil, to Jehovah thy God: and it shall be a heap for ever ; it shall not be rebuilt. And nought 17 of the cursed thing shall cleave to thine hands ; that Jehovah may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and mul- tiply thee, as he hath sworn to thy fathers ; When thou shalt hearken to the voice of IS Jehovah thy God, so as to keep all his com- mandments which I this day command thee, by doing what is right in the eyes of Jeho- vah thy God. CHAPTER XIV. B. C. 1452. What may, or may not be eaten ^ tithes of various kinds. Ye are the children of Jehovah your God ; 1 ye shall not cut yourselves, nor make bald your foreheads, for the dead. For ye are a 2 holy people to Jehovah your God, and Je- hovah your God hath chosen you out of all the nations that are upon the earth, to be a peculiar people to himself Ye shall not eat any thing abominable. 3 These are the beasts of which ye may eat : 4 the ox, the sheep, and the he-goat ; The 5 deer and the antelope, and the goat-deer, and the wild goat, and the pygarg, and the wild ox, and the chamois; And every other 6 beast whose hoof is divided into two parts, and which cheweth the cud among the 9. Thou shalt surely kill] The Greek version most pro- bably read, ' thou shalt surely bear witness against him.' It was not the province of the denouncer to kill the guilty person : the sentence of the judge was to be obtained for that purpose. 14. Worthless me?i\ Literally ' sons of Belial.' I have given what is admitted to be the sense, which is more per- spicuous than the idiom. Ceiap. XIV. 4—20. Compare I^vit. xi. 2, &c. to you Beasts clean and inwlean. DEUTERONOMY 7 beasts, ye may eat. Yet of those that chew the cud, or of those who have a divided cloven hoof, these ye shall not eat: the camel, and the hare, and the jerboa: for they chew the cud, but have not a cloven hoof; therefore they shall be to you unclean. 8 So the swine, though he hath a divided hoof, yet as he cheweth not the cud, shall be to you unclean. Ye shall not eat of their flesh, nor touch their dead carcases. 9 These, of all the water-animals, ye may eat : all that have fins and scales shall ye 10 eat: But whatsoever hath not fins and scales ye may not eat; it shall be unclean. \l Of all clean birds ye may eat ; But these are they of which ye shall not eat : the eagle, 13 and the vulture, and the ospray. And the falcon, and the kite, and the glede with its \t kind ; And the raven with its kind ; And the ostrich, and the night owl, and the horn- 16 owl, and the hawk with its kind ; The sea- gull ^and the cormorant," and the ibis, and 17 the swan, And the pelican, and the king- 18 fisher. And the stork; and the heron with its kind, and the lapwing, and the bat; 19 And every flying creature thatcreepeth shall be to you unclean : they shall not be eaten. 20 But of all clean fowls ye may eat. 21 Thou shalt not eat of any thing that dieth of itself: thou shalt give it to the stranger who is in thy gates, that he may eat it ; or thou mayest sell it to a stranger : but thou art a holy people to Jehovah thy God. Thou shalt not dress a kid in its mother's 22 milk. Thou shalt truly tithe all the in- crease of thy seed, which the field bringeth 23 forth, year by year. And the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks, thou shalt eat before Jehovah thy God, in the place which he shall choose for his own abode ; that thou mayest learn to fear Jehovah thy 24 God continually. But if the place which Jehovah thy God shall choose for his abode, be far from thee, that from the length of the way thou art not able to carry thy tithe, (when Jehovah thy God hath blessed thee,) 25 Then thou shalt turn it into money ; and shalt take the money in thine hand, and go to the place which Jehovah thy God hath 26 chosen : And thou shalt give money for whatsoever thou desirest, for oxen, or for sheep, or for wine, or for strong drink, or XV. The year of release, for whatsoever else thou desirest : and thou shalt eat there before Jehovah thy God, and thou shalt rejoice ; thou and thine house- hold. And the Levite who is within thy 27 gates ; thou shalt not neglect him ; because he hath no part nor inheritance with thee. And at the end of the third year thou 28 shalt bring forth all the tithe of thine in- crease of that year, and shalt lay it up witiiin thy gates ; And the Levite, (because he hath 29 no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, who are within thy gates, shall come, and eat and be satisfied ; that Jehovah thy God may bless thee in every work of thine hands. 13 — 16. I have followed the Samaritan text because it exactly agrees with the parallel place. Chap. XV. Michaelis and others explain this as only releasing the debtor during the year the land rested ; but that afterwards the debt might be demanded. Whatever might be the right of the creditor, what follows to the 11th verse seems to regard a final remission, and to consider it a species of charity. 4. TTtere may he no poor] I adopt ijie vrrj'inn of Ho«- 197 CHAPTER XV. B, C. 1452. Debts must not be demanded on the sabba- tical year ; laws respecting the release of servants. At the end of every seven years thou 1 shalt make a release. And this is the man- 2 ner of the release : Every creditor that lendeth aught to his neighbour shall give him a release ; he shall not exact it of his neighbour, who is his brother, when Jeho- vah's release-year is proclaimed. From a 3 stranger thou mayest exact what is thine own, but to thy brother thou shalt give a release ; To the end that there may be no 4 poor with thee ; for Jehovah will greatly bless thee in the land which Jehovah thy God giveth thee to possess as an inheritance, If thou carefully hearken to the voice of 5 Jehovah thy God, and observe to do all these commandments which I this day com- mand thee. For Jehovah thy God will 6 bless thee, as he promised to thee : and thou shalt lend to many nations, but thou shalt not borrow ; and thou shalt reign over many nations, but they shall not reign over tiiee. If there be among you a poor man, 7 one of thy brethren within any o( thy gates, in thy land which Jehovah thy God giveth to thee, thou shalt not harden thine heart nor shut thine hand from thy poor brother : But thou shalt open thine hand liberally to 8 him, and shalt surely lend him what he wanteth, sufficient for his need. Beware 9 of thinking in thy wicked heart, and of say- ing. The seventh year, the year of release, is at hand ; and thine eye be evil against thy poor brother, and thou givest him nought ; and he cry to Jehovah against thee, and sin be laid to thy charge. Thou shalt surely 10 bigant, as I think no other can reconcile this with the 11th verse. The release was to be given to the poor Israelite, that he might provide henceforward for himself, especially if aided by the liberality of his brethren. 6. Thou shalt reign oner] The debtor, according to the law, when unable to pay, might be sold for a servant. Tne Israelites would not become dependent on other nations, by ow^np thpin nioucy, but other nations wouk oe depend'Sitf on them. B. C. 1452. Liberality evjoined. DEUTERONOMY XVI give to him, and thine heart shall not be grieved when thou givest to him : because tor this thing Jehovah thy God shall bless thee in all thy works, and in whatsoever 11 thou engagest. For the poor will never cease out of the land ; therefore I command thee, saying, Thou shalt open thine hand liberally to thy poor and needy brother, in thy land. 12 And if thy brother or sister (a Hebrew man or a Hebrew woman) have been sold to thee, and have served thee six years; then in the seventh year thou shalt let him 13 or her go free from thee. And when thou sendest him out free from thee, thou shalt 14 not let him go away empty-handed. Thou shalt furnish him liberally from thy flock, and from thy threshing-floor, and from thy winepress ; according as Jehovah thy God hath blessed thee thou shalt give to him. 15 And thou shalt remember that thou wast a bondman in the land of Egypt, until Je- hovah thy God redeemed thee; therefore 16 do I now command thee this thing. But it shall be, if he say to his master, I will not go out from thee ; because he loveth him and his household, having been treated 17 kindly by him. Then thou shalt take an awl, and thrust it through his ear to the door, and he shall be thy servant for ever. So 18 also shalt thou do to thy maid-servant. It shall not seem hard to thee, to let him go from thee free ; for in serving thee six years, he hath been worth double a hired servant ; so Jehovah thy God shall bless thee in all thou doesl. 19 All the male firstlings which are brought forth by thine herds and thy flocks thou shalt hallow to Jehovah thy God : With the firstlings of thine herds, thou shalt not labour; and the firstling of thy flocks thou 20 shalt not sheer. Thou and thy house- hold shall eat them before Jehovah thy God year by year, in the place which Je- 21 hovah shall choose. But if there be any blemish in them ; if they be lame, or blind, or having any other bad blemish, thou shalt not sacrifice them to Jehovah thy God. 22 Thou shalt eat them wit'iin thy gates ; the unclean and the clean may alike eat of them, as of the flesh of the antelope and 23 the deer : Only their blood thou shalt not eat ; thou shalt pour it, like water, upon the ground. Feast of the passoner, CHAPTER XVI. JTie three annual festivals, and wliat every male mast offer. Observe the month of Abib, and keep 1 the passover to Jehovah thy God ; for in the month of Abib Jehovah thy God brought thee out of Egypt by night. Thou shalt 2 therefore sacrifice the passover offering to Jehovah thy God, with other offerings of the flock and the herd, in the place which Jehovah thy God shall choose for his abode. Thou shalt not eat with it leavened bread ; 3 but seven days shalt thou eat the unlea- vened bread of affliction ; that thou mayest remember the day when thou camest out of the land of Egypt, all the days of thy life, for thou camest out of the land of Egypt in haste. And let no leavened bread be seen 4 with thee in all thy districts for seven days ; nor let aught of the flesh, which thou sacri- ficedst the first day in the evening, remain all night until the morning. Thou mayest 5 not sacrifice the passover victim within any of thy gates, which Jehovah thy God giveth to thee: But at the place which Jehovah 6 thy God shall choose for his abode, there thou shalt sacrifice the passover victim in the evening, at the going down of the sun. at the season in which thou camest out of Egypt. And thou shalt roast and eat it 7 in the place which Jehovah thy God shall choose ; but thou mayest return in the morning, and go to thine own house. Six 8 days thou shalt eat unleavened bread ; and on the seventh day shall be a solemn as- sembly to Jehovah thy God ; on it thou shalt do no work. Thoushalt number to thyself seven weeks; 9 when thou beginnest to put the sickle to the corn, begin to number the seven weeks. And 10 thou shalt keep the feast of weeks to Jeho- vah thy God, with a tribute of a freewill- offering from thine hand, which thou shalt give, according as Jehovah thy God hath blessed thee : And thou shalt rejoice before 1 1 Jehovah thy God ; thou and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite who is within thy gates, and the stranger, and the father- less, and the widow, who are among you, in the place which Jehovah thy God hath chosen for his own abode. And thou shalt 12 remember that thou wast a bondman in 20. See chapter xii. 6. Chap. XVI. 2. With other sacrifices'] As the lamb was appointed for the paschal sacrifice, something must be here supplied to reconcile tills passage with others. (See Ez. 111.) Delgado supplies, besides those from the flocks and the herds. To the same purpose Geddes, Dathe, and others. So the Arabic. 3. Bread of affliction'] So called because Intended to remind them of the affliction endured in Egypt. Isa.xxx. 20. 198 7, 8. And go to thine house'] The note of Delgado U : ' In verse 7 he bids them go to their tents, the morning after the passover : how then, can this mean a solemn assembly ? The Hebrew word means desertion from work. But in the supposition that they went home, on the morning after the paschal sacrifice, they might return on the seventh day to hold an assembly to the Loi'd. 10. Archbishop Seeker very properly bids us eflfacc the words in italic in our common version of this verse : ^into DEUTERONOMY XVII. halt observe and do these The feast ofboolhu. Egypt ; and thou statutes. 13 Thou shalt observe the feast of booths seven days, after thou shalt have gathered 14 in thy corn and thy wine; And thou shalt rejoice at thy feast ; thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the stranger, and the fatherless, and the widow, 15 who are within thy gates. Seven days shalt thou keep a solemn feast to Jehovah thy God in the place which Jehovah thy God shall choose; for Jehovah thy God shall bless thee in all thine increase, and in all the works of thine hands, so that thou shalt surely rejoice. Three times in a year shall all thy males appear be'ore Jehovah thy God in the place which he shall choose ; on the feast of un- leavened bread, and on the feast of weeks, and on the feast of booths : and they shall not appear before Jehovah empty : Every man shall give as he is able, according to the blessing which Jehovah thy God hath given to thee. Judges and officers shalt thou appoint in all thy gates, which Jehovah thy God giveth to thee, throughout thy tribes ; and they shall judge with just judgment the people. 19 Thou shalt not wrest judgment ; thou shalt not respect persons, nor take a bribe ; for a bribe will blind the eyes of the wise, and 20 pervert the words of the righteous. That which is altogether just shalt thou follow, that thou mayest live, and inherit the land wliich Jehovah thy God giveth to thee. Thou shalt not plant a grove of any sort of trees nigh to the altar, which thou shalt make to Jehovah thy God. Nor shalt thou set up for thyself statues, which Jehovah thy God hateth. Thou shalt not sacrifice to Jehovah thy God any steer, or sheep, in Idolaters io be, slain. 16 1 18 21 1 the Lord thy God. They are evidently a superfluous addilion. 13. Feast of booths'] Russel, in his History of Aleppo, vol. ii. has given the following account of the manner in which the Jews of that city keep this feast. ' The taber- nacles are variously constructed, and disposed in different situations, according to the size and other conveniences of the house. They are sometimes placed upon small terraces in the front of the upjDer rooms ; but most commonly in the court yards : sometimes on the flat tops of houses. The ordinary method of building them is by fastening to the corners of a wooden divan four slender erect posts ; which serve to support on all sides a reticulated work of green reeds; a small place only in the front being left for the entrance. This work on the outside is covered with fresh myrtle ; and is hung on the inside with chintz or burdet hangings. The root is thatched with reeds not stript of their leaves : and the best cushions and carpets are em- ployed to dress the divan. These divans have tne advantage of being easily moved ; and two or more may be joined together. In some of the principal houses a permanent wooden Aiosk, built upon a stone muslaby, in the middle of the court, is made to serve the purpose ; which, being al- ready latticed, is easily covered with reeds and myrtle brinclres. There is still another method used, in order to 199 which there is a blemish, or any evil quality ; for this is an abomination to Jehovah thy God. CHAPTER XVII. B. C. 1452. Idolaters to he s/ain ; the decision of diffxcuti matters ; the choice and duty of a king. If there be found with thee, in any of 2 thy gates which Jehovah thy God may give to thee, man or woman, that hath wrought wickedness in the sight of Jehovah thy God, by transgressing his covenant. And hath 3 gone and served other gods, and worshipped them ; either the sun or moon, or any of the host of the heavens, which I have for- bidden ; And it be told thee, then thou 4 shalt hearken, and inquire diligently, and, if it be true, that such an abomination hath been done in Israel : Thou shalt then bring 5 forth that man or that woman, who hath committed such evil deed, to thy gates ; and shalt stone that man and that woman with stones, till they die. On the testimony of 6 two witnesses, or on the testimony of three witnesses, shall he that is guilty be surely put to death ; but on the testimony of one witness he shall not be put to death. The 7 hands of the witnesses shall be first upon him to put him to death ; and afterward the hand of all the people. So shalt thou put away the evil from among you. If there arise a matter too hard for thee 8 in judgment, between blood and blood, be- tween plea and plea, and between stroke and stroke, being matters of controversy within thy gates ; then shalt thou arise, and go up to the place which Jehovah thy God shall have chosen ; And thou shalt come to 9 the priests, the Levites, and to the judge that shall be in those days ; and ^they shall inquire" and show thee what is the proper judgment ; And thou shalt do according to 10 avoid the litter of withered leaves. This is by erecting a temporary booth, consisting of slight posts, papered over, and wreathed from top to bottom with flakes of cotton : hangings supply the place of walls ; and the whole is roofed with mats.' 19. Pervert the words of the just'] When judges are corrupted, the words of just men, giving their testimony, are perverted by chicanery. The Jews say that the throne of Solomon had six steps, and that when he ascended the first, a crier proclaimed, ' Thou shalt not wrest judgment' — when the second, ' Thou shalt not accept persons'— when the third, ' Thou shalt not receive a bribe' — when the fifth, ' Thou shalt not set up any statue' — and when the sixth, ' Thou shalt not sacrifice ox or sheep in which there is any blemish.' Chap. XVII. 3. Which I have forbidden] Literally, ' which I have not commanded ;' but there is here a figure of speech, and it is better to give the sense. Matthews so rendered. 8. Blood and blood] That is, whether murder has been committed, or whether he who has killed another, did it unintentionally. — Stroke and stroke] That is, what strokes are to be inflicted. The Vulg. renders ' between leprosy and leprosy,' so that the sense may be to determine, whether leprous or not. 9. (»") Sam. Sept. The duty of a king. DEUTERONOMY XVIII. The priest's portiun the sentence which they shall show thee, from that place which Jehovah shall have chosen ; and thou shalt observe to do ac- 11 cording to all that they teach thee: Ac- cording to the sentence of the law which they shall teach thee, and according to the judgment which they shall report to thee, shalt thou do : thou shalt not decline from the sentence which they shall show thee, to 12 the right hand or to the left. And the man that will do presumptuously, and will not hearken to the priest that standeth to mi- nister there before Jehovah thy God, or to the judge, even that man shall die ; that thou mayest put away the evil trom Israel : 13 For all the people will hear, and fear, and do no more presumptuously. ] 4 When thou art come to the land which Jehovah thy God giveth to thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like all the 15 nations that are around me; Thou shalt assuredly set him king over thee, whom Je- hovah thy God shall choose. One from among thy brethren shalt thou set king- over thee ; a stranger who is not thy bro- 16 ther, thou shalt not set over thee. But he shall not multiply horses to himself, lest he cause the people to return to Egypt, for the sake of multiplying horses : lor Jehovah hath said to you. Ye shall leturn no more 17 that way. Nor shall he multiply wives to himself, that his heart turn not away : nor shall he greatly multiply to himself silver 18 and gold. And it shall be, when he sitteth on the throne of his kingdom, that he shall write himself a copy of this law in a book out of that which is before the priests the 19 Levites : And it shall be with him, and he shall read it all the days of his life : that he may learn to fear Jehovah his God, so as to keep all the words of this law, and to 20 do these statutes : That his heart may not 14, 15. It is clear that Moses did not appoint a Monar- chical government, but regarded Jehovah as the i. And cleave to tliee] One punishment shall follow another, until thou art destroyed as a nation. 49. A nation from afar] Some of the Jewish doctors say, this is a prophecy of their destruction by the Romans, and indeed nothing is here mentioned, but what was lite- rally applicable to that dreadful event. The soldiei-.i in Titus's army were from f'Vance, Spain, Britain, and the ends of the earth ; the eagle was tVcir standard, and their lans;Moge was unknown to the Jews, which was not enlirelv the ca«f; with the Chaldee language. 57. H'hich she shall eat \ Acrordinsjly Jnscphus tells us, Diiobi-difiice threatened. DEUTERONOMY XXIX. Exhortation to obedience siege, and in the strait, with which thine 51 enemies shall distress thee. The man the ■ most dainty and delicate with thee shall g-rudge to give to his brother, and to the wife of his bosom, and to the remainder of his children whom he shall have left iin- 55 eaten : He will not give to any of them of the flesh of his children whom he will eat ; because he hath nothing left in the siege, and in the strait, with which thine enemies 56 will distress thee, in all thy gates. The dainty and delicate woman, who would not venture to set the sole of her foot upon the ground, through delicacy and daintiness, shall grudge to give to the husband of her bosom, and to her son, and to her daughter, 57 Any part of her own offspring, even the child which she hath born ; which for want of every other thing, she shall fat in secret, in the siege, and strait, with which thine enemies shall distress thee, in "all" thy 5S gates. If thou wilt not observe to do all the words of this law which are written in this book, that thou mayest fear this glo- rious and fearful name, Jehovah thy God ; 59 Then Jehovah will make thy plagues won- derful, and the plagues of thy seed ; even great plagues, and of long continuance ; and diseases, painful and of long continuance. €0 Moreover he will bring upon thee all the diseases of Egypt, of which thou wast afraid, 61 and they shall cleave to thee. Also every sickness, and every plague, which is not written in the book of this law, them will Jehovah bring upon thee, until thou be de- 62 stroyed. And thou shalt be left few in number, whereas thou wast as the stars of the heavens for multitude ; because thou wouldst not obey the voice of Jehovah thy 63 God. And it shall be, that as Jehovah re- joiced over thee to do thee good, and to multiply thee, so Jehovah will rejoice over thee to destroy thee, and to bring thee to nought ; thou shalt be plucked from off that after eatingj dogs, horses, cats, &c. they ate their own children privately, and let none share with them. He particularly mentions a noble matron, who boiled part of her child during the siege, but the mob, smelling the meat, broke in, and to them she offered the rest. (a) MSS. 61. Every sichiess and every plague'] This also is a fact, for in almost every nation they have been tortured and destroyed in a thousand ways, and exposed to all the sick- nesses that hunger, nakedness, and wandering about, could bring upon them. 6'.^. Be left few in numher\ This was remarkably the case when Jerusalem was taken ; some say a million Eerished in the city by famine and the sword, and many undred thousands in other parts of the kingdom. 63, Plucked from off the land] Titus carried away ninety thousand captives ; Adrian soon after slew five hun- dred thousand; and the senate joined with him in a decree, that no Jew should ever come within Judea, on pain ol death ; this he did out of policy, but he was fulfilling the counsel of Jehovah. 64. Scatter thee] This has been most literally fulfilled. 211 the land which thou art going to take for a possession. And Jehovah will scatter thee 64 among all people, from the one end of the earth unto the other ; and there thou shalt serve other gods, of wood and stone, which neither thou nor thy fathers have known. And among these nations shalt thou find no 65 ease, neither shall the sole of thy foot have rest : but Jehovah shall give to thee there, a trembling heart, and failing of eyes, and sorrow o! mind : So that thy life shall hang 66 in doubt, and thou shalt tear day and night, and shalt have no assurance of thy lite ; In 67 the morning thou shalt say. Would God it were evening ! and in the evening thou shalt say. Would (jod it were morning! from the terror of heart which thou shalt feel, and from the sights, which thine eyes shall see. And Jehovah shall bring thee to Egypt 6S again, in ships, (for by the way of which I spoke to thee, thou shalt see it no more,) and there ye shall be sold to your enemies for bondmen and bondwomen, until there be none to buy you. These are the words 1 of the covenant, which .Jeliovah commanded Moses to make with the Israelites in the land of Moab, beside the covenant which he had made with them in Horeb. CHAPTER XXIX. B. C. 1452. Exhortation to obedience ; the people enter into covenant before Jehovah ; punishment of him who Jlattereth himself in his wickedness. And Moses called to all Israel, and said 2 to them, Ye have seen all that Jehovah djd before your eyes in the land of Egypt, to Pharaoh, and to all his servants, and to his whole land ; Those great trials which your 3 eyes have seen ; those signs, and great mi- racles ; Yet Jehovah hath not given you, 4 to this day, a heart to perceive, or eyes to see, or ears to hear. Yet ^he" hath led you 5 forty years in the wilderness ; your clothes upon you are not worn out, nor are your By the decree above noticed, they were dispersed through Europe and Asia. — Gods of wood and stone~\ Such were the gods of the Greeks and Romans, which many of them were induced to worship. Some have applied this to the laws of Spain and Portugal, by which they have been forced to become Catholics, and to worship their saints made oi the same materials. 68. Until there be none to buy you~\ Titus commanded all under seventeen years of age to be sold; and in such numbers, that thirty of them were sold for a small piece of money. Adrian sold them in a fair like horses, and for the same price. Such multitudes were often exposed to sale, that there were not persons enough to buy them; and th^ were sent into confinement, and that so strict and severe, that they died by hundreds and thousands together; and in general, they were looked upon in so contemptible a light, that men would not have them even for slaves; in so re- markable a manner have these awful denunciations betn fulfilled. Chap. XXIX. 5, 6. The various readings are adopted as what the connexion seems io justify ; for Moses is the speaker, (v) Sept. Syr. Vulg. p2 Gnd'x covenant 6 shoes worn out on your feet Ye have not eaten bread; nor have ye drunk whie or strong drink: that ye might know that 7 Jehovah ^is" your God. And when ye came to this place, Sihon, the king of Heshbon, and Og, the king of Bashan, came out against us to battle, and we smote them ; 8 And we took their land, and gave it for an inheritance to the Reubenites, and to the Gadites, and to the half tribe of Manasseh. 9 Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do. 10 Ye stand this day, all of you, before Je- hovah your God ; the captains of your tribes, your elders, and your officers, with 1 1 all the men of Israel ; Your little ones, your wives, and the strangers that are in your camp, from the hewer of wood to the 12 drawer of water; That ye may enter into covenant with Jehovah your God, and into his" oath, which Jehovah your God maketh 13 with you this day: That he may establish you to day for a people to himself, and that he may be to you a God ; as he hath said to you, and as he hath sworn to your fa- thers, to Abraham, to Isaac, and to Jacob. 14 Nor is it with you only I make this cove- 15 nant and this oath; ]3ut with him that standeth here with us this day, before Jeho- vah our God, and also with him that is not 16 here with us, this day. For ye know what happened while we dwelt in the land of Egypt; and while we came through the 17 nations which ye had to pass. And ye have seen their abominations, and their idols of wood and stone, silver and gold, which they 18 had among them : Take heed therefore, lest there should be among you, a man, or a woman, or a family, or a tribe, whose heart turneth away, this day, from Jehovah our God, to go and serve the gods of these nations ; lest there be among you a root 19 that produceth juice like wormwood; And it come to pass, when lie heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, thotigh I walk after the inclination of mine heart, so ?0 as to gratify every desire. Jehovah will not spare him, but the anger of Jehovah, and his jealousy, shall smoke against that man, a,nd all the curses that are written in this DEUTERONOMY XXX. ,nud be kept. book, shall lie i.pon him, and Jehovah shall blot out his name from under the heavens. And Jehovah shall set him apart for punish-, 21 ment out of all the tribes of Israel, accord- ing to all the curses of the covenant which are written in this book of the law ; So that 22 the generation to come, of your children that shall rise up after you, and the strangers that shall come from a far land, shall say, when they see the plagues of that land, and the diseases which Jehovah hath laid upon it ; Sulphur and salt burning the whole 23 land ; that it is not sown, nor beareth, nor can any grass grow on it ; (like the over- throw of Sodom and Gomorrah, Admah and Zeboim, which Jehovah overthrew in his anger, and in his wrath :) Even all na- 24 tions shall say, Wherefore hath Jehovah done thus to this land? what meaneth the heat of this great anger? Then men shall 25 say, Because they have forsaken the covenant of Jehovah, the God of their fathers, which he made with them when he brouglit them out of the land of Egypt : For they went 26 and served other gods, and worshipped them : gods whom they knew not, and whom he had not given to them : And the anger 27 of Jehovah was kindled against this land, to bring upon it all the curses that are written in this book : And Jehovah, in anger and in 28 wrath, and in great indignation, rooted them out of their land, and cast them into another land, as it is this day. Secret things belong 29 to Jehovah our God : but those revealed to us and to our children forever, that we may do all the words of this law. 18. Pfodvfeihjvice like wormwood^ Observe that ga// is an anwml secretion, and therefore, is impi-operly attributed to a vegetable, a root: yet, as some vegetables afford a juice as bitter as gall, that juice may with propriety he as- sociated with wormwood. 19. The inclination of mine own heart^ That is, I shall be happy though I forsake God and worship idols. — So as to gratify every desii^e^ I have given the sense the Arab interpreter, Le Clerc, and others nave attributed to the text, ill preference to the idiom, because I conceive it more per.spicuous. The learned reader may consult Ro- genmuller. 212 CHAPTER XXX. B. C. 1452. Great mercies promised to the penitent f the divine law plain ; death and life a'^e set before the people. And it shall be, when all these things are 1 come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither Jehovah thy God hath driven thee, And thou shalt return to Jehovah thy God, 2 and shalt obey his voice according to all that I this day command thee ; thou and thy children, with all thine heart, and with all thy soul ; That then Jehovah thy God 3 will reverse thy captivity, and have compas- 29. Secret things~\ Some may inquire when these awful denunciations will be executed, to whom Moses replies, ' Secret things belong to Jehovah our God, &c.' The learned Archbishop Seeker observes, that he thinks the meaning is, ' the chastisements which we now undergo, are a manifestation of the secret designs of the Lord against us, in case we should in any age cease to observe his laws.' Chap. XXX. 1,2. Return — mth all thine heart \ This expresses the nature of genuine repentance. It is calling to mind our sins and our sorrows , and full conversion ol the heart of God. 3. [fill again gather tine \ This was fulfilled in their Mercies to the penitent. sion upon thee, and will again gather thee from all the nations, whither Jehovah thy 4 God had scattered thee. Should there be any of thine driven to the extremity of the heavens, thence will Jehovah thy God gather 5 thee, and thence will he fetch thee : And Jehovah thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it ; and he will do thee good and multiply thee more than thy fathers. 6 And Jehovah thy God will circumcise thine heart, and the heart of thy seed, to love Je- hovah thy God with all thine heart, and with all thy soul, that thou mayest live. 7 And Jehovah thy God will put all these curses upon thine enemies, and on them 8 who hated and persecuted thee. And thou shalt return and obey Jehovah, and do all his commandments which I this day com- 9 mand thee. And Jehovah thy God will abundantly prosper every work of thine hand ; in the I'ruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land : for Jehovah will again rejoice over thee for good, as he rejoiced over thy fa- 10 thers; If thou wilt hearken to the voice of Jehovah thy God, so as to keep his com- mandments and his statutes-, which are written in this book of the law; and if thou wilt turn to Jehovah thy God with all thine heart, and with all thy soul. 11 For this commandment which I this day command thee, is neither above thy under- 12 standing, nor is it far off. It is not in the heavens that thou shouldst say. Who shall go up for us to the heavens, and bring it to 13 us, that we may hear and do it ? Nor is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it 14 to us, that we may hear and do it? But the word is very nigh to thee, even in thy mouth, and in thy heart, that thou mayest do it. 15 See, I have set before thee this day lite 16 and happiness, death and misery ; If thou do what I this day command thee, so as to love Jehovah thy God, to walk in his ways, and to keep his commandments, and his statutes, and his judgments, thou shalt live and multiply ; and Jehovah thy God shall return from the Babylonish captivity, and it is conceived, will yet have a furtlier accomplishment. 5. Do thee good\ After their return from the captivity they were great and numerous, but were oppressed by the Persians and Grecians, and at length destroyed by the Ro- mans ; so that this prophecy is yet to be fulfilled, when they shitU see their crime in crucifying Christ. 6. Wi/l circumcise^ See note, chapter x. 16. 12, If is not in the heavens^ There is no need of deep rose-itrch or extensive travel to comprehend this precept. Ye have only to repeat it often, and to keep it in mmd, and to square all your actions by it. If). Life and happiness} The order of the Greek is more usual and natural, and Dr. Roberts prefers it to the text. 213 DEUTERONOMY XXXI. bless thee in the land which thou art going to take for a possession. But if thine heart 17 turn away, so that thou wilt not hearken, but be drawn away, and worship and serve strange gods, I denounce to thee this day, 18 that thou shalt surely perish; thou shalt not prolong thy days on the land, which thou art going over the Jordan to possess. I call 19 heaven and earth to record this day against thee, that I have set before thee lile and death, blessing and cursing ; therefore choose life, that both thou and thy seed may live : That thou mayest love Jehovah thy 20 God, and that thou mayest obey his voice, and cleave to him ; for he is thy life, and the length of thy days: that thou mayest dwell in the land which Jehovah swore to thy fathers, to Abraham, to Isaac, and to Jacob, that he would give to thee. And Moses wrote this law, and delivered 9 it to the priests, the sons of Levi, who bore the ark of the covenant of Jehovah, and to all the elders of Israel. And Moses com- 10 manded them, saying, At the end of every seven years, on the solemnity of the year of release, at the feast of tabernacles. When all 11 Israel cometh to appear before Jehovah thy God in the place which he shall have chosen ; this law shall be read in the hearing of all Israel. Assemble the whole people, men, 12 and women, and children; and the stranger who is within thy gates : that they may hear, and learn, and fear Jehovah thy God, and observe to do all the words of this law. And 13 that their children, who have not known, may hear, and learn to fear Jehovah thy God, as long as thou livest in the land which thou art going over the Jordan to possess. CHAPTER XXXI. S. C. 1452. Moses eneouraf/eth the people and Joshua ; gives the law to the Levites, and maketh a solemn protest to the elders. Jehovah now said to Moses, Behold, 14 the days approach that thou must die. Call Joshua, and present yourselves in the con- gregation-tabernacle, that I may give him a charge. And Moses and Joshua went, and presented themselves in the congregation- tabernacle. And Jehovah appeared in the 1.5 20. The length of thy days] It is he alone, who can pre- serve thee, and make tliy days long on the earth. 9 — 13. I have, with Geddes, transposed these verses here from the next chapter, as clearly connected with what pre- cedes. They have no connexion, where they stand in tlie common version. The order of the next chapter has been much disturbed ; and as a transposition alters nothing in the text it ought to offend no one, as Kennicott has j)ruved that many such exist in the Hebrew MSS. Chap. XXXI. 9. Wrote this law\ This law means this book only, which contains a summary of the laws given to Israel, and most impressive exhortations to obedience. The whole Pentateuch could scarcely be read in the space of time mentioned. Moses chargiith Joshua. tahernacle, in a pillar of cloud ; and the pillar of cloud stood over the tabernacle door. 23 And he gave Joshua the son of Nun a charge, and said, Be strong and of good courage ; for thou shalt bring the Israelites into the land which I swore to them : and I will be with thee. 1 x\nd Moses went and spoke these words 2 to all Israel. And he said to them, I am one hundred and twenty years old this day; I can no more go out and come in. Also Jehovah hath said to me. Thou shalt not 3 go over this Jordan. Jehovah fhy God himself will go over before thee, and he will destroy those nations from before thee, and thou shalt dispossess them ; and Joshua shall go over before thee, as Jehovah hath 4 said. And Jehovah will do to them as he did to Sihon and to Og, kings of the Amo- rites, and to their land, whom he hath de- 5 stroyed. So will Jehovah give them up before thee, that thou mayesl do to them according to all the commandments which 6 I have commanded thee. Be strong and of good courage ; fear not, nor be afraid of them ; for Jehovah thy God himself goeth with thee ; he will not leave thee nor for- sake thee. 7 Moses then called Joshua, and said to him in the sight of all Israel, Be strong and of good courage ; for thou must go with this people to the land which Jehovah hath sworn to their fathers that he would give to them ; and thou shalt cause them to inherit 8 it. For Jehovah himself goeth before thee, and will be with thee ; he will not leave thee, nor forsake thee : fear not, nor be dis- mayed. 16 Again Jehovah said to Moses, Behold, thou shalt sleep with thy fathers ; and this people will rise up, and go astray after the strange gods of the land into which they are going, and will forsake me, and break my covenant which I have made with them. 17 Then mine anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them ; so that they will say in that day. Are not these evils come upon us, because our God is not among us? 18 And I will surely hide my face in that day, on account of all the evils which they shall have wrought, by having turned aside to DEUTERONOMY XXXII. The song to be writleju other gods. Now, therefore, writ* this song 19 and teach it the people of Israel ; put it in their mouths, that this song may be a witness for me against the people of Israel. For when I shall have brought them into 20 the land which I swore to their fathers, "tliat I would give to them ;" a land that floweth with milk and honey ; and they shall have eaten and filled themselves, and become fat; then will they turn aside to other gods, and serve them, and provoke me, and break my covenant. And it shall be when many evils 21 and troubles have befallen them, that this song shall testify against tliem as a witness ; for it shall not be forgotten out of the mouths of their seed ; for I know their dis- position, by what they have done, even now, before I have brought them into the land, which I swore "to their fathers, that I would give to them." Moses therefore wrote this song the same 22 day, and taught it the people of Israel. And it came to pass, when Moses had 24 made an end of writing the words of this law in a book, until they were finished. That Moses commanded the Levites, who 25 bore the ark of the covenant of Jehovah, say- ing, Take this book ot the law, and put it 26 in the side of the ark of the covenant of Je- hovah your God, that it may be there for a witness against you. For I know ye are a 27 rebellious and stifF-necked people ; behold, while I am yet alive with you this day, ye have been rebellious against Jehovah, and how much more after my death? Gather to me all the elders of yotir tribes, 2S and your officers, that I may speak these words in their hearing, and call the heavens and the earth to witness against them. For 29 I know that after my death ye will be wholly corrupted, and turn aside irom the way which I have commanded you ; and evil will befall yoM in the latter days ; because ye will do evil in the sight of Jehovah, to provoke him to anger through the work of your hands. 2. / am one humlrea] The life of Moses may be divided into three periods. He was forty years in the courtof Egypt acquiiing their wisdom ; and forty in Widian, preparing for his mission; and forty led and instructed and ruled the Israelites. Though the last was the most important period, yet it was in many resperts the most trying. Exalted as he was in Israel, and distinguished by the greatest privileges he found them counterbalanced by cares, anxieties, and perplexities arising from the temper and conne of Ihe Folly of Israel, Upon them I will exhaust mine arrows. 24 They shall be emaciated by famine, And shall be devoured by rapacious birds, With the most bitter destruction : I will also let loose upon them the teeth of beasts. With the rage of serpents of the ground. 25 Without, the sword shall bereave, And in secret chambers, terror shall destroy ; The young man together with the virgin ; The suckling with the man of grey-hairs ! 26 I would say, I will cut them off, [men And make their remembrance cease among 27 Were it not that I fear the pride of the enemy ; Lest their foes should become haughty ; Lest they should say. Our own high hand, And not Jehovah, hath done all this ! 28 For a nation without counsel are they, And in them there is no understanding. 29 ^O" that they were so wise as to discern this ! As to consider their own latter end. 30 How could one chase a thousand of Israel, And two put ten thousand to flight ; Unless their own Rock had sold them, And Jehovah had delivered them up ? 31 (For not like our Rock is their Rock, Our enemies themselves being judges.) 3i For of the vine of Sodom is their vine. And of the blasted fields of Gomorrah. Their grapes are grapes of poison ; Their clusters are clusters of bitterness. 33 Their wine is the poison of serpents, And the cruel venom of aspics, 34 Is not this laid up in store with me, And sealed up among my treasures? 35 For vengeance is ^mine," and I will repay : At the time when their foot shall slide. Yea at hand is the day of their destruction, And what is determined rapidly approacheth. 36 For Jehovah will judge his people And repent concerning his servants. DEUTERONOMY XXXII. and the calling of GeiMlei. When he shall see that their power is gone, And none,whether bond or free, remaining. Then will he say. Where are your gods ? 37 The supporters in whom you trusted ? Who have eaten the fat of your sacrifices, 39 And drunk the wine of your drink-otferings? Let them arise and afford you aid ; Let them become your protection. See now that I am He ; 39 And theje is no God besides me. I kill, and I preserve alive ; I wound, and I also heal ; And from mine hand none can deliver. For to the heavens I will raise mine hand 4C And say. Surely as I live for ever. When I whet my glittering sword, 41 And mine hand layeth hold on judgment, I will render vengeance to mine enemies, And will requite those who hate me. Mine arrows I will make drunk, 42 And my sword shall devour flesh ; With the blood of the slain and the captives ; fFith Jlesh from the hairy crown of the enemy. Rejoice, ye nations, "with" his people ; 43 For he will avenge the blood of his servants. And to his adversaries he will render ven- Greek and Vulg. Is it proper in any language to say, burnt with famine ? Ttie effect of famine is not burning, tmt leanness, emaciation. This is now admitted to be the real sense of the word. Gesenius renders, burning pesti- knee, and rejects the rendering of the ancient versions. — Rnpacious birds\ Michaelis has proved that ^^'\ signifies a bird of prey ; (see Suppl. Lex.) and this is most apposite and suitable. 29. that they were so wisel The Sam. reading (they are not wise) affords as good a sense, if not a better than the text : Instead of whion it declares a fact, and prepares for what follows. I include the 3Ist verse in a paren- thesis, as being the language of Moses. For the illustration of the 30th verse, compare Leviticus xxvi. 8. 32. For of the vine of Sodom] Michaelis understands by the vine of Sodom, whose grapes yield poison, the plant called Solanus, or the Nightshade. This, according to Has- selquist, abounds round the sea of Sodom. Compare Isa. v. 2, where we find a similar imao;e; and the 7th verse ex- plains both the image of the prophet, and of Moses, in this and the next verse. The meaning is, ' The deeds of Israel are wicked and destructive.* 34. Is not this stored up ] All the evils before mentioned God has treasured up, and ]s prepared to inflict them on his disobedient people. 316 geance ; But will be pacified to the land of his people. And Moses went and spoke all the words 44 of this song in the hearing of the people ; he and Joshua the son of Nun. And Moses 45 made an end of speaking all these words to all Israel ; And he said to them. Consider 46 attentively all the words which I testify among you this day ; and ye shall command your children to observe "and" do, all the words ot this law. For this is UJit a light 47 matter to you ; yea on this depends your life : And by this ye will prolong your days on the land which ye are going over the Jordan to possess. 35. And 1 will repay] I have adopted this reading as best supported. The other yields a good sense, {v) Syr. Vulg. Rom. xii. 19. — But the time] That is, when they turn from my law, and worship other gods. Compare Psa. xxxvii. 31. 36. Repent concerning] Hepent that they ever were his servants. The Greelc ' will be comforted in his ser- vants,' that is, in their punishment. In this verse Moses again speaks. 39. / am He] i. e. God. The pronoun is often thus used emphatically. 42. With flesh from the hairy] The parallelism requires the repetition of the noun ; and it is clearly implied in the text. Moses represents God as upbraiding his people with the worship of idols, (37,38,) and (39j <&) as vindicating his own honour in the punishment of his enemies. 43. Ye nations with his people] Some render, ' ye na- tions, his people;' but as many of the Jews believed, and were in fact the beginning of the Christian church, I prefer the reading of the Sept. If the nations were to rejoice with the believing Jews, as being partakers of the same privi- leges, they are assured, that though thev might be perse- cuted, God would avenge their blood,' &c. (o) Sept. Rom. XV. 10. 46. (a) Sam. version. Majesty of God. CHAPTER XXXIII. B. C. 1452. 77ie majesty of God; the blessing of the twelve tribes, anil the happiness and the safety of Israel. 48 Again Jehovah spoke to Moses on that 49 same day, saying, Go up to this mountain Abarim, to mount Nebo, which is in the land of Moab, that is over against Jericho ; and behold the land of Canaan, which I 50 give to the Israelites for a possession : And die on the mount whither thou goest up, and be gathered to thy people ; as Aaron thy brother died on mount Hor, and was 51 gathered to his people: Because ye tres- passed against me among the Israelites at the waters of Meribah-Kadesh, in the wil- derness of Zin ; for ye did not sanctify m<> 52 in the midst of the people of Israel. Yet thou shalt see the land before tliee ; but shalt not go into the land which I give to the Israelites. 1 Now this is the blessing, with which Moses, the man of God, blessed the Israelites before his death; 'when the chiefs of the people, of the tribes of Israel, were assem- bled :" 2 And he said, Jehovah came from Sinai, And dawned on them from Seir ; He shone forth from mount Paran ! The holy one came with multitudes ; Fire from his right hand was a signal to them. 3 Yea, he loved the people ; All 'his" hallowed ones he "blessed :" They sat down at "his" feet. And they received of his words : [ritance 4 The law which he enjoined us for an inhe- An inheritance for the assembly of Jacob; 5 For he was king in Jeshurun. Then of Reiibfii and Simeon he said ; 6 Let Reuben live, and not die ; And "Simeon," let not his men be few. DEUTERONOMY XXXI 11. The twelve tribes bkfsed. And he said this of Judah, 7 Hear, O Jehovah, the voice of Judah, And bring him back safe to his people ; Let his own hand be sufficient for liim. And be thou his help against his enemies. And of Levi he said, [pious one 8 Let thy Thummim and Urim be with thy Whom thou didst prove at Massah, "And" strovest with at the waters of Meribah ; Chap. XXXIII. 2. Jehovah came from Sinai] Moses alludes to some more remarkable appearances of God ; and borrows a metaphor from the sun, which first dawns, and then shines brighter and brighter, to the perfect day. — The holy one camej The meaning is, ' God led the multitudes,' or ten thousands of Israel. — ^,fire from his riiiht hand} The cloud of glory is called ' the right hand,' and this was the signal to them, when to march and when to en- camp. Compare Hab. lii. 5. This is the most easy sense of the text; for m in Syr. signifies a signal. See note, Fam. or Hebrew Bible. 3. All his hallowed ones he blessed] The Syr. has pre- served the true reading, which is parallel with the first line. The context justifies the reading his feet, his words, with the versions noticed, (v) .Sept. Vulg. 4. The law which he\ The common text has Moses; but this is generally admitted to be an error. This verse and the next relate to Jehovah. — He commanded— he washing — the only king of Israel. 6. (a) Sept. Alex. Aldine and Complut. Edit. 8. Thy Thummim and Urim] The Urim and Thummim were appropriated to the high priest, (see Exod. xxviii. 30,) and this phrase must apply (o him in its literal 217 Who said of his father and mother, I regard them not ; Who acknowledged not his own brethren ; Who had no respect to liis own children ; For he observed thy word and kept thy covenant. They shall teach Jacob thy judgments, 10 And make known thy law to Israel : They shall place incense before thee. And lay holocausts upon thine altar. Bless, O Jehovah, their substance; 11 And favour the works of their hands : Smite the loins of their opponents, [more. Of such as hate them, that they rise up no And of Benjamin he said, 12 The beloved of Jehovah shall dwell in safety ; The Most Higb shall ever protect him, And he shall dwell among his mountains. And of Joseph he said, 13 Blessed by Jehovah be his land, With the precious dew of the heavens, And with sjjrin^s from the low-lying deep ; With the precious productions of^the sun, 14 And with the precious fruits of the moon ; With the chief things of the ancient moun- 1 5 tains, [hills; And the precious things of the everlasting With the precious things of the earth and 16 its fulness; [bush And may the favour of him who dwelt in the Come upon the head of Joseph ; On the crown of the distinguished of his brethren. His glory is like that of the choicest bull; 17 and most obvious sense. So Green and Bate understood the passage. Others consider it as denoting him, of whom Aaron was only a type ; and appeal to 1 Cor. x. 9, as a proof of it. See Numb. xx. S. 12. (a) Sam. 9. JVho said to his father] Moses refers here to what the Levites did to the worshippers of the golden calf. Ex- odus xxxii. 26 — 28. 12. The Most High] The conjecture of Houbigant that we should read ITvy, has been adopted by later critics. The Sept. either read this or D'n'?N ; and consider it as the nominative of the verb =)9rT. — Among hs mountains] Lite- rally, ' between his shoulders.' The Targums paraphrase thus: * and in his land, or limits, shall the majesty of the Lord reside :' alluding no doubt to the temple of Jeru- salem; whirh was partly in the borders of Benjamin. 14. Productions of the sun — and jnoon] These denote annual and monthly productions; the former were such as wheat, barley, grapes ; the latter, such as figs, olives, and other things of which they had many crops in a year. 16. Who dwelt m the bush] He alludes to Exod. iii, 2. Compare Gen. xlix. 26. 17. And his horns like] The possessions of the children of Joseph extended like two horns. Their pushing together 18 19 20 Moses blesseth the tribes, And his horns like the horns of the rhino- ceros ! With them he shall push the people ; — He shall push them to the extremity of the land! These are the ten thousands of Ephraim, And these the thousands of Manasseh ! And of Zebulun and Issachar he said, Rejoice, Zebulun, in thy commerce; And, Issachar, in thy tents. [mount; They shall invite the people to the holy There they shall offer righteous sacrifices ; For they shall suck affluence from the seas. And from treasures hidden in the sand. And of Gad he said, Blessed be he who eiilargeth Gad. Like a lioness he couchelh. And teareth both the arm and the head. ai And he seeth the first parts allotted to him- self: For an assigned portion there is secured. Yet he shail go at the head of the people ; He shall execute the justice of Jehovah, And his judgments in favour of Israel. And of Dan he said, Dan is like the whelp of the lion ; Like such as leap from Bashan. And of Naphtali he said, Naphtali, satisfied with favour And filled with the blessing of Jehovah, Shall possess the sea-coast, and the south. And of Asher he said, Asher, blessed shall he be in his children, And accepted among his brethren ; He shall dip his foot in oil : 25 Thy bars shall be of iron and of brass : And as thy days, shall thy sliv^gth be. 26 There is none like the God of Jeshurun ; Who, for thine help, rideth on the heavens. And in his excellency on the skies. 27 The eternal God is thy refuge : DEUTERONOMY XXXIV. and then dieth. And everlasting arms are thy support ; And he shall drive out thy foes before thee, And shall say, Destroy them. Israel shall dwell alone, in safety ; [wine : The fount of Jacob in a laud of corn and For his heavens shall drop down the dew : Happy art thou, O Israel ! who like thee? A people who are saved by Jeiiovah ! The shield of thy help, and sword of thy glory ! T) thee shall thine enemies submit, And on their high places thou shalt tread. 23 23 24 28 29 the people around them is well illustrated by a passage in Joshua xvii. 14 — 18. 18 Zebulun was a commercial tribe ; and that of Issa- char given to agriculture and manufactures. 19 Shallinvtie the peop/e] Bemg richer than the other tribes, they would invite the rest to feast with them at the holy '^[a.ce.— Treasures hidden in the sand] From the sands of the rivers Belus and Kishon, which ran into the bay of Ptolemais, or Carmel, glass was manufactured at a very early period : and to this Jonathan, in his Targum, applies these words. Pliny attests the same fact. 20 Blessed be he who] That is, blessed be God, who has granted Gad an ample inheritance in Gilead. — Teareth the arm and the head] This tribe was particularly bold and courageous ; and, like the lion, who attacks the head of an animal, on which he rushes, this tribe should attack both kings and their people. 21 He seeth thejirst parts] That is, of the land. Moses refers to the settlement of this tribe beyond the Jordan. — ^n assigned portion] SoDurell; and without any change of the text, a suitable and connected sense is given. — Vet Tie shallgo] This refers to the engagement of the Gadites, Reubenites, and the half-tribe of Manasseh, to assist the other tribes in the conquest of Canaan. Numb, xxxii. 16—18. 22 Dan is like the\ The tribe of Dan were first settled 218 CHAPTER XXXIV. B. C. 1452. Moses views the promised land and dieth ; his age, and mourning fur him; Joshua succeedeth him ; his character. And Moses went up from the plains of 1 Moab to the mountain of Nebo, to the top of Pisgah, which is over against Jericho. And Jehovah showed him all the land of (iilead unto Dan, And all "the land of" Naphtali, 2 and of Ephraim, and Manasseh ; and all the land of Judah ; And the south, and the 3 plain of the valley of Jericho, the city of palm trees, unto Zoar. And Jehovah said 4 to him. This is the land which I swore to Abraham, to Isaac, and to Jacob, saying. To your seed I will give it : I have caused thee to see it with thine eyes, but over into it thou shalt not go. So Moses the servant of Jehovah died 5 there in the land of Moab, according to the word of Jehovah. And he buried him in a (i valley in the land of Moab, over against Beth-peor; but no man knoweth his sepul- chre unto this day. And Moses was one hundred and twenty 7 years old when he died; his eye was not dim, nor his natural force abated. And the children of Israel wept for Moses 8 in the i)laiiis of Moab, thirty days ; so the between those of Simeon and Ephraim : but the place being found too small for them, they made an irruption into the country about Laish, toward the source of the Jordan. This irruption might well be compared to the leap of a lion's whelp. See Josh. xix. 47; Jud. xviii. 23. The sea-coast and the south] The inheritance of Naph- tali was bounded on both sides by the lakes of Merom and Chinereth ; and lay to the south of the northern Danites. 24. Asher] The very name imports happiness : and in- deed no human felicity can be greater than what is here as- signed to him. He is to be happy in his family and friends : his olive trees are to be so productive, that he may anoint even his feet with oil : (compare Job xxix. 6 :) instead of wooden bars, which are still common in the East, his were to be iron and brass : in fine, length of days and abundance of riches were to crown his posterity. Chap. XXXIV. 1,2. This whole chapter was added by Joshua, or some subsequent writer; lor the concluding verses seem to indicate, that it was long after, when there had been prophets in Israel, (a) Sam. Syr. 6. He buried him] Perhaps gave him a command to go to some secret cavern, where nis bones might rest in peace. Had the place been known, there is little doubt that a gross and superstitious people would have held it sacred ; as wc find they afterward did the brazen serpent, which Heie- kiah destroyed. Joshua succeeds Moses. days of weeping and mourning for Moses were ended. 9 And Joshua Ihe son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him : and the children of Is- rael hearkened unto him, and did as Jeho- vah commanded Moses. 10 And there arose not a prophet since in JOSHUA I. froii's promise to kim. Israel like to Moses, whom Jehovah knew face to face, In all the signs and wonders II which Jehovah sent him to do in the land of Egypt to Pharaoh, and to all his ser- vants, and to all his land; And in all that 13 mighty hand, and in all the great terror which Moses showed in the sight of all Is- rael. JOSHUA. INTRODUCTION. This is called the Book of Joshua, because it relates the events nf hi« llfo i» ™™™;.» • j r seven years, and contains an account k the entrance of the Israelites into Canaan ■ th" cor 4.e,t^rf";h ? "''^ '"''"'^; least tiie greater part of it, under the command of Joshua; the di^ son of The la" A hv Mt ^^f, .V ^'rr " 'T'-?'" " the estabfishment of religion, by erecting the tabernacle at'shiUTndothe ordnances ' ^ '''"' '"^'' ' It IS uncertam who was the author of this book : whether it was written hr Ios'nn» ,^r ^„,«™ a r . ■ • a later period. Henry supposes, that both this, and the following hirtorcal a>oks to the endTlini '"' ^""ri' k"' Jerem,ah. I can .e no ground for such an opinion ; and with 'oth^'^Two^d^'^ef^r U^rll'^a^^ ^S of ^s \y wJ'itten it. CHAPTER I. B. C. 1451. GoiTs call of and promise to Joshua; and Joshua^ s orders to the officers. 1 Now after the death of Moses, the servant of Jehovah, Jehovah spoke to Joshua the son of Nun, who had been the attendant 2 of Moses, saying, Moses, my servant, is dead ; now arise, go over this Jordan, thou, and all this people, unto the land which 1 3 give to them, to the Israelites. Every place upon which the soles of your feet shall tread, 4 I give to you, as I said to Moses, From the wilderness and that Lebanon unto the great river, the river Euphrates," and thence west- ward unto the great sea, shall be your boun- 5 dary. There shall not be any man able to stand before thee all the days of thy life ; as 6 I was with Moses, so I will be with thee : I will not leave thee, nor forsake thee. Be strong and of good courage : for unto this people shalt thou divide for an inheritance, the land which I swore to their fathers that 7 I would give to them. Only be thou strong and of good courage in observing to do ac- cording to all the law, which Moses my servant commanded thee: from it turn not to the right hand or to the left, that thou mayest prosper whithersoever thou goest. 8 Let not this book of the law depart out of Chap. I. 4. With Sept. I have omitted, all the land of the Hethites, because in specifying the boundaries of the promised land, it is not probable that any notice would be taken of t'he interjacent country ; and because there seems no reason why the land of the Hethites should be men- tioned exclusive of the land occupied by the other nations of Canaan. 7. Mayest prosper^ Some render, so as to act wisely or 219 peculiarly interesting the portion of thy mouth ; but meditate on it day and night, that thou mayest observe to do ac- cording to all that is written therein : for then thou shalt make thy way prosperotis, and then shalt thou have good success. Do 9 not I command thee to be strong and of good courage ? Fear not, nor be dismayed ; for Jehovah thy God is with thee whitherso- ever thou goest. Ihen Joshua commanded the officers of 10 the people, saying, Pass through the host, H and charge the people saying, Prepare for yourselves victuals ; for three days hence, \e shall pass over this Jordan, to go in to pos- sess the land which Jehovah giveth to you." And to the Reubenites, and to the Gad- 12 ites, and to t';e half of the tribe of Manas- seh spoke Joshua, saying. Remember the 13 word which Moses the servant of Jehovah commanded you, saying, Jehovah your God hath given you rest, and hath given to you this land. Your wives, your lit- 14 tie ones, and your cattle, remain in the land which Moses gave to you on this side the Jordan : but ye shall pass before ynur brethren armed, all the mighty men of va- lour, and help them; Until Jehovah "our 15 God" shall have given your brethren rest. prudently ; and though this be the more usual sense of the word, both Schindler and Castel attribute the other to it. 8. Out of thf/ mouth'] The meaning probably is, that, as the leader and commander, he should be ever speaking of the law, and giving orders according to it, 9. In the construction of the first part of this verse the Syr. version is followed. 11. (o) Topossessit] Sept. Vnlg. Arab. 15. (a) SepU Rahnb receirdh the spies. as he hath given to you, and they also pos- sess the land which Jehovah your God giveth to them : then ye shall return to the land of your possession, and enjoy it; the land which Moses, Jehovah's servant, gave to you, on this eastern side of the Jordan. 16 And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest \is we will go. 17 According as we hearkened to Moses in all things, so will we hearken unto thee ; only may Jehovah thy God be with thee, as he 18 was with Mosesl Whosoever he be that rebelleth against thy command, and will not hearken to thy words in all that thou com- mandest him, he shall be put to death : only be thou strong and of good courage. CHAPTER II. B. C. 1451. Bahcib receiveth the spies; the covenant between them and her ; their return. 1 Now Joshua, the son of Nun, had secretly sent from Shittim, two men, spies, saying, Go view the land, and especially Jericho. And they went, and came into the house of an harlot, named Rahab, and lodged there. 2 And some one told the king ot Jericho, saying. Behold, to night there came in hither, men of Israel, to search out the country, 3 And the king of Jericho sent to Rahab, saying. Bring forth those men who came to thee, and who entered thine house : for to search out the "land have they come. 4 And the woman took the two men, and hid them, and said thus. There came men to me, but whence they came I know not : 5 And when it was dark, and the gate about to be shut, the men went out. Whither the men went I know not : pursue after them quickly ; for ye may yet overtake them. 6 But she had taken them up to the roof of the house, and hidden them among raw flax, which she had spread upon the roof 7 And the other men pursued after them the way to the fords of the Jordan ; and as soon as they who pursued after them were gone ' out, they shut the gate after them. 8 Now before they had lain down, she went up JOSHUA JI. Their covenant with her, to them, on the roof; And she said to the 9 men, I know that Jehovah hath given to you the land ; for the dread of you hath fallen on us, and all the inhabitants of the land are discouraged because of you. For 10 we have heard how, when ye came out of Egypt, Jehovah d.ried up the water of the Red Sea before you ; and what ye have done to the two kings of the Amorites, who were on the other side the Jordan, Sihon and Og, whom ye have utterly destroyed. And as soon as we heard these things, our 11 hearts melted, neither did there remain any courage in any man, because of you : for Jehovah your God, he is God in the hea- vens above, and on the earth below. Now, 12 therefore, I pray you, swear to me by Jeho- vah, that as I have showed you kindness, so ye will show kindness to my father's house ; ann give to me a sure token, That ye 13 will save alive my father and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. And the men answered her, Our 14 lite for yours if 'thou" utter not this our business. And it shall be when Jeho- vah hath given us the land, that we will deal kindly and faithfully with thee. Then 15 she let them down by a rope through the window ; (for her house was on the tow n wall, and she dwelt on the wall ;) And she said to them, Go up to the mountains, lest 16 the pursuers meet you ; and there hide yourselves three days, until the pursuers have turned ; and afterward ye may go on your way. And the men said to her. We 17 will be blameless of this oath which thou hast made us swear to thee. Behold, when 18 we are come into the land, thou shall bind this scarlet coloured rope to the window, by which thou didst let us down ; and thou shalt bring into thine house, thy father, and thy mother, and thy brethren, and all thy father's household. Butif any of them go out of the 19 doors of thy house into the street, his blood shall be upon his o.wn head, and we shall be guiltless : and if an hand touch him who may be with thee in the house, his blood be 16. 18. This reply of these warlike tribes must have establi.shed the autnority of Joshua, and greatly encouraged him. Chap. 11. 1, Anhar/ot] Some would derive the noun ri:"iT from pT, and render an hostess, a keeper of a house for the accommodation of travellers. So Castell and others. The usual sense is better founded ; and is, in fact, that which the Sept. and the apostles Paul and James have given. Compare Heb. xi. 31 ; James ii. 25. There is, however, no reason to suppose that Rahab followed this practice at (his time. It is a usual idiom of scripture, to denominate per- sons from what they had been. Thus Matthew, who was a publican, is, long after he left that employ, still called the pub^can, Matt. X. 3 J and Simon, who had been afflicted with the leprosy, is called Simon the leper, chap. xxvi. 6. We may then suppose that Rahab had been an harlot, but had repented and was then reformed. 6. nawjlar | Literally ' flax of the wood ;' that is, flax 220 with its ligneous parts, or u.ndressed flax. Rahab had her flax arranged at tne top of her house : the roofs in Judea being flat. It is impossible to vindicate this part of Rahab's conduct. She told the most manifest falsehood ; nor could her motive and design justify this violation of truth. We are not allowed to do evil that good mav come. God mer- cifully forgave this sin ; and accepted tliat faith, which she exercised in him as God, in the heavens above, and on the earth below. Rahab alfords an mstance of that mixture of good and evil, virtue and v'ce, which the best of men feel and lament. 12. Swear to Tne by Jehovah'] From the works which Je- hovah had wrought, and the dread which had fallen on the inhabitants of Canaan, Rahab concluded that he would give the land to tne Israelites ; and her desire to obtain an oath from the spies is a proof of her faitn. — 14 («) Vulg. MSS, 15. And she dwelt on the wall] Her house not only was built by the wall, but a part of it extended over the wall. Joshua coinelh to the Jordan. JOSHUA III. IV. The Jordan in divided. yo on our liead. And if thou utter this our business, then will we be blameless of the oath which thou hast made us swear to 21 thee. And she said, According unto your words, so be it. And she sent them away, and they departed ; and she bound the 22 scarlet coloured rope to the window. And they went, and came to the mountains, and there abode three days, until the pursuers were returned ; and the pursuers sought them throughout all the way, but found them not. 23 So the two men returned, and descended from the mountains, and passed over, and came to Joshua the son of Nun, and told 24 all things that had befallen them ; And they said unto Joshua, Truly Jehovah is about to deliver into our hands the whole land ; for even all the inhabitants of the land melt because of us. CHAPTER III. B. C. 1452. Joshua corneth to the Jordan; oncers in- struct the people respecting the passage of that river; Joshua encouraged^ encourageth the people. 1 Now Joshua had risen early on the morning of the third day : and he and all the Israelites had removed from Shittim and come to the Jordan, and had lodged 2 there before they passed over. And after the three days, the officers went through the 3 camp ; And they commanded the people, saying. When ye see the ark of the covenant of Jehovah your God, and the priests the Levites bearing it, then ye shall remove 4 from your place and go after it. Yet let there be a space of about two thousand cubits by measure between you and it : come not nearer unto it, that ye may know the way by which ye must go : for ye have 5 not heretofore passed this way. And Joshua said to the people, Sanctily yourselves ; for to-morrow Jehovah will do wonders among you. 7 For Jehovah had said to Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know, that as I was with Moses, so I will be with thee. 8 And thou shalt command the priests that bear the ark of the covenant, saying. When ye are come to the brink of the water of the Jordan, ye shall stand still in the 20. Made us swear to thee\ ITiese were the three condi- tions, to bind the scarlet thread in the window, to have all her relations in her house, and not to tell the business on which they came, or the agreement they had made, lest others also should hang out scarlet ropes. Chap. III. 1. On the morning of the third day] This addition is necessary to make the text consistent with itself, and with what is said, chap. i. 11. Hpubigant and Masius contend, that the order of this chapter has been disturbed ; and there can be no doubt that some transpositions have been made. 0. This verse is evidently part of Joshua's address to the 221 Jordan. So Joshua spoke to the priests, 6 saying. Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. Then Joshua said to 9 the Israelites, Come hither, and hear the words of Jehovah your God. By this, said 10 Joshua, ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaaiiitcs, and the Hethites, and the Hivites, and the Perizzites, and the Girgasites, and the Amorites, and the Jebusites. Behold the II ark of the covenant of "Jehovah," Lord of the whole earth, passeth on before you unto the Jordan. Now it shall be as soon as the 13 soles of the feet of the priests who bear the ark of Jehovah, the Lord of the whole earth, shall rest in the waters of the Jordan, that the waters of the Jordan, which come down from above, shall be cut off; and they shall stand upon an heap. And it came to pass, when the people re- 14 moved from their tents, to pass over the Jordan, and the priests bearing the ark of the covenant before the people ; And when 15 they who bore the ark were come unto the Jordan, and the feet of the priests who bore the ark were dipped in the edge of the water, (for the Jordan overfloweth all its banks during the whole time of harvest,) Tliat the 16 waters which came down from above stood and rose into an heap very far from the city Adam, which is beside Zaretan : and those that came down toward the sea of the plain, (even the salt sea,) failed, and were cut off: and the people passed over opposite to Je- richo. And the priests who bore the ark 17 of the covenant of Jehovah stood firm on dry ground in the midst of the Jordan ; while all the Israelites were passing over on dry ground ; until the whole people had completely passed over tlie Jordan. CHAPTER IV. B. C. 1452. Twelve stones taken out of the Jordan, for a memorial; and twelve others set up in the Jordan ; the people pass over ; the stones are pitched at Gilgal. And it came to pass, when all the people 1 were completely passed over the Jordan, that Jehovali spoke to Joshua, saying. Choose twelve men out of the people, out of 2 priests, and is connected with the eighth verse, after which it is placed. 11. (a) Syr. Arab. 12. Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man — This verse in the text is wholly unconnected with what precedes or follows. It has been most probably inserted from the next chapter, 2d verse, where it seems proper. Most critics consider it as inserted here by mistake. 15. The harvest in Judea begins about the middle of April ; when the Jordan is coirmionly high, from previous ram, and the melting of the snows of Lebanon. twelve stones as a memorial. The people pass over and set up JOSHUA ^ tribe a man, And command them | him, as they had feared Moses, all the days , Take hence out of the midst of the d evei-y saying, , . . Jordan, out of the place where the priests feet stand firm, twelve stones ; and ye shall carry them over with you, and leave them in the lodging-place, where ye shall this 4 night lodge. Then Joshua called twelve men, whom he appointed from among the Israelites, out of every tribe a man ; and Joshua said to them, Pass over before the ark of Jehovah your God, into the midst oF the Jordan, and take up every one of you a stone upon his shoulder, according to the 5 number of the tribes of Israel : That this may be a sign among you, that when your 6 children ask, in time to come, saying. What 7 mean ye by these stones ? Then ye shall answer them. That the waters of the Jordan were cut off: and these stones are for a 8 perpetual memorial to the Israelites. And the Israelites did as Joshua commanded ; and took up out of the midst of the Jordan twelve stones, as Jehovah spoke to Joshua, according to the number of the tribes of Israel, and carried them over with them unto the place where they lodged, and laid 9 them down there. [And Joshua set up twelve other stones in the midst of the Jordan, in the place where the feet of the priests, who bore the ark of the covenant, stood : and there they are unto this day.] 10 Now the priests who bore the ark, stood in the midst of the Jordan, until every thing was finished, which Jehovah had com- manded Joshua to order the people to do. And the people passed over with speed : I I And when all the people had completely passed over, the priests passed over, and tlie ark of Jehovah in the presence of the people. 12 And the Reubenites, and the Gadites, and half of the tribe of Manasseh, passed over, armed before the other Israelites as Moses 13 spoke to them; About forty thousand men ready prepared for war, passed before Jeho- vah, to the plains of Jericho. 14 On that day Jehovah magnified Joshua in the sight of all Israel ; and they feared of his life. And Jehovah spoke to Joshua, 15 saying. Command the priests wHo bear the 16 ark of the testimony, that they come up out of the Jordan. Joshua therefore com- 17 manded the priests, saying, Come ye up out of the Jordan. And it came to pass, 18 when the priests who bore the ark of the covenant of Jehovah, were come up out of the midst of the Jordan, and the soles of the priests' feet were placed on the dry land, that the waters of the Jordan returned to their place, and overflowed all i'ts banks as before. And the people went up out of the Jordan, 19 on the tenth day of the first month, and encamped in Gilgal, on the east side of Jericho. And those twelve stones, which 20 they had taken out of the Jordan, Joshua set up in Gilgal. And he spoke to the 21 Israelites saying. When your children shall ask 'you" in time to come, saying. What mean these stones? Ye shall then inform 22 your children, saying, Israel came over this Jordan on dry land. For Jehovah your -2^ God dried up the waters of the Jordan before you, until ye passed over, as Jeho- vah your God had done to the Red Sea, which he dried up before us, until we passed over : That all the people of the earth might 24 know how mighty is the hand of Jehovah ; and that ye might fear Jehovah your God for ever. CHAPTER V. B. C. 1452. The Canaanites afraid; circumcision re- newed; the Passover kept, and an angel appeareth to Joshua. Now, when all the kings of the Amorites, 1 who were on the west side of the Jordan, and all the kings of the Canaanites, who were by the sea, heard that Jehovah had dried up the waters of the Jordan, from be- fore the Israelites, vmtil they had passed over ; their hearts melted, and there was no more courage in them, because of the Israelites. At that time Jehovah said to Joshua, 2 Chap. IV. 5. Pusy aver~\ The twelve men were to go beyond where the ark rested, and then take the stones out of the river, and carry them into the land of Canaan. 9. Set up other twe/ve stones'] As the text stands, this is the most obvious and natural sense. Kennicott would render, ' Thus Joshua took out of the midst of the Jordan, from the place where the feet, &c.' The Syr. supports this correction; but the other versions the text. It is difficult to ascertain what purpose these stones could answer in the Jordan, unless they were so large as to form a heap which was visible. In the command given to Joshua, verse 2, .3, there is nothing said concerning twelve stones to be set up in the Jordan ; and from this I suspect, that the whole verse has originated from a part of the preceding having been repeated. I have included it in brackets as of doubtful authority. 10. According to all that Moses com.m.andpd Joiihua] On the authority of the Sept. I have omitted this clause. We no where read tltat Moses gave Joshua a charge respecting 2:^2 the passage of the Jordan ; or concerning the taking trom its bed twelve stones, as a monument to perpetuate the mi- racle wrought. \\. In the presence of the people] The people having passed the Jordan, formed on its banks and watched the march of the ark; and on its having also reachea tne land, saw with wonder the waters return with their usual force. 19. On the tenth day of the frst month] On the fif- teenth day of the first month they were sent out of Egypt ; so that it was forty years within five days, according to the prediction, till they entered Canaan. 21. (v) Sept. Syr. Arab. 23. Dried up the waters] This miracle, like that at the Red Sea, was designed to show the power and grace of God towards the seed of Abraham. Some attempt to ac- count for the fact from natural causes ; but whatever natural causes might be employed, they were directed and governed by the special influence of God. Chap.V. 2. Make sharp knives] Literally 'Flint-knives.' Circumcision renewed. Make sharp knives. and circumcise Israelites a second time. And Joshua made sharp knives, and circumcised the Israelites at Gibeah-aaraloth [the hill of fore- 4 SKINS.] And this is the cause why Joshua circumcised them : All the males of the people who had come up out of Egypt, even all the men of war, had died by the way in the wilderness, after they had come 5 out of Egypt. Now all the people who came out of Egypt were circumcised ; but all the people who were born in the wilder- ness, on the way out of Egypt, they had not 6 circumcised. For the Israelites had walked forty years in the wilderness, till all the people who were men of war, who had come out of Egypt, were consumed, because they had not obeyed the voice of Jehovah : to whom Jehovah swore, that they should not see the land, which Jehovah had sworn that he would give 'to them," a land that 7 floweth with milk and honey. And their children whom he had raised up in their stead, were those whom Joshua circumcised : because till now they had not circumcised S them by the way. And when the circum- cision of all the people was completed, they abode in their place in the camp, until they 9 were healed. Then Jehovah said to Joshua, This day have I removed from you the re- proach of Egypt. Therefore the name of this place is called Gilgal [rhmoval] unto this day. 10 And the Israelites encamped in Gilgal, and kept the passover on the fourteenth day of the month, in the evening, in the plains 1 1 of Jericho. And they ate of the old corn of the land on the morrow after the passover, unleavened cakes, and (on that same day) 12 parched ears of the new. Now the manna ceased on the morrow after they had eaten of the old corn of the land : nor had JOSHUA VI. Ah anirel appeareth to Joahiia the the Israelites any more manna; but they That stones may be sharpened so as to answer the purpose of iron, is established by facts which cannot be controverted. — Circvmcise a second time'\ To what this refers, it is im- possible to determine. Some think all the male children had been circumcised at mount Sinai ; and in reference to that, this is called Ihe second time. This is only conjecture. Others understand it to mean, ' a renewed observance of the rite, which had been for so long a time neglected." Abraham was ordered to be circumcised as a token of the covenant God had made with him ; and the promise of this covenant was, that he would give to him and his seed the land of Canaan. Whatever might be the reasons of neg- lectino; this rite, it was proper that it should now be ob- served, when they, as the seed of Abraham, were about to inherit the land promised. 6. {v) Syr. Arab. MSS. 9. This day kave I renuwed^ Some think the reproach of Effi/pt, applies to circumcision : ' You reproach the Egyptians as uncircumcised, and they might justly reproach you for having so long neglected it; now I have removed this cause of reproach.' Others contend that it refers to tlicir state of degradation in Egypt, where they were slaves ; but now they were free. There they had no country, but now they had a country flowing with milk and honey. 11. I'jnleavened cakes'] They kept the feast of unlea- vened bread after the passover, according to divine appoint- 223 more manna ate that year of the fruit of the land of Ca- naan, And it happened, while Joshua was by 1.3 Jericho, that he raised his eyes and looked, and behold, there stood a man over against him with his sword drawn in his hand ; and Joshua went to him, and said unto him, Art thou for us, or for our adversaries? 14 And he said to him, Nay ; but as captain of Jehovah's host am I now come. Joshua then fell on his face to the earth, and wor- shipped ; and said to him. What saith my lord unto his servant? And the captain of 15 Jehovah's host said to Joshua, Loose thy shoe from off thy foot ; for the place whereon thou standest is holy. And Joshua did so. Now Jericho was so closely sliiit up on I account of t'lie Israelites, that none went out, or came in. And Jehovah said to Joshua, 2 See, I give up to thee, Jericho, and its king, and all its men of valour. And all ye men 3 of war shall compass the city, going once around it, daily. Thus shall ye do six days. And seven priests shall bear seven jubilee- 4 trumpets, and shah blow them, before the ark ; and the seventh day ye shall compass the city seven times, and the priests shall blow the trumpets. And when tliey make 5 a long blast with the jubilee-horns, and when ye hear the sound of the trumpets, all the people shall shout with a great shout ; and the wall of the city shall fall down, that the people may ascend up, every one straight before him. CHAPTER VJ. B, C. 1452. Jericho is encompassed; and must be de- voted; ihe walls fall down^ but Rahab is saved. Then Joshua the son of Nun called the 6 priests, and said to them, Take up the ark of the covenant, and let seven priests bear ment, and ate old corn, which the inhabitants had left in their barns, when they fled to the cities, and probably also ripe standing corn, both on the same day; thus coming in harvest time they had plenty. 13 — 15. This divine manifestation was designed to en- courage Joshua ; and some Jews have interpreted it as being the Angel of the covenant, the future redeemer. Com- pare Exod. xxxiii. 14, 17, and 1 Cor. x. 4. Chap. VI, 2. Jehovah said] Namely, in his assumed form as captain of the Lord's host. This was to show Joshua that it was by his power ihey must conquer. By adding these verses to the fifth chapter, the design of this divine appearance is manifest, and the connexion is pre- served.— oee J give it lep to thee] Literally, ' I give it into thine hand.' Purver renders, ' I have delivered into thy power.' This is the sense, but the present tense seemi necessary. 4. Jubilee-trumpets] So Coverdale ; and Parkhurst ob- serves, ' I cannot find that the word ''^v ever signifies a ram; nor have the Sept. Vulg. or other ancient versions ever so rendered it ; Exod. xix. 13, is plain against this rabbinical sense of the word.' In the next verse they are called horns, but this might be from their form. Of what- ever materials they might be, they were such as were to be used at the Jubilee, according to the Vulgate, Jericho encompassed, seven jubilee trumpets before JOSHUA VII. tahen and destroy td. the ark of Jehovah. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of Je- 8 hovah. And when Josliua had spoken to the people, the seven priests, bearing the seven jubilee-trumpets, passed on before Jehovah, and blew the trumpets : and the ark of the covenant of Jehovah followed 9 them. And a party of armed men marched before the priests who blew the trumpets, and the rest marched after the ark, they still going on, and blowing the trumpets. 10 And Joshua had commanded the people, saying. Ye shall not shout, nor cause your voice to be heard, nor shall a word pass out of your mouth, until the day I bid you shout ; then shall ye shout. 11 When the ark of Jehovah had compassed the city, going once about it, then they came to the camp, and lodged in the camp. 12 And Joshua rose early in the morning, and the priests took up the ark of Jehovah. 13 And seven priests, bearing seven jubilee- trumpets, went constantly before the ark ol Jehovah and blew the trumpets ; and the party of armed men marched before them ; but the rest followed the ark of Jehovah, tliey still going on, and blowing the trum- 1 4 pets. And the second day they compassed the city once, and returned into the camp : 15 so they did, six days. But on the seventh day, they arose early, about the dawn of the day, and compassed the city after the same manner, seven times ; on that day only they 16 compassed the city seven times. And at the seventh time, when the priests blew the trumpets, Joshua said to the people. Shout ; for Jehovah hath given to you the city : 17 But the city, and all that are in it, shall be devoted to Jehovah : only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers, 18 whom we sent. And abstain ye from what is devoted, lest, by taking of what is de- voted, ye render yourselves devoted also ; and thus make the camp of Israel a curse, 19 and trouble it. But all tlie silver, and gold, and utensils of brass and iron, are to be hallowed to Jehovah; into Jehovah's trea- sury shall they be brought. So "the priests 20 blew the trumpets; and when the people heard the sound of the trumpets, then "all" the people shouted with a great shout, and the wall fell down, so that the people went into the city, every one straight before him, and they took the city. And they utterly 21 destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. But Joshua had said to the two men who 22 had spied out the country, Go into the har- lot's house, and bring out thence the woman, and all that she hath, as ye swore to tier. And the young men, the spies, had gone in, 23 and brought out Rahab, and her father, an-^ her mother, and her brethren, and all tha. she had ; and they had brought out all her kindred, and placed them without the camp of Israel. And Joshua saved Rahab 24 the harlot alive, and her father's household, and all that she had ; and she dwelletli in Israel unto this day, because she hid the messengers whom Joshua sent to spy out Jericho. And they burnt the city with fire, 25 and all that was therein : only the silver, and the gold, and the utensils of brass and iron, they put into "Jehovah's treasury. And at that time Joshua adjured them 26 saying. Accursed be the man before J eliovah, who attempteth to rebuild this city Jericho: with the loss of his first-b-orn son shall he lay its foundation, and with the loss of his youngest son shall he set up its gates. Thus Jehovah was with Joshua ; and his fame was spread throughout all the country. CHAPTER VII. B.C.1452. hraefites smitten at At ; JosJwd's complaint ; God teacheth him the re'ison of their defeat and what to do ; Achar taken by lot ; his confession and punishment. But the Israelites had committed a tres- 1 pass in respect to the things devoted : for 'Achar" the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, had taken some of the devoted tilings: and the anger of Jehovah was kindled against Israel. Now Joshua had sent men from Jericho 2 10. Ye shall not shont'\ The conduct of the Israelites must have appeared singular to their enemies. Their pro- found silence might be designed to lead them to examine the height and strength of the walls, and to recall to their minds God's former wonders. 17. Devoted to Jehovah'] That is, devoted to complete destruction. See Levit. xxvii. 28. 20. The people shouted"] The common text is irrecon- cilable with itself; and the omission of these words in the Sept. is warranted by the connexion, and the command verse 5th. See note, Heb. Bible, (a) Sept. 4 MSS. 23. H'ithout the camp of Israel] Some refer without to the city, and render, ' without, in the camp of Israel.' The other version, which implies, that they were placed on the outside of t he camp, .-ippcars to me preferahie. 224 25. (o) Honse of] Sept, Vulg. Arab, and 1 MS. 26. Who attempteth to rebuild] I have followed Vatable, in this version ; for rising up refers to the action of build- ing. This idiom is frequent in Hebrew. The adjuration of Joshua does not interdict the rebuilding of Jericho, but foretells in what manner it should be done. For the fulfil- ment, see 1 Kings xii. 34. Chap. VII. 1. For Achar] That the 1 final has been writ instead of the i through the mistake of a transcriber is admitted by the best critics. That his name was 10V appears clear from the 25th verse, where there is an evident reference to the import of the word. Of this opinion was Huubigant. The text itself, 1 Chron. ii. 7. justifiBS this correction. 5. To Sheharim] So the Vulg. the other versions, unlit Israel smillen at Ai. JOSHUA VII, to Ai, (which was by Beth-aven, on the east side of Bethel,) and had spoken to them, saying. Go up and view the country. And 3 the men had gone up and viewed Ai ; And they had returned to Joshua, and said to nim. Let not all the people go up ; but let about two or three thousand men go up and smite Ai ; fatigue not all the people by sending them thither ; for they are but kw. 4 So there went up thither of the people about three thousand men, but they fled before 6 the men of Ai. And the men of Ai smote of them six and thirty men : for they chased them from the city-gate to Shebarim, and smote them in the descent ; therefore the hearts of the people melted, and became as water. 6 And Joshua rent his clothes, and fell to the earth upon his face before the ark of Jehovah, untd the evening; he and the elders of Israel, and put dust upon their 7 heads. And Joshua said, Alas, O Lord Jehovah, why hast thou at all brought this people over the Jordan, to deliver us into the hands of the Amorites, to destroy us ? O that we had been content, and dwelt on 8 the other side the Jordan ! O Lord, what can I say, wlien Israel turneth their backs 9 before their enemies ! For the Canaanites and all the inhabitants of the land will hear of it, and environ us, and cut off our name from the earth : and what wilt thou do for thine own great name ? 10 And Jehovah said to Joshua, Arise ; why 1 1 liest thou thus upon thy face ? The peoplf oy Israel have sinned, and have also trans- gressed my covenant which I commanded them ; for they have even taken of what was devoted ; yea they have also stolen it, !2 "and put it among their own stuff. There- fore the Israelites cannot stand before their enemies ; before their enemies they will turn their backs because they have incurred the curse : nor will I be with you any more, except ye destroy him who hath incurred 13 the curse from araongyou. Arise, sanctify the people, and say, Sanctify yourselves against to-morrow : for thus saith Jehovah the God of Israel, There is a devoted thing, O Israel : ye cannot stand before your ene- thei/ had routed them. Geddes, to the barriers, and sup- poses the rivulet or ravine, at the bottom of the hill, on wliich Ai stood, to be meant. The meaning of the word in Arabic supports this version. As the sense is uncertain, I have adhered to the common version. 11. This clause, and have dissembkd also, though in all the versions except the Sept. I suspect to be an interpola- tion, and have omitted it. We do not read that any inqui- sition had been made, and of course no occasion had been given to lie concerning it. The deed had been done in secret ; and no suspicion even attached to tlie person who had done it. 12. A devoted thing] Geddes renders, socn^e, taking ■whai was by the law devoted to God. 225 Achat' taken by lot. mies, until ye take away the devoted thing from among you: In the morning there- 14 fore, ye shall be brought out according to your tribes ; and it shall be, that the tribe which Jehovah taketh shall come by fami- lies ; and the family which Jehovah shall take, shall come by households ; and the household which Jehovah shall take shall come man by man. And it shall be, that 1:^ he that is taken with the devoted thing shall be burnt with fire, he and all that he hath : because he hath transgressed the covenant of Jehovah, and because he hath done a wicked deed in Israel. So Joshua rose up early in the morning, 16 and brought Israel by their tribes ; and the tribe of Judah was taken . And he brought 1 7 forth the families of Judah ; and the family of the Zerahites was taken : and he brought forth the family of the Zerahites house by house ; and the house of Zabdi was taken : And he brought his household man by man ; 1 S and ^Achar'' the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken. And Joshua said to 19 Achar, My son, give, I pray thee, glory to Jehovah the God of Israel, and to him make confession ; and tell me now what thou hast done ; hide it not from me. And Achar 20 answered Joshua, and said. Indeed I have sinned against Jehovah the God of Israel, and so and so have I done. I saw among 21 the spoils a good Babylonish mantle, and two hundred shekels of silver, and an ingot of gold of the weight of fifty shekels, and I coveted them and I took them away : and, behold, they are hidden in the earth in the midst of my tent, and the silver undermost. So Joshua sent messengers, and they ran 22 to the tent ; and, behold, the things were found hidden in his tent, and the silver un- dermost. And they took them out of the "23 tent, and brought them to Joshua, and to all the Israelites and spread them before Jehovah. And Joshua, and all Israel 24 with him, took Achar the son of Zerah, and (he silver, and the mantle, and the ingot of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that belonged to him : and 17. Families'] It is allowed that we ought to read here riTIS'i'O. For Joshua brought all the families of Judab before the Lord, that it might be ascertained to what family he belonged, who had stolen the devoted thing. The 14fh verse supports the reading of the Syr. in this. All Israel came near by tribes, and one tribe was fixed on : then, that tribe came by its 'families, and one family was fixed on : then came that family by its household, and one household w-is fixed on : and then that household coming man by man, one man was fixed on. 18. iy) Sept. Vat. Syr. and so always. 21. A good Babtflomsh mantle] Babylonish mantles, or robes, are famous in antiquity : they were considered as marks of dignity, and worn by kings. Joikua'i etrritagem. they brought them unto the valley of Achar. 2f> And Joshua said, Why hast thou distressed us? Jehovah shall this day distress thee. And all Israel stoned him with stones, and, atler they had stoned them with stones, they burned himseli', "and all that belonged to 26 him," with fire. And they raised over them a great heap of stones : and Jehovah turned from the fierceness of his anger. Therefore the name of the place is called, The valley of Achar, unto this day. CHAPTER VIII. B. C. 1452. God encourageth Joshua; the stratagem by which Ai was taken ; the king hanged. 1 Jehovah nov? said to Joshua, Fear not, nor be dismayed : take all the people of war with thee, and arise, go up against Ai. See, I give up to thee the king of Ai, and 2 his people, and his city, and his land ; And thou shalt do to Ai and its king, as thou didst to Jericho and its king : save that its spoil, and its cattle, ye shall take for a prey to yourselves : place an ambush behind the city. 3 So Joshua arose, and all the people of war to go up against Ai ; and J oshua chose 'three" thousand men of valour, and sent 4 (hem away by night. And he commanded them, saying. Behold, ye shall lie in wait against the city, behind the city : go not far 5 from the city, but be ye all ready. For I, and all the people that are with me, will approach the city, and when they come against us, as at first, we will flee before 6 them. While they pursue us till we have drawn them from the city ; for they will 7 say. They flee before us, as at first. And when we flee before them, Then ye shall rise up from the ambush, and seize on the city ; for Jehovah your God will deliver it 8 up to you. And it shall be, when ye have taken the city, that ye shall set the city on fire: according to the command of Jehovah 9 shall ye do. See I have commanded you. Joshua therefore sent them forth, and they went to lie in ambush, and abode between Bethel and Ai ; but Joshua lodged that 10 uight among the people. Now Joshua JOSHUA VIII. -^' taken and burned. arose early on the next morning, and num- bered the people, and went up, he and the elders of Israel, before the people, towards Ai. And all the people of war that were 1 1 with him, went up, and drew nigh, and came in sight of the city, and encamped on the north side of Ai, and there was a valley between them and Ai. Thus an ambush 12 having been placed between Bethel and Ai, on the west side of the city. And the people, 13 the whole host, they placed on the north of the city, so that its extremity reached to the west of the city ; Joshua then 'took about five thousand men," and went that night into the midst of the valley. And when the king of Ai, "and his people" 1 4 saw this, they hasted and arose early in the morning ; and they went out, he and all his people, the men of the city, at an appointed time, to fight with Israel, on the open plain ; but he knew not that there was an ambush laid against him, behind the city. And 1.^ Joshua and all Israel made as if they were beaten before them, and fled by the way to the wilderness. And all the people that 16 were in Ai were called together to pursue them ; and they pursued Joshua, and were drawn away from the city. And there was 17 not a man left in Ai, that went not out after Israel: and they left the city open, and pur- sued Israel. And Jehovah said to Joshua, 18 Stretch out the spear which is in thine hand towards Ai ; for I will give it up to thee. And Joshua stretched out the spear wh ch was in his hand towards the city. And as 19 soon as he had stretched out his hand, the ambush arose quickly from their place, and they ran and entered the city, and took it ; and immediately they set the city on fire. And when the men of Ai looked behind 20 them, they saw, and, behold, the smoke of the city ascended up to the heavens, and they had no power to flee either this way oi that way : and the people of Israd who had fled to the wilderness turned back upon their pursuers. For when Joshua and all 21 Israel saw that the ambush had taken the city, and that the smoke of the city ascended, they then turned about, and slew the men 25. Distressed m.?] In this there is an allusion to the name oi" the