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 2-, 
 
E R K A T A 
 
 By an oversight of the stereotyper, some errors which 
 found their way into the first edition have not been corrected. 
 On page 146, read Elijah instead of Eli.sha ; Melchisedek 
 for Melchisedeck ; so, also, the change of the title page, 
 proper for a second edition, was not made : and it was not 
 found convenient to correct, in the plates, an error noted by 
 a critic in the orthography of the Hebrew word exrah. 
 
THE 
 
 JEWISH CHURCH 
 
 IN ITS 
 
 RELATIONS TO THE JEWISH NATION 
 
 AND TO 
 
 THE "GEI^TILES:" 
 
 OR, THE 
 
 PEOPLE OF THE CONGREGATION IN THEIR RELATIONS TO THE 
 
 PEOPLE OF THE LAND, AND TO THE PEOPLES 
 
 OF THE LANDS. 
 
 ' Art thou a Master of Israel, and knowest not," that, 
 
 'Except a man be born again, he can not see the kingdom of God. 
 
 BY ' 
 
 Rev. sam'l c. :k:erii, M. A. 
 
 cinci:n^]^ati: 
 
 PUBLISHED BY WILLIAM SCOTT, 
 
 28 WEST FOURTH STREET. 
 1866 
 
Entered according to Act of Congress, in the year 186G, by 
 
 Rev. Sam' L C. Kbjir, 
 
 In the Clerk's Office of the District Court of the United States for the 
 
 Southern District of Ohio. 
 
PREFACE. 
 
 The late Br. J. Addison Alexander, in his commentary on 
 the Psalms, recently re-issued by the Presbyterian Board of 
 Publication, translates the Hebrew phrase, hen nekar, in Ps. 
 xviii, 44 (rendered in the common English version, "stran- 
 gers ") by the English phrase, " son of outland ;" so, also, in his 
 commentary on Isaiah (see Isa. Ixii, 8). According to this ren- 
 dering, Ex. xii, 43, referring to the ordinance of the passover, 
 should read : Any son of outland shall not eat of it. The 
 position is startling to the Bible student. If it be correct, 
 how are we to understand Ex. xii, 48 : " And when a stran- 
 ger shall sojourn with thee and will keep the passover to the 
 Lord, let all his males be circumcised, and then let him come 
 near and keep it?" Again, if this position be correct, who 
 were " the servants bought with money," or " thy bondmen 
 and thy bondmaids of the heathen round about," who, it is 
 acknowledged, were circumcised and ate the passover? If 
 Alexander's rendering be correct, of course these renderinga 
 are incorrect 
 
 The solving of this difficulty was the problem the author 
 proposed to himself in the first place, without any thought of 
 a work so extensive as the present. The first thing worthy 
 of note that developed itself in the course of his investiga- 
 tions, was the fact, that our English translators had rendered 
 indiscriminately a number of Hebrew words by a class of 
 English words conveying the general idea of the term 
 stranger. For a simple statement of the entire absence of 
 any discrimination in the rendering of these Hebrew terms, 
 see pages 16, 17. The next thing that developed itself, was, 
 that the LXX were to a great extent uniform in rendering 
 these Hebrew words into Greek, and in certain cases entirely 
 80. In this extensive examination of the Greek translation, it 
 became very apparent that there were two classes of proselu- 
 toi, corresponding entirely to the representations of Tradition 
 respecting " the two sorts of proselytes " — the one being of 
 the people of the land^ the other being of the people of the 
 congregation. Once understanding that these classes of pro- 
 (iii) 
 
IV PREFACE. 
 
 seluioi were the proselytes of Tradition, some other rendering 
 must be looked for of the expression " And when a stranger 
 shall sojourn" (Ex. xii, 48), the "stranger" (proselutos) 
 being of " the people of the land," who, upon being circum- 
 cised, came to be of " the people of the congregation." It 
 was observed, also, tliat the Israehtes in the land of Egypt, in 
 our translation (Ex. v. 5) were called " the people of the land," 
 and in the Septuagint (Ex. xxii, 21, and xxiii, 9) proselutoi ; 
 and that the LXX were careful never to render the Hebrew 
 word rendered son of outland, or foreign born, by the Greek 
 term proselutos. But the Israelites were not proselytes, in the 
 common acceptation of the word, in the land of Egypt, neither 
 were they sons of outland, or foreign born ; but they were of 
 " the people of the land," and proselutoi, or landborns, but 
 not of Egyptian " stock " or lineage. So the proselutoi 
 among the Hebrews were not sons of outland, or foreign 
 born, but they were of " the people of the land," or landborns, 
 and were of "stock" not "of Israel;" and when it was ob- 
 served that the LXX had rendered, in Num. xv, 14, the verb 
 rendered "shall sojourn" in Ex. xii, 48, by a Greek verb, 
 which means " to be born again," and, in its connection, can 
 only be so rendered, the whole difficulty seemed to be removed 
 beyond a doubt — the command, " Any son of outland shall not 
 eat of it" (the passover, Ex. xii, 43) and the permission, 
 "And when a landborn shall be born again with thee and 
 will keep the passover to the Lord, let all his males be cir- 
 "Sumcised, and then let him come near and keep it; and he 
 iihall be as one that is born (azurah) in the land" (Ex. xii, 
 48), answering completely one to the other. 
 
 Further examination developed even a worse confusion (see 
 page 142), if possible, in the rendering of the Hebrew word, 
 azurah, rendered, as above, " one that is born," and in the 
 next verse, " homeborn." The expression, " Azurah among 
 the children of Israel" (see Ez. xlvii, 22, and Num. xv, 29), 
 in the connection used, settles the question that there was 
 only a class among the children of Israel, or among those of 
 '' the stock of Israel," called azurah. Now, both the clean 
 and the unclean of " the stock of Israel " were called He- 
 
PREFACE. V 
 
 brews, or were of the Hebrew nation ; but the one was only of 
 the stock of the pious Eber, the other was not only of the 
 stock, but of the religion of Eber — an Eberite of Eber, or a 
 " Hebrew of the Hebrews." 
 
 It was observed again, that acts of a national character 
 were performed in the name of "the people of the land" (see 
 Chart, section II) ; and that " the seed of Israel separated 
 themselves from the sons of outland " (Neh. ix, 2), and " sep- 
 arated themselves from the peoples of the lands'' (Ez. ix, 1); 
 and separated themselves from the peoples of the land (Neh. 
 viii, 28), and God says, I " have separated you from the peo- 
 ples'' (Lev. xxii, 24). In our translation, the plural form of 
 the original not having been preserved, the reader is at a loss 
 to know whether the expressions, " people of the land" and 
 " people," refer to the Jewish nation, or those from whom the 
 Jewish nation must " separate themselves." The LXX care- 
 fully follow the Hebrew, in rendering a Hebrew plural by a 
 Greek plural ; and the author having corrected the Book of the 
 Psalms and portions of the Prophecies, in this respect, is as- 
 sured of its great practical importance — the plural " peo- 
 ples," " peoples of the lands," etc., always referring to foreign- 
 ers, or those of another nation. 
 
 At length, the way seemed open to indicate in a translation, 
 in every instance, whether the person named was one of " the 
 people of the congregation," "the people of the land," or 
 " peoples of the lands;" or whether the person was a member 
 of the Jewish Church, a citizen of the Jewish nation or a for- 
 eigner within the Jewish nation ; and if a foreigner, whether 
 of Jewish or foreign associations; and further, whether the 
 person named was of Jewish hneage or " stock of Israel," or 
 of Gentile lineage or " stock" not " of Israel." This transla- 
 tion has been made and subjected to the severest conceivable 
 test — an exhaustive classification, showing the relation of the 
 classes of persons one to the other, and to a variety of duties 
 and privileges. 
 
 To accomplish this purpose, the classification, or Chart, as 
 I have called it, has been divided into a number of Sections. 
 The first Section (see page 45) is designed to classify the pas- 
 sage? of Scripture upon which Our conclusions are based, and 
 
Vi PREFACE. 
 
 to lead the reader, step by step, in the most easy and practical 
 manner, to a clear understanding of the relations of these 
 classes of persons one to the other ; and the reader would do 
 well to prepare his mind for the end, to he reached^ by previ- 
 ously comparing page 67 with the last half of page 89. The 
 remaining six sections are grouped together, proceeding, as in 
 the last, from generals to particulars, so as to concentrate as 
 far as possible all the light which the classification might de- 
 velop in relation to these classes of persons and their privi- 
 leges and duties. 
 
 The author feels the weight of the responsibility he assumes 
 in making such an issue with our modern English translation 
 in relation to the subjects treated of in this work — a transla- 
 tion which has been accepted so long as almost perfect But 
 if this translation, which has- stood so long, is so venerable, 
 much more venerable is that translation which our Saviour 
 himself so often quotes (the Greek translation of the LXX, 
 or the Septuagint) ; and when that translation concurs with 
 the original Hebrew, it may well challenge our respect. The 
 one was made when both the Hebrew and Greek languages 
 were living languages, and by Hebrews who spoke both He- 
 brew and Greek ; the other hundreds of years after the He- 
 brew and Greek ceased to be spoken languages — after a long 
 night of literary and religious gloom, during which learning 
 in any language had in a measure ceased to exist, and when 
 the link that connected the past and the future was well nigh 
 severed. In this dawn of the reformation and revival of lit- 
 erature was that translation made, which in our day it is reckon- 
 ed almost sacrilege to question. 
 
 In the following pages the author is constrained to appeal 
 to the original Hebrew, and the Greek translation, as referred 
 to above, in reference to the matter in hand, against the con- 
 fusion that exists in this modern translation. The Greek and 
 Hebrew, so far as it seemed necessary to refer to them, are 
 printed in English characters, as not so likely to confuse 
 the common reader. The author is not tenacious of the 
 terms he has selected to represent the original; indeed, if the 
 matter were well understood, the terms in some instances, would 
 
PREFACE. Vll 
 
 not be desirable, but for the present, they are sufficient, and 
 represent substantially the original. He feels the more free 
 to urge this matter upon Bible readers, inasmuch as others 
 with himself see that the present rendering is in such a con- 
 fused state, that it is " impossible for the English reader to 
 attain to anything correct or satisfactory," in relation to the 
 matter in hand. 
 
 The evidence which satisfied himself and others of this 
 fact, is mostly contained in Chapters I and II, and the rea-sons 
 which led to a different rendering are also stated in the latter 
 part of Chapter II. Then follows the classification referred 
 to above, setting forth, so far as could well be represented on 
 paper, every variety of relation of these classes of persons one 
 to the other, and the privileges and duties of each, as referred 
 to in the Scriptures. Kemarks are made on the classification 
 in Chapters III, IV, V, and subjects are discussed from this 
 new standpoint, briefly, but sufficiently, it is thought, to satisfy 
 all that questions may be reached and settled which hitherto 
 have defied solution. Some questions which, in the main, 
 have divided large bodies of the modern Protestant Church 
 •are settled beyond a doubt (see foot note, page 156). The 
 question of the so-called " Bible Servitude " or " Hebrew 
 Slavery," the entering wedge to the solution of which is fur- 
 nished by the rendering of Dr. Alexander, heretofore referred 
 to, is shown to be an utter misconception. And the fact must 
 be stated, that no progress was made until the key to this 
 question was found and used, and when this was done, the 
 solution followed rapidly and easily. The truth is, the pure 
 word^ as spoken by the Holy Spirit, has been rejected out of 
 regard to the God-dishonoring conception that God ap- 
 proves, and has sanctioned, the buying and selling of one 
 by the other of those " made of one blood." The con- 
 fused rendering of Hebrew names, in the face of the dis- 
 tinctions preserved in the Greek translation, and the blotting 
 out of distinctions made by the use of plural forms, as referred 
 to in this work, were necessary to those who would read the 
 Bible with this conception. In no other way could they as- 
 sert that a foreigner, a son of outland, or one of " the peoples 
 
Vlll PREFACE. 
 
 of the lands " ever became one of " the people of the congre- 
 gation." If there is any " chivalric" knight who can handle 
 the Hebrew and Greek to sustain such a conception, we have 
 prepared the way, and we ask him to hie to the task I 
 
 It is confidently beheved, on grounds which can not here 
 be indicated, that, besides these dividing issues which it is 
 conceived are settled, still other questions which divide the 
 modern Protestant Church, will find in this line of examina- 
 tion an easy solution. And I do not see much room for one 
 to exult over another in what has been developed partly by a 
 mechanical logic. Apropos to the easy solution (see foot note, 
 page 156), of the issue with our Baptist brethren, I would say 
 that if the rendering, " And when a stranger shall sojourn," 
 etc., he came to be as " one that is born," or a " homeborn," 
 or one "born in the country," be correct, the position of Prof. 
 Knowles is correct ; while if the person referred to under this 
 name ("stranger"), was one of "the people of the land," 
 who, upon being circumcised, came to be of the " people of 
 the congregation," of course, his position is not correct. But 
 the Professor or his friends need not be chagrined; they are 
 no more responsible for the mistranslation than we are. 
 
 There are occasional repetitions, as to the reason and ne- 
 cessity of which, the author may have misjudged. In a mat- 
 ter of so much importance, it was thought that the main 
 positions should be looked at in every possible light. To avoid 
 a more frequent adoption of new terms, we have also fre- 
 quently endeavored to express the idea by quoting allusions. 
 The work is an attempt to correct an error which only could 
 have occurred, seemingly, when the study of the Divine word 
 was lost sight of in the subtleties of Aristotle. The strong- 
 hold of Error is yet in a Latin Bible, and we may well ask 
 the question, have we yet entirely escaped the perversions of 
 the Scholastic Theology of the middle ages? 
 
 If this work shall contribute to the removal of any causes 
 of division among those who love the great " Master of Is- 
 rael." and to a better understanding of the Divine Word and 
 the extension of its influence; it will have accomplished its 
 purpo^^e. It is sent forth with this fond hope. 
 
PREFACE. IX 
 
 The author, upon a review of his work, especially of the 
 first three chapters, has discovered many defects, both in want 
 of clearness of statement and in order of arrangement, which, 
 for the present edition, are beyond the reach of correction. 
 Without previous experience in writing for the press, and 
 having prepared it mainly amidst the arduous duties of a 
 pastoral charge, and still more, in the endeavor to compress 
 within the narrowest limits possible the singular incongruities 
 of the English version which it was his object to point out, 
 he found it difficult, at times, to make his statements satisfac- 
 tory even to himself But the intelligent reader, it is hoped, 
 will not be at a loss to understand the author's meaning; and 
 he asks at the hands of the critic, the indulgence due to a 
 pioneer work. 
 
 I should do violence to my feelings if I should fail to attri- 
 bute, under God, much of the success which I may have at- 
 tained, to the surrounding influences of my younger years. 
 To be born and reared in the pastoral charge of that eminent 
 Bible expositor, the late Rev. Samuel Crothers, D. D., pastor 
 of the Presbyterian Church, Grreenfield, Ohio, and beyond 
 him, to have had my first impressions of Bible truth from the 
 occasional ministrations of neighboring ministers, such as the 
 late Revs. James Dickey, Hugh S. Fullerton, Wm. Gage, and 
 Wm. Dickey, is no common lot. To these names of " pre- 
 cious memory," allow me here to pay my mite of tribute. 
 (For short memoirs of whom, see Wilson's Presbyterian His- 
 torical Almanac, for 1864.) 
 
 Acknowledgments are due to Dr. N. C. Burt, for his patient 
 examination and valuable suggestions, almost from the com- 
 mencement of the work ; also to Dr. T. E. Thomas, for the 
 same subsequently ; also to Drs. E. D. Mac Master, W. C. 
 Anderson, J. G. Monfort, for like services; and to my friend, 
 Rev. J. M. Wampler, one of the Editors of the Cincinnati 
 Presbyter., for valuable assistance in preparing the work for 
 the press. 
 
 SAM'L C. KERR. 
 
 Fairmount, near Cincinnati, 
 
 December 18, 1865 
 
CONTENTS. 
 
 CHAPTER I. 
 
 A statement of terms rendered Stranger in Ex. xii, 43- 
 49, and in other passages— Confusion shown to exist. 13 
 
 CHAPTER II. 
 
 Evidences that the present rendering of Ex. xii, 43-49, is 
 incorrect — Alexander's rendering — Inconsistencies — Con- 
 clusions foreshadowed — Inconsistencies resumed — Ren- 
 derings of the LXX — Definitions 24 
 
 CH ART. 
 Section I. — Elementary 45 
 
 Section II. — Citizens and Foreigners. — The Hebrew 
 Nation — Commonwealth of Israel, or the People of the 
 Laud (made up of "Stock of Israel" and "Stock" not 
 "of Israel"); and Aliens or Foreigners within the Com- 
 monwealth, viz. : Sons of Outland — Peoples of tlie Lands 
 or Nations 55 
 
 Section III. — Landborn and Landborn born again. — 
 "Stock" not "of Israel" — Consisting of the Landborn 
 ("Thy Brother" whom "Thou shalt not hate") and the 
 liandborn Born x\gain ("Thy Neighbor" whom "Thou 
 shalt love as thyself") — the Ger and the Ger acting the 
 Ger of the Hebrew, and tlie Proselutos and the Proselu- 
 tos Pros, or Parol., etc., of the LXX — "Tlie Proselytes 
 of the Gate" or "Habitation," and "Proselytes of Right- 
 eousness " of Rabbinical Tradition 62 
 
CONTENTS. XI 
 
 Section IV. — Hebrew and Hebrew of the Hebrews. — 
 "Stock of Israel" — Consisting of "a Hebrew Man," 
 ("Thy Brotlier" whom "Thou shalt not hate") and a 
 "Hebrew of the Hebrews" ("Thy Neighbor" whom 
 " Thou Shalt love as thyself"; 68 
 
 Section V.— Circumcision— Uncircumcision.— The Cir- 
 cumcised, Uncircumcised, and Uncircumcision 70 
 
 Section VI. — Sacrifices and Offerings.— The Positions 
 in the previous Sections, as confirmed and illustrated in 
 the I-.aw of Sacrifices and Offerings, and in Tradition. 76 
 
 Section VII.— Remaining References.— Remaining Re- 
 ferences, and extent of the privileges of the Cities of 
 Refuge.., 84 
 
 CHAPTER III. 
 
 Who were Foreigners — " Aliens from the Commonwealth of 
 Israel, and Strangers from the Covenants of Promise." 90 
 
 CHAPTER IV. 
 
 The Hebrew Nation — Commonwealth of Israel or People 
 of the Land (see Chart, Sec. II) — made up " of stock of 
 Israel " (see Chart, Sec. IV), and " of stock " not " of Israel " 
 (see Chart, Sec. Ill) 107 
 
 CHAPTER V. 
 Households of God 199 
 
 APPENDIX. 
 
 A — ^Proposed rendering of Ex. xii, 43-49 231 
 
 B— The two Covenants 232 
 
COMMENDATIONS. 
 
 This is to say, that I have examined the manuscript treatise of 
 the Rev. Mr. Kerr, on the subject of Membership in the Jewish 
 Church, and that I think the results of his investigations are im- 
 portant to be made known to the public. He shows, by an exhaust- 
 ive induction of the Scripture passages pertaining to the subject, 
 that the law of the Ancient Church, as clearly exhibited both in the 
 Hebrew Old Testament and the Septuagint Version, is clear and 
 distinct, and that our translators, not having perceived the real 
 significance of this law, have fallen into a confused rendering of the 
 technical terms expressive of it, making it impossible for the En- 
 glish reader to attain to anything correct or satisfactory concern- 
 ing it. 
 
 Mr. Kerr's exposition clears the subject of many diflSculties, and 
 leads to many conclusions of evident importance and permanent 
 value. 
 
 N. C. BURT, D.D., 
 Pastor Seventh Presbyterian Church, Cineinnatu 
 Cincinnati, May 4, 1865. 
 
 Having perused the larger portion of the manuscript of Brother 
 Kerr, with the accompanying Chart, I am of opinion, that he has 
 rendered a very valuable service to Biblical interpretation ; clearing 
 up many difficulties, and throwing new light upon the constitution 
 of the Old Testament Church, I cordially concur in the indorsement 
 given by Dr. Burt. 
 
 TflOS. E. THOMAS, D.D., 
 Pastor First Presbyterian Church, Dayton, Ohio. 
 May 30, 1865. 
 
 So far as I can form a judgment, from the brief and cursory ex- 
 amination which I have been able to give, of the Rev. Mr. Kerr's 
 work, on the subject of Membership in the Israelitish Church, I 
 concur in the opinion expressed by the Rev. Drs. Thomas and Burt, 
 of its value as a contribution to the interpretation of the Scriptures, 
 on this interesting and important subject. 
 
 B. D. MAC MASTER, D.D., LL.D. 
 November 10, 1865. 
 
 We fully concur with Dr. Mac Master in the above. 
 
 W. C. ANDERSON, D.D. 
 ,). ( . MONFORT, D.D. 
 
CHAPTER I. 
 
 A STATEMENT OF TERMS RENDERED STRANGER IN EX. 
 XII, 4»-9, AND IN OTHER PASSAGES — CONFUSION 
 SHOWN TO EXIST. 
 
 43 And the Lord said unto Moses and Aaron, 
 This is the ordinance of the passover : there shall no 
 stranger (kol hen nekaf) eat thereof: 
 
 44 But every man's servant that is bought for 
 money, when thou hast circumcised him, then shall 
 he eat thereof. 
 
 45 A foreigner (toshabh), and a hired servant shall 
 not eat thereof. 
 
 46 In one house shall it be eaten ; thou shalt not 
 carry forth aught of the flesh abroad out of the 
 house ; neither shall ye break a bone thereof. 
 
 47 All the congregation (gadath) of Israel shall 
 keep it. 
 
 48 And when a stranger (ger) shall sojourn {yaguf) 
 with thee, and will keep the passover to the Lord*, 
 let all his males be circumcised, and then let him 
 come near and keep it; and he shall be as one that 
 is born in (azuraK) the land : for no uncircumcised 
 person shall eat thereof. 
 
 49 One law shall be to him that is home-born 
 
 (xiii) 
 
14 A STATEMENT OF TERMS. 
 
 (azurah) and unto the stranger that sojourneth (ger 
 hgar) among you. — (Ex. xii.) 
 
 In the above passage of Scripture, as rendered by 
 our translators, we have the following expressions : 
 There shall no stranger eat thereof (v. 43). A for- 
 eigner shall not eat thereof (v. 45). And when a 
 stranger shall sojourn, etc., let him come near and 
 keep it — the passover (v. 48). Our translators seem 
 to have had serious difficulty in adjusting terms to 
 translate this passage. If the words " stranger" and 
 "foreigner," used here by our translators in render- 
 ing, the three Hebrew words, hen 7iekar, toshubh, and 
 ger, distinguished between classes of persons in their 
 day, the distinction is long since lost to us. 
 
 But did they distinguish ? The rendering of toshabh, 
 *' foreigner," in the 45th verae, is a forced rendering, 
 not occurring again in the Bible. It is rendered 
 " stranger" twice, Lev. xxv, 6, 45. If this rendering 
 be correct, then there shall no stranger eat thereof 
 (43). A stranger shall not eat thereof (45). And 
 when a stranger shall sojourn, etc., then shall he 
 keep it (48). The distinction, which was one of 
 sound, was made by giving the noun in the 45th 
 verse a new and unheard-of meaning. 
 
 Eut, fui'ther, the Hebrew word rendered thus 
 once " foreigner," and twice " stranger," is, with 
 these three exceptions, the original wherever the 
 word "sojourner" occurs in our English Bible. How 
 then will this rendering strike modern ears? There 
 
A STATEMENT OF TERMS. 15 
 
 shall no stranger eat thereof (43). A sojourner 
 shall not eat thereof (45). And when a stranger 
 shall sojourn, etc., then he shall keep it (48). Did 
 not a "stranger" sojourning become a "sojourner," 
 and might not the " sojourner " eat the passover ? We 
 have the expression here, the toshabh (rendered "so- 
 journer," wherever the word " sojourner" occurs in 
 our English Bible) — the sojourner shall not eat of 
 it! (43). 
 
 The original Hebrew may be read thus : Any son 
 of nekar shall not eat of it (43). A toshabh shall not 
 eat of it (45). And when a geryagur — gerwill gurize 
 or ger will act the ger (whatever that may mean), then 
 let him, etc. (48). The LXX (the Greek transla- 
 tion, which our Lord and his apostles so often quote), 
 give these renderings of the above : Any allogenes 
 shall not eat of it (43). A paroikos shall not eat of 
 it (45). And if any proselutos proselthea with you, 
 etc. (48). I simply observe here, that both the He- 
 brew and Greek have three distinct words, all of 
 which our translators attempt to render by the term 
 *' stranger," or its equivalent, most unaccount- 
 ably reading "stranger shall sojourn," where the 
 LXX read proselutos proselthea. The Hebrew word 
 rendered stranger, in the 43d verse, is ben nekar, and 
 is a cognate of nokri and the verb nakar, rendered 
 " cut off," "cut off from his people " — made a nokri, a 
 foreigner among his people. Nokri and ben nekar — 
 nokri and son of nokri. 
 
IG A STATEMENT OF TERMS. 
 
 I. We remark: The Hebrew word nokri^ wliich is 
 generally rendered allotrion in the Septuagint, is 
 rendered by our translators, "alien" (Deut. xiv, 21) ; 
 ''foreigner" (Deut. xv, 3); and "stranger" (Deut. 
 xvii, 15). On three pages of a common-sized Bible, 
 the same word in the original is translated by three 
 different terms; the context showing no reason 
 whatever for the change. 
 
 II. The whole expression kol hen nekar in the 43d 
 verse is rendered in Ez. xliv, 9, and in Gen. xvii, 12, 
 " any stranger ;" and in this verse, and again in Ez. 
 xliv, 9, by the expression " no stranger," the equiva- 
 lent of 'not any stranger;" while leaving off the ad- 
 jective kol — "any," the expression hen nekar is ren- 
 dered "stranger," Gen. xvii, 29, and the plural 
 henei nekar is rendered " all strangers," Nehem. 
 ix, 2 ; " sons of the stranger," Isai. Ix, 10, and " sons 
 of the alien," Isai. Ixi, 5. 
 
 III. The word toshahh in the 45th verse, is rendered 
 here and here only " foreigner;" in Lev. xxv, 6, and 
 45, " stranger," and then " sojourner," wherever that 
 term occurs in our translation ; in the Septuagint, 
 paroikos, never proselutos. 
 
 ly. The word ger, rendered " stranger" in the 48th 
 verse, is rendered " alien," Ex. xviii, 3. In Septua- 
 gint generally paroikos up to this chapter, but seldom 
 afterward, and always proselutos when followed by the 
 verb rendered " shall sojourn," and the participle 
 
CONFUSION SHOWN. 17 
 
 '•that sojourneth." In Ex. xii, 19 — geibrais] Isai. 
 xiv, 2, geibras. 
 
 V. The participle (/ar rendered "sojourneth" in the 
 48th verse, is rendered " dwelleth " in Lev. xix, 34, 
 and by a noun (!) '• strangers," 1 Chron. xvi, 19 j Jer. 
 XXXV, 7 ; Ps. cv, 12 ; Isai. v, 17. 
 
 yi. There is also another word, zar^ rendered 
 " stranger." See definition of the priest's house- 
 hold, Lev. xxii, 10-13 ; zar^ " stranger," one of another 
 household ; also 1 Kings, iii, 17, 18. See Chap. V. 
 
 1. We have then (I) nokri — "stranger;" (II) hen 
 nekar — "stranger;" (III) toshabh — "stranger;" (IV) 
 ger — " stranger ;" (Y) the participle garim — " stran- 
 gers ;" and (VI) zar — " stranger." 
 
 2. We have again (I) nokri — "alien;" (II) hen 
 nekar — " son of the alien ;" (lY) ger — " alien." 
 
 3. We have (I) nokri — "foreigner;" and (III) 
 toshahh — " foreigner." 
 
 4. We have (III) toshabh — " sojourner ;" and (Y) 
 gar — "sojourneth ;" the one not eating the passover 
 (v. 45), the other eating it (48). 
 
 We have then these six words, each and every 
 one meaning " stranger," and yet they do not, because 
 four of them mean something else — three "alien " and 
 the other " sojourner;" and yet one of these does not 
 mean "alien," for it means "foreigner." If our trans- 
 lators distinguished between the words " foreigner," 
 "stranger," " alien," " son of the stranger," " son of 
 the alien," and even "sojourner" (the word ren- 
 2 
 
18 A STATEMENT OF TERMS. 
 
 dered "sojourner" is rendered "foreigner"), they 
 have not indicated what word in the original means 
 "stranger," what "foreigner," what "alien;" and 
 not indicating it, they did not distinguish ; and hence 
 to them, as to us, these words only differed in sound 
 but not in sense. 
 
 No\i\ is this translation, or only mystification? I 
 have no hesitation whatever in saying that the 
 original Hebrew word, without translation, " note 
 or comment," would have been far preferable; 
 and I would not to-day exchange my common 
 English Bible, with the original Hebrew word, in 
 every case, and generally the Greek rendering of 
 the Septuagint, written on the margin, for all the 
 commentaries in existence, and Gesenius' Hebrew 
 Lexicon thrown in, so far as they throw light upon 
 the five classes of persons which the Hebrews 
 named nokri, ben nekar, toshabh, ger, zar, and the 
 participle garim which our translators threw in, and 
 rendered them all by the general name " stranger;" 
 and the fact is, the name is too general for any one 
 of them. AVhat we might learn of these five classes 
 of persons from what is said of them, is entirely 
 lost to us, and yet if they all had been rendered uni- 
 formly by the term "stranger," it would not have 
 been so bad ; but to appear to distinguish by the 
 several words " alien," " son of the alien," " stran- 
 ger," " foreigner," and " sojourner," and yet not to 
 distinguish, is really unpardonable. If these terms 
 
HEBREW TERMS DEFINITE. 19 
 
 were definite Id our minds, and the Hebrew terms 
 had an exact corresponding definiteness, the chances 
 then would be twenty-five to one against our 
 getting the correct meaning ; but with these terms 
 indefinite in our minds, and with these six He- 
 brew words rendered indiscriminately by so many 
 indefinite terms, what hope is there of our obtaining 
 the true meaning f 
 
 That the Hebrew words are definite, take the fol- 
 lowing : Ye shall not eat of anything that dieth of 
 itself; thou shalt give it unto the stranger (ger) in 
 thy gates that he may eat it ; or thou mayest sell it 
 unto an alien (nokri), Deut. xiv, 21. Here are three 
 distinct classes of persons standing in a certain 
 order of relation : ye, ger in thy gates, and nohri. 
 But " every soul that eateth that which died of 
 itself [among the azurah or among the ger\ he shall 
 both w^ash his clothes and bathe himself in water 
 and be unclean until even" (Lev. xvii, 15). As it 
 was lawful for the ger in thy gates and the nokri to 
 eat it, it follows that the ^erand azurah of Lev. xvii, 
 15, who upon eating it, should be unclean until even, 
 were of the same class with ye of Deut. xiv, 21, who 
 " shall not eat of that which dieth of itself" Then 
 we have the three classes : Ye, forbidden to eat it, and 
 the ger and azurah one of whom upon eating it, shall 
 wash his clothes and bathe himself in water and be 
 unclean until even, then he shall be clean. But if he 
 wash them not nor bathe his flesh, then he shall 
 
20 A STATEMENT OF TERMS. 
 
 bear his iniquity (Lev. xvii, 15, 16). Ye and the 
 ger and aziirah were clean. But how did the ger 
 come to be classed with the aziirah ? Turning to 
 Ex. xii, 48, we read: And when a ger yagur (Septua- 
 gint proselutos proselthed) — when a ger will act the ger, 
 let all his males be circumcised, and then let him 
 come near and keep it, and he shall be as the azurah; 
 so the ger classed wuth the azurah, and clean, was a 
 circumcised ger, as only then he could be as the 
 aziirah — classed with the axurah. 
 
 Then we can distinguish at least three classes.- 
 (1) Ye, forbidden to eat, etc., the ger and azurah 
 to whom it was unlawful — eating it were unclean, 
 and not repenting and making the formal acknowl- 
 edgment of repentance — washing — they were held to 
 bear their sin. (2) The ger in thy gates who might 
 eat it — evidently a class of persons unclean — im- 
 penitent. (3) The nokri, to whom they might 
 sell — of whom they might exact usury (Deut. xxiii, 
 20) — of whom they might exact principal (Deut. xv, 
 3.) If we fail to distinguish these three classes of 
 persons, as our translators do, what confusion fol- 
 lows : If you say, that which dieth of itself to the 
 " stranger " you may sell it ; I say, no, to the 
 " stranger " you shall give it. If you say to the 
 "stranger " you shall give it, and he may eat it; I 
 say, no, the " stranger " that eats it is unclean. If 
 you say, the " stranger" that eats it is unclean un- 
 til even ; I say, no, to the " stranger " you shall give 
 
CONFUSION MAKES CONTRADICTION. 21 
 
 it, and he may eat ; and if you say to the " stranger '' 
 you shall give it, I say, no, to the " stranger " you 
 may sell ; and thus one passage of Scripture is made 
 to contradict another. 
 
 Take another example of a somewhat different 
 character; the Hebrew word toshahhim (plural) is 
 rendered in Lev. xxv, 45, " strangers;" give it the 
 same rendering two verses below, and the 47th 
 verse will read: And if a "stranger" or "stran- 
 ger" wax rich by thee, and thy brother that dwell- 
 eth by him wax poor and sell himself unto the 
 "stranger" or "stranger" by thee or to the stock 
 of the "stranger's" family! It is said that there 
 have been given to a certain passage in the New 
 Testament some two hundred interpretations. This 
 might easily be made to equal it. There is prece- 
 dent for making it read, and if a "sojourner" or 
 " stranger" — " foreigner " or " stranger" — " stran- 
 ger "or "stranger" — "sojourner" or "alien" — 
 " foreigner" or " alien " — " stranger " or " alien " 
 wax rich by thee, and thy brother that dwelleth by 
 him wax poor and sell himself unto a "stranger" 
 or " sojourner"— a "stranger" or "foreigner" — a 
 "stranger" or "stranger" — an "alien" or "so- 
 journer " — an " alien " or " foreigner " — " alien " or 
 "stranger " by thee, or to the stock of " stranger's" 
 — " alien's" family. 
 
 Observing that the conjunction rendered " or" is 
 usually rendered " and," then the first clause of the 
 
22 A SATEMENT OF TERMS. 
 
 verse would read " sojourner" and "stranger;" and 
 further, observing that our translators supj^ly the 
 jjarticle " or," in the second clause, so that it is most 
 IDrobably neither "and" nor "or," but should be 
 read, the ger^ a toshahh ; and it can be seen that the 
 number of interpretations that might be given this 
 verse would be almost unlimited. 
 
 The Hebrew of this verse shows it to be mani- 
 festly a careful definition. Giving the connecting 
 particle its usual definition it will read : And if a 
 toshahh (from yashabh to dwell — a dweller) and ger 
 (proselutos — Septuagint) wax rich by thee, and thy 
 brother that dwelleth by him wax poor and sell 
 himself unto the proselutos, a dweller by thee or to 
 the stock of the proselutos' family, etc. A resi- 
 dent ger — a resident proselutos (" proselyte of habita- 
 tion "), 2^ the person defined. That a ger and toshahh 
 was a brother, see verses 35-37. 
 
 In this same chapter you may have the following 
 readings in the 40th verse : As a hireling and 
 "sojourner," or "stranger" or "foreigner" — your 
 brother shall he with you as a foreigner! 
 
 Look at this same verse in another phase. As a 
 hireling and as a " sojourner" he shall be with thee. 
 What does that mean ? As a hireling and toshahh 
 he shall be with thee. The toshahh and hireling 
 shall not eat thereof (the passover, Ex. xii, 45). 
 Who would suspect from our translation that the 
 " foreigner " and hireling of Ex. xii, 45, and the 
 
WORKS CONFUSION. 23 
 
 hireling and " sojourner" of Lev. xxv, 40, were the 
 same classes of persons ? Thy brother waxen poor 
 and sold unto thee shall be with thee as the toshahh 
 and hireling, i. e., not eating fhe passover with thee. 
 But as our purpose at present is not exposition, 
 let this suffice. We have shown that there is confu- 
 sion in our translation of these words, and that it 
 works confusion, and is, in fact, a great obstacle in 
 the way of our clear understanding of the Scrip- 
 tures, in matters in any way connected with these terms. 
 
CHAPTER II. 
 
 EVIDENCES THAT THE PRESENT RENDERING OF EX. 
 
 XII, 43-48 IS INCORRECT — ALEXANDER'S RENDERING 
 
 INCONSISTENCIES — CONCLUSIONS FORESHADOWED — IN- 
 CONSISTENCIES RESUMED RENDERINGS OP THE 
 
 LXX. — DEFINITIONS. 
 
 The Bible is the Word of God — is consistent with itself 
 and if ice have a translation that is not consistent, in so 
 far as it is not, we are sure that there is error in that 
 translation. Of two things which are not consistent, one 
 of them is not Bible truth. 
 
 (1) According to the rendering given to the 
 Hebrew word be7i nekar, by Dr. Joseph Addison 
 Alexander, late Professor of the Presbyterian Theo- 
 logical Seminary at Princeton, New Jersey, the last 
 clause of Ex. xii, 43, should read : Any son of out- 
 land shall not eat thereof (thepassover). " The old 
 word outland, which may still be traced in its de- 
 rivative adjective outlandish, has been here employed 
 to represent a Hebrew word for which we have no 
 equivalent in modern English, and which means 
 foreign parts indefinitely or collectively. The mar- 
 ginal version in the English Bible (sons of the 
 stranger) is only an inexact aj^proximation to the 
 form of the original." (^Alexander on Ps. xviii, 44-45 ; 
 
 (xxiv) 
 
Alexander's rendering. 25 
 
 see also on Isaiah, Ixii, 8), Any son of foreign parts — 
 aiii/ born of the nations, within the limits of the nations, 
 should he ("sojourn") conie among you — any emigrant 
 (except by special permission, the grandchild or 
 third generation of an emigrant family of Edom, 
 thy brother, or of Egypt, in whose land thou wast a 
 ger, Deut. xxiii, 7, 8) — any son of outland shall not eat 
 of it (the passover). 
 
 What becomes then of the translation of the 48th 
 verse: *' And when a stranger shall sojourn?" etc. 
 If Alexander be correct, the idea that a "sojourner" 
 might ever lawfully eat the passover is incorrect. 
 
 In the 48th verse, " And when a stranger shall so- 
 journ," etc., what did he become ? I think all English 
 readers of the Bible would say that a stranger sojourn- 
 ing, was simply a "sojourner," and the "sojourner" 
 observing the law might eat the passover. Where- 
 ever the word " sojourner " occurs in our English 
 Bible, the original is toshahh ; but a toshabk shall not 
 eat thereof (Ex. xii, 45). A sojourner shall not eat of 
 it (the passover) ! That sentence is confounding to 
 all my biblical predilections on this subject. If a 
 "stranger sojourning," was not simply a "sojourn- 
 er," how came there to be " sojourners " in the 
 land? If he was simply a "sojourner," then the 
 45th verse is in direct conflict with the 48th — they 
 together containing a permission and a positive prohi^ 
 hition of one and the same thing. 
 
 Again if 'we should call one born in our country a 
 3 
 
26 Alexander's rendering. 
 
 *' stranger," the expression could not be used con- 
 cerning such an one : And when he (a " stranger ") 
 shall sojourn — come to dwell. The expression 
 "And when a stranger shall sojourn," is only, 
 strictly speaking, applicable to immigrant " foreign- 
 ers," — sons of outlandj coming to dwell in our coun- 
 try. The expression, therefore, of Ex. xii, 48, 
 " stranger shall sojourn," is only properly applicable 
 to the foreign born ; the very class which, according 
 to Dr. Alexander's rendering, shall not eat of the 
 passover under any circumstances whatever ! 
 
 The children that are begotten of an immigrant 
 Edomite, " thy brother," or Egyptian in whose 
 land thou wast a ger, shall enter into the congrega- 
 tion (khahal, Heb. — Ecclesia, Septuagint) of the 
 Lord, onli/ in their third generation (Deut. xxiii, 7, 
 8). In Ps. xxii, 22, we read: "In the midst of the 
 congregation (khahal — ecdesia) will I praise thee," 
 quoted in Heb. ii, 12, where we read : " In the 
 midst of the Church " (Greek, ecdesia). Guided by 
 the last quotation, we read in Lev. xvi, 33, shall 
 make an atonement for all the people of the Church. 
 What consistency is there then with the above, in 
 reading " And when a stranger shall sojourn " — 
 when any foreigner shall come among the Jews, and 
 be circumcised ; then he may draw near and keep 
 the passover, and, of course, be within the congre- 
 gation — khahal — ecclesia — Church of the Lord ? 
 
INCONSISTENCIES. 27 
 
 Suppose he were an Edomite, or Egyptian of the 
 first or second generation, what then ? 
 
 " The seed of Israel separated themselves from 
 the sons of outland " — all emigrants (Neh. ix, 2). 
 " The people of Israel " separated " themselves from 
 the peoples (plural in Hebrew and Septuagint) of 
 the lands." " For they have taken of their 
 daughters for themselves and for their sons ; so 
 that the holy seed have mingled themselves with 
 the peoples (plural) of the lands," (Ezra ix, 1, 2). 
 
 Consider that this nation is tliy people — so shall we 
 be separated, I and thy people, from every people 
 (Septuagint — all nations) which are upon the face of 
 the earth (Ex. xxxiii, 13, 16). 
 
 (a) Then all emigrants were of the nations — peoples 
 oftlie lands — sons of outland^ and, among the Israelitish 
 nation, were foreigners — and shall not eat of the 
 passover. 
 
 (6) The people of the Hebrew nation—" common- 
 wealth of Israel," — were called "the people of the 
 land." (See Chart, sec. II.) They were " of stock of 
 Israel," and " stock " not " of Israel." The " stock" 
 not " of Israel," are known in tradition as prose- 
 lytes, and were of two classes ; one circumcised, the 
 other not, and were landborn children of emigrants 
 — not born abroad, but born in the holy land, and, 
 upon certain contingencies, were reckoned as of 
 " the people of the land," of the Jewish nation and 
 commonwealth. 
 
28 CONCLUSIONS FORESHADOWED. 
 
 (c) The people of the congregation (khahal — 
 ecchsia) the Jewish church. 
 
 These classifications may be more briefly ex- 
 pressed thus : (a) The peoples of the lands ; (b) 
 the people of the land; (c) the people of the congrega- 
 tion — Church; or, (a) The nations; (h) the nation sep- 
 arate from the nations, from all sons of outland — 
 from peoples of the lands ; (c) and the covenant-keep- 
 ing people of God, as a nation within a nation, 
 which nation received additions only from that na- 
 tion in whose bounds it existed. 
 
 The expression, rendered " stranger shall sojourn," 
 (Ex. xii, 48), ger yagur — ger will act the ger, describes, 
 not a transition between nations and the (Jewish) nation 
 — not a transition between "the peoples of the lands" 
 and " the people of the land," but a transition of 
 one already of the Jewish nation to an injier circle — 
 to the nation within the Jewish nation — a transi- 
 tion of one of " thepeople of the land " to " the people 
 of the congregation" — hhahal — ecclesia — Church. 
 When a ger will act the ger (Ex. xii, 48), all the 
 males to him being circumcised, etc. — he did not 
 become one of "thepeople of the land" — did not 
 become one of the Hebrew commonwealth or 
 nation — was that already ; but " he drew near and 
 kept it " (the passover) — became one of " the people 
 of the congregation" — the Jewish Church. The 
 transition is between the two classes, called in tra- 
 dition " proseh'tes of the gate," and " proselytes of 
 
CONCLUSIONS PORESHADOWEI>. 29 
 
 righteousness," both of which were of the " com- 
 monwealth of Israel" — the Jewish nation; the one 
 circumcised and the other not circumcised. (See 
 Proselyte^ Cruden's Concordance, or any Bible Dic- 
 tionary). The "proselyte of the gate " upon being 
 circumcised became a " proselyte of righteousness." 
 The Septuagint has no other rendering of geryagur 
 than iwosebUos pros. (See Ex. xii, 4^ ; JSTum. ix, 14, 
 XV, 14; Lev. xix, 34, xvii, 8; Ezekiel xiv, 7) and 
 the expression gor yagiir, rendered in Isaiah liv, 15, 
 shall surely gather, is proseluios pros, in Septuagint! 
 All the congregation (gadath, Septuagint, syna- 
 gogue) of Israel shall keep it (the passover, Ex. xii, 
 47). The Septuagint has, " the whole multitude of 
 the Church shall kill it " (the passover, Ex. xii, 6). 
 The usual rendering of the words would give, the 
 " whole Church (khahal—ecdesia) of the synagogue 
 shall kill it." 
 
 I would suggest, as an approximation to the idea, 
 the whole witnessing Church or assembly of witness shall 
 kill it, corresponding somewhat to the different 
 courts of the temple. There was (1) the court of the 
 Gentiles (nations) ; (2) the court of the Jews (Jew- 
 ish nation) ; (3) and the holy ^\ace— sanctuary — tent, 
 fuhernacle of witness, or congregation. The peoples of 
 the lands entered no further than the first; ihQ people 
 of tlie land no further than the second; and if the 
 people of the congregation did not worship in the tent 
 of the congregation or sanctuary, the priests were 
 
30 INCONSISTENCIES RESUMED. 
 
 there, in somesense, their peculiar representatives or 
 mediators. 
 
 I observe, that the blood of the sacrifices made 
 on behalf of the priest and the congregation of Israel 
 (Septuagint, synagogue) was put upon the horns of 
 the altar of incense in the tabernacle or tent of the 
 congregation (Lev. iv, 7, 18) ; while that of the 
 ruler and people of the land (civil terms and offer- 
 ings, perhaps, for civil offenses) was put upon the 
 horns of the brazen altar in the court of the Jews — 
 Jewish nation (Lev. iv, 25, 30). But I have turned aside 
 thus briefly, to give a glimpse of what I hope to 
 make plain in the following pages ; and resuming, I 
 repeat, with Alexander's rendering, made and pub- 
 lislied more than fifteen years ago, the whole sojourn- 
 ing idea must be abandoned. 
 
 Our translators were (impelled to ahandon this 
 idea, or give the word, usually rendered "sojourner" 
 (Heb. ioshabh, Septuagint, paroihos) in this connec- 
 tion, a new and unheard-of meaning (the reading, a 
 "sojourner" shall not eat of the passover, and 
 " when a stranger shall sojourn," etc., then he may, is 
 too transparent) ; and so they rendered it " foreigner " 
 in the 45th verse, instead of the usual rendering, 
 " sojourner," and preserved an appearance of cor- 
 rectness, and thereby their theory, and only preserved 
 it by such means. 
 
 They resort to another expedient in Lev. xxv, 6, 
 45, and render this same word (toshalh, Hebrew — 
 
INCONSISTENCIES IN RENDERING. 31 
 
 paroikosj Septuagint) " stranger," to escape the ex- 
 pressions sojourner that sojournethj and children of so- 
 journers which do sojourn. What such a collocation of 
 terms would mean, would be a question not easily 
 answered. Only in these three instances do our 
 translators depart from the usual rendering of the 
 Hebrew word toshahh; and such a forced departure 
 from the usual rendering in this vital point, the ordi- 
 nance of the passover, proves^ conclusively, that the 
 common rendering of the word toshahh, by the term 
 " sojourner," is incorrect — driven to read first 
 *' stranger" and then ** foreigner," instead of "so- 
 journer," hy a theory. 
 
 You may render the Hebrew word toshahh, " so- 
 journer," " stranger," " foreigner," and by as many 
 more terms as you choose : yet it does not change 
 the fact, that while the Jews read their law from 
 year to year, century after century, that the class 
 of persons which you designate by so many names, 
 to them the name defined a class of persons outside 
 the Jewish Church ; and, I may say, not citizens of 
 the Hebrew commonwealth. They always read a 
 toshahh shall not eat of it (the passover, Ex. xii, 45). 
 
 Again, circumcision was the sign and seal of a 
 covenant of promise "to you and youi' children," 
 the token in their flesh of God's covenant with 
 them as his people and his seal — God's pledge to 
 him that kept the covenant, that God would fulfill 
 the terms of that covenant, in making sure to him 
 
32 INCONSISTENCIES IN RENDERING. 
 
 the promises contained in that covenant; that is, a 
 covenant relation was proffered '• to you and your 
 children" — "thou and thy seed after thee in their 
 generations " (Gen. xvii, 9) ; and the man that kept 
 the covenant in its requirements, was entitled to all 
 promised in the covenant. God made a covenant 
 with Abraham, and extended its privileges " to 
 his seed after him in their generations " — the Jewish 
 nation only. (See Chart, sec. YI.) 
 
 Again, if, the expression, " Ana when a, stranger 
 shall sojourn," etc. (Ex. xii, 48), describ©i a transi- 
 tion of one of the people of the land to the people 
 of the congregation, then, of course, the expression, 
 and when a son of outland " shall sojourn (come to 
 dwell among you), let all his males be circumcised," 
 etc., could never occur. Such an expression never occurs 
 in the Bible. On the other hand, the Hebrew word 
 ger in this connection, is always, in the Se2:)tuagint, 
 rendered proselutos; and this Greek term is always, 
 in the New Testament, rendered proselyte; if both 
 these renderings are correct Ex. xii, 48, should 
 read : And when a proselyte shall sojourn, etc. 
 If Alexander is correct, the only person that could 
 be said to "sojourn," never did — is never said to 
 sojourn, in the Bible; on the other hand, if the 
 rendering of the Hebrew word ger by the term 
 proselutos, by the LXX, is correct, and if our ren- 
 dering of that term in the New Testament is cor- 
 rect; then the proselyte — a person that could not be 
 
INCONSISTENCIES IN RENDERING. 33 
 
 said to sojoitrn, is the only person that is said 
 to sojourn, in the Bible ! In sJiort, the one that 
 could, never did; and the one that could not, only did. 
 Hence, agahi, the action expressed in the verb in the 
 48th verse, rendered '' shall sojourn," being entirely 
 out of place, u an incorrect rendering. 
 
 Alexander's rendering utterly disjoints the pres- 
 ent reading of the whole passage. Our translators 
 must give the word toshahh in the 45th verse, an un- 
 heard-of meaning, to preserve a show of consis- 
 tency in their rendering of the passage. Then what 
 does it mean f 
 
 The ordinance they received signifies regeneration. 
 For he is not a Jew which is one outwardly ; neither 
 is that circumcision which is outward in the flesh. 
 But he is a Jew which is one inwardly, and circum- 
 cision is that of the heart, in the spirit and not in 
 the letter, whose praise is not of men but of God 
 (Eom. ii, 28, 29). The ordinance (circumcision) by 
 the reception of which persons were formally ad- 
 mitted to the congregation, was expressive of more 
 than the formation of a carnal relation. The Jew 
 himself was " not a Jew who was only one outward- 
 ly ;" " which say they are Jews and are not, but are 
 of the synagogue of Satan." It w^as the distinctive 
 token in their flesh, by divine aj^pointment, of a 
 peculiar people, whose heart j^rompted them to move 
 m all their actions, out of regard to the jDraise of 
 God rather than the praise of men. " For we arc 
 
34 RENDERINGS OF THE LXX. 
 
 the circumcision — the regenerate — which worship God 
 in the spirit, and rejoice in Christ Jesus, and have 
 no confidence in the flesh." The Bible defines cir- 
 cumcision as signifying regeneration, and its recep- 
 tion is the profession of such a state of heart, and 
 thereby the receiver is formally united with God's 
 people, just as baptism is a profession of our faith ; 
 and upon our receiving it, we are known as belong- 
 ing to the Church. The ordinance of circumcision 
 and baptism mean precisely the same thing — " the 
 putting ofi' the body of the sins of the flesh." 
 
 But let this suffice, and let us see what we have 
 toward a new rendering. 
 
 The Hebrew of the expression, " stranger shall 
 sojourn," in the 48th verse, is ger yagur; or, ger will 
 gurize ; better, ger will act the ger (whatever such an 
 expression may mean). If ger means "stranger," 
 then, according to the analogy of other languages, 
 the idea ought to be conveyed in the expression, 
 when a stranger shall strangerize. The Septuagint has 
 prosehtos, which has been rendered proselyte (see 
 Acts xiii, 43) ; and then we would have — and when a 
 proselyte shall strangerize ! 
 
 But in one instance (Num. xv, 14), the expression, 
 ger yagur, is rendered in the Septuagint pr^osehifos 
 prosgenefai — pros, " over and above," and genetai, 
 "to be born." (See Donegan, or Liddell & Scott's 
 Greek Lexicon.) And when a ger — proseliitos shall 
 
RENDERINGS OF THE LXX. 35 
 
 be born over and above — shall " be born again," 
 etc. 
 
 It only remains to determine the meaning of the 
 Hebrew word ger^ which the LXX render, uni- 
 formly in this connection, by the term proselutos. 
 The meaning is plainly inferable from the 43d 
 verse. If " any son of outland shall not eat of it," 
 you can have no other expression for those who 
 might eat of it than landhorn; and then we read, 
 any $on of outland shall not eat of it (43) ; and (48) 
 when a landhorn shall he horn again upon receiv- 
 ing an ordinance expressive of a new birth — which 
 is defined as meaning regeneration ; then he shall 
 draw near and keep it, for no uncircumcised land- 
 horn (non- professing ger — proselutos') shall eat of it. 
 
 Again, we get the meaning from the term ^rose- 
 lutos, derived from the Greek verb proserchomai, 
 which means, "come to you" — "your come" (see 
 Liddell & Scott's Greek Lexicon) ; but " your come " 
 were hy hirth: — a Moabite and Ammonite of the 
 tenth generation, an Edomite and Egyptian of the 
 third generation, were your come hy hirth. (See 
 Special Eeasons, Deut. xxiii, 3-8). And when such 
 a ger — proselutos, landhorn — shall be born again, all 
 the males to him being circumcised — receiving the 
 ordinance expressive of regeneration, then he was 
 held as being in covenant, and in the khahal, ecclesia, 
 Church of the Lord, and drew near and kept the 
 passover. The emigrant — parent, children, grand- 
 
36 DEFINITIONS. 
 
 children, and great-grandchildren — all who came 
 into the holy land, were sons of ouiland, of the 
 peoples of the lands — " of the nations who shall not 
 enter thy congregation " — hhahal — ecclesia — Church — 
 "visiting the iniquity of the fathers upon the chil- 
 dren, unto the third and fourth generation of 
 them that hate me" (Ex. xx, 5) — all emigrants of 
 image-worshiping nations "bare their iniquity" 
 — shall not enter thy congregation ; but not so 
 their children, " which they begat in your land " 
 (Lev. XXV, 45). Such children were proselutos, "your 
 come by birth in your (holy) land," and under 
 your protection — government (ger, proselutos in thy 
 gates), were called " the people of the land," and 
 upon their own voluntary act (^geryagur) declaring, 
 or professing «, new birth, and receiving an ordi- 
 nance defined as meaning regeneration, they be- 
 came one of the people of the congregation — Church of 
 the Lord. 
 
 The LXX then mean, in rendering the Hebrew 
 word ger by the Greek word proselutos, your come by 
 hirth in your land (full expression) in thy gates 
 under your government — separated unto your na- 
 tion, having no dealings with the nations or peoples 
 of the lands. 
 
 Upon the law given in respect to the Edomites 
 and Egyptians, viz. : " Thou shalt not abhor an 
 Edomite, for he is thy brother ; thou shalt not abhor 
 an Egyptian, because thou w^ast a ger in his land ; 
 
DEFINITIONS. 37 
 
 the children that are begotten of them shall enter 
 into the congregation — khahal — ecclesia — Church — 
 of the Lord in the third generation j" I observe 
 that Israel having been a ffer in the Egyptians' 
 land, and Edom (Esau and Jacob were brethren) 
 and Israel being brethren, in a remote sense, the for- 
 mer held a relation to Israel approaching to that of 
 brother who might enter the congregation (observe 
 not every brother might enter the congregation); 
 and hence the third generation, the grandchildren of 
 such emigrants were not held as sons of outland (see 
 Ex. xii, 43) or " peoples of lands;" and being joined 
 to Israel — taking the oath of allegiance, as we 
 would say — and although born abroad, yet for the 
 reasons given, were treated as landborn — ^er — prose- 
 lutos, and such a ger, upon being born again and 
 circumcised, entered the congregation and kept 
 the passover. All the congregation of Israel shall 
 keep it (Ex. xii, 47). 
 
 I here draw an inference : Israel being a ger in 
 the Egyptians' land and a brother of the Edoraite, 
 were considerations of equal force — each might 
 " enter the congregation of the Lord in their third 
 generation." To the first and second generation — 
 the non-privileged of Edom — the term brother was 
 applied ; but the being a ger in the Egyptians' land, 
 was a consideration of equal force. The Egyptian 
 was to be treated as the Edomite, " thy brother," 
 who was even called a brother before the third 
 
38 DEFINITIONS 
 
 generation, and certainly the title should not be 
 denied to the third generation of each in the land, 
 to one of whom it had been applied previously, and 
 to the other a term equivalent to the term " thy 
 brother." And when a ger (who was a brother) 
 yogur — will act the ger^ etc. (Ex. xii, 48) — a proselutos 
 — " your come by birth in your land," shall be horn 
 agairij etc. 
 
 By the law given in respect to the Moahites and 
 Ammonites^ " An Ammonite or Moabite shall not 
 enter into the congregation — hhahal — ecclesia — 
 Church — of the Lord, even to their tenth genera- 
 tion shall they not enter into the congregation — 
 hhahal — ecclesia — Church — of the Lord forever: Be- 
 cause they met you not with bread and water in the 
 way when ye came forth out of the land of Egypt, and 
 because they hired against thee Balaam the son of 
 Beor of Pethor of Mesopotamia, to curse thee. Never- 
 theless the Lord thy God would not hearken unto 
 Balaam; but the Lord thy God turned the curse into 
 a blessing unto thee, because the Lord thy God 
 loved thee. Thou shalt not seek their peace nor their 
 prosperity all thy days forever'' (Deut. xxiii, 3-G). I 
 observe that this last injunction, shall not seek their 
 peace^ was that " commanded by the prophets " 
 concerning the peoples of the lands — nations^ and there- 
 fore emigrant Moabites and Ammonites were held, 
 for ten generations, as belonging to the nations — 
 as peoples of the lands; and although man}' of them 
 
39 
 
 were born in the (holy) land, they were held as sons 
 of outland, and such never entered the congregation 
 of the Lord. The people of the congregation were 
 made up of the people of the land (landborn), and 
 those reckoned as such. " And now, O our God, 
 what shall we say after this? for we have forsaken 
 thy commandments, which thou hast commanded us 
 by thy servants the Prophets, saying, the land unto 
 which ye go to possess it, is an unclean land with 
 the filthiness of the peoples (plural) of the lands 
 (Septuagint, peoples of nations) ; with their abomina- 
 tions which have filled it from one end to another 
 with their uncleanness. Now, therefore, give not 
 your daughters unto their sons; neither take their 
 daughters unto your sons, nor seek their peace nor 
 wealth forever (Ezra ix, 10-12). The then existing 
 generations of Israel (" all thy days forever ") shall 
 not seek their peace nor prosperity (Moab and Ammon), 
 even of their children, which " they begat in your 
 land," " to their tenth generation." 
 
 The line of positive prohibition then ran as follows : 
 All emigrants were " peoples of the lands," from 
 whom '' the people of Israel separated themselves " 
 (Ez. ix, 1), sons of outland who shall not eat of it 
 (the passover, Ex. xii, 43), from whom " the seed of 
 Israel " " separated themselves " (Neh. ix, 2), and 
 who themselves are represented as complaining, 
 " The Lord hath utterly separated me from his 
 people" (Isai. xlvi, 3). All these were of the na- 
 
40 DEFINITIONS, ETC. 
 
 tions — " Gentiles," not of the Jewish nation, 
 " aliens from the commonwealth of Israel and 
 strangers from the covenants of promise," under 
 that dispensation; to whom were no covenant pro- 
 mises, they were a people not my people. "For she 
 hath seen that the heathen — nations (Hebrew, goyim, 
 Septuagint, ethnea) entered into her sanctuary 
 whom thou didst command, that they should not 
 enter into thy congregation" (Hebrew, khahal, Septu- 
 agint, ecclesia) — Church (Lam. of Jer. i, 10). 
 
 Except (a) for special reasons, as above, the third 
 generation of an emigrant family of Egypt or 
 Edom, were not held as "peoples of the lands" — 
 *' sons of outland" — "utterly separate" — not held 
 as of a foreign nation, but it was commanded that 
 " the children begotten of them shall enter the 
 congregation {khahal — ecclesia — Church) of the Lord 
 in their third generation" (Deut. xxiii, 8) ; shall (be 
 permitted to) enter in their third, etc. 
 
 Except (b) for special reasons, as above, an emi- 
 grant family of Moab and Amnion and their chil- 
 dren, even " which they begat in your land," were 
 held as " sons of outland," " peoples of the lands." 
 (Compare Deut. xxiii, 6, and Ezra ix, 10-12.) They 
 were held as sons of outland of whom, to the tenth 
 generation, it was commanded, as of the nations 
 (Lam. i, 10), that they shall not enter the congrega- 
 tion (Hebrew, khahal, Septuagint, ecclesia — Church) 
 
DEFINITIONS, ETC. 41 
 
 of the Lord (Deut. xxiii, 3) ; shall not (be permitted 
 to) enter till their tenth, etc. 
 
 Excef>t (c) it would seem that the Canaanites, 
 whom Israel was required to destroy, were to bo 
 held in greater abhorrence than even Moab and 
 Ammon (hence the expression, " nations round 
 about" — Lev. xxv, 44 — not of those nations in 
 whose land Israel dwelt); if so, they bare their 
 iniquity — their seed were to be held in perpetual 
 abhorrence by Israel under that dispensation. Of 
 them (the seven nations), " thou shalt save alive 
 nothing that breatheth" (Deut. xx, 16); while they 
 might make peace with the cities very far off from 
 them, which are not of the cities of these [seven] 
 nations (Deut. xx, 10, 15). Solomon asks God to 
 hear the prayer of the nokri that comes from a far 
 off country (2 Chron. vi, 32; 1 Kings viii, 41). 
 When " the iniquity of the Amorite was full," they 
 would seem to have been given over to Satan* 
 
 Finally: I observe further, upon the word 
 yagur (Ex. xii, 48), that we have no word the 
 equivalent of this, in modern English — as Dr. 
 Alexander observes, in selecting the old word, 
 outland, to represent the Hebrew word nekar — nor 
 have we the counterpart of the word outland in the 
 word landborn (ger), free from objections. I therefore 
 only attempt an approximation. And when a ger — 
 proselutos (brother in a national sense — born within 
 4 
 
42 DEFINITIONS, ETC. 
 
 the nation, and therefore in a sense a child of the 
 nation), yagur — will act the ger (none but a ger acted 
 the ger — it was the peculiar privilege of one born 
 in the holy land — within the nation, to whom was 
 proffered a covenant relation — to hold that relation, 
 declare a new birth, and receive an ordinance — " a 
 token in their flesh of a covenant relation") — will 
 act in reference to the privileges to which by birth 
 he is entitled — claim his birthright — the privilege 
 of covenanting with Jehovah — when "your come" 
 Dy birth, as thus defined, shall "be born again" — 
 when a ger icill act the ger (a tree is known by its 
 fruits, men are to be known by their actions) ; the 
 landborn comes forward and declares his desire to 
 enter into covenant with Jehovah ; and upon receiv- 
 ing that ordinance which means regeneration, then 
 he was to be held as in covenant with God, l»y his own 
 act, and it was a token in his flesh of ** the cove- 
 nant betwixt me and you," a sign to him of duties 
 to be done, and a " seal" which, those duties done, 
 God would ever acknowledge as the seal of his 
 covenant, and the bearer entitled to the promises 
 of that covenant. Upon thus doing and thus 
 formally binding himself in covenant by his own 
 act, every male to him being circumcised, then 
 shall he draw near and keep it, and he shall be as 
 the "Hebrew of the Hebrews" of the land (not 
 homeborn — they were both homeborn and " born 
 again;" but one was " of the stock of I&rael," the 
 
#' DEFINITIONS, ETC. 43 
 
 other of the stock of the nations — Gentile stock, or 
 lineage)', for no uncircumcised (ger — proselutos — 
 brother) shall eat thereof (Ex. xii, 48). 
 
 Briefly, then, I have indicated what I hope to 
 make plain in the following Chart and annexed 
 pages; and I ask the indulgence of my readers, in 
 my attempt to travel a path little trodden in 
 modern times, for all imperfections of style, poverty 
 of expression, and the peculiar phraseology adopted, 
 which, in my view, was necessary to the proper 
 presentation of the subject, owing to the want of 
 equivalents in the English language, with which to 
 give the force of the original. 
 
CHART. 
 
 SECTION I.— ELEMENTARY. 
 
 2. And this is the manner of the relea.-!e ; every 
 creditor that lendeth aught unto his neighbor shall 
 release it; he shall not exact it of his neighbor or of 
 his brother, because it is the Lord's release 
 
 ...thou mayest exact it again, but that which is 
 thine with thy brother, thine band shall release ^ 
 (Deut. xv). 
 
 19. Thou shalt not lend upon usury to thy brother, 
 usury of money, usury of victuals, usury of any 
 thing that is lent upon usury , 
 
 ...thou mayest lend upon usury, but unto thy 
 brother thou shalt not lend upon usury; that the 
 Lord thy Grod may bless thee in all that thou set- 
 test thine hand to in the land whither thou goest 
 to possess it (Deut. xxiii). 
 
 ..3. Of a foreigner 
 (Heb. noJcri, Sept. aUo- 
 trion) 
 
 ..20. Unto a stranger 
 (Heb. nokri, Sept. aUo- 
 trion) 
 
 [Ittai the Gittite and 
 Ruth the Moabitess 
 were wo^rt and nolcriah, 
 which words in these 
 and ten or twelve other 
 instances, the LXX 
 render a;enos and xenea — 
 
 * The object of the following Chart is to separate and show the relations of 
 thne classes of persons^ which the Hebrews called " the people of the congrega- 
 tion," "the people of the land," and " the peoples of the lands.'' The gen- 
 eral plan is to place in opposite columns the names which designate persona 
 as belonging to particular classes, and what is said of them, and where it 
 seemed necessary, these are italicized. Where two classes are spoken of in the 
 same connection, the transition of the narratiye from one column to another, 
 ia indicated by leaders or dotted linet. 
 
46 
 
 CHART. 
 
 15. Thou slialt ia any wise set him king over 
 thee, whom the Lord thy God shall choose ; one 
 from among thy brethren shalt thou set king over 
 thee : thou mayest not set [over thee 
 
 25. If thou lend money to any of my people that 
 is poor by thee, thou shalt not be to him as a 
 usurer; neither shalt thou lay upon him usury 
 (Ex. xxu). 
 
 7. I rebuked the nobles, and the rulers, and 
 said unto them, ye exact usury, every man of his 
 brother (Neh. v). 
 
 7. In thee have they set light by father and 
 mother ; in the midst of thee have they dealt by op- 
 pression with the stranger — ger — proselutos : in thee 
 have they vexed the fatherless and widow. 
 
 12. In thee have they taken gifts to shed blood > 
 thou hast taken usury and increase, and thou hast 
 greedily gained of thy neighbors by extortion, and 
 hast forgotten me, saith the Lord God. 
 
 29. T/ie people of the land have used oppression 
 and exercised robbery, and have vexed the poor and 
 needy ; yea they have oppressed the stranger — gei; 
 proselutos — wrongfully (Ez. xxii). 
 
 4. And if the people of the land do any ways hide 
 their eyes from the man, when he giveth of his 
 seed unto Molech, and kill him not : 
 
 5. Then I will set my face against that man, and 
 against his family, and will cut him off, and all that 
 go a whoring after him, to commit whoredom with 
 Molech, from among their people (Lev. xx). 
 
 Neighbors — brotfiers — my people — people of the land 
 — ger— proselutos. 
 
 25. What thinkest thou Simon ? Of whom do the 
 kings of the earth take custom or tribute ? Of their 
 own children or ,-. 
 
 ..26. Peter saith unto him 
 
 xenoi, from the cove- 
 nants of promise (Eph. 
 ii, 12).] 
 
 ...a stranger (Heb. no- 
 kri, Sept. allotriou), 
 since he is not thy bro- 
 ther] — (Deut. xvii). 
 
 2. The seed of Israel 
 separated themselves 
 from all strangers— 
 benei nehar (Neh. ix). 
 
 I, 2. Have not sep- 
 '^ larated themselves from 
 the peoples of the lands 
 — holy seed have ming- 
 led themselves with the 
 peoples of the lands; 
 taken their daughters 
 for themselves and sons 
 —the hand of the prin- 
 ces hath been chief in 
 this trespass (Ez. ix). 
 
 26. Nevertheless even 
 him (Solomon) did out- 
 landish (Heb. nekanoth, 
 Sept. allotriai) women 
 cause to sin (Neh. xiii,). 
 
 3. The Lord hath ut- 
 terly separated me {Jben 
 nekar) from his people 
 (Isai. Ivi). 
 
 [Hence, Dr. Alexan- 
 der renders ben nekar, 
 son of outland — son of 
 foreign parts. (See 
 Alex, on Ps. xviii, 44, 
 45; also, on Isai. Ixii, 
 8)]. 
 
 Son of outland— peop- 
 les of the lands— foreign- 
 ers and strangers {xenoi) 
 from the covena7its of 
 
 promise. 
 
 of allotrion?. 
 
 . of allotrion. 
 
SECTION 
 
 -ELEMENTARY. 
 
 47 
 
 . . . Jesus saith then are the children free (Matt, 
 xvii). 
 
 Children. 
 
 35. [And if thy brother (a ger and toshahh, Sept. 
 prosdutos and paroikos), a " proseljte of habita- 
 tion," wax poor and his hand faileth with thee, 
 then thou shalt relieve him that he may live with 
 thee]. 
 
 36. Take thou no usury of him or increase ; but 
 fear thy God ; that thy brother may live with thee. 
 
 37. Thou shalt not give him thy money upon us- 
 ury, nor lend him thy victuals for increase (Lev. 
 xxv). 
 
 [That -a ger—prosdutos was a brother, see page 37. 
 There are two classes, plainly distinguishable 
 here among the children or brothers, as opposed to . . 
 
 Foreigners. 
 
 . . . viz.: thou and the ger and toshabh (" proselyte 
 of habitation ") ; and the foi-mer must relieve the 
 latter, and not lend to him upon usury; but he 
 might lend to the foreigner upon usury. (See 
 above.) Hence the ger and toshabh was not a for- 
 eigner, but yet a distinct class from thou]. 
 
 Thou. 
 
 43. Now when the ft 
 congregation (syna- ** 
 gogue, Greek) was brok- „ 
 en up, many of tlie ^ 
 Jews and religious pro- 
 telutoi followed Paul, 
 etc. (Acts xiii). "^ 
 
 ** Prosdyte of Habila 
 tion.'* 
 
 . . . the noJcri of the 
 Hebrews, or allolrion of 
 the Greeks 
 
 33. And he shall "^ 
 make an atonement for 
 the holy sanctuary, and C! 
 he shall make an atone- 
 ment for the tabernacle * 
 of the congregation, ^ 
 and for the altar, and m 
 he shall make an atone- m 
 ment for the priests, • 
 and for all the people of 
 
 Foreigner. 
 
 46. Then Paul and 
 Barnabas waxed bold, 
 and said, it was neces- 
 sary that the word of 
 God should first have 
 been spoken to you : 
 but seeing ye put it 
 from you, and judge 
 yourselves unworthy of 
 everlasting life, lo, wa 
 turn to the Gentiles 
 {Ethn. nations). 
 
 47. For so hath the 
 ■Lord commanded us, 
 saying, I have set thee 
 to be a light of the 
 Gentiles {Ethn. nations) 
 that thou shouldst be 
 
•18 
 
 CHART. 
 
 the congregation (Heb, 
 khahal, Sept. ecdesia) — 
 Oiurvh (Lev. xvi). 
 
 Jews and religious 
 proselutoi. 
 
 Ye shall not eat of 
 anything that dieth of 
 itself; thou 
 
 That which dieth of 
 
 itself to the ger—Sapt. 
 generally proselutos — in 
 thy gates you shall give 
 it and he may eat it 
 (Deut. xiv, 21). 
 
 Unclean — irreligious 
 • prosdutos. 
 
 , . thou art a holy people 
 (Deut. xiv, 21). 
 Thou 
 
 1-4 
 
 « . . shalt give it unto the 
 
 S stranger— ^cr — in thy 
 
 p gates, that he may eat 
 
 it, or 
 
 t 
 
 fiS 
 
 s 
 
 ti 
 
 CLEAN. 
 15. And every soul that 
 oateth that which died 
 of itself [among the 
 azurah, or among the 
 ger], he shall wash his 
 clothes and bathe him- 
 pelf in water, and be 
 unclean until even 
 (Lev. xvii). 
 
 The ger — pro/^elutos, 
 (" proselyte of rij^hte- 
 ousness ") classed with 
 the azurah. 
 
 . . . keep it (the pass- 
 OTer), and he shall be 
 as the azurah (Ex. 
 xil). Hence the ger 
 classed with the azurah, 
 as above, was the re- 
 
 Ger — proselutos in 
 thy gate — "■proselyte of 
 tlie gate.'' 
 
 UNCLEAN. 
 
 48. And if a stranger 
 shall sojourn —^er yagur 
 — ger will act the ger, 
 cross the line between 
 the clean and tDicUan. 
 The LXX render once 
 proselutos pro.sgenetai 
 (Num. XV, 14). Hence, 
 And if a ger — proselutos, 
 landborn shall " be 
 born again," all the 
 males to him being cir- 
 cumcised, then (he shall 
 cross the line between 
 the clean and xmdean) 
 he shall draw near and 
 
 for salvation, unto the 
 ends of the earth. 
 
 48. And when the 
 Gentiles {Ethn. nations) 
 heard this, they were 
 glad (Acts xiii). 
 
 Gentiles or Nations. 
 
 mayest sell it unto 
 an alien (Heb. nokri, 
 Sept. allotrion), for 
 
 Nokri— allotrion— for 
 
 eigner. 
 
 Ben nekar, " sons of 
 outland," — emigrants, 
 parents, children, 
 
 grandchildren, and 
 
 great - grandchildren — 
 
 third and fourth gen- 
 eration of them that 
 hate me." 
 
 Except (1), Canaan 
 was reprobated (cup 
 of her iniquity was 
 full), to the latest geu- 
 eration. 
 
 Except (2), Moaband 
 Ammon were to be 
 treated as ben nekar, 
 to the tenth genera- 
 tion. (See Deut. xxiii* 
 3,4.) 
 
SECTION I. — ELEMENTARY. 
 
 49 
 
 generaled, circumcised 
 ger — proselufos, or land- 
 born born again. 
 
 49. One law ehall be 
 to the azurah and to 
 the gtr hgar — ger that 
 ads the ger in your 
 midst (Ex. xii). ^ 
 
 s- 
 
 Because you were a 
 
 Gar or garim — one ^ 
 acting the ger — none but *" 
 a landborn is said to ^ 
 be born again. 
 
 34. Ag the azurah of 
 you 80 shall b« the ger ^ 
 that acts the ger with * 
 you, and thou shall love 
 him as thyself; ^ 
 
 Thou shall love thy ^ 
 neighbor as thyself (roy- p 
 al law). (Lev. xix, 18.) g 
 
 That eats shall be un- 
 clean. 
 
 (Ger) and toshabh, 
 hgar — resident land- 
 born born again (Lgt. 
 XXV, 6). 
 
 . . " thy brother," in a 
 limited sense, already 
 (Jacob and Esau were 
 brethren.) 
 
 . a ger — landborn in the 
 Egyptians' land; born 
 and grew up together 
 in the same land, and 
 therefore not strictly 
 
 5. And Pharaoh said 
 the people of the land 
 are many, and ye make 
 them rest from their 
 burdens (Ex. v). 
 
 . . for ye were gerim 
 (plural) ( proselidoi. 
 Sept.) in the land of 
 Egypt (Lev. xix). 
 
 Thou Shalt not hate 
 thy brother in thine 
 heart (Lev. xix, 17). 
 
 Ger—proselutos—'^ your 
 come by birth in your 
 lands " — landborn. 
 
 Between the so-called 
 "proselytes of the gate " 
 and " proselyte of habi- 
 tation,'' I know of no 
 distinction, unless one 
 dwelt in thy gates (wall- 
 ed towns); the other 
 in the country or vil- 
 lages. 
 
 Mayest give and may 
 eat. 
 
 " Proselyte of habi- 
 tion," ger and toshabh 
 (re.sident landborn — 
 thy brother Lev. xxv. 
 35-37). 
 
 Except (3),- Edomite 
 and Egyptian to the 
 third generation. 
 
 Because Edom is 
 
 . . ben nekar — " sons of 
 outland," one to the 
 other — had mingled as 
 a people. (See Deut. 
 xxiii, 7, 8.) 
 
 Thou shall not seek 
 their peace nor pro^er- 
 ity all thy days forever 
 — Moab and Ammon to 
 their tenth generation 
 (Deut. xxiii, 6). 
 
 Nor seek their peace 
 or tlieir wealth forever ; 
 —peoples of the lands 
 (Ez. ix, 11, 12). 
 
 To this mayest sell. 
 
 Toshabh (resident for- 
 eigner) sJuill not eat the 
 passover (Ex. xii, 45). 
 
50 
 
 CHART. 
 
 Neighbors. 
 
 
 Brothers. 
 
 
 Foreigners. 
 
 irer hgar. 
 
 
 Ger. 
 
 
 Nokri, Hebrew. 
 
 Proselutos prosheim. or 
 prosdth. or prosporeu etc. 
 Nation within a nation. 
 
 
 Proselutos. 
 Nation. 
 
 fi 
 
 Allotrion, Greek of tha 
 Sept. 
 
 Nations. 
 
 ThepeopU of the congrc' 
 gation. 
 Landborn, horn again. 
 
 Si 
 
 The people of the land. 
 Landborn. 
 
 
 The peoples of the landf 
 Sons of outland. 
 
 Bom of the Spirit. 
 
 
 Born in the land. 
 
 
 Born abroad. 
 
 THIS SHALL KEEP, 
 
 . . 47. All the congrega- 
 tion (Heb. gadath, Sept. 
 eynagogue) of Israel 
 shall keep it 
 
 WHEN THIS WILL DO, 
 
 ETC.. THEN 
 
 ..48. And when a ^er 
 
 — proselutos — landborn 
 fS (brother) shall be born 
 
 * again I and will keep 
 
 * the passover to the 
 ^ Lord, let all his males 
 ♦* be circumcised, and 
 
 BE SHALL KEEP, * then let him 
 
 . . . come near and keep 
 
 it, and he shall be as * 
 
 the Hebrew of the Heb- *" until he do, never, 
 
 rewB of the laud m • • • ^^^ ^^ uncircum- 
 
 cised ger — proselutos — 
 
 landborn (brother)shall 
 
 - eat thereof. 
 
 ^ 
 
 . . 49. One law shall be ' 
 
 to the Hebrew of the 
 Hebrews and to the 
 landborn born again in 
 your midst (Ex. xii). 
 
 this shall never ; * 
 43. Any son of out- 
 land shall not eat of it 
 (the passover) -. 
 
 A dweller, resident 
 foreigner (toshabh, Heb- 
 rew — paroikos, Sept.) 
 shall not eat of it (Ex. 
 xii, 45) 
 
 [Now, therefore (the 
 Middle Wall of Parti- 
 tion being broken 
 down) ye are no more 
 strangers zenoi (" xenoi 
 from the covenants of 
 promise ") and paroikoi 
 — dwellers (resident 
 foreigners), but fellow- 
 citizens with the saints, 
 and of the household of 
 God, Eph. ii, 12, 14, 19.] 
 
 " Logic of " the law of the passover " traced in small capitals. 
 
 t The expresfiou, ger will act the ger, represents the original better; the 
 man becomiiig a ger by birth in the land and choice of associations, could be- 
 come a member of the congregation by his own act, the ordinance be received 
 deriiiiiig the state of his heart. 
 
SECTION I. — ELEMENTARY. 
 
 51 
 
 22. And it shall come 
 
 
 
 
 
 to pass, that ye shall di- 
 
 
 
 
 
 vide it by lot for an in- 
 
 
 
 
 
 heritance unto you, 
 
 
 
 
 
 and to the strangers 
 
 
 
 
 
 that sojourn (gei-im 
 
 H 
 
 
 
 
 hgarim Heb., plural — 
 
 if 
 
 
 
 
 proselutoia tois paroikou- 
 
 « 
 
 
 4 
 
 
 sin, Sept.— to the land- 
 
 
 
 
 born who are born 
 
 M 
 
 
 »• 
 
 
 again) among you, 
 
 IS 
 
 9 
 
 
 A 
 
 ABRAHAM'S TIME. 
 
 which shall beget chil- 
 
 • 
 
 ... 
 
 "Min kol ben nekar— 
 
 dren among you : and 
 
 ,* 
 
 
 "descended of »' any 
 
 they shall bo unto you 
 
 
 ,* 
 
 S 
 
 ^ 
 
 son of outland, which 
 
 as the azurah—Rehre-w 
 
 • 
 
 is not of thy seed (Gen 
 
 of the Hebrews — 
 
 ; 
 
 P* 
 
 xvii, 12). 
 
 among the children of 
 
 A 
 
 / 
 
 Pt 
 
 
 Israel ; they shall have 
 
 .* 
 
 M 
 
 
 inheritance with you 
 
 A 
 
 .* 
 
 A 
 
 
 among the tribes of Is- 
 
 
 
 y 
 
 ... 
 
 "Min eth ben nekar — 
 
 rael. 
 
 
 / 
 
 
 "descended of and 
 
 23. And it shall come 
 
 ft 
 
 ,* 
 
 ^ 
 
 "separated from" a 
 
 to pass, that in what 
 
 
 .* 
 
 son of outland (Gen. 
 
 tribe the stranger so- 
 
 A 
 
 .* 
 
 P 
 
 xvii, 27). 
 
 journeth [gergar, Heb. 
 
 P 
 
 / 
 
 M 
 
 
 —prosduloon en toispro- 
 
 u 
 
 / 
 
 M 
 
 
 aelutou, Sept. — the 
 
 
 ,* • 
 
 
 
 landborn is born again p 
 
 • • 
 
 
 
 — the ger acts the 
 
 ; / 
 
 
 Ml 
 
 MOSES' TIME. 
 
 ger) there shall ye give 
 
 p' 
 
 •* 
 
 
 ..Min eth the nations 
 
 him his inheritance, 
 
 
 • * ,' 
 
 
 round about — " des- 
 
 eaith the Lord God (Ez. 
 
 n 
 
 / .* 
 
 ^ 
 
 cended of " and "sep- 
 
 xlvii). 
 
 9 
 
 •* •* 
 
 P 
 
 arated from" the na- 
 
 [ But every servant 
 
 A 
 
 
 H 
 
 tions round about you 
 
 of a man (Ex. xii, 4t) 
 
 A 
 
 ,* .* ,• 
 
 ^ 
 
 — not of thy seed— not of 
 
 ** bought for money ''] 
 
 P 
 
 ' / .•* 
 
 N. 
 
 Canaan's seed (Lev. xxv, 
 
 —WHO ? So far as such 
 
 9' 
 
 .* .*' 
 
 K 
 
 44). 
 
 tervants were not of Ab- 
 
 V/ 
 
 ,• 
 
 9 
 
 9 
 
 • 
 
 
 raham's seed 
 
 ♦• , 
 
 *. And also of the 
 landborn) children . . 
 
 
 
 
 . . of the dwellers, resi- 
 
 
 
 
 
 dent foreigners (Heb. 
 
 
 
 
 
 toshahhim—Se^t. paroi- 
 
 
 
 
 
 koi) who 
 
 
 
 . . do act the ger with 
 
 
 
 you — are born again 
 
 
 
 
 
 with you.,.. 
 
 
 - . And (children) of . . 
 
 
 . . their (the dwellers') 
 
 
 
 
 families which they 
 
52 
 
 CHART. 
 
 begat in your land, 
 
 Lev. XXV, 45, (who . . 
 
 . . do act the ger with 
 you — are "begotten 
 again" with you) — 
 
 *• when thou hast circumcised him 
 
 ^ then" 'Ex. xii, 44).... . 
 
 ..." let him come jg 
 near and keep it, and ^ 
 he shall be as (the chil- ^ 
 dren of) the Hebrew of ^ 
 the Hebrews of the " 
 
 land ^ . . for no uncircumcis- 
 
 ed (gei proselutos — 
 
 '* The children of *^ landborn) shall eat of 
 promise were counted ^ it," (the passover, Ex. 
 for the seed." Cj xii, 48). 
 
 " If children (of pro- 
 mise), then heirs." g 
 
 [And ye yourselves g 
 shall make them inherit 9 
 among " your children " ^ 
 after you . . . and over, 
 your brethren, the chil- 
 dren of Israel, ye shall fi 
 not rule one (Israelite) * 
 over another (Israelite) 
 with rigor, Lev. xxv, * 
 46,] ♦* 
 
 Taking the oversight, 
 . . not for filthy lucre, 
 neither as being lords 
 over God's heritage (I ® 
 Pet. V, 2, 3) ; for one is ^ 
 your master even Christ 
 and all ye are brethren 
 (Matt, xxiii, 8). 
 
 The Church is' (?od'« 
 heritage, and he who led 
 it in the wilderness 
 leads it now ; and then, 
 as now, one is your mas- 
 ter, even Christ, and aU 
 ye are brethren 1 1 
 
 [The ger in thy gates 
 was an unclean person 
 (Deut. xiv, 21). The 
 hireling whose wages 
 shall not remain with 
 thee over night . . of the 
 ger in thy gates (Lev. 
 xix, 13 ; Deut. xxiv, 
 14), upon being born 
 again, and united with . 
 
 . . household, in Israel 
 by receiving the ordin- 
 
 [The renderings, giv- 
 en in this column, on 
 the previous page, are 
 the only renderings 
 that can be given, so 
 that those renderings 
 shall be consistent with 
 the following declara- 
 tion on this page :] 
 
 Kol hen rieJcar — Any 
 son of outland shall not 
 eat of it (the passover, 
 Ex. xii, 43). 
 
 The seed of Israel 
 separated themselves 
 from the sons of out- 
 land (Neh. ix, 2), and 
 the people of Israel 
 from the peoples of the 
 lands (Eira ix, 1). 
 
 Heathen — nation* 
 
 (round about) entered 
 into her sanctuary, 
 whom thou didst com- 
 mand that they should 
 not enter into thy 
 congregation (khahal, 
 Ueb. — ecclesia, Sept.) — 
 Church (Lam. i, 10). 
 
 A dweller, resident 
 foreigner (Heb. toshabh 
 — Sept. paroikos) shall 
 not eat of it (the pass- 
 over, Ex. xii, 45). 
 
SECTION I. — ELEMENTARY. 
 
 53 
 
 ance of circumcision at 
 the hands of the head 
 of that household, be- 
 came a servant '•bought 
 with money " in that 
 household — a child of 
 the Spirit but not of the 
 Uesh — a proper child of 
 a spiritual household.] 
 
 8. And when Asa 
 heard these words, and 
 the prophecy of Oded 
 the prophet, he took 
 courage, and put away 
 the abominable idols 
 out of all the land of 
 Judah and Beiijaniiu, 
 and out of the cities, 
 which he had taken 
 from mount Ephraim. 
 and renewed the altar 
 of the Lord that Mas 
 before the porch of the 
 Lord. 
 
 9. And he gathered 
 all Judah and Benjam- 
 in, and the strangers 
 (garim, Heb. — they who 
 act the ger — proselutous 
 Urns paroikounUis, Sept. 
 — laudborn born again) 
 with them out of Eph- 
 raim and Manasseh, 
 and out of Simeon : for 
 they fell to him out of 
 Isranl in abundance, 
 when Iheij saw that the 
 Lord his God was with 
 him (2 Chron. xv). 
 
 G. But they said, we 
 will drink no wine ; for 
 Jonadab the son of Re- 
 chab our father com- 
 manded us, saying. Ye 
 shall drink no wine, 
 neither ye, nor your 
 sons for ever. 
 
 2. And David com- 
 manded to gather the 
 strangers (gerim — prose- 
 lutous, plural — land- 
 borns) that were in the 
 land of Israel, and he 
 set masons to hew 
 wrought stones to build 
 the house of God (1 
 Chron. xxii). 
 
 17. And Solomon 
 numbered all the stran- 
 gers {tjerivi — proi^elul^us 
 — landborns) that were 
 in the land of Israel, 
 after the numbering, 
 wherewith David his 
 father had numbered 
 them ; and they were 
 found a hundred and 
 fifty thousand and three 
 thousand and six hun- 
 dred. 
 
 18. And he set three- 
 score and ten thousand 
 of them to be bearers 
 of bui-dens, and four- 
 score thousand to be 
 hewers in the moun- 
 tain, and three thou- 
 sand and six hundred 
 overseers to set the 
 people a work (2 Chron . 
 ii). 
 
 18. For the Scripture 
 saith. Thou shalt notj 
 muzzle the ox that 
 treadeth out the corn. 
 And, the laborer is wor- 
 thy of his reward (1 
 Tim. v). 
 
54 
 
 CUAIIT. 
 
 7. Neither shall ye 
 build hou)<e, nor fow 
 seed, cor plant viuo- 
 yard, nor havo any ; 
 but all your day3 ye 
 shall dwell in tents ; 
 that ye may live man}- 
 days in the land where 
 ye be strangers {garim, 
 gex acfers — landborn 
 born again, Jer. xxxv). 
 
 17. Then shall the 
 lambs feed after their 
 manner, and the waste 
 places of the fat ones 
 shall strangers {garim, 
 who act the ger— landborn 
 boni again) eat (Isa. 5). 
 
 13. Woe unto him 
 that buildeth his house 
 by unrighteousness, 
 and his chambers by 
 wrong; that useth his 
 neighbor's service with- 
 out wages,* and giveth 
 him not for his work 
 (Jer. xxii). 
 
 ■■' Was the temple built by unrighteousness, its chambers by wrong ? Any 
 one of these one " hundred and fifty thousand and three thousand and six 
 hundred" j/erjw, Heb. — proselutous, i^ept. — landborns whose wage*^ as a sakeer 
 it was unlawful to retain over night (Deut. xxiv, 14) might become more than 
 a mJceer — hireling. 
 
 The head of a family — a ger upon acting the ger, all his males being cir- 
 cumcised (Ex. xii, 48), received an inheritance in the tribe in whose bounds he 
 professed regeneration (Ez. xlvii, 23). See Chap. IV. 
 
 An individual — a ger upon acting the ger, and being united to a household 
 by the reception of the sign of a perpetual covenant. — "When thou hast circum- 
 cised him " (Ex. xii, 44), became a servant {Miqnalh l-eseph) in a household, and 
 had his inheritance in the family where he professed regeneration. (See Lev. 
 XXV, 46 ; also Chap. IV.) 
 
SECTION II.— CITIZENS AND FOREIGNERS. 
 
 55 
 
 SECTIOI!^ II.— CITIZENS AND FOREIGNERS, 
 
 The Hebrew Nation — Commonivealth of Israel, or the 
 People of the Land (made up ^^ of Stock of IsraeV 
 and ^^ Stock" not ^^ of Israel' y, and Aliens or For- 
 eigners within the Commonwealth, viz.: Sons of 
 Outland — Peoples of the Lands or Nations. 
 
 .... that is not of thy people Israel, but cometh out 
 of a far eountry for thy name's sake. 
 
 42. For they shall hear of thy great name, and 
 of thy strong hand, and of thy stretched out arm ; 
 when he shall come and pray toward this house. 
 
 43. Hear thou in heaven thy dwelling place, and 
 do according to all that 
 
 .as do thy people Israel; and that. 
 
 13. And when Athaliah heard the noise of thej'" 
 guard and of the people, she came to the people intoj 
 the temple of the Lord. j 
 
 14. And when she looked, behold, the king stoodi 
 by a pillar, as the manner was, and the princes and; 
 trumpeters by the king, and all the people of the\ 
 land rejoiced, and blew with trumpets. And Athal-' ^ 
 tab rent her clothes, and cried. Treason, treason ! 
 
 Is 
 
 17. .\nd Jehoiada made a covenant between the 
 Lord and the king and the people, that they should; 
 be the Lord's people ; between the king also and the! ^ 
 p.'ople. ! ^ 
 
 18. And all the people of the land went into the ■« 
 house of Baal, and brake it down; his altars and © 
 his images brake they in pieces thoroughly, and|*j 
 slew Mattan the priest of Baal before the altars 
 And the priest appointed officers over the house o; 
 the Lord. 
 
 41. Moreover, con- 
 cerning a stranger (no~ 
 kri, Heb, — allotrion, 
 Sept.) 
 
 the stranger (nokri — 
 allotrion) calleth to thee 
 for ; that all peoples of 
 the earth may know thy 
 name, to fear thee, 
 
 . . they may know that 
 this house which I have 
 builded, is called by thy 
 name. 
 
 63. For thou didst 
 separate them from 
 among all the peoples 
 of the earth, to be thine 
 inheritance, as thou 
 spakest by the hand of 
 Moses thy serrant, 
 when thou broughtest 
 our fathers out of E'ry pt, 
 Lord God. 
 
 60. That all the pen- 
 pies of the earth may 
 know that the Lord is 
 God, and that there is 
 none else (1 Kings viii). 
 
56 
 
 CHART. 
 
 19. And he took the rulers over hundreds, and 
 the captains, and the guard, a7id all the people of the 
 land; and they brought down the king from the 
 house of the Lord, and came by the way of the gate 
 of the guard to the king's house. And he sat on 
 the throne of the kings. 
 
 20. And all the pec^le of the land rejoiced, and the 
 city was iu quiet : and they slew A.thaliah with the 
 sword beside the king's bouse (2 Kings xi). 
 
 5. And the Lord smote the king, so that he was 
 a leper unto the day of his death, and dwelt iu a 
 several house. And Jotham the king's son was over 
 the house, judging the people of the land (2 Kings 
 
 XV). 
 
 23. And the servants of Amon conspired against 
 him, and slew the king in his own house. 
 
 24. And the people of the land slew all them that 
 had conspired against king Amon ; and the people 
 of the land made Josiah his son king in his stead 
 (2 Kings xxi). 
 
 30. And his servants carried him in a chariot 
 dead from Megiddo, and brought him to Jerusalem, 
 and buried him in his own sepulchre. And the 
 ■people of the land took Jehoahaz the son of Josiah, 
 and anointed him, and made him king in his father's 
 stead (2 Kings xxiii). 
 
 3. And on the ninth day of the fourth month the 
 famine prevailed in the city, and there was no bread 
 for the people of the land. 
 
 19. And out of the city he took an officer that was 
 set over the men of war, and five men of them that 
 were in the king's presence, which were found in 
 the city, and the principal scribe of the host, which 
 mustered the people of the land, and threescore men 
 of the people of the land that were found in the city 
 (2 Kings xxv). 
 
 Samaria, knew not the manner of the God of 
 
 the land; therefore he hath sent from among them, 
 and behold, they slay them, because they know not 
 the manner of the God of the land (2 Kings xvii. 
 Read from verse 24 to 41, same chap.). 
 
 1. But king Solomon 
 loved many strange 
 {nohr. — allotr.) women, 
 together with the dau- 
 ghter of Pliaraoh, wo- 
 men of the Moabites, 
 Ammonites, Edomites, 
 Zidonians, and Hittites. 
 
 2. Of the nations, 
 concerning which the 
 Lord Mid unto the chil- 
 dren Off Israel, Ye shall 
 not ge in to them, 
 neither shall they como 
 in unto you; for surely 
 they will turn away 
 your heart after their 
 gods : Solomon clave 
 unto these in love — unto 
 those women {or wives) 
 of the nations. 
 
 8. And likewise did 
 he for all his strange 
 {nokr. — allotr.) wives 
 (1 Kings xi). 
 
 [ " Strange wives '' — 
 always wives of nohr., 
 Heh.—aUotr., Sept.] 
 
 26. Wliereforo they 
 spake to the king of As- 
 syria, saying. The na- 
 tions which thou hast 
 removed, and placed in 
 the cities of. 
 
 25. And they trans- 
 gressed against the God 
 of their fathers, and 
 went a whoring after 
 the gods of the peoples 
 of the laud, whom God 
 lies troy cd licfore tlu-m 
 [l Chron. v). 
 
SECTION II. — CITIZENS AND FOREIGNERS. 
 
 57 
 
 which is not of thy people Israel, but is come 
 
 from a tar country for thy great name's sake, and 
 thy mighty hand, and thy stretched-out arm ; if 
 they come and pray in this house : 
 
 33. Then hear thou from the heavens, even from 
 thy dwelling-place, and do according to all that 
 
 as doih thy people Israel, and may know that 
 
 this house which I have built is called by thy 
 uame (2 Chron. vi). 
 
 13. And she looked, and behold, the king stood 
 at his pillar, at the entering in, and the princes and 
 the trumpets by the king; and all the }teople of the 
 land rejoiced, and sounded with trumpets ; also the 
 Bingers with instruments of music, and such as 
 taught to sing praise. Then Athaliah rent her 
 clothes, and said, Treason, treason! 
 
 17. Then all the people went to the house of Baal, 
 and brake it down, and brake his altars and his 
 images in pieces, and slew Mattan the priest of Baal 
 before the altars — {all the people ai'e here said to do 
 what all the people of the land are said to do in 2 
 Kings xi, 18). 
 
 20. And he took the captains of hundreds, and 
 the nobles, and the governors of the people, and all 
 the people of the land, and brought down the king 
 from the house of the Lord ; and they came through 
 the high gate into the king's house, and set the 
 king upon the thi'one of the kingdom. 
 
 21. And all the people of the land rejoiced; and 
 the city was quiet, after that they had slain Athal- 
 iah with the sword (2 Chron. xxiii). 
 
 21. And Uzziah the king was a leper unto the day 
 of his death, and dwelt in a several house, being a 
 k'pf r ; for he was cut off from the house of the 
 Lord : and Jotham his son was over the king's 
 house, judging the people of the kmd (2 Chron. 26). 
 
 25. But the people of the land slew all thi-m that 
 conspired against king Amon ; and the people of the 
 land made Josiah his sun king in his stead (2 Chron. 
 xxxiii^. 
 
 j 32. Moreover con- 
 jcerning the stranger 
 I (nokr. — allotr.) 
 
 ..the stranger (noJcr. — 
 allotr.) calleth to thee 
 for ; that all peoples of 
 the earth may know thy 
 name, and fear thee,. .. 
 
 13. Know ye not what 
 
 I. and my fathers have 
 
 done unto all the peoples 
 
 of the lands; were the 
 
 w» gods of the nations 
 
 (goyim—Ethn.) of those 
 
 ; lands any ways able to 
 
 ^ deliver their lands out 
 
 P 'of my hand ? (2 Chron. 
 
 i>( xxxii). 
 
58 
 
 CHART. 
 
 1. Then the people of the land took Jehoahaz the 
 Bon of Jnsiah, and made him king in his fathers 
 stead in Jerusalem (2 Chron. xxxvi). 
 
 19. Nevertheless, the people refused to obey the 
 voice of Samuel ; and they said, Nay, but we will 
 have a king over us; that we also may be like 
 
 24. And Samuel said to all the people. See ye him 
 whom the Lord hath chosen, that there is none like 
 him among all the people ? And all the people shout 
 ed, and said, God save the king (I Sam. x). 
 . . Molech, he shall surely be put to death ; the people 
 of the land shall stone him with stones. 
 
 3. And I will set my face against that man, and 
 will cut him off from among his people ; because he 
 hath given of his seed to Molech, to defile my sanc- 
 tuary, and to profane nij- holy name. 
 
 4. And if the people of the land do any ways hide 
 their eyes from the man, when he giveth of his 
 seed unto Molech, and kill him not ; 
 
 5. Then I will set my face against that man, and 
 against his family, and will cut him off, and all that 
 go a whoring after him, to commit whoredom with 
 Molech, from amcng their people (Lev. xx). 
 
 47. Thou therefore gird up thy loins, and arise, 
 and speak unto them all that I command thee ; be 
 not dismayed at their faces, lest I confound thee be- 
 fore them. 
 
 18. For behold, I have made thee this day a de- 
 fenced city, and an iron pillar, and brazen walls 
 against the whole land, against the kings of Judah, 
 against the princes thereof, against the priests 
 thereof, and against the people of the land (Jer. i). 
 
 19. The princes of Judah, and the princes of Jeru- 
 salem, the eunuchs, and the priests, and all the peo- 
 ple of the la}id, which passed between the parts of 
 the calf ; 
 
 20. I will even give them into the hand of their 
 enemies, and into the hand of them that seek their 
 life; and their dead bodies shall be for meat unto 
 the fowls of the heaven, and to the beasts of the 
 earth (Jer. xxxiv). 
 
 27. The king shall mourn, and the prince shall 
 be clothed with desolation, and the hands of the 
 people of the land shall bo troubled (Ezek. vii). 
 
 28. And the rest of the people, the priests, the 
 ficvites, the porters, the singers, the Nethinim*. and 
 
 . . all the nations — goy- 
 m — Ethn. (I Sam. viii). 
 
 24. So the children 
 went in and po.ssessed 
 the land, and thou 
 subduedst before them 
 the inhabitants of the 
 land, the Canaanites, 
 and gavest them into 
 their hands, with their 
 kings, and the peoples of 
 the land, that they 
 might do with them as 
 they would. 
 
 30. Yet many years 
 didst thou forbear them, 
 and testifiedst against 
 them by thy Spirit in 
 thy prophets : yet 
 would they not give 
 ear ; therefore gavest 
 thou them into the 
 hand of the peoples of the 
 lands (Neh. ix). 
 
BECTION II. — CITIZENS AND FOREIGNERS. 
 
 59 
 
 all they that had separated themselves from the. 
 
 unto the law of God, their wives, their sons, and 
 
 their daughters, every one having knowledge, and 
 having understanding. 
 
 29. They clave to their brethren, their nobles, and 
 entered into a curse, and into an oath, to walk in 
 God's law, which was given by Moses the servant of 
 God, and to observe and do all the commandments 
 of the Lord our Lord, and his judgments and his 
 statutes. 
 
 30. And that we would not give our daughters 
 unto the 
 
 ....nor take their daughters for our sons. 
 31. And if the , 
 
 bring ware or any victuals on the Sabbath day 
 
 to sell, that we would not buy it of them on the 
 Sabbatb, or on the holy day; and that we would 
 leave the seventh year, and the exaction of every 
 debt (Neh. x). 
 
 23. In those days also saw I Jews that had mar- 
 ried wives of Ashdod, of Ammon, and of Moab. 
 
 24:. And their children spake half in the speech 
 of Ashdod, and could not speak in the Jews' Ian 
 guage, but according to the language of people 
 
 26. Did not Solomon, king of Israel, sin by these 
 things ? yet among many nations was there no king 
 like him, who was beloved of his God, and God made 
 him king over all Israel ; nevertheless even 
 him did 
 
 . . peoples of the land.. 
 
 30. Thus cleansed I them from all. 
 
 .peoples of the laud. 
 
 . . peoples of the land . . 
 
 . . . and people. 
 
 . . . outlandish {nokr. — 
 alhtr.) women cause to 
 sin. 
 
 . . . strangers — nekar. — 
 aUotrioaeos — foreignness 
 — foreign connections 
 or associations (Neh. 
 xiii). 
 
 17. And in every pro- 
 vince, and in every 
 city, whithersoever the 
 king's commandment 
 and his decree came, 
 the Jews had joy and 
 gladness, a feast and a 
 good day. And many 
 iof the peoples of the 
 
60 
 
 CHART. 
 
 2. The Jews gathered themselves together in their 
 cities throughout all the proviiices of the king Aha- 
 Buerus, to lay hand on such as sought their hurt ; 
 and no man could withstand them ; for the fear of 
 them fell upon 
 
 21. And the children of Israel, which were come 
 again out of captivity, and all such as had separated 
 themselves unto them from the filthiness of the 
 
 1. Now, when these things were done, the princes 
 came to me, saying, The people of Israel, and the 
 priests, and the Levites, have not separated them- 
 selves from 
 
 2. For they have taken of their daughters for 
 themselves, and for their sons ; so that the holy seed 
 have mingled themselves with 
 
 yea, the hand of the princes and rulers hath 
 
 been chief iu this trespass. 
 
 3. And when I heard this thing, I rent my gar- 
 ment and my mantle, and plucked off the hair of 
 my head, and of my beard, and sat down astonished 
 (Ezra ix). 
 
 land became Jews; for 
 the fear of the Jews fell 
 upon them (E-ther viii). 
 — [Or as the Sept. h;ia 
 it : And many of the 
 nations were circum- 
 cised and judaized, (or 
 acted as Jews), through 
 fear of the Jews.] 
 
 aU peoples (Esther ix). 
 
 . . heathen {goyim—IXh.) 
 nations of the earth 
 (Ezra vi). 
 
 . . the peoples of the 
 lands, doing according 
 to their abominations, 
 even of the Canaan ites, 
 the Hittites, the Periz- 
 zites, the Jebusites, the 
 Ammonites, the Moab- 
 ites, the Egyptians, and 
 the Amorites. 
 . . the peoples of lands . . 
 
 11. Which thou hast 
 commanded by thy ser- 
 vants, the prophets, 
 saying, The land unto 
 which ye go to possess 
 it, is an unclean land 
 with the filthiness of 
 the peoples of the lands, 
 with tbeir abomina- 
 tions, which have filled 
 it from one end to an- 
 other with their un- 
 cleanness. 
 
 14. Should we again 
 break thy conimaud- 
 nients. and join in affin- 
 
SECTION II.— CITIZENS AND FOREIGNERS. 
 
 61 
 
 2. And Shechaniah the son of Jehiel, one of the 
 sons of Elam, answered and said unto Ezra, We 
 have trespassed against our God, and have taken . . 
 
 11. Now therefore make confession unto the Lord 
 God of your fathers, and do his pleasure and separ- 
 ate yourselves from 
 
 2. The seed of Israel separated themselves from 
 
 all. 
 
 and stood and confessed their sins and the in- 
 iquities of their fathers (Neh. ix). 
 
 ity with the peoples 
 of these abominations f 
 wouldest not thou be 
 angry wiih us till thou 
 hadst consumed us, so 
 that there should bo 
 no remnant nor escap- 
 ing ? (Ezra ix) 
 
 strange {nokr. — al- 
 lolr.) wives of the peo- 
 ples of the lands, 
 
 the peoples of th« 
 land and from noJcr. , 
 allotr. wives (Ezra x). 
 
 . . strangers — henei ne- 
 kar — " sons of out- 
 land " (see Alexander 
 on Ps. xviii, 45 ; also 
 Isai. Ixii, 8) 
 
 Any (ben nehar) " son 
 of outland" shall not 
 eat of it (the passover, 
 Ex. xii, 43). 
 
62 
 
 CHART. 
 
 SECTION III. 
 
 LANDBORN - 
 AGAIN. 
 
 LANDBORN BORN 
 
 " Stock'' not ^' of IsraeV — Consisting of the Landhorn 
 Q' Tfiy Brother'' whom " Thou shalt not hate") and 
 the Landhorn Born Again (" Thy Neighbor" ichom 
 " Thou shalt love as thyself") — the Ger and the Ger 
 acting the Ger of the Ilebreiv, and the Froselutos and 
 the Froselutos Fros. or Faroi., etc., of the LXX — 
 
 " The Frosehjtes of the Gate" 
 " Froselytes of Righteousness 
 dition. 
 
 or ^^ Habitation " and 
 ' of Rabbinical Tra- 
 
 [47. And if a landborn and dicdler (resident land 
 born — " proselyte of habitation ") wax rich by thee 
 and thy brother that dwelleth by him wax poor and 
 sell himself unto a landborn, a dionller by thee or to 
 the stock of the landborn's family— Lev. xxv.] 
 
 [35, And if thy brother, a hnidhom and dweller 
 be waxen poor, and fallen in <lecay with thee : then 
 thou shalt relieve him : that he may live with 
 thee.] 
 
 36. Take thou no usury of him, or increase ; but 
 fear thy God, that thy brother may live with thee. 
 
 37. Thou shalt not give him thy money upon 
 usury, nor lend him thy victuals for increase (Lev. 
 xxv). 
 
 9. Also thou shalt not oppress a landborn, for ye 
 know the heart of a landborn, seeing ye were land- 
 born in the land of Egypt — Ex. xxiii. 
 
 4. And the king of Egypt said unto them, "Where 
 fore do ye, Moses and Aaron, let the people from 
 their works : get you unto your burdens. 
 
 5. And Pharaoh said, Behold, the people of the 
 land now are many, and ye make them rest from 
 their burdens (Ex. v). 
 
 18. He doth execute the judgment of the father- 
 less and widow, and loveth the landborn, in giving 
 him food and raiment. 
 
 19. Love ye therefore the landborn; for ye were 
 landborns in the land of E^ypt (Deut. x). 
 
 11. And thou slialt rejoice before the Lord thy 
 God, thou, and thy eon. and thy daughter, and thy 
 
 7. Send thine hand 
 from above ; rid me, 
 and deliver me out of 
 great waters, from the 
 hand of strange chil- 
 dren {benei nekar — sons 
 of out land). 
 
 11. Rid me, and de- 
 liver me from the hand 
 of strange ch ildren (be- 
 nd nehar — sons of out- 
 land), whose mouth 
 speaketh vanity, and 
 their right hand is a 
 right hand of falsehood 
 (Ps. cxliv). 
 
 [Then shall stand 
 strangers (zarim, see 
 Chap. V.) and feed your 
 Hocks, and the children 
 tf outlatul (benei nelar 
 —plural) shnll Vie yotir 
 
SECTION III. — LANDBORN — LANDBORN BORN AGAIN. 63 
 
 nian-serTant, and tby maid-servant, and the Levite 
 that is within thy gates, and the landborn, and the 
 fatherless, and the widow, that are among you, in 
 the place which the Lord thy God hath chosen to 
 place his name there. 
 
 H. And thou shalt rejoice in thy feast, thou, and 
 thy son, and thy daughter, and thy man-servant, 
 and thy maid-servant, and the Levite, the landborn, 
 and the fatherless, and the widow, that are within 
 thy gates (Deut. xvi). 
 
 5. They break in pieces thy people, Lord, and 
 afflict thy heritage. 
 
 6. They slay the widow and the landbot-n, and 
 murder the fatherless. 
 
 7. Yet they say, the Lord shall not see, neither 
 shall the God of Jacob regard it 
 
 17. Thou shalt not pervert the judgment of the 
 landborn, nor of the fatherless, nor take the widow's 
 raiment in pledge : 
 
 18. But thou shalt remember that thou wast a 
 bond-man In Egypt, and the Lord thy God redeem- 
 ed thee thence ; therefore I command thee to do this 
 thing. 
 
 19. When thou cuttest down thy harvest in thy 
 field, and hast forgot a sheaf in the field, thou shalt 
 not go again to fetch it ; it shall be for the landborn, 
 for the fatherless, and for the widow ; that the Lord 
 thy God may bless thee in all the Avork of thy hands. 
 
 20. When thou beatest thine olive-tree, thou shalt 
 not go over the boughs again : it shall be for the 
 landborn, for the fatherless, and for the widow. 
 
 21. When thou gatherest the grapes of thy vine- 
 yard, thou shalt not glean it afterward : it shall be 
 for the landborn, for the fatherless, and for the 
 widow. 
 
 22. And thou shalt remember that thou wast a 
 bond-man in the land of Egypt; therefore I com- 
 mand thee to do this thing (Deut. xxiv). 
 
 22. And when ye reap the harvest of your land, 
 thou shalt not make clean riddance of the corners 
 of thy field when thou reapest, neither shalt thou 
 gather any gleaning of thy harvest; thou shalt 
 leave them unto the poor, and to the landborn : I 
 am the Lord your (Jod (Lev. xxiii). 
 
 28. At the end of three years thou shalt bring 
 forth all the tithe of thine increase the same year, 
 and shalt lay it up within thy gates : 
 
 29. And the Levite (because he hath no part nor 
 inheritance with thee) and the laytdborn, and the 
 
 ploughmen and your 
 vinedressers. — Dr. Alex- 
 ander's rendering of 
 Isal. Ixi, 5.] 
 
 10. He that chastis- 
 eth the heathen, nations 
 (goijim — Ethn. ) shall 
 not he correct? he that 
 tcacheth man knowl- 
 edge, shall not he 
 know ? (Ps. xciv). 
 
 10. But the man 
 would not tarry that 
 night, but he rose up 
 
 nd departed, and came 
 over against Jebus, 
 which is Jerusalem ; 
 and there were with 
 him two asses saddled, 
 his concubine also was 
 with him. 
 
 11. And when they 
 were by Jebus, the day 
 was far spent ; and the 
 servant said unto his 
 master. Come, 1 pray 
 thee, and let us turn in 
 unto the city of the Je- 
 busites, and lodge in it. 
 
 12. And his master 
 said unto him. We will 
 not turn aside hither 
 into the city of a stran- 
 ger (nokr. — aUii/r.) that 
 
 not of the children 
 
64 
 
 CHART. 
 
 fatherless, and the widow, which are within tiiy 
 gates, shall come, and shall eat and be satisfied; 
 th:it the Lord thy God may ble^s thee in all the work 
 of thine hand which thou doest (Deut. xiv). 
 
 12. When thou hast made an end of tithing all 
 the tithes of thine increase the third yrar, which is 
 the year of tithing, and hast given it unto the Lev- 
 ite, the laudborn, the fatherless, and the widow, that 
 they may eat within thy gates and be filled ; 
 
 J3. Then thou shall say before the Lord thy God, 
 T have brought away the hallowed things out of 
 mine house, and also have given them unto the Lev- 
 ite, and unto the laudborn, to the fatherless, and to 
 the widow, according to all thy commandments, 
 which thou hast commanded me ; I have not trans- 
 gressed thy commandments, neither have I forgot- 
 ten them; 
 
 14. I have not eaten thereof in my mourning, 
 neither have I taken away aught thereof for any 
 unclean use, nor given aught thereof for the dead : 
 but I have hearkened to the voice of the Lord my 
 God, and have done according to all that thou hast 
 commanded me. 
 
 15. Look down from thy holy habitation, from 
 heaven, and bless thy people Israel, and the land 
 which thou hast given us, as thou swarest unto our 
 fathers, a land that floweth with milk and honey 
 (Deut. xxvi). 
 
 19. Cursed is he that perverteth the judgment of 
 the landborn, fatherless, and widow. And all the 
 people shall say, Amen (Deut. xxvii). 
 
 10. Ye stand this day all of you before the Lord 
 your God ; your captains of your tribes, your elders, 
 and your oflBcers, with all the men of Israel. 
 
 11. Your little ones, your wives, and thy landborn 
 that is in thy camp, from the hewer of thy wood 
 unto the drawer of thy water : 
 
 12. That thou shouldest enter into covenant with 
 the Lord thy God, and into his oath, which the Lord 
 thy God maketh with thee this day : 
 
 13. That he mny establish thee to-day for a peO' 
 pie unto himself, and that he may be unto thee a 
 GofJ, as he hath said unto thee, and as he hath 
 sworn unto thy fathers, to Abraham, to Isaac, and 
 to Jacob 
 
 12. Gather the people together, men, and women 
 and children, and thy laridhorn, that is within tliy 
 
 of Israel, we will pass 
 over to Gibeah. 
 
 13. And he said unto 
 his servant, Come, and 
 let us draw near to one 
 of these places to lodge 
 all night, in Gibeah, or 
 in Ramah (Judges xix). 
 
 4. And David and all 
 Israel went to Jerusa- 
 lem, which is Jebus ; 
 where the Jebusites 
 were, the inhabitants 
 of the land. 
 
 5. And the inhabit- 
 ants of Jebus said to 
 David, Thou shalt not 
 come hither. Never- 
 theless David took the 
 castle of Zion, which is 
 the city of David. 
 
 . And David said, 
 Whosoever smiteth the 
 Jebusites first shall be 
 chief and captain. So 
 Joab the son of Zeruiah 
 went first up, and was 
 chief (1 Chron. xi). 
 
 . . 16. For ye know how 
 we have dwelt in the 
 land of Egypt; and 
 how we came through 
 
SECTION III. — LANDBORN — LANDBORN BORN AGAIN. 65 
 
 thy gates, that they may hear, and that they may 
 learn, and fear the Lord your God, and observe to 
 do all the words of this law : 
 
 13. And that their children which have not 
 known anything, may hear, and learn to fear the 
 Lord your God, as long as ye live in the land whither 
 yo go over Jordan to possess it 
 
 7. Which executeth judgment for the oppressed ; 
 which giveth food to the hungry. The Lord looseth 
 the prisoners. 
 
 8. The Lord openeth the eyes of the blind ; the 
 Lord raisejh them that are bowed down ; the Lord 
 loveth the righteous. 
 
 9. The Lord preserveth the landboms, he relieveth 
 the fatherless and widow ; but the way of the wick- 
 ed he turueth upside down (Ps. cxlvi). 
 
 4. Trust ye not in lying words, saying. The temple 
 of the Lord are these. 
 
 5. For if ye thoroughly amend your ways and 
 your doings; if ye thoroughly execute judgment 
 between a man and his neighbor ; 
 
 6. If ye oppress not the landborn, the fatherless, 
 and the widow, and shed not innocent blood in this 
 plaoe, neither walk after other gods to your hurt : 
 
 7. Then will I cause you to dwell in this place, 
 in the land that I gave to your fathers, for ever and 
 ever (Jer. vii). 
 
 3. Thiis saith the Lord, Execute ye judgment and 
 rigbteounness, and deliver the spoiled out of the hand 
 of the oppressor ; and do no wrong, do no violence 
 to the landbm-n, the fatherless, nor the widow, 
 neither shed innocent blood in this place (Jer. xxii). 
 
 7. In thee have they set light by father and 
 mother; in the midst of thee have they dealt by op- 
 pression with the landborn ; in thee have they vexed 
 the fatherless and the widow. 
 
 29. The people of the land have used oppression, 
 and exercised robbery, and have vexed the poor and 
 needy ; yea, they have oppressed the landborn wrong- 
 fully (Ezek. xxii). 
 
 8. And the word of the Lord came unto Zechar- 
 iah, saying, 
 
 9* Thus speaketh the Lord of hosts, saying. Exe- 
 cute true judgment, and show mercy and compas- 
 sion every man to his brother ; 
 
 10. And oppress not the widow, nor the fatherless, 
 the landborn, nor the poor; and let none of you im- 
 agine evil against his brother in your heart (Zech. 
 
 Tii). 
 
 the nations which ye 
 passed by (Deut. xxix). 
 
 ..16. And the Lord 
 said unto Moses, Be- 
 hold, thou Shalt sleep 
 with thy fathers ; and 
 this people will rise up, 
 and go a whoring after 
 the gods of the »tran~ 
 gers (nokr. — allolr,) of 
 the land whither they 
 go to be among them, 
 and will forsake me, and 
 break my covenant 
 which I have made with 
 them (Deut. xxxi). 
 
66 
 
 CHART. 
 
 5. And I will come near to you to judgment ; and 
 I will be a swift witness against the sorcerers, and 
 against the adulterers, and against false swearers, 
 and against those that oppress the hireling in his 
 wages, the widow, and the fatherless, and that turn 
 aside the landborn from his right, and fear not me, 
 saith the Lord of hosts (Malachi iii). 
 
 [The original of the word rendered landborn, re- 
 ferred to in the above section, is in Hebrew ger, and 
 the Greek rendering of the Hebrew word ger is pro- 
 selutos in every instance, and while it is not always 
 said to be the "proselutos in the gates," it is very 
 evident that it is this class of persons so designated 
 throughout. The language is uniform. They are 
 associated with the Levite, who like themselves had 
 no inheritance, also with the fatherless and widow. 
 There is not a single instance, where language of 
 a similar import is used respecting the ger hgar. 
 The ger had no inheritance (Deut- xiv, 24); 
 Hie ger hgar had an 
 
 21. So shall ye divide 
 this land unto you ac- 
 cording to the tribes 
 of Israel. 
 - 22. And it shall come 
 
 inheritance (Ez. xlvii, 
 23), The former 
 
 were dependent, the lat- 
 ter were independent ; 
 hence this chapter of 
 
 to pass, that ye shall g warnings, that he 
 divide it by lot for an jg should not be oppressed 
 
 inheritance unto you, 
 and to the landborns 
 who are born again (pro- 
 
 in his dependent cir- 
 cumstances; and, up to 
 the hour of his making 
 
 fessedly, of course, and fl a declaration of his faith 
 have made that profes- (^ — his new birth— it is en- 
 joined in respect to him: 
 When a "ger will act 
 
 gion in due form) among 
 you which shall beget 
 children among you ; 
 and they shall be unto 
 you as the Hebrew of the 
 Hebrews among the 
 children of Israel ; they 
 shall have inheritance 
 with you among the 
 tribes of Israel. 
 
 23. And it shall come 
 to pass, that in what 
 tribe the landborn is 
 born again, there shall 
 ye give him his inherit- 
 ance, saith the Lord 
 
 the ger'' — is about to 
 make a profession — 
 thou shalt not vex 
 him (Lev. xix, 33) ; but 
 after he is circumcised 
 and draws near and 
 keeps the passover, he 
 is called thenceforth ger 
 A^ar— is under the same 
 law as the Hebrew of 
 the Hebrews (Ex. xii, 
 id), and thou shall love 
 him as Ihijself (Lex. xix, 
 34). It is never said, thou 
 
 3. An Ammonite or 
 Moabite shall not enter 
 into the congregation 
 of the Lord ; even to 
 their tenth generation 
 shall they not enter in- 
 to the congregation of 
 the Lord for ever ; 
 
 4. Because they met 
 you not with bread and 
 with water in the way, 
 when ye came forth out 
 of Egypt ; and because 
 they hired against thee 
 Balaam the son of Beor, 
 of Pethor of Mesopo- 
 tamia, to curse thee. 
 
 5. Nevertheless the 
 Lord thy God would not 
 hearken unto Balaam; 
 but the Lord thy God 
 turned the curse into a 
 blessing unto thee, be- 
 cause the Lord thy God 
 loved thee. 
 
 . Thou shalt not 
 seek their peace nor 
 their prosperity all thy 
 days for ever (Deut. 
 xxiii). 
 
 [The Ammonite and 
 Moabite were to bo 
 treated or held as sons 
 of outland or peoples of 
 the lands, on account of 
 their sin, till their 
 tenth generation.] 
 
 ' Not seek their 
 peace nor prosperity all 
 
SECTION III. — LANDBOHN — LANDBORN BORN AGAIN. G7 
 
 €rod (Ezek. xlvii. See 
 in full, page 51). 
 
 This class received 
 an inheritance. •' The 
 children of promise H 
 were counted for the Jf 
 seed" — «'if children 9 
 then heirs." 
 
 They, of this class, •* 
 
 who ate that which * 
 
 dieth of itself became 
 
 unclean thereby (Lev. 
 
 xvii, 15). ^ 
 
 9 
 
 *♦■ 
 
 These receiving an in- ^ 
 
 heritance(Ez. xlvii, 22), ^ 
 of course gave tithes. 
 and in their fields glean- ^ 
 cr« might come. 
 
 The landborn born 
 
 I— 
 again thou shall love as ^ 
 
 thyself (Lev. xix, 34). p 
 
 s 
 
 Thou Shalt lote " thy 
 neighbor'' as thyself „ 
 (Lev. xix, 18). g 
 
 Of "his neighbor," » 
 
 the creditor shall not ^ 
 
 exact that lent in the 9 
 
 year of release (Deut. P 
 
 XV, 2). a 
 
 Not be an usurer to 
 any of " my people poor 
 by thee" (Ex. xxii, 
 25). 
 
 [For the relations of 
 these three classes, in 
 reference to the passov- 
 er, see page 50. Trac- 
 ed logically in small 
 capitals.] 
 
 shall love the ger or ger 
 in the gates as thyself.] 
 
 This class had no in- 
 heritance (Deut. xiv, 29) 
 — might buy permanent 
 possessions in the gates, 
 unless redeemed within 
 a year (Lev. xxv, 30). 
 
 To this class they 
 may give that which 
 dieth of itself and 
 he may eat it (Deut. 
 xiv, 21). 
 
 These received tithes 
 (Deut. xiv, 21 ; xxvi 
 12-15). Gleaned (Deut. 
 xxiv, J 9 ; Lev. xxiii, 22. 
 
 See above.) 
 
 Thou shalt not hate 
 " thy brother " in thy 
 heart (Lev. xix, 17). 
 
 Take thou no usury 
 of "thy brother'' — a 
 ger and toshabh — a resi- 
 dent landborn or " pro 
 selyte of habitation ' 
 (Lev. xxv, 35-37). 
 
 Of «'hls brother' 
 the creditor shall not 
 exact that lent in the 
 year of release (Deut. 
 XV, 2, 3). 
 
 Not lend upon usury 
 to " thy brother," us- 
 ury of money, usury of 
 victuals, etc. (Deut. 
 xxiii, 19). 
 
 Ye exact ysury a 
 man of his " brother "' 
 (Neh. V, 7). 
 
 thy days forever" (Deut. 
 xxiii, 6). 
 
 " Nor seek their peace 
 ( peoples of the laruh) or 
 wealth for ever" (Ezra 
 ix, 11, 12). 
 
 To this class might 
 sell that which dieth 
 of itself (Deut. xiv, 
 21). 
 
 To these they must 
 give neither tithes nor 
 
 Of a nokri yon may 
 exact that lent in the 
 year of release (Deut. 
 XV, 3). 
 
 Unto a noJcri thoa 
 mayest lend upon us- 
 ury (Deut. xxiii, 20). 
 
 Thou mayest not set 
 [a noJcri king over thee, 
 since he is not thy 
 brother, Deut. xvii, 15], 
 
68 
 
 CHART. 
 
 SECTION IV.— HEBREW, A:N^D HEBREW OF THE 
 HEBREWS. 
 
 ^^ Stock of IsraeV^ — Consisting of "a Hehrew 3Ian,'' 
 (" Thy Brother " ivhom " Thou shalt not hate ") and a 
 ^^ Hebrew of the Hebrews,'* (" Thi/ Neighbor" whom 
 " Thou shalt love as thyself"^. 
 
 42. Ye shall dwell in 
 booths seven days ; 
 evenj Hehrew of the He- 
 brews Cnot "homeborn," 
 as fliuJered) in Israel 
 shall dwell in booths . . 
 
 22. And it shall come 
 to pass, that ye shall 
 divide it by lot for an 
 inheritfince unto j'ou, 
 and to the ger who act 
 the ger (plural) among 
 you, which shall beget 
 children among you ; 
 and they shall be unto 
 you as the Hehrew of the 
 Hebrews (not " home- 
 born '') atuong the chil- 
 dren of Israel; they 
 shall have inheritance 
 with you among the 
 tribes of Israel. 
 
 23. And it shall come 
 to pass, in what tribe 
 a ger acts the ger, there 
 shall ye give him an 
 inheritance, saith the 
 Lord God (Ez. xlvii. 
 See pages 51, 6(5). 
 
 [29. The Hebrew of 
 ike Hebreics (not 
 "homeborn'') among 
 the children of Israel, 
 and to the landborn 
 born again (ger acting 
 
 ...43. Tliat your genera- 
 tion (your nation) may 
 know that I made the 
 children of Israel to 
 dwell in booths, when 
 I brought tbem out of 
 the land of Egypt : I 
 am the Lord your (Jod 
 (Lev. ,\xiii). 
 
SECTION LV.— HEBREW — HEBREW OF THE HEBREWS. 69 
 
 the ger) in your midst, 
 one law {torah — re- 
 quirenieuf) shall be to 
 jrou (both) in offering 
 for a sin of ignorance.] 
 
 30. But the soul that 
 doeth aught presump- 
 tuously, of the Hebrew 
 of the Hebreivs, or of the 
 landhom (born again), 
 the same reproacheth 
 the Lord ; and that 
 soul shall he cut off from 
 among his people 
 
 31. Because he hath 
 despised the word of 
 the Lord, and hath 
 broken his command- 
 ments, that soul shall 
 be utterly cut off: his 
 iniquity shall be upon 
 him (Nuu. XT) 
 
 held as. 
 
 ..thou shalt not vex 
 him. 
 
 34. Like as the azur- 
 ah of yon (not " home- 
 born " of you)— as the 
 Hebrew of the Hebrews 
 of you— shall be among 
 you so (sliall be) the ger 
 that acts the ger (^pra 
 selutos, prosporeuoni' 
 enos, Sept.) with you, 
 and thou shalt love him 
 as thyself. 
 
 [33. And if a {ger ya- 
 gur — ger will act the 
 ger, Heb. — proselutos 
 prosehhea, Sept.) land- 
 born shall be bom 
 again with you, in your 
 land 
 
 ..for ye were gerim — 
 proseJutoi — landborns in 
 the land of Egypt, Lev 
 xix.] 
 
 ..." a heathen man" or 
 foreigner among hie 
 people — excommunica- 
 
 .."The Lord hath uN 
 terly separated me (son 
 of outland) from his 
 people " (Isai. ItI, 3). 
 
 ♦ Visiting the iniq- 
 uity of the fathers upon 
 the children unto the 
 third and fourth genera- 
 tion of them that hate 
 me:" — All emigrants 
 of image-worshiping 
 nations, or sons of out- 
 land, were " heathen 
 men" — of the nations, 
 (Except the third gene- 
 ration of an emigrant 
 family of Egypt or 
 Edom). To be held as 
 such was to be left as 
 the nations were left, to 
 the uncovenautcd mer- 
 cy of God — not to be 
 restored again to the 
 Church. 
 
70 
 
 CHART. 
 
 17. Thou Shalt not 
 hate " thy brother ' 
 
 ...18. But thou Shalt 
 love " thy neighbor " as 
 thyself (Lev. xix). 
 
 S 12. A.Tui if thj brother, 
 {g a Hebrew man, or a 
 V Hebrew woman, be sold 
 M unto thee, and serve 
 tt thee six years (Deut. 
 
 fl XV). 
 
 ^ 2. If thou buy an 
 Hebrew servant, six 
 years he shall serve; 
 ^ and in the .seventh he 
 g shall go out free for no- 
 gj thing (Ex. xxi) 
 
 9. That every man 
 should let his man-ser- 
 jj vant, and every man 
 jd his maid servant, beingi 
 ^ a Hebrew or a Hebrew 
 04 ess, go free . . . to-wit 
 © of a Jew his brother. 
 
 14. At the end of 
 seven years let ye go 
 every man his brother a 
 Hebrew— {Jev. xxxiv). 
 
 SECTION v.— CIRCUMCISIOIS^—UNCIRCUMCISIO:?^. 
 
 The Circumcised^ Uncircumcised, and Uncircumcision. 
 
 9. And the Lord 
 
 
 1. And the apostles 
 
 spake unto Moses, say- 
 
 
 and brethren that were 
 
 ing, 
 
 
 in Judea, heard thit 
 
 10. Speak unto the 
 
 
 the GentUes {Ethn.— na- 
 
 children of Israel, say- 
 
 
 tions) had also received 
 
 ing. If any man of you 
 
 
 the word of God. 
 
 or of your posterity 
 
 
 3, Saying, Thou went- 
 
 shall be unclean by 
 
 
 est in to men uncir- 
 
 reason of a dead body, 
 
 
 cumcised (the uncircum- 
 
 or be in a journey afar 
 
 
 cision) a)id didst eat 
 
 off, yet he shall keep the 
 
 
 with them (Acts xi). 
 
 passover unto the Lord. 
 
 
 11. But now I have 
 
SECTION V. — CIRCUMCISION — UNCIRCUMCISION. U 
 
 11. The fourteenth 
 day of the second 
 month at even they 
 shall keep it, and eat it 
 with unlearened bread 
 and bitter herbs. 
 
 12. They shall leave 
 none of it unto the 
 morning, nor break any 
 bone of it : according to 
 all the ordinances of the 
 passover they shall 
 keep it. 
 
 13. But the man that 
 is clean and is not in a 
 journey and forbeareth 
 to keep the passover, 
 even the same soul shall 
 be cut off from among 
 
 his people 
 
 because he brought 
 not the ofifering of the 
 Lord in his appointed 
 season 
 
 . . [treated as a. 
 
 14. And if a stranger 
 shall pojourn {geryagur, 
 Heb.^proseluiosi prosel- 
 thea, Sept.) — alandborn 
 shall be born again 
 among you 
 
 . . and keep the pass- 
 over unto the Lord ; ac- 
 cording to the ordinance 
 of the passover (see Ex. 
 xii, 43-49) ; and accord- 
 ing to the manner there- 
 of, so shall he do [ye 
 shall have one ordin- 
 ance for the ger and for 
 the azurah of the land], 
 (Num. ix), 
 
 (See page 48, how the 
 ger came to be classed 
 with the azurah). 
 
 19. Seven days shall 
 there be no leaven found 
 in your houses ; for 
 
 written imto you not to 
 keep company ; if any 
 man that is called a 
 brother be a fornicator, 
 or covetous, or an idol- 
 ater, or a railer, or a 
 drunkard, or an extor> 
 tioner ; with such a one 
 no not to eat (1 Cor. v). 
 17. And if he shall 
 neglect to hear them, 
 tell it unto the church : 
 but if he neglect to hear 
 the church, let him be 
 unto thee as a heathen 
 man — Ethnikos — as one 
 of the nations (Matt, 
 xviii). 
 
 . nokri — foreigner or 
 heathen man."] 
 
 that man shall hear 
 his sin — once a foreign- 
 er, always a foreigner. 
 
 14 And if any man 
 obey not our word by 
 this epistle, note that 
 man, and have no com- 
 pany tcilh him, that he 
 may be ashamed. 
 
 15. Yet count him 
 not as an enemy, but 
 admonish him as a 
 brother (2 Thess. iii). 
 
 9. I wrote unto you 
 in an epistle not to com* 
 pany with fornicators ; 
 
 10. Yet not altogether 
 with the fornicators of 
 this world, or with the 
 covetous, or extortion- 
 ers, or with idolaters; 
 for then must ye needs 
 uo out of the world 
 (1 Cor. V). 
 
72 
 
 CHART. 
 
 whosoever eateth that 
 which is kuvened, even 
 that soul shall be cut off 
 from the congregation of 
 
 Israel 
 
 (who ate the passover, 
 Ex. xii. 47) whether he 
 be of the laud born • 
 (born again) or of the S 
 liebrew of the Heb- S 
 rews, Ex. xii. Compare * 
 with previous verse. ^ 
 
 6. That I may take g 
 the house of Israel in ^ 
 their own heart, because 
 they are estranged from 
 me through their idols. 
 
 7. For every one of , 
 the house of Israel and 
 of the ger which will 
 act the ger in Israel * 
 {ger asher yayur, Heb. — * 
 proselutoon proseluteu- ^ 
 ontoon — "proselytes," ^ 
 "proselyted" orlandbo- 
 rus,*' proselyted"' Sept.) ^ 
 which separateth him- ^ 
 self from me, and set- ^ 
 teth lip his idols in his u 
 heart and putteth the 
 Btumbling-block of his ^ 
 iniquity before his face, fi 
 and Cometh to a pro- 
 phet to inquire of him -, 
 concerning me; I the m 
 Lord will answer him ^ 
 by myself : ^ 
 
 8. And I will set my 
 face against that man, ^ 
 and will make him a j* 
 sign and a proverb, and c^ 
 I will cut him off from 
 the midst of my pet)ple ; 
 and ye shall know that 
 
 I am the Lord (Ezek. 
 xivj. 
 
 . . [treated as a proselu 
 ios — landborn, or one of 
 the people of the land 
 aa the unclean.] 
 
 . . entered into ^erstt/ic- 
 luary, whom thou didst 
 
 [The Jews had " no 
 dealings " or associationa 
 with the Samaritans. 
 They might lend to the 
 nokri upon usury, and 
 exact that lent in the 
 year of release (Dent. 
 XV, 3 ; xxiii, 20) ; hence 
 such "dealings" were 
 proper, but no " associ- 
 ations '' — such oi eat- 
 ing, etc ] 
 
 15. And one of them, 
 when he saw that he 
 was healed, turned 
 back, and with a loud 
 voice glorified God : 
 
 16. And fell down on 
 his face at his feet, giv- 
 
 ng him thanks; and 
 he was a Samaritan. 
 
 17. And Jesus ans- 
 wering said, Were there 
 not ten cleansed? but 
 where are the nine ? 
 
 18. There are not 
 found that returned to 
 give glory to God, save 
 this stranger — allogenes 
 (Luke xvii). 
 
 Any allogenes shall 
 not eat of it (the pass- 
 over, Ex. xii, 43, Sept.). 
 
 10. The adversary 
 hath spread out hia 
 hand upon all her plea- 
 sant things; for she 
 hath seen that the 
 heathen (goyini, Heb — 
 Eihn., Sept.) — nations. . 
 
SECTION V. — CIRCUMCISION — UXCIRCUMCISION. 73 
 
 commaud that they 
 
 
 
 should not enter into 
 
 
 
 thy congregation (kkahaZ, 
 
 
 
 Reh.—ecclesia, Sept.) — 
 
 
 
 Church (Lam. i). 
 
 
 
 5. And the Lord said 
 
 
 
 unto me, Son of man . . 
 
 
 
 mark well the entering H 
 
 
 
 in of the house, with ff 
 
 H 
 
 
 every going forth of the « 
 
 ff 
 
 
 sa7ictuar}/. 
 
 9 
 
 
 6. And thou shalt ^ 
 
 
 gay ... ye house of m 
 
 
 
 Israel, let it suffice you jS 
 
 n 
 
 
 of all your abomina- * 
 
 
 tions. 
 
 Ni 
 
 
 7. In that ye have o* 
 
 P* 
 
 
 brought into my sanctu- « 
 
 ary »* 
 
 P* 
 
 . . strangers (benei ne- 
 
 ^ 
 
 
 fcar)— sons of outland— 
 
 « 
 
 
 
 
 uncircumcised in heart, 
 
 » 
 
 and uncircumcised in 
 flesh 
 
 ...to be in my sanctuary, ^ 
 
 
 to pollute it, even my f* 
 
 ■^ 
 
 
 house, when ye offer ^ 
 
 
 
 my bread, the fat and m 
 
 : 
 
 
 the blood, and they 
 
 
 have broken my cove- 
 nant because of all your ^ 
 abominations. _ 
 8. And ye have not 
 
 
 
 
 
 *t 
 
 
 • 
 
 9 
 
 9*. 
 
 
 kept the charge of my 
 holy things ; but ye ^ 
 
 
 
 have set keepers of my S 
 
 W 
 
 
 charge in my sanctuary ^ 
 
 P* 
 
 
 for yourselves. 
 
 9. Thus saith the ^ 
 Lord God m 
 
 Ni 
 
 
 
 
 
 IS 
 
 [Any son of outland ; 
 the uncircumcised in 
 
 • 
 
 
 
 heart and uncircumcis- 
 
 
 
 ed in flesh, ':= belong- 
 
 * A landbom but not a ger — proselulos in thy gates — not luivitig disowned 
 kindred and friends ; not having foresworn his nationality ; still having " deal- 
 ings " or associations with foreigners. The child of an emigrant fnmily bora 
 in the Holy Land, while he remained connected with his father's family (a 
 family of outlaiids), was held Jis one of them— was not a ge,r— proselulos. Hence, 
 
74 
 
 CHART. 
 
 
 
 ing to any son of out- 
 
 s 
 
 
 land.] which is among 
 
 9S 
 
 
 the children of Israel 
 
 9 
 
 
 
 shall not enter 
 
 
 
 ...my tanctuary (Ez. ^ 
 
 zliv). S 
 
 1. For the Lord will ^ 
 
 
 e 
 
 
 •N 
 
 
 have mercy on Jacob, 
 
 ^ 
 
 
 and will y«t choose Is- ^ 
 
 iN 
 
 
 rael, and set them in fi 
 
 
 
 their own land; and ^ 
 
 
 the strangers '- gerim— 
 
 
 (j landborns 
 
 fi 
 
 
 . . shall be joined with » 
 
 
 them, and they shall ^ 
 cleave to the house of 
 
 e 
 
 
 
 Jacob (Isai. xiv). 
 
 
 
 23. Ye shall not walk in the manners of. 
 
 *rt 
 
 . . the nations which I 
 
 24. But I have said unto you, ye shall inherit 
 
 cast out before you . . . 
 
 their land, and I will give it unto you to possess it, 
 
 eS 
 
 (Lev. XX). 
 
 a land that floweth with milk and honey ; I am the 
 
 ^ 
 
 
 Lord your God, which have separated you from 
 
 . . the peoples (Sept., na- 
 
 26. And ye shall be holy unto me ; for I the Lord 
 
 
 tions). 
 
 am holy, and have severed you from 
 
 « 
 
 . . the peoples (Sept., tta- 
 
 
 
 tions, Lev. xx). 
 
 2. For thou art an holy people unto the Lord thy 
 
 '^ 
 
 
 God, and the Lord hath chosen thee to be a peculiar 
 
 'i 
 
 
 people unto himself, above all 
 
 
 . . [the peoples which are 
 upon the face of the 
 
 
 g 
 
 13. Now, therefore, I pray thee, if I have found 
 
 ground — adamah'] (Deu. 
 
 grace in thy sight, show me now thy way, that I 
 
 
 xiv). 
 
 may know thee, that I may find grace in thy sight ; 
 
 V 
 
 1. By the rivers of 
 
 and consider that this nation (goy., Ueb.—Elkn., 
 
 
 Dabylon there Me ."^at 
 
 Sept.) is thy people. 
 
 down ; yea, we wept, 
 
 14. And he said, My presence shall go with thee, 
 
 when we remembered 
 
 and I will give thee rest. 
 
 
 Zion. 
 
 15. And he said unto him, If thy presence go not 
 
 
 4. How shall we sing 
 
 with me, carry us not up hence. 
 
 
 the Lord's song [upon 
 
 16. For wherein shall it be known here that I and 
 
 
 (nekar—allotr.) foreign 
 
 those " belonging to any son of outland shall not enter my sanctuary.'' Follow- 
 ing the usual renderings of Hebrew into Greek, by the LXX, I would render the 
 Greek as follows :— Thus saith the Lord God : Any (landborn) son of a son of 
 otitlanJ. among all the (landborn) sons of the sons of ou'Jand wlio arc in tho 
 midst of the house of Israel, uncircumcised in heart and iincircumcised in 
 flesh, shall not enter my sanctuary. 
 
SECTION v.— CIRCUMCISION — UNCIRCUMCISION. 75 
 
 thy people linve found grace in thy sight? Is it not 
 in that thou goest with us? So phalt we be separ- 
 ated, I and thy people, 
 
 11. But when Peter was come to Antioch, I with- 
 stood him to the face, because he was to be blamed, 
 
 12. For before that certain came from James, he 
 did eat 
 
 come, he withdrew and separated himself, fear- 
 ing them which were of fhe circumcision (Gal. ii). 
 
 16. Then Paul stood up, and beckoning with his 
 hand, said, Men of Israel, and 
 
 50. But the Jews stirred up the. 
 
 19, Now they which were scattered abroad upon 
 the persecution that arose about Stephen, traveled 
 as far as Phenice, and Cyprus, and Antioch, preach- 
 ing the word to none but unto the Jews only (Acts 
 xi). 
 
 34. Then Peter opened his mouth, and said. Of a 
 truth I perceive that God is no respecter of persons : . 
 
 2. And when Peter was come up to Jerusalem, 
 they that were of the circumcision contended with 
 him ." 
 
 ground or soil— ac/am- 
 ah] (Ps.cxx.Kvii). 
 . . [from every people 
 which are upon the face 
 of the ground— adajwaA] 
 (Ex. xxxiii). 
 . . . with the Gentiles 
 {Eth7i. — nations), but 
 when they were 
 
 . . ye that fear God 
 (pious " Gentiles") give 
 audience (Acts xiii). 
 . . devotU and honorable 
 women (not " prose- 
 lytes "), and the chief 
 men of the city, and 
 raised persecution aga- 
 inst Paul and Barna- 
 bas, and expelled them 
 out of their coasts (Acts 
 xiii). 
 
 . . . Cornelius, a cen- 
 turion of the band call- 
 ed the Italian band, 
 
 2. A devout man, and 
 one that/carecZ God (not 
 a •' proselyte '') with all 
 his house, which gave 
 much alms to the peo- 
 ple, and prayed to God 
 always. 
 
 ..35. But in every na- 
 tion (Ethn.) he that ft-ar- 
 eth him, and worketh 
 righteousness (" the 
 outcasts of Israel " 
 ** will I gather " — pious 
 " Gentiles,'' Isai. Ivi, 
 8) is accepted with him 
 (Acts X). 
 
 . . 3. Saying, Thou went- 
 est in to men uticirctim- 
 cised (the vncircumcis- 
 io)i), and didst eat with 
 Ihnn (Acts xi>. 
 
76 CHART. 
 
 SECTION VI.— SACRIFICES AND OFFERINGS. 
 
 The Positions in the previous Sections^ as Confirmed 
 and Illustrated in the Law of Sacrifices and Offer- 
 and in Tradition. 
 
 [V6. Every Hebrew 
 of the Hebrews (azurah) 
 shall do these things 
 after this manner, iu 
 oiTering an offering 
 made by fire of a sweet 
 Bavour unto the Lord . . 
 
 . . 14. And if a stran 
 ger shall sojourn {ger 
 yagur, Heb. — proselutos, 
 prosgenetai, Sept.) — 
 landborn shall be born 
 again — or whosoever 
 shall be in your midst 
 belonging to your gen- 
 erations (geneas, Sept., 
 rendered na<to?i, Phil. ii. 
 15), and will offer an 
 offering made by fire, 
 of a sweet savour unto 
 the Lord : 
 
 as ye (Hebrew of 
 
 che Hebrews, and land- 
 Dorn born again) do . . 
 15. The congregation 
 {l-hahal— Church), the 
 same ordinance (koJch — 
 " manner " of observ- 
 ance) shall be for both 
 you and the landborn 
 Dorn again (ger hgar, 
 Heb. — proselutos pros- 
 kei, Sept.) ; an ordin- 
 ance (hokh — " manner"' 
 of observance) forever . 
 
 « so he (whosoever is 
 
 * of your nation) shall do. 
 
 ^ ioY your generation! 
 
 m (your nation) : 
 
 .as ye (the Church) 
 
 shall the landborn 
 
 {ger — proselutos) be 
 before the face of the 
 
 [" Josephus says : 
 there was in the court 
 of the temple a wall, 
 or balustrade, breast 
 high, with pillars at 
 particular distances, 
 and inscriptions on 
 them in Greek and Lat- 
 in, importing that stran- 
 gers (foreigners) were 
 forbidden from entering 
 further; hero their of- 
 ferings were received, 
 and sacrifices were of- 
 fered for them, they 
 standing at the barrier ; 
 but were not allowed to 
 approach the altar. 
 
 From the above par- 
 ticulars wo learn the 
 meaning of what the 
 Apostle calls " the Mid- 
 dle Wall of Partition '' 
 between Jews and Gen- 
 tiles broken down by 
 the gospel." — Watson. 
 
 In the light of the 
 above, the following al- 
 lusions are manifest : 
 
 Neither let the son of 
 outland who hath join- 
 ed himself (pious ''Gen- 
 tiles '') to the Lord 
 speak, saying, The Lord 
 hath utterly separated 
 me from his people," for 
 
 their burnt-offerings 
 and their sacrifices shall 
 be accepted upon mine 
 altar ; for mine hou^e 
 shall be called a house 
 
SECTION VI.— SACRIFICES AND OFFERINGS 77 
 
 Lord 
 
 [" One requirement" 
 and " one manner " of 
 requirement for the 
 Church (composed of 
 the Hebrew of the He 
 
 16. One law {torah 
 
 — requirement) and one 
 
 judgment (penalty) 
 
 shall be for you and for 
 
 the landborn born again 
 
 {(jer hgar — proselutos 
 
 proskei.) among you, H I'rews and laudborn 
 
 Num. XV.] Br born again), and "one 
 
 fi manner of observance" 
 for the whole nation ; 
 ^ but not "one manner 
 ^ of observance" for Jew 8 
 3 and Gentiles "before 
 
 17. And the Lord « the face of the Lord "— 
 spake unto Moses, say- at the altar. The Gen- 
 iQg^ ^ tiles (nations) were nev 
 
 18. Speak unto Aaron, « er permitted to enter 
 AndtohissoDS,andunto '^ that " court," in which 
 all the children of Isra- ^ was the altar, where the 
 el, and say unto them, « Jews as a nation offer 
 Whatsoever he be of the » ed sacrifice.] 
 
 house of Israel * "r of the stranger 
 
 {ger — proselutos) — land- 
 ft born — in Israel, that 
 8. And thou shalt *^ will offer his oblation 
 say unto them, Whatso- J for all his vows, and for 
 ? all his free-will-offer- 
 ings, which they will 
 the ger which will act offer unto the Lord for 
 the ger among you J a burnt-offering ; 
 (Heb. ger mher yagur- ^ 19. Ye shall offer at 
 Sept. proselutoon pros- ^ your own will a male 
 keimenoon — landborns without blemish, of the 
 •'added" or "attached" ^ beeves, of the sheep, or 
 
 to you) that offereth a S of the goats 
 
 burnt-offering or sacri- ^ 
 
 gj.^._ J^ [The presentation of 
 
 9. And bringeth it ^ an offering within the 
 
 not unto the door of the g court of the Jewish na- 
 
 tabernacle of the con- • 
 
 of prayer for all peop- 
 lea^' (Sept., nations) 
 j Isai. Ivi, 3. 7.] 
 
 [The prophet, in the 
 'above, alludes to the 
 jprivileges of "Gen- 
 tiles" or foreigners in 
 , the place appointed 
 ^ them in the Temple, 
 m to-wit : " The court of 
 « the Gentiles." See 
 Solomon's Prayer, 2 
 i Kings viii, 41, page 55 ; 
 ^ also 2 Chron. vi, 32, 
 ^ page 5.] 
 
 pi 
 
 ever man there be of the 
 house of Israel, or of 
 
 gregation, to offer it 
 unto the Lord; even 
 that man shall be cut 
 off from among his peo- 
 ple (" people of the 
 congregation" at least) 
 (Lev. xvii). 
 
 tiou, was not the pecu- 
 liar prerogative of any 
 class of persons of the 
 Jewish nation. Sacri 
 fices were required of 
 persons guilty of an of- 
 fense against the church 
 before restoration to a 
 
 ..25. Neither from a 
 stranger's hand {ben 
 nekar)— from the hand of 
 a son of outland— shall 
 ye offer the bread of 
 your God of any of 
 these ; because their 
 corruption i.'; in them, 
 and blemishes be in 
 them; they shall not 
 be accepted for you 
 (Lev. xxii). 
 
78 
 
 CHART. 
 
 13. Aud if the ivhole 
 congregation of Israel 
 (who ate the passover, 
 Ex. xii, 47) sin through 
 iguorance, and the 
 thing he hid from the 
 eyea of the assembly 
 (khahal — Church) and 
 they have done some- 
 
 place among the clean ; 
 also of the landborn 
 upon entering the 
 Chorch. Among things 
 required of a *' com- 
 plete proselyte " — "pro- 
 selyte of righteous- 
 ^ ness'' or landborn born 
 C again, was '*circuuici 
 
 what against any of the aj sion and sacrifice 
 
 TradUhn.] 
 There being one or- 
 
 commandments of the 
 Lord, concerning things ^ 
 
 which should not be * dinance (/toAfc-manner 
 done, and are guilty, ^ of observance) to the 
 etc. (Lev. iv). g ^hole nation, as refer- 
 
 red to above, the inspired writers often do not refer 
 to any distinction between the Clean and the Un- 
 clean, but use terms that apply to the whole nation. 
 Hence in the following, it is tfce Prince~ci\il ruler— 
 and the people of the land— nil citizens of the com- 
 mon wealth or the Jewish nation. See above. Section 
 II.] 
 
 22. And if ye have erred, and not observed all 
 these commandments which the Loid hath spoken 
 unto Moses, 
 
 23. Even all that the Lord hath commanded you 
 by the hand of Moses, from the day that the Lord 
 commanded Moses, and henceforward among your 
 generations (Sept. geneas— your nation — - in the 
 midst of a crooked and perverse nation,'' geneas 
 Phil, ii, 15.) (Num. xv.) 
 
 [ A Moabite of the tenth, an Edomite of the third 
 generation (geneas) " in thy gates," were your genera- 
 tio7i.s— ware of your nation.] 
 
 22. So that the generation to come (your nation in 
 after-times) of your chUdren (all were chUdren who 
 were not allotrioi — foreigners, see Matt, xvii, 25, 
 26, page 46 ; and all were brothers who were not no- 
 krim— foreigners, Deut. xv, 2, 3, page 45) shall rise 
 up afler you and 
 
 [Those ministering at 
 the altar, inside " this 
 barrier " or wall, where 
 the altar stood, "receiv- 
 ed '' over this wall " at 
 the hands of a sou of 
 outland,'' "standing 
 outside this barrier," 
 his " burnt-ufferii gs 
 and sacrifices," and 
 they were " otfered for 
 him" upon the altar.] 
 
 22. When a ruler (nasi, Heb.) hath sinned, and 
 done somewhat through ignorance against any of 
 the commandments of the Lord his God, concerning 
 thin:.,'s which sliould not be done, and is guilty; 
 
 'S.'j. Or if his sin, wherein he hath .eiuned, come to 
 Li.s knowledge ; h« shall bring his offering, a kid of 
 the goats, a male without blemish ; 
 
 .the stranger <>tol-r 
 — allotr.) that shall 
 come from a fur land, 
 .shall say, when they 
 see the plagues of that 
 land, and the sicknesses 
 which the Lord hath 
 laid upon it : 
 
 23. And that the 
 
SECTION VI. — SACRIFICES AND OFFERINGS. 
 
 79 
 
 27. [And if any soul of the people of the land] sin 
 through ignorance, while he doeth somewhat against 
 any of the commandments of the Lord, concerning 
 things which ought not to be done, and be guilty ; 
 
 28. Or, if his sin which he hath sinned, come to 
 his knowledge ; then he shall bring his offering, a 
 kid of the goats, a female without blemish, for his 
 sin which he hath sinned. 
 
 29. And he shall lay his hand upon the head of 
 the sin-offering, and slay the sin-offering in the 
 place of the burnt-offering. 
 
 30. And the priest shall take of the blood thereof 
 with his finger, and put it upon the horns of the 
 altar of burnt-offering, and shall pour out all the 
 blood thereof at the bottom of the altar (Lev. iv). 
 
 27. And if any soul (of the people of the land) sin 
 through ignorance, then he shall bring a she-goat 
 of the first year for a sin-offering. 
 
 28. And the priest shall make an atonement for 
 the soul that sinneth ignorantly, when he sinneth 
 by ignorance before the Lord, to make an atonement 
 for him ; and it shall be forgiven him (Num. xv). 
 
 7. And a portion shall be for the prince (nasi, 
 Heb.) on the one side and on the other side of the 
 oblation of the holy portion, and of the possessions 
 of the city, before the oblatiou of the holy portion, 
 and before the possession of the city, from the west 
 Bide westward, and from the east side eastward ; and 
 the length shall be over against one of the portions, 
 from the west border unto the east border. 
 
 8. In the land shall be his possession in Israel ; 
 and my princes {nasiai, Heb. — plural) shall no more 
 oppress my people ; and the rest oi Uic land sluill they 
 give to the house of Israel according to their tribes. (See 
 £z. xlvii, 22, 23, and pages 66, 67.) 
 
 9. Thus saith the Lord God, Let it suflSce you, 
 princes (nasiai) of Israel ; remove violence and spoil, 
 and execute judgment and justice, take away your 
 exactions from my people, saith the Lord God. 
 
 16. All the people of the land shall give this obla- 
 tion for the prince (nasi) in Israel. 
 
 17. And it shall be the prince's (nasi) part to give 
 burnt-offerings, and meat-offerings, and drink-offer- 
 
 whole land thereof is 
 brimstone, and salt, and 
 burning, that it is not 
 sown, nor beareth, nor 
 any grass groweth 
 therein, like the over- 
 throw of Sodom, and 
 Gomorrah, Admah, and 
 Zeboim, which the Lord 
 overthrew in his anger, 
 and in his wrath ; 
 
 24. Even all nations 
 [goyim — Ethn.) shall 
 say, Wherefore hath the 
 Lord done thus unto 
 this land ? what meun- 
 eth the heat of this 
 great anger? 
 
 25. Then men shall 
 say. Because they have 
 forsaken the covenant 
 of the Lord God of their 
 fathers, which he mad« 
 with them when he 
 brought them forth out 
 of the land of Egypt 
 (Deut. xxix). 
 
 3. Incline your ear, 
 and come unto me : 
 bear, and your soul 
 shall live; and I will 
 make an everlasting 
 covenant M?i</j you ^with 
 every one that thirst- 
 eth) even the sure 
 mercies of David. 
 
 4. Behold, I have 
 given him for a witne5« 
 to the peoples, a lea<ler 
 and commander to tli.; 
 peoples (the latter mu- 
 tions, Sept.) (Isai. iv). 
 
 10. And in that d.ny 
 there shall be a root of 
 JeMse, which shall st.ind 
 for an ensign of tb« 
 peoples, to it shall the 
 nations, seek : and his 
 
80 
 
 CHART. 
 
 logs, in the feasts, aud in the new moons, and in the 
 sabbaths, in all solemnities of the bouse of Israel : 
 he shall prepare the sin-offering, and the meat-offer- 
 ing, and the burnt-offering, and the peace-offerings, 
 to make reconciliation for the house of Israel. 
 
 22. And upon that day shall the prince ()iasi) pre- 
 pare for himself, and for all the people of the land, 
 a bullock for a sin-offering. 
 
 [22. And upon that day shall the prince prepare 
 for himself and his house, and for all the people ofthe 
 land, etc., Sept.] 
 
 23. And seven days of the feast he shall prepare 
 a burnt-offering to the Lord, seven bullocks and 
 seven rams without blemish, daily the seven days ; 
 and a kid of the goats daily for a sin-ofifering (Ezek. 
 xlv), 
 
 2. And the prince (nasi) shall enter by the way of 
 the porch of that gate without, and shall stand by 
 the post of the gate, and the priest shall prepare his 
 burnt-offering and his peace-offerings, and he shall 
 worship at the threshold of the gate ; then he shall 
 go forth ; but the gate shall not be shut until the 
 evening. 
 
 3. Likewise the people of the land shall worship at 
 the door of the gate before the Lord, in the sabbaths, 
 and in the new moons. 
 
 4. And the burnt-offering that the prince (nasi) 
 ehall offer unto the Lord in the sabbath-day shall 
 be six lambs without blemish, and a ram without 
 blemish. 
 
 8. And when the prince (nasi) shall enter, he 
 Bhall go in by the way of the porch of that gate, 
 and he shall go forth by the way thereof. 
 
 9. But when the people of the land shall come be- 
 fore the Lord in the solemn feasts, he that eutereth 
 in by the way of the north gate to worship shall go 
 out by the way ofthe south gate, and he that enter- 
 eth by the way of the south gate shall go forth by 
 the way of the north gate ; he shall not return by 
 the way of the gate whereby he came in, but shall 
 go forth over against it. 
 
 10. And the prince (nasi) in the midst of them, 
 when they go in, shall go in; and when they go 
 forth, shall go fortli ; 
 
 rest shall be glori- 
 ous. 
 
 12. And he shall set 
 up an ensign for the 
 nations, and shall as- 
 semble the outcasts of 
 Israel, and gather to- 
 gether the dispersed of 
 Judah from the four 
 corners of the earth 
 (Isai. xi). 
 
 29. Lord, now lettest 
 thou thy servant depart 
 in peace according to 
 thy word ; 
 
 30. For mine eyes 
 have seen thy salvation. 
 
 31. Which thou hast 
 prepared before the face 
 of all peoples. 
 
 32. A light to lighten 
 the nations, and the 
 glory of thy people Is- 
 rael (Luke ii). 
 
 25. Who by the mouth 
 of thy servant David 
 hast .s^aid. Why did the 
 nations (Ethn.) rage, 
 and the peoples imagine 
 vain things? (Acts iv.) 
 
 8. Now I say that 
 Jesus Christ was a min- 
 ister of the circumcis- 
 ion for the truth of 
 God, to confirm the 
 promises made unto the 
 fathers ; 
 
 9. And that the na- 
 tions might glorify God 
 for his mercy ; as it is 
 written, For this cause 
 I will confess to be 
 among the nations, and 
 sing unto thy name. 
 
 10. And again he 
 saith, Rejoice, ye na- 
 tions, with his people. 
 
 11. And a;j;ain. Praise 
 the Liird, all ye nnlious: 
 
SECTION VI.— SACRIFICES AND OFFERINGS. 
 
 81 
 
 16. Thu8 saith the Lord God, if the prince (nasi) 
 give a gift unto any of his sons, the inheritance 
 thereof shall be his sons' ; it shall be their posses- 
 sion by inheritance. 
 
 17. But if he give a gift of his inheritance to one 
 of his servants, then it shall be his to the year of 
 liberty; after it shall return to the prince {iiasi) ; 
 but his inheritance Fhall be his sons' for them. 
 
 18. Moreover, the prince {nasi) shall not take of 
 the people's inheritance by oppression, to thrust 
 them out of their possession ; but he shall give his 
 sons' inheritance out of his own possession ; that my 
 
 people be not scattered every man from his possession 
 (Ezekiel xlvi). 
 
 11. And Urijah the priest built an altar according 
 to all that king Ahaz had sent from Damascus ; so 
 Urijah the priest made it against king Ahaz came 
 from Damascus. 
 
 15. And king Ahaz commanded Urijah the priest, 
 saying, Upon the great altar burn the morning 
 burnt-offering, and the evening meat-offering, and 
 the king's burnt-sacrifice, and his meat-offerings, 
 with the burnt-offering of all the people of the land, 
 and their meat-offering . . . and the brazen altar 
 shall be for me to inquire by (2 Kings xvi). 
 
 9. And God said unto Abraham, thou shalt keep 
 my covenant, therefore, thou, and thy seed after thee, 
 in their generations (geneas— in your nation). (Gen 
 XV ii.) 
 
 and laud him, all ye 
 peoples. 
 
 12. And again, Esaias 
 saith, There shall be a 
 root of Jesse, and be 
 that shall rise to reign 
 over the nations, in him 
 shall the nations trust 
 (Eom. xv). 
 
 10. Then she fell on 
 her face, and bowed her- 
 elf to the ground, and 
 said unto him, Why 
 have I found grace in 
 thine eyes, that thou 
 shouldest take knowl- 
 edge of me, seeing I 
 am a stranger (nokri — 
 xenos). (Ruth ii.) 
 
 19. Then said the 
 king to Ittai the Git- 
 tite, Wherefore goest 
 thou also with us? re- 
 turn to thy place, and 
 abide with the king ; 
 for thou art a stranger 
 (nokri — xenos), and also 
 an exile (2 Sam. xv). 
 
 7. And they took 
 counsel, and bought 
 with them the potter's 
 field to bury strangers 
 {xenoi — pious •' Gen- 
 tiles ") in (Matt, xxvii). 
 
 [Pious foreigners am- 
 ong the Jews, such as 
 Ittai the Gittite, etc., in 
 Greek, were called xenoi, 
 or xenoi " from the cov- 
 enants of promise " 
 (Eph. ii, 12, 19), not 
 being permitted a cove- 
 nant relation or mem- 
 bership in the Jewish 
 Church, under the cove- 
 nant with Abraham.] 
 
 22. And they snid, 
 Cornelius tlie centurion, 
 a just man, and one 
 
82 
 
 CHART. 
 
 and of good report aiuong all the nation of the 
 
 Jews, was warned from God by a holy angel, to send 
 for thee into his house and to hear words of thee. 
 
 28. And he said unto them, Ye know how that it 
 is an unlawful thing for a man that is a Jew (of the 
 Jewish Qation) to keep company, or come 
 
 45, And they of the circumcision {the Jewish na- 
 tion) which believed were astonished, as many as 
 came with Peter, because that on 
 
 (one of the nations 
 fearing God, or a pious 
 " Gentile ") that fear- 
 ethGod 
 
 by that which is called the circumcision in the 
 
 fieahmade 6y feawds (the Jewish nation); 
 
 ..unto one of another 
 Elation; but God hath 
 showed me that I should 
 not call any man com- 
 mon or unclean. 
 
 .the nations {the uncir- 
 cumcision) also were 
 poured out the gift of 
 the Holy Ghost (Acts 
 
 X). 
 
 11. Wherefore re- 
 member, that ye being 
 in time past (under the 
 Jewish economy) Gen- 
 tiles (nations) in the 
 flesh who are called un- 
 circumcision 
 
 within the commonwealth of Israel (or 
 
 among "the people of the land") and 
 
 12. That at that time 
 (under that economy) 
 ye were without Christ 
 (without " the oracles 
 of God") being aliens 
 ( apo-allotrioomenoi ) — 
 held as foreigners 
 
 ...strangers (xenoi) from 
 the covenants of pro- 
 mise, etc. (See exposi- 
 tion. Chap. III.) 
 
 19. Now therefore ye 
 are no more strangers 
 {xenoi, as Ittai, a pious 
 foreigner) and foreign- 
 ers (paroikoi — dwellers 
 — resident foreigners, 
 who may not eat the 
 
SECTION VI. — SACRIFICES AND OFFERINGS. 
 
 83 
 
 fellow-citizens of the saints and of the house- 
 hold (one of the nations could not become a citizen 
 within the Jewish nation, nor a member of a house- 
 hold of God, under the covenant with A^braham) of 
 God (Eph. ii). 
 
 nigh (as the Jewish nation) by the blood of 
 
 ChriBt. 
 
 passover, Ex. xii, 43, 
 Sept.) ; but 
 
 <t 
 
 f* 13. But now in Christ 
 Jesus ye who (in time 
 past) were far off (th« 
 nations) are made 
 
 14. For he is our peace, who hath made both one, and hath broken down 
 
 THE MIDDLE WALL OF PARTITION BETWEEN US. 
 
 15. Having abolished in his flesh the enmity, even the law of commandments 
 contained in ordinances ; for to make in himself of twain one new man, so 
 making peace ; 
 
 16. And that he might reconcile both (the pious of both the Jewish nation 
 and of other nations) unto God in one body by the cross, having slain the en- 
 mity thereby, 
 
 17. And came and preached peace to them that were afar off (" Gentiles " 
 — nations) and to them that are nigh (Jewish nation). 
 
 18. For through him we both (circumcision and uncircumcision — those ot 
 the Jewish nation and those of other nations) have access by one Spirit 
 unto the Father. 
 
 19. Now (under the new economy) ye are no more (as under the old economy) 
 strangers — xenoi (pious foreigners or nokri, such as Ittai, etc., called, in re- 
 lation to the covenants of promise, xenoi) and foreigners — paroikoi, dwellers, 
 resident foreigners (called, in relation to the citizens of the Hebrew com- 
 monwealth or " the people of the land," dwellers or resident foreigners) but 
 fellow-citizens (under this new economy) of the saints and of the household 
 (under this new economy) of God. 
 
 20. And are built upon the foundation of the apostles and prophets, Jesua 
 Christ himself being the chief corner-stone : 
 
 21. In whom all the building, fitly framed together, groweth unto a holy 
 temple in the Lord. 
 
 22. In whom ye also are builded {the nations formed no part of that building — 
 the Church huilt up under the covenant with Abraham) together for a habita- 
 tion of God through the Spirit (Eph. ii). 
 
 1. For this cause I Paul, the prisoner of Jesus Christ for you Gentiles 
 {nations — the uncircumcision, to whom Paul was minister), etc. 
 
 5. Which in other ages wa.s not made known unto the sons of men, &s it is 
 now revealed unto his holy apos-tles and prophets by the Spirit ; 
 
 6. That the Gentiles {natio7is) should be fellow-heirs, and of the same body, 
 and partakers of his promise (the pious of the nations, hitherto, were " stran- 
 gers from the covenants of promise '') in Christ by the gospel (Eph. iii). 
 
84 
 
 CHART. 
 
 SECTION VII.— REMAINING REFERENCES. 
 
 Eemaining Beferences, mid Extent of the Frivileges of 
 the Cities of Refuge. 
 
 29. And this shall be 
 a statute for ever unto 
 j'ou, that in the seven- 
 th month, on the tenth 
 day of the month, ye 
 shall aflaict your souls, 
 and do no work at all, 
 whether it be a Heb- 
 rew of the Hebrews or 
 landborn 1)0111 again- 
 {ger hgar, Heb. — prose- 
 hUos proskei. , Sept.) 
 among you. 
 
 33. And he shall 
 make an atonement for 
 the holy sanctuary, and 
 he shall make an atone- 
 ment for the tabernac- 
 le of the congregation, 
 and for the altar ; and 
 he shall make an atone- 
 ment for the priests, 
 and for all the people of 
 the congregation (khahal, 
 Heb, — ecclesia, Sept.) — 
 Church (Lev. xvi). 
 
 10. Whatsoever man 
 there be of the house 
 of Israel or of the land- 
 horn born again (yer 
 
 hgar, Heb. — pros, pros- 
 kei, Sept.) among yon, 
 that eateth any manner 
 of blood, I will even set 
 my face against that 
 soul that eateth blood, 
 and will cut him off 
 from among his people. 
 12. Therefore I said 
 unto the children of Is- 
 rael. No soul of you 
 
 12. Six days thou 
 shalt do thy work, and 
 on the seventh day thou 
 shalt rest; that thine 
 ox and thine ass may 
 rest, and the son of thy 
 handmaid and the 
 landborn (?«»•. Heb.— 
 pros., Sept.) may be re- 
 freshed (Ex. xxiii). 
 
 14. But the seventh 
 day is the sabbath of 
 the Lord thy God : in 
 it thou shalt not do any i 
 work, thou, nor thy! 
 son, nor thy daughter, 
 nor thy man-servant, 
 nor thy maid-servant 
 nor thine ox, nor thine 
 ass, nor any of thj' cat 
 tie, nor thy landborn 
 (ger, Heb. — proselutos 
 Sept.) that is within 
 thy gates; that thy 
 man-servant and thy 
 maid-servant may rest 
 as well as thou (Deu. v). 
 16. And I charged 
 your judges at that 
 time,- .saying. Hear the 
 causes between your 
 brethren, and judge 
 righteously between ev- 
 ery man and his broth- 
 er, and the landborn 
 {(jer—pros.) that i.s witlj 
 him (Dent. i). 
 
 43. The landborn 
 
 (ger — pros.) titat is icitli- 
 in thee shall get up 
 above thee very high ; 
 
 [*' Thou wilt save me 
 from the strifes of the 
 people ; thou wilt place 
 me at the head (or foi 
 a chief) of nations; a 
 people I have not 
 known shall serve me. 
 At the hearing of the 
 ear they will obey me, 
 
 the sons of ontland 
 
 will lie to me ; the SOns 
 of ontland will decay 
 and tremble out of their 
 inclosures." — Dr. J. 
 Addison Alexander's 
 rendering of Ps. xviii, 
 44-46.] 
 
 44. Thou also bast 
 delivered me from the 
 strivings of my people, 
 thou hast kept me to be 
 head of the nations; a 
 people which I knew 
 not shall serve me. 
 
 45. The sons of cut- 
 land (.benei nekur) shall 
 
 ubuiit themsehes unto 
 me : as soon as they 
 liear, they shall be obe- 
 dient unto me. 
 
 46. The sons of ont- 
 land l^*""** nekur) shall 
 taUe away, and they 
 
 hall be airaid out of 
 their close places (2 
 Sam. xxii). 
 
 10. And the sons of 
 ontland {heuei nekar) 
 shall build up thy walla, 
 and their kings shall 
 minister unto thee; for 
 
SECTION VII. — REMAINING REFERENCES. 
 
 85 
 
 shall eat blood, neither 
 shall any landbom 
 ■faoru again (?«'• %«»■> 
 Heb.— pros proskei, 
 Sept.) among you eat 
 blood, 
 
 13. And whatsoever 
 man there be of the chil- 
 dren of Israel, or of the 
 landbom born again 
 
 (ger hgar^pros proskei) 
 which huuteth and cat« 
 cheth any beast or fowl 
 that may be eaten; he 
 shall even pour out the 
 blood thereof, and cover 
 it with dust (Lev. xvii). 
 
 26. Ye shall therefore 
 keep my statutes and 
 my judgments, and 
 shall not commit any 
 of these abominations ; 
 neither any Hebrew of 
 tbe Hebrews or land- 
 born born again iger 
 hgar — pros, prosgeno- 
 menos) among you ; 
 
 29- For whosoever 
 shall commit any of 
 these abominations, ev- 
 en the souls that com- 
 mit them shall be cut 
 off from among their 
 people (Lev. xviii). 
 
 16. And he that blas- 
 phemeth the name of 
 the Lord, he shall sure- 
 ly be put to death, and 
 all the congregation 
 {gadath — not the "^a- 
 dalh of Israel," who 
 ate the passover, Ex. 
 xii, 47) shall certainly 
 stone him ; as well the 
 landbom (born again) 
 as the Hebrew of the 
 Hebrews), when he 
 blasphemeth the name 
 
 and thou shalt come 
 down very low. 
 
 44. He shall lend to 
 thee, and thou shalt not 
 lend to him ; he shall be 
 the head, and thou shalt 
 be the tail (Deut. 
 xxviii). 
 
 [The phrase italicised 
 in Deut. xxviii, 43, 
 above, is a peculiar 
 phrase in the original. 
 It should, perhaps, be 
 rendered : The landbom 
 winch is among thif draw- 
 ing nigh ; that is, the 
 landborn in the Church, 
 or that element of the 
 Church which is of 
 "stock " not '• of Isra- 
 el,'' shall become chief 
 and the disobedient 
 Jews shall be rejected, 
 and "become an as- 
 tonishment, a proverb 
 and a byword among 
 all nations whither the 
 Lord shall lead thee."'] 
 
 11. And thou shalt 
 rejoice in every good 
 thing which the Lord 
 thy God hath given un- 
 to thee, and unto thy 
 house, thou and the Le- 
 vite, and the landbom 
 
 {ger — pros.) that is a- 
 mong you (Deut. xxvi). 
 10. But the seventh 
 day . . . nor thy land- 
 bom (ger — pros.) in 
 thy gates (Ex. xx). 
 
 32. The landbom 
 
 (Heb. ger — Sept. xenos !) 
 did not lodge in the 
 street ; but I opened 
 my doors to the trav- 
 eler (Job xxxi). 
 
 [The above is the on- 
 
 in my wrath I smote 
 thee, but in my favour 
 have I had mercy on 
 thee (Isai. Ix). 
 I 15. Are we not count- 
 ed of him foreigners 
 {nokr. — allotr.) tor he 
 hath sold us, and hath 
 quite devoured also our 
 money (Gen. xxxi). 
 
 21. For the Lord shall 
 rise up as in mount 
 Perazim, he shall be 
 wroth as in the valley 
 of Gibeon, that he may 
 do his work, his strange 
 work ; and bring to pass 
 his act, his foreign ("o- 
 kr. — allotr.) act (Isai. 
 xxviii). 
 
 ! 34. Quenched the vi- 
 olence of fire, escaped 
 the edge of the sword, 
 out of weakness were 
 made strong, waxed 
 valiant in fight, turned 
 to fight the armies of 
 the aliens (allotr.) — for- 
 eigners (Heb. xi). 
 
 21. Yet I had planted 
 thee a noble vine, whol- 
 ly a right seed; how 
 then art thou turned 
 into the degenerate 
 plant of a foreign ("o- 
 kr. — allotr.) vine unto 
 me ? (Jer. ii). 
 
 15. They that dwell 
 in mine house, and my 
 maids, count me for a 
 stranger (sar, see Chap. 
 V) ; I am a foreigner 
 (nokr.— allotr.) in thy 
 sight. 
 
 . . to sell her unto a 
 strange nation (nokr., 
 foreign people, Htb.— 
 allotr., foreign nation) 
 Sept.) he shall b.ive no 
 
86 
 
 CHART. 
 
 of the Lord, shall be put 
 to death. 
 
 22. Ye shall have one 
 manner of law as well 
 for the landbom 
 (born again) as for 
 the Hebrew of the 
 Hebrews : for I am 
 the Lord your God (Lev. 
 xxiv). 
 
 32. And he wrote 
 there upon the stones 
 a copy of the law of 
 Moses, which he wrote 
 in the presence of the 
 children of Israel. 
 
 3.3. And all Israel, 
 and their elders, and 
 officers, and their judg- 
 es, stood on this side 
 the ark and on that 
 Bide, before the priest 
 the Levites, which bare 
 the ark of the covenant 
 of the Lord, as well the 
 landborn (born again) 
 as the Hebrew of the 
 Hebrews, half of them 
 over against mount Ge- 
 rizim; and half of them 
 over against mount 
 Ebal ; as Moses the ser- 
 vant of the Lord had 
 commanded before, that 
 they should bless the 
 people of Israel. 
 
 34. And afterward he 
 read all the words of 
 the law, the blessings 
 and cursings, according 
 to all that is written in 
 the book of the law. 
 
 35. There was not a 
 word of all that Moses 
 commanded which Josh- 
 ua read not before all 
 the congrtgalion of Isra- 
 el, (who ute tlic jiass- 
 
 ly instance where the 
 LXX render the Heb 
 rew word ger by the 
 Greek term xenos, and 
 Avith this exception the 
 word is always used to 
 represent the Hebrew 
 word nokri, or foreign- 
 er. Here it is evident- 
 ly a gloss upon the pas- 
 sage. It wa^^ commend- 
 able to '♦ entertain 
 strangers " (jphiloxeni- 
 as), I was a stranger 
 {xenos) and ye took me 
 in." " When saw we 
 thee a stranger " {zen- 
 os) ? "I was a stran- 
 ger {xenos) and ye took 
 me not in.'' " Bought 
 tlie potter's field to bury 
 strangers {xenoi) in." 
 
 " Beloved, thou doest 
 faithfully whatsoever 
 thou doest to the breth- 
 ren, and to (xenoi) 
 strangers." 
 
 Ittai the Gittite and 
 Ruth the Moabitess 
 were xcnoi — pious "Gen- 
 tiles '' or foreigners, 
 who were " xenoi from 
 the covenants of prom- 
 ise."] 
 
 23. The land shall not 
 be sold for ever ; for the 
 land is mine : for ye are 
 landborn (go-im, Heb. 
 
 — jyroselutos, Sept.) and 
 dwellers (toshaUdm, 
 Reh.—paroikoi, Sept.) 
 with me (Lev. xxv). 
 
 [See other references 
 to the •'proselytes of 
 habitation " or resident 
 landborns, on page 62, 
 Section III. In the 
 remaining references 
 the LXX v;irv tlu'ir 
 
 power, seeing he hath 
 dealt deceitfully with 
 her. 
 
 9. And if he have be- 
 trothed her unto hia 
 son, he shall deal with 
 her after the manner of 
 daughters (Ex. xxi). 
 
 10. For thy violence 
 against thy brother Ja- 
 cob, shame shall cover 
 thee, and thou shall be 
 cut off for ever. 
 
 11. In the day that 
 thou stoodest on the 
 
 tlier side, in the day 
 that the strangers (zar- 
 im) carried away cap- 
 tive his forces, and for- 
 eigners , i—nokr.allotr.) 
 
 utered into his gates, 
 and cast lots upon Jer- 
 usalem, even thou wast 
 as one of them. 
 
 12. But thou ishould- 
 est not have looked on 
 the day of thy brother, 
 
 the day that ho 
 became a foreigner('2o- 
 
 At. — allolr.) ; neither 
 houlde.>t thou have re- 
 joiced over the children 
 of Judah in the day of 
 their destruction ; nei- 
 ther shouldest thou 
 have spoken proudly in 
 the day of distress (Oba- 
 diah i). 
 
 16. To deliver thee 
 from the strange {snr) 
 woman, even from the 
 foreigness (nokr.—al- 
 lotr.) which flattereth 
 with her words (I'rov. 
 ii) 
 
 10. Lest strangers 
 (zarim) be filled with 
 thy wealth, and tliy 
 labors 1,(. ill the hou-e 
 
SECTION VII.— REMAINING REFERENCES. 
 
 87 
 
 over) with the women 
 and the little ones and 
 the landborn (ger — 
 pros.) that was convers- 
 ant among them (Josh. 
 viii). 
 
 [The clo<io of the last 
 verse wonld read liter- 
 ally : the landborn that 
 tcaUed among the draw- 
 ing near of them. The 
 LXX render it as they 
 render ger hgar or land- 
 born born again in Lev. 
 six, 34. The Hebrew 
 ■words kherebh and tav- 
 eck rendered indiscrimi- 
 nately ••in the midst," 
 *' among," etc., in onr 
 English translation, 
 
 renderings, putting 
 
 " dweller " for " land- 
 born," but never 
 " landborn " for "dwel- 
 ler ;" and, in so doing, 
 may wish the reader to 
 understand "a laud- 
 born and dweller " (re- 
 sident landborn), or 
 only a "dweller" (re- 
 sident foreigner) ; but 
 I think it more evident, 
 that they change the 
 terms to express other 
 than the usual rela- 
 tions.] 
 
 4. I am a landborn- 
 and dweller with you 
 give me a possession of 
 a burying place with 
 
 "f 'I foreigner (nokr.— 
 
 idlotr.) ; 
 
 20. And why wilt 
 thou, my son, be rav- 
 ished with a strange 
 (zarah) woman, and 
 embrace the bosom of a 
 foreigness {nokr. — 
 
 allolr.) (Prov. v.) 
 
 5. That they may 
 keep thee from the 
 strange (zarah) woman, 
 from the foreigness 
 (tiokr., Heb. — ponea- 
 ras — wicked woman, 
 Sept.) which flattereth 
 with her words (Prov. 
 vii,) 
 
 16. Take this gar- 
 ment that is surety for 
 
 * Abraham would seem to claim citizenship in that community, and in the 
 reply, *' Thou art a mighty prince among us,"' the .«ons of Heth seem to accord 
 the claim ; and if so, that is all the phrase "landborn and dweller'' re- 
 quires. It means substantially citizenship. The ♦' landborn and dweller '' 
 (resident landborn or '• proselyte of habitation '") among the Jews was a citizen 
 of the Jewish nation — one of the people of the land. By a special injunction 
 the grandchild or third generation of an emigrant family of Edom or Kgypt 
 were not to be held as foreigners or sons of outland in Israel, although not a 
 landborn ; while all the cliildren of a family of Moab and Ammou born in the 
 land till " their tenth generation," were held as foreigners or sons of outland. 
 The former might be a ger ( citizen and as a landborn) though not a land- 
 born ; the latter, though a landborn, might not be a ger. So Abraham's posi- 
 tion among the sons of Heth depends entirely upon the " naturalization laws" 
 of the sons of Heth, and they seem to accord him citizenship. Or the meaning 
 may be : I am as a landborn and dweller (a-s a citizen of foreign parentage) 
 with you, give me a possession of a burjing place, etc. In this way we must 
 understand the language of Moses, in reference to his relation to the Midian- 
 ites, in the phrase rendered " stranger in a strange land '' (Ex. ii, 22), and 
 "alien in a strange land " (Ex. xviii, .3). And she (Zipporah) bore him a son 
 and he (Moses) called his name Gershom {ger—shom, Heb. — which means a 
 landborn there, or citizen there); for, said he, I have been a ger (landborn) in a 
 nokriah (foreign) land ; I have been a< a landborn in a land in which I was 
 not born — lived in a foreign land but not as a foreigner. Hence the name ho 
 gave his firstborn son, Gershom, a name to keep in memory Jethro's kindness 
 in receiving him (a refugee) and giving him a wife which they were not wont 
 to do to foreigners. I liave been treated as a citizen where properly I was a 
 foreigner. The idea is just the opposite of that contained in that plaintive ex- 
 pression, " a stranger in a strange land." 
 
88 
 
 CHART. 
 
 certainly were not so 
 used by the Hebrews.] 
 
 9. And a man that is 
 clean shall gather up 
 the ashes of the heifer, 
 and lay them up with- 
 out the camp in a clean 
 place, and it shall be 
 kept for the congrega- 
 tion of the children of 
 Israel, for a water of 
 separation : it ia a pur- 
 ification for sin. 
 
 10. And he that gath- 
 ereth the ashes of the 
 heifer shall wash his 
 clothes, and be unclean 
 until the even : and it 
 shall be unto the chil- 
 dren of Israel, and un- 
 to the landborn born 
 again (?«'" ''a'"'', Heb. 
 —pros, proskei, Sept.) 
 among them for a stat- 
 ute for ever. 
 
 20. But the man that 
 shall be unclean, and 
 shall not purify him- 
 self, that soul shall be 
 cut off from among the 
 congregation {khahal — 
 church), because he hath 
 
 defiled upon 
 
 him ; he is unclean 
 (Num. xix). 
 
 9. These were the ci- 
 ties appointed for all 
 the children of Israel, 
 and for the landborn 
 born again {ger—hgar 
 — pros — proskei) among 
 them, that whosoever kil- 
 leth any person at una- 
 wares might flee thith- 
 er, and not die by the 
 hand of the avenger of 
 bltjod, until he stood 
 be lore the congregation 
 (.Tosh. xx). 
 
 you, that I m;iy bury 
 my dead out of my 
 sight (ger and loshabh, 
 Heh.—paroikos and pa- 
 repidamos, Sept.) (Gen. 
 xxiii). 
 
 15. For ye are land- 
 borns and dwellers, 
 as were all our fathers ; 
 our days on the earth 
 are as a shadow, and 
 there is none abiding 
 (gerim and toshab- 
 him, Heb. — paroikos and 
 paroikomitas, Sept. ) 
 (1 Chron. xxix.) 
 
 13. And he said unto 
 Abram, Know of a sur- 
 ety that thy seed shall 
 
 be a landborn ig^r— 
 
 paroikos) in a land tliat 
 is not theirs, and shall 
 serve them ; and they 
 shall afflict them four 
 hundred years (Gen. 
 
 XV). 
 
 13. And David said 
 unto the young man 
 that told him, Whence 
 art thou? And he an- 
 swered, I am the son of 
 a landborn (ger— paro- 
 ikos), an Amalekite (2 
 Sam. i). 
 
 19. I am a landborn 
 
 (ger— paroikos) in the 
 earth ; hide not thy 
 commandments from 
 me (Ps. cxix). 
 
 8. the Hope of Is- 
 rael, the Saviour there- 
 of in time of trouble, 
 why shouldest thou be 
 as a landborn (<7e»' — 
 paroikos) in the land, 
 and as a wayfaring man 
 that tuineth asi<le to 
 tarry for a niirbt (Jer. 
 xiv). 
 
 a stranger {zar) and 
 take a pledge of him 
 for a foreigneS3 (nokr., 
 Heb.) (I'rov. xx). 
 
 2. Let another (zar) 
 man praise thee, and 
 not thine own mouth ; 
 a foreigner (nokr.— 
 allotr.), and not thine 
 own lips (Prov. xxvii). 
 
 13. Take his garment 
 that is surety foi a 
 stranger (zar) and take 
 a pledge of him for a 
 foreigness (nokr.— al- 
 lotr.) (Prov. xxvii.) 
 
 2. A man to whom 
 God bath given riches, 
 wealth, and honour, so 
 that he wanteth noth- 
 ing for his soul of all 
 that he desireth, yet 
 God giveth him not 
 power to eat thereof, 
 but a foreigner (nokr., 
 
 Heb. — xenos, Sept — 
 Ittai the Gittite was 
 called a nokri in Heb- 
 rew, but the LXX call 
 him a xenos) eateth it : 
 this is vanity, and it is 
 an evil disease (Eccles. 
 vi). 
 
 1. Remember, Lord, 
 what is come upon us ; 
 consider, and behold 
 our reproach. 
 
 2. Our inheritance is 
 turned to strangers (za- 
 rim) our houses to for- 
 eigners (nokr., Heb, 
 xenos, Sei>t.) (Lam. v.) 
 I am become a 
 stranger (zar) unto my 
 brethren, and a foreig- 
 ner (nokr. — xenos) unto 
 mother's children 
 (Ps-. Ixix). 
 
SECTION VII. — REMAINING REFERENCES. 
 
 89 
 
 15. These six cities 
 shall be a refuge, both 
 for the children of Is- 
 rael, and 
 
 29. So these things _ 
 shall be for a statute 
 of judgment (the pen- 
 alty appointed) to you... ~^ 
 
 u 
 
 30. Whoso killeth any q 
 person, etc. (See Num. 
 XXXV, 30-34.) 
 
 for the laadborn; 
 
 {ger^pros) and for 
 
 [unto all your gen* 
 
 erationa (Sept. geneas) 
 —your nation 
 
 Clean. 
 The people of the congr- 
 egation. 
 The circumcised. 
 
 Undean. 
 The people of the land. 
 
 The uncircumcised. 
 
 ...47. All the congrega- JS 
 
 tiou of Israel shall jS 
 
 keep it 48. And whena land- 
 
 p born shall be born 
 S again, and will keep 
 Pi the passover to the 
 Lord, all the males to 
 ^ him being circumcised, 
 
 then let him. 
 
 . . come near and keep ^ 
 
 it, and he shall be as q 
 
 the Hebrew of the 9 
 
 Hebrews of the land . . . . for no uncircumcised 
 landborn shall eat 
 thereof 
 
 . . 49. One law shall be 
 to the Hebrew of the 
 Hebrews and to the 
 landborn born again 
 ill your midst (Ex.xii). 
 
 the dweller, resi- 
 dent foreigner {tosh- 
 
 abh, Heb. — paroikos, 
 Sept.) among tbeui ; 
 that every one that kilUth 
 any person unawares 
 may flee thither (Num. 
 xxxv). 
 
 among all those 
 
 who dwell with you — 
 Heb. moshabh — Sept. 
 katoikias). — Num. 
 
 XXXV.] 
 
 T}ie peoples of tlie lands. 
 The uncirctimcision. 
 
 43. Any son of ont- 
 land shall not eat of it 
 'the passover) 
 
 A dweller, resident 
 foreigner {toahabh, 
 llah.^paroikos, Sept.) 
 shall not eat of it (the 
 passover, Ex. xii, 45). 
 
 8 
 
CHAPTER III. 
 
 WHO WERE FOREIGNERS — " ALIENS IN THE COMMON- 
 WEALTH OF ISRAEL, AND STRANGERS FROM THE 
 COVENANTS OF PROMISE." 
 
 I. Ln the language of the Greeks of the time of 
 our Saviour, all were " children" who were not allo- 
 trion — foreigners — and all were " foreigners " who 
 were not children (Matt, xvii, 25, 26. See page 47). 
 
 II. In the language of the Hebrews of the time 
 of Moses, all were " brothers " who were not nokri — 
 foreigners — and all were " foreigners" who were not 
 "brothers" and "neighbors" (Deut. xv, 2-3; xxiii, 
 19, 20 ; xvii, 15. See page 45). 
 
 III. But beside the nokri^ there were in that 
 land, two other distinct classes of persons, viz. : the 
 ger — proselutos in thy gates, and the ger and azurah. 
 (See Deut. xiv, 21 ; Lev. xvii, 15, page 48.) I have 
 pointed out, page 37, that the terms ger and prose- 
 lutos, were applied to one that was a "brother;" 
 hence the consistency of the above representations. 
 There were in " olden times " " foreigners " and 
 "children" (Matt, xvii, 25, 26), and there were 
 " foreigners" and " brothers" (Deut. xv, 2, 3 ; xxiii, 
 
 19, 20 ; xvii, 15), and the latter term embraced the 
 (1x1) 
 
ALIENS IN THE COMMONWEALTH, ETC. 91 
 
 ger and the ger hgar — ger that acts the ger of the 
 Hebrews, and the proselutos and the prosilutos pros. 
 of the Septuagint, the transition between which 
 classes can not possibly be a iransition of one of the 
 nations to the Hebrew nation (a ger^ or proselutos, was 
 a brother, and it is & ger, proselutos — brother — which is 
 said, in our translation, to sojourn. See Hebrew 
 and Septuagint, Ex. xii, 48; Num. ix, 14; xv, 14; 
 Lev. xvii, 8 ; xix, 33 ; Ez. xiv, 7). It was one of the 
 Hebrew nation, whom our translators supposed to 
 be one of the nations ; one of the people of the land, 
 whom our translators supposed to be one of the 
 peoples of the lands ; a brother, whom our translators 
 supposed to be the same as the nokri, Hebrew — 
 allotrion, Septuagint — "foreigner," "which is not 
 of thy people Israel." (See 2 Chron. vi, 32 ; 1 
 Kings viii, 41, pages 55, 57.) 
 
 The positions in the foregoing Chart are impregnable. 
 Any son of outland — born in foreign parts — out of 
 the Holy Land, which land was purified of blood- 
 guiltiness by sacrifice (Deut. xix, 10 — how? — see 
 Deut. xxi, 1-9). — Any son of outland (except the 
 third generation of a family of Edom — " thy 
 brother" — or of Egypt, in whose land thou wast 
 a ger — proselutos — landborn) shall not eat of it (the 
 passover, Ex. xii, 43). The Israelitish nation, or 
 people of the land, was separate from the peoples 
 of the lands or nations, and none of these were per- 
 mitted to enter the congregation of the Lord ; — 
 
92 WHO WERE FOREIGNERS. 
 
 " the heathen (nations) entered into her sanctuary, 
 whom thou didst command that they should not 
 enter into thy congregation — Church" (Lam. i, 10), 
 ichile any one of " this nation," "thy people," " sep- 
 arated from every people" — any gei' — proselutos, ov 
 landborn might, upon being circumcised, enter the 
 congregation and keep the passover. 
 
 We wish our readers to observe, that in each 
 remark, up to this point in this chapter, our argu- 
 ment is not to be construed as only referring to par- 
 ticular passages, but as representative. We present 
 our classification by means of our Chart (44 pages of 
 matter in solid columns), and we have embraced 
 every possible authoritative (inspired Hebrew) 
 reference in this classification. We possess the 
 land from ocean to ocean — every reference of Hebrew 
 and Grreek, bearing upon the subject — all the 
 ground which our Hebrew lexicons w^ere made to 
 cover, and sufficient of the ground which the Greek 
 lexicons were made to cover, and make this pre- 
 sentation of the whole question, that our readers 
 may see at a glance how wide of the mark lexicog- 
 raphers, some of them semi-infidel, have led us. 
 
 ly. Those seventy learned Jews wiio translated 
 the Scriptures of the Old Testament out of the 
 original language (Hebrew) into the Greek lan- 
 guage, near three hundred years before the Saviour's 
 time, accept these representations as correct, for 
 both languages, in rendering uniformly the Hebrew 
 
ALIENS IN THE COMMONWEALTH, ETC. 93 
 
 word nokri^ and the variations of that word accord- 
 ing to the usages of the Hebrew language, by alio- 
 trion and its various forms according to the usages 
 of the Greek language, except using a new word — 
 xenos, instead of allotrion, in some ten or twelve in- 
 stances. (See Chart, right hand column throughout*) 
 NoWj what is the import of this new term f 
 In Hebrew, Ittai the G-ittite and Euth the Moab- 
 itess are called )iokri and jiokriah, and the LXX, in 
 these and eight or ten other instances, depart from 
 their usual rendering (^allotrion), and define them to 
 be xenos and xenea ; but Paul explains this term 
 (Eph. ii, 12, 19) in setting forth the condition of 
 those to whom it was applied in time past (under the 
 old economy), and declares emphatically that they 
 were not of the " commonwealth of Israel" — not of 
 those to whom were the covenants of promise 
 (xenoi, " from the covenants of promise ") ; nor 
 fellow-citizens under that dispensation ; and, in 
 short, formed no exception to the above representa- 
 tions. Wherefore, says the Apostle, remember that ye 
 heing in time pant Gentiles (Ethn. — nations) in the 
 fleshy who are called uncircumcision — akrobustia — not 
 to be circumcised, not contemplated in the covenant 
 which God made with Abraham, of which covenant 
 circumcision was the sign and seal of a covenant 
 relation " betwixt me and you," and the privilege 
 of which relation was proffered to any of the Jew- 
 ish nation — " tln^ seed after tbee in their genera- 
 
94 WHO WERE FOREIGNERS. 
 
 tions." Nations (whom thou didst command that 
 they should not enter thy congregation, Lam. i, 10) 
 who are said not to be contemplated in the covenant 
 by those contemplated in it, viz. : that which is called 
 the circumcision in the fiesh made hy hands — the Jewish 
 nation ; that is, the Jews said, the Gentiles or na- 
 tions, had no interest in the covenant — " not meet to 
 take the children's bread and cast it to dogs." 
 
 " That at that time (under the old economy) ye were 
 without Christ (without the "oracles of God"), being 
 aliens (apo-allotriomenoi — held to be allotrion — foreign- 
 ers) from the commonwealth of Israel (" from which 
 sons of outland, the seed of Israel separated them- 
 selves") and strangers (xenoi, guests — Gains, mine 
 host, xenos — in a national sense, of a people to 
 whom were the covenants of promise) from the cove- 
 nants of promise (such as Ittai the Gittite, Euth the 
 Moabitess, and Cornelius the " dweller," a man fear- 
 ing God, and of good report among all the nation of 
 the Jews), having no hope (no promises held out to 
 them in the covenant with Abraham, but " outcast 
 of Israel," whom God shall " gather with his gath- 
 ered," in the great day — Isai. Ivi, 8 ; xi, 12 ; Ps. 
 cxlvii, 2), and without God (a " people not my 
 people" disowned of God) in the worlds 
 
 But when Christ came and brake down the " mid- 
 dle wall of partition," and the Gentiles (nations) 
 were brought nigh and that prophetic day had ar- 
 rived, when in the same place in which it had been 
 
ALIENS IN THE COMxMON WEALTH, ETC. 95 
 
 said, ye arc not my people; there it is nowsaid,"ye 
 ai:e the children of the living God." Noio, therefore, 
 ye are no more strangers — xeiioi — mere guests of a 
 people to whom were the covenants of promise. 
 They were of the peoples of the lands, and therefore 
 could not become one of the people of the land (land- 
 born) ; were of the nations, and could not therefore 
 be one of "this nation," "thy people;" much less, 
 could they be of their households. To them the Phar- 
 isees denied a "Christian burial ;" " bought the pot- 
 ter's field to bury xenoi in." They were those with 
 whom Peter ate to the horror of his fellow-disciples, 
 until he had explained to them the vision of the 
 great sheet, and they understood, what in other 
 ages was not made known, that God was about to 
 grant unto the Gentiles (nations) repentance (cove- - 
 nant promises of life upon repentance) unto life, and 
 that they were about to become " fellow-heirs and 
 of the same body and partakers of his promises in 
 Christ by the Gospel." Now, therefore, ye are no more 
 xenoi and foreigners — paroikoi — dwellers. Pious 
 Gentiles could only be dwellers (resident foreigners) 
 among the Jews under the old economy — not fellow- 
 citizens. A paroikos — dweller — shall not eat of it 
 (the passover, Ex. xii, 45, Septuagint), but a ^er and 
 toshahh — a proselutos and paroikos — a " proselyte of 
 habitation " — or landborn and dweller, was a brother, 
 of whom they might not exact usury (Lev. xxv, 
 35-37). The one was a resident foreigner, the other 
 
96 WHO WERE FOREIGNERS. 
 
 was a resident landborn; the latter was a citizen 
 of " the commonwealth," the former was not. 
 
 The ordinance of the passover corresponds en- 
 tirely to these representations : Any son of outland 
 shall not eat of it (the passover, Ex. xii, 43). A 
 dweller^ resident foreigner (toshahh, Hebrew — paroi- 
 ]cos, Septuagint) shall not eat of it (the passover, Ex. 
 xii, 45). 
 
 The LXX apply the term xenos to certain well- 
 known, "God-fearing" persons, who were nokri — 
 foreigners — of the peoples of lands or nations; and 
 Paul says, the nearest approach, under the old 
 economy, that the Gentiles (nations) could make, 
 was to be held as alhtrion — foreigners — by "the 
 commonwealth of Israel," and to live as xenol — guests 
 (of or among a people — the Jewish nation, to whom 
 were the covenants of promise) of the covenants of 
 promise (Eph. ii, 12). The LXX then use xenos 
 instead of allotn'on, to distinguish between " God- 
 fearing" foreigners, or pious men of the nations, and 
 those who did not fear God ; and this is the import of 
 this new term concerning which we proposed to inquire^ 
 and our positions are sustained, viz. : That all who 
 were not " children " or " brothers," were alhtrion 
 of the Septuagint, and nokri of the Hebrew— /omy?^- 
 e^-s—and also the converse. The term xenos, as ap- 
 plied to Ittai the Gittite, Euth the Moabitess, etc., 
 expresses a somewhat different relation to Israel 
 than the usual word allotrion ; but still they were alio- 
 
ALIENS IN THE COMMONWEALTH, ETC. 97 
 
 frion (Greek) and nokri (Heb.). as opposed to children 
 and brothers (Matt, xvii, 25, 26; Deut. xv, 2, 3). Paul, 
 in repeating his statement in Eph. ii, 19, explains, 
 Ex. xii, 45, A paroikos shall not eat of it (the pass- 
 over, Septuagint). *' Christ having come, ye are 
 no more (as they had been up to this time) xenoi 
 (guests of that people or nation to whom were the 
 covenants of promise) and foreigners — paroikoi — 
 dwellers (resident foreigners), but fellow -citizens of 
 the saints and of the household of God," etc. ; none 
 of which privileges were extended to them in time 
 past. Not that God is a respecter of persons, for 
 " in everi/ nation he that feareth him and worketh 
 righteousness is accepted of him" (Acts x, 34, 35). 
 J^ot that God had not cared for them ; he had 
 appointed them a place in his house, " the court of 
 the nations." Here the xenoi — " strangers from the 
 covenants of promise," "in time past" worshiped ^ 
 and although without hope in the covenant with 
 Abraham, they were not without hope in the un- 
 covenanted mercy of God. In answer to the com- 
 plaint of the son of outland in Isai. Ivi, 3, " that 
 the Lord hath utterly separated me from his 
 people," the prophet, after intimating the privilege 
 which all men had of " loving the Lord," "keeping 
 his Sabbaths," "taking hold of his covenant," de- 
 clares in God's name that such " 1 will bring to my 
 holy mountain and make them joyful in my house 
 of prayer; their burnt-offerings and their sacrifices 
 9 
 
98 WHO WERE FOREIGNERS. 
 
 shall be accepted upon mine altar; for my house 
 shall be called a house of prayer for all peoples " 
 (Septuagint, nations). The Lord God which gather- 
 eth the outcast of Israel (Israel, not of the covenant 
 Israel) saith, yet will I gather others to him besides 
 those gathered (in the covenant with Abraham) 
 unto him (Isai. Ivi, 7, 8). 
 
 Then I understand the ordinance of the passover 
 to mean: Any son of outland (of foreign birth and 
 associations) shall not eat of it (the passover, Ex. 
 xii, 43). A dweller (resident foreigner, of foreign 
 birth, but not of foreign associations) shall not eat 
 of it (Ex. xii, 45); "shall not eat of it," even 
 though with Euth exclaiming, " Thy people 
 shall be my people, thy God my God;" or with 
 Ittai unto king David : As the Lord liveth, and as 
 my " lord the king liveth, surely in what place my 
 lord the king shall be, whether in death or in life, 
 even there also will thy servant be." These, the 
 LXX, say were xe7ios and xenea, and Paul " xeiioi from 
 the covenants of promise" — outcast of Israel, whom 
 God shall gather with his redeemed, " the accepted 
 of him," " of all nations, and kindreds, and peoples 
 and tongues.^' 
 
 I say, then, that the representations of Moses' 
 time in Hebrew; the representations of the Saviour's 
 time in Greek ; the uniform rendering by the LXX 
 of the Hebrew into Greek ; with some ten or a dozen 
 variations ; Paul's explanations of those variations ; 
 
ALIENS IN THE COMMONWEALTH, ETC. 09 
 
 the ordinance of the passover answering back 
 completely to these representations: all these con- 
 curring, and the explanations given one of the 
 other, in the foregoing, point to our conclusions, without 
 a single drawback. The^er — proselutos — which "shall 
 sojourn" — come and dwell (Ex. xii, 48), was "a 
 brother," one already " of the commonwealth of 
 Israel," was not a " stranger from the covenants of 
 promise," as were all foreigners; but upon being 
 born again and receiving an ordinance expressive 
 of a covenant relation, into which new relation he en- 
 tered of his own voluntary act, he was, under that 
 dispensation, in covenant with God and a " fellow- 
 citizen of the saints and of the household of God," 
 and had "an inheritance among them that are sanc- 
 tified." (See Ezek. xlvii, 22, 23.) Not so " in time 
 2)ast," the nokri, allotrion, xenos — foreigner, whatever 
 might have been their character, they were aliens 
 from the commonwealth of Israel and if pious, 
 "strangers from the covenants of promise " (Eph. 
 ii, 12), and could only be up till that time stran- 
 gers and dwellers (resident foreigners) (Eph. ii, 19). 
 Dr. Alexander's rendering of the Hebrew phrase 
 hrn nekar — son of outland, in Ps. xviii, 45, 46, and 
 Isai. Ixii, 8, made and published more than fifteen 
 years ago, can be sustained substantially, although 
 so far as I know, he lived and died unconscious of 
 the issue himself had made with the common Eng- 
 lish translation, and from that rendering follows 
 
100 WHO WERE rOREIGNERS. 
 
 inevitably the logic of the ordinance of the pas- 
 sover, as traced on page 50, and with it much falls 
 to the ground which hitherto has passed for truth. 
 
 I only observe here, as properly belonging to 
 this Chapter, that the foundation of the so-called 
 Bible servitude, or the doctrine that the Jews 
 bought and held foreigners for " servants" or " bond- 
 men," is swept out of existence; and with it must 
 fall the false theories of those who have been prime 
 movers (see late work, " Church and the Eebellion," 
 by Dr. E. L. Stanton) in that rebellion which has 
 deluged our land with blood. In consequence of 
 this false interpretation of the Bible, this perversion 
 of God's truth, and the folly into which it has led us, 
 there is a great cry in the land — mourning for the 
 firstborn brave of the land — mourning in every house 
 for husbands, or brothers, or sons, or wives and 
 children, or for friends and neighbors. 
 
 It will not be denied, that circumcision was the 
 ordinance of introduction into the Jewish Church, 
 and that only those who were to be permitted to 
 enter the congregation and enjoy its privileges 
 were to receive this ordinance. The declaration, 
 that such and such a class of persons shall not enter 
 the congregation of the Lord, is equivalent to the 
 declaration, that that class of persons shall not eat 
 the passover. All the congregation of Israel shall 
 keep it (Ex. xii, 47) ; and, of course, those who 
 shall not enter shall not keep. The saying, that any 
 
ALIENS IN THE COMMONWEALTH, ETC. 101 
 
 son of outland shall not eat of it (the passover, Ex. 
 xii, 43), is only saying, that he shall not enter the 
 congregation of the Lord ; and the saying (Lam. i, 
 10), that " the nations (Hebrew, goyim — Septuagint, 
 ethn.^ whom thou didst command that they should 
 not enter thy (^khahal, Hebrew — ecclesia, Septuagint) 
 congregation," is only saying that God commanded 
 that "the nations" should not eat of the passover; 
 so of the first and second generation of Edom, " thy 
 brother," etc. ; so also of Moab and Ammon till the 
 tenth generation — the first and second of the one 
 and till the tenth of the other, shall not eat of the 
 passover — " shall not enter the congregation of the 
 Lord." These were the " uncircumcision " — aliens 
 from the commonwealth of Israel, and strangers 
 from the covenants of promise. 
 
 "We only ask, for our present purpose, that it he ad- 
 mitted that the persons termed miqnath keseph — 
 " bought for money " — at least might enter the con- 
 gregation of the Lord and eat the passover (but 
 every man's servant bought for money ^ etc., shall eat 
 thereof, Ex. xii, 44) ; and if so, the following are the 
 only possible renderings of the passages where the 
 expression, "bought with money," is connected 
 with the terms son of outland, nations, etc. Gen. 
 xvii, 12, must be read, " he that is bought with thy 
 money, descended of any son of outland which is 
 not of thy seed" — a question of seed^ lineage^ stock — 
 and this particular reference is to the " bought for 
 
102 WHO WERE FOREIGNERS. 
 
 money," of " stock" not "of Israel," or more prop- 
 erly not of (Eber) the Hebrews. For this use 
 of min, see Gesenius' Hebrew Lexicon, 2, (^b) — 
 Kings shall be of her — "descended of" her, Gen. 
 xvii, 16. The Lord give thee seed of this woman — 
 " descended of" this woman (1 Sam. ii, 20). 
 
 The son of outland might neither enter the con- 
 gregation of the Lord nor eat thepassover; "the 
 bought with money " might do both ; hence, the above 
 is the only rendering possible, or you make the 
 Bible contradict itself. Again, Gen. xvii, 27, must 
 be read: And all the men of his house born in his 
 house, and "the bought with money" (rnin-eth — two 
 Hebrew prepositions joined together), " descended 
 of," and "separated from" a son of outland, were 
 circumcised with him. And again, Lev. xxv, 44, 
 must be read : " Both thy bondmen and bondmaids 
 which thou shalt have shall be" "descended of" 
 and " separated from " the nations round about, etc. 
 (The particular reference here in the time of Moses 
 being to the stock of nations round about — not of 
 the seed of Israel — not of the seed of Canaan). 
 We have seen that God commanded that the nations 
 should not enter the congregation (Lam. i, 10), 
 and, of course, not eat the passover; and hence 
 this rendering, or you make the Bible contradict 
 itself. Again, the dweller, resident foreigner 
 (toshabh, Hebrew — paroikos, Septuagint) shall not 
 eat of it (the passover, Ex. xii, 45). But the 
 
ETC. 103 
 
 "bought with money" might, eat the passover; 
 hence not resident foreigners but their descendants. 
 "Moreover (Lev. xxv, 45) of the children of the 
 dwellers, resident foreigners (loshabhim^ Hebrew — 
 paroikoiy Sept. — plural) which do," ..." of them 
 shall ye buy and (the children) of their families 
 that are with you, which they begat in your land^ 
 While dwellers (resident foreigners) shall not eat 
 of the passover (Ex. xii, 45) their children and the 
 children of their families, which they begat in your 
 land — here said to be the class of persons " bought 
 with money," or that " ye shall buy" — were a class 
 of persons which it is admitted might eat the passover. 
 "We must therefore admit a Biblical contradiction, 
 or read " bought with thy money," " descended of" 
 any son of outland (Gen. xvii, 12) — " bought with 
 money," "descended of" and "separated from" a 
 son of outland (Gen. xvii, 27) — " descended of" 
 and " separated from " the nations round about 
 (Lev. xxv, 44) ; and (45) "ye shall buy" the chil- 
 dren of dwellers (resident foreigners) and (the 
 children) of their families which they begat in your 
 land; not the dwellers themselves — they shall not 
 eat the passover — " were aliens in the common- 
 wealth of Israel, and strangers from the covenants 
 of promise ;" nor the children of their families 
 which they begat abroad — such would be sons of out- 
 land, and, of course, prohibited this relation within 
 the covenant. The sons of outland, dwellers (resi- 
 
104 WHO WERE FOREIGNERS. 
 
 dent foreigners), or any one of the nations were, 
 within the commonwealth of Israel, aliens and 
 strangers from the covenants of promise, and " shall 
 not eat the passover^^ — " shall not enter thy covgregation.'^ 
 This is the language which the Scriptures as a mass 
 speak ; any one of the nations, as they used this term, 
 was not of the Jewish nation to whom was proffered 
 a covenant relation like to that made with Abraham, 
 but was a " stranger from the covenants of promise," 
 and entered neither the congregation nor ate the 
 passover. To this conclusion we are forced by our 
 understanding of the Scriptures, as set forth in the 
 foregoing Chart. 
 
 Before this classification, that knotty question of 
 " Bible servitude," or the doctrine, that the Jews 
 bought and held foreigners for " servants," slaves, 
 or " bondmen," disappears — vanishes as a precon- 
 ceived opinion, which men have attempted to fasten 
 upon the Bible, and in which attempt they have 
 succeeded so long, only by such an indiscriminate 
 rendering of terms as we have shown (see page 17) 
 to exist in our English translation of the Bible. 
 
 The only renderings of the expressions rendered 
 in our translation, " any stranger " (Gen. xvii, 12), 
 "of the stranger" (Gen. xvii, 27), "heathen round 
 about " (Lev. xxv, 44), are given above, that can 
 possibly he given, so as that these expressions shall 
 be consistent with other representations in the Bible, 
 with reference to the class of persons referred to 
 
ALIENS IN THE COMMONWEALTH, ETC. 105 
 
 under these terms. The expressions therefore of 
 our translation, " bought with money," or " that ye 
 buy," stand alone — severed from an associated ex- 
 pression which hitherto has determined its meaning — 
 the mind of the Spirit all this time pointing, in the 
 expression rendered " any stranger," " the stran- 
 ger," " heathen round about," to a well understood 
 fact of that economy ; while we, bringing together 
 expressions representing classes of persons antagon- 
 istic in the widest sense (" the bought with money" 
 was "only in the Lord" — "must needs be circum- 
 cised," Gen. xvii, 12, the son of outland shall not 
 eat the passover — shall not be circumcised) give 
 those expressions such an interpretation as repre- 
 sents a system corresponding to modern Slavery, 
 and, of course, claim the one sanctioned in the 
 Bible as justifying the other. The principle in- 
 volved and thus established by an interpretation 
 utterly untenable, has been used to bolster up the 
 most unjust and wicked pretenses of all modern 
 time. Men, having no other pretense of a claim to 
 exercise authority over their fellow-men, than 
 usages established in a semi-barbarous age, by petty 
 kings over serf subjects, have plead here a Bible 
 precedent for the exercise of an authority which, 
 having usurped, they call a "divine right," and lesser 
 tyrants having no other pretense of a claim upon 
 their fellow-men than that no less stupendous impo- 
 sition — the established usages of the slave trade — 
 
10() WHO WERE FOREIGNERS. 
 
 have plead a " Patriarchal " precedent and Bible 
 sanction, for their no less preposterous usurpations. 
 But the day has come, when it is seen that such 
 wickedness will defeat its own ends. There is a 
 God who hears and reigns, and " our eyes have 
 seen " how under the mysterious workings of his 
 providence, " the wages kept back by fraud," have 
 been scattered to the winds, and how he punishes 
 the guilty of the nation, and the guilty nation 
 under whose aegis such crimes have been winked 
 at. 
 
 There was no Bible precedent for all this folly 
 and wickedness, w^hicli friend and foe now see to 
 have come to an end so mysteriously and so 
 suddenly, that neither the one nor the other can 
 easily realize it. 
 
 The phrase rendered " bought with money," in 
 our English translation, or " that ye buy," is a tech- 
 nical phrase, expressive of a relation of one 
 "brother" to another "brother" in that nation 
 and commonwealth of "brothers" (any one of 
 whom was not permitted to exact usury of another, 
 any one of whom must not refuse to lend " to thy 
 poor brother," because "the year of release is at 
 hand," and as a creditor must not exact that lent 
 in the seventh year, the year of release), and tievcr 
 used to express a relation of a foreigner — a son of 
 outland, one of the peoples of the lands or nations — 
 to one of the Jewish nation — never. 
 
CHAPTER IV. 
 
 THE HEBREW NATION — COMMONWEALTH OP ISRAEL OR 
 
 PEOPLE OP THE LAND. — ^See Chart, Sec. II.) 
 
 I. Made up '•^ of stock of Israel" — consisting of ^^ thy 
 brother a Hebrew man" whom " thou shalt not hate;" and 
 ^'' thy neighbor" a '■'■Hebrew of the Hebrews*^ whom 
 " thou shalt love as thyself" (See Chart, Sec. lY.) 
 
 II. Made up ^^ of stock" not '■'- of Israel" — consisting 
 of the landborn in thy gates^ or a landborn and dweller^ 
 " thy brother" " whom thou shalt not hate" and the land- 
 born born again, " thy neighbor " whom " thou shalt love 
 as thyself" (See Chart, Sec. III.) 
 
 Observe Chart, Sec. TV, if the Hebrew word 
 azurah, which I render " Hebrew of the Hebrews," 
 means homeborn, as generally rendered, I ask who 
 "in Israel" "among the children of Israel" — 
 "among you" were not homeborn? All the chil- 
 dren of Israel were " homeborn," but all the chil- 
 dren of Israel were not " azurah among the children 
 of Israel." Evidently a class among the children 
 of Israel were called azurah. 
 
 Nor can you substitute from the middle column 
 
108 THE HEBREW NATION. 
 
 (Deut. XV, 12), and read " thy brother an Hebrew 
 man " " among the children of Israel." Because (1) 
 all were "brothers" who w^ere not "foreigners" 
 (see Section I, page 45, Deut. xv, 3) ; and (2), all 
 the " children of Israel " evidently were Hebrew men, 
 or men of the Hebrew nation, and the latter could 
 not be used to define a part of the former. To 
 speak of a man of the Hebrew nation among the 
 " children of Israel " would be a meaningless use of 
 language. The ger that acts the ger thou shalt love 
 as thyself (Lev. xix, 34) ; but remember the ger was 
 a " brother," as we have seen, and the ger acting 
 the ger more — the former thou shalt not hate — the 
 latter thou shalt love as thyself The latter ate the 
 passover, the former did not. Shall we read, thou 
 shalt not hate " thy brother a Hebrew man," and 
 the " stranger that sojourneth" thou shalt love as thy- 
 self? The azurah was a class " among the children 
 of Israel" — "in Israel" — "among you," a class 
 among brethren of " the stock of Israel ;" or in 
 other words, there were two classes of the Jewish 
 nation, so far as that nation was made up of " the 
 stock of Israel," viz. : the azurah who was of " the 
 people of the congregation,*' who was clean and ate 
 the passover ; and " the Hebrew man thy brother," 
 who was only of the Hebrew nation, who was unclean 
 and did not eat the passover, was only of " the 
 people of the land." Paul was *' of the stock of 
 Israel , of the tribe of Benjamin," and was more 
 
COMMONWEALTH OF ISRAEL. ETC. 109 
 
 than " a Hebrew man thy brother ;" more than 
 of the Hebrew nation, he was a Hebrew of the 
 Hebrews, a member of the Hebrew Church, of 
 Hebrew stock. 
 
 As a member of the Hebrew church, was Paul 
 preeminent ? What of the prophets Isaiah, Samuel, 
 of king David ; were they not as eminent as Paul 
 the persecutor? They, each one, were a Hebrew of 
 the Hebrews " in Israel " — Hebrew of the Hebrews 
 « among the children of Israel," as well as Paul — 
 as well as every one of " the people of the land," of 
 " the stock of Israel," who was of " the people of 
 the congregation." 
 
 The expression, "thy brother a Hebrew man," 
 served to distinguish a brother " of the stock of 
 Israel" from " thy brother" a landborn and dweller, 
 or the landborn in thy gates, of " stock " not '^ of 
 Israel;" and very evidently all these classes are 
 referred to in Deut. xv, 7, 11 :— " If there be among 
 you a poor man of any of thy brethren (comprehend- 
 ing: 1, 'thy brother a Hebrew man;' 2, the land- 
 born and dweller 'thy brother;' 3, and the land- 
 born or ger^ proselutos — both of which terms are 
 equivalent to the term brother — in thy gates) within 
 any of thy gates in thy land which the Lord thy God 
 giveth thee, thou shalt not harden thy heart nor 
 shut thy hand against thy poor brother." 
 
 " But thou shalt open thy hand wide unto him, and 
 
110 THE HEBREW NATION. 
 
 shalt surely lend him sufficient for his need, in that 
 which he wanteth. 
 
 " Beware that there be not a thought in thy wicked 
 heart, saying, The seventh year, the year of release, 
 is at hand ; and thine eye be evil against thy poor 
 brother, and thou givest him naught; and he cry 
 unto the Lord against thee, and it be sin unto thee. 
 
 " Thou shalt surely give him, and thy heart shall 
 not be grieved when thou givest unto him ; because 
 that for this thing the Lord thy God shall bless 
 thee in all thy works, and in all that thou puttest 
 thy hand unto. For the poor shall never cease 
 out of the land; therefore I command thee, saying. 
 Thou shalt open thine hand wide unto thy brother, to 
 thy poor, and to thy needy in thy land'' 
 
 The allusions in this passage are very frequent, if 
 you understand it to refer to " any brother,'' a land- 
 horn (a brother), a landborn in the gates (a brother), 
 '''• landborn and dweller thy brother," and '•''thy brother 
 an Hebrew man." Confusion on this subject is alto- 
 gether unnecessary. There were two classes of 
 proselutoi] the proselutos and proselutos pros, of the 
 Sept., and the ger and the ger that acts the ger of the 
 Hebrew ; and the one upon being circumcised drew 
 near and ate the passover, and became the other. 
 Men who draw their ideas from existing transla- 
 tions, are not able to tell you anything about the so- 
 called two classes of proselytes. 
 
 To show the confusion that exists in relation to 
 
COMMONWEALTH OF ISRAEL, ETC. Ill 
 
 this subject, I quote from the Encyclopedia of Religi- 
 ous Knowledge, article — Proselyte: " Many are of the 
 o^^inion that there appears to be no ground what- 
 ever for this distinction of proselytes of the gate 
 and proselytes of righteousness." Many doubt the 
 existence of such classes of persons. Our Chart 
 ought to convince such that there were two classes 
 X)f proselutoi, a(; least. Dr. Tomline, as quoted in the 
 same work, says : " Proselytes were those, and 
 those only, who took upon themselves the obliga- 
 tions of the whole Mosaic law, but retained that 
 name till they were admitted into the congregation 
 of the Lord as adopted children. Gentiles were 
 allowed to worship and offer sacrifices to the God 
 of Israel in the outer court of the temple; and 
 some of them, persuaded of the sole and uni- 
 versal sovereignty of the Lord Jehovah, might 
 renounce idolatry without embracing the Mosaic 
 law ; hut such persons ctppear to me never to he called 
 proselytes in Scripture or in any ancient Christian writer^ 
 The last sentence is just as I represent it; but 
 observe, the two sentences are inconsistent. Ac- 
 cording to the last sentence " Gentiles" were " never 
 called proselytes]''^ if so, who were the "proselytes" 
 spoken of in the first sentence? If converted 
 Gentiles were not " proselytes," there were no 
 *' proselytes " as generally defined: — "In the lan- 
 guage of the Jews, those were called by this name 
 (proselyte) who came to dwell in their country, or 
 
112 THE HEBREW NATION. 
 
 who embraced their religion, being not Jews by 
 birth." The Greek term pro&ehUos^ as used by the 
 LXX and in the New Testament, is not correctly 
 represented by the term, " proselyte," as we use it. 
 On account of this misuse of the word. Dr. 
 Tomline is not consistent with himself in the 
 two sentences given in the article. After saying 
 that " the proselytes were those who took upon 
 them the obligations of the whole Mosaic law," he 
 adds, that " Gentiles were never called prose- 
 lytes in Scripture or in any ancient Christian 
 writer," which declaration is destructive of the de- 
 finition of a proselyte ; that is, those who "embraced 
 their religion not being Jews by birth." If he had 
 said that " Gentiles (nations) were allowed to wor- 
 ship and offer sacrifices to the God of Israel in the 
 outer court of the temple" (" court of the Gentiles' 
 or nations) ; and then said that the " descended of 
 any son of outland " (Gen. xvii, 12) — or the "des- 
 cended of" and "separated froin" a son of outland 
 (Gen. xvii, 27) — or the " descended of" and " separ- 
 ated from " the nations round about (Lev. xxv, 44), 
 or the children of dwellers (resident foreigners) 
 and (the children) of their families which they 
 begat in your land (Lev. xxv, 45), who, when 
 joined to 5'ou, were of your nation and were called 
 proseiutoi — not born to the nations in their land, 
 but " your come by birth in your land," — and that 
 such proselufoi or Jainlh'jrn^ as '• took upon themselves 
 
COMMONWEALTH OP ISRAEL, ETC. 1K5 
 
 the obligations of the whole Mosaic law " " were 
 admitted into the congregation of the Lord as 
 adoj)ted children," the statement would have been con- 
 sistent and correct. To Dr. Tomline's statement, 
 that " such persons (pious Gentiles) appear to me 
 never to be called proselytes in Scripture, or in 
 any ancient Christian writer," I add Dr. Lardncr's 
 statement, viz. : " I do not believe that the notion 
 of two sorts of Jewish proselytes can be found 
 in any Christian writer before the fourteenth cen- 
 tury or later." 
 
 It would seem that in that century, when much 
 of religion was form, it was considered legitimate 
 to modernize a Greek word and attach a religious 
 meaning to it ; hence we have a word with such a 
 meaning to it which the LXX uniformly use in 
 rendering the original of the word " stranger," in 
 the expression we render "stranger shall sojourn" 
 (Ex. xii, 48, and elsewhere), the one in no sense 
 the equivalent of the other. 
 
 Dr. Jennings also observes that " there does not 
 appear to be sufficient evidence in the Scripture 
 history, of the existence of such proselytes of the 
 gates as the Eabbins mention ; nor indeed of any 
 who with propriety can be styled proselytes, ex- 
 cept such as fully embraced the Jewish religion." 
 
 The confusion that exists in relation to this sub- 
 ject will be seen by observing that according to Dr. 
 
 Jennings, "there is not sufficient evidence of the 
 10. 
 
114 THE HEBREW NATION. 
 
 existence of such proselj^tes of the gate as the 
 Eabbins mention ;" according to Dr. Lardner, 
 "the notion of two sorts of Jewish proselytes can 
 not be found in any Christian writer before tin 
 fourteenth century or later;" arid according to Dr.. 
 Tomline, " converted Gentiles might renounce idol- 
 atry without embracing the law of Moses, but such 
 persons appear to me never to be called proselytes 
 in Scripture or in any ancient Christian writer." 
 
 The first denies the existehce of the proselyte of 
 the gate. The second denies the existence of the 
 notion of two sorts of proselytes before the four- 
 teenth century. The third denies the existence of any 
 hind whatever of 'proselytes, that is " converted Gen- 
 tiles, called proselytes," as the word proselyte has 
 been defined to mean, but says that " proselytes 
 were those and those only who took upon them- 
 selves the obligation of the whole Mosaic law.'' 
 
 The truth is very simple ; converted Gentiles, or 
 converts of the nations, w^ere never called proselutoi; 
 but there were two classes of proselutoi (see Chart, 
 middle and left hand column), and they were both 
 of the Jewish nation or of " the people of the land ;" 
 and the ^^ proselutos in thy gates " who " took upon 
 himself the obligations of the whole Mosaic law," 
 " was admitted into the congregation of the Lord,'' 
 and then " with propriet}^ could be styled" a " re- 
 ligious proselutos^ The landhorn or one of " the 
 
COMMONWEALTH OF ISRAEL, ETC. 115 
 
 people of the land " thus became one of the " people 
 of the congregation." 
 
 The article in the Encyclopedia^ from which I 
 have quoted, begins: "Proselyte (jpro&elutos) sig- 
 nifies a stranger^ a foreigner; the Hebrew word 
 ger, or nekar^ also denotes one who comes from 
 abroad or from another place." Now, these words, 
 ger and nekar^ are just as distinct as Jew and Gentile. 
 The Middle Wall of Partition ran between the 
 classes of persons so called (see Chart throughout), 
 and not in one solitary instance do the LXX render 
 nekar proselutos, or ger allolrion, while ger is rendered 
 once, and once only, xenos (Job xxxi, 32) ; and nekar 
 is rendered perhaps a dozen of times by the term 
 xenos. The difference between the two words is, 
 that every ger was a brother, while every nekar was 
 a foreigner. The reader Avill see that the light 
 which the above rays of Religious Knowledge shed 
 upon the question in hand is of very doubtful char- 
 acter. 
 
 But again : all Eabbinical tradition says that 
 there were two classes of proselytes (proselutoi, we 
 suspect) ; one belonging to the Jewish Church, the 
 other belonging to the Jewish nation, or one class 
 circumcised and eating the passover, the other not 
 circumcised nor eating the passover; these can be no 
 other than the ger and ger acting the ger of the Hebrew 
 and the pi'oselutos smd proselutos pros, of the Septuagint; 
 one of them of "the people of the congregation/' the 
 
116 THE HEBREW NATION. 
 
 Other of "the people of the hind." " The proselytes 
 ill the gates," the Eabbins say, "without obliging 
 themselves to circumcision or to any other ceremony 
 of the law, feared and worshiped the true God, 
 observing the rules imposed on Noah. These were, 
 according to the JRabbins : 1. To abstain from idol- 
 atry (2d commandment) ; 2. From blasphemy (3d 
 com.) ; 3. From murder (6th com.) ; 4. Froni adul- 
 tery (7th com.); 5. From theft (8th com.); 6. To 
 appoint just and upright judges (shared in the 
 appointment of civil officers) ; 7. Not to eat of the 
 flesh of any animal cut off while it was alive." — 
 Encyclopedia of Religious Knowledge. 
 
 I. I observe that the king-making and deposing power 
 were " the people of the landT 
 
 The so-called proselytes of the gate w^ere not of 
 "the peoples of the huids," or "sons of outland," from 
 whom the seed of Israel separated themselves, and 
 they were not of " the people of the congregation," 
 because they were not circumcised ; but they did 
 share in the elective franchise — in the appointment 
 of civil ofiicers (judges), and were therefore of the 
 commonwealth of Israel, or of " the people of the 
 land," and joined in appointing and deposing kings. 
 (See Chart, Sec. II.) It will be observed above, 
 that five of the so-called "rules imposed on Noah" 
 are nothing more nor less than so many of the ten 
 commandments; and I propose to point out, very 
 briefly, in the Bible itself, the obligations that were 
 
COMMONWEALTH OF ISRAEL, ETC. 117 
 
 laid upon both these " sorts of proselytes," as 
 citizens of "the commonwealth" or as being of 
 "the people of the land" (not sons of outland), to 
 keep the whole law of the ten commandments, and 
 to join in the execution of the penalties which they 
 were required to visit upon the violators of this 
 law. 
 
 The reader will constantly bear in mind, that the 
 Hebrews, in using the expression "people of the 
 land," embraced both of the so-called " classes of 
 proselytes," or the ger and the ger acting the ger, 
 which classes the LXX represent by the Greek 
 terms proselutos and the proselutos pros, (the former 
 of which upon being circumcised, became the lat- 
 ter), and which classes in our English translation, 
 are represented or rather misrepresented by the terms 
 " stranger" and " stranger that sojourneth," while, 
 in fact, any son of outland or " stranger that so- 
 journeth" was not permitted to eat the passover. 
 
 First Commandment. The man enticing you to 
 have another "God before me;" "namely, of the 
 gods of the peoples " " thou shalt stone him with 
 stones that he die," " thine hand shall be first upon 
 him to put him to death, and afterwards the hand 
 of all the people" (Deut. xiii, 7, 10). But all the 
 people are said to do, in 2 Chron. xxiii, 17, what all 
 the people of the land are said to do in 2 Kings xi, 18 
 (compare also Jer. xxxiii, 10, 17) ; so that the expres- 
 sions all the people and all the people of the land are 
 
118 THE HEBREW NATIONl. 
 
 equivalent ; but the. people of the land, or all the people 
 of the land, were citizens of the commonwealth of 
 Israel or the Hebrew nation (see Chart, Sec. II), 
 embracing both classes of proselutoi — the clean 
 and the unclean of " stock" not "of Israel." 
 
 Second Com. " If there be among you, within any of 
 thy gates (covering at least the brother — a ger — pro^e- 
 lutos in thy gates) which the Lord thy God giveth 
 thee a man or woman, that hath gone and served 
 other gods, thou shalt bring forth that man or that 
 woman and shalt stone them with stones till they 
 die; at the mouth of two witnesses or three wit- 
 nesses shall he that is worthy of death be put to 
 death ; but at the mouth of one witness he shall not 
 be put to death. The hands of the witness shall be 
 first upon him to put him to death and afterwards 
 the hands of all the people'' (Deut. xvii, 1, 7). The 
 civil Israel, of whom w^as the proselyte of the gate, 
 who, according to tradition also, must " abstain from 
 idolatry." 
 
 Third Com. " And the Israelitish woman's son 
 blasphemed the name of the Lord and cursed." "And 
 the Lord spake unto Moses, saying, Bring forth him 
 that cursed without the camp ; and let all that heard 
 him (the witnesses) lay their hands upon his head 
 and let all the congregation (Sept., synagogue) stone 
 him. And thou shalt speak unto the children of 
 Israel, saying, Whosoever curseth his God shall 
 
COMMONWEALTH OF ISRAEL, ETC. 119 
 
 bear his sin. And he that blasphemeth the name 
 of the Lord, he shall surely be put to death, and all 
 the congregation (Sept., synagogue) shall certainly 
 stone him; as well [the landborn (born again) as 
 the Hebrew of the Hebrews] when he blasphemeth 
 the name of the Lord shall be put to death " (Lev. 
 xxiv, 11, 16). "All the congregation (Sept., syna- 
 gogue) shall stone with stones the man," etc., 
 whether one of the nation or of the Church, and if 
 of the Church, whether of Jew or Gentile " stock,'' 
 high or low, shall be put to death: "Whosoever 
 curseth his God shall bear his sin," and " let all that 
 heard (witnesses) lay their hands upon his head,'' 
 etc.. But, as just quoted, in reference to the second 
 commandment, the hands of the witnesses shall be 
 first upon him to put him to death, and afterwards 
 the hands of all the people — meaning the civil Israel 
 which embraced the " two sorts of proselytes." 
 
 Fourth Com. " And while the children of Israel 
 were in the wilderness they found a man that 
 gathered sticks upon the Sabbath day. And they 
 that found him gathering sticks brought him unto 
 Moses and Aaron, and unto all the congregation 
 (Sept. synagogue). And they put him in ward 
 because it was not declared what should be done to 
 him. And the Lord said unto Moses, the man shall 
 be surely put to death; all the congregation (Sept., 
 synagogue) shall stone him with stones without the 
 
120 THE HEBREW NATION. 
 
 ;:i!np. And all the congregiition (Sept., synagogue) 
 brouglit him without the camp and stoned him with 
 stones, and he died (Num. xv, 32-36). Among 
 those who shall " not do any work" on the Sabbath 
 is "the stranger (^ev) in thy gates" (Ex. xx, 10); 
 and Dr. Tomline, quoted above, observes, that the 
 *' term proselytes of the gate^ is derived from an ex- 
 pression frequent in the Old. Testament; namely, 
 " the stranger that is within thy gates." Hence^ the 
 duty to observe ivas national — was binding upon the na- 
 tion as well as the Church. 
 
 I observe, firsts upon the 32d verse, that the chil- 
 dren of Israel were not all of the Jewish Church : 
 And when a ger would act the ger, etc. (Ex. xii, 48), 
 he drew near and kept the passover, and became as 
 the azurah of the land ; but we have seen that the 
 " Azurah^ or Hebrew of the Hebrews, among the children 
 of Israel^'' were only a part of the children of Israel ; 
 hence the expression in the 32d verse, " children of 
 Israel," means more than the (khahal — eccleaid) 
 Church. The same expression, children of Israel^ is 
 used in reference to the third commandment — 
 '' speak unto the children of Israel and say, whoso- 
 ever curseth his God," etc. ; hence again, this express- 
 ion (children of Israel) means more than the Church. 
 
 I observe, second^ ujDon Ex. xii, 47, All the congre- 
 gation (Heb., gadath — Sept., sunagoogea^ of Israel ^haW 
 keep the passover; that it is a question whether 
 "Israel" limits "congregation" or "congregation" 
 
121 
 
 "Israel." We have the expression, "all are not 
 Israel which are of Israel " — evidently meaning all 
 are not trite Israelites who are of the " stock of 
 Israel " or " Israelites after the flesh." " They which 
 are the children of the flesh, these are not the chil- 
 dren of God " (Eom. ix, 6, 9) 
 
 Now, observe, in the five instances above it is all 
 the congregation (Heb., gadath — Sept., sunagooged) shall 
 punish the violators of the third and fourth com- 
 mandments. But Samson found a synagogue (the 
 Heb. and Sept. have the same word — gadath — suna- 
 googea — as in the above) of bees in the carcass of the 
 lion (Judges xiv, 8). So also we have in Ps. xxii, 
 16, the congregation or synagogue of the wicked. It 
 would seem therefore that the expression, All the 
 congregation (Sept., synagogue) is not the equivalent 
 of the expression. All the congregation^ of Israel 
 
 * I am not prepared to define this word at present. The LXX 
 generally render it synagogue, but it is evident from the expression 
 ** synagogue of bees," that they made the word synagogue to mean 
 more than we do. I may be allowed the remark, that this is 
 one of a class of renderings in which the LXX are not very re- 
 liable. They were, perhaps, " righteous over much," in putting 
 a difference between the nation and the nations — Jews and Gentiles — 
 it being exactly in the line of the carnal heart and the carnal notions 
 of the Jews of that age ; but the putting a '* difference between the 
 clean and the unclean," was too personal in its application. 
 
 Again, tradition says, that the ancient synagogues were fashioned 
 after the temple. In the temple there was (1) the holy place or 
 tabernacle of witness; (2) the court of the Jews or Jewish nation; 
 11 
 
122 THE HEBREW NATION. 
 
 (Heb., gadath — Sept., sunagoogea), which shall keep 
 it (the passover, Ex. xii, 47). If the term " Israel" 
 limits or defines " congregation" in Ex. xii, 47, as it 
 would seem from what we have just said, then the 
 expression "All the congregation," means all the 
 Jewish nation as an unit (as a swarm of bees is an 
 unit) " shall stone the man that gathered sticks on 
 the Sabbath day;" and this agrees with the fourth 
 commandment, which classes " the stranger in thy 
 gates " among those who must do no work on the 
 Sabbath day. 
 
 Fifth Com. "All the men of his city" (evidently 
 men of civil Israel) " shall stone with stones till he 
 die," " the stubborn and rebellious son which will 
 not obey the voice of his father or the voice of his 
 mother" (Deut. xxi, 18-21) — which will not 
 "honor father or mother that his days may be long 
 upon the land which the Lord thy God giveth 
 thee." 
 
 Sixth Cx>m. These six cities shall be a refuge for 
 the children of Israel (commonwealth as made up of 
 " the stock of Israel," comprehending " the Hebrew 
 of the Hebrews" and " the Hebrew man thy 
 
 and, (3) the court of the Gentiles or nations. Then the expression, 
 " all the congregation or synagogue shall stone," etc., properly 
 means not only all the Jewish nation or people of the land, but 
 " pious Gentiles or dwellers" (resident foreigners), who worshiped 
 within the synagogue or temple, in their proper apartments, shall 
 join in stoning with stones, etc. : — more than our positions require. 
 
COMMONWEALTH OF ISRAEL, ETC. 123 
 
 brother "), and for the (^er — proselutofi) kmdborn 
 (commonwealth as made up of " stock " not " of 
 Israel "), and for the dweller, resident foreigner 
 (Heb., foshabh — Sept., paroiJcos) among them, that 
 every one that killeth any person unawares may 
 flee thither (Num. xxxv, 15). Resident foreigners 
 or pious Gentiles — "God-fearing" men of the na- 
 tions, " not called proselytes in the Bible or by any 
 ancient Christian writer," — enjoyed the protection 
 of law in that commonwealth although living as 
 aliens in the " commonwealth of Israel and strangers 
 from the covenants of promise." The revenger of 
 blood himself shall slay the murderer; when he 
 meeteth him he shall slay him (Num. xxxv, 19): 
 that is, if he escaped not to the city of refuge. 
 And when he that doth flee unto one of those cities 
 and shall stand at the entering of the gate of the 
 city (place where the civil authorities met) and shall 
 declare his cause in the ears of the elders of that city^ 
 etc. (Josh. XX, 4). And he shall dwell in that city 
 until he stand before the congregation (Heb., gadath 
 — Sept., sunagoogea) for judgment (Josh, xx, 6). And 
 the congregation {gadath^ Heb. — sunagoogea, Sej>t.) 
 shall judge between the slayer and the revenger of 
 blood according to these judgments (Num. xxxv, 
 24). But if found guilty, who executed the sen- 
 tence ? We read in the same chap. (30th verse) — 
 " Whoso killeth any person, the murderer shall be 
 put to death by the mouth of witnesses,'' etc. If the 
 
124 THE HEBREW NATION. 
 
 slayer escaped to the city of refuge and claimed a 
 trial, the revenger of blood must bring his wit- 
 nesses, and if found guilty " the hands of the wit- 
 nesses (the revenger of blood and others) shall be 
 first upon him to put him to death, and afterwards 
 the hands of all the people'' (Deut. xvii, 7). At least 
 the whole congregation (gadath, Heb. — synagogue^ 
 Sept.) must see that the sentence was executed ; 
 but observe, it is not " the congregation of Israel," 
 as limited. 
 
 Seventh Com. The adulteress: — ^'- All the men of her 
 city shall stone her with stones that she die" (Deut. 
 xxii, 21) ; so also the adulterer and adulteress (Deut. 
 xxii, 24). " All the men of her city," evidently 
 means more than " all the congregation of Is- 
 rael;" the requirement was therefore of the civil 
 Israel. The proselyte of the gate who was not cir- 
 cumcised, and therefore not a member of the Jew- 
 ish Church, engaged "to abstain from adultery" 
 (tradition) ; the law was therefore a civil law, and 
 binding upon the nation. 
 
 Eighth Com. If the theft be certainly found in his 
 hand alive, whether it be ox or ass or sheep, he 
 shall restore double (Ex. xx, 4). If he steal a mai), 
 ^^ life shall go for life;' And he that stealeth a man 
 (mattered not who) and selleth him, or if he be 
 found in his hand (if the man purposed to sell him) 
 he shall surely be put to death (Ex. xxi, 16) 
 
 Xirith Com. And the judges shall make diligent 
 
COMMONWEALTH OF ISRAEL, ETC. 125 
 
 inquisition ; and, behold, if the witness be a false 
 witness and hath testified falsely against '■ his 
 brother" (all were '- brothers " who were not " for- 
 eigners ") ; then shall ye do unto him as he had 
 thought to have done unto " his brother " (Deut. 
 xviii, 18, 19). The false witness shall make amends 
 to him whom he sought to injure, to the full extent 
 of his false oath. If he testified falsely against 
 "his brother" to put him to death, "thine eye 
 shall not pity, but life shall go for life;" if to injure 
 *' his brother" in anything short of life, "eye for 
 eye, tooth for tooth, hand for hand, foot for foot" 
 (Deut. xix, 21). Every citizen of the common- 
 wealth was "a brother;" hence this law was a law 
 of the commoniceaJth or civil Israel. 
 
 Tenth Com. " Covetousness, which is idolatry^'' 
 was punished with death. See above, second com- 
 mandment. 
 
 Covetousness leads to theft: — "Thou shalt not 
 covet thy neighbor's house," nor his ox nor his ass ;" 
 to adultei-y — " Thou shalt not covet thy neighbor's 
 wife," so that the covetousness which leads to the 
 "overt act" in violation of this command, was 
 punished with death in the second.^ seventh^ and eighth 
 commandments. 
 
 Eabbinical tradition says, that certain rules, 
 which are substantially the second^ third, sixth, seventh, 
 and eighth commandments, were "imposed" upon "the 
 proselytes of the gate ;" and I have given evidence 
 
12G THE HEBREW N.iTiON. 
 
 from the Bible itself, going to show, with more or 
 less conclusiveness, that the keeping the ten com- 
 mandments were conditions of citizenship in that 
 commonwealth ; or, in other words, the ten command- 
 ments in their negative requirements — in so far as they 
 said " thou shalt not,'' — were civil in their ajyplicatLons'^- 
 (i/2 Iheir requirements, and in their penalties), to which all 
 "the people of the land" or citizens of the com- 
 monwealth, embracing both classes of the so-called 
 proselytes (the ger and the ger acting the ger of the 
 Hebrew and the proselutos and proselutos pros, of the 
 Septuagint) must submit, and they must join in the 
 execution of the penalties of this law upon any 
 offending citizen of the commonwealth; and more 
 than this, upon those residing within the common- 
 wealth : The dweller (resident foreigner) might 
 iiee to the city of refuge and claim a trial. (See 
 Num. XXXV, 15, page 89.) 
 
 If these conclusions are correct, which we claim, 
 
 * In their higher sense, as applying to the heart and affections, 
 as explained by the Saviour, they were no doubt ecclesiastical in 
 their requirements. " Ye have heard that it was said by them of 
 old time, thou shalt not kill; and whosoever shall kill shall be in 
 danger of the judgment ;" — put his life in jeopardy to the civil law 
 which demanded his own life in return. "But I say unto you, 
 that whosoever is angry with his brother {" shalt not hate thy 
 brother in thine heart ") without a cause, shall be in danger of the 
 judgment" — of another judgment and other penalties. "But 
 whosoever shall so-y thou fool, shall be in danger of hell firej" 
 put his soul in jeopardy — in danger of eternal damnation. 
 
COMMONWEALTH OP ISRAEL, ETC. 127 
 
 the death penalty among the Jews was a penalty, 
 executed by civil authorities^ upon offenders against 
 civil law, and the doctrine that the Church has a 
 right to exercise civil power and inflict bodily pun- 
 ishment, is a dogma entirely popish in its origin 
 and character. Such a power was never committed to 
 the Church under the Old Testament economy, and we have 
 no evidence that even ^^ Phariseeism" ever dared to 
 assume the right to exercise such a power. Corporeal 
 penalties, in the Jewish commonwealth were civil 
 in their character, executed in behalf of order and 
 the j)eace of civil society; the violation of any one 
 of the ten commandments being considered a 
 crime destructive of good order, and conduct incon- 
 sistent with the continued existence of social order 
 among men. 
 
 II. Ecclesiastical penalties were separation from The 
 Church. 
 
 (1.) For a definite length of time. — Every soul that 
 eateth that which dieth of itself, or that which was 
 torn of beasts, among the Hebrew of the Hebrews 
 or among the landborn (born again), shall both 
 wash his clothes and bathe himself in water, and be 
 unclean till even ; then he shall be clean (Lev. xvii, 15). 
 
 (2.) For an indefinite length of time. — But if he 
 wash them not nor bathe his flesh then he shall 
 bear his iniquity (Lev. xvii, 16). 
 
 If the means ordered for purification were ob- 
 served the offender was restored at even ; if not. 
 
128 THE HEBREW NATION. 
 
 that man shall be unclean (not excomimuiicated). 
 And the man that shall be unclean and shall not 
 purify himself, that soul shall be '^ cat oH" liom 
 among (from the midst of) the cuii'j,i\i4;ii!'^ji {^kha- 
 hal — Church), because he hath defiled the sanctuaiy 
 of the Lord ; the water of separation hath not been 
 sprinkled upon him; he is unclean (Num. xix, 20). 
 The khahal, Heb. — ecclesia, Sept., i. e.. Church, con- 
 sisted of the Hebrew of the Hebrews and the ger 
 that acts the yer, or landborn born again. (See 
 Num. XV, 16, page 76; and Ex. xii, 49, page 50.) 
 Seven days shall there be no leaven found in your 
 house ; for whosoever eateth that which is leavened, 
 even that soul shall be " cut off" from (jnui) the con- 
 gregation of Israel (gadath, Heb. — sunagoogea, Sept.), 
 whether among the landborn (born again) or 
 among the Hebrew of the Hebrews (Ex. xii, 19). 
 The Church is twice referred to in the above, viz. : 
 
 (1) in the expression, the congregation of Israel: — All 
 the congregation of Israel (gadath, Heb. — sunagoogta, 
 Sept.) shall keep it (the passover, Ex. xii, 47) ; and 
 
 (2) the landborn when classed with the Hebrew 
 of the Hebrews, as above, composed the Church, or 
 khahal, Heb. — ecclesia, Sept., and were clean. (See 
 in reference to "that which dieth of itself," page 48.) 
 
 The expressions '' cut off from the congregation " 
 (khahal — Church), and " cut off from the congrega- 
 tion (gadath, Heb. — sunagoogea, Sept.) of Israel," do not 
 naturally mean more than to be sejiarated from the 
 
COMMONWEALTH OP ISRAEL, ETC. 129 
 
 Church as unclean. But the man that is clemi and is 
 not on a journey and forbeareth to keep the pass- 
 over, even the same soul shall be cut off from (min) 
 his people (Num. ix, 13). The clean, or that member 
 of the Church who would continue his covenant 
 relation, must keep the passover, and the language 
 here may only mean, cut off from the " people of the 
 congregation " who ate the passover (see page 50) ; 
 or looking upon him in the light of a " covenant 
 breaker," it may mean more than being held as 
 unclean — as one of " the people of the land " — may 
 mean that he shall be held " as a heathen man," or as 
 one of the nations. I have represented this to be 
 the meaning in Chart (Sec. Y, page 71). The for- 
 mer is perhaps correct. 
 
 (3.) Excommunication. — But the soul that doeth 
 aught presumptuously, of the Hebrew of the Heb- 
 rews or of the landborn (born again), the same 
 reproacheth the Lord, and that soul shall be cut off 
 from among (min Icherehh — from the drawing nigh of^ 
 his people. Because he hath despised the word of 
 the Lord and hath broken his commandment, that 
 soul shall he utterly cut off (Num. xv, 30, 31). The 
 Lord hath utterly separated me (the son of outland) 
 from his people (Isai. Ivi, 3). Any son of outland 
 shall not eat of it (the passover, Ex. xii, 43). The 
 sons of outland were of the peoples of lands — of 
 the far off nations (not of the drawing nigh nation) ; 
 hence, to be held as utterly separate from the drawing 
 
130 THE HEBREW NATION. 
 
 nigh of his people, is at least to be held as " a 
 heathen man," or as one of the nations "whom thou 
 didst command that they should not enter into th}' 
 congregation " — thy Church (Heb., Mahal — Sept., 
 ecclesia) Lam. i, 10. The presumptuous despiser of the 
 word of the Lord, who hath broken his command- 
 ment — covenant breaker — was held uttei-ly separate^ 
 as the nations were utterly separate — held "as a 
 heathen man," as one of the nations; and if so, "no 
 place could be found for a repentance unto a res- 
 toration " of the offender under that economy. God 
 would not renew his covenant with such a " cove- 
 nant breaker;" yet in every nation ^^ he that feareth 
 God and worketh righteousness is accepted of him;" 
 and while such offenders were, with the nations of 
 the world, to be left to the uncovenanted mercy of 
 God, yet there was a place appointed within the 
 walls of God's house (court of the nations or Gen- 
 tiles), where the prayers of the truly penitent of 
 them might be offered, and we are assured (Isai. Ivi, 
 8) that God " will gather others to him (the " ac- 
 cepted of him in every nation ") besides those that 
 are gathered to him" (the Jewish Church of the 
 Jewish nation). That one "cut off from his 
 people" — ^^ utterly separated'' — "held as a heathen 
 man," was not then to be received back or restored 
 again to the Jewish Church, but that did not deter- 
 mine his eternal state. Such an offender, by mis- 
 conduct, had forfeited a privilege which those of 
 
COMMONWEALTH OF ISRAEL, ETC. 131 
 
 that nation only enjoyed under the covenant witlj 
 Abraham. This subject must be better understood 
 before that difficult passage (Heb. vi, 4-7) can bo 
 explained. " For it is impossible — adunaton (things 
 may be impossible — adunaton — "with men," "but 
 with God all things are possible" — dunata) for those' 
 who were once enlightened, etc.," " If they shall fall 
 away (' the lapsed ' — the excommunicated) to renew 
 them again unto repentance^'' or, as it may be rendered, 
 to restore them again upon repentance. Can it be j)08- 
 sible, that even in New Testament times, men, 
 whose duty, as office-bearers in God's house, require 
 them to form a judgment of men by their conduct, 
 must not restore again upon repentance^ even " with the 
 advice and concurrence of presbytery," "the 
 lapsed," the excommunicated, " those that M\ 
 away '* or " covenant breakers," " seeing they cru- 
 cify to themselves the Son of God afresh and put 
 him to an open shame?" 
 
 If I should make the statement, that " no repei t- 
 ance would justify the office-bearers in God's house 
 in restoring such an offender, and in allowing him 
 to renew a covenant with God and his Church once 
 IroJcen,'' such a statement would be in exact accord- 
 ance with the discipline of the Jewish Church, and 
 such is the import of the language of the Saviour, 
 " if he neglect to hear the Church, let him be unto 
 thee as a heathen man." The early Christian Church 
 held such a doctrine, referring to this passage of 
 
132 THE HEBREW NATION. 
 
 Scripture as authorizing it ; and the Council of 
 Nice, which met A. D., 325, held that the " lapsed " 
 (see Council of Nice, canon 11) — " those that fell 
 away" — should only be restored to " the full com- 
 munion of the Church," after eleven years of good 
 conduct, and " flagrant apostates " after ff teen years ; 
 but the Novatians of the previous century held 
 that " such as denied Christ " " ought never to be 
 admitted again to the Church." "Kespecting the 
 fundamental articles of the Christian faith there 
 was no disagreement between the Nooatians and 
 other Christians. Their peculiarity was that they 
 would not receive into the Church persons who, 
 after being baptized, fell into the greater sins." 
 " They did not, however, exclude them from all 
 hopes of eternal salvation^ (See Mosheim's Church 
 History^ Book I, Century III, Part II, Chap. Y, Sec. 
 18.) The Novatians, then, taking this Scripture as 
 authority, would not restore again to the Church, even 
 upon repentance^ " the lapsed " — " the excommuni- 
 cated" — "those that fall away;" but they did not 
 say that they could not be saved. By the law laid 
 down for the direction of the office-bearers in God's 
 house, " it was impossible," that is, the restoration 
 of "covenant breakers," but with God all things are 
 possible, even their " eternal salvation." They 
 would not restore again to the Church those who 
 " have tasted of the heavenly gift and were made 
 partakers of the Holy Ghost, and have tasted the 
 
COMMONWEALTH OF ISRAEL, ETC. 133 
 
 good word of God and the powers of the world to 
 come, if they shall fall away^^ — should apostatize; but 
 they held them as " utterly separated " from the 
 Church — held them as a " heathen man," or as any 
 one of the nations were held by the Church under 
 the Old Testament economy — left to the uncove- 
 nanted mercy of Cod, or as those to whom the 
 offer of a covenant relation was not provided in the 
 covenant with Abraham. 
 
 Eut to return : the object of the foregoing re- 
 marks, is not so much to define closely the discipline 
 of the Old Testament Church, as to show that that 
 discipline was purely spiritual in its nature^ the lightest 
 penalty being separation from the Church '' till even'' 
 the severest excommunication, i. e., to be cut off from 
 the drawing nigh of his people, or to be held as 
 utterly separated from his people, as the " sons of 
 outland," " the peoples of the lands," or the nations, 
 were held " utterly separate." 
 
 But where the offense was civil as well as ecclesiastical y 
 civil as well as ecclesiastical penalties were incurred. I 
 cite as briefly as possible two instances : " Ye shall 
 keep the Sabbath, therefore; for it is holy unto you. Every 
 one thai defileth it shall surely he put to death (civil 
 penalty inflicted by civil Israel, as we have seen) ; 
 for whosoever doeth any work therein, that soul 
 shall be cut off from the drawing nigh {min kherehh) 
 of his people" (an ecclesiastical penalty), Ex. xxxi, 
 14. To be dealt with first by the ecclesiastical 
 
134 THE HEBREW NATION. 
 
 body and then by the civil, both inflicting their 
 severest penalties, the offense against both being of 
 the gravest character. 
 
 Again (Lev. xx, 2-5), " Whosoever he be of the 
 children of Israel, or of the ger that acts the ger^ 
 among Israel that giveth any of his seed unto 
 Molech, he shall surely be put to death (civil pen- 
 alty); the people of the land (civil Israel, see Chart, 
 Sec. II) shall stone him with stones. And I will 
 set my face against that man and will cut him off 
 from the drawing nigh of his people (God will see to 
 it that he shall be ' utterly separated ' from his 
 Church), because he hath given his seed unto 
 Molech to defile my sanctuary and to profane my 
 holy name. And if the people of the land (civil 
 Israel) do any ways hide their eyes from the man 
 (refuse to witness against him) when he giveth his 
 seed unto Molech and kill him not (civil penalty), 
 then I will set my face against that man and 
 against his family, and will cut him off and all that 
 go a whoring after him to commit whoredom with 
 Molech from the drawing nigh (min kherehh^ of his 
 people." I have used the expression, from the draicing 
 nigh, to represent the Hebrew expression min hher- 
 ebh, which in this connection represents a distinct 
 body of people; but whether in every case the expres- 
 sion means the drawing near (the Church), or those 
 that may draw near (the nation) is not so clear. 
 The expression has other connections, sometimes 
 
COMMONWEALTH OF ISRAEL, ETC. 185 
 
 written as here, the draioing nigh of his people ; and 
 again, as in the following : " Great is the Holy one 
 of Israel among thy drawing nigh'^ — in the midst of the 
 Church (Isai. xii, 6). 
 
 The records of the Council of Mce, in its 11th 
 canon, throws some light upon it : The lapsed 
 (those "that fall away" — excommunicated) were 
 " required, first, to do penance three years without 
 the doors of the Church " — as it were in the court 
 of the Gentiles, or nations, of the ancient synagogues 
 or the temple — " secondly, six years in the porch 
 among the catechumens" — the learners, as it were, in 
 the court of the Jewish nation, the nearest approach 
 one of the Jewish nation, or the unconverted, could 
 make — " thirdly, to be allowed to witness (that is, 
 to be present), but not to join in the celebration of the 
 eucharist for two years more;" — none at least were 
 permitted to enter the tabernacle of witness or sanc- 
 tuary, except " the people of the khahaV^ — eccksia — 
 Church, or the " congregation of Israel." But we 
 have seen that it was held in the third century that 
 the lapsed " ought never to be admitted again to the 
 Church." 
 
 Then, in the light of this canon of the Council of 
 Nice, the expressions, " cut oif from the drawing- 
 nigh of his people," or held " as a heathen man," 
 mean that the person so cut off shall not be permitted 
 to mter the sanctuary ("for she hath seen that the 
 heathen — goyitn, Heb. — Ethn., Sept. — nations entered 
 
136 THE HEBREW NATION. 
 
 into her sancliMry whom thou didst command 
 that they should not enter into thy congregation" — 
 khaJialj Heb. — ecclesia, Sept. — thy Church, Lamenta- 
 tions of Jer. i, 10), nor enter or mingle with the Jew- 
 ish nation in the " court of the Jews,'' where the 
 whole body of the Jewish nation offered sacrifice. 
 (See Sec. YI, page 76.) 
 
 If the " cut off," etc., worshiped at all, he must 
 mingle neither with " the congregation of the Lord" 
 (the drawing nigh) nor with his own nation (who might 
 draw near), but with the far off nations — held as a 
 " heathen man,^^ as a foreigner, who could not come 
 nearer than the court of the Gentiles or nations. 
 Then, the man who " presumptuously despised the 
 word of the Lord," having " tasted of the good 
 word of God " and received " the token of the cove- 
 nant in his flesh," should he not only neglect the 
 duties which separated him from the Church tem- 
 porarily, but trample underfoot his covenant en- 
 gagements wath God (apostatize), and openly league 
 himself, as it were, in covenant with Satan, God 
 would not permit his Church to restore again such a 
 ^^ covenant breaker'' to a i^lace among his covenant 
 people, even upon a professed repentance. If that re- 
 pentance was real, he was in God's hands, even his 
 '^ eternal' salvation ;'' but "he shall be unto thee as a 
 heathen man " — shall not be permitted to enter and 
 mingle with the Jewish Church in their worship in 
 the sanctuarij, nor mingle with those of his own 
 
COMMONWEALTH OF ISRAEL, ETC. 137 
 
 nation in their worship in the court of the Jewish 
 nation. 
 
 Uj)on the expression, " brought Greeks also into 
 the temple " (Acts xxi, 28), Poole, in his Comment- 
 ary, remarks: ^^ Into the temple; that is, into 'the 
 court of the Jews,' which is so far unlawful that 
 they might have killed a Eoman if he had come in 
 there ; and every one was warned by an inscription 
 upon the pillars (of the Middle Wall of Partition), 
 Mea dein allophulon entou tou agiou parienai, that no 
 stranger or foreigner might come into that holy 
 place." 
 
 Josephus says: "There was in the court of the 
 temple a wall or balustrade, breast high, with pil- 
 lars at particular distances, and inscriptions on 
 them in Greek and Latin, importing that strangers 
 were forbidden from entering farther ; here their 
 oiferings were received and sacrifices were offered 
 for them, they standing at the barrier, but they 
 were not allowed to approach the altar " — the altar 
 of burnt-offerings which stood in the court of the 
 Jewish nation. 
 
 If the man " cut off from the drawing nigh of 
 his people" was restored again at any time, as it 
 would seem might have been the opinion of the 
 Council of Nice, in opposition to the Novatians, it 
 must have been that he was permitted to enter the 
 " court of the Jews" and mingle w^ith civil Israel at 
 the end of the sixth year, that i/eat- of release from 
 12 
 
138 THE HEBREW NATION. 
 
 all civil embarassments — from exactions of money 
 lent, etc. — and to enter again the congregation or 
 sanctuary, where the congregation worshiped, at the 
 forty -ninth year, " witnessing two years " (the forty 
 ninth and fiftieth years) before eating the passover, 
 and again receiving an ^^inheritance among them that are 
 sanctified " * (Acts xxvi, 18). 
 
 * The holding of possessions of land outside " the walled cities,'* 
 or " inheritances " in the earthly Canaan, seems to have been the 
 peculiar privilege of the Jewish Church, and was to them a 
 *' shadow" of an inheritance in the Heavenly Canaan. "And it 
 shall come to pass in what tribe the ger acta the ger, or the landhorn 
 is horn again, there shall ye give him his inheritance, saith the 
 Lord God "(the tithe or tenth of the increase of every third year 
 was laid up " in the gates " for " the Levite, because he hath no 
 part nor inheritance with thee, and the landhorn, and the fatherless, 
 and the widow" — see Deut. xiv, 28, 29, and xxvi, 11-15 — "the 
 Lord ioveth the landhorn, in giving him food and raiment" Deut. 
 X, 18) ; Ez. xlvii, 23. See pages 67, 68. 
 
 And to this end " inheritances " seem to have been reallotted at 
 the jubilee: "And when the jubilee of the children of Israel 
 shall be, then shall their inheritance be put unto the inheritance 
 of the tribe whereunto they are received : so shall their inheritance 
 be taken away from the inheritance of the tribe of our fathers. 
 And Moses commanded the children of Israel according to the 
 word of the Lord, saying, The tribe of the sons of Joseph hath 
 said well. This is the thing which the Lord doth command con- 
 cerning the daughters 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 chil- 
 dren of Israel remove from tribe to tribe : for every one of the 
 children of Israel shall keep himself to the inheritance of the tribe 
 of his fathers. And every daughter that possesseth an inheritance 
 
COMMONWEALTH OF ISRAEL, ETC. loD 
 
 The Church, in that age, in which the Council of 
 Nice (A. D., 325) met, in modeling their Churches 
 after the temple, or synagogues, which were modeled 
 
 in any tribe of the children of Israel, shall be wife unto one of the 
 family of the tribe of her father, that the children of Israel may 
 enjoy every man the inheritance of his fathers. Neither shall the 
 inheritance remove from one tribe to another tribe (at the jubilee) ; 
 but every one of the tribes of the children of Israel shall keep 
 himself to his own inheritance " (Num. xxxvi, 4-9). 
 
 Possessions purchased " in a walled city," icere perpetual — "shall 
 be established forever to him that bought it throughout his genera- 
 tions : it shall not go out in the jubilee " (Lev. xxv, 30); but the 
 earthly possessions, or " inheritances," of the Church xoere not per- 
 petual : " The land shall not he sold forever : for the land ia mine 
 (saith God) ; for ye (the Church) are landborns and dwellers (resi- 
 dent landborns) with me" (Lev. xxv, 45). That is, "ye," with 
 me in my land, like the resident landborn with you in this land, have 
 no possessions of land or " inheritances " that are more than tem- 
 porary (" inheritances" might be sold to such a resident landborn 
 — " a man " — for a period of time shorter than the jubilee period — 
 " houses of the villages which have no wall " " shall go out in the 
 jubilee," Lev. xxv, 31). The Church looking " for a city which 
 hath foundations whose builder and maker is God," had no perman- 
 ent earthly possessions of land or "inheritances" appointed them 
 in the earthly Canaan ; that abode was given them of God from time 
 to time (from jubilee to jubilee), and was typical of a permanent 
 even a heavenly inheritance — a " shadow " of " that house not 
 made with hands eternal in the heavens." Men might have per- 
 manent possessions in that land surrounded by defenses (" in 
 walled cities") of man's workmanship, but God was the defense 
 of his Church (" for walls and bulwarks"), and under the broad 
 canopy of heaven and under the protection of heaven's King, she 
 was safe in her " inheritance " — the gift of his grace. 
 
140 THE HEBREW NATION. 
 
 after the temple, and in requiring the lapsed, the excom- 
 muincated, or those that " fall away," to remain in 
 the different apartments corresponding to the court 
 of the nations, court of the (Jewish) nation, and 
 the sanctuary, ihree, six, and tico years, before joining 
 again in the celebration of the Lord's Supper, evi- 
 dently gave the expression, "cut off" from "the 
 drawing nigh of his peo2)le," such an interpretation ; 
 but w^hether abating those rigors of the former 
 economy, "which we nor our fathers were able to 
 bear," from six to three years, and from forty -nine to 
 six years, or whether they held, with the Novatian 
 sect, as to its meaning under the Old Testament 
 economy but not under the New, and gave this in- 
 terpretation from some supposed fitness of things 
 under the New economy, is a question. At least the 
 Novatians held, that even under the New economy 
 " the lapsed," or " those that fall away," should not he 
 restored again to the Church even upon repentance ; " not, 
 however, excluding them from all hopes of eternal 
 salvation." And the Council of Nice held, that 
 they should only be restored to the full communion of 
 the Church at the end of eleven years ; and the decis- 
 ion of the Council is said to have been a compromise 
 of a question which had disturbed the Church 
 during that and previous centuries, and that de- 
 cision throws light upon, or gives us their under- 
 standing of. the expressions, " let him be to thee as 
 a lieatben man," or as one of the nations — "cut off 
 
COMMONWEALTH OF ISRAEL, ETC. 141 
 
 from the drawing nigh of his people" — separated 
 froni the Jewish Church and nation in their ivorship in 
 the temple or in their synagogues. Observe, this penalty 
 was entirely of an ecclesiastical character, and exe- 
 cuted by those having charge of matters pertaining 
 to the worship in the temple. 
 
 But to return — and the reader will excuse us in so 
 far as there is repetition — a clear understanding is all- 
 important. The sons of outland — peoples of the lands, 
 or the nations, were aliens within the common- 
 wealth of Israel, and even if pious, were " strangers 
 from the covenants of promise." '' G-entiles were 
 allowed to worship and offer sacrifice to the God of 
 Israel in the outer court of the temple ; but such 
 persons appear to me never to be called ' proselytes ' 
 in Scripture or in any ancient Christian writer" 
 (Dr. Tomline). In other words, there were no prose- 
 lytes, as we have understood that term, no converted Gen- 
 iiles^or converts of " the peoples of the lands," or converted 
 foreigners, called ^^ proselytes.'' 
 
 The " people of the land," or Hebrew nation, was 
 made up of the converted and the unconverted — 
 the clean and the unclean of the " stock of Israel," 
 viz. : the " azurah (Hebrew of the Hebrews) among 
 the children of Israel," who ate the passover (Ex. 
 xii, 48), and "thy brother a Hebrew man" (sus- 
 pended or unclean Hebrew) and of the converted and 
 ui:converted — clean and unclean "of stock" not 
 "of Israel," viz.: the prosclutoi or landborn (not of 
 
142 THE HEBREW NATION. 
 
 " the people of the congregation," or the Church) 
 who upon being born again and circumcised (an 
 ordinance defined everywhere in the Bible to mean 
 regeneration), were termed " religious proselutoV 
 or landborn born again, and ate the passover with 
 the clean of the " stock of Israel," viz. : " the Heb- 
 rew of the Hebrews." These two classes which ate 
 the passover, made up that body termed " the people 
 of the congregation " {khahal, Heb. — ecclesia, Sept.) 
 or " the congregation (gadath, Heb. — sunagoogea, 
 Sept.) of Israel," or " the congregation {khahal, 
 Heb.— ecc/€sia, Sept.) of the Lord," or " thy congre- 
 gation " (khahal, Heb. — ecclesia, Sept.). See Lev. 
 xvi, 33 ; Ex. xii, 47 ; Deut. xxiii, 1, 2, 3, 8, and Lam. 
 i, 10. 
 
 Observe: — The sons of outland, peoples of the 
 lands, or the nations, were the born abroad — born 
 outside the Holy Land or the limits of the nation. 
 The people of the land, or the Hebrew nation, were 
 all homeborn, in the sense of "born in the country ;" 
 there were therefore, besides the azurah (in our trans- 
 lation rendered " homebom," in Ex. xii, 49 — " born 
 in the land," in Num. xv, 30 — " Israelites born," in 
 Lev. xxiii, 42 — " born in the country," in Ez. xlvii, 
 22 — " him that is born," in Num. xv, 30 — " one of 
 your own country," in Lev. xxiv, 22 — " of your own 
 nation," in Lev. xviii, 26), (1) "thy brother a Heb- 
 rew man" who was " homeborn " or "born in the 
 land;." and (2), the landborn born again, also, of 
 
143 
 
 course, " homeborn " or " bor.i in the land" or 
 '' country;" and (3), the landborn (homehorn also) of 
 whom there were in Solomon's time, "one hundred 
 and fifty thousand and three thousand and six hundred " 
 (2 Chron. ii, 17, see page 53). All " the people of 
 the land" were " homeborn." or " born in the coun- 
 try," and all, unless by a special prohibition, such as 
 that relating to Moab and Ammon, were reckoned 
 as such, who were born within the limits of the na- 
 tion, and chose such associations. These classes 
 composed the nation or " the people of the land." 
 The nation or the citizens of the nation (" people 
 of the land ") made and unmade kings (see Chart, 
 Sec. II), performed military duty — officers "mus- 
 tered the people of the land " (2 Kings xxv, 19, and 
 Jer. lii, 25). All these classes were embraced in the 
 expression in the covenant with Abraham (Gen. 
 xvii, 9) " thy seed after thee in their generations " 
 (see Num. xv, 14, 15, page 76 ; and Num. xv, 2, 3 ; 
 Beut. xxix, 22, page 78). All others were aliens in 
 the commonwealth (not citizens) and "strangers 
 from the covenants of promise" — no one of "the 
 people of the land " was a " stranger from the cove- 
 nants of promise." 
 
 A proselyte has been defined to be one of the 
 nations or peoples of the lands, or a Gentile " con- 
 verted to Judaism," whereas such ("such appear 
 never to be called proselytes in Scripture or in 
 any ancient Christian writer" — Dr. Tomline) are 
 
144 THE HEBREW NATION. 
 
 hereby shown not to have been so called. What 
 shall we therefore do with the modern term, " pro- 
 selyte," as thus defined? There were two classes 
 of prosilutoi (see page 50); "one of them circum- 
 cised and the other not," just as we have been ac- 
 customed to read concerningthe so-called " proselytes 
 of the gate" and "proselytes of righteousness;" 
 but the proselutoL were not foreigners, but of foreign 
 descent or parentage — of " stock " not "of Israel." 
 The Grreek term prosilutos, from which our word 
 " proselyte " is derived, of itself, neither means a 
 converted foreigner nor a converted citizen, but is a term 
 used entirely in a civil sense. Shall we therefore 
 continue to say "proselyte," understanding the 
 term to represent one class of persons, when, in 
 fact, it represents not only an opposite class, but 
 that opposite class of a different character? If we 
 use the term " proselyte " as meaning a converted 
 foreigner, it does not represent the ancient prose- 
 lutos of either class ; and shall we call a class (con- 
 verted foreigners) " proselytes," which the ancients 
 never called prosilutoi? The use of the word in this 
 modern sense works nothing hut confusion. Over and 
 over again is it said, ye were landborns (^er, Heb. — 
 prosehitos, Sept.) in the land of Egypt. They were 
 not converts or jiroselytes to the Egyptian religion. 
 Pharaoh speaks of them as the people of the land 
 (Ex. Y, 5). So in Israel every ger (Heb.) or prose- 
 
COMMONWEALTH OF ISRAEL, ETC. 145 
 
 lutos (Sept.) was " a brother " and of " the people of 
 the land," as opposed to " the peoples of the lands," 
 who were foreigners. The LXX, in their transla- 
 tion of the Old Testament Scriptures, use the term 
 proselutos very frequently (See Chart). In our 
 English version of the Old Testament Scriptures 
 the term "proselyte" does not occur, but in 
 the New Testament, the G-reek term proselutos is 
 rendered " proselyte," and in consequence we have 
 the expression religious proselyte^ as though there 
 were " proselytes " (converts) not religious. This as- 
 suming, as our translators do, that the LXX did not 
 know how to render the Hebrew noun ^er, and 
 erred in hundreds of instances in rendering it pro- 
 selutos^ is an unwarrantable assumption. They pass, 
 with an indifference almost absolute, a version of^ 
 the Bible made by Hebrews themselves into Greek, 
 when both the Hebrew and Greek languages were 
 living languages ! The reader will have noticed, so 
 far as referred to in this work, with w4iat uniform- 
 ity the LXX use a particular word in Greek to 
 represent a particular word in Hebrew, especially in 
 the matter of common names, and in this respect, 
 their version is undoubtedly reliable. In addition to 
 those heretofore given, take another instance by 
 which we have been led into confusion by our 
 translators : The LXX render the Hebrew word 
 goy or goyim (plural) perhaps without exception, by 
 13 
 
146 THE HEBREW NATION. 
 
 the singular and plural of the Greek word Ethnos. 
 The singular ought to be rendered nation and the 
 plural nations — not people^ Gentiles, heathen, as we 
 have it rendered in our translation. The terms 
 "Gentiles" and "heathen" are modern terms, and 
 if used to mean anything more than the term nation 
 or nations, they express more than the original, and 
 are therefore just as improper as if they failed to 
 express the full meaning of the original. Shall we 
 read, " consider that this nation" — this people — this 
 Gentile — this heathen, "is thy people?" "What 
 nation like thy people" — not what Gentile — what 
 heathen like thy people ! "Ye shall be unto me a holy 
 nation" — not holt/ Gentile nor holy heathen! There 
 were "men fearing God" of the nations, of "good 
 report among all the nation of the Jews," while 
 there were those of the Jewish nation " who pro- 
 faned God's holy name among the heathen " (nations'), 
 — " For the name of God is blasphemed among the 
 Gentiles (nations) through you." If our transla- 
 tion is correct, then many of the Old Testament 
 worthies, such as Melchisedeck and J ob and Hobab, 
 Ittai the Gittite, Euth the Moabitess, Eahab, and per- 
 haps Elisha the Tishbite (tishhhi) — the dweller " of 
 the inhabitants of Gilead," and many others, " the 
 elect of the nations," would be properly termed 
 " heathen,'' not to speak of the " fullness of the 
 Gentiles " (nations) who now are being " brought 
 in." 
 
COMMONWEALTH OF ISRAEL, ETC. 147 
 
 The confusion of terms is such, that the author, 
 after repeated attempts, despairs of making further 
 progress without adopting, to some extent, his own 
 terms. If I use the terms now in use, " proselyte 
 of the gate " and " proselyte of righteousness," my 
 readers will understand me as referring to two 
 classes of persons of foreign birth ; whereas I should 
 be talking of persons which were not foreign born. 
 If I quote Eabbinical tradition, respecting the 
 "proselytes of the gate" and "proselytes of right- 
 eousness," the reader will also understand the Eab- 
 bins to refer to persons of foreign birth ; whereas 
 their language is correct, in many respects, if you 
 understand it as referring to the two sorts of prose- 
 lutoi of the Septuagint, neither of which were for- 
 eign born. I think the reader will see, that any 
 rendering of names which does not indicate whether 
 the person was one of " the peoples of the lands," 
 or of " the people of the land," or of " the people of 
 the congregation," is a defective translation ; and if 
 I am to be understood, I must be allowed to use 
 terms which will at least indicate to the reader to 
 which of these general classes the person I may re- 
 fer to belongs. This much, I think, is essential to 
 further progress, and I shall hereafter, even in quot- 
 ing tradition, generally use the expressions, " land- 
 born in the gates" and " landborn born again," in- 
 stead of " proselyte of the gates" and " proselyte of 
 righteousness." 
 
148 THE HEBREW NATION. 
 
 If the reader can follow us at this point, in the 
 use of our own language, which language we have 
 adopted after comparing our English version with 
 the Greek version of the LXX, and the original 
 Hebrew, grasping the whole question, at least, so 
 far as represented in our Chart, and arranging our 
 definitions upon this classification as a basis, our 
 cherished hope is that we shall be able to make such 
 a statement as to the relations of the Jewish Church 
 to the Jewish nation and to other nations, or the 
 relations of "the people of the congregation" to 
 *' the people of the land " and to " the peoples of the 
 lands," as shall go far toward settling certain ques- 
 tions of present controversy, conceived to be highly 
 important to the best interests of the Church and 
 the world. We ask the reader s careful attention ! 
 
 Tradition says that there were " two sorts of proselytes :" 
 (1) " the proselyte of the ffate" or ^^ proselyte of hahita- 
 tion^^^ which were uncircmyicised,^^ and (2), the '■'■ proselytes 
 of righteousness^^ ^ which were circumcised and ate the pass- 
 over." 
 
 We say there were two sorts of landhorns: (1) the 
 landhorn in the gate or the landhorn and dweller (resi- 
 dent landborny which were uncircumcised, and (2) the 
 landhorns horn again which xoere circumcised and ate the 
 passover. 
 
 I. The " landhorn in the gates " and " landhorn and 
 dweller" (resident landhorns). 
 
 We endeavored to point out in the previous chap- 
 
COMMONWEALTH OF ISRAEL, ETC. 149 
 
 ter, by what terms foreigners within " the common- 
 wealth of Israel" were designated, viz.: The sons 
 of outland, peoples of the lands, dwellers (resident 
 foreigners), and nations (" Gentiles"). Any person 
 so designated was a foreigner among " the people of 
 the land," or within the Jewish nation, an alien 
 among citizens, and a " stranger from the covenants 
 of promise" — not to be circumcised nor allowed to 
 eat the passover — but the children of a son of out- 
 land, or those "descended of a son of outland" 
 (Gen. xvii, 12), or the "children of the dwellers" 
 (resident foreigners) " and of their families which 
 they begat in your land" (Lev. xxv, 45), were not 
 sons of outland or foreign born, and were not 
 necessarily reckoned with their parents as " aliens 
 in the commonwealth of Israel and strangers from 
 the covenants of promise." Such children being 
 born in the land, had a choice of nationality, and, 
 upon making this choice, were to be permitted to 
 hold a covenant relation — to be circumcised. We 
 now quote tradition, as given in Crudens Concordance 
 and the Encyclopedia of Religious Knowledge^ article 
 Proselyte^ the reader remembering that the language 
 quoted refers to a class of persons which we desig- 
 nate as '' landborn in the gates" and " landborn and 
 dweller" (resident landborns). A prerequisite with 
 them to naturalization was, that the person ynust he 
 horn in the land, and, as we have just said, such had 
 a choice of nationality, and when they " toould enter 
 
150 THE HEBREW NATION. 
 
 themselves as a landhorn in the gates, or as a resident land- 
 horn, they 2^1'O^^^ised with an oath in the presence of 
 three witnesses, to keep those seven (ten command- 
 ments, as we have shown) precepts." " Their priv- 
 ileges were said to be : First, that by the observa- 
 tion of the rules of natural justice, and by exemp- 
 tion from idolatry, blasphemy, incest, adultery and 
 murder (substantially the ten commandments), they 
 thought they were in the path to eternal life " (in 
 becoming one of the Jewish nation, the way to 
 eternal life w^as now open to them, as the Eabbins 
 taught that none but those of their nation would be 
 saved). " Secondly, they might dwell in the land of 
 Israel and share in the outward prosperities of the 
 people of God." The expression, " outward pros- 
 perities," evidently alludes to the "tithes" of the 
 fields which they now received every third year, 
 and the privilege of "gleaning," which was now 
 their right, and to the fact that they now became 
 citizens of " the commonwealth" or " people of the 
 land," who, as we have shown by actual reference, 
 were under obligations to keep the ten command- 
 ments and to join in executing its penalties upon 
 any offender. The landhorn children of the sons 
 of outland entered themselves as a landhorn in ^'■the gates," 
 or became one of " the people of the land" and as- 
 sumed the obligations of one of " the people of the 
 land " hi/ this oath — did not hecome a ^^ proselyte'' hy this 
 oath. The jDarent was a son of outland, or a foreign- 
 
COMMONWEALTH OF ISRAEL, ETC. 151 
 
 er by birth, the child was a landborn ; the parent 
 was of the nations, the child was of the nation — be- 
 came so in consequence of birth in the land, and an 
 oath binding himself to perform all the duties of a 
 citizen of the commonwealth, or one of " the people 
 of the land," in whose name all civil matters were 
 transacted (see Chart, section II). 
 
 II. The landborn horn again (" proselytes of right- 
 eousness"). The born in the land, having become 
 one of " the people of the land" in consequence of 
 the birth and oath, as just referred to, could become 
 one of " the people of the congregation," " congrega- 
 tion of the Lord," or landborn born again, in conse- 
 quence of having, in the language of tradition, " re- 
 ceived, as it were, a new birth" (being a landborn 
 " born from above " — one " begat in your land," 
 " begotten again unto a lively hope ") and of having 
 taken an oath (the oath of the covenant, the token 
 of which "covenant of circumcision" he received 
 *' in his flesh") binding him to perform all the duties 
 of the landborn born again, or one of "the people 
 of the congregation," and live with them as those 
 " whose praise is not of men but of God." The or- 
 dinance they received (circumcision) in becoming one 
 of " the people of the congregation," has this mean- 
 ing (" neither is that circumcision which is outward 
 in the flesh," " we are the circumcision — the regener- 
 ate — which worship God in the spirit and rejoice in 
 Christ Jesus, and have no confidence in the flesh," 
 
152 THE HEBREW NATION. 
 
 8eo Eom. ii, 28, 29; Phil, iii, 3); and in receiving it, 
 they bound themselves to perform the duties of one 
 of God's covenant people; and, performing those 
 duties, were entitled to "covenant promises" — ad- 
 mission into that kingdom which, " except a man be 
 born again, he can not see." 
 
 But more definitely. The Jewish Church ( or " the 
 people of the congregation "), from the very nature 
 of its organization, received additions to its mem- 
 bership, onl}^ in two ways, viz.: 
 
 1. Families of ^^ the people of the land,'' or landborns, 
 upon heing horn again and circumcised, " drew near " 
 (entered among the ^'■drawing nigh'' — became members of 
 the Jewish Church, or a family of " the people of the con- 
 gregation"^ and ate the passover with the Hebrew of the 
 Hebrews, and were thenceforth under the same laws (the 
 laws by which " the people of the congregation " were gov- 
 erned) and were reckoned as a family of the tribe in 
 whose bonds they professed conversion, and received an in- 
 heritance within that tribe. " And when a landborn 
 (one of "the people of the land") shall be born 
 again with thee, and keep the passover to the Lord, 
 let all his males (an entire family) be circumcised, 
 and then let hiyi come near and keep it; and he 
 shall be as the Hebrew of the Hebrews of the land : 
 for no uncircumcised (landborn) shall eat thereof 
 One law shall be to (" the people of the congrega- 
 tion") the Hebrew of the Hebrews and to the land- 
 born born again among you" (Ex. xii, 48, 49). "So 
 
COMMONWEALTH OF ISRAEL, ETC. 153 
 
 shall ye divide this land unto you according to the 
 tribes of Israel. And it shall come to pass, that ye 
 shall divide it by lot for an inheritance unto you, and 
 to the landborns born again among you, which shall 
 beget children among you ; and they shall be unto 
 you as the Hebrew of the Hebrews among the chil- 
 dren of Israel ; they shall have inheritance with you 
 among the tribes of Israel. And it shall come to 
 pass, in what tribe the landborn is born again, there 
 shall ye give him his inheritance saith the Lord God 
 (Ez. xlvii, 21-23). An entire family of landborns upon 
 being born again and circumcised, ate the passover, and 
 were thenceforth reckoned of '' the people of the congrega- 
 tion " and a family of the tribe in whose midst they pro- 
 fessed conversion, and as such, received an inheritance 
 within the inheritance of that tribe. 
 
 2. An individual of a family of " the people of the 
 Jand,^^ or a landborn child of a son of outland, or one of 
 " the children of the dwellers'^ Q-esident foreigners'), or one 
 of the children "'■ of their families which they begat in 
 your land " (Lev. xxv, 45), upon being born again and 
 circumcised Q^ forsaking father and mother^'' and in re- 
 ceiving this ordinance^ " received, as it were, a new birth"*^ 
 • — tradition) became one of (" when thou hast circumcised 
 him " — Ex. xii, 44) " the people of the congregation," in 
 being incorporated in a family of the Hebrew of the Heb- 
 rews, or in a family of the landborn born again, as an 
 adopted child and an heir, and received, with other child- 
 dren, an inheritance within the inheritance of (he family 
 
154 THE HEBREW NATION. 
 
 — received loithin the " heritage of God,'^ or his Churchy 
 '' an inheritance among them that are sanotijied.^' 
 
 The person to whom I refer in the above, is one 
 of a class of persons often referred to in the Bible 
 as belonging to households within the covenant of 
 circumcision, and partakers of every privilege, but 
 not •' born in the house." They were children of a 
 " household of Grod," in order to their becoming 
 which, they " must needs be " " in the Lord " (" must 
 needs be circumcised" as well as "the born in the 
 house " — Gen. xvii, 13) ; but not children by natural 
 birth. They are designated in our translation, by 
 the expressions, '^ bought for money," or " bondmen 
 that ye buy," and designated in tradition, as " pro- 
 selytes of righteousness" or "proselytes of justice," 
 and whom I designate as the landhorn horn again. 
 
 I now quote tradition, as given in the Encyclopedia 
 of Religious Knoicledge, in reference to the so-called 
 "proselytes of justice or righteousness," the reader 
 remembering that the language of the Eabbins refers 
 to " the landhorn horn agavn,^' and observing that they 
 are si)eaking entirely of individuals. "The landhorn 
 born again were those converted (converts) to Ju- 
 daism, who had engaged themselves to receive cir- 
 cumcision, and to observe the whole law of Moses." 
 " Thus they were admitted to all the prerogatives 
 of the ^^ people of the Lord'' (one of " the people of 
 the land" upon being born again and circumcised 
 became one of "the people of the congregation"). 
 
COMMONWEALTH OF ISRAEL, ETC. 155 
 
 " The Eabbins inform us, that before circumcision 
 was administered to them, and before they were ad- 
 mitted into the religion of the Hebrews (into the 
 Hebrew Church, or reclroned among < the people of 
 the congregation ') they were examined about the 
 motives to their conversion (the motives which de- 
 termined them to seek to make a profession) whether 
 the change was voluntary, or whether it proceeded 
 from interest (the landborn upon being born again 
 and circumcised received an inheritance'), fear, ambi- 
 tion, etc." (it appearing that they were actuated by 
 such motives, of course, they were rejected). "When 
 the landborn was well proved and instructed (giv- 
 ing proper reasons for supposing he had experienced 
 a change of heart — had been born again) they gave 
 him circumcision (an ordinance which means regen- 
 eration), and when the wound of his circumcision 
 healed, they gave him baj)tism, by plunging his 
 whole body into a cistern of water by only one im- 
 mersion." " Boys under twelve years of age and 
 girls under thirteen, could not become proselytes 
 (not be encouraged to forsake father and mother 
 until years of discretion) till they had obtained the 
 consent of their parents, or, in case of refusal, the 
 concurrence of the officers of justice." '' Baptism* 
 
 * So far as I have observed, I have seen no intimation in tradition 
 that there was a " baptism " or any " washing " connected with 
 becoming a "proselyte of the gate " or " proselyte of habitation ;" 
 that is, any " baptism " or " washings " connected with the forms 
 
156 THE HEBREW NATION. 
 
 in respect of girls had the same effect as circumcis- 
 ion in respect of boys. Each of them by means of 
 this received as it were, a new birth (born " into the 
 
 by which one born in the land came to be reckoned a "landborn 
 in the gate" or " landborn and dweller" (resident landborn), or 
 one of "the people of the land." "Proselyte baptism," or that 
 ** baptism " which a landborn upon being born again, is said to 
 have received as part of the " ceremony," by which he was trans- 
 ferred to a family of " the people of the congregation," is a thing 
 entirely of tradition. There were " washings " connected with the 
 restoration to the congregation of members of the congregation 
 separated for an offense or as unclean, often referred to in the Bible 
 — " shall both wash his clothes and bathe himself in water and be 
 unclean until the even : then shall he be dean " — and it is indeed 
 probable that these same " washings " were practiced in the re- 
 ception of a person for the first time among " the people of the 
 congregation ;" since in this reception a person unclean became 
 clean. So far as the controversy of modern time about " baptism " 
 is stated in the following extract from an article " prepared express- 
 ly " for the Encyclopedia of Religious Knowledge, by a baptist. Rev. 
 James D. Knowles, Professor in the Newton Theological Institute, 
 our work will throw much light upon the issues made. We 
 quote : *' Among the other ways by which the practice (infant bap- 
 tism) is defended, the only one which can now be alluded to, and 
 the one on which the greatest stress has been laid, is, that the cove- 
 nant with Abraham was a spiritual covenant, and that as such, it 
 included infants ; that they were accordingly circumcised under the 
 old dispensation ; that baptism is a substitute for circumcision, and 
 that consequently infants are to be baptized. The Baptists deny 
 the truth of every part of this argument. They deny that there 
 was any such thing as a Church among the Jews ; that is, a separ- 
 ate body of true saints. The whole nation was considered as one 
 political body, and the rite of circumcision was a national mark of 
 
COMMONWEALTH OF ISRAEL, ETC. 157 
 
 kingdom of God" — "by this means" one of "the 
 people of the land" became one of " the people of 
 the congregation"), so that those who were their 
 parents before were no longer regarded as such after 
 this ceremony." 
 
 I have endeavored to direct the attention of the 
 reader to the true meaning of the above tradition, 
 by inclosing remarks in parentheses, it having been 
 shown in the foregoing Chart that the ancient |)rose- 
 lutoi of either class, concerning whom the Eabbins 
 are evidently talking, were not sons of outland or 
 converted foreigners. In the light of the above tra- 
 dition and our own analysis, it would appear that 
 any person of mature years, a landborn child either 
 of a family of "the people of the land," or "the 
 peoples of the lands," upon passing an approved ex- 
 amination, in the reception of the ordinance of cir- 
 cumcision, received, as it were, a new birth," and 
 " those who were their parents before were no longer 
 
 distinction which all male Jews, whether pious or wicked, were re- 
 quired to possess. Male infants were accordingly circumcised, not 
 because their parents were pious, but because they were Jews ; and 
 the Jews were required to circumcise their male servants, whether 
 born in their houses, or bought with their money, on precisely the 
 same principle that they circumcised their children, viz. : because 
 those servants and children were now members of the Jewish na- 
 tion." The reader of this work will hardly need the remark here, 
 that " the people of the land " was the nation : and " the people of 
 the congregation" was that " separate body of true saints," called 
 " the Church." 
 
158 THE HEBREW NATION. 
 
 regarded as such after this ceremony" (being receiv- 
 ed — "when thou hast circumcised him" — Ex. xii, 
 44 — as children of " parents," the heads of a family 
 of " the people of the congregation"). 
 
 It is very obvious, that no child whose parents 
 were of " the people of the land " (much less the 
 landborn child whose parents " were foreigners," 
 ''Gentiles," or "peoples of the lands"), could 
 remain connected with such a family, and yet be- 
 come a child of " the covenant of circumcision." 
 The profession referred to above, involved " the for- 
 saking father and mother" for a home within "the 
 kingdom of God" on earth in a household of "the 
 people of the congregation." Such an idea as a child 
 of the covenant, or one of " the people of the con- 
 gregation" living in a family and under the direction 
 of the head of a family of " the people of the land," 
 even though the master or ruler of that household 
 was a most worthy man as a citizen of " the com- 
 monwealth of Israel," is entirely at variance with 
 the whole spirit of that economy. Baptism, admin- 
 istered by one not a member of any Church, would 
 not be recognized as valid baptism by any body of 
 Christians of our day ; so, under the former econ- 
 omy, the seal of the covenant was administered by 
 those within the covenant of circumcision. AYe 
 read of those introduced into families of " the peo- 
 ple of the congregation," by the reception of the 
 ordinance of circumcision (" when tiiou hast cir- 
 
COMMONWEALTH OF ISRAEL, ETC. 159 
 
 cumcised him" — Ex. xii, 44), and have repeatedly 
 shown that they were landborns, and that the ordi- 
 nance they received (circumcision) signifies to be 
 born again; or, in the language of tradition, in the 
 reception of this ordinance, " they received, as it 
 were, a new hirtk,^' and " those who were their par- 
 ents before were no longer regarded as such after 
 this ceremony." 
 
 This convert in a family of " the people of the 
 congregation " was a son and heir in the house of 
 his spiritual father, and, like all other children of 
 the household, was a servant, or one under the gov- 
 ernment and instruction of that " master of Israel " 
 into whose household he had been admitted upon 
 "being "born again" and circumcised, and in which 
 admission he had entered into '^ the kingdom of 
 God" upon earth ; and, being " faithful unto death," 
 held the Divine promise, "the oath of the cove- 
 nant," that he should be admitted into " the king- 
 dom of God" on high — "ye which have followed 
 me in the regeneration, when the Son of man shall sit 
 in the throne of his glory, ye shall also sit upon 
 twelve thrones, judging the twelve tribes of Israel. 
 And every one that hath forsaken houses^ or brethren or 
 sisters, or father or mother, or wife or children, or lands 
 for my name's sake, shall receive an hundredfold, and 
 shall inherit (inheriting in the earthly was an assur- 
 ance or pledge of a title to an " inheritance " in the 
 heavenly Canaan) ccerlasting life'' (Matt, xix, 28, 29). 
 
160 THE HEBREW NATION. 
 
 We remark again, before proceeding further, that 
 the Eabbins, in the tradition given above, can not 
 possibly refer to wiiat we have referred to under the 
 previous head, respecting an entire family of "the 
 people of the land," upon being born again and cir- 
 cumcised, becoming a family of " the people of the 
 congregation," as in Ex. xii, 48. This tradition al- 
 ludes to individuals — "to boys and girls," and to their 
 examination " about the motives to their conversion " 
 " before they were admitted into the religion of the 
 Hebrews " (the Jewish Church), and these " boys 
 and girls" — if under a certain age upon conditions, 
 if over that age without conditions — might " forsake 
 father and mother" (separate themselves from their 
 father's house) " so that those who were their par- 
 ents before were no longer regarded as such after 
 this ceremony" (circumcision and baptism). In Ex. 
 xii, 48, the entire family were converted and drew 
 near and kept the passover to the Lord as a family, 
 the heads of the house and the children continuing 
 in their proper relations as parents and children, 
 and all were thus admitted among " the people of 
 the congregation," and kept the passover as a fam- 
 ily ; so that the above tradition can not possibly refer to 
 the additions made to the Hebrew Church, as authorized in 
 Ex. xii, 48. 
 
 This is further evident when we observe, that, 
 impliedly^ the heads of another family were " regarded 
 as their jtarents after this ceremony." Sucli a trans- 
 
COMMONWEALTH OP ISRAEL, ETC. ICl 
 
 fer, only after an examination, in which the candi- 
 date must give proper evidence of fitness for the 
 position sought, presupposes a home and a father's 
 house about to be enjoyed more desirable in a relig- 
 ious point of view, and, if by " consent of (un- 
 godly) parents," certainly not less desirable in a 
 temporal point of view ; but whether by " consent of 
 the parents," or choice of the child independent of 
 the parents, the new relation was one desired and 
 earnestly sought hy the child at least. This tradition 
 evidently relates to something very different from 
 that referred to in Ex. xii, 48. But " they received, as 
 it were, a new hirih.'' Will the reader refer me to a 
 single passage, in our English translation, giving tho 
 remotest allusion to any one of the above items of 
 Eabbinical tradition? Prominent writers will as- 
 sert that the doctrine of the " new birth" is a doc- 
 trine peculiar to the JSTew Testament Church; as 
 though the Saviour, in the language, " Art thou a 
 master of Israel and knowest not" that " except a 
 man be born again he can not see the kingdom of 
 God?" rebuked Nicodemus for not knowing what 
 the Bible never taught him ! If these writers are 
 correct, unless Abraham and Isaac and Jacob ex- 
 perienced this "new birth" unwittingly, it is a vain 
 hope that " many from the east and from the west " 
 indulge of " sitting down with Abraham and Isaac 
 and Jacob in the kingdom of heaven;" for if these 
 " worthies " were not " born again," according to 
 14 
 
162 THE HEBREW NATION. 
 
 the Saviour's language, they never saw that *' king- 
 dom," are not now sitting in it, and we shall never 
 sit with them in that kingdom ! ]^ow, it is utterly 
 inconceivable that the Church, under the old econ- 
 omy, received persons as individuals into member- 
 ship, after the manner so fully set forth in the above 
 tradition, without being able to refer to one passage 
 of Scripture authorizing such additions. 
 
 The details of the above tradition are truly valu- 
 able, in the present circumstances of the case — 
 thanks to an all-wise Providence — but this tradition is 
 not necessary to the clear understanding of the 
 whole question. The Divine word, when understood 
 as it may and ought to be, is all suflScient for our 
 understanding of every essential particular as given 
 in the above tradition. The ordinance received 
 (meaning to be born again — " neither is that cirjcum- 
 cision which is outward in the flesh"), and the per- 
 son receiving it (the landborn) are suggestive. The 
 nature of the covenant engagements which the 
 person assumed, in receiving the token of the cove- 
 nant in his flesh, presupposes a person of years of 
 discretion and clear understanding on his part of the 
 duties and responsibilities of his new position — a clear 
 understanding of the duties required and the hopes 
 and promises of the covenant, and also a clear 
 understanding of the consequences of a neglect of 
 duty — "suspension" or "excommunication." The 
 kingdom into which the person was introduced 
 
COMMONWEALTH OF ISRAEL, ETC. 163 
 
 *' when thou hast circumcised him" (Ex. xii, 4-1:), 
 .requires us to suppose the person willing to forsake 
 *' father and mother," if necessary to his admittance 
 into this kingdom ; which in this case was necessary, 
 inasmuch as the parents, being foreigners, might not 
 enter this kingdom. The very terms of the cove- 
 nant, which were embodied subsequently in the 
 law, make plain much that is not even referred to 
 in the above tradition. Thus, " any son of outland 
 shall not eat of it" (the passover — Ex. xii, 43); and 
 as circumcision was the ordinance of introduction 
 into the congregation and to the observance of the 
 passover, of course a son of outland might not be 
 circumcised. Hence the covenant as given to Abra- 
 ham required that the "born in the house" and 
 those " descended of any son of outland" '' shall be 
 circumcised" (Gen. xvii, 12), and (13), these two 
 classes " must needs be circumcised," and on " the 
 self same day " in which the covenant was given, 
 *' every male among the men of Abraham's house," 
 the " born in the house," and '' the descended of and 
 separated from a son of outland, were circumcised 
 with him " (Gen. xvii, 23, 27). The " descended of 
 a son of outland" was a landborn, and that land- 
 born, separating himself from his father's house and 
 all foreign associations, after an examination accord- 
 ing to the nature of the engagement about to be 
 assumed, "when thou hast circumcised him" (Ex. 
 xii, 44) became a landborn born again — became a 
 
164 THE HEBREW NATION. 
 
 child of the covenant of circumcision in a "house" 
 in which he was '' not born," and enjoyed every 
 privilege of " the born in the house" in that family 
 of " the people of the congregation." Thus it may 
 he seen that the essentials of the above tradition are either 
 given in, or plainly inferable from, the Divine word itself 
 We have given, on page 51, right hand column, 
 the only possible renderings (see also pages 101-104) 
 which can be made of Gen. xvii, 12 ; Gen. xvii, 27 j 
 Lev. XXV, 44, 45, so that these passages shall not 
 contradict the plain declarations of the Scriptures 
 in Ex. xii, 43; ISTeh. ix, 2; Ezra ix, 1; Lam. i, 10, 
 and Ex. xii, 45 (compare pages 51 and 52, right hand 
 column). These passages of Scripture, as we have 
 explained them, are consistent, as the reader may 
 see by reference to these explanations, which we 
 need not here repeat ; but we will refer to one of 
 them (Lev. xxv, 45) to illustrate further our posi- 
 tions in the light of the above tradition and our own 
 explanations : " Moreover, of the children of the 
 dwellers (resident foreigners) that do act the ger 
 among you," " and (of the children) of their families 
 that are with you which they hegat in your land^ 
 We read, Ex. xii, 48, " And when a ger will act the 
 ger, or a landborn shall be born again, or one begot- 
 ten in your land shall be ' begotten again unto a 
 lively hope,' and will keep the passover to the Lord, 
 let all his males be circumcised and then let him 
 come near and keep it ;" so here we read, when the 
 
COMMONWEALTH OF ISRAEL, ETC. 165 
 
 children of the dwellers (resident foreigners) shall 
 act the ger among you, or when the children of the 
 dwellers (resident foreigners) shall be born again 
 " among you " " and (the children) of their families 
 that are with you, whicfi they begat in your land" 
 are " begotten again unto a lively hope " (the equiv- 
 alent, of the expression, " born again ") and " will 
 keep the passover to the Lord," " when thou hast 
 circumcised (a " hope " expressed entitled him to 
 the ordinance) him then shall he eat thereof" (Ex. 
 xii, 44). J repeat: The landborn children of resident 
 foreigners (the " alien " or those of the uncircum- 
 cision, such as Ittai the Gittite) and (the children) 
 of their families which they begat in your land — a 
 son over twelve or a daughter over thirteen years of 
 age — upon being born again (upon professing conver- 
 sion) after " they were examined about the motives 
 to their conversion, whether the change was volun- 
 tary, or whether it proceeded from interest, fear, 
 ambition, etc.," upon " being well proved and in- 
 structed, were circumcised and baptized," (each of 
 them " by this means receiving, as it were, a new 
 birth''); and were said henceforth "to be born again," 
 or " regenerate," and by the reception of these ordi- 
 nances (circumcision and baptism) representative 
 of this fact, and accepted as a fact by those in au- 
 thority, upon such evidence as that referred to above, 
 were transferred, or, as it were, circumcised and ba^D- 
 tized into a new household — in a particular case. 
 
166 THE HEBREW NATION. 
 
 transferred from the household of Ittai, an " alien 
 and stranger from the covenants," to a household 
 within the covenant of circumcision ; or, as correctly 
 expressed in the above tradition, so far as that tra- 
 dition goes, " so that those w^ho were their parents 
 before were no longer regarded as such after this 
 ceremony." 
 
 Who were regarded as their parents after this ceremony f 
 " And ye shall take them as an inheritance for your 
 children after you, to inherit them for a possession " 
 (Lev. XXV, 46). Shall we say that the landborn 
 children of an alien family, or of a family of the 
 Tincircumcision, upon such a profession, after such 
 an examination, were transferred from the family 
 of the " alien," if under twelve or thirteen years of 
 age, only by consent of the " alien" parents or the 
 judges, to a membershi]) in a spiritual household 
 within the covenant, upon such evidences of a spir- 
 itual birth, and were regarded henceforth in that house- 
 hold as adopted children and heirs? When we under- 
 stand who they were, their character, the nature of 
 the transfer, the meaning of Lev. xxv, 46, is j)lain — 
 And ye yourselves (hlthpaeV) shall make them inherit 
 among your children after you unto the inheriting (that 
 they may inherit^ a possession — that is, ^^an inherit- 
 ance (in the earthly Canaan) among them that are 
 sanctified'' (i.e., among the Hebrew of the Hebrews, 
 or the landborn born again). Acts xxvi, 18. " And 
 if children, then heirs; heirs of God (in the "heritage 
 
COMMONWEALTH OF ISRAEL, ETC. 16? 
 
 of God ") and joint heirs of (the elder brother, the 
 type of) Christ" (Eom. viii, 17). " Thus were they 
 admitted to all the prerogatives of the peoj^le of the 
 Lord" (tradition) — " j)eople of the congregation." 
 Then " they were admitted into the congregation of 
 the Lord as adopted children" (Dr. Tomline). Not 
 only " so that those who were their parents before were no 
 longer regarded as such after this ceremony ^^^ but thence- 
 forth they were "considered" as children — "reck- 
 oned for the seed" — in that pious household within 
 the covenant into which they were introduced by 
 this "new birth" as children. Born in the land 
 and born again, " forsaking father and mother," and 
 solemnly dedicating themselves to God in a cove- 
 nant, the token of which covenant they received in 
 their flesh, were they not (" worthy of me") worthy 
 to be children in the household of the covenant into 
 which, being born in the land, it was their privilege 
 to he ^^ adopted'' Q^ my kinsman according to the 
 flesh," " to whom pertaineth the adoption, and the 
 glory, and the covenants," etc., Eom. ix, 34), and 
 were such not " worthy " — " meet" — to have in that 
 land " an inheritance among them that are sanctified'* 
 and " meet to be partakers of the inheritance of the 
 saints in light?" 
 
 Such were children and heirs in the earthly Canaan^ 
 and such, " faithful unto death," held a title under 
 "the oath of promise" to an inheritance in the 
 heavenly Canaan — such had the assurance of the 
 
168 THE HEBREW NATION. 
 
 oath of God that ere long they should be ushered 
 as " children " and " heirs " into that " house not 
 made with hands eternal in the heavens." Then^ 
 individuals^ landhorns, the children of a son of outland, 
 or the children of dwellers (president foreigners) ^ or the 
 children of " their families that are with you which they 
 begat in your land" upon being " begotten again'^ or " born 
 again " after such an examination as referred to above by 
 the Rabbins (after an examination according to the nature 
 of the covenant engagement about to be assumed^ " when 
 thou hast circumcised him " — Ex. xii, 44), in the recep- 
 tion of this ordinance '•'■received^ as it were, a new birth ^^ 
 and became children of the covenant of circumcision in a 
 " house" in which they were " not born" and enjoyed every 
 'privilege with other children in that family of " the 
 people of the congregation" — eating the passover and re- 
 ceiving an inheritance within the inheritance of the family. 
 All this, indeed, may be told very briefly : " Any 
 son of outland" (Ex. xii, 43) and "any uncircum- 
 cised (unregenerate) landborn shall not eat of it" 
 (the passover — Ex. xii, 48). An entire family of 
 landborns upon being born again and circumcised 
 were added to, and thenceforth reckoned as a family 
 of "the peoj^le of the congregation" of a certain 
 tribe; an individual, a landborn, upon being born 
 again and circumcised was added to, and thence- 
 forth reckoned as a member of a family of " the 
 people of the congregation " of a certain tribe ; the 
 familj' receiving an inheritance within the inherit- 
 
COMMONWEALTH OF ISRAEL, ETC. 169 
 
 ance of the tribe, the individual receiving an inherit- 
 ance within the inheritance of the family, to which 
 each respectively was added on the reception of the 
 ordinance of circumcision ; and, whether previous 
 to or not, at least at the jubilee, every male of the 
 above classes of landborns born again, having a wife 
 and children, became a " master of Israel," or the 
 head of a family of " the people of the congrega- 
 tion," and received an inheritance in the reallot- 
 ment of the jubilee — " ye shall divide it by lot for 
 an Inheritance unto you, and to the landhorns horn again 
 among you, which shall beget children among you ; and 
 they shall be unto you as the Hebrew of the Heb- 
 rews (as the " clean") among the children of Israel, 
 they shall have inheritance with you among the 
 tribes of Israel. And it shall come to pass in what 
 tribe the landborn is born again, there shall ye give 
 him his inheritance, saith the Lord God " (Ez. xlvii, 
 22, 23). 
 
 This, as I understand it, is the substance of " the 
 ordinance of the passover," or the law by which 
 " the people of the congregation" were to be gov- 
 erned in the admission of families and individuals 
 to their number, and the privileges to which these 
 families and individuals were entitled when thus 
 admitted to the "kingdom of Grod" upon earth. 
 I have heretofore referred to the fact, found in 
 the discipline of the Jewish Church, that offenders 
 among "the people of the congregation" were liable 
 15 
 
170 THE HEBREW NATION. 
 
 to ^^ suspeiuion^^ and ^^ excommunication^' (to be hold 
 *' as a heathen man"), while the death penalty was 
 an act of " the people of the land " or civil Israel, 
 upon any offender against the civil law within the 
 limits of the nation. 
 
 I. I observe, that there was as much regularity in 
 the organization of the Church under that economy 
 as in any branch of the New Testament Church of 
 our own time. Thus a family of landborns was 
 added to a tribe and was one of a number of families 
 which made up that tribe ; and an individual land- 
 born was added to a family, and was one of a num- 
 ber of individuals who made up that family ; so a 
 church is added to a presbyter}' and is one of a 
 number of churches which make up that presbytery, 
 and an individual is added to a church and is one 
 of a number of individuals who make up that 
 church. 
 
 II. The office of a " master of Israel," or the 
 office of the head of a household of " the people of 
 the congregation," and the office of the " gospel 
 minister " or " pastor of a church," are substan- 
 tially the same office, as may be seen from a glance 
 at the nature of the duties of each, and the reward 
 j^romised to those faithful in the discharge of these 
 duties. 
 
 (1) According to the language of the Saviour to 
 Nicodemus, it w^as expected that a " master of Is- 
 rael" should know, and of course teach, '• Except a 
 
COMMONWEALTH OF ISRAEL, ETC. 171 
 
 man be born again he can not see the kingdom of 
 Grod." The "master of Israel" taught, and the 
 "gospel minister" must teacji, "ye must be born 
 again." 
 
 (2) The " master of Israel" administered, and the 
 " gospel minister " administers, the ordinance of ad- 
 mission into the Church. The " gospel minister," 
 being satisfied, " after an examination about the 
 motives to a conversion," that a soul is regenerate 
 (is born again), administers to that person the ordi- 
 nance of baptism, and that person is received into 
 the Church of God, sits down at the table of the 
 Lord, and is thenceforth reckonied in " the kingdom 
 of God," having a " right to all the privileges of the 
 sons of God." The " master of Israel," or the head 
 of a " household of God," upon being satisfied, " after 
 an examination about the motives to their conver- 
 sion " (tradition), that the landborn child of a son 
 of outland, or one of "the children of the dwellers" 
 (resident foreigners), or one of the children of " their 
 families which they begat in your land," was "born 
 again," or " begotten again unto a lively (living) 
 hope," administered the ordinance of circumcision, 
 and the person was received into a " household of 
 God" and took a seat among the "born in the 
 house," at the passover table (" when thou hast cir- 
 cumcised him then shall he eat thereof," Ex. xii, 44) 
 and was thenceforth reckoned within " the kingdom 
 of God," having a " right to all the privileges of the 
 
172 THE HEBREW NATION. 
 
 sons of God" — "eating bread" in "the kingdom" 
 and receiving " an inheritance (in the earthly Can- 
 aan) among them that are sanctified." 
 
 (3) The " master of Israel" not only taught as the 
 "gospel minister" now teaches, "ye must be born 
 again;" and not only administered the ordinance of 
 admission into the Church, upon proper evidence 
 being given that a soul was regenerate, as the " gos- 
 pel minister" now administers such an ordinance 
 upon the same evidence ; but the duties of the " mas- 
 ter of Israel," under the Old Testament economy, 
 as an under-shepherd of " the great shepherd of 
 Israel " having oversight of the flock, " the regen- 
 erate," " the heritage of God'' or the Church, were 
 the same duties as those of the gospel minister now 
 are in the same charge ; and to the faithful under- 
 shepherd then, as now, there were promises of a 
 glorious reward. 
 
 What these duties are, the Divine master himself, 
 " the captain of the Lord's host" (Josh, v, 15), " the 
 captain of their salvation" (Heb. ii, 10), the great 
 "shepherd of Israel that leadeth Joseph like a 
 flock" (Ps. Ixxx, 1), and the leader of his " Church 
 in the wilderness" (" if thy presence go not with 
 me, carry us not up hence," Ex. xxxiii, 15), set 
 forth, while upon earth, hotJi hy precept and example. 
 " One is your master^ even Christ ; and all ye are 
 brethren,'' and " If I then, 3'our Lord and master, 
 have washed 3^our feet; ye also ought to wash one 
 
COMMONWEALTH OF ISRAEL, ETC. 173 
 
 another's feet; fori have given you an example" 
 — an " ensample for the flock." In this kingdom, 
 " Whosoever will be great among you, let him be 
 your minister; and whosoever will be chief iimong 
 you, let him be your servant : even as the son of 
 man came not to be ministered unto, but to minis- 
 ter, and to give his life a ransom for many." Let 
 "the princes of the Gentiles exercise dominion 
 (domineer) over them, and they that are great ex- 
 ercise authority (lord it) upon them," if they choose 
 so to do, "but it shall not be so among you" — 
 shall not he so in this kingdom. These are the duties of 
 an under -shepherd as laid down hy " the chief -shepherd,^^ 
 the great " master ^^ himself 
 
 The apostle Peter lays down the duties and hopes 
 of the "gospel minister" or of an under-shepherd, 
 in language not to be mistaken, " Feed the flock of 
 God which is among you, taking the oversight 
 thereof, not by constraint, but willingly; not for 
 filthy lucre, but of a ready mind; neither as being 
 lords (domineering) over God's heritage, but being 
 ensamples (as Christ the master set an example) for 
 the flock. And (your reward shall be), when the 
 chief-shepherd shall appear, ye shall receive a crown 
 of glory that fadeth not away" (1 Pet. v, 2-4). 
 Such are the duties and the hopes of an under- 
 shepherd, or a "gospel minister," in charge of the 
 " flock of God," " the regenerate," " the heritage of 
 
174 ' THE HEBREW NATION. 
 
 God," or the Church of God, in New Testament 
 times. 
 
 The apostle alludes, in tlie expression, " heritaj^e 
 of God," to that body of people, in Old Testament 
 times, to whom " God gave (Ps. cxxxv, 12) the land 
 of Canaan for a heritage " (the regenerate or born 
 again, as we have seen) — to that body of people 
 whose sins are pardoned, " Who is a God like unto 
 thee, that jDardoneth iniquity, and passeth by the 
 transgression of the remnant of his heritage (Micah 
 vii, 18) ?— " the heritage of God," " the flock of God," 
 " the regenerate,'' or the Church of God. 
 
 The charge of the apostle, as given above, is but 
 a rej^etition of the charge given by the great " shep- 
 herd of Israel," to his under-shepherds in charge of 
 "the heritage of God," or " the regenerate," before 
 as yet the chief shepherd had become incarnate 
 and given his life for the flock. In the same verse 
 in which it is enjoined upon a " master of Israel" to 
 receive the landborn, upon being born again and 
 circumcised, as a child and an heir; or in the same 
 verse in which it is commanded that a landborn, 
 " following " an under-shepherd "in the regenera- 
 tion" shall receive an inheritance in the earthly 
 Canaan ; or, changing the figure again, in the same 
 verse, in which it is commanded that " the adop- 
 tion" shall receive "an inheritance among them 
 that are sanctified " in the earthly Canaan, the 
 duties of a "muster of Israel," or of an under-shep- 
 
COMMONWEALTH OF ISRAEL, ETC. 175 
 
 herd, in charge of the " heritage of God," under 
 that economy, are laid down, in language substan- 
 tially the same as that used by the chief shej^herd 
 while upon earth, or as that used by the apostle 
 Peter, " over your brethren the children of Israel^ ye shall 
 not rule (' domineer ' or he as '■ lords over God's heritage ') 
 one (Israelite^ over another (one become an Israelite in 
 being adopted into your household) with rigor '^ (Lev. 
 XXV, 46). "Ye," "masters of Israel," "under- 
 shepherds," the heads of households of " the people 
 of the congregation," or " households of God," be- 
 ware how you exercise authority over " the children of 
 dwellers (resident foreigners) who do act the ger, 
 or are born again with you;" and beware how you 
 exercise authority over the children " of their families 
 that are with you which they begat in your land," 
 who, having " forsaken father and mother," have 
 been united to your household as a " household of 
 God" in the reception of an ordinance by which 
 they were received and acknowledged as the land- 
 born born again or "the regenerate;" and beware how 
 you exercise atithority, how you lord it over ^' your 
 brethren the children of Israel," over the " heritage 
 of God," if you would "receive a crown of glory 
 that fadeth not away when the chief shepherd shall 
 appear." This is that counsel which the great " shepherd 
 of Israel'^ gave his under-shepherds, from the beginning ^ 
 and which he repeated to his twelve apostles while upon 
 earth ; and which these apostles enjoined upon those under- 
 
176 THE HEBREW NATION. 
 
 shepherds having charge of the ^^ Jloch of God'^ in New 
 Testament times. 
 
 The duties, then, of a " master of Israel," were 
 substantially the same as the duties of a '• gospel 
 minister." Each under their respective economies 
 were to teach (1), the same doctrine — the doctrine 
 of regeneration ; (2), administer to the regenerate 
 the ordinance of admission into the Church ; and 
 (3), each were to have oversight of "the regenerate," 
 the "flock of God," the "heritage of God" or the 
 Church of God. 
 
 But, had the " masters of Israel " an assurance, 
 with gospel ministers, that, not " being lords over 
 God's heritage, but being ensamples for the flock," 
 " when the chief shepherd shall appear" they should 
 " receive a crown of glory that fadeth not away " — 
 had the ^''master of Israel'^ an assurance or promise of 
 eternal life ? The land belonging to the Lord (" the 
 land shall not he sold forever ; for the land is mine" 
 Lev. XXV, 23 — "a dwelling-house in a walled city" 
 " shall be established forever to him that bought it through- 
 out his generations; it shall not go out in the jubilee^'' 
 Lev. XXV, 29, 30), the "master of Israel" "freely 
 having received (an inheritance in the reallotment of 
 the jubilee) freely gave" (sharod that inheritance 
 with " the adoption"). " Freely ye (gospel minis- 
 ter) have received (a title to eternal life) freely 
 give " (freely share with your spiritual children that 
 \vhich you have received of God as a gift of his 
 
COMMONWEALTH OF ISRAEL, ETC. 177 
 
 grace) . The under-shepherd must imitate the example 
 of the chief-shepherd in dispensing freely spiritual 
 blessings. There can be no mistake as to the meaning 
 of this free gift of God to the regenerate, of an inherit- 
 ance in the earthly Canaan. It was a gift by which he 
 pledged himself to those who were " faithful unto 
 death," that they should receive " an inheritance 
 incorruptible, undefiled, and that fadeth not away." 
 This earthly home, the gift of God's grace to them, 
 like all earthly things, might fade away, but not so 
 "the mansion" which it represented in "the skies" 
 — that "house not made with hands, eternal in the 
 heavens." The possessing, by divine appointment, 
 " an inheritance among them that are sanctified" in 
 the earthly Canaan, seems to have been a foretaste 
 or pledge to such of " an inheritance among them 
 that are sanctified" in the heavenly Canaan. The 
 patriarchs " desired a better country, that is, a heav- 
 enly" — " looked for a city, which hath foundations, 
 whose builder and maker is God" (Heb. xi, 10). 
 This is no new doctrine, and there can be no mistake 
 as to the hope which a " master of Israel" was en- 
 titled to entertain ; and there can be no mistake as 
 to the hope which a landborn " forsaking father and 
 mother" and following a " master of Israel," or an 
 under-shepherd in " the regeneration " was entitled 
 to entertain. They had not only the promises of 
 the covenant of circumcision, but hope was shadow- 
 ed forth to them in that they, in being intro- 
 
178 THE HEBREW NATION. 
 
 duced among the regenerate, were made heirs, and, 
 in due time, they, as members of a " household of 
 God," were put in possession of "an inheritance 
 among them that are sanctified '' in the earthly 
 Canaan — " a pattern of things in the heavens " 
 (Heb. ix, 23), and to them " a shadow of good 
 things to come." A " shadow" to them (the regen- 
 erate) of a home in the " household of God," in that 
 " house not made with hands, eternal in the heav- 
 ens," and a "pattern of things in the heavens," in 
 that the regenerate only shall inherit the kingdom 
 of God on high. At the last day the king shall 
 say, " Come, ye blessed of my father, inherit the 
 kingdom 2:)repared for you from the foundation of 
 the world ;" that is, the regenerate only are " bless- 
 ed" and brought into possession of this inheritance; 
 for, " Except a man be born again, he can not see 
 the kingdom of God." 
 
 Allusions to " the adoption," and to the ground 
 of assurance which they had of eternal life, under 
 the Old Testament economy, abound in the New 
 Testament Scriptures. The expressions, "shall in- 
 herit eternal life," " shall inherit everlasting life," 
 " shall inherit the kingdom of God," " partakers of 
 the inheritance of the saints in light," refer to as- 
 surances which " the heritage of God," " the regen- 
 eration," "the sanctified," "the adoption," "the 
 righteous," and " households of God " have had 
 from the beginning. " And now brethren, 1 com- 
 
COMMONWEALTH OF ISRAEL, ETC. 179 
 
 mend you to God, and to the word of his grace, 
 which is able to build you up, and to give you an in- 
 heritance among all them that are sanctified (Acts xx, 
 32). Not only among those who had been sanctified 
 and saved during the few years which the New 
 Testament economy had existed, but among all 
 those who, from the beginning, had been sanctified 
 and entered into " the inheritance of the saints in 
 light." " The righteous," in Solomon's time, " had 
 hope in his death." The apostle alludes, in the fol- 
 lowing, to the landborn born again, as adopted into 
 a "household of G-od;" that is, "the adoption," or 
 " the regeneration," and to their hopes. " And if 
 children (in a ' household of God ') then heirs (in 
 ' the heritage ' or Church) of God, and joint heirs 
 with Christ (the chief-shepherd), if so be that we 
 Buffer (' faithful unto death ') with him, that we may- 
 be also glorified together" (Kom. viii, 17). A land- 
 born, " forsaking father and mother," upon giving 
 satisfactory evidence of a new birth, in being cir- 
 cumcised, was received as a child (" those who were 
 his parents before being no longer regarded as such 
 after this ceremony" — tradition) in a " household 
 of God," and the apostle draws ^Ae sequence: "And 
 if children, then heirs," etc. — sharing with a "mas- 
 ter of Israel," or an under-shepherd, as heir- or 
 *' joint heir," an inheritance in the earthly Canaan 
 and — " saved in hope" — prospectively sharing with 
 the chief shepherd an inheritance in the heavenly 
 
180 THE HEBREW NATION. 
 
 Canaan, if he continued faithful, " if so be that we 
 suffer," etc. 
 
 The exact state of things as they existed in the 
 Church or " heritage of God," the sj)ecial charge of 
 the " chief-shepherd," and sanctifier of the " people 
 of the congregation" (khakal, Heb. — ecchsia, Sept.), 
 under the former economy, is referred to in the 
 Epistle to the Hebrews : " For it became him (God 
 the Father) for whom are all things, and by whom 
 are all things, in bringing many sons unto glory, to 
 make the captain of their salvation perfect through 
 sufferings. For both he that sanctifieth and they 
 who are sanctified are all of one ; for which cause 
 he is not ashamed to call them brethren, saying, I 
 will declare thy name unto my brethren ; in the 
 midst of the Church (Greek, ecdesia) will I sing 
 praise unto thee. And again, I will put my trust in 
 him. And again. Behold I and the children which 
 God hath given me" (Heb. ii, 10-13). 
 
 (1) The " adoption," or the landborn born again, 
 in a household of the " people of the congregation" 
 (hhahalj Heb. — ecdesia, Sept.), a " household of 
 God," were "sons" with those of that household, 
 on their way to " glory" — " sons" and " heirs" of 
 the gifts of God's grace, an inheritance in his king- 
 dom on earth, and an inheritance in his kingdom on 
 high. 
 
 (2) " The captain of the Lord's host" (Josh, v, 
 15), the " shepherd of Israel that leadoth Joseph 
 
COMMONWEALTH OP ISRAEL, ETC. 181 
 
 like a flock" (Ps. Ixxx, 1), the leader of the "Church 
 {ecclesia) in the wilderness" (Acts vii, 38), "the 
 messenger of the covenant" and "my messenger'' 
 whom " I will send" (Malachi iii, 1), "Jesus Christ, 
 the same yesterday and to-day and forever'' (Heb. 
 xiii, 8), was ^^ the captain of their salvation'' and the 
 sanctifier of those " sons," who, " forsaking father 
 and mother" for his sake, in the reception of "the 
 token of the covenant " in their flesh, were received 
 among " the clean '' as children of the covenant and 
 children of the head of a " household of God;" and, 
 " sanctified and meet for the master's use," by com- 
 mand of " the sanctifier," or the " chief-shepherd," 
 speaking in his word to an under-shepherd, they 
 received " an inheritance " in the earthly Canaan 
 as "children" and "heirs" in a "household of 
 God" — " among them that are sanctified." 
 
 (3) The apostle says, that the " messenger of the 
 covenant," the " sanctifier" of his peoj)le and " cap- 
 tain of their salvation," and the people which he 
 sanctified were "one" people — "for both he that 
 sanctifieth and they who are sanctified are all of 
 one" — and therefore it is that, "speaking by the 
 mouth of David," he called them brethren^ saying, "I 
 will declare thy name (the name of the father) unto 
 my brethren^ in the midst of the congregation 
 (khahal^ Heb. — ecclesia, Sept.) will i praise thee" 
 (Ps. xxii, 22); and therefore it is that, he, b}^ the 
 mouth of the prophet Isaiah, calls them children^ 
 
182 THE HEBREW NATION. 
 
 saying, " Behold, I and the children whom the Lord 
 hath given me" (Isa. viii, 18). I have repeatedly 
 pointed out that the " people of the congregation " 
 (jkhahaJ, Heb. — ecclesia, Sept.) were composed of house- 
 holds of the " Hebrew of the Hebrews," and house- 
 holds of the landborn born again. It appears, there- 
 fore, that " the adoption,^^ or the landhorn horn again, in 
 a " household of God,^' were not only " children " and. 
 " brethren " of a " master of Israel,^^ or an under-shep- 
 herd, over which " brethren of the children of IsraeV this 
 under -shepherd must ^^ not rule with rigor ^^ (Lev. xxv,46); 
 hut they were " children^^ and " brethren " of the " chief- 
 shepherd " — " sons^^ on their way to ^'' glory, ^^ sanctified by 
 the " messenger of the covenanV^ and " the captain of their 
 salvatioUj^^ under that economy, and the captain of our 
 salvation, " Jesus Christ, the same yesterday and to-day 
 and forever .'" 
 
 Is there anything unseemly in saying, that every 
 *' child of the covenant" was a "brother" and 
 " heir " with every other "child of the covenant," 
 under Christ the master and " messenger of the 
 covenant" under that economy? I take the posi- 
 tion, that every true "shepherd of Israel" and 
 those "following" him "in the regeneration" — 
 that every " child of the covenant " had an assur- 
 ance of everlasting life, confirmed by the most 
 solemn promises and pledges; and more,thQ chief- 
 shepherd, speaking by the prophet Isaiah, gave sim- 
 ilar assurances to others, as well as those of that 
 
COMMONWEALTH OF ISRAEL, ETC. 183 
 
 "fold" within the Jewish nation. The sons of out- 
 land, " that kept the Sabbath from polluting it, and 
 took hold of his covenant," he assured, that their 
 prayers should be heard, that "their sacrifices should 
 be accepted upon his altar," and that he would 
 gather " others (' the outcasts of Israel,' ' strangers 
 from the covenants of promise,' or pious foreign- 
 ers) to him beside those that are gathered unto him " 
 (Isa. Ivi, 6-8) — that he would gather home to his 
 fold, " the Jerusalem above the mother of us all,'' 
 not only the pious Jew but the pious " Gentile," 
 and " there shall be one fold and one shepherd." 
 " In time past," or under the Hebrew economy, 
 " the xenoi of the covenants of promise," or the xenoi 
 and dwellers (resident foreigners), could not be 
 " fellow-citizens with the saints and of the house- 
 hold of God" (Eph. ii, 11, 19)— could not be mem- 
 bers of a household of " the people of the congre- 
 gation " and of the fold of an under-shepherd, 
 and therefore not of that particular fold of the 
 chief-shepherd. 
 
 We have set forth the hopes which the " master 
 of Israel" and those "following" him '"in the re- 
 generation" — the hopes which all the children of 
 the covenant were entitled to entertain. The pro- 
 minent stipulation of the covenant of circumcision 
 was, that the person covenanting, in whatever sphere 
 he might be called to act, engaged to be one "whose 
 praise is not of men but of God " (Rom. ii, 2!);, 
 
184 THE HEBREW NATION. 
 
 This high regard for God and his cause required the 
 " master of Israel" to " love the landborn born again 
 as himself" (Lev. xix, 34), and receive him into his 
 household as a " child " and an " heir," giving him 
 " an inheritance among them that are sanctified," 
 while at the same time, duty to Grod, might require 
 him to separate his own " mocking " Ishmael from 
 his household, its duties and its privileges. On the 
 other hand "the adoption " in a "household of God," 
 was one who had " forsaken father and mother," 
 and broken off every natural tie, that he might be- 
 come a " child of the covenant'' and be numbered 
 among those " whose praise is not of men but of 
 God." On the part of each, therefore, God's ap-, 
 proval or " praise" was the consideration^ with which 
 any natural affection must not interfere. At the age 
 of twelve the child (pais) Jesus was found " at the 
 feast of the passover" " sitting in the midst of the 
 doctors," and his language, " wist ye not that I 
 must be about my father's business," implies that 
 the age had come when his duty to God was para- 
 mount. A person of his age and sense of duty — a 
 landborn, whose parents were foreigners, "his 
 father's business" would have required to forsake 
 father and mother for a home in a " household of 
 the people of the congregation," into which, intro- 
 duced in the reception of the ordinance of circum- 
 cision as a " child of the covenant," he now, in a 
 
COMMONWEALTH OF ISRAEL, ETC. 185 
 
 *' household of God," would eat the passover " in a 
 house" in which he was not "born." 
 
 The names, '• thy bondmen " and " thy bondmaids " 
 (Lev. XXV, 44), by which our translators designate 
 the landborn born again, or "the adoption," in a 
 *' household of God," convey, of course, an errone- 
 ous impression. By the LXX, they are designated 
 as pais and paidiskea. Take a sample of Greek 
 usage: " unto you first God having raised up his son 
 {pais) Jesus" (Acts iii, 26); 7iot bondman Jesus — 
 " against thy holy child ( pais) Jesus . . . and that 
 signs and wonders may be done by the name of thy 
 holy child (pais) Jesus" (Acts iv, 27-30); not holy 
 bondman Jesus — " master look upon my son (mbs)j 
 for he is mine only child" (only begotten) . . . Bring 
 hither my son (uios). And as he was yet coming, 
 the devil threw him down and tare him. And Jesus 
 rebuked the unclean spirit and healed the child (p)ais) 
 and delivered him again to his Father" (Luke ix, 
 38, 41, 42) ; Father and son, not master and buudmanor 
 slave — " Behold my servant (Sept., pais, son) whom 
 I uphold; mine elect (not my bondman!) in whom my 
 soul delighteth ; I have put my spirit upon him ; 
 he shall bring forth judgment to the Gentiles " or 
 nations (Isa. xlii, 1). 
 
 Following the LXX and this Greek usage — in- 
 stances of which usage might be multiplied almost 
 indefinitely — I read, Lev. xxv, 44: " Your servants 
 and your handmaids," your young men and your 
 16 
 
186 THE HEBREW NATION. 
 
 maidens, which were your sons and your daughters^ 
 "the adoption" in a "household of God." "Your" 
 can not refer to the head of a household of " the 
 people of the land," an uncircumcised household, 
 but must refer to the shepherd and his flock. 
 Abraham circumcised " the born in his house and 
 the bought with money (niin-eth), descended of and 
 separated from a son of outland" (Gen. xvii, 27); so 
 here, those young men and maidens which " thou 
 shalt have" and of whom " ye shall buy," are those 
 (min-eth) " descended of and separated from the na- 
 tions round about" (Lev. xxv, 44) ; but "the bought 
 with thy money must needs be circumcised" (Gen. 
 xvii, 13), and " when thou hast circumcised him 
 then shall he eat thereof" (the passover, Ex. xii, 44). 
 Further; we know that the children of the dwel- 
 lers (resident foreigners) who do act the ger with 
 you — who were born again, or who "followed" a 
 master of Israel in " the regeneration " — were of 
 "the people of the congregation;" and we know 
 just how " the children of their families that are 
 with you, which they begat in your land" (Lev. xxv, 
 45) came to be " your children," " the adoption" or 
 " the regeneration" in " your " households, viz. : in 
 the reception of the ordinance of circumcision 
 " they received, as it were, a new hirth (such in 
 'your' household were 'the regeneration'), so that 
 those vvho were their parents before were no longer 
 regarded as such (such children in 'your' household 
 
COMMONWEALTH OF ISRAEL, ETC. 187 
 
 were ' the adoption' or ' your' children) after this 
 ceremony" (tradition). And now, having "for- 
 saken father and mother," and " followed" you " in 
 the regeneration" * are your young men and maid- 
 
 * The form of Church organization called " the Church in the 
 house " does not seem to have ceased immediately upon the abro- 
 gation of the Jewish economy. " At first, all who were engaged 
 in propagating Christianity administered this rite ; nor can it be 
 called in question that whoever persuaded any person to embrace 
 Christianity, could baptize his own disciple. But when the Churches 
 became -more regulated, and were provided with rules of order, the 
 bishop alone exercised the right of baptizing all the new converts 
 to Christianity." (See Mosheim's Ecclesiastical History, Book I, 
 Century I, Part II, Chapter IV, Section 8). In the next Century, 
 we read (see Book I, Part II, Chapter IV, Section 13): "Adults 
 were to prepare their minds (for baptism) expressly, by prayers, 
 fasting, and other devotional exercises. Sponsors or godfathers were, 
 as I apprehend, first employed for adults, and afterward for chil- 
 dren likewise." 
 
 The "master of Israel" only " discipled " and administered the 
 ordinance of circumcision to such as were of his oion nation, " people 
 of the land," or the landborn children of foreign families. The 
 commission of the gospel minister is more extensive : " Go ye there- 
 fore and teach (or disciple) all nations, baptizing them in the name 
 of the Father, and of the Son, and of the Holy Ghost (Matt, xxviii, 
 19). The relation of the " godfather " (" father in God ") and the 
 ** adult " in the second century ; and the relation of that person (of 
 " all those who were engaged in propagating Christianity") who 
 baptized " his own disciple," and that disciple in the first century, is 
 evidently a continuation of the Church in the house, or of the re- 
 lation of a "master of Israel" and "the adoption " of the Old 
 Testament Church. The master of Israel circumcised a landborn 
 (an " adult," as we have seen), following him in " the regenera- 
 
188 THE HEBREW NATION. 
 
 ens, ^^ your'' children ; "And if children, then heirs 
 (with you, an under-shepherd); heirs of Grod, and 
 joint heirs with Christ" (the chief-shepherd and 
 "messenger of the covenant") and "ye shall make 
 them to inherit among your children after you unto 
 the inheriting (that they may inherit) a possession" 
 (Lev. XXV, 46) in the earthly Canaan, the earthly 
 possession of the Church of God ; or, that they may 
 have " an inheritance among them that are sancti- 
 fied" — the Church. 
 
 In reading, with our translators, " Both thy bond- 
 men and thy bondmaids," we not only blot from re- 
 membrance the genealogy of this most interesting 
 portion of " the family of God," and not only lose 
 the means of understanding the allusions, in the 
 New Testament Scriptures, to the triumphs of that 
 Spirit which moved the prophets to speak for the 
 edification of men under that economy, and not 
 only rob the Master, " the messenger of the cove- 
 nant," " Jesus Christ the same yesterday and to-day 
 
 tion," and became his "father in God," or " godfather," and that 
 landborn became his son " in the Lord," or " the adoption," or 
 " the regeneration." This name, " the regeneration," applied to 
 landborns " upon being circumcised after an examination," under 
 the Old Testament dispensation, and applied to "adults," upon 
 being baptized after an examination, under the New Testament 
 dispensation (the person immediately upon being baptized being 
 called " the regeneration" ) seems to have led some to suppose that 
 the Fathers of the first and second centuries taught the modern 
 doctrine of " baptismal regeneration." 
 
COMMONWEALTH OF ISRAEL, ETC. 189 
 
 and forever," of the glory of his power as herein 
 manifested ; but we give occasion to the enemy to blas- 
 pheme. Who has not heard the hlasphemous imputa- 
 tion: " Well, I know slavery is wrong, but it's in 
 the Bible?" Not so ; according to the above show- 
 ing, your pais and your paidishea were your young 
 men and your maidens, your sons and your daugh- 
 ters, " the adoption" in a "household of God" — that 
 part of the flock of an under-shepherd, the head of 
 a " household of God," over whom the Holy Ghost 
 gave him oversight, and over w^hom he " shall not 
 rule with rigor " (Lev. xxv, 46) at the peril of the 
 eternal salvation of his soul. They were such land- 
 borns as had " followed" him in " the regeneration," 
 " children of the covenant" (circumcised), lambs of 
 *'the flock of an under-shepherd," and not only 
 " children " and " heirs " and " brothers " of the 
 under-shepherd, but "children" and "heirs" and 
 *' brothers " of the chief-shepherd, and of the loved 
 ones of the fold, for whom the chief-shepherd gave 
 his life a " ransom," and favors done to whom 
 he receives as done unto himself — " inasmuch as jq 
 have done it unto one of the least of these my 
 brethren^ ye have done it unto me" — and whom for 
 any one to injure, it were " better for him that a 
 millstone were hanged about his neck, and he were 
 2ast into the sea." 
 
 Finally, the reader will have observed, that I 
 have not hitherto attempted any explanation of the 
 
190 THE HEBREW NATION. 
 
 expressions- rendered " bought for money," or " that 
 ye bu}'." I have remarked on page 106, that the 
 phrases so rendered are technical phrases, " expres- 
 sive of a rehition of one" "brother" to another 
 ''brother" in that nation and commonwealth of 
 " brothers," and are never used to express a relation 
 of a foreigner, a son of outland, one of the peoples 
 of the lands or nations, to one of the Jewish nation ; 
 or, in other words, a Jew never " bought " a son of 
 outland, a foreigner, or a " Gentile " for a "servant" 
 — the "buying" and "selling" was within the 
 hrotherhood. JSTow, that the citizens of that com- 
 monwealth or nation of brothers whose laws did 
 not permit one citizen to take " usury" of another, 
 nor permit one citizen to exact of another " aught 
 that is lent " in the year of release, nor permit one 
 to refuse to lend to another " sufiicient for his need," 
 harboring " the thought in thy wicked heart, say- 
 ing, the seventh year, the year of release is at hand" 
 (Deut. XV, 8, 9), bought and sold olie another as 
 "servants," slaves or "bondmen," in any modern 
 acceptation of these terms, is utterly inconceivahlc. 
 Before I discuss such a question, I shall wait till 
 the " accuser " of " the brethren " shall repeat the 
 charge ; wherefore should I so " offend against the 
 generation of thy children ." 
 
 It is difficult to speak of the customs of an age so 
 long past, among a people whose form of govern- 
 ment and social habits are unlike anything we have 
 
ETC. 191 
 
 ever witnessed. I can understand how it was that 
 a convicted felon, that had "nothing," might "be 
 sold for his theft," and be compelled to labor for 
 some one who could supply the means to "make 
 full restitutior; " (Ex. xxii, 3). I can understand 
 how it was that a man might be said to " sell him- 
 self" (his services) as a laborer for a longer or 
 shorter period, and properly enough such a man 
 might be said to have been " bought," although we 
 would use a different term in such a case. 
 
 But their modes of thought and the proprieties 
 of that age are not to be judged by the modes of 
 thought and the proprieties of our age. Parents 
 now, in giving daughters in marriage, never expect 
 a " dowry.'' " Among us, the father usually gives 
 a portion to his daughter, which becomes the prop- 
 erty of her husband; but in the east, the bride- 
 groom offers to the father of his bride a sum of 
 money, or value to his satisfaction, before he can 
 expect to receive his daughter in marriage. Of this 
 procedure we have instances from the earliest times. 
 "When Jacob had nothing which he could immediate- 
 ly give for a wife he purchased her by his services 
 to her father Laban, Gen. xxix, 18. So we find 
 Shechem offers to pay any value, as a dowry for 
 Dinah, Gen. xxxiv, 12. In this passage is men- 
 tioned a distinction still observed in the east : (1) A 
 ' dowry ' to the family, as a token of honor, to en- 
 gage their favorable interest in the desired alliance. 
 
192 THE HEBREW NATION. 
 
 (2) ' A gift ' to the bride herself e. g., of jewels and 
 other decorations, a compliment of honor, as Abra- 
 ham's servant gave to Eebecca." The " dowry of 
 virgins" seems to have been fifty shekels of silver 
 (compare Ex. xxii, 16, 17, and Deut. xxii, 28, 29). 
 The " daughter " said to have been " sold to be a 
 maidservant " on the jDart of the parents, is said to 
 have been " betrothed " on the part of the person to 
 vp^hom sold; and whether "the master," or lord 
 "betrothed her to himself" or " betrothed her to 
 his son," " If she please not her master," that is, in 
 modern parlance, if they did not choose upon further 
 acquaintance (" After the marriage was contracted, 
 the young people had the privilege of seeing each 
 other, which was not allowed them before ") to con- 
 summate the marriage ; " then shall he let her be 
 redeemed," but if not redeemed, and he fail to " deal 
 with her after the manner of daughters," attempting 
 to " diminish her food, her raiment, and her duty 
 of marriage" (hinder her rebetrothal), the endow- 
 ment was forfeited — " if he do not these three unto 
 her, then shall she go out free without money " (Ex. 
 xxi, 7-11). I shall show, hereafter, that a daughter 
 upon being married, or betrothed, ceased to be a 
 member of her father's household, and in the house- 
 hold to which she was transferred she was a " soul 
 bought'' (see Lev. xxii, 10-12, page 201). It is evi- 
 dent that marriages in " households of faith " were 
 "only in the Lord" (1 Cor. vii, 39). If the expres- 
 
COMMONWEALTH OF ISRAEL, ETC. 193 
 
 sion rendered " bought for money," or '* that ye 
 buy" refers to an " endowment" instead of reading 
 in Gen. xvii, 13, " the bought with thy money must 
 needs be circumcised," or must needs be in the 
 Lord, we shall read " the endowed with thy money 
 must needs be circumcised," or must needs be in the 
 Lord ; and it is a fact well authenticated, that be- 
 trothals took place as early as twelve or thirteen 
 years of age, the age at which the Eabbins say that 
 converts might quit their father's house of their 
 own accord, and upon being circumcised or bap- 
 tized, *' those who were their parents were no longer 
 regarded as such after this ceremony." Then " the 
 children of dwellers " (resident foreigners) who do 
 act the '' ger with you " (of their own accord) and 
 the children " of their families that are with you 
 which they begat in your land " (Lev. xxv, 45), 
 circumcised and baptized, or " in the Lord," and 
 "endowed of money," and thus introduced in your 
 families, were " your children," and, if not married 
 within the household, to be dealt with " after the 
 manner of " sons and daughters. 
 
 I suggest another explanation: When persons "make 
 a singular vow, the persons shall be for the Lord 
 by thy estimation. And thy estimation shall be for 
 the male from twenty years old, even unto sixty 
 years old, even thy estimation shall be fifty shekels 
 of silver, after the shekel of the sanctuary. And if 
 it be a female, then thy estimation shall be thirty 
 17 
 
194 THE HEBREW NATION. 
 
 shekels of silver. And if it be from five years old 
 even unto twenty years old, then thy estimation 
 shall be of the male twenty shekels, and of the 
 female ten shekels," etc. (Lev. xxvii, 2-8). 
 
 A landborn in forsaking father and mother and 
 "following" a master of Israel " in the regenera- 
 tion " consecrated himself to God ; or, as we would say 
 of such an one, " the vows of God are upon him." 
 Such a person in becoming a member of a " house- 
 hold of God" took upon him a "vow'' to "be for 
 the Lord," in the highest sense of that term, as we 
 understand it. If this be the meaning of a " sin- 
 gular vow " (individual consecration), then we would 
 expect to find, in this connection, references to 
 "the estimation" of " silver." The expression ren- 
 dered, " bought with money " or " gotten with sil- 
 ver," would supply that reference. Suj^posing this 
 to be the reference, the group of facts are very suggest- 
 ive. God appoints, or "estimates," the value of a 
 soul, or a life, in "corruptible things" — in so 
 many shekels of " silver." A master of Israel, an 
 under-shepherd, a type of Jesus Christ the great 
 Redeemer, pays in "corruptible things" the set 
 "price" of a soul, and that soul is redeemed and in- 
 troduced, as his son and his heir, in his household, 
 or " among them that are sanctified," receiving in the 
 corruptible inheritance of the Church (the earthly 
 Canaan) " an inheritance " corruptible, liable to be 
 defiled, and that fadeth away. 
 
COMMONWEALTH OF ISRAKI , ETC. 105 
 
 What a shadow! As did the under-shcpherd so 
 does the chief-shei3herd, as did the typical Eedeemer 
 so does the antitypical Eedeemer. God appointed 
 " the price ;" the chief-shepherd, the great Eedeem- 
 er, pays the appointed "price," " not with corrupt- 
 ible things, such as silver and gold . . . but with his 
 own precious blood" (1 Pet. i, 18, 19). The soul 
 redeemed is introduced as a "son "and "heir" 
 among them that are sanctified (the Church), receiv- 
 ing, in the incorruptible inheritance of the Church 
 (the heavenly Canaan), "an inheritance incorrupt- 
 ible, undefiled and that fadeth not away!" In this 
 view, a landborn, in following a master of Israel in 
 the regeneration, forsook all for a home in a " house- 
 hold of God," the household of his typical Eedeem- 
 er,* and was "saved in hope;" so we forsake all for 
 
 * The names given to the " master of Israel " favors this view — 
 "Prince, Master, Lord or Rider. All these titles are used — sometimes 
 the one and sometimes the other — to express the authority of the 
 Elders. Isaac, when he instals Jacob in the birthright, says, * be 
 lord over thy brethren, and let thy mother's sons bow down to 
 thee.' When he tells Esau what he had done, he says, * I have made 
 him thy lord, and all his brethren have I given to him for servants.' " 
 ** He was all that was implied in the titles Kinsman, Redeejner, Re- 
 venger or Avenger of blood." " From the first promise of a Sav- 
 io ur, down to the giving of the law at Sinai, he was the heir of the 
 inheritance — he was the Prince or Ruler — he vr&s the sacrijicer or Priest 
 over all his father's house . . . Hence, every elder brother was a type 
 of Him who is called the heir of all things — the King — the Prophet — 
 the Great High Priest over all the family of God" {Life of Abraham, 
 by Rev. S. Crothers, D. D., pages 16, 17, 18). From '' the giving of 
 
196 THE HEBREW NATION. 
 
 Christ and a home in the household of our redeem- 
 er, and are " saved in hope," in that home which he 
 has gone " to prepare " for us, "that house not made 
 with hands eternal in the heavens." 
 
 the law at Sinai " to the coming of Christ, the elders, of course, 
 ceased to act as Priests, the duties of a priest being performed by 
 the Levites. 
 
 It may not be out of place, here, to observe that the phrase ren- 
 dered " master of Israel," means rather Teacher of Israel. Nico- 
 demus says to the Saviour, " we know that thou art a teacher {di- 
 dashalos) come from God" (John iii, 2), and the Saviour says to 
 Nicodemus, " Art thou a master {didaskalon — teacher) of Israel " 
 (John iii, 10)? If Nicodemus was one of the Sanhedrim, as some 
 have supposed from the expression, " ruler of the Jews" (John iii, 
 1), it only assures us that he was an elder, teacher, or ** master of 
 Israel," or the head of a household of " the people of the congre- 
 gation." " And the Lord said unto Moses, gather unto me seventy 
 men of the elders of Israel, whom thou knowest to be elders of the 
 people, and ofl5cers over them " (Num. xi, 16), and Moses, having 
 done so, " the Lord took of the Spirit that was upon him and gave 
 it unto the seventy Elders, and it came to pass, that when the spirit 
 rested upon them they prophesied and did not cease " (Num. xi, 24, 
 26). If he held this high office, then most certainly he was a 
 " master of Israel," or head of a household of " the people of the 
 congregation ;" and this higher office did not interfere with \i\s first 
 duty — ** to provide for his own household." Noah was an elder and 
 a " preacher of righteousness." The masters or •' teachers of Is- 
 rael," were "preachers of righteousness," and each had charge of 
 a portion of " the heritage of God," or, as under-shepherds of the 
 chief-shepherd, had charge of a portion of " the flock of God " — their 
 own households. It was their duty to receive landborns as children 
 into their households and to a seat at the passover table (" when 
 thou hast circumcised him then shall he eat thereof," Ex. xii, 44) 
 
COMMONWEALTH OF ISRAEL, ETC. 197 
 
 We would then understand Gen. xvii, 13, 14, some- 
 what as follows : " He that is born in thine house 
 and he that hath consecrated himself to God 
 (' gotten ' of the Spirit and the redemption of ' sil- 
 ver ') in thine house, or he that will take upon him 
 the vows of God in a household of God, must 
 needs be circumcised, and my covenant shall be in 
 your flesh for an everlasting covenant. And the 
 un circumcised male whose flesh of his foreskin is 
 not circumcised, that eoul shall be cut off (mm) from 
 his people ('people of the congregation '); he hath 
 broken my covenant." That this is the meaning of 
 the expression rendered, " bought with money " or 
 " gotten of silver,'' and that this was '' the price '' 
 for which a lundborn, following a master of Israel 
 in the regeneration, was "bought" by that master 
 of Israel — that head of a "household of God" and 
 
 and answer questions proposed by these children {" when your 
 children shall say unto you, what mean you by this service ? Then 
 ye shall say," etc. Ex. xii, 26, 27) and " train these children up 
 in the nurture and admonition of the Lord." So the apostle Peter 
 was an elder, under-shepherd, teacher or " preacher of righteous- 
 ness," " The elders which are among you I exhort, who am also an 
 elder . . . feed (teach or preach to) the flock of God," and "when 
 the chief-shepherd shall appear ye shall receive a crown of glory " 
 (I Pet. V, 1-4); or, "turning many <o righteousness," they shall be "as 
 stars in your crown of rejoicing." The title, redeemer, of course, 
 ceased to be applicable to an elder after the coming of Christ; just 
 as the title priest had ceased to be applicable to such, from " the 
 giving of the law at Sinai." 
 
198 THE HEBREW NATION. 
 
 type of the great Eedeemer, I do not assert positively. 
 While it has the ring of "silver" (an emblem of 
 purity), it becomes us to tread lightly in dealing 
 with things so sacred. With these suggestions, 
 therefore, and with the positions heretofore taken, 
 as to the utter impossibility of the expressions ren- 
 dered "bought with money" or "that ye buy," 
 being understood in any modern acceptation of these 
 terms, I leave open, for the present, the question or 
 questions, as to the exact purpose or purposes, which 
 money served in connection with transactions be- 
 tween one "brother" and another "brother," in 
 that nation and commonwealth of "brothers;" and, 
 especially, as to the exact purpose or purposes 
 which it served within that inne;- circle, " the 
 Church of the living God," in connection with a 
 relation existing, or about to exist, between the 
 shepherd and his flock, between the head of a 
 "household of G-od " and the "children of the 
 covenant," "the regeneration " or " the adoption," 
 in that household. 
 
CHAPTER V. 
 
 HOUSEHOLDS OP GOD. 
 
 1. And the Lord spake unto Moses, saying, 
 
 2. Speak unto Aaron and his sons, that they sep- 
 arate themselves from the holy things of the chil- 
 dren of Israel, and that they profane not my holy 
 name, etc. 
 
 9. They shall therefore keep mine ordinance, lest 
 they bear sin for it, and die, therefore, if they pro- 
 fane it; I the Lord do sanctify them. 
 
 10. There shall no stranger (zar) eat of the holy 
 thing ; a sojourner (Joshabh, Heb. — paroikos, Sept. — 
 dweller, resident foreigner) of the priest, or a hired 
 servant (hireling), shall not eat of the holy thing. 
 
 11. But if the priest buy any soul with his money, 
 he shall eat of it, and he that is born in his house ; 
 they shall eat of his meat. 
 
 12. If the priest's daughter also be married unto 
 a stranger (zar), she may not eat of an offering of 
 the holy things. 
 
 13. But if the priest's daughter be a widow, or 
 divorced, and have no child, and is returned unto 
 her father's house, as in her youth, she shall eat of 
 her father's meat ; but there shall no stranger (zar) 
 eat thereof (Lev. xxii). 
 
 (199) 
 
200 HOUSEHOLDS OF GOD. 
 
 I. Tlie priest's household consisted of a " soul " 
 bought " with his money " and " he that is born in 
 his house" — "they shall eat of his meat" (v. 10). 
 Except (1) when " unclean^'" " The soul which hath 
 touched any such (' whereby he may be made un- 
 clean,' 5th verse) shall be unclean until even, and 
 shall not eat of the holy things, unless he wash his 
 flesh in water. And when the sun is down, he shall 
 be clean, and shall afterward eat of the holy things; 
 because it is his food" (vs. 6-7). Except (2) whm 
 *' cut off from my (God's) presence^ " Say unto them, 
 whosoever he be of all your seed (' the born in his 
 house' and the 'soul' bought 'with his money') 
 among your generations, that goeth unto the holy 
 things, which the children of Israel hallow unto the 
 Lord, having his uncleanness upon him, that soul shall 
 be cut off from my presence'' (v. 3). That is, "they 
 shall not come near (again~) to me to do the office of 
 a priest unto me, nor come near {again') to any of 
 my holy things in the most holy place;" " but they 
 shall be (or may be again) ministers in my sanctu- 
 ary, having charge at the gates of the house and minister- 
 ing to the house: they (those who repent and again 
 exercise the office of a Levite) shall slay the burnt- 
 offering and the sacrifice for the people and they 
 shall stand before them to minister unto them." 
 " But the priests, the Levites, the sons of Zadok, 
 that kept the charge of m}^ sanctuary when the 
 children of Israel went astray from me, thc}^ shall 
 
HOUSEHOLDS OP GOD. 201 
 
 come near to me to minister unto me, and they shall 
 stand before me to offer unto me the fat and the 
 blood, saith the Lord God : They shall enter into my 
 sanctuary^ and they shall come near to my table, to minis- 
 ter unto me and they shall keep my charge'^ (See Ez. xliv, 
 10-16). 
 
 The priest's daughter, when married (if married 
 unto a stranger — azar) was no longer of her father's 
 household — " she may not eat of an offering of the 
 holy things" (v. 12). Of course, if she was married 
 to a " soul" bought, or "endowed," " with his (her 
 father's) money," as was the daughter of Sheshan 
 (see 1 Chron. ii, 35-^1), she continued with him to 
 *' eat of it" (v. 11). But if '• the priest's daughter 
 be a widow, or divorced (rather ' betrothed ' and 
 'endowed' and not 'pleasing her lord,' had been 
 'redeemed,' etc., see page 192) and have (if a widow) 
 no child, and is returned unto her father's house, as 
 in her youth, she shall eat of her father's meat; 
 but there shall no stranger (zar) eat thereof" (v. 
 13). The question may be asked, if the household 
 consisted of a "soul" bought, or endowed, "with 
 money" and " the born in the house," under which 
 expression would the priest's daughter be designated 
 when in the household of her late husband or 
 father-in-law? I answer, not under the expression 
 " born in his house," but under the expression 
 bought, or endowed, " with his money." So also, 
 if she had been transferred to the household as a 
 
202 HOUSEHOLDS OF GOD. 
 
 betrothed, she would be designated as one bought, 
 or endowed, " with money ;" and whether the 
 head of that household had " betrothed her to 
 himself," or "betrothed her unto his son," "if she 
 pleased not her master," or Lord, the marriage 
 would not be consummated, and " then shall he let 
 her be redeemed," or, not " dealing with her after 
 the manner of daughters," she was at liberty to re- 
 turn to her father's house, " as in her youth," and 
 again eat " of her father's meat," and, of course, 
 was Si zar, or "stranger," in relation to the house- 
 hold in which lately she had been a " soul" bought, 
 or endowed, " with money." In general, then, a 
 daughter, upon being married, or " betrothed" and 
 endowed, ceased to be a member of her father's 
 household, and in the household to which she was 
 transferred was a "soul" bought, or endowed " with 
 money." Then the expression, " There shall no 
 stranger (zar) eat of the holy thing," in the 10th 
 verse, and repeated in the 13th verse, is equivalent 
 to saying that one of another household * shall not eat 
 of it. 
 
 * This meaning of the Hebrew word, zar, may be abundantly 
 verified. Thus : " If brethren dwell together, and one of them 
 die, and have no child, the wife of the dead shall not marry without 
 unto a stranger {zar — one of another household or family); her hus- 
 band's brother shall go in unto her and take her to him to wife," 
 etc. (Deut. xxv, 5-10). The Sadducees quote this Scripture to make 
 a point against the doctrine of the resurrection, saying, '• Master, 
 
HOUSEHOLDS OF GOD. 203 
 
 Then the priest's household consisted of those 
 who ate the holy meat, viz.: the "soul" bought, or 
 endowed, or redeemed, " with his money," and the 
 
 Moses said if a man die, having no children, his brother shall marry 
 his wife and raise up seed unto his brother. . . . Therefore in the 
 resurrection whose wife shall she be of the seven ?" (See Matt, xxii, 
 23-28). It is said of the two women who came before Solomon for 
 judgment as to whom belonged the living child, " And the one 
 woman said, I and this woman dwell in one house . . . and we were 
 together j there was no stranger [zar — one of another house — Sept., 
 no one) save we two in the house " (1 Kings iii, 16-18). Eleazer the 
 priest took the brazen censers, which the rebellious Korah and his 
 company had used, and " made broad. plates for a covering of the 
 altar, to be a memorial unto the children of Israel that no stranger 
 {zar — one of another household or family), which is not of the seed 
 of Aaron, come near to offer incense before the Lordj that he be 
 not as Korah and his company " (Num. xvi, 39, 40). Comparing 
 Num. xvi, 1, with the above, it appears that " Korah, the son of 
 Izhar, the son of Kohath, the son of Levi," was a zar " which is 
 not of the seed of Aaron." ** And thou shalt make it an oil of holy 
 ointment . . . And thou shalt anoint Aaron and his sons . . . Whoso 
 compoundeth any like it, or whosoever putteth any of it upon a 
 stranger {zar — one of another household or family), shall even be 
 cut off from his people " (Ex. xxx, 25, 30, 33). Strange incense and 
 strange fire is always zarah incense and znrah fire. The " stranger 
 {zar) that cometh nigh shall be put to death " (Num. i, 51, and iii, 
 10, 38). I think the statement to be correct, that every family and 
 household of the Hebrew nation were strangers {zar or zarim) in re- 
 lation to every other family and household, and of course they were 
 all brethren in a national sense ; but the prophets say that the zarim 
 (brothers) often acted badly, " For strangers (false brethren) are 
 risen up against me and oppressors seek after my soul, they have 
 not set God before them. Selah " (Ps. liv, 3). " Our inheritance is 
 
204 HOUSEHOLDS OF GOD. 
 
 "born in his house;" and they are always referred to 
 elsewhere in the Scriptures as Ms children — " thy sons," 
 "thy daughters," and "thy seed." Thus we read, 
 " this is thine ; the heave offering of their gift, with 
 all the wave offerings of the children of Israel, I have 
 given them unto thee, and to thy sons and to thy 
 daughters with thee by a statute forever ; every one 
 that is clean in thy house shall eat of it." " And 
 whatsoever is first ripe in the land, which they shall 
 
 turned to strangers (false or apostate brethren) our houses to foreign- 
 ers " (Lam. V, 1). " Behold, therefore, I will bring strangers (false 
 brethren) upon thee, the terrible of the nations" — intestine war (Ez. 
 xxviii, 7). ** And strangers (false brethren), the terrible of the na- 
 tions, have cut him oflF and have left him . . . and all the peoples of 
 the earth have gone down from his shadow " (Ez. xxxi, 12). "Your 
 country is desolate, your cities are burned with fire ; your land, 
 strangers (false brethren) devour it in your presence, and it is deso- 
 late as overthrown by strangers (false brethren — guerrillas I). And 
 the daughter of Zion is left as a cottage in a vineyard, as a lodge 
 in a garden of cucumbers, as a besieged city" (Isa, i, 7,8). Dr. 
 Paley has remarked that it does not appear that the apostle Paul 
 was ever set upon by the Gentiles, unless they were first stirred up 
 by the Jews, except in two instances. The persecutors of King 
 David were the zarim, and they are often associated with foreigners 
 (see Chart, right hand column, pages 84, 88). Gesenius, in his He- 
 brew Lexicon, defines the word zar, to mean a " foreigner, one of 
 another nation, not an Israelite ;" just the opposite seems to be cor- 
 rect. A clear understanding of the meaning of this word, as used 
 in the prophecies, is all-important to the Bible student. That it is 
 not a synonym of any other word rendered " stranger " in the Bible 
 is very apparent, but we must forbear. 
 
HOUSEHOLD OF GOD. 205 
 
 bring unto the Lord, shall be thine ; every one that 
 is clean in thine house shall eat of it." " All the 
 heave offerings of the holy things which the chil- 
 dren of Israel offer unto the Lord have I given thee 
 and thy sons and thy daughters with thee, by a statute 
 forever ; it is a covenant of salt forever before the 
 Lord unto thee and to thy seed with thee.'' "And ye 
 shall eat it in every place, ye and your households f' for 
 it is your reward for your service in the tabernacle 
 of the congregation" (Num. xviii, 11,13, 19,31). 
 " And the wave breast and heave shoulder shall ye 
 eat in a clean place ; thou and thy sons and thy daugh- 
 ters with thee, for they be thy due and thy sons' due, 
 which are given out of the sacrifices of peace offer- 
 ings of the children of Israel " (Lev. x, 14). There 
 were offerings which "every male shall eat" "in 
 the most holy place " (see Num. xviii, 7-10, and 
 Lev. X, 12, 13, 16-18); but here " every one that is 
 clean in thy house shall eat of it " (" in every place" 
 — " in a clean place ") in any clean place. "We have 
 shown in the previous chapter that those " bought 
 for money," or " that ye buy," were " the adoption" 
 in a "household of Grod" — were thy sons and thy 
 daughters, and not "thy bondmen and thy bond- 
 maids ;" so here, the priest and his household are 
 referred to under the expression, " ye and your 
 household ;" and we have seen that the priest's 
 household, or those who ate of his meat, consisted 
 of the " soul" bought " with his money" and " the 
 
206 HOUSEHOLDS OF GOD. 
 
 born in his house ;" and this embraced the priest's 
 daughter unless when married, and again and 
 again are those who ate of his meat called "thy 
 sons" and "thy daughters;" and they are called 
 ^^ thy seed'^ (''the children of promise are counted 
 for the seed"); that is, "the regenerate" in a 
 " household of Grod " are called children, just as 
 those in the priest's household who were not " born 
 in his house'' are called " children" and "thy seed" 
 ■ — "counted" or reckoned as "children" and "thy 
 seed." So in Abraham's household " the adoption," 
 or "the children of the covenant," were Abraham's 
 seed^ being " of the faith of Abraham." " Thou 
 shalt keep my covenant, therefore, thou and thy seed 
 aft^r thee in their generations. This is my covenant 
 which ye shall keej) between me and you and thy seed 
 after thee; every man child among you shall be cir- 
 cumcised" (Gen. xvii, 9, 10). That is, " thy seed" 
 as defined in the 13th verse: "Every man child (or 
 male) in your generations shall be circumcised," as 
 well " thy seed," " born in the house," as " the 
 adoption," or "thy seed" not of "thy seed" — "the 
 descended of a son of outhind which is not of thy 
 seed." 
 
 " A dweller (resident foreigner) of the priest and 
 a hireling shall not eat of the holy thing" (v. 10). 
 These did not belong to the priest's household ; nor 
 did they belong to any household of " the people of 
 the congregation." " A dweller (resident foreigner) 
 
HOUSEHOLDS OF GOD. 207 
 
 and hireling shall not eat of it" (the passover, Ex. 
 xii, 45). We shall speak of the dioeUer (resident 
 foreigner) and hireling hereafter ; and now pass im- 
 mediately to speak of " households of God " in gen- 
 eral. 
 
 II. Households of " the people of the congrega- 
 tion" of other tribes, as did the households of the 
 Levites, or priests, consisted of the " born in thy 
 house " and the " bought with thy money," as they 
 " mw^^ needs he circumcised'^ (Gen. xvii, 13). It is 
 altogether probable that a daughter, upon being 
 married, ceased to be a member of her father's 
 household, as did the daughter of the priest, as be- 
 fore seen; and under similar circumstances "re- 
 turned unto her father's house, as in her youth," 
 and was no longer a stranger (zar) in her father's 
 household. 
 
 1. The " born in the ho^ise^ The children of par- 
 ents, the heads of a household of " the people of the 
 congregation," were dedicated to God in infancy. 
 " And he that is eight days old among you shall be 
 circumcised" (Gen. xvii, 12); so, "when eight days 
 were accomplished for the circumcising of the child, 
 (^paidion) his name was called Jesus " (Luke ii, 22) ; 
 and " on the eighth day they came to circumcise the 
 child (paidion— infant), and they called him Zaccharias, 
 after the name of his father. And his mother an- 
 swered, not so," etc. (Luke i, 59, GO). "And in the 
 eighth day the flesh of his foreskin shall be circum- 
 
208 HOUSEHOLDS OF GOD. 
 
 cised " (Lev. xii, 13). But we read, " when the days 
 of her (Mary's) purification, according to the law of 
 Moses, were accomplished, they brought him to Jeru- 
 salem to present him to the Lord ;" and " when the 
 parents brought in (' into the temple' where Simeon 
 came and 'took him up') the child (^paidion) — in- 
 fant Jesus, to do for him after the custom of the 
 law,'' etc. (Luke ii, 22, 27). lN"ow, observe : A mother 
 might "not come into the sanctuary" and "pre- 
 sent" her infant offspring " to the Lord," "until 
 the days of her purifying be fulfilled " — until her 
 infant child was from one and a half to three 
 months old, according as it was a m,ale or a female 
 (see Num. xii, 4). But " when the days of her 
 purification were accomplished" (Luke ii, 22) or 
 " when the days of her purifying are fulfilled for a 
 son or a daughter, she shall bring a lamb of the 
 first year for a burnt-offering, and a young pigeon 
 or a turtle-dove, for a sin-offering, unto the door of 
 the tabernacle of the congregation, unto the priest, 
 who shall offer it before the Lord and make an 
 atonement for her . . . ajid she shall be clean'' (Num. 
 xii, 6-8). It was when this was done that "the 
 parents of Jesus came into the temple," or " into 
 the sanctuary" (Num. xii, 4), and made their first 
 "presentation " of their infant offspring " to the Lord " 
 in his sanctuary, and did ^^ for him after the custom 
 of the law" — dedicated him to God, in baptism, as it 
 would herm. " The baptizing of infants was a thing 
 
* HOUSEHOLDS OF GOD. 209 
 
 as well known in the Church of the Jews as ever 
 it hath been in the Christian Church." (Dr. Light- 
 foot.) This presentation of children for baptism in 
 the sanctuary among the Jews in later times, seems 
 to have occurred at their first visit to the temple, 
 after the child was of proper age, and perhaps gen- 
 erally at, or immediately prior to, their annual 
 feasts. We read, that in the second and third cen- 
 turies, baptisms were publicly administered twice a 
 year, at Easter and Whitsuntide" (paschatis et pen- 
 iecostibus diebus). These are the days which the 
 early Christians observed as anniversaries of the 
 gathering of the Jews to the temple to keep the 
 feast of the passover and the feast commemorative 
 of the giving of the law, the latter being also the 
 anniversary of the outpouring of the Spirit (Acts ii, 
 1). Tertullian, who lived near the beginning of the 
 third century, attempts to dissuade parents from 
 " exhibiting such haste to have their infants bap- 
 tized ;*' and Fidus, a country pastor, proposed to a 
 council of sixty bishops, who met, A. D., 253, the 
 question, " whether an infant might be baptized be- 
 fore it was eight days old." I think it evident that 
 the early Church, in selecting these days for the ad- 
 ministration of the ordinance of baptism, followed 
 the example of the Church under the former dispen- 
 sation. 
 
 2. The " bought with money,'' the landhorn horn again^ 
 " thy seed " not of " thy seed^'' or " the adoption.'' These 
 18 
 
210 HOUSEHOLDS OF GOD. 
 
 were adult professors, as we have often seen, and we 
 simply note the fact, often referred to heretofore, 
 that a son of thirteen years and a daughter of twelve 
 Were considered of suitable age to act for themselves 
 in making this profession. Dr. Cannon observes, 
 quoting the Gemara, and Maimonides, a celebrat- 
 ed Eabbi of the twelfth century, that it was 
 " a fixed custom to circumcise and baptize the chil- 
 dren of proselytes (proselutoi) received into the 
 Church ;" and "they baptized, as infants, the males 
 under thirteen and females under twelve." That is, 
 *' And when a landborn (prosilutos) shall be born 
 again and will keep the passover to the Lord, let all 
 his males (under thirteen years) be circumcised, and 
 (having baptized these males and females, under 
 twelve) then let him come near and keep it," etc. 
 Children over this age, then, were not baptized, as 
 infants but as adults upon profession. We read, 
 that "the parents brought in the child (paidion — 
 infant) Jesus to do for him after the custom of the 
 law" (Luke ii, 27), and we read again: "Now his 
 parents went to Jerusalem everi/ year at the feast of 
 the passover. And when he loas twelve years old they 
 went up after the custom of the feast. And when they 
 had fulfilled the days, as they returned the child 
 ( 'pais — rendered " young man," Acts xx, 12) Jesus 
 tarried behind in Jerusalem " (Luke xxiv, 43). I 
 think an examination of Greek usage will satisfy 
 any one that the infant Jesus which his "parent^ft 
 
HOUSEHOLDS OF GOD. 211 
 
 brought into " the temple was now the young man 
 Jesus; and this language seems to be designed to 
 tell us, not only that the parents of the infant Jesus 
 "presented him to the Lord" "in his sanctuary" 
 in baptism, " according to the custom of the law ;" 
 and that they attended " the passover every year," 
 fulfilling all righteousness, but that Jesus himself 
 was prompt to " fulfill all righteousness," and there- 
 fore at " the age of twelve," " after the custom of 
 the feast," as any other well instructed child, " he 
 went up to Jerusalem " and assumed, as one of ma- 
 ture years, the active performance of the duties of a 
 child of the covenant; or, as they would say in or- 
 dinary cases, by the blessing Of God upon his train- 
 ing, he was ready to " follow " his parents, the heads 
 of a ''household of God," "in the regeneration," 
 and was now a -pais^ or '-'- your 'pah^^ just as "the 
 adoption" was ^^ your pais'' (Lev. xxv, 44), and the 
 relation now was rather that of the shepherd and 
 his flock. If one of the age of twelve refused to 
 enter upon the active duties of a child of the cove- 
 nant and observe the passover, the law required 
 that he should be held as unclean, or suspended, 
 from the Church. " The man that is clean and is not 
 in a journey, and forbeareth to keep the passover, 
 even the same soul shall be cut oft' from (mm) his 
 people" ("people of the congregation," ISTiim. ix, 13). 
 If children were permitted to act for themselves at 
 this age, it follows that any child of a family of 
 
212 HOUSEHOLDS OF GOD. 
 
 " the people of the congregation," if he chose at 
 this age so to do, could "forsake his father and 
 mother" and their religion, and make his home in 
 any family of " the people of the land," and put 
 himself beyond the government and instruction of 
 an under-shepherd of the great shepherd of Israel j 
 but not so the (^pais) " young man " Jesus ; he con- 
 tinued with his parents and " was subject unto theni^^ 
 (Luke ii, 51) — " subject unto his jDarents as the 
 heads of " a household of God; and, as "yourpazs," 
 (Lev. XXV, 44) these parents must not " rule over him 
 with rigor '^ (Lev. xxv, 46). 
 
 We read, that " when they (his parents) had per- 
 formed all things according to the law (in the temple 
 where they had brought tlie infant Jesus ' to do for 
 him according to the custom of the law') of the 
 Lord, they returned unto Gallilee to their own city 
 Nazareth. And the child (paidion — infant) Jesus 
 grew, and waxed strong in spirit, filled with wis- 
 dom, and the grace of God was upon him " (Luke 
 ii, 39, 40). But after he was " twelve years old," 
 and was called the "young man (pais) Jesus" (vs. 
 42, 43), we read, " And Jesus increased in wisdom 
 and stature (in the margin — age) and in favor with 
 God and man " (Luke ii, 52), and this completed 
 the history of the (pais) young man Jesus until he 
 was thirty years of age and entered upon his j^ublic 
 ministry, when he was no longer the (pais) young 
 man Jesus; or, as the word is usually rendered, the 
 
HOUSEHOLDS OF GOD. 213 
 
 servant Jesus, and was no longer "subject" unto 
 his parents. I think the conclusion is warranted, 
 that the children of a family of " the people of the 
 congregation," upon arriving at twelve and thirteen 
 years of age, were expected to enter upon the active 
 discharge of the duties of a child of the covenant; 
 and that neglecting these duties, were cut off from 
 " the people of the congregation," or were " sus- 
 pended," or separated as unclean. 
 
 3. A dweller (resident foreigner) and a hireling 
 shall not eat of it (the passover, Ex. xii, 45). We 
 have seen that " A dweller (resident foreigner) of 
 the priest or a hireling shall not eat of the holy 
 thing" (Lev. xxii, 10) — formed no part of the priest's 
 household. 
 
 (1) The hireling : From the fact that the relation 
 of the hireling to the family was only temporary, 
 like the relation of the priest's married daughter to 
 her father's household during a temporary stay in 
 her father's house, the hireling formed no part of a 
 " household of God." They might not eat of the 
 passover (Ex. xii, 45), nor eat of the holy things in 
 the priest's household (Lev. xxii, 10). I know of 
 no evidence going to show that a foreigner ever 
 lived with a family of " the people of the congrega- 
 tion " as a hireling ; nor does it seem that one dean^ 
 or a member of the Jewish Church, ever became a 
 hireling. The internal regulations of the Church 
 in relation to " inheritances" seem to have been so 
 
214 HOUSEHOLDS OF GOD. 
 
 arranged as to prevent such a thing. The land- 
 borns who were "gleaners," and for whose necessi- 
 ties " tithes" were laid up every third year " within 
 thy gates" (Deut. xiv, 28, 29, and xxvi, 11-] 5) 
 seem, in the main, to have been the hirelings, and 
 while living with the head of such a family as his 
 hirelings (" thy landborn that is in thy camp, from 
 the hewer of thy wood unto the drawer of thy 
 water," Deut. xxix, 11) they were brought directly 
 under the instruction of the head of a " household 
 of God," a shepherd of Israel, or a " preacher of 
 righteousness," and, as we would say, " under the 
 means of grace," and upon conversion, " when thou 
 hast circumcised him " (Ex. xii, 44) ceased to be 
 hirelings and became " the adoption " in a " house- 
 hold of God." (See further, foot note, page 54.) 
 
 But, I observe ; that a male of "the people of 
 the land " of " the stock of Israel " might he a hireling, 
 as above, but could not become " the adoption " in a 
 " household of God " — a household of the Hebrew 
 of the Hebrews, or the landborn born again. " If 
 thou buy a Hebrew (Hebrew ' stock,' but not a 
 Hebrew of the Hebrews) servant (pais — 'young 
 man ') six years he shall serve thee ; and in the 
 seventh he shall go out free for nothing. If he 
 came in by himself he shall go out by himself; if 
 he were married, then his wife shall go out with 
 him. If his master have given him a wife, and she 
 have borne him sons {idos) or daughters, the wife 
 
HOUSEHOLDS OF GOD. 215 
 
 and her children (paidia — infants) shall be her 
 master's, and he shall go out by himself. And if 
 the servant (pais — ' young man ') shall plainly say, 
 I love my master (the head of a ' household of 
 God ') my wife and my children ( paidia — my in- 
 fants); I will not go out free. Then his master 
 shall bring him to the judges (' the house of judg- 
 ment' of tradition) ; he shall also bring him to the 
 door, or unto the door post, and his master shall 
 bore his ear through with an awl, and he shall serve 
 him forever" (Ex. xxi, 2-6) — unto the jubilee. Turn- 
 ing to the law relating to the jubilee, we read : 
 " And if thy brother that dwelleth by thee be waxen 
 poor, and be sold (rdmkar — rendered ' sell himself,' 
 V. 47) unto thee thou shalt not compel him to serve 
 as a bondservant (oiketees — every oiketees, etc., " shall 
 eat of it" — the passover, Ex. xii, 44). But as a 
 hireling and as a dweller (resident foreigner), he 
 shall be with thee (i. e., not of your household, not 
 of the priest's household — Lev. xxii, 10 — not of any 
 household of " the people of the congregation," Ex. 
 xii, 45) and shall serve thee unto the year of the 
 jubilee; and then shall he depart from thee both he 
 and his children (teJcna) and shall return unto his 
 own family, and unto the possession of his fathers 
 shall he return. For they are my servants (oiketai — 
 already of S, family and household of God) which 
 I brought forth (or ' redeemed') out of the land of 
 Egypt; they shall not be sold as (oiketuu) bondmen" 
 
216 HOUSEHOLDS OF GOD. 
 
 (Lev. XXV, 39-42). They shall not be transferred 
 to your households as " the adoption," or the " re- 
 demption of silver," is transferred ; since the Lord 
 thy God hath redeemed thee (the seed of Israel) in 
 the land of Egypt (see Deut. xv, 12-15), and ye are 
 my servants (oiJcetai) already. " The adoption" 
 was thy seed not of the seed of Israel (the descend- 
 ed of a son of outland, or the child of a resident 
 foreigner) and, in being adopted into a household 
 of God, became one of the oiketai of God, or one of 
 a "household of God" /or the first time. The one, 
 necessarily, must forsake his father and mother and 
 break off every natural tie before he became an 
 oiJcetees, or a member of a " household of God ;" the 
 other was already " my oiJcetees,'' or " my servant," 
 and therefore " as a hireling and as a dweller (resi- 
 dent foreigner) he shall be with thee, and shall serve 
 thee unto the year of the jubilee. And then shall 
 he dej^art from thee both he and his children with 
 him, and shall return unto his own family and unto 
 the possession of his fathers shall he return " (Lev. 
 XXV, 40, 41); " for every one of the children of Is- 
 rael (seed of Israel) shall keep himself to the inher- 
 itance of the tribe of his fathers " (Num. xxxvi, 7). 
 The adoption, of course, did not, at the jubilee, 
 " return to the family and possession of his fathers" 
 (a foreign family and possessions or " lands,'' all of 
 which he had "forsaken") but continued, as we 
 have seen, a permanent addition to the family, and 
 
HOUSEHOLDS OF GOD. 217 
 
 the tribe of the family, into which he had been 
 adopted. The apostle refers to " the adoption " in a 
 *' household of faith," or, as it was called in the first 
 and second centuries, in the house of his " god- 
 father:" " Servants (oiketat), be subject to your mas- 
 ters," etc., even to the " froward ;" " For ye were 
 as sheep going astray ; but (in their households) are 
 returned unto the Shepherd and Bishop of your 
 souls"* (1 Pet. ii, 18, 25) — they have the care and 
 oversight of your souls. 
 
 We note here that the inspired writer enjoins (1), 
 that they shall not ^^ rule with rigor'' (Lev. xxv, 39, 
 43) over thy brother living with thee as a hireling 
 and dweller (resident foreigner), or who was not of 
 their households ; and (2), they shall not •' rule with 
 rigor'' (Lev. xxv, 44-46) over "the adoption" or 
 " your pais,'' an oiketees, or one who was of their 
 households (ate the passover, Ex. xii, 44); and (3), 
 " if (Lev. xxv, 47-53) a dweller and landborn (resi- 
 dent landborn, or head of a family of 'the people 
 of the land') wax rich by thee, and thy brother 
 
 * Substantially the same thing exists among modern missiona- 
 ries. Every reader of missionary periodicals has observed that 
 converts are frequently given the name of some prominent man in 
 the Church at home, such as " Archibald Alexander," " Miller," 
 etc. Such persons are substantially the oiketai of the missionary 
 family, or members of the missionary household, over whom the 
 pastor of the missionary Church as a " Shepherd and Bishop," has 
 a care and overnight. Bishops may at ti^si' s be " froward.' 
 
 19 
 
218 HOUSEHOLDS OF GOD. 
 
 that dwelleth by him wax poor, and sell himself 
 unto the landborn a dweller (resident landborn) by 
 thee or to the stock of the landborn's family ... as 
 a yearly hireling shall he be with thee, and the 
 other shall not rule with rigor over him in thy sight." 
 (2) A dweller (resident foreigner): The dweller 
 (resident foreigner) could not be a member of a 
 " household of God." They might not eat of the 
 passover (Ex. xii, 45); nor eat of the holy things in 
 the priest's household (Lev. xxii, 10). As we have 
 seen before, they were persons of foreign birth but 
 not of foreign associations, and they seem to have 
 lived with the families of " households of God," and 
 enjoyed much intimacy in such families, but could 
 not be members of the " household." In times 
 past, or under the Old Testament economy, they 
 were " aliens from the commonwealth of Israel and 
 strangers {xenoi — guests) from the covenants of 
 promise," but '• the middle wall of partition" being 
 broken down, ihey are no more xenoi (guests of the 
 covenants of promise) and dwellers (resident for- 
 eigners) but fellow-citizens with the saints and of 
 "the household of God" (Eph. ii, 12-19). The 
 Psalmist says : " Do not I hate them, O Lord, that 
 hate thee?" rather. Do not 1 abhor them that ahhor 
 thee? and this seems to be the force of the injunc- 
 tions, " thou shalt not seek their peace (peoples of 
 the lands) or their wealth forever " (Ez. ix, 11-12); 
 and " thou shalt not seek their peace (a Moabite or 
 
HOUSEHOLDS OF GOD. 219 
 
 an Ammonite, etc.) nor prosperity all thy days for- 
 ever" (Deut. xxiii, 3-6). But should anj'- of these 
 *' peoples of the lands," etc., renounce their nation- 
 ality and the associations of image-worshiping na- 
 tions, and take up their abode within that common- 
 wealth, "join themselves to the Lord," " take hold 
 of his covenant," and " keep his Sabbaths " (Isa. 
 Ivi, 6, 7), they were no longer reckoned as belong- 
 ing to these nations; and, although not enjoying a 
 formal union with the Jewish Church, they were 
 not regarded of them by any means with aversion. 
 The attitude of pious Hebrews toward a pious for- 
 eigner, is beautifully expressed in the language of 
 Moses to Hobab: " Come thou with us and we will 
 do thee good ; for the Lord hath spoken good con- 
 cerning Israel " (Num. x, 29). And again, in the 
 language of King David, solicitous, in the midst of 
 his own troubles, for the comfort of Ittai the pious 
 foreigner, the xenos or " ocenos of the covenant of pro- 
 mise," "Wherefore goest thou with us? . . .seeing I 
 go whither I may, return thou and take back thy 
 brethren ; mercy and truth he with thee^ The exj)res- 
 sions of attachment uttered by the pious Euth to 
 Naomi and her people — " thy people shall be my 
 people, and thy God my God" — is only equaled by 
 the earnest expressions of esteem uttered by Boaz — • 
 " all the city of my people doth know that thou art 
 a virtuous woman." Nor was her " forsaking her 
 father and mother and the land of her nativity" to 
 
220 HOUSEHOLDS OF GOD. 
 
 go unrewarded : ''The Lord recompense thy work 
 and a full reward be given thee of the Lord God of 
 Israel, under whose wings thou art come to trust." 
 David himself was accustomed to sing, " the Lord 
 doth build up Jerusalem, he gathereth together the 
 outcasts of Israel," the " escaped of the nations," 
 the ^'•xenoi of the covenants of promise," or pious 
 foreigners who were children of " the Jerusalem 
 above, the mother of us all " (the pious of every na- 
 tion). Indeed, if I mistake not, the law enjoined 
 this kindness toward the " escaped of the nations " 
 as a duty. We read : "Thou shalt not deliver unto 
 his master, the servant {pais — ' young man') which 
 is escaped (' escaped of the nations') from (min-im — 
 * departure from,' ' from with,' separating himself 
 from) his master, or Lord, unto thee. He shall 
 dwell (be a ' dweller ') with thee even among thy 
 drawing nigh (in a family of a ' household of God') 
 in one of thy gates where it liketh him best (is good 
 for him — margin), thou shalt not oppress him" 
 (Deut. xxiii, 15, 16). If 1 mistake not, the refugee, 
 or the " escaped of the nations,'* as above, who was 
 to dwell (Sept., hatoik., rendered " dwellers," Acts ii, 
 9) among thy drawing nigh^ or in a family of a "house- 
 hold of God," was the dweller (resident foreigner) 
 of the priest's household (Lev. xxii, 10), and the 
 dweller (resident foreigner) of any " household of 
 God," who might not eat the passover with the one, 
 or the holy things with the other; and was there, 
 
HOUSEHOLDS OF GOD. 221 
 
 not as an oiketeea, or a member of "the household," 
 but as a ffuesi of " the household ;" and these guests, or 
 " xenoi of the covenants of promise," seem to have 
 lived in the closest intimacy with those to whom 
 belonged the covenants of promise in the fullest 
 sense. 
 
 It is true, they were denied a " nearness " of ac- 
 cess, in the earthly sanctuary, to the earthly sym- 
 bols of Jehovah's presence; and, true, they might 
 not possess an "inheritance" in the earthly Canaan; 
 but what did it matter to them, as to these " shad- 
 ows," if, with the eye of faith, they had a realizing 
 view that " a great multitude, which no man could 
 number, of all nations, and kindreds, and peoples, and 
 tongues, stood before the throne and before the Lamb /" 
 What did it matter, if they were entitled to a 
 " nearness " in " the true tabernacle which the Lord 
 pitched and not man"— in the heavenly sanctuary 
 at the foot of the throne, and literally "face to 
 face" with the Lamb! What did it matter to 
 them, if, during this fleeting existence they received 
 no " inheritance" in the earthly Canaan, if they had 
 a realizing view that in the heavenly Canaan, " the 
 Jerusalem above, the mother of us all,'' the " re- 
 deemed" "out of every kindred, and tongue, and 
 people, and nation," received " an inheritance among 
 them that are sanctified"— " an inheritance incor- 
 ruptible, undefiled, and that fadeth not away!" 
 
 I observe here, that the Jewish Church was not 
 
222 HOUSEHOLDS OF GOD. 
 
 intended to he an embodiment of all the pious of 
 earth, or even of all the pious of the Jewish nation. 
 The deformed Levite " that is broken footed, or 
 broken handed, or crooked backed, or a dwarf, or 
 that hath a blemish in his eyes," etc., might not 
 officiate — " not come nigh to offer the bread of his 
 God" (Lev. xxi, 17-21). The prophet pronounces, 
 in the name of the Lord, a blessing upon, and de- 
 clares that " salvation is near to," not only the son 
 of outland that " keeps his Sabbaths " and " takes 
 hold of his covenant,*' or becomes a " xenos of the 
 covenants of promise;" but also pronounces a bless- 
 ing upon, and declares that " salvation is near to," 
 the " eunuchs that keep his Sabbaths, and choose 
 the things that please him, and take hold of his 
 covenant," and assures them of an " everlasting 
 name and a place in his house (the upper sanctu- 
 ary) that shall not be cut off" (Isa. Ivi, 1-7); yet 
 the eunuch might not (draw "near") " enter into 
 the congregation of the Lord" (Deut. xxiii, 1); or, 
 which is the same thing (see Lam. i, 10), might not 
 enter the (earthly) sanctuary. The reason seems to 
 have been that the Jewish Church as an organiza- 
 tion had a typical character — those entering the 
 earthly sanctuary were types of those who shall 
 enter the heavenly sanctuary, or of the inhabitants 
 of heaven, of '• the general assembly and Church of 
 the firstborn which are written in heaven," of the 
 *' one fold," that glorified " Church not having spot 
 
HOUSEHOLDS OP GOD. 223 
 
 or wrinkle or any such thing." Hence, the deformed 
 shall not officiate at the altar or enter the earthly 
 sanctuary. The organization of the Jewish Church, 
 therefore, being intended to shadow forth certain 
 great truths respecting the redeemed in heaven, the 
 truly pious of that nation and within that organiza- 
 tion, and the truly pious of other nations, and there- 
 fore necessarily without that organization, only felt 
 themselves to be separated by the forms of that or- 
 ganization, but were not separated in spirit or affection. 
 The developments of Phariseeism are no fit represen- 
 tation of the relations of the one to the other. The 
 bigoted, persecuting spirit of Phariseeism is abund- 
 antly illustrated in their conduct. They filled the 
 place " in the temple of God," where pious foreign- 
 ers worshiped (" the court of the Gentiles," or na- 
 tions), " with tables of money changers and the 
 seats of them that sold doves;" and made that place, 
 appointed of God as a place of "prayer for all 
 peoples" or "nations," a very "den of thieves." 
 (Compare Matt, xxi, 12, 13, and Isa. Ivi, 6, 7). Well 
 might the disciples, contemplating the bold act of 
 " the master of the house " on that occasion, call to 
 mind "that it was written, the 'zeal of thine house 
 hath eaten me up.'" They took "the price of 
 blood" to buy the potter's field in which to bury 
 (xenov) pious foreigners. The fond hope of Euth 
 (the xenea) was to find her last resting-place with 
 the pious Naomi : " Where thou diest, will I die, and 
 
224 HOUSEHOLDS OF GOD. 
 
 there will I be buried;'' but henceforth these " whit- 
 ed sepulchres," reckoning themselves to be the 
 "special favorites" of heaven, were about to separ- 
 ate from themselves, in sepulture, those with whom 
 they were in no wise worthy to associate in this 
 life. This burying "strangers'' "in th'e potter's 
 field" — outside of " consecrated ground," " clanks " 
 as that " machine " which the head of the great 
 modern apostacy "runs" in our day. These devel- 
 opments of the apostate Jewish Church, (" the 
 Jerusalem that then was, and was in bondage with 
 her children ") is no more a fit representation of the 
 true spirit of the Old Testament Church toward 
 pious foreigners, than the spirit of Eoman Catholi- 
 cism is a fit representation of the true spirit of the 
 Gospel. 
 
 I see no evidence in Bible history that the Jews 
 were forbidden to marry pious foreigners — the " es- 
 caped of the nations" or the ^^xenea of the cove- 
 nants of i:)romise." There is nothing connected 
 with the history of Boaz and Euth, going to show 
 that their marriage had not the divine approval. 
 The permission given (Deut. xxi, 12-14) to marry a 
 captive foreigner was on the condition, that she re- 
 nounce all associations with, and a desire to return 
 to, her kindred — " she shall shave her head and pare 
 her nails, and she shall put the raiment of her cap- 
 tivity from off her, and remain in thine house, and 
 bewail her father and her mother a full month." It 
 
HOUSEHOLDS OF GOD. 225 
 
 seems to have been, in olden time, " a shame for a 
 woman to be shaven." On condition that this cap- 
 tive foreigner cut off " her glory" — divest herself of 
 her beauty and her pride — and put away the raiment 
 in which she was taken captive, and all evidences 
 that she felt herself a captive ; and, after a suitable 
 time, cease to " lament her father and her mother," 
 and give up her desire to return to her kindred ; in 
 a word, renounce her people and her kindred, she 
 was then in the family as a betrothed ; but, the 
 marriage not being consummated, as referred to 
 heretofore, " thou shalt let her go whither she will" 
 — without that "redemption " which was usual in the 
 case of daughters " betrothed " to be (an oiketees) a 
 member of "the household" (see Ex. xxi, 7-11). 
 Solomon sinned in forming alliances, or making 
 "affinity," with foreign families — in marrying 
 women of foreign associations, such as Pharaoh's 
 daughter; and although " he built for her a house 
 out of the city of David, because he would not allow 
 her to dwell in the house of David king of Israel " 
 (2 Chron. viii, 11), " nevertheless even him did out- 
 landish (foreign) women cause to sin" (Neh. xiii, 36). 
 These foreign women whom Solomon married 
 "turned away his heart after other gods" (gods 
 whom these women worshiped); but the heart of 
 Euth was toward " the Lord Grod of Israel, under 
 whose wings she had come to trust." The children 
 of those who had married foreign wives, in the 
 
226 HOUSEHOLDS OF GOD. 
 
 times of I^ehemiah, " spake half in the speech of 
 Ashdod and could not speak in the Jews' language," 
 hence they were evidently women o^ foreign associa- 
 tions. From this class of foreign wives, or " wives 
 of the peoples of the land," Ezra caused the people 
 to "sej^arate themselves;" but is it not evident that 
 such marriages* as that of Boaz with Euth, the 
 
 * Several of the early Christian Fathers seem to think that there 
 is a great mystery hidden in the quarrel of Miriam and Aaron with 
 Moses, "about his marrying a stranger "(see Num. xii, 1). Origen, 
 an eminent Father, born in the year A. D., 185, discourses as fol- 
 lows : " 1. Zipporah, a Cushite, espoused by Motes, evidently points 
 out the choice which Jesus Christ has made of the Gentiles for his 
 spouse and Church. 2. The jealousy of Aaron and Miriam against 
 Moses and Zipporah, signifies the hatred and envy of the Jews 
 against Christ and his apostles, when they saw that the mysteries 
 of the kingdom of heaven had been opened to the Gentiles (nations) 
 of which they had rendered themselves unworthy," etc. Poole, a 
 well-known writer, born in the year A. D., 1624, observes, upon the 
 supposition that a " stranger upon sojourning," etc. (Ex. xii, 48), 
 '*was admitted to the same privileges with the Israelites," that Moses 
 '' as well as any other, might marry an Ethiopian or an Arabian 
 woman." The language of Origen does not hint at, or admit of, 
 the possibility of such an explanation. Dr. Lardner, born A. D., 
 1684, has well observed, that ** he does not believe that the notion 
 of two sorts of Jewish proselytes can be found in any Christian 
 writer before the fourteenth century or later " — some two hundred 
 years previous to this explanation given above by Poole. In that 
 gloomy period of the history of the Church and the world, seems 
 to have originated the mistake of calling the two sorts of proselutoi, 
 or landborns, " two sorts of proselytes." 
 
HOUSEHOLDS OF fJOl). 227 
 
 " xenea of the covenants of promise," were looked 
 upon in a different light? 
 
 The following positions, then, seem to me to be 
 correct. The inmates of any habitation of " the 
 people of the congregation" consisted, or might 
 consist, of three classes of persons, viz.: Those (1), 
 of the family who were pious, or "the household;" 
 (2), the entire family, parents and children, con- 
 verted and unconverted, or clean and unclean ; and 
 (3), the hirelings and dwellers, or pious foreigners, 
 living in a household of God as guests of " the 
 household." A member of the Jewish Church might 
 marry a pious foreigness, or a ^^ xenea of the cove- 
 nants of promise," and she would become a member 
 of his family hut not of his household. The clean and 
 unclean of a Jewish family seem to have occupied 
 the same home and mingled together much as the 
 professing and nonprofessing children of any family 
 in modern time; but not so, when they went up 
 to the temple or sanctuary. Thus we read : " thou 
 and thy household shall eat the firstling males of thy 
 flock before the Lord thy God, year by year, in the 
 place which the Lord shall choose" — at the temple. 
 Eut the firstling having an " ill blemish, thou 
 shalt not sacrifice it unto the Lord thy God. Thou 
 shalt eat it loithin thy gates (at home); the clean and 
 the unclean" — the entire family "shall eat it alike" 
 (see Deut. xv, 19-23). The comfort of the pious 
 Kuth, if not permitted to eat the passover with her 
 
228 iiousr.iioi.Ds of cion. 
 
 husband for such a technical reason, would be in no 
 wise incommoded. She might accompany him up 
 to the temple, " year by year," and present her offer- 
 ings to the Lord in " the court of the nations'' where 
 it was to be received " from her hand " (Lev. xxii, 
 25), and offered for her by the j^riest officiating at 
 the altar ; and there she might present her suppli- 
 cations to " the Lord God of Israel, under whose 
 wings she had come to trust ;" and there she had 
 the assurance that her " sacrifices should be ac- 
 cepted on his altar," and her prayers, thus offered 
 in that place " of prayer for all peoples" (Isa. v, 6, 
 7), should be heard; and, although not permitted to 
 " take the children's bread" (Mark vii, 24-30), yet, 
 as the " woman, a Greek, a Syrophenician by na- 
 tion,'' pleads, she might there, beneath the overshadow- 
 ings of the sanctuary, at least spiritually, " eat the 
 children's crumbs." They both, no doubt, under- 
 stood well, that this separation in their worship 
 during their visits, "year by year," to "the Jerusa- 
 lem that now is,'' was ordered in all wisdom by 
 their heavenly Father; but this to them was as 
 nothing, since, " living together as heirs of the grace 
 of life" during this weary pilgrimage, they should 
 soon together enter and together " eat bread " in 
 " the kingdom" — " the Jerusalem above, the mother 
 of us all!" Glorious hope! We have seen that, on 
 the part of the " master of Israel " and " the adop- 
 tion," God's approval or " praise" was the considera- 
 
IIOUSEIIOT.DS OF GOD 229 
 
 Hon with which any natural tie must not interfere ; 
 and here, for the time being, a line separated husband 
 and wife! The lesson, "shadowed" forth, seems to 
 be that every relation of life is subordinate to our relation 
 to God. Our attachment to father and mother and 
 wife and children must be subordinate, for " He that 
 loveth father and mother more than me is not worthy 
 of me ; and he that loveth son or daughter more than 
 me is not worthy of me." Our attachment to life 
 itself must be subordinate, for : " If any man come 
 to me, and hate not his father, and mother, and 
 wife, and children, and brethren, and sisters, yea, 
 and his own life also, he can not he my disciple.^^ 
 
 To say that a pious foreigner had no interests in 
 *' the covenants of promise," would be as far from 
 the truth, as to say that they had full privileges in 
 the Jewish Church, under " the covenants " with 
 Abraham. The true spirit of one toward the 
 other is breathed in that expression of King David 
 to Ittai, the xenos: " Mercy and truth he with thee,'^ 
 yet for reasons pertaining to that economy he 
 could only be a dweller (resident foreigner) and 
 (pcenos) "guest of the covenants of promise "in the 
 priest's household or in any household of "the people 
 of the congregation " — not a " fellow-citizen with 
 the saints," nor " of the household of God." 
 
APPENDIX 
 
 A. — Proposed Rendering of Ex. xii, 43-49. 
 
 As an example of the changes which the author would 
 propose in the rendering of the Scriptures called in question 
 in the foregoing pages, the following translation of Ex. xii, 
 43-49 is submitted ; any serious departure from which must 
 lead to confusion and error. 
 
 (43.) And th-e Lord said unto Moses and Aaron, This is the 
 ordinance of the passover; any son of outland shall not eat 
 thereof (44.) But every son ("the adoption" — oikefees, 
 member of " the household ") of a man (the head of a house- 
 hold of "the people of the congregation") bought ("gotten," 
 or "redeemed," etc.) for money, when thou hast circumcised 
 him then shall he eat thereof (45.) A dweller (resident for- 
 eigner) shall not eat thereof. (46.) In one house shall it be 
 eaten ; thou shalt not carry forth aught of the flesh abroad 
 out of the house; neither shall ye break a bone thereof (47.) 
 All the congregation of Israel shall keep it. (48.) And when a 
 landborn shall be born again with thee and will keep the 
 passover to the Lord, let all his males be circumcised, and 
 then let him come near and keep it, and he shall be as the 
 Hebrew of the Hebrews of the land, for no uncircumcised 
 (landborn) shall eat thereof (49.) One law shall be to the 
 (" people of the congregation") Hebrew of the Hebrews and 
 to the landborn born again among you. 
 
 Instead of reading, as in our translation: ''There shall no 
 stranger eat thereof" (v. 43), " A foreigner," etc., " shall not eat 
 thereof" (v. 45), "And when a stranger slmll sojourn," etc., 
 
 (231 ) 
 
232 APPENDIX. 
 
 " then shall he eat thereof" (v. 48), we would read : "Any son of 
 outland (of foreign birth and associations) shall not eat thereof" 
 (v. 43), '"A dweller (resident foreigner, or not of foreign asso- 
 ciations)," etc., "shall not eat thereof" (v. 45), ''And when a 
 landborn " (one born in the land, and associated with the Jew- 
 ish nation, in national obligations) "shall be born again," etc., 
 '* then let him come near and keep it " (v. 48). 
 
 B. — The Two Covenants. 
 
 Viewed from our standpoint, there seem to have been " two 
 covenants;" the one, written "with ink" " in tables of stone," 
 and of a carnal nature; the other, unwritten (or wfitten 
 " with the Spirit of the living God " " in fleshly tables of the 
 heart," and known by a sign — " the token of the covenant in 
 your flesh ") and of a spiritual nature; and connected with the 
 keeping of either there were pledges of " life," but " life " in 
 different senses. 
 
 (1.) The covenant with the civil Israel.^ or " the people of 
 the land." The being born in the land and a willingness to 
 take an oath binding the person, in respect to God and " the 
 people of the land," to perform all the duties of a citizen 
 (" his covenant which he commanded you to perform, even the 
 ten commandments" — Deut. iv, 13) were the conditions re- 
 quired of candidates for citizenship ; and " the people of the 
 land," or citizens of the commonwealth, were required to see 
 that this oath was observed ; and the man observing it was 
 entitled to his reward, that is, to "life," but to " life," as con- 
 nected with " the commandment with promise," even length 
 of days " in the land which the Lord thy God giveth thee;" 
 but the man not observing this covenant — in so far as it said 
 " thou shaft not " — had no such promise. We have shown 
 heretofore that any one of " the people of the land " violating 
 the ten coniniandinents in their negative requirements— in the 
 
APPENDIX. 233 
 
 sense pointed out — were to he punished with death by " the 
 people of the land," 
 
 (2.) 2^he covenant with the spiritual Israel, or " the people 
 of the congregation." A professed new birth on the part of 
 one born in the land and a willingness to take another oath 
 (the oath of the covenant of circumcision) binding the person, 
 in respect to God and " the people of the congregation," to per- 
 form the duties of a member of the congregation, were the 
 conditions required of candidates for membership in the con- 
 gregation ; and " the people of the congregation " were required 
 to see that this oath was observed ; and the man observing it 
 was entitled to the promises of the covenant of circumcision — 
 the promises to the regenerate, to the man " born again " that 
 he shall "see the kingdom of God." The man "doing this" 
 was " saved in hope," or was to be adjudged by " the people 
 of the congregation" as having "eternal life;" and the man 
 not doing this (not performing the duties of a member of the 
 congregation) was to be adjudged by " the people of the congre- 
 gation," as no longer entitled to entertain such a hope. In re- 
 spect, therefore, to each of these covenants, it was strictly 
 true that the "man that doeth these things shall live in 
 them;" but in one case the "hfe" promised was "length of 
 days," in the other " eternal life." 
 
 This use of " the vsame word (life) in two senses, or rather, 
 in a higher and lower application of the same sense," seems 
 to be the foundation of that " extraordinary dictum " contained 
 in Mark viii, 35, which Alexander, in his commentary, para- 
 phrases thus : " Whosoever will (is willing, wishes to) save 
 his life {i e., his natural life, or the life of his body for its 
 own sake, as the highest good to be secured or sought) will 
 (by that very act not only lose but) destroy it." That is. he 
 who kept the law in so far as it said " thou shalt not'' en- 
 joyed all that was promised to such observers— civil protec- 
 tion in the commonwealth of Israel and " length of days," as 
 we have seen— but by " refusing to look higher, he forfeited life 
 in heaven ;" but whosoever kept the spiritual covenant, regard- 
 less of every earthly consideration, such as "father and 
 mother," etc., or " Whosoever loses or destroys {i. e., allows to 
 20 
 
234 APPENDIX. 
 
 be destroyed, if needful) his life (in the lower sense, before 
 explained) for my sake (in my service and at my command) 
 he shall save his life by losing it^ or only lose it in a lower 
 sense to save it in the highest sense conceivable." 
 
 The Apostle refers to these " two covenants" (Gal. iv, 24) 
 as (1) " the covenant which was confirmed before of God in 
 Christ," and (2) " the law which was four hundred and thirty 
 years after" (Gal. iii, 17), or as in Deut. iv, 13, "his covenant 
 even the ten commandments, which he wrote upon two tables 
 of stone." Now, " the inheritance," the Apostle says, was not 
 of the written covenant, or the law, but of the unwritten : 
 " For if the inheritance be of the law, it is no more of pro- 
 mise; but God gave it to Abraham by promise" (Gal. iii, 18). 
 That is, as we have seen, an entire family of landborns, or an 
 individual landborn, each upon being born again and circum- 
 cised received " an inheritance," the one within a tribe (see 
 pages 152, 153), the other (see pages 153 — 160) within a fam- 
 ily. The obligation of the carnal covenant or the law was as- 
 sumed (if not formally, impliedly) prior to this, in assuming 
 the duties of " the people of the land;" but there was no "in- 
 heritance" connected with this assumption of the duties of a 
 citizen. 
 
 These " two covenants " seem to have been essentially the 
 same — the written being " added" to the unwritten " because 
 of transgressions " (Gal. iii, 19). That is, the addition was 
 not made out of regard to any deficiency in the first covenant, 
 but out of regard to " transgressions," or man's weakness. The 
 written neither "added to" nor "disannulled" (Gal. iv, 15) 
 any promise contained in the unwritten — all was implied in 
 the first covenant that was contained in the second. The 
 written covenant, carnal covenant, or the law, marked out 
 (what was well understood, but in danger of being lost sight 
 of through the multiplication of "transgressions") the foun- 
 dations of civil society, the fundamental law of " the com- 
 monwealth " — if you will exist as a nation these ten com- 
 mandments " thou shall not'' break. Of course, there were 
 no temporal penalties connected with the keeping of the spir- 
 itual covenant — a covenant only kept in the aflections. The 
 
APPENDIX. 235 
 
 language of the spiritual Israel to the man violating the laws 
 of God's house, was simply, " you have no part nor lot in this 
 matter," or depart from us (separated from the clean); but 
 when the conduct of that man, or any other man of " the 
 people of the land," struck at the foundations of civil society — 
 where he was guilty of a high-handed breach of the ten com- 
 mandments, then was aimed at him that thunderbolt, thou 
 shalt die. 
 
 But, as we have said, these " two covenants " seem to have 
 been essentially the same covenant, or the one so much of an 
 amplification of the other, that we can only speak of them as 
 the same covenant, connected with the keeping of which there 
 were promises of "life," but life in diiferent senses, according 
 as this covenant was kept in " the letter," or in " the letter " 
 and " spirit." In relation to the higher " life," the observing 
 the covenant, or the law given on Sinai, only in " the letter" 
 (in so far as it said " thou shalt not ") " genders to bondage " — 
 begets in such observers "a certain fearful looking for of 
 judgment" (such are still under the bondage of sin and 
 Satan, as opposed to that freedom wherewith Christ makes 
 his people free) and " worketh wrath," or leads to separation 
 from God and eternal ruin. But the observing the law in 
 " the letter" and in " the spirit" "giveth life" — begat a cheer- 
 ful hope in view of the judgment (brings such to that freedom 
 wherewith Christ makes his people free, as opposed to the 
 bondage of sin and Satan), and as thus observed, the law, 
 "ordained to life," " gave hfe," eternal "life," and joys at 
 God's right hand. 
 
 The earthly Jerusalem seems to have been a miniature re- 
 presentation of "the Jerusalem above, the mother of us all" 
 (pious Jew and "Gentile "), and the spiritual Israel a type of 
 the inhabitants of "the Jerusalem above"— of that great 
 company there gathered, "born again, not of corruptible 
 seed, but of incorruptible, by the word of God, which liveth 
 and abideth forever." The Jewish Church had, in Paul's 
 time, ceased to be a spiritual Church (the " Jerusalem which 
 now is, is in bondage— to sin— with her children "), and, tliere- 
 fore, was no longer a fit representation of the true Church, 
 
236 APPENDIX. 
 
 for the " Jerusalem which is above is free^^ in the freedom 
 of those " born again not of corruptible seed," or in that free- 
 dom wherewith Christ makes his people free. So Ishmael, 
 entering upon the duties of a child of the covenant at the age 
 of "thirteen years" (Gren. xvii, 25), subsequently "mocked" 
 and gave evidence that he was unregenerate or under bondage 
 to sin — " he that was born after the flesh persecuted him that 
 was born after the spirit." Hence it was impossible that the 
 "mocking" "persecuting" Ishmael, though the firstborn and 
 legal heir to " the inheritance," should he heir to this " in- 
 heritance;' it having become evident that he was not a type 
 of those in possession of " the inheritance " above. Hence, 
 it was impossible that the apostate "persecuting" Jewish 
 Church of Paul's time, "in bondage (to sin) with her chil- 
 dren," or an unregenerate Church, though "the seed of Abra- 
 ham according to the flesh" and legal heir to " the inherit- 
 ance," should be heir to this ^''inheritance^' it having become 
 evident that she was no longer a type of the Church of the 
 firstborn in possession of "the inheritance" above. Nay, 
 sooner would God "raise up children to Abraham of these 
 stones," than allow such to be heirs of his inheritance! 
 Hence they were " cast out" or " cast away," and, says the 
 Apostle to the Galatians : " Now, we brethren, as Isaac was, 
 are the children of promise." 
 
 A few words of a practical character may not here be out 
 of place. The question has been, and may again be asked, 
 what light, if any, does this understanding of the laws of the 
 commonwealth of Israel shed upon the path of duty in the 
 present hour of our own commonwealth ? The Hebrew na- 
 tion were taught to open wide their arms to those born w'ithin 
 the limits of the nation (" thou shalt not abhor an Edomite," 
 etc., Deut. xxiii, 7) and to receive them, in subscribing to the 
 fundamental law of the land (the ten commandments), as 
 children of the nation ; and they then were entitled to every 
 privilege of citizenship, and the nation was responsible for the 
 conduct of all its citizens. The Euler of nations appointed 
 them a somewhat different rule of conduct toward those 
 of Moab and Ammon, born in their midst, to put a stamp, as 
 
APPENDIX. 237 
 
 it were, upon the heartlessnees of tlie children of Lot toward 
 the children of Abraham in not meeting them " witli bread 
 and water in the way, when they came forth out of Egypt," 
 etc. (Deut. xxiii, 4). Bating this exception, for which these 
 special reasons were given, evidently the principle was held 
 that, where a man was born, there he was entitled to all the 
 rights of manhood — entitled to them, until by some act 
 aimed at the foundations of civil society, as summed up in 
 the ten commandments, he forfeited them. To this plainest 
 dictate of common sense, no reasonmg could add the weight 
 of a feather. In that Book of the living God, which was the 
 guide of that nation, are dotted, on almost every page, warn- 
 ings to them to beware that they oppress not those born in 
 their midst, but not of their own race. One clear utterance 
 must suffice: "Thou shalt not vex a landborn, nor oppress 
 him ; for ye were landborns in the land of Egypt. Ye shall 
 not afflict any widow, or fatherless child. If thou afflict them 
 in any wise, and they cry at all unto me, I will surely hear 
 their cry ; and my wrath shall wax hot, and I will kill you 
 with the sword ; and your wives shall be widows, and your 
 children shall be fatherless (Ex. xxii, 21-24). Had we as a 
 nation heeded this warning, and not oppressed those born in 
 our land, and by that birth entitled, by the divine law of that 
 commonwealth, to all the rights of manhood, although they 
 were not born of our own Saxon race, there had not been this 
 day around our hearthstones thousands of "wives" made 
 " widows," and tens of thousands of " children " made 
 " fatherless." Where Grod gives a man breath, there he has 
 appointed to him the rights of manhood; and the nation that 
 contravenes this law will learn sooner or later, by sad experi- ' 
 ence, that the God of the Hebrews still lives. 
 
Date Due 
 
 W^iMi^m 
 
 ^W 
 
 
 
 SEP 2 3 75 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 f) 
 
 
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