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THE 
 
 HOLY BIBLE, 
 
 CONTAINING THE 
 
 OLD AND NEW TESTAMENTS. 
 
 THE TEXT 
 
 CAREFULLY PRINTED FROM THE MOST CORRECT COPIES OF THE PRESENT 
 
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 AUTHORIZED TRANSLATION, 
 
 INCLUDING THE 
 
 MARGINAL READINGS AND PARALLEL TEXTS: 
 
 WITH 
 
 A COMMENTARY AND CRITICAL NOTES; 
 
 DESIGNED AS A HELP TO A BETTER UNDERSTANDING OF THE SACRED WRITINGS: 
 
 BY ADAM CLARKE, LL.D., F.S.A., &c. 
 
 A NEW EDITION, WITH THE AUTHOR’S FINAL CORRECTIONS. 
 
 FOR WHATSOEVER THINGS WERE WRITTEN AFORETIME WERE WRITTEN FOR OUR LEARNING ; THAT WE, THROUGH 
 PATIENCE AND COMFORT OF THE SCRIPTURES, MIGHT HAVE HOPE.—Rom. xv. 4. 
 
 THE OLD TESTAMENT. 
 
 VOLUME 1.-GENESIS TO DEUTERONOMY. 
 
 Jfaro-ljork: 
 
 PUBLISHED BY LANE & SCOTT, 
 
 FOR THE METHODIST EPISCOPAL CHURCH: 200 MULBERRY-STREET. 
 
 JOSEPH LONGK1NG, PRINTER. 
 
 1850. 
 
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 PREFACE. 
 
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 v -1 
 
 GENERAL 
 
 ^PHE different nations of the earth, which have received the Old and New Testaments as a Divine 
 revelation, have not only had them carefully translated into their respective languages, but have 
 also agreed in the propriety and necessity of illustrating them by comments. At first, the insertion 
 of a word or sentence in the margin, explaining some particular word in the text, appears to have 
 constituted the whole of the comment. Afterwards, these were mingled with the text, but with 
 such marks as served to distinguish them from the words they were intended to illustrate; some¬ 
 times the comment was interlined with the text, and at other times it occupied a space at the bot¬ 
 tom of the page. 
 
 Ancient comments written in all these various ways I have often seen; and a Bible now lies before 
 me, written, probably, before the time of Wiclif, where the glosses are all incorporated with the 
 text, and only distinguished from it by a line underneath; the line evidently added by a later hand. 
 As a matter of curiosity I shall introduce a few specimens. 
 
 Stiiti scftre, HUab* or toelc , 3r am baufftr. saboe tlie fur. Isa. xliv. 16. 
 
 ccte fjawc as an ope, antr tnitl) fcctoe of lichen Ins botq> boas mformttJ or trefoulit r, till $ts licrfs toepf&ui> rnto 
 licncsse of ejjlfs, an* ins najjlts as narlfs o r clees of lirftJtns. Dan. iv. 33. 
 
 tfiat Is licst tit ijem is as a jialgure, tljat ts a scfrarp Imscfre, or a tijlstel or ffrse . Micah vii. 4. 
 
 3^e sciial bajtftse or cljrfsten'a jjou, totb tfie iioob jjoost auk fifr, inljos bbafiitouifle clothe or fan fn l)ts liontr. 
 Matt. iii. 11, 12. 
 
 ®2!bo efcer acfjal leebe fits bmf, sebe lie to fier a libel, bat fs, a Igtil book of forsakutfle. Matt. v. 31. 
 
 3$l£nDe men seen, crokftr men toantrren, mesels ben maati clene, beef men ijeeren, tjeeti men rnsen a^efn, pore 
 men ben taken to prcc!)#^ of tfic flospel, or been maatr kcpers of tfie gospel. Matt. xi. 5. 
 
 5 scfjal bolkc out, or telle out tjfunufs fiftr fro making of be toorltr. Matt. xiii. 35. 
 
 serpeutts fru^tis of burrotonunuls of etflms bat sleen ber mobris, bob) scbuln jee flee fro be trorne of 
 belle. Matt, xxiii. 33. 
 
 J^eroutie tetraarcija, bat fs, prtnce of be fourb parte. Luke iii. 1. 
 
 ^abgnflc nour conbersactoun or Ifff goot> amoitflc belben men. 1 Pet. ii. 12. 
 
 (See scbulu rcscegbe be untoeletoakle crobm of fllorie, or bat scljal neber faabe. 1 Pet. v. 4. 
 
 ^nogut bfn eegen luttfi colurgo, bat fs, metncmal for eegen maab of bfberse crbfs, tfiat tjftm see. Rev. iii. 18. 
 
 Comments written in this way have given birth to multitudes of the various readings afforded 
 by ancient manuscripts; for the notes of distinction being omitted or neglected, the gloss was often 
 considered as an integral part of the text, and entered accordingly by succeeding copyists. 
 
 This is particularly remarkable in the Vulgate , which abounds with explanatory words and 
 phrases, similar to those in the preceding quotations. In the Septuagint also, traces of this cus¬ 
 tom are easily discernible, and to this circumstance many of its various readings may be attributed. 
 
 In proportion to the distance of time from the period in which the sacred oracles were delivered, 
 the necessity of comments became more apparent; for the political state of the people to whom 
 the Scriptures were originally given, as well as that of the surrounding nations, being in the lapse 
 of time essentially changed, hence was found the necessity of historical and chronological notes, 
 to illustrate the facts related in the sacred books. 
 
 Did the nature of this preface permit, it might be useful to enter into a detailed history of com¬ 
 mentators and their works, and show by what gradations they proceeded from simple verbal glosses 
 to those colossal accumulations in which the words of God lie buried in the sayings of men. But 
 this at present is impracticable ; a short sketch must therefore suffice. 
 
 Perhaps the most ancient comments containing merely verbal glosses were the Chaldee Para¬ 
 phrases , or Tar gums, particularly those of Onkelos on the Law, and Jonathan on the Prophets; 
 the former written a short time before the Christian era, the latter about fifty years after the incar¬ 
 nation. These comments are rather glosses on words, than an exposition of things ; and the former 
 is little more than a verbal translation of the Hebrew text into pure Chaldee . 
 
 The Targum Yerushlemey is written in the manner of the two former, and contains a para¬ 
 phrase, in very corrupt Chaldee, on select parts of the five books of Moses. 
 
 585570 
 
 i 
 
GENERAL PREFACE. 
 
 The Tar gum ascribed to Jonathan ben Uzziel embraces the whole of the Pentateuch, but is dis¬ 
 graced with the most ridiculous and incredible fables. 
 
 Among the Jews, several eminent commentators appeared at different times, besides the Tar gum- 
 ists already mentioned, who endeavoured to illustrate different parts of the Law and the Prophets— 
 Philo Judaeus may be reckoned among these ; his works contain several curious treatises in 
 explication of different parts of the Hebrew Scriptures. He flourished about A. D. 40. 
 
 Josephus maybe fairly ranked among commentators; the first twelve books of his Jewish Anti¬ 
 quities are a regular paraphrase and comment on the political and ecclesiastical history of the Jews 
 as given in the Bible, from the foundation of the world to the time of the Asmoneans or Maccabees. 
 He flourished about A. D. 80. / 
 
 It is well known that the Mishnah, or oral law of the Jews, is a pretended comment on the five 
 books of Moses. This was compiled from innumerable traditions by Rabbi Judah Hakkadosh, pro¬ 
 bably about the year of our Lord 150. 
 
 The Talmuds, both of Jerusalem and Babylon , are a comment on the Mishnah. The former was 
 compiled about A. D. 300, the latter about 200 years after. 
 
 Chaldee Targums, or Paraphrases, have been written on all the books of the Old Testament; some 
 parts of the book of Ezra, and the book of Daniel, excepted ; which, being originally written in 
 Chaldee, did not require for the purpose of being read during the captivity any farther explanation. 
 When the London Polyglot was put to press no Targum was found on the tw r o books of Chronicles ; 
 but after that work was printed, a Targum on these two books was discovered in the university of 
 Cambridge, and printed at Amsterdam, with a Latin translation, 4to, 1715, by Mr. D. Wilkins . 
 It is attributed to Rabbi Joseph the Blind, who flourished about A. D. 400. 
 
 The Masorets were the most extensive Jewish commentators which that nation could ever 
 boast. The system of punctuation, probably invented by them, is a continual gloss on the Law 
 and Prophets ; their vowel points, and prosaic and metrical accents, &c., give every word to 
 which they are affixed a peculiar kind of meaning, which in their simple state multitudes of them 
 can by no means bear. The vowel points alone add whole conjugations to the language. This 
 system is one of the most artificial, particular, and extensive comments ever written on the word of 
 God ; for there is not one word in the Bible that is not the subject of a particular gloss through its 
 influence. This school is supposed to have commenced about 450 years before our Lord, and to 
 have extended down to A. D. 1030. Some think it did not commence before the fifth century. 
 
 Rabbi Saadias Gaon, about A. D. 930, wrote a commentary upon Daniel, and some other 
 parts of Scripture ; and translated in a literal and very faithful manner the whole of the Old 
 Testament into the Arabic language. The Pentateuch of this translation has been printed by 
 Erpenius, Lugd. Bat. 1622, 4to. A MS. copy of Saadias’s translation of the Pentateuch, proba¬ 
 bly as old as the author, is now in my own library. 
 
 Rabbi Solomon Jarchi or Isaaki, who flourished in A. D. 1140, wrote a commentary on the 
 whole Bible, so completely obscure in many places, as to require a very large comment to make it 
 intelligible. 
 
 In 1160 Aben Ezra, a justly celebrated Spanish rabbin, flourished ; his commentaries on the 
 Bible are deservedly esteemed both by Jews and Gentiles. 
 
 Rabbi Moses ben Maimon, commonly called Maimonides, also ranks high among the Jewish 
 commentatocs ; his work entitled Moreh Nebochim, or Teacher of the Perplexed, is a very excel¬ 
 lent illustration of some of the most difficult words and things in the sacred writings. He 
 flourished about A. D. 1160. 
 
 Rabbi David Kimchi, a Spanish Jew, wrote a very useful comment on most books of the Old 
 Testament: his comment on the Prophet Isaiah is peculiarly excellent. He flourished about 
 A. D. 1220. 
 
 Rabbi Jacob Baal Hatturim flourished A. D. 1300, and wrote short notes or observations on 
 the Pentateuch, principally cabalistical. 
 
 Rabbi Levi ben Gershom, a Spanish Jew and physician, died A. D. 1370. He was a very 
 voluminous author, and wrote some esteemed comments on different parts of Scripture, especially 
 the five books of Moses. 
 
 Rabbi Isaac Abarbanel or Abravanel, a Portuguese Jew, who was born A. D. 1437, and 
 died A. D. 1508, also wrote extensive commentaries on the Scriptures, which are highly esteemed 
 by the Jews. 
 
 Rabbinoo Isaiah wrote select notes or observations on the books of Samuel. 
 
 Rabbi Moses Mendelssohn, a German Jew, born at Dissau, in 1729, was one of the most learned 
 Jews that has flourished since the days of the prophets; a man to whose vast mental powers 
 was added a very amiable disposition, and truly philanthropic heart. He wrote Nesibut 
 Hashshalom, i. e., the Path of Peace; the five books of Moses, with a commentary, and German 
 translation ; Ritual laws of the Jews ; the Psalms of David in verse ; also, on the being of a God; 
 the Immortality of the Soul, and several philosophical works. He died at Berlin in 1786. See 
 a well-written life of this great man by M. Samuels; 8vo. Lond, 1825, 
 a 2 
 
GENERAL PREFACE. 
 
 For farther information on the subject of Jewish and rabbinical writers, I must refer my readers 
 to the Bibliotheca Magna Rabbinica of Bartolocci, begun in 1675, and finished in 1693, four 
 vols. folio. In this work the reader will find an ample and satisfactory account of all Jewish 
 writers and their works from the giving of the law, A. M. 2513, B. C. 1491, continued down to 
 A. D. 1681. This work is digested in alphabetical order, and contains an account of upwards of 
 1,300 Jewish authors and their works, with a confutation of their principal objections and blasphe¬ 
 mies against the Christian religion; together with frequent demonstrations that Jesus Christ is the 
 promised Messiah, drawn, not only from the sacred writings, but from those also of the earlier and 
 most respectable rabbins themselves : each of the volumes is enriched with a great variety of dis¬ 
 sertations on many important subjects in Biblical literature. This work, left unfinished by its 
 author, was completed by Imhonati, his disciple, who added a fifth volume, entitled Bibliotheca 
 Latino-Hebraica, containing an ample alphabetical account of all the Latin authors who have writ¬ 
 ten either against the Jews or on Jewish affairs. Romae, 1694. These two works are very useful, 
 and the authors may be deservedly ranked among Biblical critics and commentators. Bartolocci 
 was born at Naples in 1613, and died at Rome, where he was Hebrew professor, in 1687. 
 
 Most of the Jewish comments being WTitten in the corrupt Chaldee dialect, and in general printed 
 in th o rabbinical character , which few, even among scholars, care to read, hence they are compara¬ 
 tively but little known. It must be however allowed that they are of great service in illustrating 
 the rites and ceremonies of the Mosaic law; and of great use to the Christians in their contro¬ 
 versies with the Jews. 
 
 As some of my readers may wish to know where the chief of these comments may be most easily 
 found, it will give them pleasure to be informed that the Tar gums or Chaldee paraphrases of Onke- 
 los and Jonathan; the Tar gum Yerushlemey; the Masorah; the comments of Radar, i. e. 
 Rabbi David Kimchi; Rashi, i. e. Rabbi Solomon Jar chi; Ralbag, i. e. Rabbi Levi ben Ger shorn: 
 Rambam, i. e. Rabbi Moses ben Maimon, or Maimonides; Rashag, i. e. Rabbi Saadias Gaon; Aben 
 Ezra, with the scanty observations of Rabbi Jacob Baal Hatturim, on the five books of Moses; 
 and those of Rabbi Isaiah on the two books of Samuel, are all printed in the second edition of 
 Bomberg’s Great Bible: Venice, 1547, &c., 2 vols. folio; the most useful, the most correct, and 
 the most valuable Hebrew Bible ever published. It may be just necessary to say, that Radak, 
 Rashi, Ralbag, See., are technical names given to these rabbins from the initials of their proper 
 names, with some interposed vowels, as RnDnK, stands for Rabbi D avid 'Kimchi; RnS/iI, for 
 Rabbi Solomon Jar chi; R&LBaG, for Rabbi Levi Ren G er shorn; and so of the rest. The Tar- 
 gums of Onkelos and. Jonathan are printed also in the three first volumes of the London Polyglot, 
 with a generally correct literal Latin version. The Tar gum ascribed to Jonathan ben Uzziel, and 
 the Tar gum Yerushlemey on the Pentateuch, are printed with a literal Latin version, in the fourth 
 volume of the above work. The Mishnah has been printed in a most elegant manner by Suren- 
 Iiusius: Amsterdam, 1698 , 6 vols. folio, with a Latin translation, and an abundance of notes. 
 
 Christian commentators, both ancient and modern, are vastly more numerous, more excellent, 
 and better known, than those among the Jews. On this latter account I maybe well excused for 
 passing by many which have all their respective excellences, and mentioning only a few out of the 
 vast multitude, which are either more eminent, more easy of access, or better known to myself. 
 
 These comments may be divided into four distinct classes : 1. Those of the Primitive Fathers 
 and Doctors of the Church; 2. Those written by Roman Catholics; 3. Those written by Pro¬ 
 testants, and, 4. Compilations from both, and collections of Biblical critics. 
 
 Class I.— Primitive Fathers and Doctors. 
 
 Tatian, who flourished about A. D. 150 , wrote a Harmony of the four Gospels, perhaps the 
 first thing of the kind ever composed : the genuine work is probably lost, as that extant under his 
 name is justly suspected by the learned. 
 
 In this class Origen occupies a distinguished place: he was born A. D. 185, and wrote much 
 on the Scriptures: his principal works are unfortunately lost: many of his Homilies still remain, 
 but they are so replete with metaphorical and fanciful interpretations of the sacred text, that there 
 is much reason to believe they have been corrupted since his time. Specimens of his mode of 
 interpreting the Scriptures may be seen in the ensuing comment. See on Exod. ii. 
 
 Hyppolitus wrote many things on the Scriptures, most of which are lost: he flourished about 
 A. D. 230. 
 
 Chrysostom is well known and justly celebrated for his learning, skill, and eloquence, in his 
 Homilies on the sacred writings, particularly the Psalms. He flourished A. D. 344. 
 
 Jerome is also well known: he is author of what is called the Vulgate, a Latin version from 
 the Hebrew and Greek of the whole Old and New Testaments, as also of a very valuable comment 
 on all the Bible. He flourished A. D. 360. 
 
 Ephraim Syrus, who might be rather said to have mourned than to have flourished about A. D. 
 360, has written some very valuable expositions of particular parts of Scripture. They may be 
 found in his works, Syr. and Gr., published by Asseman, Romae, 1737, See., 6 vols. folio. 
 
 Vol. 1. ( 2 ) 3 
 
GENERAL PREFACE. 
 
 To Augustine, a laborious and voluminous writer, we are indebted for much valuable information 
 on the sacred writings. His expositions of Scripture, however, have been the subjects of many 
 acrimonious controversies in the Christian Church. He has written upon a number of abstruse and 
 difficult points, and in several cases not in a very lucid manner; and hence it is not to be wondered 
 at if many of his commentators have mistaken his meaning. Some strange things drawn from his 
 writings, and several things in his creed, may be attributed to the tincture his mind received from 
 his Manichean sentiments ; for it is well known that he had embraced, previously to his conversion 
 to Christianity, the doctrine of the two principles, one wholly evil, and the other wholly good; to 
 whose energy and operation all the good and evil in the world were attributed. These two oppo¬ 
 site and conflicting beings he seems, in some cases, unwarily to unite in one God ; and hence he 
 and many of his followers appear to have made the ever-blessed God, the fountain of all justice and 
 holiness, the author, not only of all the good that is in the world, (for in this there can be but one 
 opinion,) but of all the evil likewise ; having reduced it to a necessity of existence by a predeter¬ 
 mining, unchangeable, and eternal decree, by which all the actions of angels and men are appointed 
 and irrevocably established. St. Augustine died A. D. 430. 
 
 Gregory the Great, who flourished about A. D. 600, has written commentaries which are 
 greatly esteemed, especially among the Catholics. 
 
 Theophylact has written a valuable comment on the Gospels, Acts, and St. Paul’s Epistles. 
 He flourished A. D. 700. 
 
 Venerable Bede flourished A. A. 780, and wrote comments (or rather collected those of others) 
 on the principal books of the Old and New Testaments, which are still extant. 
 
 Rabanus Maurus, who flourished A. D. 800, was one of the most voluminous commentators 
 since the days of Origen. Besides his numerous comments published in his works, there is a glos¬ 
 sary of his on the whole Bible in MS., in the imperial library at Vienna. 
 
 Walafridus Strabus composed a work on the Old and New Testaments, entitled Biblia Sacra 
 cum Glossa Ordinaria, which is properly a Catena or collection of all comments of the Greek and 
 Latin Fathers prior to his time. Strabus constantly endeavours to show the literal, historical, and 
 moral sense of the inspired writers. The best edition of this valuable work was printed at Antwerp 
 in 1684, 6 vols. folio. The author died in his forty-third year, A. D. 846. 
 
 It would be very easy to augment this list of Fathers and Doctors by the addition of many 
 respectable names, but my limits prevent me from entering into any detail. A few scanty addi¬ 
 tional notices of authors and their works must suffice. 
 
 Salonius, bishop of Vienna, who flourished in 440, wrote a very curious piece, entitled a Mys¬ 
 tical Explanation of the Proverbs of Solomon, in a dialogue between himself and his brother Ve- 
 ranius : the latter asks questions on every important subject contained in the book, and the former 
 answers and professes to solve all difficulties. He wrote also an Exposition of Ecclesiastes. 
 
 Philo, bishop of the Carpathians, wrote on Solomon’s Song. 
 
 Justus, bishop of Orgelitanum, or TJrgel, wrote a mystical explanation of the same book. He 
 died A. D. 540. 
 
 And to Aponius, a writer of the seventh century, a pretty extensive and mystical exposition of 
 this book is attributed. It is a continued allegory of the marriage between Christ and his Church. 
 
 To Aponius and the preceding writers most modern expositors of Solomon’s Song stand con¬ 
 siderably indebted, for those who have never seen these ancient authors have generally borrowed 
 from others who have closely copied their mode of interpretation. 
 
 Among the opuscula of Theopiiilus, bishop of Antioch, is found an allegorical exposition of 
 the four Gospels. Theophilus flourished about the middle of the second century. 
 
 Victor, presbyter of Antioch, wrote a very extensive comment on St. Mark’s Gospel, in which 
 many very judicious observations may be found. 
 
 Theodulus, a presbyter of Ccelesyria, about A. D. 450 wrote a comment on the Epistle to the 
 Romans. 
 
 Remigius, bishop of Auxerre, who flourished about the end of the ninth century, wrote a com¬ 
 ment on the twelve Minor Prophets. 
 
 Sedulius Hybernicus wrote a Collectanea on all the Epistles of St. Paul, in which there are 
 many useful things. When he flourished is uncertain. 
 
 Primasius, bishop of Utica, in Africa, and disciple of St. Augustine, wrote also a comment on 
 all St. Paul’s Epistles, and one on the book of Revelation. He flourished A. D. 550. 
 
 And to Andreas, archbishop of Caesarea, in Cappadocia, we are indebted for a very extensive 
 comment on the Apocalypse, which is highly extolled by Catholic writers, and which contains a 
 sufficient quantum of mystical interpretations. 
 
 All these writers, with others of minor note, may be found in the Bibliotheca Veterum Patrum, 
 &c., by De la Bigne, folio, par. 1624, vol. i. Any person who is fond of ecclesiastical antiquity 
 will find himself gratified even by a superficial reading of the preceding authors; for they not 
 only give their own sentiments on the subjects they handle, but also those of accredited writers 
 who have flourished long before their times. 
 
 4 
 
 ( 2* ) 
 
GENERAL PREFACE. 
 
 Class II.— Catholic Commentators. 
 
 Among the Catholic writers many valuable commentators are to be found; the chief of whom 
 are the following: — Hugo dc Sancto Clara, or Hugh de St. Cler, flourished in 1200. He was 
 a Dominican monk and cardinal, and wrote a commentary on the whole Bible, and composed a 
 Concordance , probably the first regular work of the kind, in which he is said to have employed 
 not less than 500 of his brethren to write for him. 
 
 Nicholaus de Lyra or Lyranus , Anglice, Nicholas Harper , wrote short comments on the whole 
 Bible, which are allowed to be very judicious, and in which he reprehends many reigning abuses. 
 It is supposed that from these Martin Luther borrowed much of that light which brought about 
 the Reformation. Hence it has been said, 
 
 Si Lyra non lyrasset, 
 
 Lutherus non saltasset , 
 
 “ If Lyra had not harped on profanation, 
 
 Luther had never planned the reformation.” 
 
 Lyra flourished in 1300, and was the first of the Christian commentators, since St. Jerome, who 
 brought rabbinical learning to illustrate the sacred writings. His postils may be found in the 
 Glossa Ordinaria of Walafrid Strabus, already mentioned. 
 
 John Menochius, who flourished in the sixteenth century, has published short notes on all the 
 Scriptures ; they are generally esteemed very judicious and satisfactory. 
 
 Isidore Clarius, bishop of Fuligni in Umbria, in 1550, wrote some learned notes on the Old 
 and New Testaments : he is celebrated for an eloquent speech delivered before the council of 
 Trent in favour of the Vulgate. His learned defence of it contributed no doubt to the canoni¬ 
 zation of that Version. 
 
 John Maldonat wrote notes on particular parts of the Old and New Testaments, at present 
 little read. 
 
 Cornelius a Lapide is one of the most laborious and voluminous commentators since the 
 invention of printing. Though he has written nothing either on the Psalms or Job, yet his 
 comment forms no less than 16 vols. folio ; it was printed at Venice, 1710. He was a very learned 
 man, but cites as authentic several spurious writings. He died in 1637. 
 
 In 1693-4, Father Quesnel, Priest of the Oratory, published in French, at Brussels, Moral 
 Reflections on the New Testament, in 8 vols. 12mo. The author was a man of deep piety ; and 
 were it not for the rigid Jansenian predestinarianism which it contains, it would, as a spiritudl 
 comment, be invaluable. The work was translated into English by the Rev. Richard Russel, and 
 published in 4 vols. 8vo., London, 1719, &c. In this work the reader must not expect any eluci¬ 
 dation of the difficulties, or indeed of the text, of the New Testament; the design of Father 
 Quesnel is to draw spiritual uses from his text, and apply them to moral purposes. His reflec¬ 
 tions contain many strong reprehensions of reigning abuses in the Church, and especially among 
 the clergy. It was against this book that Pope Clement XI. issued his famous constitution 
 Unigenitus, in which he condemned one hundred and one propositions taken out of the Moral 
 Reflections, as dangerous and damnable heresies. In my notes on the New Testament I have 
 borrowed several excellent reflections from Father QuesneVs work. The author died at Amster¬ 
 dam, December 2, 1719, aged 86 years. 
 
 Dom Augustin Calmet, a Benedictine, published what he terms Commentaire Litteral, on the 
 whole of the Old and New Testaments. It was first printed at Paris, in 26 vols. 4to., 1707-1717; 
 and afterwards in 9 vols. folio, Paris, Emery, Saugrain, and Martin, 1719-1726. It contains the 
 Latin text of the Vulgate and a French translation, in collateral columns, with the notes at the 
 bottom of each page. It has a vast apparatus of prefaces and dissertations, in which immense 
 learning, good sense, sound judgment, and deep piety, are invariably displayed. Though the 
 Vulgate is his text, yet he notices all its variations from the Hebrew and Greek originals, and 
 generally builds his criticisms on these. He quotes all the ancient commentators, and most of 
 the modern, whether Catholic or Protestant, and gives them due credit and praise. His illustra¬ 
 tions of many difficult texts, referring to idolatrous customs, rites, ceremonies, Sec., lrom the 
 Greek and Roman classics, are abundant, appropriate, and successful. His tables, maps, plans, 
 &c., are very judiciously constructed, and consequently very useful. This is without exception 
 the best comment ever published on the sacred writings, either by Catholics or Protestants, and 
 has left little to be desired for the completion of such a work. It is true its scarcity, voluminous¬ 
 ness, high price, and the language in which it is written, must prevent its ever coming into 
 common use in our country ; but it will ever form one of the roost valuable parts of the private 
 library of every Biblical student and divine. From this judicious and pious commentator I have 
 often borrowed ; and his contributions form some of the best parts of my work. It is to be 
 lamented that he trusted so much to his 'printers, in consequence of which his work abounds with 
 typographical errors, and especially in his learned quotations. In almost every case I have been 
 obliged to refer to the originals themselves. When once written he never revised his sheets, but 
 
 5 
 
GENERAL PREFACE. 
 
 put them at once into the hands of his printer. This was a source of many mistakes ; but for 
 the following I cannot account. In his notes on Numb. xii. 2, he adds the following clause: 
 Dominus iratus est, Le Seigneur se suit en colere, on which he makes the following strange 
 observation: Cela n’est dans l’Hebreu, ni dans les Septante, ni dans le Chaldeen. On which 
 Houbigant remarks: Potuit addere nec in Samaritano codice, nec in ejus interprete, nec in 
 ipso Vulgato, nec in utroque Arabe. Ut difficile sit divinare unde hcec verba Aug. Calmet 
 deprompserit: nec miror talia multa excidisse in scriptore qui chartas suas, prim,a manu 
 scriptas, non prius retractabat, quam eas jam mississet ad typographos. The fact is, the 
 words are not in the Bible nor in any of its versions. 
 
 In 1753, Father Houbigant, a Priest of the Oratory, published a Hebrew Bible, in 4 vols. 
 folio, with a Latin Version, and several critical notes at the end of each chapter. He was a 
 consummate Hebraician and accurate critic ; even his conjectural emendations of the text cast 
 much light on many obscure passages, and not a few of them have been confirmed by the MS. 
 collections of Kennicott and De Rossi. The work is as invaluable in its matter as it is high 
 in price and difficult to be obtained. To this edition the following notes are often under con¬ 
 siderable obligation. 
 
 Class III.— Protestant Commentators. 
 
 Sebastian Munster, first a Cordelier, but afterwards a Protestant, published a Hebrew Bible, 
 with a Latin translation, and short critical notes at the end of each chapter. His Bible has been 
 long neglected, but his notes have been often republished in large collections. He died in 1552. 
 
 The Bible in Latin, printed at Zurich, in 1543, and often afterwards in folio, has a vast many 
 scholia or marginal notes, which have been much esteemed (as also the Latin version) by many 
 divines and critics. The compilers of the notes were Leo de Juda, Theodore Bibliander, Peter 
 Cholin, Ralph Guatier, and Conrad Pelicanus. 
 
 Tremellius, a converted Jew, with Junius or du Jon, published a very literal Latin version 
 of the Hebrew Bible with short critical notes, folio, 1575. It has often been reprinted, and was 
 formerly in high esteem. Father Simon accuses him unjustly of putting in pronouns where 
 none exist in the Hebrew: had he examined more carefully he would have found that Tremel¬ 
 lius translates the emphatic article by the pronoun in Latin, and it is well known that it has this 
 power in the Hebrew language. Father Simon’’s censure is therefore not well founded. 
 
 John Piscator published a laborious and learned comment on the Old and New Testaments, 
 in 24 vols. 8vo., Herborn, 1601-1616. Not highly esteemed. 
 
 John Drusius was an able commentator; he penetrated the literal sense of Scripture, and in 
 his Animadversions, Hebrew Questions, Explanations of Proverbs, Observations on the Rites 
 and Customs of the Jews, he has cast much light on many parts of the sacred writings. He 
 died at Franeker, in 1616, in the 66th year of his age. 
 
 Hugo Grotius, or Hugh le Groot, has written notes on the whole of the Old and New Testa¬ 
 ments. His learning was very extensive, his erudition profound, and his moderation on subjects 
 of controversy highly praiseworthy. No man possessed a more extensive and accurate know¬ 
 ledge of the Greek and Latin writers, and no man has more successfully applied them to the 
 illustration of the sacred writings. To give the literal and genuine sense of the sacred writings 
 is always the laudable study of this great man ; and he has not only illustrated them amply, but 
 he has defended them strenuously, especially in his treatise On the Truth of the Christian 
 Religion, a truly classical performance that has never been answered, and never can be 
 refuted. He has also written a piece, which has been highly esteemed by many, On the Satis¬ 
 faction of Christ. He died in 1645, aged 62 years. 
 
 Louis de Dieu wrote animadversions on the Old and New Testaments, in which are many 
 valuable things. He was a profound scholar in Greek, Hebrew, Chaldee, Persian, and Syriac, 
 as his works sufficiently testify. He died at Leyden, in 1642. 
 
 Desiderius Erasmus is well known, not only as an able editor of the Greek Testament, but 
 also as an excellent commentator upon it. The first edition of this sacred Book was published 
 by him in Greek and Latin, folio, 1516; for though the Complutensian edition was printed in 
 1514, it was not published till 1522. For many years the notes of Erasmus served for the foun¬ 
 dation of all the comments that were written on the New Testament, and his Latin version 
 itself was deemed an excellent comment on the text, because of its faithfulness and simplicity. 
 Erasmus was one of the most correct Latin scholars since the Augustan age. He died in 1536. 
 1 need not state that in some cases he appeared so indecisive in his religious creed, that he has 
 been both claimed and disavowed by Protestants and Catholics. 
 
 John Calvin wrote a commentary on all the Prophets and the Evangelists, which has been 
 in high esteem among Protestants, and is allowed to be a very learned and judicious work. The 
 decided and active part which he took in the Reformation is well known. To the doctrine of 
 human merit, indulgences, &c , he, with Luther, opposed the doctrine of justification by grace 
 
GENERAL PREFACE. 
 
 through faith, for which they were strenuous and successful advocates. The peculiar doctrines 
 which go under the name of Mr. Calvin, from the manner in which they have been defended 
 by some and opposed by others, have been the cause of much dissension among Protestants, of 
 which the enemies of true religion have often availed themselves. Mr. Calvin is allowed by 
 good judges to have written with great purity both in Latin and French. He died in 1564. 
 
 Mr. David Martin, of Utrecht, not only translated the whole of the Old and New Testaments 
 into French, but also wrote short notes on both, which contain much good sense, learning, and 
 piety. Amsterdam, 1707, 2 vols. folio. 
 
 Dr. Henry Hammond is celebrated over Europe as a very learned and judicious divine. He 
 wrote an extensive comment on the Psalms, first published in 1659, and on the whole of the 
 New Testament, in 1653. In this latter work he imagines he sees the Gnostics every where 
 pointed at, and he uses them as a universal menstruum to dissolve all the difficulties in the text. 
 He was a man of great learning and critical sagacity, and as a divine ranks high in the Church 
 of England. He died in 1660. 
 
 Theodore Beza not only published the Greek Testament, but wrote many excellent notes on 
 it. The best edition of this work is that printed at Cambridge, folio, 1642. 
 
 Dr. Edward Wells published a very useful Testament in Greek and English, in several 
 parcels, with notes, from 1709 to 1719, in which, 1. The Greek text is amended according to 
 the best and most ancient readings. 2. The common English translation rendered more agree¬ 
 able to the original. 3. A paraphrase, explaining the difficult expressions, design of the sacred 
 writers, &c. 4. Short Annotations. This is a judicious, useful work. 
 
 Of merely critical comments on the Greek Testament, the most valuable is that of .7. James 
 Wetstein, 2 vols. folio, Amsterdam, 1751-2. Almost every peculiar form of speech in the 
 sacred text he has illustrated by quotations from the Jewish, Greek, and Roman writers. But 
 the indistinctness of his quotations causes much confusion in his notes. 
 
 Mr. Hardy published a Greek Testament with a great variety of useful notes, chiefly extracted 
 from Poole’s Synopsis. The work is in 2 vols. 8vo., London, 1768, and is a very useful com¬ 
 panion to every Biblical student. It has gone through two editions, the first of which is the 
 best; but it must be acknowledged that the Greek text in both is inexcusably incorrect. The 
 Rev. Mr. Valpy has given a new edition of this work, with additional scholia, and a correct 
 Greek text. 
 
 Mr. Henry Ainsworth, one of that class of the ancient Puritans called Brownists, made a 
 new translation of the Pentateuch, Psalms, and Canticles, which he illustrated with notes, folio, 
 1639 He was an excellent Hebrew scholar, and made a very judicious use of his rabbinical 
 learning in his comment, especially on the five books of Moses. To his notes on the Pentateuch 
 1 am often under obligation. 
 
 The notes of the Assembly of Divines, in 2 vols. folio, 1654, have been long in considerable 
 estimation. They contain many valuable elucidations of the sacred text. 
 
 Mr. J. Caryl’s exposition of the book of Job, in two immense vols. folio, 1676, another by 
 Albert Schultens , and a third by Chapelowe, on the same book, contain a vast deal of important 
 matter, delivered in general by the two latter in the dullest and most uninteresting form. 
 
 Mr. Matthew Poole, a non-conformist divine, has published a commentary on the Scrip¬ 
 tures, in 2 vols. folio. The notes, which are mingled with the text, are short, but abound with 
 good sense and sound judgment. He died in Holland, in 1679. 
 
 Dr. John Lightfoot was a profound scholar, a sound divine, and a pious man. He brought 
 all his immense learning to bear on the sacred volumes, and diffused light wherever he went. 
 His historical, chronological, and topographical remarks on the Old Testament, and his Tal- 
 mudical Exercitations on the New, are invaluable. His works were published in two large 
 vols. folio, 1684. He died in 1675. A new edition of these invaluable works, with many 
 additions and corrections , has been published by the Rev. J. R. Pitman, A. M., in 13 vols. 8vo., 
 London, 1825. 
 
 On the plan of Dr. Lightfoot’s Hor,e Hebraic^e, or Talmudical Exercitations, a work was 
 undertaken by Christian Sclioettgenius with the title Hora Hebraica et Talmudica in universum 
 Novum Testamenturn, quibus Flora Jo. Lightfooti in Libris liistoricis supplentur, Epistola 
 et Apocalypsis eodem modo illustrantur, Spc. Dresdae, 1733, 2 vols. 4to. This is a learned and 
 useful work, and supplies and completes the work of Dr. Lightfoot. The Horse Hebraicae of 
 Lightfoot extend no farther than the first Epistle to the Corinthians ; the work of Schoettgen 
 passes over the same ground as a Supplement, without touching the things already produced in 
 the English work ; and then continues the work on the same plan to the end of the New Testa¬ 
 ment. It is both scarce and dear. 
 
 Mr. Richard Baxter published the New Testament with notes, 8vo., 1695. The notes are 
 interspersed with the text, and are very short, but they contain much sound sense and piety. A 
 good edition of this work was published in the same form by Mr. R. Edwards, London, 1810. 
 
 Dr. Simon Patrick, bishop of Ely, began a comment on the Old Testament, which was 
 
GENERAL PREFACE. 
 
 finished by Dr. Lowth; to which the New Testament, by Dr. Whitby , is generally added to 
 complete the work. Dr. Whitby’s work was first published in 1703, and often since, with 
 many emendations. This is a valuable collection, and is comprised in six vols. folio. Patrick 
 and Lowth are always judicious and solid, and Whitby is learned, argumentative, and thoroughly 
 orthodox. 
 
 The best comment on the New Testament, taken in all points of view, is certainly that of 
 Whitby. He is said to have embraced Socinianism previously to his death, which took place 
 in 1726. 
 
 Mr. Anthony Purver, one of the people called Quakers, translated the whole Bible into 
 English, illustrated with critical notes, which was published at the expense of Dr. J. Fothergill, 
 in 1764, two vols. folio. This work has never been highly valued ; and is much less literal 
 and simple than the habits of the man, and those of the religious community to which he 
 belonged, might authorize one to expect. 
 
 The Rev. William Burkitt, rector of Dedham, in Essex, has written a very useful com¬ 
 mentary on the New Testament, which has often been republished. It is both pious and 
 practical, but not distinguished either by depth of learning or judgment. The pious author 
 died in 1703. 
 
 The Rev. Matthew Henry, a very eminent dissenting minister, is author of a very exten¬ 
 sive commentary on the Old and New Testaments, five vols. folio, and one of the most popular 
 works of the kind ever published. It is always orthodox, generally judicious, and truly pious 
 and practical, and has contributed much to diffuse the knowledge of the Scriptures among the 
 common people, for whose sakes it was chiefly written. A new edition of this work, by the 
 Rev. J. Hughes , of Battersea, and the Rev. G. Burder, of London, corrected from innumerable 
 errors which have been accumulating with every edition, has been lately published. 
 
 As I apply the term orthodox to persons who differ considerably in their religious creed 
 on certain points, I judge it necessary once for all to explain my meaning. He who holds the 
 doctrine of the fall of man, and through it the universal corruption of human nature ; the God¬ 
 head of our blessed Redeemer ; the atonement made by his obedience unto death ; justification 
 through faith alone in his blood; the inspiration of the Holy Spirit, regenerating and renewing 
 the heart, is generally reputed orthodox , whether in other parts of his creed he be Arminian or 
 Calvinist. Whitby and Henry held and defended all these doctrines in their respective com¬ 
 ments, therefore I scruple not to say that both were orthodox. With their opinions in any of 
 their other works I have no concern. 
 
 Dr. John Gill, an eminent divine of the Baptist persuasion, is author of a very diffuse com¬ 
 mentary on the Old and New Testaments, in nine vols. folio. He was a very learned and good 
 man, but has often lost sight of his better judgment in spiritualizing his text. 
 
 Dr. Philip Doddridge’s Family Expositor, 4to., 1745, often republished, is (with the exception 
 of his paraphrase) a very judicious work. It has been long highly esteemed, and is worthy 
 of all the credit it has among religious people. 
 
 Paraphrases , which mix up men’s words with those of God, his Christ, his Holy Spirit, and 
 his apostles, are in my opinion dangerous works. Through such, many of the common people 
 are led into a loose method of quoting the sacred text. I consider the practice, except in very 
 select cases, as highly unbecoming. The republic of letters would suffer no loss if every work 
 of this kind on the Holy Scriptures were abolished. Dr. Whitby, by the insertion of mere 
 words in brackets and in another character, has done all that should be done, and vastly outdone 
 the work of Dr. Doddridge. 
 
 To Dr. Z. Pearce, bishop of Rochester, we are indebted for an invaluable commentary and 
 notes on the Four Gospels, the Acts, and the First Epistle to the Corinthians, two vols. 4to., 1777. 
 The deep learning and judgment displayed in these notes are really beyond all praise. 
 
 Dr. Campbell’s work on the Evangelists is well known, and universally prized. So is also 
 Dr. Macknight’s translation of the Epistles, with notes. Both these works, especially the 
 former, abound in sound judgment, deep erudition, and a strong vein of correct critical acumen. 
 
 Mr. Locke and Dr. Benson are well known in the republic of letters; their respective works 
 on different parts of the New Testament abound with judgment and learning. 
 
 The Rev. J. Wesley published a selection of notes on the Old and New Testaments, in 
 four vols. 4to., Bristol, 1765. The notes on the Old Testament are allowed, on all hands, to 
 be meagre and unsatisfactory ; this is owing to a circumstance with which few are acquainted. 
 Mr. Pine, the printer, having set up and printed off several sheets in a type much larger 
 than was intended, it was found impossible to get the work within the prescribed limits of 
 four volumes, without retrenching the notes, or cancelling what was already printed. The 
 former measure was unfortunately adopted, and the work fell far short of the expectation of 
 the public. This account I had from the excellent author himself. The notes on the New 
 Testament, which have gone through several editions, are of a widely different description; 
 though short, they are always judicious, accurate, spiritual, terse, and impressive; and possess 
 
GENERAL PREFACE. 
 
 the happy and rare property of leading the reader immediately to God and his own heart. 
 A new edition of this work, with considerable additions, has been lately published by the Rev. 
 Joseph Benson, from whose learning, piety, and theological knowledge, much has been reasonably 
 expected. The work has been very useful, and has been widely dispersed. 
 
 The late unfortunate Dr. William Dodd published a commentary on the Old and New Testa¬ 
 ments, in three vols. folio, London, 1770. Much of if is taken from the comment of Father 
 Calmct , already described; but he has enriched his work by many valuable notes which he 
 extracted from the inedited papers of Lord Clarendon, Dr. Waterland, and Mr. Locke. He 
 has also borrowed many important notes from Father Houbigant. This work, as giving in 
 general the true sense of the Scriptures, is by far the best comment that has yet appeared in the 
 English language. The late lamented Dr. Gosset, of famous bibliographical memory, told me 
 that he “had furnished Dr. Dodd with the MS. collections of Dr. Waterland and others; that 
 Dr. Dodd was employed by the London booksellers to edit this work ; and it was by far the 
 best of these works which might be said to be published by the yard.” 
 
 A work, entitled An Illustration of the Sacred Writings, was published by Mr. Goadby, at 
 Sherbourne : it contains many judicious notes, has gone through several editions, and, while it 
 seems to be orthodox, is written entirely on the Arian hypothesis. 
 
 The Rev. Thomas Coke, LL.D. has lately published a commentary on the Old and New 
 Testaments, in six vols. 4to. This is, in the main, a reprint of the work of Dr. Dodd, with 
 several retrenchments, and some additional reflections. Though the major part of the notes , 
 and even the dissertations of Dr. Dodd are here republished ; yet all the marginal readings 
 and parallel texts are entirely omitted. The absence of these would be inexcusable in any 
 Bible beyond the size of a duodecimo. Of their importance see pp. 19 and 20 of this preface. 
 Dr. Coke’s edition is in general well printed, has some good maps, and has had a very extensive 
 sale. The original work of Dodd was both scarce and dear, and therefore a new edition became 
 necessary; and had the whole of the original work, with the marginal readings, parallel texts, 
 &lc., been preserved, Dr. Coke’s publication would have been much more useful. Dr. Coke 
 should have acknowledged whence he collected his materials, but on this point he is totally 
 silent. 
 
 The Rev. T. Scott, rector of Aston Sandford, has published a commentary on the Old 
 and New Testaments, in five vols. 4to. The author’s aim seems to be, to speak plain truth 
 to plain men; and for this purpose he has interspersed a multitude of practical observations 
 all through the text, which cannot fail, irom the spirit of sound piety which they breathe, 
 of being very useful. 
 
 The late Dr. Priestley compiled a body of notes on the Old and New Testaments, in 3 
 vols. 8vo., published at Northumberland'in America, 1804. Though the doctor keeps his own 
 creed (Unitarianism) continually in view, especially when considering those texts which other 
 religious people adduce in favour of theirs, yet his work contains many valuable notes and 
 observations, especially on the philosophy, natural history, geography, and chronology of the 
 Scriptures ; and to these subjects few men in Europe were better qualified to do justice. 
 
 A new translation of Job, and one of the books of Canticles, has been published by Dr. 
 Mason Good, both replete with learned notes of no ordinary merit. 
 
 In closing this part of the list, it would be unpardonable to omit a class of eminently learned 
 men, who, by their labours on select parts of the Scriptures, have rendered the highest services 
 both to religion and literature. 
 
 Samuel Bochart, pastor of the Protestant Church at Caen in Normandy, wrote a very learned 
 and accurate work on the geography of the sacred writings, entitled Phaleg and Canaan, and 
 another on the Natural History of the Bible, entitled Hierozoicon, by both of which, as well as 
 by several valuable dissertations in his works, much light is thrown on many obscure places in 
 the sacred writings. The best collection of his works is supposed to be that by Leusden and 
 Villemandy, three vols. folio. L. Bat. 1712. 
 
 Dr. I. James Scheuchzer, professor of medicine and the mathematics in the university of 
 Zurich, is author of a very elaborate work on the Natural History of the Bible, entitled I } hysica. 
 Sacra, which has been printed in Latin, German, and French, and forms a regular comment, on 
 all the books of the Bible where any subject of natural history occurs. 
 
 The very learned author has availed himself of all the researches of his predecessors on the 
 same subject, and has illustrated his work with 750 engravings of the different subjects in the 
 animal, vegetable, and mineral kingdoms, to which there is any reference in the Scriptures. 
 The German edition was published in 1731, in 15 vols. folio, the Latin edition in 1731, and the 
 French in 1732, 8 vols. folio, often bound in 4. The work is as rare as it is useful and elegant. 
 
 The late Rev. Mr. Thomas Harmer published a very useful work, entitled “ Observations on 
 various Passages of Scripture,” in which he has cast much light on many difficult texts that 
 relate to the customs and manners, religious and civil, of the Asiatic nations, by quotations from 
 the works of ancient and modern travellers into different parts of the East, who have described 
 
 9 
 
GENERAL PREFACE. 
 
 those customs, &c., as still subsisting. The best edition of this work was published in four vols. 
 8vo., 1808, with many additions and corrections by the author of the present commentary. 
 
 Campegius Vitringa wrote a learned and most excellent comment on the book of the Prophet 
 Isaiah, in 2 vols. folio ; the best edition of which was printed in 1724. He died in 1722. 
 
 Dr. R. Lowth, bishop of London, is. the author of an excellent work, entitled, Isaiah : A 
 New Translation, with a preliminary Dissertation , and Notes critical, philological, and expla¬ 
 natory. 4to., Lond. 1779, first edition. The preliminary dissertation contains a fund of rare 
 and judicious criticism. The translation, formed by the assistance of the ancient versions 
 collated with the best MSS. of the Hebrew text, is clear, simple, and yet dignified. The con¬ 
 cluding notes, which show a profound knowledge of Hebrew criticism, are always judicious, 
 and generally useful. 
 
 The late Archbishop of Armagh, Dr. Newcome, has published a translation of the minor 
 prophets, with learned notes : it is a good work, but creeps slowly after its great predecessor. 
 He has also published a translation of the New Testament, with notes, not much esteemed. 
 
 On the same plan the Rev. Dr. Blayney translated and published the Prophet Jeremiah, with 
 notes, 1784. 
 
 John Albert Bengel is author of an edition of the New Testament, with various readings , 
 and such a judicious division of it into paragraphs as has never been equalled, and perhaps 
 never can be excelled. He wrote a very learned comment on the Apocalypse, and short notes 
 on the New Testament, which he entitled Gnomon Novi Testamenti, in quo ex nativa verhorum 
 vi, simplicitas profunditas, concinnitas, salubritas sensuum Codestium indicatur. In him 
 were united two rare qualifications—the deepest piety and the most extensive learning. 
 
 A commentary on the same plan, and with precisely the same title , was published by Phil. 
 David Burkins, on the twelve minor prophets, 4to., Heilbronnse, 1753, which was followed by 
 his Gnomon Psalmorum, 2 vols. 4to., Stutgardioe, 1760. These are in many respects valuable 
 works, written in a pure strain of piety, but rather too much in a technical form. They are 
 seldom to be met with in this country, and. are generally high priced. 
 
 The late pious bishop of Norwich, Dr. Horne, published the book of Psalms with notes, 
 which breathe a spirit of the purest and most exalted piety. 
 
 Herman Venema is known only to me by a comment on Malachi, some dissertations on 
 sacred subjects, an ecclesiastical history, correct editions of some of Vitringa’s Theological 
 Tracts, and a most excellent and extensive Commentary on the Psalms, in 6 vols. 4to., printed 
 Leovardiae, 1762-7. Through its great scarcity the work is little known in Great Britain. 
 What was said by David of Goliah’s sword has been said of Yenema’s commentary on the Book 
 of Psalms, “ There is none like it.” 
 
 Em, Frid. Car. Rosenmulleri, Ling. Arab, in Acad. Lips. Professoris, &c., Scholia in 
 VETUS Testamentum. Edit, secunda emendatior, Lips. 1795-1812, 11 vols. 8vo. Scholia in 
 Novum Testamentum. Edit, quinta auctior et emendatior, 1801-1808, 5 vols. 8vo., Nuremberg. 
 This is a very learned and useful work, but rather too diffuse for Scholia. In the Scholia on 
 the Old Testament Rosenmiiller has not meddled with the historical books. 
 
 Class IV. —Compilations and Collections. 
 
 On the fourth Class, containing compilations and critical collections, a few words must 
 suffice. Among the compilations may be ranked what are termed Catena of the Greek and 
 Latin Fathers ; these consist of a connected series of different writers on the same text. The 
 work of Galafridus, or Walafridus Strabus, already described, is of this kind; it contains a 
 Catena or connected series of the expositions of all the Fathers and Doctors prior to his 
 time. A very valuable Catena on the Octateuch, containing the comments of about fifty Greek 
 Fathers, has been published at Leipsig, 1792, in 2 vols. folio ; it is all in Greek, and therefore 
 of no use to common readers. The work of Venerable Bede, already noticed, is professedly 
 of the same kind. 
 
 Father De la ITaye, in what was called the Biblia Magna, 1643, 5 vols. folio, and afterwards 
 Biblia Maxima, 1660, 19 vols. folio, besides a vast number of critical Dissertations, Prefaces, 
 &c., inserted the whole notes of Nicholas de Lyra, Menochius, Gagneus , Estius, and the 
 Jesuit Tirin. 
 
 Several minor compilations of this nature have been made by needy writers, who, wishing to 
 get a little money, have without scruple or ceremony borrowed from those whose reputation was 
 well established with the public; and by taking a little from one, and a little from another, 
 pretended to give the marrow of all. These pretensions have been rarely justified: it often 
 requires the genius of a voluminous original writer to make a faithful abridgment of his work ; 
 but in most of these compilations the love of money is much more evident than the capacity 
 to do justice to the original author, or the ability to instruct and profit mankind. To what a 
 vast number of these minor compilations has the excellent work of Mr. Matthew Henry givea 
 
GENERAL PREFACE. 
 
 birth ! every one of which, while professing to lop off his redundancies, and supply his defi¬ 
 ciencies, falls, by a semi-diameter of the immense orb of literature and religion, short of the 
 eminence of the author himself. 
 
 The most important collection of Biblical critics ever made was that formed under the direc¬ 
 tion of Bishop Pearson, John Pearson, Anthony Scatter good , and Francis Gouldman , printed 
 by Cornelius Bee, London, 1660, in 9 vols. folio, under the title of Critici Sacri, intended as 
 a companion for the Polyglot Bible, published by Bishop Walton, in 1657. This great work 
 was republished at Amsterdam, with additions, in 12 vols. folio, in 1698. Two volumes called 
 Thesaurus Dissertationum Elegantiorum, Spc., were printed as a supplement to this work, at 
 Amsterdam, in 1701-2. Of this supplement it may be said, it is of less consequence and utility 
 than is generally supposed, as the substance of several treatises in it is to be found in the pre¬ 
 ceding volumes. The work contains a vast variety of valuable materials for critics, chro- 
 nologists, &c. 
 
 The principal critics on the Old Testament, contained in the foreign edition of this great 
 collection, which is by far the most complete, are the following : Sebastian Munster, Paul Fagius, 
 Francis Vatablus, Claudius Badwellus, Sebastian Castalio, Isidore Clarius, Lucas Brugensis, 
 Andrew Masius, John Drusius, Sextinus Amama, Simeon de Muis, Philip Codurcus, Rodolph 
 Baynus, Francis Forrerius, Edward Lively, David Hoeschelius, Hugo Grotius, Christopher Cart¬ 
 wright, Cornelius a Lapide, and John Pricaeus. 
 
 Besides the above, who are regular commentators on the Old Testament, there are various 
 important Dissertations and Tracts, on the principal subjects in the law and prophets, by the 
 following critics : Joseph Scaliger, Lewis Capellus, Martin Helvicus, Alberic Gentilis, Moses 
 bar Cepha, Christopher Helvicus, John Buteo, Matthew Hostus, Francis Moncaeius, Peter 
 Pithoeus, George Rittershusius, Michael Rothardus, Leo Allatius, Gaspar Yarrerius, William 
 Schickardus, Augustin Justinianus, Bened. Arias Montanus, Bon. Corn. Bertramus, Peter Cunaeus, 
 Caspar Waser, and Edward Brerewood. 
 
 On the New Testament the following commentators are included : Sebastian Munster, Lauren- 
 tius Valla, Janies Revius, Desiderius Erasmus, Francis Vatablus, Sebastian Castalio, Isidore 
 Clarius, Andrew Masius, Nicolas Zegerus, Lucas Brugensis, Henry Stephens, John Drusius, 
 Joseph Scaliger, Isaac Casaubon, John Camero, James Capellus, Lewis Capellus, Otho Gualt- 
 perius, Abraham Schultetus, Hugo Grotius, and John Pricaeus. 
 
 Dissertations on the most important subjects in the New Testament inserted here were written 
 by Lewis Capellus, Nicolas Faber, William Klebitius, Marquard Freherus, Archbishop Usher , 
 Matthew Hostus, I. A. Van-der-Linden, Claudius Salmasius under the feigned name of Johannes 
 Simplicius, James Gothofridus, Philip Codurcus, Abraham Schultetus, William Ader, John 
 Drusius, Jac. Lopez Stunica, Desider. Erasmus, Angelas Caninius, Peter Pithoeus, Nicephorus , 
 patriarch of Constantinople, Adriani Isagoge cum notis Dav. Hceschelii, B. C. Bertram, Anton. 
 Nebrissensis, Nicholas Fuller, Samuel Petit, John Gregory, Christ. Cartwright, John Cloppen- 
 burg, and Pet. Dan. Huet. Those marked in italics are not included in the critics on the Old 
 Testament. The Thesaurus Dissertationum Exegeticarum, published as a supplement to this 
 work by Theod. Hasceus and Conrad Ikenius, in 2 vols. folio, contains upwards of one hundred 
 and fifty additional writers. Such a constellation of learned men can scarcely be equalled in any 
 age or country. 
 
 Mr. Matthew Poole, whose English comment has been already noticed, conceiving that the 
 Critici Sacri might be made more useful by being methodized, with immense labour formed 
 thq work well known among divines by the title of Synopsis Criticorum, a general view of the 
 critics, viz., those in the nine volumes of the Critici Sacri mentioned above. The printing of 
 this work began in 1669, and was finished in 1674, 5 vols. folio. Here the critics no longer 
 occupy distinct places as they do in the Critici Sacri, but are all consolidated, one general com¬ 
 ment being made out of the whole, the names of the writers being referred to by their initials 
 in the margin. To the critics above named Mr. Poole has added several others of equal note, 
 and he refers also to the most important versions, both ancient and modern. The learned author 
 spent ten years in compiling this work. In point of size, the work of Mr. Poole has many 
 advantages over the Critici Sacri; but no man who is acquainted with both works will ever 
 prefer the synopsis to the original. 
 
 Perhaps no city in the world can boast of having produced, in so short a period, so many 
 important works on the sacred writings as the city of London ; works which, for difficulty, 
 utility, critical and typographical correctness, and expense, have never been excelled. These 
 are, 1. The Polyglot, 6 vols. folio ; begun in 1653, and finished in 1657. 2. The Critici Sacri, 
 in 9 vols. folio, 1660. 3. CastelVs Heptaglot Lexicon, compiled for the Polyglot Bible, 2 vols 
 
 folio, 1669. 4. The Synopsis Criticorum, 5 vols. folio ; begun in 1669, and finished in 1674. 
 
 These works, printed in Hebrew, Chaldee, Samaritan, Syriac, Arabic, JEthiopic, Persian , Greek, 
 and Latin, forming 22 vast vols. folio, were begun and finished in this city by the industry and 
 at the expense of a few English divines and noblemen, in the comparatively short compass of 
 
 11 
 
GENERAL PREFACE, 
 
 about twenty years! To complete its eminence in Biblical literature, and to place itself at the 
 head of all the cities in the universe, London has only to add a new and improved edition of its 
 own Polyglot, with the additional versions which have come to light since the publication of 
 the original work. 
 
 To the above list might be added those who have illustrated the sacred writings by passages 
 drawn from Josephus and the Greek and Roman classics, among which the following are worthy 
 of particular regard : Jo. Tobice Krebsii Observations in Nov. Testam. £ Flav. Josepho, 8vo., 
 Lips. 1754. Geo. Bav. Kypke Observationes in Novi Fcederis Libros, ex auctoribus , potissi- 
 mum Greeds, &c., 2 vols. 8vo., Yratislaviae, 1755. Georgii Raphelii Annotationes in Sacram 
 Scriptur am, cfc., Lugd. 1747, 2 vols. 8vo. Krebs throws much light on different facts and forms 
 of speech in the New Testament by his quotations from Josephus. Kypke does the same by an 
 appeal to the Greek writers in general. And Raphelius gives historical elucidations of the Old, 
 and philological observations on the New Testament, drawn particularly from Xenophon, Poly¬ 
 bius, Arrian, and Herodotus. 
 
 To these might be added several excellent names who have rendered considerable services to 
 sacred literature and criticism by their learned labours : Sir Norton KnatchbulVs Observations, 
 Hallett's Critical Notes, Bowyer's Conjectures, Leigh's Annotations, &c., &c. ; to whom may 
 be added those who have illustrated innumerable passages, obscure and difficult, in lexicons and 
 dictionaries for the Hebrew Bible and Greek Testament: Buxtorf, Cocceius , Mintert , Pasor, 
 Schoettgenius, Stockius, Krebs, Calmet, Leusden, Robinson, Michaelis, Edward Leign, Schulz , 
 Dr. Taylor, Schleusner, and Parkhurst, a particular account of whom would far exceed the 
 limits of this preface ; but Schleusner, as a lexicographer for the New Testament, is far beyond 
 my praise. 
 
 I have already apprized the reader that I did not design to give a history of commentators, but 
 only a short sketch; this I have done, and am fully aware that different readers will form different 
 opinions of its execution ; some will think that writers of comparatively little eminence are 
 inserted, while several of acknowledged worth are omitted. This may be very true ; but the 
 judicious reader will recollect that it is a sketch and not a complete history that is here presented 
 to his view, and that the important and non-important are terms w r hich different persons will 
 apply in opposite senses, as they may be prejudiced in favour of different writers. I have 
 given my opinion, as every honest man should, with perfect deference to the judgment of others, 
 and shall be offended with no man for differing from me in any of the opinions I have expressed 
 on any of the preceding authors or their works. I could easily swell this list with many foreign 
 critics, but as far as I know them I do not in general like them ; besides, they are not within the 
 reach of common readers, though many of them stand, no doubt, deservedly high in the judgment 
 of learned men. 
 
 Having said thus much on commentaries in general, it may be necessary to give some account 
 of that now offered to the public, the grounds on which it has been undertaken, and the manner 
 in which it has been compiled. 
 
 At an early age I took for my motto Prov. xviii. 1: Through desire a man, having separated 
 himself, seeketh and intermeddleth with all wisdom. Being convinced that the Bible was the 
 source whence all the principles of true wisdom, wherever found in the world, had been derived, 
 my desire to comprehend adequately its great design, and to penetrate the meaning of all its 
 parts, led me to separate myself from every pursuit that did not lead, at least indirectly, to the 
 accomplishment of this end ; and while seeking and intermeddling with different branches of 
 human knowledge, as my limited means would permit, I put each study under contribution, to 
 the object of my pursuit, endeavouring to make every thing subservient to the information of 
 my own mind, that, as far as Divine Providence might think proper to employ me, I might be 
 the better qualified to instruct others. At first I read and studied, scarcely committing any thing 
 to paper, having my own edification alone in view, as I could not then hope that any thing I 
 wrote could be of sufficient importance to engage the attention or promote the welfare of the 
 public. But as I proceeded I thought it best to note down the result of my studies, especially 
 as far as they related to the Septuagint, which about the year 1785 I began to read regularly, in 
 order to acquaint myself more fully with the phraseology of the New Testament, as I found that 
 this truly venerable version was that to which the evangelists and apostles appear to have 
 had constant recourse, and from which in general they make their quotations. The study of this 
 version served more to illuminate and expand my mind than all the theological works I had ever 
 consulted. I had proceeded but a short way in it before I was convinced that the prejudices 
 against it were utterly unfounded, and that it was of incalculable advantage toward a proper 
 understanding of the literal sense of Scripture, and am astonished that the study of it should be 
 so generally neglected. About nine years after this, my health having been greatly impaired by 
 the severity of my labours, and fearing that I should soon be obliged to relinquish my public 
 employment, I formed the purpose of writing short notes on the New Testament, collating the 
 common printed text with all the versions and collections from MSS. to which I could have 
 12 
 
GENERAL PREFACE. 
 
 access. Scarcely had I projected this work when I was convinced that another was previously 
 necessary, viz., a careful perusal of the original text . I began this work, and soon found that it 
 was perfectly possible to read and not understand. Under this conviction I sat down determin¬ 
 ing to translate the whole before I attempted any comment, that I might have the sacred text 
 the more deeply impressed on my memory. 
 
 I accordingly began my translation, collating the original text with all the ancient and with 
 several of the modern versions, carefully weighing the value of the most important various 
 readings found in those versions, as Avell as those which I was able to collect from the most 
 authentic copies of the Greek, text. A worse state of health ensuing, I was obliged to remit 
 almost all application to study, and the work was thrown aside for nearly two years. Having 
 returned to it when a state of comparative convalescence took place, I found I had not gone 
 through the whole of my preliminary work. The New Testament I plainly saw was a comment 
 on the Old ; and to understand such a comment, I knew it was absolutely necessary to be well 
 acquainted with the original text. I then formed the plan of reading consecutively a portion of 
 the Hebrew Bible daily. Accordingly I began to read the Old Testament, noting down on the 
 different books, chapters, and verses, such things as appeared to me of most importance, intend¬ 
 ing the work as an outline for one on a more extensive scale, should it please God to spare my 
 life and give me health and leisure to complete it. In this preliminary work I spent a little 
 more than one year and two months, in which time I translated every sentence, Hebrew and 
 Chaldee, in the Old Testament. In such a work it would be absurd to pretend that I had not 
 met with many difficulties. I was attempting to illustrate the most ancient and most learned 
 book in the universe, replete with allusions to arts that are lost, to nations that are extinct, to 
 customs that are no longer observed, and abounding in modes of speech and turns of phraseology 
 which can only be traced out through the medium of the cognate Asiatic languages. On these 
 accounts I was often much perplexed, but I could not proceed till I had done the utmost in my 
 power to make every thing plain. The frequent occurrence of such difficulties led me closely to 
 examine and compare all the original texts, versions, and translations, as they stand in the London 
 Polyglot, with some others not inserted in that work ; and from these, especially the Samaritan, 
 Chaldee Targums, Septuagint, and Vulgate, I derived the most assistance, though all the rest 
 contributed their quota in cases of difficulty. 
 
 Almost as soon as this work was finished I began my comment on the four gospels, and not¬ 
 withstanding the preparations already made, and my indefatigable application early and late to 
 the work, I did not reach the end of the fourth Evangelist till eighteen months after its com¬ 
 mencement. Previously to this I had purposed to commit what I had already done to the press; 
 but when I had all my arrangements made, a specimen actually set up and printed, and adver¬ 
 tisements circulated, a sudden rise in the price of paper, which I fondly hoped would not be of 
 long continuance, prevented my proceeding. When this hope vanished, another work on the 
 Scriptures by a friend was extensively announced. As I could not bear the thought of even the 
 most distant appearance of opposition to any man, I gave place, being determined not to attempt 
 to divide the attention of the public mind, nor hinder the general spread of a work which for 
 aught I knew might supersede the necessity of mine. That work has been for some time com¬ 
 pleted, and the numerous subscribers supplied with their copies. My plan however is untouched ; 
 and still finding from the call of many judicious friends, and especially of my brethren in the 
 ministry, who have long been acquainted with my undertaking and its progress, that the religious 
 public would gladly receive a work on the plan which I had previously announced, I have, after 
 much hesitation, made up my mind ; and, in the name of God, with a simple desire to add my 
 mite to the treasur}q having recommenced the revisal and improvement of my papers, I now 
 present them to the public. I am glad that Divine Providence has so ordered it that the publi¬ 
 cation has been hitherto delayed, as the years which have elapsed since my first intention of 
 printing have afforded me a more ample opportunity to reconsider and correct what I had before 
 done, and to make many improvements. 
 
 Should I be questioned as to my specific object in bringing this work before the religious world 
 at a time when works of a similar nature abound, I would simply answer, I wish to do a little 
 good also, and contribute my quota to enable men the better to understand the records of their 
 salvation. That I am in hostility to no work of this kind, the preceding pages will prove ; and 
 I have deferred my own as long as in prudence I can. My tide is turned ; life is fast ebbing 
 out; and what I do in this way I must do now, or relinquish the design for ever. This I would 
 most gladly do, but I have been too long and too deeply pledged to the public to permit me to 
 indulge my own feelings in this respect. Others are doing much to elucidate the Scriptures ; I 
 wish them all God’s speed. I also will show my opinion of these Divine records, and do a little 
 in the same way. I wish to assist my fellow labourers in the vineyard to lead men to Him who is 
 the fountain of all excellence, goodness, truth, and happiness ; to magnify his law and make it 
 honourable ; to show the wonderful provision made in his Gospel for the recovery and salvation 
 of a sinful world ; to prove that God’s great design is to make his creatures happy: and that 
 
GENERAL PREFACE. 
 
 such a salvation as it becomes God to give, and such as man needs to receive, is within the 
 grasp of every human soul. 
 
 He who carefully and conscientiously receives the truths of Divine revelation, not merely as 
 a creed , but in reference to his practice , cannot fail of being an ornament to civil and religious 
 society. It is my endeavour therefore to set these truths fairly and fully before the eyes of 
 those who may be inclined to consult my work. I do not say that the principles contained in 
 my creed , and which I certainly have not studied to conceal, are all essentially necessary to 
 every man’s salvation ; and I should be sorry to unchristianize any person who may think he 
 has Scriptural evidence for a faith in several respects different from mine. I am sure that all 
 sincere Christians are agreed on what are called the essential truths of Divine revelation ; and I 
 feel no reluctance to acknowledge that men eminent for wisdom, learning, piety, and usefulness, 
 have differed among themselves and from me in many points which I deem of great importance. 
 While God bears with and does us good, we may readily bear with each other. The hostility 
 of others I pass by. The angry and malevolent are their own tormentors. I remember the old 
 adage : “Let envy alone, and it will punish itself.” 
 
 Of the copy of the sacred text used for this work it may be necessary to say a few words. 
 It is stated in the title that the text “ is taken from the most correct copies of the present 
 authorized version.” As several use this term who do not know its meaning, for their sakes 
 I shall explain it. A resolution was formed, in consequence of a request made by Dr. Reynolds, 
 head of the nonconformist party, to King James I., in the conference held at Ham.pton Court , 
 1003, that a new translation, or rather a revision of what was called the Bishops’’ Bible , 
 printed in 1568, should be made. Fifty-four translators, divided into six classes, were 
 appointed for the accomplishment of this important work. Seven of these appear to have 
 died before the work commenced, as only forty-seven are found in Fuller’s list. The names 
 of the persons, the places where employed, and the proportion of work allotted to each class, 
 and the rules laid down by King James for their direction, I give chiefly from Mr. Fuller’s 
 Church History, Book x., p. 44, &,c. 
 
 Before I insert this account, it may be necessary to state Dr. Reynolds’s request in the 
 Hampton Court conference, and King James’s answer. 
 
 Dr. Reynolds. “May your Majesty be pleased that the Bible be new translated, such as are 
 extant not answering the original ?” [Here he gave a few examples .] 
 
 Bishop of London. “ If every man’s humour might be followed, there would be no end of 
 translating.” 
 
 The King. “ I profess I could never yet see a Bible well translated in English ; but I think 
 that of all, that of Geneva is the worst. I wish some special pains were taken for a uniform 
 translation, which should be done by the best learned in both universities, then reviewed by the 
 bishops, presented to the privy council, lastly ratified by royal authority, to be read in the whole 
 Church, and no other.” 
 
 The bishop of London in this, as in every other case, opposed Dr. Reynolds, till he saw 
 that the project pleased the king, and that he appeared determined to have it executed. In 
 consequence of this resolution, the following learned and judicious men were chosen for the 
 execution of the work. 
 
 WESTMINSTER.—10. 
 
 The Pentateuch: the Story from Joshua to the first Book of the Chronicles 
 
 EXCLUSIVELY. 
 
 Dr. Andrews, Fellow and Master of Pembroke Hall in Cambridge ; then Dean of Westminster, 
 afterwards Bishop of Winchester. 
 
 Dr. Overall, Fellow of Trinity Coll., Master of Kath. Hall, in Cambridge ; then Dean of St. 
 
 Paul’s, afterwards Bishop of Norwich. 
 
 Dr. Saravia. 
 
 Dr. Clarke, Fellow of Christ Coll, in Cambridge, Preacher in Canterbury. 
 
 Dr. Laifield, Fellow of Trin. in Cambridge, Parson of St. Clement Danes. Being skilled in 
 architecture, his judgment was much relied on for the fabric of the Tabernacle and Temple. 
 Dr. Leigh, Archdeacon of Middlesex, Parson of All-hallows, Barking. 
 
 Master Burgley. 
 
 Mr. King. 
 
 Mr. Thompson. 
 
 Mr. Bedwell, of Cambridge, and (I think) of St. John’s, Vicar of Tottenham, near London. 
 
GENERAL PREFACE, 
 
 CAMBRIDGE.-—8. 
 
 From the First of the Chronicles, with the rest of the Story, and the IIagiographa, 
 
 viz., Job, Psalms, Proverbs, Canticles, Ecclesiastes. 
 
 Master Edward Lively. 
 
 Mr. Richardson, Fellow of Emman., afterwards D. D., Master, first of Peter-house, then of 
 Trin. College. 
 
 Mr. Ciiaderton, afterwards D. D., Fellow first of Christ Coll., then Master of Emmanuel. 
 
 Mr. Dillingham, Fellow of Christ Coll., beneficed at-in Bedfordshire, where he died 
 
 a single and a wealthy man. 
 
 Mr. Andrews, afterwards D. D., brother to the Bishop of Winchester, and Master of Jesus Coll. 
 Mr. Harrison, the Rev. Vice-master of Trinity Coll. 
 
 Mr. Spalding, Fellow of St. John’s in Cambridge, and Hebrew Professor therein. 
 
 Mr. Bing, Fellow of Peter-house, in Cambridge, and Hebrew Professor therein. 
 
 OXFORD.—7. 
 
 The four greater Prophets, with the Lamentations, and the twelve lesser Prophets. 
 
 Dr. Harding, President of Magdalen Coll. 
 
 Dr. Reynolds, President of Corpus Christi Coll. 
 
 Dr. Holland, Rector of Exeter Coll, and King’s Professor. 
 
 Dr. Kilby, Rector of Lincoln Coll, and Regius Professor. 
 
 Master Smith, afterwards D. D., and Bishop of Gloucester. He made the learned and religious 
 Preface to the Translation. 
 
 Mr. Brett, of a worshipful family, beneficed at Quainton, in Buckinghamshire. 
 
 Mr. Fairclowe. 
 
 CAMBRIDGE.—7. 
 
 The Prayer of Manasseii, and the rest of the Apocrypha. 
 
 Dr. Duport, Prebend of Ely, and Master of Jesus Coll. 
 
 Dr. Brainthwait, first Fellow of Emmanuel, then Master of Gonvil and Caius Coll. 
 
 Dr. Radclyffe, one of the Senior Fellows of Trin. Coll. 
 
 Master Ward, Emman., afterwards D. D., Master of Sidney Coll, and Margaret Professor. 
 
 Mr. Downs, Fellow of St. John’s Coll, and Greek Professor. 
 
 Mr. Boyce, Fellow of St. John’s Coll., Prebend of Ely, Parson ofBoxworth in Cambridgeshire, 
 Mr. Ward, Regal, afterwards D. D., Prebend of Chichester, Rector of Bishop-Waltham, in 
 Hampshire. • 
 
 OXFORD.—8. 
 
 The Four Gospels, Acts of the Apostles, Apocalypse. 
 
 Dr. Ravis, Dean of Christ Church, afterwards Bishop of London. 
 
 Dr. Abbott, Master of University Coll., afterwards Archbishop of Canterbury. 
 
 Dr. Eedes. 
 
 Mr. Thomson. 
 
 Mr. Savill. 
 
 Dr. Peryn. 4- 
 
 Dr. Ravens. 
 
 Mr. Harmer. 
 
 WESTMINSTER.—7. 
 
 The Epistles of St. Paul, and the Canonical Epistles. 
 
 Dr. Barlowe, of Trinity Hall, in Cambridge, Dean of Chester, afterwards Bishop oi Lincoln, 
 Dr. Hutchenson. 
 
 Dr. Spencer. 
 
 Mr. Fenton. 
 
 Mr. Rabbet. 
 
 Mr. Sanderson. 
 
 Mr. Dakins. 
 
 16 
 
GENERAL PREFACE. 
 
 “Now, for the better ordering of their proceedings, his Majesty recommended the following 
 rules, by them to be most carefully observed. 
 
 1. The ordinary Bible read in the Church, commonly called the Bishops' Bible , to be followed 
 
 and as little altered as the original will permit. 
 
 2. The names of the prophets, and the holy writers, with their other names in the text, to be 
 
 retained, as near as may be, according as they are vulgarly used. 
 
 3. The old ecclesiastical words to be kept, viz., the word Church not to be translated Congre¬ 
 
 gation, < f’C. 
 
 4. When any word hath divers significations, that to be kept which hath been most commonly 
 
 used by the most eminent fathers, being agreeable to the propriety of the place, and the 
 analogy of faith. 
 
 5. The division of the chapters to be altered either not at all, or as little as may be, if necessity 
 
 so require. 
 
 6. No marginal notes at all to be affixed, but only for the explanation of the Hebrew or Greek 
 
 words, which cannot, without some circumlocution, so briefly and fitly be expressed in 
 the text. 
 
 7. Such quotations of places to be marginally set down, as shall serve for the fit reference of 
 
 one scripture to another. 
 
 8. Every particular man of each company to take the same chapter, or chapters ; and having 
 
 translated or amended them severally by himself, where he thinks good, all to meet to¬ 
 gether, confer what they have done, and agree for their part what shall stand. 
 
 9. As any one company hath despatched any one book in this manner, they shall send it to 
 
 the rest, to be considered of seriously and judiciously; for his Majesty is very careful in 
 this point. 
 
 10. If any company, upon the review of the book so sent, shall doubt or differ upon any places, 
 
 to send them word thereof, note the places, and therewithal send their reasons ; to which, 
 if they consent not, the difference to be compounded at the general meeting, which is to 
 be of the chief persons of each company, at the end of the work. 
 
 11. When any place of special obscurity is doubted of, letters to be directed by authority, to 
 
 send to any learned in the land, for his judgment in such a place. 
 
 12. Letters to be sent from every bishop to the rest of his clergy, admonishing them of this 
 
 translation in hand; and to move and charge as many as, being skilful in the tongues, 
 have taken pains in that kind, to send his particular observations to the company, either 
 at Westminster , Cambridge , or Oxford . 
 
 13. The directors in each company to be the Deans of Westminster and Chester for that place; 
 
 and the King’s Professors in Hebrew and Greek in each university. 
 
 14. These translations to be used, when they agree better 
 with the text than the Bishops’ Bible, viz., 
 
 
 Tindal’s, 
 
 Matthews’, 
 
 Coverdale’s, 
 
 Whitchurch, 
 
 Geneva. 
 
 “ Besides the said directions before-mentioned, three or four of the most ancient and grave 
 divines in either of the universities, not employed in translating, to be assigned by the vice- 
 chancellor, upon conference with the rest of the heads, to be overseers of the translations, as 
 well Hebrew as Greek, for the better observation of the fourth rule above specified. 
 
 “And now after long expectation and great desire,” says Mr. Fuller, “came forth the new 
 translation of the Bible (most beautifully printed) by a select and competent number of divines 
 appointed for that purpose ; not being too many, lest one should trouble another ; and yet many, 
 lest many things might haply escape them. Who neither coveting praise for expedition, nor 
 fearing reproach for slackness, (seeing in a business of moment none deserve blame for con¬ 
 venient slowness,) had expended almost three years in the work, not only examining the channels 
 by the fountain , translations with the original , which was absolutely necessary, but also com¬ 
 paring channels with channels , which was abundantly useful in the Spanish, Italian, French, and 
 Dutch (German) languages. These, with Jacob , rolled away the stone from the mouth of the well 
 of life; so that now, even Rachel's weak women may freely come both to drink themselves and 
 ivater the flocks of their families at the same. 
 
 “ Leave we then those worthy men now all gathered to their fathers and gone to God, how¬ 
 ever they were requited on earth, well rewarded in heaven for their worthy work. Of whom, 
 as also of that gracious king that employed them, we may say, Wheresoever the Bible shall be 
 preached or read in the whole world, there shall also this that they have done be told in memorial 
 of them." Ibid. p. 57, &c. 
 
 The character of James I. as a scholar has been greatly underrated. In the Hampton Court 
 conference he certainly showed a clear and ready comprehension of every subject brought before 
 
 16 
 
GENERAL PREFACE. 
 
 him, together with extensive reading and a remarkably sound judgment. For the best transla¬ 
 tion into any language we are indebted under God to King James, who was called a hypocrite 
 by those who had no religion , and a pedant by persons who had not half his learning. Both 
 piety and justice require that, while we are thankful to God for the gift of his word, we should 
 revere the memory of the man who was the instrument of conveying the water of life through a 
 channel by which its purity has been so wonderfully preserved. As to politics, he was, like the 
 rest of the Stuart family, a tyrant. 
 
 Those who have compared most of the European translations with the original, have not 
 scrupled to say that the English translation of the Bible , made under the direction of King 
 James /., is the most accurate and faithful of the whole. Nor is this its only praise ; the trans¬ 
 lators have seized the very spirit and soul of the original, and expressed this almost everywhere 
 with pathos and energy. Besides, our translators have not only made a standard translation , 
 but they have made their translation the standard of our language ; the English tongue in their 
 day was not equal to such a work, “ but God enabled them to stand as upon Mount Sinai,” to 
 use the expression of a learned friend, “ and crane up their country’s language to the dignity of 
 the originals, so that after the lapse of 200 years the English Bible is, with very few exceptions, 
 the standard of the purity and excellence of the English tongue. The original from which it 
 was taken is, alone, superior to the Bible translated by the authority of King James.”* This is 
 an opinion in which my heart, my judgment, and my conscience, coincide.f 
 
 * These are the words of the late Miss Freeman Shepherd, a very learned and extraordinary woman, and a 
 rigid papist. 
 
 t It is not unknown that, at the Hampton Court conference, several alterations were proposed by Dr. Reynolds 
 and his associates to be made in the Liturgy then in common use, as well as in the Bible. These however were in 
 general objected to by the king, and only a few changes made, which shall be mentioned below. While on this 
 part of the subject it may not be unacceptable to the reader to hear how the present Liturgy was compiled, and who 
 the persons were to whom this work was assigned ; a work almost universally esteemed by the devout and pious 
 of every denomination, and the greatest effort of the Reformation , next to the translation of the Scriptures into the 
 English language. The word Liturgy is derived, according to some, from 1 try, prayer, and epyov, work, and sig¬ 
 nifies literally the work or labour of prayer or supplication ; and he who labours not in his prayers prays not at all: 
 or more properly hetrovpyia, from heirog, public or common , and epyov, work, denoting the common or public work 
 of prayer, thanksgiving, d*c., in which it is the duty of every person to engage ; and from ?uravevu, to supplicate, 
 comes Tarai, prayers, and hence A trauma, Litany, supplication, a collection of prayers in the Liturgy or public service 
 of the Church. Previously to the reign of Henry VIII. the Liturgy was all said or sung in Latin, but the Creed, the 
 Lord’s Prayer, and the Ten Commandments, in 1536 were translated into English, for the use of the common people, 
 by the king’s command. In 1545 the Liturgy was also permitted in English, as Fuller expresses it, “ and this was 
 he farthest pace the Reformation stept in the reign of Henry VIII.” 
 
 In the first year of Edward VI., 1547, it was recommended to certain grave and learned bishops, and others then 
 assembled, by order of the king, at Windsor Castle, to draw up a communion service, and to revise and reform all 
 other offices in the Divine service; this service was accordingly printed and published, and strongly recommended 
 by special letters from Seymour, Lord Protector, and the other lords of the council. The persons who compiled 
 this work were the following:— 
 
 1. Thomas Cranmer, Archbishop of Canterbury. 
 
 2. George Day, Bishop of Chichester. 
 
 3. Thom,as Goodrich, Bishop of Ely. 
 
 4. John Skip, Bishop of Hereford. 
 
 5. Henry Holbeach, Bishop of Lincoln. 
 
 6. Nicholas Ridley, Bishop of Rochester. 
 
 7. Thomas Thirlby, Bishop of Westminster. 
 
 8. Doctor May, Dean of St. Paul’s. 
 
 9. John Taylor, then Dean, afterwards Bishop, of 
 Lincoln. 
 
 10. Doctor Haines, Dean of Exeter. 
 
 11. Doctor Robinson, afterwards Dean of Durham. 
 
 12. Doctor John Redman, Master of Trinity College, 
 
 Cambridge. 
 
 13. Doctor Richard Cox, then Almoner to the King, 
 
 and afterwards Bishop of Ely. 
 
 It is worthy of remark that as the first translators of the Scriptures into the English language were several of 
 them persecuted unto death by the papists, so some of the chief of those who translated the Book of Common Prayer, 
 (Archbishop Cranmer and Bishop Ridley ) were burnt alive by the same cruel faction. 
 
 This was what Mr. Fuller calls the first edition of the Common Prayer, published in 1548. Some objections hav¬ 
 ing been made to this work by Mr. John Calvin abroad, and some learned men at home, particularly in reference 
 to the Commemoration of the Dead, the use of Chrism, and Extreme Unction, it was ordered by a statute in parliament 
 (5 and 6 of Edward VI.) that it should be faithfully and godly perused, explained, and mad,e fully perfect. The chief 
 alterations made in consequence of this order were these: the General Confession and Absolution were added, and 
 the Communion Service was made to begin with the Ten Commandments, the use of oil in Confirmation and Extreme 
 Unction was left out, also Prayers for the Dead, and certain expressions that had a tendency to countenance the doc¬ 
 trine of trans'iibstantiation. 
 
 The same persons to whom the compiling of the Communion Service was intrusted were employed in this revision, 
 which was completed and published in 1553. On the accession of Clueen Mary this Liturgy was abolished, and 
 the Prayer Book, as it stood in the last year of Henry VIII., commanded to be used in its place. In the first year 
 of the reign of Clueen Elizabeth, 1559, the former Liturgy was restored, but it was subjected to a farther revision, 
 by which some few passages were altered, and the petition in the Litany for being delivered from the tyranny and 
 all the detestable enormities of the bishop of Rome left out, in order that conscientious Catholics might not be pre¬ 
 vented from joining in the common service. This being done, it was presented to parliament, and by them received 
 and established; and the Act for Uniformity, which is usually printed with the Liturgy, published by the queen’s 
 authority, and sent throughout the nation. The persons employed in this revision were the following:— 
 
 1. Master Whitehead, once Chaplain to Clueen Anna 
 
 Bullein. 
 
 2. Matthew Parker, afterwards Archbishop of Can¬ 
 
 terbury. 
 
 3. Edmund Grindall, afterwards Bishop of London. 
 
 4. Richard Cox, afterwards Bishop of Ely. 
 
 5. James Pilkington, afterwards Bishop of Durham. 
 
 6. Doctor May, Dean of St. Paul’s and Master of 
 
 Trinity 'College, Cambridge. 
 
 7. Sir Thomas Smith, Principal Secretary of State. 
 
 17 
 
GENERAL PREFACE. 
 
 This Bible was begun in 1607, but was not ^completed and published till 1611; and there are 
 copies of it which in their titlepages have the dates 1612 and 1613. This translation was cor¬ 
 rected, and many parallel texts added, by Dr. Scattergood, in 1683 ; by Dr; Lloyd, bishop of 
 London, in 1701 ; and afterwards by Dr. Paris, at Cambridge ; but the most complete revision 
 was made by Dr. Blayney in the year 1769, under the direction of the vice-chancellor and dele¬ 
 gates of the University of Oxford, in which, 1. The punctuation was thoroughly revised; 
 
 2. The words printed in italics examined and corrected by the Hebrew and Greek originals ; 
 
 3. The proper names , to the etymology of which allusions are made in the text, translated, and 
 entered in the margin ; 4. The heads and running titles corrected ; 5. Some material errors in 
 the chronology rectified ; and 6. The marginal references re-examined, corrected, and their 
 number greatly increased. Copies of this revision are those which are termed above the most 
 correct copies of the present authorized version ; and it is this revision re-collated , re-examined , 
 and corrected from typographical inaccuracies in a great variety of places, that has been followed 
 for the text prefixed to these notes . But, besides these corrections, I have found it necessary to 
 re-examine all the italics ; by those I mean the words interspersed through the text, avowedly 
 not in the original, but thought necessary by our translators to complete the sense, and accom¬ 
 modate the idioms of the Hebrew and Greek to that of the English language. See the sixth 
 rule, p. 16. In these I found gross corruptions, particularly where they have been changed for 
 Roman characters, whereby words have been attributed to God which he never spoke. 
 
 The Punctuation, which is a matter of no small importance to a proper understanding of the 
 sacred text, I have examined with the greatest care to me possible : by the insertion of commas 
 where there were none before; putting semicolons for commas, the better* to distinguish the 
 members of the sentences ; changing colons for semicolons, and vice versa; and full points for 
 colons, I have been in many instances enabled the better to preserve and distinguish the sense, 
 and carry on a narration to its close, without interrupting the reader’s attention by the interven¬ 
 tion of improper stops. 
 
 The References I have in many places considerably augmented, though I have taken care to 
 reprint all that Dr. Blayney has inserted in his edition, of which I scruple not to say, that as 
 far as they go, they are the best collection ever edited, and I hope their worth will suffer nothing 
 by the additions I have made. 
 
 After long and diligently weighing the different systems of Chronology , and hesitating which 
 to adopt, I ultimately fixed on the system commonly received ; as it appeared to me on the 
 whole, though encumbered with many difficulties, to be the least objectionable. In fixing the 
 dates of particular transactions I have found much difficulty; that this was never done in any 
 edition of the Bible hitherto offered to the public, with any tolerable correctness, every person 
 acquainted with the subject must acknowledge. I have endeavoured carefully to fix the date of 
 each transaction where it occurs, and where it could be ascertained, showing throughout the 
 whole of the Old Testament the year of the world, and the year before Christ, in which it hap¬ 
 pened. From the beginning of Joshua I have introduced the years before the building of Rome 
 
 Of these Drs. Cox and May were employed on the first edition of this work, as appears by the preceding list. 
 
 In the first year of King James, 1604, another revision took place, and a few alterations were made, which con¬ 
 sisted principally in the addition of some prayers and thanksgivings , some alteration in the Rubrics relative to the 
 Absolution , to the Confirmation , and to the office of Private Baptism , with the addition of that part of the Catechism 
 which contains the Doctrine of the Sacraments. The other additions were, A Thanksgiving for diners Benefits , A 
 Thanksgiving for Fair Weather , A Thanksgiving fof Plenty , A Thanksgiving for Peace and Victory, and A 
 Thanksgiving for Deliverance from the Plague. See the Instrument in Rymer , vol. xvi. p. 565, &c. When the 
 work was thus completed, a royal proclamation was issued, hearing date March 1, 1604, in which the king gave 
 an account of the Hampton Court conference, the alterations that had been made by himself and his clergy in the 
 Book of Common Prayer, commanding it, and none other, to be used throughout the kingdom. See the Instru¬ 
 ment, Rymer , vol. xvi., p. 575. 
 
 In this state the Book of Common Prayer continued till the reign of Charles II., who, the 25th of October, 1660, 
 “ granted his commission, under the great seal of England, to several bishops and divines to review the Book of 
 Common Prayer, and to prepare such alterations and additions as they thought fit to offer.” In the following year 
 the king assembled the convocations of both the provinces of Canterbury and York , and “ authorized the presidents 
 of those convocations, and other the bishops and clergy of the same, to review the said Book of Common Prayer,” 
 &c., requiring them, “ after mature consideration, to make such alterations and additions as to them should seem 
 meet and convenient.” This was accordingly done, several prayers and some whole services added, and the whole 
 published, with the Act of Uniformity , in the 14th of Charles II., 1661; since which time it has undergone no far¬ 
 ther revision. These several additions have made the public service too long, and this is the principal cause why 
 this part of Divine worship is not better attended. This excellent service is now burdensome through its extreme 
 length; and the clergy shorten their sermons, making them superficial, to prevent too much weariness in their con¬ 
 gregations. After being an hour and a half at prayers, they dismiss their audience with fifteen or twenty minutes' 
 preaching; thus the people are not sufficiently instructed. This is a short history of a work which all who are 
 acquainted with if deem superior to every thing of the kind produced either by ancient or modern times. 
 
 It would be disingenuous not to acknowledge that the chief of those prayers were in use in the Roman Catholic 
 Church from which the Church of England is reformed; and it would betray a want of acquaintance with eccle¬ 
 siastical antiquity to suppose that those prayers and services originated in that Church, as several of them were in 
 use from the first ages of Christianity, and many of the best of them before the name of pope or popery was known 
 in the earth. 
 
 18 
 
GENERAL PREFACE. 
 
 till the seven hundred and fifty-third year before Christ, when the foundation of that city was 
 laid, and also introduced the Olympiads from the time of their commencement, as both these 
 eras are of the utmost use to all who read the sacred writings, connected with the histories of 
 the times and nations to which they frequently refer. And who that reads his Bible will not be 
 glad to find at what time of the sacred history those great events fell out, of which he has 
 been accustomed to read in the Greek and Roman historians? This is a gratification which the 
 present work will afford from a simple inspection of the margin, at least as far as those facts and 
 dates have been ascertained by the best chronologists. 
 
 In the Pentateuch I have not introduced either the years of Rome or the Olympiads, because 
 the transactions related in the Mosaic writings are in general too remote from these eras to be 
 at all affected by them; and I judged it early enough to commence with them at the time when 
 Israel was governed by the Judges. But as the exodus from Egypt forms a very remarkable 
 era in the Jewish history, and is frequently referred to in the historical books, I have entered this 
 also, beginning at the 12th of Exodus, A. M. 2513, and have carried it down to the building of 
 Solomon’s temple. This, I conceive, will be of considerable use to the reader- 
 
 As to Marginal Readings, I could with very little trouble have added many hundreds, if not 
 thousands ; but as I made it a point of conscience strictly to adhere to the present authorized 
 torsion in the text, I felt obliged by the same principle scrupulously to follow the Marginal 
 Readings, without adding or omitting any. Had I inserted some of my own, as some others 
 have done, then my text would be no longer the text of the authorized version, but an altered 
 translation; for the Marginal Readings constitute an integral part, properly speaking, of the 
 authorized version; and to add any thing would be to alter this version, and to omit any thing 
 would be to render it imperfect. When Dr. Blayney revised the present version in 1769, and 
 proposed the insertion of the translations of some proper names, to the etymology of which 
 reference is made in the text, so scrupulous was he of making any change in this respect that 
 he submitted all his proposed alterations to a select Committee of the University of Oxford, the 
 Vice-chancellor, and the Principal of Hertford College, and Mr. Professor Wheeler ; nor was 
 even the slightest change made but by their authority. All this part, as well as the entire text, 
 I must, therefore, to be consistent with my proposals, leave conscientiously as I found them, 
 typographical errors and false italics excepted. Whatever emendations I have proposed, either 
 from myself or others, I have included among the Notes. 
 
 That the Marginal Readings, in our authorized translation, are essential to the integrity of 
 the version itself, I scruple not to assert; and they are of so much importance as to be in several 
 instances preferable to the Textual Readings themselves. Our conscientious translators, not 
 being able in several cases to determine which of two meanings borne by a word, or which of 
 two words found in different copies, should be admitted into the text, adopted the measure of 
 receiving both, placing one in the margin and the other in the text, thus leaving the reader at 
 liberty to adopt either, both of which in their apprehension stood nearly on the same authority. 
 On this very account the marginal readings are essential to our version, and I have found, on 
 collating many of them with the originals, that those in the 'margin are to be preferred to those 
 in the text in the proportion of at least eight to ten. 
 
 To the Geography of the sacred writings I have also paid the utmost attention in my power. 
 I wished in every case to be able to ascertain the ancient and modern names of places, their 
 situation, distances, &c., &c. ; but in several instances I have not been able to satisfy ipyself. 
 I have given those opinions which appeared to me to be best founded, taking frequently the 
 liberty to express my own doubts or dissatisfaction. I must therefore bespeak the reader’s indul¬ 
 gence, not only in reference to the work in general, but in respect to several points both in the 
 Scripture geography and chronology in particular, which may appear to him not satisfactorily 
 ascertained; and have only to say that I have spared no pains to make every thing as correct 
 and accurate as possible, and hope I may, without vanity, apply to myself on these subjects, 
 with a slight change of expression, what was said by a great man of a great work : “For negli¬ 
 gence or deficience, I have perhaps not need of more apology than the nature of the work will 
 furnish ; I have left that inaccurate which can never be made exact, and that imperfect which 
 can never be completed.” —Johnson. For particulars under these hea’ds I must refer to Dr. 
 Hales ’ elaborate and useful work, entitled, Anew Analysis of Chronology, 2 vols. 4to., 1809-10. 
 
 The Summaries to each chapter are entirely written for the purpose, and formed from a 
 careful examination of the chapter, verse by verse, so as to make them a faithful Table ol 
 Contents, constantly referring to the verses themselves. By this means all the subjects of each 
 chapter may be immediately seen, so as in many cases to preclude the necessity of consulting a 
 Concordance. 
 
 In the Heads or head lines to each page I have endeavoured to introduce as far as the room 
 would admit, the chief subject of the columns underneath, so as immediately to catch the eye 
 of the reader. 
 
 Quotations from the original texts I have made as sparingly as 
 Vol. I. ( 3 ) 
 
 possible ; those which are intro- 
 17* 
 
GENERAL PREFACE. 
 
 duced I have endeavoured to make plain by a literal translation, and by putting them in European 
 characters. The reader will observe that though the Hebrew is here produced without the points , 
 yet the reading given in European characters is according to the points , with very few excep¬ 
 tions. I have chosen this middle way to please, as far as possible, the opposers and friends of 
 the Masoretic system. 
 
 The controversies among religious people I have scarcely ever mentioned, having very seldom 
 referred to the creed of any sect or party of Christians ; nor have I produced any opinion merely 
 to confute or establish it. I simply propose what I believe to be the meaning of a passage , and 
 maintain what I believe to be the truth , but scarcely ever in a controversial way. I think it quite 
 possible to give my own views of the doctrines of the Bible, without introducing a single sentence 
 at which any Christian might reasonably take offence ; and I hope that no provocation which I 
 may receive shall induce me to depart from this line of conduct. 
 
 It may be expected by some that I should enter at large into the proofs of the authenticity of 
 Divine Revelation. This has been done amply by others ; and their works have been published 
 in every form, and, with a very laudable zeal, spread widely through the public ; on this account 
 I think it unnecessary to enter professedly into the subject, any farther than I have done in the 
 “ Introduction to the four Gospels and Acts of the Apostles,” to which I must beg to refer the 
 reader. The different portions of the sacred writings against which the shafts of infidelity have 
 been levelled, I have carefully considered, and I hope sufficiently defended, in the places where 
 they respectively occur. 
 
 For a considerable time I hesitated whether I should attach to each chapter what are com¬ 
 monly called reflections , as these do not properly belong to the province of the commentator. 
 It is the business of the preacher , who has the literal and obvious sense before him, to make 
 reflections on select passages, providential occurrences, and particular histories ; and to apply 
 the doctrines contained in them to the hearts .and practices of his hearers. The chief business 
 of the commentator is critically to examine his text, to give the true meaning of every passage 
 in reference to the context, to explain words that are difficult or of dubious import, illustrate local 
 and provincial customs, manners, idioms, laws, &c., and from the whole to collect the great 
 design of the inspired writer. 
 
 Many are of opinion that it is an easy thing to write reflections on the Scriptures ; my opinion 
 is the reverse ; common-place observations, which may arise on the surface of the latter, may be 
 easily made by any person possessing a little common sense and a measure of piety; but reflec¬ 
 tions, such as become the oracles of God , are properly inductive reasonings on the facts stated 
 or the doctrines delivered, and require, not only a clear head and a sound heart, but such a com¬ 
 pass and habit of philosophic thought, such a power to discern the end from the beginning, the 
 cause from its effect , (and where several causes are at work to ascertain their respective results, 
 so that every effect may be attributed to its true cause,) as falls to the lot of but few men. 
 Through the flimsy, futile, and false dealing of the immense herd of spiritualizers, metaphor- 
 men, and allegorists, pure religion has been often disgraced. Let a man put his reason in ward, 
 turn conscience out of its province, and throw the reins on the neck of his fancy, and he may 
 write—reflections without end. The former description of reflections I rarely attempt for want 
 of adequate powers ; the latter, my reason and conscience prohibit; let this be my excuse with 
 the intelligent and pious reader. L have, however, in this way, done what I could. I have 
 generally, at the close of each chapter, summed up in a few particulars the facts or doctrines 
 contained in it; and have endeavoured to point out to the reader the spiritual and practical use 
 he should make of them. To these inferences , improvements , or whatever else they may be 
 called, I have given no specific name ; and of them can only say, that he who reads them, though 
 he may be sometimes disappointed, will not always lose his labour. At the same time I beg 
 leave to inform him that I have not deferred spiritual uses of important texts to the end of the 
 chapter ; where they should be noticed in the occurring verse I have rarely passed them by. 
 
 Before I conclude, it may be necessary to give some account of the original versions of the 
 sacred writings, which have been often consulted, and to which occasional references are made 
 in the ensuing work. These are the Samaritan , Chaldaic, AEthiopic, Septuagint , with those 
 of Aquila , Siymmachus, and Theodotion; the Syriac , Vulgate , Arabic , Coptic , Persian , and 
 Anglo-Saxon. 
 
 The Samaritan text must not be reckoned among the versions. It is precisely the same 
 with the Hebrew, only fuller; having preserved many letters, words, and even Avhole sentences, 
 sometimes several verses, which are not extant in any Hebrew copy with which we are ac¬ 
 quainted. In all other respects it is the same as the Hebrew, only written in what is called the 
 Samaritan character, which was probably the ancient Hebrew, as that now called the Hebrew 
 character was probably borrowed from the Chaldeans. 
 
 1. The Samaritan version differs widely from the Samaritan text; the latter is pure Hebrew, 
 the former is a literal version of the Hebreo-Samaritan text, into the Chaldaico-Samaritan dia¬ 
 lect. When this was done it is impossible to say, but it is allowed to be very ancient, consider- 
 18* ( 3 ) 
 
GENERAL PREFACE. 
 
 ably prior to the Christian era. The language of this version is composed of pure Hebrew, 
 Syro-Chaldaic, and Cuthite terms. It is almost needless to observe that the Samaritan text and 
 Samaritan version extend no farther than the five books of Moses ; as the Samaritans received 
 no other parts of the sacred writings. 
 
 2. The Chaldaic version or Targums have already been described among the commentators. 
 Under this head are included the Targum of Onkelos upon the whole law ; the Jerusalem Tar- 
 gum on select parts of the five books of Moses ; the Targum of Jonathan ben Uzziel also upon 
 the Pentateuch ; the Targum of Jonathan upon the prophets ; and the Targum of Rabbi Joseph 
 on the books of Chronicles ; but of all these the Targums of Onkelos on the law, and Jonathan 
 on the prophets, are the most ancient, the most literal, and the most valuable. See page 1 and 2 
 of this preface. 
 
 3. The Septijagint translation of all the.versions of the sacred writings has ever been deemed 
 of the greatest importance by competent judges. I do not, however, design to enter into the con¬ 
 troversy concerning this venerable version ; the history of it by Aristaeus I consider in the 
 main to be a mere fable, worthy to be classed with the tale of Bel and the Dragon, and the 
 stupid story of Tobit and his Dog. Nor do I believe, with many of the fathers, that “ seventy 
 or seventy-two elders, six out of each of the twelve tribes, were employed in the work ; that 
 each of these translated the whole of the sacred books from Hebrew into Greek while confined 
 in separate cells in the island of Pharos or that they were so particularly inspired by God that 
 every species of error was prevented, and that the seventy-two copies, when compared together, 
 were found to be precisely the same, verbatim et literatim. My own opinion, on the contro¬ 
 versial part of the subject, may be given in a few words : I believe that the five books of Moses, 
 the most correct and accurate part of the whole work, were translated from the Hebrew into 
 Greek in the time of Ptolemy Philadelphus , king of Egypt, about 285 years before the Christian 
 era ; that this was done, not by seventy-two, but probably by jive learned and judicious men, 
 and that when completed it was examined, approved, and allowed as a faithful version, by the 
 seventy or seventy-two elders who constituted the Alexandrian Sanhedrim ; and that the other 
 books of the Old Testament were done at different times by different hands, as the necessity of 
 the case demanded, or the providence of God appointed. It is pretty certain, from the quotations 
 of the evangelists, the apostles, and the primitive fathers, that a complete version into Greek 
 of the whole Old Testament, probably called by the name of the Septuagint, was made and in 
 use before the Christian era ; but it is likely that some of the books of that ancient version are 
 now lost, and that some others, which now go under the name of the Septuagint, were the pro¬ 
 duction of times posterior to the incarnation. 
 
 4. The Greek versions of Aquila, Symmachus, and Theodotion, are frequently referred to. 
 Aquila was first a heathen, then a Christian, and lastly a Jew. He made a translation of the Old 
 Testament into Greek so very literal, that St. Jerome said it was a good dictionary to give the 
 genuine meaning of the Hebrew words. He finished and published this work in the twelfth year 
 of the reign of the Emperor Adrian, A. D. 128. 
 
 5. Theodotion was a Christian of the Ebionite sect, and is reported to have begun his transla¬ 
 tion of the Hebrew Scriptures into Greek merely to serve his own party ; but from what remains 
 of his version it appears to have been very literal, at least as far as the idioms of the two lan¬ 
 guages would bear. His translation was made about the year of our Lord 180. All this work 
 is lost, except his version of the book of the Prophet Daniel, and some fragments. 
 
 6. • Symmachus was originally a Samaritan , but became a convert to Christianity as professed 
 by the Ebionites. In forming his translation he appears to have aimed at giving th e sense rather 
 than a literal version of the sacred text. His work was probably completed about A. D. 200. 
 
 These three versions were published by Origen in his famous work entitled, IJexapla, of 
 which they formed the third, fourth, and sixth columns. All the remaining fragments have 
 been carefully collected by Father Montfaucon, and published in a work entitled, IJexapla Ori- 
 genis quaz supersunt, <$pc. Paris, 1713. 2 vols. folio. Republished by C. F. Bahrdt, Leips. 
 
 1769, 2 vols. 8vo. 
 
 7. The zEthiopic version comprehends only the New Testament, the Psalms, some of the 
 minor Prophets, and a few fragments of other books. It was probably made in the fourth 
 century. 
 
 8. The Coptic version includes only the five books of Moses, and the New Testament. It is 
 supposed to have been made in the fifth century. 
 
 9. The Syriac version is very valuable and of great authority. It was probably made as early 
 as the second century; and some think that a Syriac version of the Old Testament was in 
 existence long before the Christian era. 
 
 10. A Latin version, known by the name of the Itala, Italic or Antehieronymian, is well 
 known among learned men ; it exists in the Latin part of the Codex Bczce at Cambridge, and in 
 several other MSS. The text of the four gospels in this version, taken from four MSS. more 
 than a thousand years old, was published by Blanchini, at Rome 1749, 4 vols. folio , and a larger 
 
GENERAL PREFACE. 
 
 collection by Stihathier, Rheims, 1743, 3 vols. folio. This ancient version is allowed to be of 
 great use in Biblical criticism. 
 
 11. The Vulgate , or Latin version, was formed by Saint Jerome, at the command of Pope 
 Damasus, A. D. 384. Previously to this there were a great number of Latin versions made by 
 different hands, some of which Jerome complains of as being extremely corrupt and self-contra¬ 
 dictory. These versions, at present, go under the general name of the old Itala or Antehiero - 
 nymian, already noticed. Jerome appears to have formed his text in general out of these, 
 collating the whole with the Hebrew and Greek, from which he professes to have translated 
 several books entire. The New Testament he is supposed to have taken wholly from the 
 original Greek; yet there are sufficient evidences that he often regulated even this text by the 
 ancient Latin versions. 
 
 12. The Anglo-Saxon version of the four Gospels is supposed to have been taken from the 
 ancient Itala some time in the eighth century; and that of the Pentateuch, Joshua, Judges, and 
 Job, from the Vulgate, by a monk called iElfric, in the ninth century. The former was printed 
 at Dort, in conjunction with the Gothic version, by F. Junius, 1665, 4to.; the latter, by Edward 
 Thwaites, Oxford , 1698, 8vo.; but in this version many verses, and even whole chapters, are 
 left out; and the Book of Job is only a sort of abstract, consisting of about five pages. 
 
 13. The Arabic is not a very ancient version, but is of great use in ascertaining the significa¬ 
 tion of several Hebrew words and forms of speech. 
 
 14. The Persian includes only the five Books of Moses and the four Gospels. The former 
 was made from the Hebrew text by a Jew named Yacoub Toosee ; the latter, by a Christian 
 of the Catholic persuasion, Simon lbn Yusuf Ibn Ibraheem al Tubreezee, about the year of 
 our Lord 1341. 
 
 These are the principal versions which are deemed of authority in settling controversies 
 relative to the text of the original. There are some others, but of less importance; such as the 
 Slavonic, Gothic, Sahidic, and Armenian ; for detailed accounts of which, as also of the prece¬ 
 ding, as far as the New Testament is concerned, I beg leave to refer the reader to Michaelis’s 
 Lectures, in the translation, with the notes of the Rev. Dr. Herbert Marsh, and to the General 
 Preface to the Gospels and Acts; and for farther information concerning Jewish and Christian 
 commentators, he is requested to consult Bartoloccius's Bibliotheca Rabbinica, and the Biblio¬ 
 theca Theologica of Father Calmet. 
 
 In the preceding list of commentators I find I have omitted to insert in its proper place a work 
 with which I have been long acquainted, and which for its piety and erudition I have invariably 
 admired, viz.: “ A plaine discovery of the whole Revelation of Saint John ; set downe in two 
 Treatises : The one searching and proving the true interpretation thereof ; The other applying 
 the same paraphrastically and historically to the text. Set foorth by John Napeir L. of Marches- 
 toun, younger. Whereunto are annexed certaine Oracles of Sibylla, agreeing with the Reve¬ 
 lation and other places of Scripture. Edinburgh, printed by Robert Waldegrave, printer to the 
 King’s Majestie, 1593. Cum privilegio Regali, 8vo. 
 
 When the reader learns that the author of this little work was the famous Baron of Marches- 
 toun, the inventor of the logarithms, a discovery which has been of incalculable use in the 
 sciences of astronomy, practical geometry, and navigation, he will be prepared to receive with 
 respect what so great a genius has written upon a book that, above all others in the sacred code, 
 seems to require the head and hand of the soundest divine and mathematician. The work is 
 dedicated 44 to the right excellent, high and mighty Prince James VI., King of Scottes,” after¬ 
 wards James I., King of England; and in the Epistle Dedicatorie, the author strongly urges 
 him to complete the reformation begun in his own empire, that he might be a ready instrument 
 in the hand of God in executing judgment on the papal throne, which he then supposed to be 
 near the time of its final overthrow. The first treatise is laid down in thirty-six propositions 
 relating to the seals, trumpets, vials, and thunders. 
 
 In the third, fifth, and sixth propositions, he endeavours to prove that each trumpet or vial 
 contains 245 years ; that the first began A. D. 71. The second A. D. 316. The third A. D. 
 561. The fourth A. D. 806. The fifth A. D. 1051. The sixth A. D. 1296. The seventh A. D. 
 1541. See Propos. vi. And in Propos. x. he shows that, as the last trumpet or vial began 
 in 1541, consequently, as it contains 245 years, it should extend to A. D. 1786. 44 Not that I 
 
 mean,” says the noble writer, 44 that that age or yet the world shall continew so long, because it 
 is said, that for the elect’s sake the time shall be shortened; but I mean that if the world were 
 to indure, that seventh age should continew untill the yeare of Christ, 1786.” Taking up this 
 subject again, in Propos. xiv., he endeavours to prove, by a great variety of calculations formed 
 on the 1335 days mentioned by Daniel, chap. xii. 11, and the period of the three thundering 
 angels, Rev. viii. and ix., that by the former it appears the day or judgment will take place in 
 A. D. 1700, and by the latter, in 1688, whence it maybe confidently expected that this awful day 
 shall take place between these two periods ! 
 
 We, who have lived to A. D. 1830, see the fallacy of these predictive calculations; and with 
 20 
 
GENERAL PREFACE. 
 
 such an example before us of the miscarriage of the first mathematician in Europe, in his 
 endeavours to solve the prophetical periods marked in this most obscure book, we should pro¬ 
 ceed in such researches with humility and caution, nor presume to ascertain the times and the 
 seasons which the Father has reserved in his own power. I may venture to affirm, so very 
 plausible were the reasonings and calculations of Lord Napeir, that there was scarcely a Pro 
 testant in Europe, who read his work, that was not of the same opinion. And how deplorably 
 has the event falsified the predictions of this eminent and pious man ! And yet, unawed by his 
 miscarriage, calculators and ready-reckoners , in every succeeding age, on less specious pre¬ 
 tences, with minor qualifications, and a less vigorous opinion, have endeavoured to soar where 
 Napeir sunk ! Their labours, however well .intended, only serve to increase the records of 
 the weakness and folly of mankind. Secret things belong to God ; those that are revealed , to 
 us and to our children. Writers who have endeavoured to illustrate different prophecies in 
 the Apocalypse by past events, and those that are now occurring, are not included in this cen¬ 
 sure. Some respectable names in the present day have rendered considerable service to the 
 cause of Divine revelation, by the careful and pious attention they have paid to this part of 
 the subject; but when persons attempt to speak of what is yet to come, they begin to prophesy , 
 and are soon lost. 
 
 ADAM CLARKE. 
 
 P. S. On Gen. ii. 4, I have hinted that our Saxon ancestors have translated the Dominus of the Vulgate by 
 Wapojib, Lovejib, or Lojib. This is not to be understood of the fragments of the translations of the Old and New 
 Testament which have reached our times, for in them Dominus when connected with Deus is often omitted , and 
 the word Irob substituted for both; at other times they use the Dano-Saxon Djuhten, both for niTT Jehovah, and 
 Adonai; and in the New Testament, Djuhten is generally used for K vpiog, Lord, at oiher times, Dlapojib. It 
 
 seems to have been applied as a title of respect to men: see Matt. xii. 8; xiii. 27; xvii. 25, 26, 27, 31, 32, 34; xxi. 
 30. Afterwards it was applied to the Supreme Being also; and the title Lord continues to be given to both indif¬ 
 ferently to the present day, and sometimes both indifferently even in the same discourse. Thus in the Saxon homily 
 in Dom. 1., Quadr. Bedse Hist. Eccles., lib. iv., C. 9: CIDan rceal hine gehibban to lnp Djuhtne him anum peopian : J)i 
 ana ip pop Wapojib anb pop Dob. “ Man shall pray to his Lord (Djuhtne) and him alone serve: He only is true Lord 
 (Mapojib) and true God.” Mapojib belongs more especially to the Anglo-Saxon Djuhtne, to the Dano-Saxon. In 
 Danish Djiotteji is generally used for Lord. 
 
 21 
 

 
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 ' 
 
 
 
 
 
 
 
 
 
 
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 . I 
 
 
 
 
 
 
 
 
 
 
 
PREFACE TO THE 
 
 BOOK 
 
 OF 
 
 GENESIS. 
 
 J^VERY believer in Divine revelation finds himself amply justified in taking for granted 
 that the Pentateuch is the work of Moses. For more than 3000 years this has been 
 the invariable opinion of those who were best qualified to form a correct judgment on this 
 subject. The Jewish Church, from its most remote antiquity, has ascribed the work to no 
 other hand; and the Christian Church, from its foundation, has attributed it to the Jewish 
 lawgiver alone. The most respectable heathens have concurred in this testimony, and Jesus 
 Christ and his apostles have completed the evidence, and have put the question beyond the 
 possibility of being doubted by those who profess to believe the Divine authenticity of the 
 New Testament. As to those who, in opposition to all these proofs, obstinately persist in 
 their unbelief, they are worthy of little regard, as argument is lost on their unprincipled 
 prejudices, and demonstration on their minds, because ever wilfully closed against the light. 
 When they have proved that Moses is not the author of this work, the advocates of Divine 
 revelation will reconsider the grounds of their faith. 
 
 That there are a few things in the Pentateuch which seem to have been added by a later 
 hand there can be little doubt; among these some have reckoned, perhaps without reason, 
 the following passage, Gen. xii. 6 : “ And the Canaanite was then in the landbut see 
 the note on this place. Num. xxi. 14, “ In the book of the wars of the Lord,” was probably 
 a marginal note, which in process of time got into the text; see the note on this passage 
 also. To these may be added the five first verses of Deuteronomy, chap, i; the twelfth of 
 chap, ii; and the eight concluding verses of the last chapter, in which we have an account 
 of the death of Moses. These last words could not have been added by Moses himself, but 
 are very probably the work of Ezra, by whom, according to uninterrupted tradition among 
 the Jews, the various books which constitute the canon of the Old Testament were collected 
 and arranged, and such expository notes added as were essential to connect the different 
 parts ; but as he acted under Divine inspiration, the additions may be considered of equal 
 authority with the text. A few other places might be added, but they are of little importance? 
 and are mentioned in the notes. 
 
 The book of GENESIS, Yeveoig, has its name from the title it bears in the Septuagint t 
 B i(31og r eveoeuc, (chap. ii. ver. 4,) which signifies the book of the Generation ; but it is called 
 in Hebrew rr^KTi Bereshith , “ In the beginning ,” from its initial word. It is the most 
 ancient history in the world ; and, from the great variety of its singular details and most 
 interesting accounts, is as far superior in its value and importance to all others, as it is in its 
 antiquity. This book contains an account of the creation of the world, and its first inhabit¬ 
 ants ; the original innocence and fall of man; the rise of religion ; the invention of arts; 
 the general corruption and degeneracy of mankind ; the universal deluge ; the repeopling and 
 
 a 23 
 
PREFACE TO GENESIS. 
 
 division of the earth; the origin of nations and kingdoms; and a particular history of the 
 'patriarchs from Adam down to the death of Joseph ; including a space, at the lowest com¬ 
 putation, of 2369 years. 
 
 It may be asked how a detail so circumstantial and minute could have been preserved 
 when there was no writing of any kind, and when the earth, whose history is here given, 
 had already existed more than 2000 years. To this inquiry a very satisfactory answer may 
 be given. There are only three ways in which these important records could have been 
 preserved and brought down to the time of Moses : viz., writing , tradition , and Divine reve¬ 
 lation. In the antediluvian world, when the life of man was so protracted, there was com¬ 
 paratively little need for ivriting of any kind, and perhaps no alphabetical writing then existed. 
 Tradition answered every purpose to which writing in any kind of characters could be sub¬ 
 servient; and the necessity of erecting monuments to perpetuate public events could scarcely 
 have suggested itself, as during those times there could be little danger apprehended of any 
 important fact becoming obsolete, as its history had to pass through very few hands, and all 
 these friends and relatives in the most proper sense of the terms; for they lived in an insu¬ 
 lated state under a patriarchal government. 
 
 Thus it was easy for Moses to be satisfied of the truth of all he relates in the book of 
 Genesis , as the accounts came to him through the medium of very few persons. From Adam 
 to Noah there was but one man necessary to the correct transmission of "the history of this 
 period of 1656 years. Now this history was, without doubt, perfectly known to Methuselah, 
 who lived to see them both. In like manner Shem connected Noah and Abraham , having 
 lived to converse with both ; as Isaac did with Abraham and Joseph , from whom these things 
 might be easily conveyed to Moses by Amram, who was contemporary with Joseph. See 
 the plate , chap. xi. Supposing, then, all the curious facts recorded in the book of Genesis 
 had no other authority than the tradition already referred to, they would stand upon a founda¬ 
 tion of credibility superior to any that the most reputable of the ancient Greek and Latin 
 historians can boast. Yet to preclude all possibility of mistake, the unerring Spirit of God 
 directed Moses in the selection of his facts and the ascertaining of his dates. Indeed, the 
 narrative is so simple, so much like truth, so consistent everywhere with itself, so correct in 
 its dates, so impartial in its biography, so accurate in its philosophical details, so pure in its 
 morality, and so benevolent in its design, as amply to demonstrate that it never could have 
 had an earthly origin. In this case, also, Moses constructed every thing according to the 
 pattern which God showed him in the mount. 
 
 24 a 
 
THE FIRST BOOK OF MOSES, 
 
 CALLED 
 
 GENESIS. 
 
 Year before the common era of Christ, 4004.—Julian Period, 710.—Cycle of the Sun, 10.—Dominical 
 Letter, B.—Cycle of the Moon, 7.—Indiction, 5.—Creation from Tisri or September, 1. 
 
 CHAPTER I. 
 
 First day’s work— Creation of the heavens and the earth, 1,2. Of the light and its separation from the 
 darkness , 3—5. Second day’s work— The creation of the firmament, and the separation of the waters 
 above the firmament from those below it, 6—8. Third day’s work— The waters are separated from the 
 earth and formed into seas, dfC ., 9, 10. The earth rendered fruitful, and clothed with trees, herbs, 
 grass, dfc., 11—13. Fourth day’s work — Creation of the celestial luminaries intended for the measure¬ 
 ment of time , the distinction of periods , seasons , < 5 fC ., 14 ; and to illuminate the earth, 15. Distinct 
 account of the formation of the sun,moon, and stars, 16—19. Fifth day’s work —The creation of fish, fowls, 
 and reptiles in general, 20. Of great aquatic animals, 21. They are blessed so as to make them very 
 prolific, 22, 23. Sixth day’s work — Wild and tame cattle created, and all kinds of animals which derive 
 their nourishment from the earth, 24, 25. The creation of man in the image and likeness of God, with 
 the dominion given him over the earth and all inferior animals, 26. Man or Adam, a general name for 
 human beings, including both male and female, 27. Their peculiar blessing, 28. Vegetables appointed as 
 the food of man and all other animals, 29, 30. The judgment which God passed on his ivorks at the 
 conclusion of his creative acts, 31. 
 
 „ A - M - x - TN the a beginning b God created 
 
 B. C. 4004. X T i i 
 
 - the heaven and the earth. 
 
 2 c And the earth was without form and 
 
 void; and darkness was upon the b A q M 40 1 ( 
 
 face of the deep. d And the Spirit - 
 
 of God moved upon the face of the waters. 
 
 a Prov. viii. 22, 23, 24 ; Mark xiii. 19 ; John i. 1, 2; Heb. i. 
 
 10.- b 1 Chron. xvi. 26; Neh. ix. 6; Psa. viii. 3 ; xxxiii. 6; 
 
 Ixxxix. 11, 12; cxvi. 5; cii. 25; civ. 24; cxv. 15 ; cxxi. 2; 
 cxxiv. 8 ; cxxxiv. 3 ; cxxxvi. 5 ; cxlvi. 6; Prov. iii. 19 ; viii. 26,27, 
 &c.; Eccles. xii. 1; Isa. xxxvii. 16; xlii. 5; xliv. 24; li. 16; 
 
 NOTES ON CHAP. I. 
 
 Yerse i. pan nxi own nx D’nbx xnn rrtyx-n 
 Bereshith bara Elohim eth hashshamayim veeth haarets; 
 GOD in the beginning created the heavens and the earth. 
 
 Many attempts have been made to define the term 
 GOD : as to the word itself, it is pure Anglo-Saxon, 
 and among our ancestors signified, not only the Divine 
 Being, now commonly designated by the word, but also 
 good; as in their apprehensions it appeared that God 
 and good were correlative terms; and when they thought 
 or spoke of him, they were doubtless led from the word 
 itself to consider him as the Good Being, a fountain 
 of infinite benevolence and beneficence towards his 
 creatures. 
 
 A general definition of this great First Cause, as far 
 as human words dare attempt one, may be thus given : 
 The eternal, independent, and self-existent Being : the 
 Being whose purposes and actions spring from him- 
 
 lxv. 17 ; Jer. x. 12 ; xxxii. 17 ; li. 15 ; Zech. xii. 1 ; Acts iv. 
 24; xiv. 15; xvii. 24; Rom. i. 20; Eph. iii. 9 ; Col. i. 16, 17; 
 Heb. i. 2 ; xi. 3 ; 2 Pet. iii. 5; Rev. i. 8 ; iii. 14 ; iv. 11; x. 6 ; 
 
 xiv. 7 ; xxi. 6; xxii. 13.- c Isa. xlv. 18 ; Jer. iv. 23.- d Psa. 
 
 civ. 30; Isa. xl. 13, 14. 
 
 self, without foreign motive or influence : he who is 
 absolute in dominion ; the most pure, the most simple, 
 and most spiritual of all essences ; infinitely benevolent, 
 beneficent, true, and holy : the cause of all being, the 
 upholder of all things; infinitely happy, because infi¬ 
 nitely perfect; and eternally self-sufficient, needing 
 nothing that he has made : illimitable in his immensity, 
 inconceivable in his mode of existence, and indescriba¬ 
 ble in his essence ; known fully only to himself, because 
 an infinite mind can be fully apprehended only by itself. 
 In a w r ord, a Being who, from his infinite wisdom, can¬ 
 not err or be deceived ; and who, from his infinite good¬ 
 ness, can do nothing but what is eternally just, right, 
 and kind. Reader, such is the God of the Bible ; but 
 how widely different from the God of most human 
 creeds and apprehensions! 
 
 The original word D'rtSx Elohim, God, is certainly 
 the plural form of bx El, or nbx Eloah, and has long 
 
 25 
 
Creation of the light , and its GENESIS. separation from the darkness. 
 
 A M 1. 3 e And Q oc [ sa |j f L e t there be 
 
 3. C. 4004. 
 
 - light: and there was light. 
 
 o o 
 
 4 And God saw the light that it was good: 
 
 and God . s divided h the light B A c M 4 ( J >4 
 
 from the darkness. - 
 
 5 And God called the light 1 Day, and the 
 
 e Psa. xxxiii. 6, 9; cxlviii. 5.- f Job xxxvi. 30; xxxviii. 19; 
 
 Psa. xcvii. 11 ; civ. 2 ; cxviii. 27 ; Isa. xlv. 7 ; lx. 19 ; John i. 
 5, 9; iii. 19 ; 2 Cor. iv. 6 ; Eph. v. 8 ; 1 Tim. vi. 16; 1 John i. 
 
 5; ii. 8.- s 2 Cor. vi. 14.- h Heb. between the light and between 
 
 the darkness. -’ Chap. viii. 22 ; Psa. xix. 2; lxxiv. 16 ; civ. 20; 
 
 Jer. xxxiii. 20 ; 1 Cor. iii. 13 ; Eph. v. 13 ; 1 Thess. v. 5. 
 
 been supposed, by the most eminently learned and pious 
 men, to imply a plurality of Persons in the Divine 
 nature. As this plurality appears in so many parts of 
 the sacred writings to be confined to three Persons, 
 hence the doctrine of the Trinity, which has formed 
 a part of the creed of all those who have been deemed 
 sound in the faith, from the earliest ages of Chris¬ 
 tianity. Nor are the Christians singular in receiving 
 this doctrine, and in deriving it from the first words of 
 Divine revelation. An eminent Jewish rabbin, Simeon 
 ben Joachi, in his comment on the sixth section of 
 Leviticus, has these remarkable words : “ Come and 
 see the mystery of the word Elohim ; there are three 
 degrees , and each degree by itself alone , and yet not¬ 
 withstanding they are all one , and joined together in 
 one , and are not divided from each other.” See Ains¬ 
 worth. Pie must be strangely prejudiced indeed who 
 cannot see that the doctrine of a Trinity, and of a Trinity 
 in unity, is expressed in the above words. The verb 
 503 bara , he created, being joined in the singular num¬ 
 ber with this plural noun, has been considered as point¬ 
 ing out, and not obscurely, the unity of the Divine 
 Persons in this work of creation. In the ever-blessed 
 Trinity, from the infinite and indivisible unity of the 
 persons, there can be but one will, one purpose, and 
 one infinite and uncontrollable energy. 
 
 “ Let those who have any doubt whether D 
 Elohim , when meaning the true God, Jehovah, be 
 plural or not, consult the following passages, where 
 they will find it joined with adjectives, verbs, and 
 pronouns plural. 
 
 “ Gen. i. 26 ; iii. 22 ; xi. 7 ; xx. 13 ; xxxi. 7, 53 ; 
 xxxv. 7. 
 
 “ Deut. iv. 7 ; v. 23 ; Josh. xxiv. 19; 1 Sam. iv. 8 ; 
 2 Sam. vii. 23; Psa. lviii. 12 ; Isa. vi. 8 ; Jer. x. 10 ; 
 xxiii. 36. 
 
 “ See also Prov. ix. 10; xxx. 3; Psa. cxlix. 2; Eccl. 
 v. 7 ; xii. 1 ; Job v. 1 ; Isa. vi. 3 ; liv. 5 ; lxii. 5 ; 
 Hos. xi. 12, or xii. 1 ; Mai. i. 6 ; Dan. v. 18, 20 ; 
 vii. 18, 22.” — Parkhurst. 
 
 As the word Elohim is the term by which the 
 Divine Being is most generally expressed in the Old 
 Testament, it may be necessary to consider it here 
 more at large. It is a maxim that admits of no con¬ 
 troversy, that every noun in the Hebrew language is 
 derived from a verb , which is usually termed the radix 
 or root, from which, not only the noun, but all the dif¬ 
 ferent flections of the verb, spring. This radix is the 
 third person singular of the preterite or past tense. 
 The ideal meaning of this root expresses some essential 
 property of the thing which it designates, or of which 
 it is an appellative. The root in Hebrew , and in its 
 sister language, the Arabic, generally consists of three 
 letters, and every word must be traced to its root in 
 order to ascertain its genuine meaning, for there alone 
 is this meaning to be found. In Hebrew and Arabic 
 
 26 
 
 this is essentially necessary, and no man can safely 
 criticise on any word in either of these languages who 
 does not carefully attend to this point. 
 
 I mention the Arabic with the Hebrew for two 
 reasons. 1. Because the two languages evidently 
 spring from the same source, and have very nearly the 
 same mode of construction. 2. Because the deficient 
 roots in the Hebrew Bible are to be sought for in the 
 Arabic language. The reason of this must be obvious, 
 when it is considered that the whole of the Hebrew 
 language is lost except what is in the Bible, and even 
 a part of this book is written in Chaldee. Now, as 
 the English Bible does not contain the whole of the 
 English language, so the Hebrew Bible does not 
 contain the whole of the Hebrew. If a man meet 
 with an English word which he cannot find in an 
 ample concordance or dictionary to the Bible, he must 
 of course seek for that word in a general English dic¬ 
 tionary. In like manner, if a particular form of a He¬ 
 brew word occur that cannot be traced to a root in the 
 Hebrew Bible, because the word does not occur in the 
 third person singular of the past tense in the Bible, 
 it is expedient, it is perfectly lawful, and often indis¬ 
 pensably necessary, to seek the deficient root in the 
 Arabic. For as the Arabic is still a living language, 
 and perhaps the most copious in the universe, it may 
 well be expected to furnish those terms which are de¬ 
 ficient in the Hebrew Bible. And the reasonableness 
 of this is founded on another maxim, viz., that either 
 the Arabic was derived from the Hebrew, or the 
 Hebrew from the Arabic. I shall not enter into this 
 controversy ; there are great names on both sides, and 
 the decision of the question in either way will have 
 the same effect on my argument. For if the Arabic 
 were derived from the Hebrew, it must have been when 
 the Hebrew was a living and complete language, be¬ 
 cause such is the Arabic now; and therefore all its 
 essential roots we may reasonably expect to find there; 
 but if, as Sir William Jones supposed, the Hebrew 
 were derived from the Arabic, the same expectation is 
 justified, the deficient roots in Hebrew may be sought 
 for in the mother tongue. If, for example, we meet 
 with a term in our ancient English language the mean¬ 
 ing of which we find difficult to ascertain, common 
 sense teaches us that we should seek for it in the 
 Anglo-Saxon, from which our language springs; and, 
 if necessary, go up to the Teutonic, from which the 
 Anglo-Saxon was derived. No person disputes the 
 legitimacy of this measure, and we find it in constant 
 practice. I make these observations at the very 
 threshold of my work, because the necessity of acting 
 on this principle (seeking deficient Hebrew roots in 
 the Arabic) may often occur, and I wish to speak once 
 for all on the subject. 
 
 The first sentence in the Scripture shows the pro¬ 
 priety of having recourse to this principle. We have 
 
 a 
 
The creation 
 
 CHAP. I. 
 
 of the firmament . 
 
 A. M. l. darkness lie called Night. k And 
 
 - the evening and the morning were 
 
 the first day. 
 
 k Heb. and the evening was and the morning was. 
 
 seen that the word DTlhx Elohim is plural; we have 
 traced our term God to its source, and have seen its 
 signification; and also a general definition of the thing 
 or being included under this term, has been tremblingly 
 attempted. We should now trace the original to its 
 root , but this root does not appear in the Hebrew Bible. 
 Were the Hebrew a complete language, a pious reason 
 might be given for this omission, viz., “ As God is 
 without beginning and without cause, as his being is 
 infinite and underived , the Hebrew language consults 
 strict propriety in giving no root whence his name can 
 be deduced .” Mr. Parkhurst, to whose pious and 
 learned labours in Hebrew literature most Biblical 
 students are indebted, thinks he has found the root in 
 nSx alah, he swore , hound himself hy oath ; and hence 
 he calls the ever-blessed Trinity DTI 1 ?** Elohim , as 
 being bound by a conditional oath to redeem man , c fc., 
 6fC. Most pious minds will revolt from such a defini¬ 
 tion, and will be glad with me to find both the noun 
 and the root preserved in Arabic. Allah is the 
 common name for God in the Arabic tongue, and often 
 
 the emphatic i vu/ is used. Now both these words 
 are derived from the root alaha , he worshipped , adored, 
 was struck with astonishment, fear , or terror ; and 
 hence, he adored with sacred horror and veneration , 
 cum sacro horrore ac veneratione coluit, adoravit.— 
 Wilmet. Hence ilahon , fear, veneration, and also 
 the object of religious fear , the Deity, the supreme 
 God, the tremendous Being. This is not a new idea; 
 God was considered in the same light among the 
 ancient Hebrews; and hence Jacob swears by the fear 
 of his father Isaac, Gen. xxxi. 53. To complete the 
 definition, Golius renders alaha, juvit, liberavit, et 
 tutatus fuit, “ he succoured, liberated, kept in safety, 
 or defended.” Thus from the ideal meaning of this 
 most expressive root, w r e acquire the most correct no¬ 
 tion of the Divine nature; for we learn that God is the 
 sole object of adoration ; that the perfections of his 
 nature are such as must astonish all those who piously 
 contemplate them, and fill with horror all who would 
 dare to give his glory to another, or break his com¬ 
 mandments; that consequently he should be worshipped 
 with reverence and religious fear ; and that every sin¬ 
 cere worshipper may expect from him help in all his 
 weaknesses, trials, difficulties, temptations, &c. ; free¬ 
 dom from the power, guilt, nature, and consequences 
 of sin ; and to be supported, defended, and saved to 
 the uttermost, and to the end. 
 
 Here then is one proof, among multitudes which 
 shali be adduced in the course of this work, of the 
 importance, utility, and necessity of tracing up these 
 sacred words to their sources; and a proof also, that 
 subjects which are supposed to be out of the reach 
 of the common people may, with a little difficulty, be 
 brought on a level with the most ordinary capacity. 
 
 In the beginning'] Before the creative acts men- 
 
 a 
 
 6 And God said, 1 Let there be a J^' 1 * 
 
 r>. O. 4UU4* 
 
 m firmament in the midst of the wa- - 
 
 ters, and let it divide the waters from the waters. 
 
 •Job xxvi. 7; xxxvii. 18; Psa. xix. 1 ; civ. 2; cxxxvi. G; 
 cl. 1; Jer. x. 12 ; li. 15.- m Heb. expansion. 
 
 tioned in this chapter all was ETERNITY. Time 
 signifies duration measured by the revolutions of the 
 heavenly bodies : but prior to the creation of these 
 bodies there could be no measurement of duration, and 
 consequently no time; therefore in the beginning must 
 necessarily mean the commencement of time which fol¬ 
 lowed, or rather was produced by, God’s creative acts, 
 as an effect follows or is produced by a cause. 
 
 Created] Caused existence where previously to this 
 moment there was no being. The rabbins, who are 
 legitimate judges in a case of verbal criticism on their 
 own language, are unanimous in asserting that the word 
 503 bara expresses the commencement of the existence 
 of a thing, or egression from nonentity to entity. It 
 does not in its primary meaning denote the preserving 
 or new forming things that had previously existed, 
 as some imagine, but creation in the proper sense of 
 the term, though it has some other acceptations in other 
 places. The supposition that God formed all things 
 out of a pre-existing, eternal nature, is certainly absurd, 
 for if there had been an eternal nature besides an eter¬ 
 nal God, there must have been two self-existing, inde¬ 
 pendent, and eternal beings, which is a most palpable 
 contradiction. 
 
 □’fttyn eth hashshamayim. The word H54 elh, 
 which is generally considered as a particle, simply de¬ 
 noting that the word following is in the accusative or 
 oblique case, is often understood by the rabbins in a 
 much more extensive sense. “ The particle HX,” says 
 Aben Ezra, “ signifies the substance of the thing.” 
 The like definition is given by Kimchi in his Book of 
 Roots. “ This particle,” says Mr. Ainsworth, “ having 
 the^ms^ and last letters of the Hebrew alphabet in it, 
 is supposed to comprise the sum and substance of all 
 things .” “The particle HK eth (says Buxtorf, Tal¬ 
 mudic Lexicon, sub voce) with the cabalists is often 
 mystically put for the beginning and the end, as A 
 alpha and 12 omega are in the Apocalypse.” On this 
 ground these words should be translated, “ God in the 
 beginning created the substance of the heavens and the 
 substance of the earth,” i. e. the prima materia , or 
 first elements, out of which the heavens and the earth 
 were successively formed. The Syriac translator 
 understood the word in this sense, and to express this 
 meaning has used the word A* yoth, which has this 
 
 signification, and is very properly translated in Walton’s 
 Polyglot, esse, cedi et esse terra, “ the being or sub¬ 
 stance of the heaven, and the being or substance of the 
 earth.” St. Ephraim Syrus, in his comment on this 
 place, uses the same Syriac word, and appears to un¬ 
 derstand it precisely in the same way. Though the 
 Hebrew words are certainly no more than the notation 
 of a case in most places, yet understood here in the 
 sense above, they argue a wonderful philosophic accu¬ 
 racy in the statement of Moses, which brings before us, 
 not a finished heaven and earth, as every other trans- 
 
 27 
 
The separation of the waters below GENESIS, from the waters above the firmament . 
 
 r , A - M ; A 5;, 7 And God made the firma- 
 
 Jt>. U. 4UU4:. # 
 
 --- ment, n and divided the waters 
 
 which were under the firmament from the 
 
 n Prov. viii. 28. 
 
 lation appears to do, though afterwards the process 
 of their formation is given in detail, but merely the 
 ■materials out of which God built the whole system in 
 the six following days. 
 
 The heaven and the earth.'] As the word D’D&y 
 shamayim is plural, we may rest assured that it means 
 more than the atmosphere , to express which some have 
 endeavoured to restrict its meaning. Nor does it ap¬ 
 pear that the atmosphere is particularly intended here, 
 as this is spoken of, ver. 6, under the term firmament. 
 The word heavens must therefore comprehend the 
 whole solar system , as it is very likely the whole of 
 this was created in these six days ; for unless the earth 
 had been the centre of a system, the reverse of which 
 is sufficiently demonstrated, it would be unphilosophic 
 to suppose it was created independently of the other 
 parts of the system, as on this supposition we must 
 
 waters which were 0 above the fir¬ 
 mament : and it was so. 
 
 0 Psa. cxlviii. 4. 
 
 have recourse to the almighty power of God to sus¬ 
 pend the influence of the earth’s gravitating power till 
 the fourth day, when the sun was placed in the centre, 
 round which the earth began then to revolve. But as 
 the design of the inspired penman was to relate what 
 especially belonged to our world and its inhabitants, 
 therefore he passes by the rest of the planetary system, 
 leaving it simply included in the plural word heavens. 
 In the word earth every thing relative to the terraque- 
 aerial globe is included, that is, all that belongs to the 
 solid and fluid parts of our world with its surrounding 
 atmosphere. As therefore I suppose the whole solar 
 system was created at this time, I think it perfectly in 
 place to give here a general view of all the planets, 
 with every thing curious and important hitherto 
 known relative to their revolutions and principal 
 affections. 
 
 A GENERAL VIEW OF THE WHOLE SOLAR SYSTEM. 
 
 TABLE I.—THE REVOLUTIONS, DISTANCES, &c., &c., OF ALL THE PRIMARY PLANETS 
 
 Names. 
 
 Periodical 
 
 Revolution. 
 
 Siderial 
 
 Revolution. 
 
 Mean distance 
 from the Sun in 
 English miles. 
 
 Least distance 
 from the Earth in 
 English miles. 
 
 Greatest distance 
 from the Earth in 
 English miles. 
 
 Diameter 
 in English 
 miles. 
 
 Sun 
 
 Yrs. d. h. m. s. 
 
 Yrs. d. h. m. s. 
 
 • • • 
 
 93,908,984 
 
 97,118,538 
 
 886,473 
 
 Msrcury 
 
 0 87 23 14 33 
 
 0 87 23 15 40 
 
 36,973,282 
 
 58,540,512 
 
 132,487,077 
 
 3,191 
 
 Venus 
 
 0 224 16 41 27 
 
 0 224 16 49 11 
 
 69,088,240 
 
 26,425,554 
 
 164,602,034 
 
 7,630 
 
 Earth 
 
 1 0 5 48 48 
 
 1 0 6 9 12 
 
 95,513,794 
 
 • • • 
 
 • • • 
 
 7,954 
 
 Moon 
 
 0 27 7 43 5 
 
 0 27 7 43 12 
 
 95,513,794 
 
 222,920 
 
 254,084 
 
 2,172 
 
 Mars 
 
 1 321 22 18 27 
 
 1 321 23 30 36 
 
 145,533,667 
 
 50,019,873 
 
 241,047,462 
 
 4,135 
 
 Jupiter 
 
 11 315 14 39 2 
 
 11 317 14 27 11 
 
 496,765,289 
 
 401,251,495 
 
 592,279,083 
 
 86,396 
 
 Saturn 
 
 29 161 19 16 15 
 
 29 174 1 51 11 
 
 911,141,442 
 
 815,627,647 
 
 1,006,655,236 
 
 79,405 
 
 Sat. Ring 
 
 29 161 19 16 15 
 
 29 174 1 51 11 
 
 911,141,442 
 
 815,525,205 
 
 1,006,757,678 
 
 185,280 
 
 Herschel 
 
 83 52 4 0 0 
 
 83 150 18 0 0 
 
 1,822,575,228 
 
 1,727,061,434 
 
 1,918,089,022 
 
 34,457 
 
 Names. 
 
 Proportionate 
 bulk, the Earth 
 being 1. 
 
 Time of rotation 
 upon their axis. 
 
 Inclination of 
 the axis to the 
 equator. 
 
 Attractive power 
 or density, the 
 Earth being 1. 
 
 Hourly motion 
 in their orbit, in 
 English miles. 
 
 Sun 
 
 1,384,462 
 
 25d. 14h. 8m. 0s. 
 
 • • • 
 
 351,886 
 
 • • • • 
 
 Mercury 
 
 ihth 
 
 
 unknown 
 
 unknown 
 
 2 4 Ahs 
 
 111,256 
 
 Venus 
 
 fths 
 
 0 
 
 23 
 
 21 0 
 
 uncertain 
 
 Tooths 
 
 81,398 
 
 Earth 
 
 1 
 
 0 
 
 23 
 
 56 4 
 
 23° 28' 0" 
 
 1 
 
 75,222 
 
 Moon 
 
 Artfi 
 
 27 
 
 7 
 
 43 5 
 
 1 43 0 
 
 1 0 0 0 UK> 
 
 2,335 
 
 Mars 
 
 yth 
 
 1 
 
 0 
 
 39 22 
 
 28 42 0 
 
 1th 
 
 56,212 
 
 Jupiter 
 
 1281 greater 
 
 0 
 
 9 
 
 55 33 
 
 3 22 0 
 
 330f 
 
 30,358 
 
 Saturn 
 
 995 greater 
 
 0 
 
 10 
 
 16 1 
 
 30 0 0 
 
 103 t V 
 
 22,351 
 
 Sat. Ring 
 
 • • • 
 
 0 
 
 10 
 
 32 15 
 
 30 0 0 
 
 • • • • 
 
 22,351 
 
 Herschel 
 
 80^- greater 
 
 
 unknown 
 
 unknown 
 
 17f 
 
 15,846 
 
 The following Celestial Bodies, commonly called Planets, revolving between Jupiter and Mars, have been recently discovered: all that 
 
 is known of their Magnitude, Surface, Diameter, and Distance, I here subjoin. 
 
 Names. 
 
 Mean distance 
 from the Sun. 
 
 Least distance 
 from Earth. 
 
 Greatest dist. 
 from Earth. 
 
 Diameter. 
 
 Proportional 
 
 bulk. 
 
 Proportional 
 
 surface. 
 
 Ceres 
 
 Pallas 
 
 Juno 
 
 Vesta 
 
 250,000,000 
 
 270,000,000 
 
 285,000,000 
 
 unknown 
 
 155,000,000 
 
 175,000,000 
 
 190,000,000 
 
 unknown 
 
 345,000,000 
 
 365,000,000 
 
 385,000,000 
 
 unknown 
 
 160 
 
 110 
 
 119 
 
 unknown 
 
 1 th 
 
 A230A0 111 
 
 irvoFoo^fi 
 
 unknown 
 
 Woofi 1 
 
 unknown 
 
 a 
 
 28 
 
A general vieiu of the 
 
 CHAP. I 
 
 whole solar system . 
 
 TABLE II.—SATELLITES OF JUPITER. 
 
 Satellite 
 
 Periodic 
 
 Revolution. 
 
 Synodic 
 
 Revolution. 
 
 Distance from 
 Jupiter in 
 semi-diameters 
 of Jupiter. 
 
 Dist. from Jupiter in 
 parts of the ecliptic, 
 at Jupiter’s mean 
 dist. from Earth. 
 
 Diameter, 
 the Earth 
 being 1 . 
 
 Magnitude, 
 the Earth 
 being 1 . 
 
 Distance from 
 Jupiter in 
 English miles. 
 
 I. 
 
 II. 
 
 III. 
 
 1 IV. 
 
 i 
 
 d. h. m. s. 
 
 1 18 27 33 T yA 
 
 3 13 13 41 T »//y 
 
 7 3 42 32 t VA 
 16 16 32 8 T Vtfc 
 
 d. h. m. s. 
 
 1 18 28 35 T 9 A? ¥ 
 
 3 13 17 53^VA 
 
 7 3 59 35 t V s V 5 
 16 18 51 7 T Uh 
 
 5-41 
 
 9 
 
 14i & 9 
 
 ✓ /✓ 
 
 1 51 
 
 2 57 
 
 4 42 
 
 8 16 
 
 I- 2 
 
 0 32 
 
 V 2 7 
 
 U 1 0 0 
 
 H 3 
 
 O- 6 
 
 u l (T 
 
 1 3 
 
 i 27 
 
 n 33 
 
 u ?o- 
 
 245,000 
 
 389,000 
 
 621,000 
 
 1,093,000 
 
 Satellite 
 
 Greatest semi¬ 
 duration of 
 eclipse. 
 
 Greatest semi-diameter 
 of Jupiter’s shadow that 
 the satellite passes 
 through. 
 
 Least distance 
 from the Earth 
 in English 
 miles. 
 
 Mean distance 
 from the Earth 
 in English 
 miles. 
 
 Greatest distance 
 from the Earth 
 in English 
 miles. 
 
 I. 
 
 h. m. s. 
 
 1 7 55 
 
 0 / // 
 
 9 35 37 
 
 401,006,562 
 
 496,765,289 
 
 592,524,016 
 
 II. 
 
 1 25 40 
 
 6 1 33 
 
 400,862,713 
 
 496,765,289 
 
 592,667,865 
 
 III. 
 
 1 47 0 
 
 3 43 58 
 
 400,630,308 
 
 496,765,289 
 
 592,900,270 
 
 IV. 
 
 2 23 0 
 
 2 8 2 
 
 400,158,586 
 
 496,765,289 
 
 593,371,992 
 
 TABLE III.—SATELLITES OF SATURN. 
 
 
 YII. 
 
 VI. 
 
 I. 
 
 II. 
 
 III. 
 
 IV. 
 
 V. 
 
 Periodic 
 
 Revolution. 
 
 d. h. m. 
 0 22 37 
 8 53 
 
 21 
 
 1 
 1 
 
 2 
 4 
 
 15 22 41 
 7 
 
 18 
 
 17 44 
 12 25 
 
 79 
 
 53 
 
 s. 
 
 23 
 
 9 
 
 51- 17 ’L 
 0,1 iCoo 
 
 HtV 
 
 iq_52_ 
 x ° 1000 
 40389 
 
 Synodic 
 
 Revolution. 
 
 d. h. 
 0 22 
 
 m. s. 
 37 30 
 
 8 
 
 21 
 
 2 17 
 4 12 
 15 23 
 79 22 
 
 53 
 
 18 
 
 45 
 
 27 
 
 15 
 
 3 
 
 24 
 
 ^4309 
 
 51-1 3 - 
 1 oTTo 
 
 FjK 2 3 9 
 
 °° 1 o¥(T 
 
 20 - 1 - 7 - 5 - 
 000 
 in 883 
 
 Dist. from 
 Sat.in semi¬ 
 diameters 
 of Saturn. 
 
 Dist. from Sa¬ 
 turn in semi-di¬ 
 ameters of the 
 ring of Saturn. 
 
 Distance from Saturn 
 in parts of the ecliptic 
 at Saturn’s mean dis¬ 
 tance from the Earth. 
 
 Distance 
 from Saturn 
 in English 
 miles. 
 
 Nearest 
 approach to 
 the Earth in 
 English miles. 
 
 3 2 "5 
 
 0 47 6 
 ^ToTT 
 
 A 893 
 ^1 o o 0 
 
 fi 134 
 D ^ob- 
 03 7 7 
 
 9 A 2 9 5 
 * U 1000 
 5Q 77 
 
 1 3 
 
 1 1 0 
 
 1 69 
 
 X 1 0 0 
 
 9 97 
 "‘M 000 
 
 93 4 3 
 ^00 
 
 Q 94 
 
 039 9 
 
 a JoW 
 
 95i 7 4 
 
 J TiTo 
 
 / // 
 
 0 281 
 
 -G 37^ 
 
 0 43t? 
 
 0 56 
 
 1 18 
 
 3 0 
 
 8 42i 
 
 112,000 
 
 140,000 
 
 172,000 
 
 217,000 
 
 315,000 
 
 709,000 
 
 2,126,000 
 
 815.515.647 
 
 815.487.647 
 
 815.455.647 
 
 815.410.647 
 
 815.312.647 
 
 814.918.647 
 
 813.501.647 
 
 TABLE IV.—SATELLITES OF HERSCHEL, OR THE GEORGIUM SIDUS. 
 
 Least distance 
 from Earth 
 in English miles. 
 
 Greatest distance 
 from Earth 
 in English miles. 
 
 1,726,834,984 
 1,726,768,381 
 1,726,718,650 
 1,726,668,920 
 1,726,276,40 6 
 1,725,491,377 
 
 1,918,315,472 
 
 1,918,382,075 
 
 1,918,431,806 
 
 1,918,481,536 
 
 1,918,874,050 
 
 1,919,659,079 
 
 w 
 
 fo 
 
 I. 
 
 II. 
 
 III. 
 
 IV. 
 
 V. 
 
 VI. 
 
 Feriodic 
 
 Revolution. 
 
 8 
 
 10 
 
 13 
 
 38 
 
 107 
 
 d. h. m. s. 
 5 21 23 22 
 16 57 43 
 22 58 20 
 10 56 29 
 0 39 4 
 7 35 10 
 
 Synodic 
 
 Revolution. 
 
 d. h. m. s. 
 5 21 25 0 
 
 8 17 1 19 
 
 10 23 4 0 
 13 11 5 1 
 
 38 1 49 0 
 
 107 16 40 0 
 
 Dist. from 
 Herschel in 
 semi¬ 
 diameters 
 ofHerschel. 
 
 1 ‘t-L 4 43 
 1J 10 (ToT) 
 
 17_l 0 3 
 1 ‘ ] 0 (TO 
 1 Q 89 0 9 
 10000 
 90 73 3 5 
 '*‘*1 0 0 0 0 
 4 5 567 
 ^ J 1000 
 
 Q l-L 34 - 
 u x 1 o o o 
 
 Dist. from Her¬ 
 schel in parts of 
 the ecliptic, at the 
 mean dist. of Her¬ 
 schel from Earth. 
 
 / // 
 
 0 251 
 
 0 33" 
 0 38§ 
 
 0 42 } 
 
 1 28f 
 
 2 56| 
 
 Distance 
 
 from 
 
 Herschel in 
 English 
 miles. 
 
 226,450 
 
 293,053 
 
 342,784 
 
 392,514 
 
 785,028 
 
 1,570,057 
 
 OBSERVATIONS ON THE PRECEDING TABLES. 
 
 In Table I. the quantity of the periodic and sidereal 
 revolutions of the planets is expressed in common years, 
 each containing 365 days ; as, e. g., the tropical revo¬ 
 lution of Jupiter is, by the table, 11 years, 315 days, 
 14 hours, 39 minutes, 2 seconds ; i. e., the exact num¬ 
 ber of days is equal to 11 years multiplied by 365, and 
 the extra 315 days added to the product, which make 
 in all 4330 days. The sidereal and periodic times are 
 also set down to the nearest second of time, from num¬ 
 bers used in the construction of the tables in the third 
 
 a 
 
 edition of M. de la Lande’s Astronomy. The columns 
 containing the mean distance of the planets from the 
 sun in English miles, and their greatest and least dis¬ 
 tance from the earth, are such as result from the best 
 observations of the two last transits of Venus, which 
 gave the solar parallax to be equal to 8 three-fifth 
 seconds of a degree; and consequently the earth’s 
 diameter, as seen from the sun, must be the double of 
 8 three-fifth seconds, or 17 one-fifth seconds. From 
 this last quantity, compared with the apparent diame- 
 
 29 
 
GENESIS. 
 
 The waters separated 
 „ A - M - ] - 8 And God called the firmament 
 
 B. C. 4004. 
 
 - Heaven. And the evening and 
 
 the morning were the second day. 
 
 9 And God said, p Let the waters under the 
 
 P Job xxvi. 10 ; xxxviii. 8 ; Psalm xxiv. 2 ; xxxiii. 7 ; xcv. 
 5; civ. 9; cxxxvi. 5, 6; Proverbs viii. 29 ; Ecclesiastes 
 
 ters of the planets, as seen at a distance equal to that 
 of the earth at her main distance from the sun, the 
 diameters of the planets in English miles, as contained 
 in the seventh column, have been carefully computed. 
 In the column entitled “ Proportion of bulk, the earth 
 being 1,” the whole numbers express the number of 
 times the other planet contains more cubic miles, &c., 
 than the earth; and if the number of cubic miles in 
 the earth be given, the number of cubic miles in 
 any planet may be readily found by multiplying the 
 cubic miles contained in the earth by the number 
 in the column, and the product will be the quantity 
 required. 
 
 This is a small but accurate sketch of the vast solar 
 system; to describe it fully, even in all its known re¬ 
 volutions and connections, in all its astonishing energy 
 and influence, in its wonderful plan, structure, opera¬ 
 tions, and results, would require more volumes than 
 can be devoted to the commentary itself. 
 
 As so little can be said here on a subject so vast, 
 it may appear to some improper to introduce it at all; 
 but to any observation of this kind I must be permitted 
 to reply, that I should deem it unpardonable not to give 
 a general view of the solar system in the very place 
 where its creation is first introduced. If these works 
 oe stupendous and magnificent, what must He be who 
 formed, guides, and supports them all by the word of 
 his power! Reader, stand in awe of this God, and sin 
 not. Make him thy friend through the Son of his love; 
 and, when these heavens and this earth are no more, 
 thy soul shall exist in consummate and unutterable 
 felicity. 
 
 See the remarks on the sun , moon , and stars, after 
 verse 16. 
 
 Verse 2. The earth was without form and void ] 
 The original term inn tohu and irD bohu, which we 
 translate without form and void , are of uncertain ety¬ 
 mology ; but in this place, and wherever else they are 
 used, they convey the idea of confusion and disorder. 
 From these terms it is probable that the ancient Syri¬ 
 ans and Egyptians borrowed their gods, Theuth and 
 Bau, and the Greeks their Chaos. God seems at first 
 to have created the elementary principles of all things; 
 and this formed the grand mass of matter, which in 
 this state must be without arrangement , or any dis¬ 
 tinction of parts : a vast collection of indescribably con¬ 
 fused materials, of nameless entities strangely mixed; 
 and wonderfully well expressed by an ancient heathen 
 poet:—• 
 
 Ante mare et terras, et, quod tegit omnia, coelum , 
 Unus erat toto natures vultus in orbe, 
 
 Quern dixere Chaos ; rudis indigestaque moles, 
 
 Nec quicquam nisi pondus iners; congestaque eodem 
 Non bene junctarum discordia semina rerum. Ovid. 
 
 do 
 
 from the earth . 
 
 heaven be gathered together unto b A q M 4 0 o 4 
 
 one place, and let the dry land - 
 
 appear : and it was so. 
 
 10 And God called the q dry land Earth 5 
 
 i, 7; Jonah i. 9; 2 Peter iii. 5.-q 2 Peter iii. 5. 
 
 Before the seas and this terrestrial ball, 
 
 And heaven’s high canopy that covers all, 
 
 One was the face of nature, if a face ; 
 
 Rather, a rude and indigested mass; 
 
 A lifeless lump, unfashion’d and unframed, 
 
 Of jarring seeds, and justly Chaos named. 
 
 Dryden. 
 
 The most ancient of the Greeks have spoken nearly 
 in the same way of this crude, indigested state of the 
 primitive chaotic mass. 
 
 When this congeries of elementary principles was 
 brought together, God was pleased to spend six days 
 in assimilating, assorting, and arranging the materials, 
 out of which he built up, not only the earth, but the 
 whole of the solar system. 
 
 The Spirit of God ] This has been variously and 
 strangely understood. Some think a violent wind is 
 meant, because nn ruach often signifies wind , as well 
 as spirit , as 7r vevpa does in Greek; and the term God 
 is connected with it merely, as they think, to express 
 the superlative degree. Others understand by it an 
 elementary fire. Others, the sun , penetrating and 
 drying up the earth with his rays. Others, the angels , 
 who were supposed to have been employed as agents 
 in creation. Others, a certain occult principle, termed 
 the anima mundi or soul of the ivorld. Others, a 
 magnetic attraction, by which all things were caused 
 to gravitate to a common centre. But it is sufficiently 
 evident from the use of the word in other places, that 
 the Holy Spirit of God is intended ; which our blessed 
 Lord represents under the notion of wind , John iii. 8 ; 
 and which, as a mighty rushing wind on the day of 
 pentecost, filled the house where the disciples were 
 sitting, Acts ii. 2, which w T as immediately followed by 
 their speaking with other tongues, because they were 
 filled with the Holy Ghost , ver. 4. These scriptures 
 sufficiently ascertain the sense in which the word is 
 used by Moses. 
 
 Moved ] nsmn merachepheth, was brooding over; 
 for the word expresses that tremulous motion made by 
 the hen while either hatching her eggs or fostering 
 her young. It here probably signifies the communi¬ 
 cating a vital or prolific principle to the waters. As 
 the idea of incubation, or hatching an egg, is implied 
 in the original word, hence probably the notion, which 
 prevailed among the ancients, that the world w r as gene¬ 
 rated from an egg. 
 
 Verse 3. And God said , Let there be light ] VT 
 TX Vn “YIX yehi or, vaihi or. Nothing can be con¬ 
 ceived more dignified than this form of expression. It 
 argues at once uncontrollable authority, and omnific 
 pow r er; and in human language it is scarcely possible 
 to conceive that God can speak more like himself. 
 This passage, in the Greek translation of the Septua- 
 gint, fell in the w r ay of Dionysius Longinus, one of the 
 
CHAP. I. 
 
 clothed with trees, herbs, grass, <$ c. 
 
 The earth rendered prolific, and 
 
 b^cmoo 4 an ^ ^ ie g atherin S tog e th er of the 
 - waters called he Seas: and God 
 
 saw that it was good. 
 
 r Heb. vi. 7. 
 
 most judicious Greek critics that ever lived, and who 
 is highly celebrated over the civilized world for a 
 treatise he wrote, entitled TLepi 'T rpovg, Concerning the 
 Sublime, both in prose and poetry; of this passage, 
 though a heathen, he speaks in the following terms :— 
 Tavrr/ teat 6 tuv lovdatov deapodeTjjg (ov% 6 tv%o)v 
 avrjp,) enetSt] ttjv tov deiov dvvajuv Kara ttjv aljiav 
 EXopijoe, Kat;£(j)j]V£V" evdvg ev ttj Ei<rf3o?.y ypaipag tov 
 vofi(ov, EIIIEN 'O 0EO2, n, n ; rENE20Q 4>£22- 
 real EyEVETo. TENE20S2 TH* kcu eysvETo. “ So 
 likewise the Jewish lawgiver (who was no ordinary 
 man) having conceived a just idea of the Divine 
 power, he expressed it in a dignified manner; for at 
 the beginning of his laws he thus speaks: GOD 
 SAID — What ? LET THERE BE LIGHT! 
 and there was light. LET THERE BE EARTH! 
 and there was earth” —Longinus, sect. ix. edit. 
 Pearce. 
 
 Many have asked, “ How could light be produced 
 on the first day, and the sun, the fountain of it, not 
 created till the fourth day V With the various and 
 often unphilosophical answers which have been given 
 to this question I will not meddle, but shall observe 
 that the original word TIN signifies not only light but 
 fire, see Isa. xxxi. 9; Ezek. v. 2. It is used for 
 the sun, Job xxxi. 26. And for the electric fluid or 
 lightning, Job xxxvii. 3. And it is worthy of remark 
 that it is used in Isa. xliv. 16, for the heat, derived 
 from BW esh, the fire. He burneth part thereof in the 
 fire (BW 17DD bemo esh:) yea, he warmeth himself, and 
 saith, Aha ! I have seen the fire, TN TUN") raithi ur, 
 which a modern philosopher who understood the lan¬ 
 guage would not scruple to translate, I have received 
 caloric, or an additional portion of the matter of 
 heat. I therefore conclude, that as God has dif¬ 
 fused the matter of caloric or latent heat through 
 every part of nature, without which there could be 
 neither vegetation nor animal life, that it is caloric or 
 latent heat which is principally intended by the origi¬ 
 nal word. 
 
 That there is latent light, which is probably the 
 same with latent heat , may be easily demonstrated : 
 take two pieces of smooth rock crystal, agate, corne¬ 
 lian or flint, and rub them together briskly in the dark, 
 and the latent light or matter of caloric will be imme¬ 
 diately produced and become visible. The light or 
 caloric thus disengaged does not operate in the same 
 powerful manner as the heat or fire which is produced 
 by striking with flint and steel, or that produced by 
 electric friction. The existence of this caloric —latent 
 or primitive light , may be ascertained in various other 
 bodies; it can be produced by the flint and steel, by 
 rubbing two hard sticks together, by hammering cold 
 iron, which in a short time becomes red hot, and by 
 the strong and sudden compression of atmospheric air 
 in a tube. Friction in general produces both fire and 
 light. God therefore created this universal agent on 
 
 11 And God said, Let the earth 
 
 ’ U. 4UU4. 
 
 r bring forth s grass, the herb yield- - 
 
 ing seed, and the fruit-tree yielding t fruit 
 
 8 Heb. tender grass. - 1 Luke vi. 44. 
 
 the first day, because without it no operation of nature 
 could be carried on or perfected. 
 
 Light is one of the most astonishing productions of 
 the creative skill and power of God. It is the grand 
 medium by which all his other works are discovered, 
 examined, and understood, so far as they can be known. 
 Its immense diffusion and extreme velocity are alone 
 sufficient to demonstrate the being and wisdom of God. 
 Light has been prove J W many experiments to travel 
 at the astonishing ralL of 194,188 miles in one second 
 of time! and comes from the sun to the earth in eight 
 minutes 11-ft second, a distance of 95,513,794 Eng¬ 
 lish miles. 
 
 Verse 4. God divided the light from the darkness .] 
 This does not imply that light and darkness are two 
 distinct substances, seeing darkness is only the priva¬ 
 tion of light; but the words simply refer us by antici¬ 
 pation to the rotation of the earth round its own axis 
 once in twenty-three hours, fifty-six minutes, and four 
 seconds, which is the cause of the distinction between 
 day and night, by bringing the different parts of the 
 surface of the earth successively into and from under 
 the solar rays; and it was probably at this moment 
 that God gave this rotation to the earth, to produce 
 this merciful provision of day and night. For the 
 manner in which light is supposed to be produced, see 
 ver. 16, under the word sun. 
 
 Verse 6. And God said, Let there be a firmament ] 
 Our translators, by following the firmamentum of the 
 Vulgate, which is a translation of the (rrepeuya of the 
 Septuagint, have deprived this passage of all sense and 
 meaning. The Hebrew word jrpl rakia, from yp") 
 raka, to spread out as the curtains of a tent or pavilion, 
 simply signifies an expanse or space, and consequently 
 that circumambient space or expansion separating the 
 clouds, which are in the higher regions of it, from the 
 seas, &c., which are below it. This we call the at¬ 
 mosphere, the orb of atoms or inconceivably small 
 particles; but the word appears to have been used by 
 Moses in a more extensive sense, and to include the . 
 whole of the planetary vortex, or the space which is 
 occupied by the whole solar system. 
 
 Verse 10. And God called the dry land Earth ; and 
 the gathering together of the waters called he Seas] 
 These two constitute what is called the terraqueous 
 globe, in which the earth and the water exist in a most 
 judicious proportion to each other. Dr. Long took the 
 papers which cover the surface of a seventeen inch 
 terrestrial globe, and having carefully separated the 
 land from the sea, he weighed the two collections of 
 papers accurately, and found that the sea papers weigh¬ 
 ed three hundred and forty-nine grains, and the land 
 papers only one hundred and twenty-four ; by which 
 experiment it appears that nearly three-fourths of the 
 surface of our globe, from the arctic to the antarctic 
 polar circles, are covered with water. The doctor did 
 not weigh the parts whhin the polar circles, because 
 
 31 
 
GENESIS. 
 
 The earth brings forth 
 
 trees , herbs , grass , 
 
 0 A - M ; i- after his kind, whose seed is in 
 
 13. C. 4004. it* 
 
 - itself, upon the earth: and it 
 
 was so. 
 
 12 And the earth brought forth grass, and 
 
 herb yielding seed after his kind, ^ 0*4004 
 
 u and the tree yielding fruit, whose - 
 
 seed was in itself, after his kind : and God 
 saw that it was good. 
 
 u Luke, 
 
 chap. vi. 44. 
 
 there is no certain measurement of the proportion of 
 land and water which they contain. This proportion 
 of three-fourths water may be considered as too great, 
 if not useless ; but Mr. Ray, by most accurate experi¬ 
 ments made on evaporation, has proved that it requires 
 so much aqueous surface to yield a sufficiency of va¬ 
 pours for the purpose of cooling the atmosphere, and 
 watering the earth. See Ray’s Physico-theological 
 Discourses. 
 
 An eminent chemist and philosopher, Dr. Priestley , 
 has very properly observed that it seems plain that 
 Moses considered the whole terraqueous globe as being 
 created in a fluid state, the earthy and other particles 
 of matter being mingled with the water. The present 
 form of the earth demonstrates the truth of the Mosaic 
 account; for it is well known that if a soft or elastic 
 globular body be rapidly whirled round on its axis, the 
 parts at the poles will be flattened, and the parts on 
 the equator, midway between the north and south poles, 
 will be raised up. This is precisely the shape of our 
 earth ; it has the figure of an oblate spheroid, a figure 
 pretty much resembling the shape of an orange. It 
 has been demonstrated by admeasurement that the 
 earth is flatted at the poles and raised at the equator. 
 This was first conjectured by Sir Isaac Newton, and 
 afterwards confirmed by M. Cassini and others, who 
 measured several degrees of latitude at the equator 
 and near the north pole, and found that the difference 
 perfectly justified Sir Isaac Newton’s conjecture, and 
 consequently confirmed the Mosaic account. The 
 result of the experiments instituted to determine this 
 point, proved that the diameter of the earth at the 
 equator is greater by more than twenty-three and a half 
 miles than it is at the poles, allowing the polar diame¬ 
 ter to be 354 th part shorter than the equatorial , accord¬ 
 ing to the recent admeasurements of several degrees 
 of latitude made by Messrs. Mechain and Delambre.— 
 L 1 ’ Histoire des Mathem. par M. de la Lande, tom. iv., 
 part v., liv. 6 . 
 
 And God saw that it was good .] This is the judg¬ 
 ment which God pronounced on his Own works. They 
 were beautiful and perfect in their kind, for such is the 
 import of the word DIED tob. They were in weight 
 and measure perfect and entire, lacking nothing. But 
 the reader will think it strange that this approbation 
 should be expressed once on the first , fourth , fifth , 
 and sixth days ; twice on the third , and not at all on 
 the second ! I suppose that the words, And God saw 
 that it was good , have been either lost from the con¬ 
 clusion of the eighth verse, or that the clause in the 
 tenth verse originally belonged to the eighth. It ap¬ 
 pears, from the Septuagint translation, that the words 
 in question existed originally at the close of the eighth 
 verse, in the copies which they used; for in that ver¬ 
 sion we still find, K at el6ev 6 0 eof on nohow And God 
 saio that it teas good... This reading, however, is not 
 
 32 
 
 acknowledged by any of Kennicott’.s or De Rossi’s 
 MSS., nor by any of the other versions. If the ac¬ 
 count of the second day stood originally as it does now, 
 no satisfactory reason can be given for the omission of 
 this expression of the Divine approbation of the -work 
 wrought by his wisdom and power on that day. 
 
 Verse 11. Let the earth bring forth grass — herb — 
 fruit-tree , c^c.] In these general expressions all kinds 
 of vegetable productions are included. Fruit-tree is 
 not to be understood here in the restricted sense in 
 which the term is used among us ; it signifies all trees, 
 not only those which bear fruit, which ma^ be applied 
 to the use of men and cattle, but also those which had 
 the power of propagating themselves by seeds, &c. 
 Now as God delights to manifest himself in the little 
 as well as in the great , he has shown his consummate 
 wisdom in every part of the vegetable creation. Who 
 can account for, or comprehend, the structure of a sin¬ 
 gle tree or plant! The roots, the stem, the woody 
 fibres, .the bark, the rind, the air-vessels, the sap-ves¬ 
 sels, the leaves, the flowers, and the fruits, are so many 
 mysteries. AW the skill, wisdom, and power of men 
 and angels could not produce a single grain of wheat! 
 A serious and reflecting mind can see the grandeur of 
 God, not only in the immense cedars on Lebanon, but 
 also in the endlessly varied forests that appear through 
 the microscope in the mould of cheese, stale paste, 
 &c., &c. 
 
 Verse 12 . Whose seed ivas in itself ] Which has 
 the power of multiplying itself by seeds, slips, roots, 
 &c., ad infinitum ; which contains in itself all the 
 rudiments of the future plant through its endless gene¬ 
 rations. This doctrine has been abundantly confirmed 
 by the most accurate observations of the best modem 
 philosophers. The astonishing power with which God 
 has endued the vegetable creation to multiply its dif¬ 
 ferent species, maybe instanced in the seed of the elm. 
 This tree produces one thousand five hundred and 
 eighty four millions of seeds ; and each of these seeds 
 has the power of producing the same number. How 
 astonishing is this produce ! At first one seed is depo¬ 
 sited in the earth ; from this one a tree springs, which 
 in the course of its vegetative life produces one thou¬ 
 sand five hundred and eighty four millions of seeds. 
 This is the first generation. The second generation 
 will amount to two trillions, five hundred and nine thou¬ 
 sand and fifty-six billions. The third generation will 
 amount to three thousand nine hundred and seventy- 
 four quadrillions , three hundred and forty four thou¬ 
 sand seven hundred and four trillions ! And the fourth 
 generation from these would amount to six sextillions, 
 two hundred and ninety-five thousand three hundred 
 and sixty-two quintillions , eleven thousand one hun¬ 
 dred and thirty-six quadrillions ! Sums too immense 
 for the human mind to conceive; and, when we,allow 
 the most confined space in which a tree can grow, it 
 
 a 
 
CHAP. I. 
 
 Creation and design 
 
 A. M. 1 . 
 B. C. 4004. 
 
 13 And the evening and the 
 * morning were the third day. 
 
 14 And God said, Let there be v lights in 
 the firmament of the heaven, to divide w the 
 day from the night; and let them be for 
 signs, and 1 for seasons, and for days, and 
 years. 
 
 v Deut. >v. 19; Psa. lxxiv. 16; cxxxvi. 7.- w Heb. between 
 
 the day and between the night. - x Psa. lxxiv. 17; civ. 19. 
 
 of the celestial luminaries . 
 15 And let them be for lights in B A c M 4 0 o 4 
 
 the firmament of the heaven, to 
 give light upon the earth : and it was so. 
 
 16 And God y made two great lights ; the 
 greater light z to rule the day, and 6 the 
 lesser light to rule the night : he made b the 
 stars also. 
 
 y Psa. cxxxvi. 7, 8, 9 ; cxlviii. 3, 5.- z Heb. for the rule of 
 
 the day. - a Psa. viii. 3.- 0 Job xxxviii. 7. 
 
 appears that the seeds of the third generation from one 
 elm would be many myriads of times more than suffi¬ 
 cient to stock the whole superfices of all the planets 
 in the solar system! But plants multiply themselves 
 by slips as well as by seeds. Sir Kenelm Digby saw 
 in 1660 a plant of barley, in the possession of the 
 fathers of the Christian doctrine at Paris, which con¬ 
 tained 249 stalks springing from one root or grain, and 
 in which he counted upwards of 18,000 grains. See 
 my experiments on Tilling in the Methodist Magazine. 
 
 Verse 14. And God said , Let there be lights , <5fC .] 
 One principal office of these was to divide between 
 day and night. When night is considered a state of 
 comparative darkness , how can lights divide or distin¬ 
 guish it 1 The answer is easy : The sun is the monarch 
 of the day, which is the state of light ; the moon, of 
 the night, the state of darkness. The rays of the sun, 
 falling on the atmosphere, are refracted and diffused 
 over the whole of that hemisphere of the earth imme¬ 
 diately under his orb ; while those rays of that vast 
 luminary which, because of the earth’s smallness in 
 comparison of the sun, are diffused on all sides beyond 
 the earth, falling on the opaque disc of the moon, are 
 reflected back upon what may be called the lower 
 hemisphere, or that part of the earth which is opposite 
 to the part which is illuminated by the sun : and as the 
 earth completes a revolution on its own axis in about 
 twenty-four hours, consequently each hemisphere has 
 alternate day and night. But as the solar light reflected 
 from the face of the moon is computed to be 50,000 
 times less in intensity and effect than the light of the 
 sun as it comes directly from himself to our earth, 
 (for light decreases in its intensity as the distance it 
 travels from the sun increases ,) therefore a sufficient 
 distinction is made between day and night, or light 
 and darkness, notwithstanding each is ruled and deter¬ 
 mined by one of these two great lights ; the moon ruling 
 the night, i. e., reflecting from her own surface back 
 on the earth the rays of light which she receives from 
 the sun. Thus both hemispheres are to a certain 
 degree illuminated : the one, on which the sun shines, 
 completely so ; this is day : the other, on which the 
 sun’s light is reflected by the moon, partially; this is 
 night. It is true that both the planets and fixed stars 
 afford a considerable portion of light during the night, 
 yet they cannot be said to rule or to predominate by 
 their light, because their rays are quite lost in the 
 superior splendour of the moon’s light. 
 
 And let them be for signs ] PiDoh leothoth. Let 
 them ever be considered as continual tokens of God’s 
 tender care for man, and as standing proofs of his 
 continual miraculous interference ; for so the word 
 Vol I. ( 4 ) 
 
 HK oth is often used. And is it not the almighty 
 energy of God that upholds them in being 1 The 
 sun and moon also serve as signs of the different 
 changes which take place in the atmosphere, and 
 which are so essential for all purposes of agricul¬ 
 ture, commerce, &c. 
 
 For seasons ] D’TfflD moadim; For the determina¬ 
 tion of the times on which the sacred festivals should 
 be held. In this sense the word frequently occurs; 
 and it was right that at the very opening of his reve¬ 
 lation God should inform man that there were certain 
 festivals which should be annually celebrated to his 
 glory. Some think we should understand the original 
 word as signifying months , for which purpose we know 
 the moon essentially serves through all the revolutions 
 of time. 
 
 For days ] Both the hours of the day and night, as 
 well as the different lengths of the days and nights, are 
 distinguished by the longer and shorter spaces of time 
 the sun is above or below the horizon. 
 
 And years.\ That is, those grand divisions of time 
 by which all succession in the vast lapse of duration 
 is distinguished. This refers principally to a com- ' 
 plete revolution of the earth round the sun, which is 
 accomplished in 365 days, 5 hours, 48 minutes, and 48 
 seconds ; for though the revolution is that of the earth, 
 yet it cannot be determined but by the heavenly bodies. 
 
 Verse 16 . And God made two great lights ] Moses 
 speaks of the sun and moon here, not according to 
 their bulk or solid contents , but according to the pro¬ 
 portion of light they shed on the earth. The expres¬ 
 sion has been cavilled at by some who are as devoid 
 of mental capacity as of candour. “ The moon,” say 
 they, “ is not a great body ; on the contrary, it is the 
 very smallest in our system.” Well, and has Moses 
 said the contrary 1 He has said it is a great LIGHT ; 
 had he said otherwise he had not spoken the truth. 
 
 It is, in reference to the earth, next to the sun him¬ 
 self, the greatest light in the solar system; and so 
 true is it that the moon is a great light , that it affords 
 more light to the earth than all the planets in the solar 
 system, and all the innumerable stars in the vault of 
 heaven, put together. It is worthy of remark that on 
 the fourth day of the creation the sun was formed, and 
 then “ first tried his beams athwart the gloom pro¬ 
 found and that at the conclusion of the fourth mille¬ 
 nary from the creation, according to the Hebrew, the 
 Sun of righteousness shone upon the world, as deepl)* 
 sunk in that mental darkness produced by sin as the 
 ancient world was, while teeming darkness held the 
 dominion, till the sun was created as the dispenser of 
 light. What would the natural world be without the 
 
 33 * a 
 
The celestial luminaries 
 
 GENESIS. 
 
 are set in the firmament. 
 
 b A c M 4004 17 And God set them m the 
 ——!- firmament of the heaven, to give 
 
 light upon the earth, 
 
 18 And to c rule over the day, and over the 
 night; and to divide the light from the 
 
 c Jeremiah, 
 
 darkness : and God saw that it was B A c M 4 oo 4 
 good. - 
 
 19 And the evening and the morning were 
 the fourth day. 
 
 20 And God said, Let the waters bring 
 
 chap. xxxi. 35. 
 
 sun 1 A howling waste, in which neither animal nor 
 vegetable life could possibly be sustained. And what 
 would the moral world be without Jesus Christ, and 
 the light of his word and Spirit ? Just what those parts 
 of it now are where his light has not yet shone : “ dark 
 places of the earth, filled with the habitations of cru¬ 
 elty,” where error prevails without end, and supersti¬ 
 tion, engendering false hopes and false fears, degrades 
 and debases the mind of man. 
 
 Many have supposed that the days of the creation 
 answer to so many thousands of years; and that as 
 God created all in six days, and rested the seventh , so 
 the world shall last six thousand years, and the seventh 
 shall be the eternal rest that remains for the people of 
 God. To this conclusion they have been led by these 
 words of the apostle, 2 Pet. iii. 8 : One day is with 
 the Lord as a thousand years; and a thousand years 
 as one day. Secret things belong to God ; those that 
 are revealed to us and our children. 
 
 He made the stars also.~\ Or rather, He made the 
 lesser light , with the stars , to rule the night. See 
 Claudian de Raptu Proser.. lib. ii., v. 44. 
 
 Hie Hyperionis solem de semine nasci 
 Fecerat, et pariter lunam, sed dispare forma, 
 Aurorae noctisque duces. 
 
 From famed Hyperion did he cause to rise 
 The sun, and placed the moon amid the skies, 
 
 With splendour robed, but far unequal light, 
 
 The radiant leaders of the day and night. 
 
 OF THE SUN. 
 
 On the nature of the sun there have been various 
 conjectures. It was long thought that he was a vast 
 globe of fire 1,384,462 times larger than the earth, and 
 that he was continually emitting from his body innu¬ 
 merable millions of fiery particles, which, being ex¬ 
 tremely divided, answered for the purpose of light 
 and heat without occasioning any ignition or burning , 
 except when collected in the focus of a convex lens 
 or burning glass. Against this opinion, however, 
 many serious and weighty objections have been 
 made; and it has been so pressed with difficulties 
 that philosophers have been obliged to look for a 
 theory less repugnant to nature and probability. Dr. 
 Herschel’s discoveries by means of his immensely 
 magnifying telescopes, have, by the general consent 
 of philosophers, added a new habitable world to our 
 system, which is the sun. Without stopping to 
 enter into detail , which would be improper here, it is 
 sufficient to say that these discoveries tend to prove 
 that what we call the sun is only the atmosphere of 
 that luminary; “ that this atmosphere consists of 
 various elastic fluids that are more or less lucid and 
 transparent; that as the clouds belonging to our 
 a 34 
 
 earth are probably decompositions of some of the 
 elastic fluids belonging to the atmosphere itself, so 
 we may suppose that in the vast atmosphere of the 
 sun, similar decompositions may take place, but with 
 this difference, that the decompositions of the elastic 
 fluids of the sun are of a phosphoric nature, and are 
 attended by lucid appearances, by giving out light.” 
 The body of the sun he considers as hidden generally 
 from us by means of this luminous atmosphere, but 
 what are called the maculae or spots on the sun are 
 real openings in this atmosphere, through which the 
 opaque body of the sun becomes visible ; that this at¬ 
 mosphere itself is not fiery nor hot , but is the instru¬ 
 ment which God designed to act on the caloric or la¬ 
 tent heat ; and that heat is only produced by the solar 
 light acting upon and combining with the caloric or 
 matter of fire contained in the air, and other sub¬ 
 stances which are heated by it. This ingenious theory 
 is supported by many plausible reasons and illustra¬ 
 tions, which may be seen in the paper he read before 
 the Roval Society. On this subject see the note on 
 ver. 3. 
 
 OF THE MOON. 
 
 There is scarcely any doubt now T remaining in the 
 philosophical world that the moon is a habitable globe. 
 The most accurate observations that have been made 
 with the most powerful telescopes have confirmed the 
 opinion. The moon seems, in almost every respect, 
 to be a body similar to our earth ; to have its surface 
 diversified by hill and dale, mountains and valleys, 
 rivers, lakes, and seas. And there is the fullest evi¬ 
 dence that our earth serves as a moon to the moon 
 herself, differing only in this, that as the earth’s sur¬ 
 face is thirteen times larger than the moon’s, so the 
 moon receives from the earth a light thirteen times 
 greater in splendour than that which she imparts to 
 us; and by a very correct analogy we are led to infer 
 that all the planets and their satellites , or attendant 
 moons, are inhabited , for matter seems only to exist 
 for the sake of intelligent beings. 
 
 OF THE STARS. 
 
 The stars in general are considered to be suns, 
 similar to that in our system, each having an appro¬ 
 priate number of planets moving round it; and, as 
 these stars are innumerable, consequently there are 
 innumerable worlds, all dependent on the power, pro¬ 
 tection, and providence of God. Where the stars are 
 in great abundance, Dr. Herschel supposes they form 
 primaries and secondaries , i. e., suns revolving about 
 suns , as planets revolve about the sun in our system. 
 He considers that this must be the case in what is 
 called the milky way , the stars being there m prodi¬ 
 gious quantity. Of this he gives the following proof; 
 
 ( 4 * ) 
 
CHAP. I. 
 
 The creation of fsh, 
 
 B-M -4 forth abundantly the d moving crea- 
 
 - ture that hath 6 life, and f fowl that 
 
 may fly above the earth in the * open firma¬ 
 ment of heaven. 
 
 21 And h God created great whales, 
 and every living creature that moveth, 
 which the waters brought forth abundantly, 
 after their kind, and every winged fowl 
 after his kind: and God saw that it was 
 good. 
 
 d Or, creeping. - e Heb. soul. - f Heb. let fowl Jly. - s Heb. 
 
 face of the firmament of heaven. 
 
 On August 22, 1792, he found that in forty-one 
 minutes of time not less than 258,000 stars had passed 
 through the field of view in his telescope. What must 
 God be, who has made, governs, and supports so many 
 worlds! For the magnitudes, distances , revolutions, 
 Jfc., of the sun, moon, planets , and their satellites, see 
 the preceding tables. 
 
 Yerse 20. Let the waters bring forth abundantly ] 
 There is a meaning in these words which is seldom 
 noticed. Innumerable millions of animalcula are found 
 in water. Eminent naturalists have discovered not 
 less than 30,000 in a single drop ! How inconceiva¬ 
 bly small must each be, and yet each a perfect animal, 
 furnished with the whole apparatus of bones, muscles, 
 nerves, heart, arteries, veins, lungs, viscera in general, 
 animal spirits, &c., &c. What a proof is this of the 
 manifold wisdom of God! But th e fecundity of fishes 
 is another point intended in the text; no creatures are 
 so prolific as these. A tench lay 1,000 eggs, a carp 
 20,000, and Leuwenhoek counted in a middling sized 
 cod 9,384,000 ! Thus, according to the purpose of 
 God, the waters bring forth abundantly . And what 
 a merciful provision is this for the necessities of man ! 
 Many hundreds of thousands of the earth’s inhabitants 
 live for a great part of the year on fish only. Fish 
 afford, not only a wholesome, but a very nutritive diet; 
 they are liable to few diseases, and generally come in 
 vast quantities to our shores when in their greatest 
 perfection. In this also we may see that the kind 
 providence of God goes hand in hand with his creating 
 energy. While he manifests his wisdom and his power, 
 he is making a permanent provision for the sustenance 
 of man through all his generations. 
 
 Yerse 21. And God created great whales ] DJ^nn 
 D'Vun hattanninim haggedolim. Though this is 
 generally understood by the different versions as sig¬ 
 nifying whales, yet the original must be understood 
 rather as a general than a particular term, comprising 
 all the great aquatic animals, such as the various spe¬ 
 cies of whales, the porpoise, the dolphin, the monoceros 
 or narwal, and the shark. God delights to show him- 
 seff in little as well as in great things : hence he forms 
 animals so minute that 30,000 can be contained in 
 one drop of water ; and others so great that they seem 
 to require almost a whole sea to float in. 
 
 Verse 22 . Let fowl multiply in the earth.] It is 
 truly astonishing with what care, wisdom, and minute 
 skill God has formed the different genera and species 
 
 fowls, and reptiles • 
 
 22 And God blessed them, saying, B A ^ M j 0 Q 4 
 
 1 Be frutiful, and multiply, and fill - 
 
 the waters in the seas ; and let fowl multiply in 
 the earth. 
 
 23 And the evening and the morning were 
 the fifth day. 
 
 24 And God said, Let the earth bring forth 
 the living creature after his kind, cattle, and 
 creeping thing, and beast of the earth after 
 his kind : and it was so. 
 
 h Chapter vi. 20 ; vii. 14; viii. 19 ; Psalm civ. 26.-> Chapter 
 
 viii. 17. 
 
 of birds, whether intended to live chiefly on land or 
 in water. The structure of a single feather affords a 
 world of wonders; and as God made the fowls that 
 they might fly in the firmament of heaven, ver. 20 , so 
 he has adapted the form of their bodies, and the struc¬ 
 ture and disposition of their plumage, for that very 
 purpose. The head and neck in flying are drawn 
 principally within the breastbone^ so that the whole 
 under part exhibits the appearance of a ship’s hull. 
 The wings are made use of as sails, or rather oars, 
 and the tail as a helm or rudder. By means of these 
 the creature is not only able to preserve the centre of 
 gravity, but also to go with vast speed through the air, 
 either straight forward, circularly, or in any kind of 
 angle, upwards or downwards. In these also God has 
 shown his skill and his power in the great and in the 
 little —in the vast ostrich and cassowary , and in the 
 beautiful humming-bird, which in plumage excels the 
 splendour of the peacock, and in size is almost on a 
 level with the bee. 
 
 Yerse 24. Let the earth bring forth the living crea¬ 
 ture, <fc.] rrn nephesh chaiyah ; a general term 
 to express all creatures endued with animal life, in any 
 of its infinitely varied gradations, from the half-rea¬ 
 soning elephant down to the stupid potto, or lower still, 
 to the polype, which seems equally to share the vege¬ 
 table and animal life. The word 1JVT1 chaitho, in the 
 latter part of the verse, seems to signify all ivild ani¬ 
 mals, as lions, tigers, &c., and especially such as are 
 carnivorous, or live on flesh, in contradistinction from 
 domestic animals, such as are graminivorous, or live 
 on grass and other vegetables, and are capable of be¬ 
 ing tamed, and applied to domestic purposes. See on 
 ver. 29. These latter are probably meant by n^PD 
 behemah in the text, which we translate cattle , such as 
 horses, /cine, sheep , dogs, <fc. Creeping thing, 
 remes, all the different genera of serpents, worms, and 
 such animals as have no feet. In beasts also God 
 has shown his wondrous skill and power ; in the vast 
 elephant, or still more colossal mammoth or mastodon , 
 the whole race of which appears to be extinct, a few 
 skeletons only remaining. This animal, an astonish¬ 
 ing effect of God’s power, he seems to have produced 
 merely to show what he could do, and after suffering 
 a few of them to propagate, he extinguished the race 
 by a merciful providence, that they might not destroy 
 both man and beast. The mammoth appears to have 
 been a carnivorous animal, as the structure of the 
 
 35 
 
 a 
 
GENESIS. 
 
 The creation of man 
 A-M. J- 25 And God made the beast of 
 
 13. C. 4004. 
 
 - the earth alter his kind, and cattle 
 
 after their kind, and every thing that creepeth 
 upon the earth after his kind: and God saw 
 that it was good. 
 
 2 6 And God said, k Let us make man in our 
 image, after our likeness : and 1 let them have 
 
 k Chap. v. 1; ix. 6; Psa. c. 3; Eccles. vii. 29; Acts xvii. 26, 
 28, 29; 1 Cor. xi. 7; Eph. iv. 24; Col. iii. 10; James iii. 9. 
 
 teeth proves, and of an immense size; from a consi¬ 
 derable part of a skeleton which I have seen, it is 
 computed that the animal to which it belonged must 
 have been nearly twenty-five feet high, and sixty in 
 length ! The bones of one toe are entire ; the toe 
 upwards of three feet in length. But this skeleton 
 might have belonged to the megalonyx, a kind of sloth, 
 or bradypus, hitherto unknown. Few elephants have 
 ever been found to exceed eleven feet in height. How 
 wondrous are the works of God! But his skill and 
 power are not less seen in the beautiful chevrotin, or 
 tragulus, a creature of the antelope kind, the smallest 
 of all bifid or cloven-footed animals, whose delicate 
 limbs are scarcely so large as an ordinary goose quill; 
 and also in the shrew mouse , perhaps the smallest of 
 the many-toed quadrupeds. In the reptile kind we see 
 also the same skill and power, not only in the immense 
 snake called boa constrictor , the mortal foe and con¬ 
 queror of the royal tiger, but also in the cobra de 
 manille, a venomous serpent, only a little larger than 
 a common sewing needle. 
 
 Verse 25. And God made the beast of the earth 
 after his hind , <5fc.~\ Every thing both in the animal 
 and vegetable wrnrld was made so according to its 
 kind, both in genus and species , as to produce its own 
 kind through endless generations. Thus the several 
 races of animals and plants have been kept distinct 
 from the foundation of the world to the present day. 
 This is a proof that all future generations of plants and 
 animals have been seminally included in those which 
 God formed in the beginning. 
 
 Verse 26. And God said, Let us make man ] It 
 is evident that God intends to impress the mind of 
 man with a sense of something extraordinary in the 
 formation of his body and soul, when he introduces the 
 account of his creation thus ; Let US make man. 
 The word DTK Adam, which we translate man, is in¬ 
 tended to designate the species of animal, as livn 
 chaitho, marks the wild beasts that live in general a 
 solitary life ; nDiTJ behemah, domestic or gregarious 
 animals; and remes, all kinds of reptiles, from 
 the largest snake to the microscopic eel. Though the 
 same kind of organization may be found in man as 
 appears in the lower animals, yet there is a variety 
 and complication in the parts, a delicacy of structure, 
 a nice arrangement, a judicious adaptation of the dif¬ 
 ferent members to their great offices and functions, a 
 dignity of mien, and a perfection of the whole, which 
 are sought for in vain in all other creatures. See 
 chap. iii. 22 . 
 
 In our image, after our likeness ] What is said 
 above refers only to the body of man, what is here said 
 
 36 
 
 in the image of God. 
 dominion over the fish of the sea, A- M ;,A- 
 
 r>. A/. 4UU4, 
 
 and over the fowl of the air, and over - 
 
 the cattle, and over all the earth, and over every 
 creeping thing that creepeth upon the earth. 
 
 27 So God created man in his own image, 
 m in the image of God created he him ; n male 
 and female created he them. 
 
 1 Chap. ix. 2; Psa. viii. 6.- m 1 Cor. xi. 7.- n Chap, v 2; 
 
 Mai. ii. 15; Matt. xix. 4; Mark x. 6. 
 
 refers to his soul. This was made in the image and 
 likeness of God. Now, as the Divine Being is infi¬ 
 nite, he is neither limited by parts, nor definable by 
 passions; therefore he can have no corporeal image 
 after which he made the body of man. The image 
 and likeness must necessarily be intellectual; his mind, 
 his soul, must have been formed after the nature and 
 perfections of his God. The human mind is still en¬ 
 dowed with most extraordinary capacities ; it was more 
 so when issuing out of the hands of its Creator. God 
 was now producing a spirit, and a spirit, too, formed 
 after the perfections of his owm nature. God is the 
 fountain whence this spirit issued, hence the stream 
 must resemble the spring which produced it. God is 
 holy, just, wise, good, and perfect; so must the soul 
 be that sprang from him : there could be in it nothing 
 impure, unjust, ignorant, evil, low, base, mean, or vile. 
 It was created after the image of God ; and that image, 
 St. Paul tells us, consisted in righteousness, true holi¬ 
 ness, and knowledge, Eph. iv. 24 ; Col. iii. 10. Hence 
 man was ivise in his mind, holy in his heart, and 
 righteous in his actions. Were even the word of Gcd 
 silent on this subject, we could not infer less from the 
 lights held out to us by reason and common sense. 
 The text tells us he w'as the work of Elohim, the Di¬ 
 vine Plurality, marked here more distinctly by the plu¬ 
 ral pronouns US and OUR; and to show that he was 
 the masterpiece of God’s creation, all the persons in 
 the Godhead are represented as united in counsel and 
 effort to produce this astonishing creature. 
 
 Gregory Nyssen has very properly observed that 
 the superiority of man to all other parts of creation is 
 seen in this, that all other creatures are represented 
 as the effect of God’s word, but man is represented as 
 the work of God, according to plan and consideration : 
 Let us make man in our image, after our likeness. 
 See his Works, vol. i., p. 52, c. 3. 
 
 And let them have dominion ] Hence we see that 
 the dominion was not the image. God created man 
 capable of governing the world, and when fitted for 
 the office, he fixed him in it. We see God’s tender 
 care and parental solicitude for the comfort and well¬ 
 being of this masterpiece of his workmanship, in 
 creating the world previously to the creation of man. 
 He prepared every thing for his subsistence, conve¬ 
 nience, and pleasure, before he brought him into being ; 
 so that, comparing little with great things, the hcuse 
 was built, furnished, and amply stored, by the time the 
 destined tenant was ready to occupy it. 
 
 It has been supposed by some that God speaks here 
 to the angels, when he says, Let us make man; but 
 to make this a likely interpretation these persons must 
 
CHAP. I. 
 
 God's approval 
 
 A. M. l. 28 And God blessed them, and 
 
 - God said unto them, 0 Joe irmtlul, 
 
 and multiply, and replenish the earth, and 
 subdue it; and have dominion over the fish 
 of the sea, and over the fowl of the air, and 
 over every living thing that p moveth upon the 
 earth. 
 
 29 And God said, Behold, I have given 
 you every herb q bearing seed, which is upon 
 the face of all the earth, and every tree, in the 
 
 0 Chap. ix. 1, 7 ; Lev. xxvi. 9; Psa. cxxvii. 3; cxxviii. 3, 4. 
 
 P Heb. creepeth. -3 Heb. seeding seed. - r Chap. ix. 3 ; Job 
 
 xxxvi. 31; Psa. civ. 14, 15; cxxxvi. 25; cxlvi. 7; Acts 
 
 prove, 1. That angels were then created. 2. That 
 angels could assist in a work of creation. 3. That 
 angels were themselves made in the image and like¬ 
 ness of God. If they were not, it could not be said, 
 in our image , and it does not appear from any part in 
 the sacred writings that any creature but man was 
 made in the image of God. See the note on Psalm 
 viii. 5. 
 
 Verse 28. And God blessed them ] Marked them 
 as being under his especial protection, and gave them 
 power to propagate and multiply their own kind on the 
 earth. A large volume would be insufficient to con¬ 
 tain what we know of the excellence and perfection of 
 man, even in his present degraded fallen state. Both 
 his body and soul are adapted with astonishing wisdom 
 to their residence and occupations; and also the place 
 of their residence, as well as the surrounding objects, 
 in their diversity, colour, and mutual relations, to the 
 mind and body of this lord of the creation. The con¬ 
 trivance, arrangement, action, and re-action of the dif¬ 
 ferent parts of the body, show the admirable skill of 
 the wondrous Creator ; while the various powers and 
 faculties of the mind, acting on and by the different 
 organs of this body, proclaim the soul's Divine origin, 
 and demonstrate that he who was made in the image 
 and likeness of God, was a transcript of his own ex¬ 
 cellency, destined to know, love, and dwell with his 
 Maker throughout eternity. 
 
 Verse 29. I have given you every herb—-for meat.] 
 It seems from this, says an eminent philosopher, that 
 man was originally intended to live upon vegetables 
 only ; and as no change was made in the structure of 
 men’s bodies after the flood, it is not probable that any 
 change was made in the articles of their food. It may 
 also be inferred from this passage that no animal what¬ 
 ever was originally designed to prey on others; for 
 nothing is here said to be given to any beast of the 
 earth besides green herbs. —Dr. Priestley. Before sin 
 entered into the world, there could be, at least, no vio¬ 
 lent deaths , if any death at all. But by the particular 
 structure of the teeth of animals God prepared them 
 for that kind of aliment which they were to subsist on 
 after the fall. 
 
 Verse 31. And , behold , it was very good.] “tHD 31ft 
 iob meod , Superlatively, i, or only good ; as good as they 
 could be. The plan wise, the work well executed, the 
 different parts properly arranged, their nature, limits, 
 
 of what he had made. 
 
 which is the fruit of a tree yielding n A - M -!• 
 seed; r to you it shall be for meat. - 
 
 30 And to 8 every beast of the earth, and to 
 every t fowl of the air, and to every thing that 
 creepeth upon the earth, wherein there is u life, 
 I have given every green herb for meat: and 
 it was so. 
 
 31 And v God saw every thing that he had 
 made, and, behold, it was very good. And the 
 evening and the morning were the sixth day. 
 
 xiv. 17.- s Psa. cxlv. 15, 16 ; cxlvii. 9.-‘Job xxxviii. 
 
 41.- u Heb. a living soul. - v Psa. civ. 24; Lam. iii. 38; 
 
 1 Tim. iv. 4. 
 
 mode of existence, manner of propagation, habits, mode 
 of sustenance, &c., &c., properly and permanently 
 established and secured ; for every thing was formed 
 to the utmost perfection of its nature, so that nothing 
 could be added or diminished without encumbering the 
 operations of matter and spirit on the one hand, or ren¬ 
 dering them inefficient to the end proposed on the 
 other ; and God has so done all these marvellous works 
 as to be glorified in all, by all, and through all. 
 
 And the evening and the morning were the sixth 
 day.] The word 3“iy ereb, which we translate evening , 
 comes from the root arab , to mingle ; and properly 
 
 signifies that state in which neither absolute darkness 
 nor full light prevails. It has nearly the same gram¬ 
 matical signification with our twilight , the time that 
 elapses from the setting of the sun till he is eighteen 
 degrees below the horizon, and the last eighteen de¬ 
 grees before he arises. Thus we have the morning 
 and evening twilight, or mixture of light and darkness, 
 in which neither prevails, because, while the sun is 
 within eighteen degrees of the horizon, either after his 
 setting or before his rising, the atmosphere has power 
 to refract the rays of light, and send them back oh the 
 earth. The Hebrews extended the meaning of this 
 term to the whole duration of night, because it was 
 ever a mingled state, the moon, the planets, or the 
 stars, tempering the darkness with some rays of light. 
 From the ereb of Moses came the Epe/?of, Erebus , 
 of Hesiod, Aristophanes, and other heathens, which 
 they deified and made, with Nox or night, the parent 
 of all things. 
 
 The morning—boker; From 3p3 bakar , he 
 looked out; a beautiful figure which represents the 
 morning as looking out at the east, and illuminating 
 the whole of the upper hemisphere. 
 
 The evening and the morning were the sixth day .— 
 It is somewhat remarkable that through the whole of 
 this chapter, whenever the division of days is made, 
 the evening always precedes the morning. The reason 
 of this may perhaps be, that darkness was pre-existent 
 to light, (verse 2, And darkness was upon the face of 
 the deep,) and therefore time is reckoned from the first 
 act of God towards the creation of the world, which 
 took place before light was called forth into existence. 
 It is very likely, for this same reason, that the Jews 
 began their day at six o’clock in the evening in imita¬ 
 tion of Moses’s division of time in this chapter. Cwsar 
 
 n 
 
Conclusion of 
 
 in his Commentaries makes mention of the same pe¬ 
 culiarity existing among the Gauls : Galli se omnes ab 
 Dite patre prognatos prcedicant: idque ab Druidibus 
 proditum dicunt: ob earn causam spatia omnis tempo- 
 ris, non numero dierum, sed noctium, finiunt; et dies 
 natales, et mensium et annorum initia sic observant, ut 
 noctern dies subsequatur ; De Bell. Gall. lib. vi. Ta¬ 
 citus likewise records the same of the Germans : Nec 
 dierum numerum, ut nos, sed noctium computant: sic 
 constituant, sic condicunt, nox ducere diem videtur; 
 De Mor. Germ. sec. ii. And there are to this day 
 some remains of the same custom in England, as for 
 instance in the word se'nnight and fortnight. See 
 also iEschyl. Agamem. ver. 273, 287. 
 
 Thus ends a chapter containing the most extensive, 
 most profound, and most sublime truths that can possi¬ 
 bly come within the reach of the human intellect. 
 How unspeakably are we indebted to God for giving 
 us a revelation of his will and of his works ! Is it 
 possible to know the mind of God but from himself 1 
 It is impossible. Can those things and services which 
 are worthy of and pleasing to an infinitely pure, per¬ 
 fect, and holy Spirit, be ever found out by reasoning 
 and conjecture ? Never ! for the Spirit of God alone 
 can know the mind of God ; and by this Spirit he has 
 revealed himself to man ; and in this revelation has 
 taught him, not only to know the glories and perfec¬ 
 tions of the Creator, but also his own origin, duty, and 
 interest. Thus far it was essentially necessary that 
 God should reveal his will ; but if he had not given 
 a revelation of his works, the origin, constitution, and 
 nature of the universe could never have been ade¬ 
 quately known. The world by wisdom knew not God; 
 this is demonstrated by the writings of the most learn¬ 
 ed and intelligent heathens. They had no just, no 
 rational notion of the origin and design of the universe. 
 Moses alone, of all ancient writers, gives a consistent 
 and rational account of the creation ; an account which 
 has been confirmed by the investigation of the most 
 accurate philosophers. But ivhere did he learn this 1 
 “ In Egypt.” That is impossible ; for the Egyptians 
 themselves were destitute of this knowledge. The 
 remains we have of their old historians, all posterior 
 to the time of Moses, are egregious for their contra¬ 
 dictions and absurdity ; and the most learned of the 
 Greeks who borrowed from them have not been 
 able to make out, from their conjoint stock, any 
 consistent and credible account. Moses has revealed 
 the mystery that lay hid from all preceding ages, 
 because he was taught it by the inspiration of the 
 Almighty. 
 
 the work of creation. 
 
 Reader, thou hast now before thee the most ancient 
 and most authentic history in the world ; a history that 
 contains the first written discovery that God has made 
 of himself to mankind ; a discovery of his own being , 
 in his wisdom , power , and goodness , in which thou and 
 the whole human race are so intimately concerned. 
 How much thou art indebted to him for this discovery 
 he alone can teach thee, and cause thy heart to feel its 
 obligations to his wisdom and mercy. Read so as to 
 understand, for these things were written for thy learn¬ 
 ing ; therefore mark what thou readest, and inwardly 
 digest —deeply and seriously meditate on, what thou 
 hast marked, and pray to the Father of lights that he 
 may open thy understanding, that thou mayest know 
 these holy Scriptures, which are able to make thee 
 wise unto salvation. 
 
 God made thee and the- universe, and governs all 
 things according to the counsel of his will; that will 
 is infinite goodness, that counsel is unerring wisdom. 
 While under the direction of this counsel, thou canst 
 not err ; while under the influence of this will, thou 
 canst not be wretched. Give thyself up to his teach¬ 
 ing, and submit to his authority ; and, after guiding 
 thee here by his counsel, he will at last bring thee to 
 his glory. Every object that meets thy eye should 
 teach thee reverence, submission, and gratitude. The 
 earth and its productions were made for thee ; and the 
 providence of thy heavenly Father, infinitely diversi¬ 
 fied in its operations, watches over and provides for 
 thee. Behold the firmament of his power, the sun 
 moon, planets, and stars, which he has formed, not for 
 himself, for he needs none of these things, but for his 
 intelligent offspring. What endless gratification has 
 he designed thee in placing within thy reach these 
 astonishing effects of his wisdom and power, and in 
 rendering thee capable of searching out their wonder¬ 
 ful relations and connections, and of knowing himself, 
 the source of all perfection, by having made thee in 
 his own image, and in his own likeness ! It is true 
 thou art fallen ; but he has found out a ransom. God 
 so loved thee in conjunction with the world that he 
 gave his only-begotten Son, that whosoever believeth. 
 on him should not perish, but have everlasting life. 
 Believe on him ; through him alone cometh salvation; 
 and the fair and holy image of God in which thou wasfc 
 created shall be again restored ; he will build thee up 
 as at the first, restore thy judges and counsellors as at 
 the beginning, and in thy second creation, as in thy 
 first, will pronounce thee to be very good , and thou 
 shalt show forth the virtues of him by whom thou art 
 created anew in Christ Jesus. Amen. 
 
 GENESIS. 
 
 CHAPTER II. 
 
 The seventh day is consecrated for a Sabbath, and the reasons assigned, 1—3. A recapitulation of the six 
 days' work of creation , 4—7. The garden of Eden planted, 8. Its trees, 9. Its rivers, and the countries 
 watered by them, 10—14. Adam placed in the garden, and the command given not to eat of the tree of 
 knowledge on pain of death, 15—17. God purposes to form a companion for the man, 18. The different 
 animals brought to Adam that he might assign them their names, 19, 20. The creation of the woman 3 
 21, 22. The institution of marriage, 23, 24. The purity and innocence of cur first parents, 25. 
 
 38 * " * a 
 
The appointment and 
 
 CHAP. II. sanctification of the Sabbath 
 
 A. M. 1. 
 B. C. 4004. 
 
 ^HUS the heavens and the earth 
 were finished, and a all the 
 
 host of them. 
 
 2 b And on the seventh day God ended his work 
 which he had made ; and he rested on the se¬ 
 venth day from all his work which he had made. 
 
 3 And God c blessed the seventh day, and 
 
 sanctified it; because that in it he „ A - 
 
 . id. L/. 4004. 
 
 had rested from all his work which - 
 
 God d created and made. 
 
 4 e These are the generations of the hea¬ 
 vens and of the earth when they were created, 
 in the day that the Lord God made the earth 
 and the heavens, 
 
 * Psa. xxxiii. 6.- b Exod. xx. 11; xxxi. 17 ; Deut. v. 14 ; Heb. 
 
 iv. 4. 
 
 NOTES ON CHAP. II. 
 
 Yerse 1 . And all the host of them.] The word 
 host signifies literally an army, composed of a number 
 of companies of soldiers under their respective lead¬ 
 ers ; and seems here elegantly applied to the various 
 celestial bodies in our system, placed by the Divine wis¬ 
 dom under the influence of the sun. From the original 
 word iOi' tsaba, a host, some suppose the Sabeans had 
 their name, because of their paying Divine honours to 
 the heavenly bodies. From the Septuagint version of 
 this place, nag 6 icocrpog avruv, all their ornaments , we 
 learn the true meaning of the word icoapog , commonly 
 translated world , which signifies a decorated or adorned 
 whole or system. And this refers to the beautiful or¬ 
 der, harmony, and regularity which subsist among the 
 various parts of creation. This translation must im¬ 
 press the reader with a very favourable opinion of these 
 ancient Greek translators ; had they not examined the 
 works of God with a philosophic eye, they never could 
 have given this turn to the original. 
 
 Yerse 2. On the seventh day God ended, Sfc.] It 
 is the general voice of Scripture that God finished the 
 whole of the creation in six days, and rested the 
 seventh ! giving us an example that we might labour 
 s-ix days, and rest the seventh from all manual exer¬ 
 cises. It is worthy of notice that the Septuagint, the 
 Syriac, and the Samaritan, read the sixth day instead 
 of the seventh ; and this should be considered the genu¬ 
 ine reading, which appears from these versions to 
 have been originally that of the Hebrew text. How 
 the word sixth became changed into seventh may be 
 easily conceived from this circumstance. It is very 
 likely that in ancient times all the numerals were sig¬ 
 nified by letters , and not by words at full length. This 
 is the case in the most ancient Greek and Latin MSS., 
 and in almost all the rabbinical writings. When these 
 numeral letters became changed for words at full length, 
 two letters nearly similar might be mistaken for each 
 other; 1 vau stands for six , T zain for seven; how 
 easy to mistake these letters for each other when 
 writing the words at full length, and so give birth to 
 the reading in question. 
 
 Yerse 3. And God blessed the seventh day] The 
 original word “pn barach , which is generally rendered 
 to bless , has a very extensive meaning. It is frequently 
 used in Scripture in the sense of speaking good of or 
 to a person ; and hence literally and properly rendered 
 by the Septuagint tv'koyqaev, from ev, good or well, and 
 Aeyo, I speak. So God has spoken well of the Sab¬ 
 bath, and good to them who conscientiously observe it. 
 Blessing is applied both to God and man: when God 
 is said to bless, we generally understand by the expres- 
 
 a 
 
 c Neh. ix. 14; Isa. lviii. 13.- d Heb. created tomake. - e Chap. 
 
 i. 1 ; Psa. xc. 1, 2. 
 
 sion that he communicates some good ; but when man 
 is said to bless God, we surely cannot imagine that he 
 bestows any gifts or confers any benefit on his Maker. 
 When God is said to bless , either in the Old or New 
 Testament, it signifies his speaking good to man; and 
 this comprises the whole of his exceeding great and 
 precious promises. And when man is said to bless 
 God, it ever implies that he speaks good of him, for 
 the giving and fulfilment of his promises. This obser¬ 
 vation will be of general use in considering the various 
 places where the word occurs in the sacred writings. 
 Reader, God blesses thee when by his promises he 
 speaks good to thee; and thou dost bless him when, 
 from a consciousness of his kindness to thy body and 
 soul, thou art thankful to him, and speakest good of 
 his name. 
 
 Because that in it he had rested] shabath, he 
 
 rested; hence Sabbath, the name of the seventh day, 
 signifying a day of rest —rest to the body from labour 
 and toil, and rest to the soul from all worldly care and 
 anxietifes. He who labours with his mind by worldly 
 schemes and plans on the Sabbath day is as culpable 
 as he who labours with his hands in his accustomed 
 calling. It is by the authority of God that the Sabbath 
 is set apart for rest and religious purposes, as the six 
 days of the week are appointed for labour. How wise 
 is this provision ! It is essentially necessary, not only 
 to the body of man, but to all the animals employed in 
 his service : take this away and the labour is too great, 
 both man and beast would fail under it. Without this 
 consecrated day religion itself would fail, and the human 
 mind, becoming sensualized, would soon forget its origin 
 and end. Even as a political regulation, it is one of 
 the wisest and most beneficent in its effects of any 
 ever instituted. Those who habitually disregard its 
 moral obligation are, to a man, not only good for 
 nothing, but are wretched in themselves, a curse to 
 society, and often end their lives miserably. See the 
 notes on Exod. xx. 8 ; xxiii. 12 ; xxiv. 16 ; and xxxi. 
 13 ; to which the reader is particularly desired to refer. 
 
 As God formed both the mind and body of man on 
 principles of activity, so he assigned him proper em¬ 
 ployment ; and it is his decree that the mind shall 
 improve by exercise, and the body find increase of 
 vigour and health in honest labour. He who idles 
 away his time in the six days is equally culpable in the 
 sight of God as he who works on the seventh. The 
 idle person is ordinarily clothed with rags, and the 
 Sabbath-breakers frequently come to an ignominious 
 death. Reader, beware. 
 
 Yerse 4. In the day that the Lord God made , <5pc.\ 
 The word miY Yehovah is for the first time mentioned 
 
 39 
 
Formation of man. 
 
 GENESIS. 
 
 Garden of Eden 
 
 A* M -5 And every f plant of the field 
 
 B. C. 4004. . J r 
 
 - before it was m the earth, and 
 
 every herb of the field before it grew : for the 
 
 Lord God had not b caused it to rain upon the 
 
 earth, and there ivas not a man h to till the 
 
 ground. 
 
 6 But * there went up a mist from the earth, 
 
 and watered the whole face of the •■ n A ^ M ;A- 
 
 B. U. 4004. 
 
 ground. - 
 
 7 And the Lord God formed man k of the 
 1 dust of the ground, and ra breathed into his 
 n nostrils the breath of life ; and 0 man became 
 a living soul. 
 
 8 And the Lord God planted p a garden 
 
 1 Chap. i. 12; Psa. civ. 14.-£ Job xxxviii. 26, 27, 28. 
 
 b Chap. iii. 23.-'Or, a mist which went up from, &c.- k Heb. 
 
 dust of the ground. - 1 Chap. iii. 19, 23 ; Psa. ciii. 14 ; Eccles. 
 
 xii. 7 ; Isa. lxiv. 8 ; 1 Cor. xv. 47.- m Job xxxiii. 4; Acts xvii. 
 
 25.- n Chap. vii. 22 ; Isa. ii. 22.- 0 1 Cor. xv. 45.- p Chap. 
 
 xiii. 10; Isa. li. 3 ; Ezek. xxviii. 13 ; Joel ii. 3. 
 
 here. What it signifies see on Exod. xxxiv. 5, 6. 
 Wherever this word occurs in the sacred writings we 
 translate it Lord, which word is, through respect and 
 reverence, always printed in capitals. Though our 
 English term Lord does not give the particular meaning 
 of the original word, yet it conveys a strong and noble 
 sense. Lord is a contraction of the Anglo-Saxon 
 hlapopb, Hlaford , afterwards written Lovepb, Loverd, 
 and lastly Lord , from Map, bread ; hence our word loaf, 
 and popb, ford , to supply, to give out. The word, 
 therefore, implies the giver of bread, i. e., he who deals 
 out all the necessaries of life. Our ancient English 
 noblemen were accustomed to keep a continual open 
 house, where all their vassals, and all strangers, had 
 full liberty to enter and eat as much as they would; 
 and hence those noblemen had the honourable name of 
 lords, i. e., the dispensers of bread. There are about 
 three of the ancient nobility who still keep up this 
 honourable custom, from which the very name of their 
 nobility is derived. We have already seen, chap. i. 1, 
 with what judgment our Saxon ancestors expressed 
 Dens, the Supreme Being, by the term God; and we 
 see the same judgment consulted by their use of the 
 term Lord to express the word Dominus, by which 
 terms the Yulgate version, which they used, expresses 
 Elohim and Jehovah, which we translate Lord God. 
 God is the good Being, and Lord is the dispenser of 
 bread, the giver of every good and perfect gift, who 
 liberally affords the bread that perisheth to every man, 
 and has amply provided the bread that endures unto 
 eternal life for every human soul. With what pro¬ 
 priety then does this word apply to the Lord Jesus, 
 who is emphatically called the bread of life; the bread 
 of God ivhich cometh down from heaven, and which is 
 given for the life of the world ! John vi. 33, 48, 51. 
 What a pity that this most impressive and instructive 
 meaning of a word in such general use were not more 
 extensively known, and more particularly regarded ! 
 See the postscript to the general preface. I know that 
 Mr. H. Tooke has endeavoured to render this deriva¬ 
 tion contemptible ; but this has little weight with me. 
 I have traced it through the most accredited writers in 
 Saxony and on Saxon affairs, and I am satisfied that 
 this and this only, is its proper etymology and derivation. 
 
 Yerse 5. Every plant of the field before it was in 
 the earth ] It appears that God created every thing, 
 not only perfect as it respects its nature, but also in a 
 state of maturity, so that every vegetable production 
 appeared at once in full growth; and this was neces¬ 
 sary that man, when he came into being, might find 
 every thing ready for his use. 
 
 40 
 
 Yerse 6. There went up a mist ] This passage ap¬ 
 pears to have greatly embarrassed many commentators. 
 The plain meaning seems to be this, that the aqueous 
 vapours, ascending from the earth, and becoming con¬ 
 densed in the colder regions of the atmosphere, fell 
 back upon the earth in the form of dews, and by this 
 means an equal portion of moisture was distributed to 
 the roots of plants, &c. As Moses had said, ver 5, 
 that the Lord had not caused it to rain upon the earth , 
 he probably designed to teach us, in verse 6, how rain 
 is produced, viz., by the condensation of the aqueous 
 vapours, which are generally through the heat of the 
 sun and other causes raised to a considerable height 
 in the atmosphere, where, meeting with cold air, the 
 watery particles which were before so small and light 
 that they could float in the air, becoming condensed , 
 i. e., many drops being driven into one, become too 
 heavy to be any longer suspended, and then, through 
 their own gravity, fall down in the form which we 
 term rain. 
 
 Yerse 7. God formed man of the dust ] In the 
 most distinct manner God shows us that man is a com¬ 
 pound being, having a body and soul distinctly, and 
 separately created ; the body out of the dust of the 
 earth, the soul immediately breathed from God him¬ 
 self. Does not this strongly mark that the soul and 
 body are not the same thing J The body derives its 
 origin from the earth, or as aphar implies, the 
 dust; hence because it is earthly it is decomposable 
 and perishable. Of the soul it is said, God breathed 
 into his nostrils the breath of life ; D’TI nishmath 
 
 chaiyim, the breath of lives, i. e., animal and intel¬ 
 lectual. While this breath of God expanded the lungs 
 and set them in play, his inspiration gave both spirit 
 and understanding. 
 
 Yerse 8. A garden eastward in Eden ] Though 
 the word pj? Eden signifies pleasure or delight, it is 
 certainly the name of a place. See chap. iv. 16 ; 2 
 Kings xix. 12 ; Isa. xxxvii. IS ; Ezek. xxvii. 23 ; 
 Amos i. 5. And such places probably received their 
 name from their fertility, pleasant situation, fyc. In 
 this light the Septuagint have viewed it, as they render 
 the passage thus: E (pvrevaev b Qsog Trapadsicrov sv Edey, 
 God planted a paradise in Eden , Hence the word 
 paradise has been introduced into the New Testament, 
 and is generally used to signify a place of exquisite 
 pleasure and delight, From this the ancient heathens 
 borrowed their ideas of the gardens of the ffesperides , 
 where the trees bore golden fruit; the gardens of Ado* 
 nis, a word which is evidently derived from the He¬ 
 brew Eden ; and hence the origin of sacred garrkm 
 
 a 
 
CHAP. II. 
 
 The tree of life , and 
 n A - M -)• eastward in r Eden ; and there 
 
 15. U. 4004. 
 
 - s he put the man whom he had 
 
 formed. 
 
 9 And out of the ground made the Lord 
 G od to grow 4 every tree that is pleasant to 
 the sight, and good for food ; u the tree of life 
 
 Chap. iii. 24.- r Chap. iv. 16; 2 Kings xix. 12 ; Ezek. 
 
 xxvii. 23.- s Ver. 15.- 1 Ezek. xxxi. 8. 
 
 or enclosures dedicated to purposes of devotion, some 
 comparatively innocent, others impure. The word 
 paradise is not Greek; in Arabic and Persian it sig¬ 
 nifies a garden, a vineyard, and also the place of the 
 blessed. The Mohammedans say that God created the 
 
 Jennet al Ferdoos , the garden of 
 paradise, from light, and the prophets and wise men 
 ascend thither. Wilmet places it after the root 
 farada, to separate , especially a person or place, for the 
 purposes of devotion, but supposes it to be originally a 
 Persian word, vox originis Persicce quam in sua lingua 
 conservarunt Armeni. As it is a word of doubtful 
 origin , its etymology is uncertain. 
 
 Verse 9. Every tree that is pleasant to the sight, 
 4-c.] If we take up these expressions literally, they 
 may bear the following interpretation : the tree pleasant 
 to the sight may meaft every beautiful tree or plant 
 which for shape, colour , or fragrance , delights the 
 senses, such as flowering shrubs, &c. 
 
 And good for food ] All fruit-bearing trees, whether 
 of the pulpy fruits, as apples, &c., or of the kernel or 
 nut kind, such as dates, and nuts of different sorts, 
 together with all esculent vegetables. 
 
 The tree of life ] D"n chaiyim; of lives, or life- 
 giving tree, every medicinal tree, herb, and plant, 
 whose healing virtues are of great consequence to man 
 in his present state, when through sin diseases of va¬ 
 rious kinds have seized on the human frame, and have 
 commenced that process of dissolution which is to 
 reduce the body to its primitive dust. Yet by the use 
 of these trees of life —those different vegetable medi¬ 
 cines, the health of the body may be preserved for a 
 time, and death kept at a distance. Though the ex¬ 
 position given here may be a general meaning for these 
 general terms, yet it is likely that this tree of life 
 which was placed in the midst of the garden was in¬ 
 tended as an emblem of that life which man should 
 ever live, provided he continued in obedience to his 
 Maker. And probably the use of this tree was in¬ 
 tended as the means of preserving the body of man 
 in a state of continual vital energy, and an antidote 
 against death. This seems strongly indicated from 
 chap. iii. 22. 
 
 And the tree of knowledge of good and evil.'] Con¬ 
 sidering this also in a merely literal point of view, it 
 may mean any tree or plant which possessed the pro¬ 
 perty of increasing the knowledge of what was in na¬ 
 ture. as the esculent vegetables had of increasing bodily 
 vigour; and that there are some aliments which from 
 their physical influence have a tendency to strengthen 
 the understanding and invigorate the rational faculty 
 more than others, has been supposed by the wisest and 
 best of men ; yet here much more seems intended, but 
 
 a 
 
 the tree of knowledge 
 also in the midst of the garden, X} A - M - 
 
 ° d . \ j . 4UU4. 
 
 v and the tree of knowledge of good -* 
 
 and evil. 
 
 10 And a river went out of Eden to water 
 the garden ; and from thence it was parted, 
 and became into four heads. 
 
 u Chap. iii. 22; Prov. iii. 18 ; xi. 30 ; Rev. ii. 7 ; xxii. 2, 14. 
 
 v Ver. 17. 
 
 what is very difficult to be ascertained. Some very 
 eminent men have contended that the passage should 
 be understood allegorically! and that the tree of the 
 knowledge of good and evil means simply that pru¬ 
 dence, which is a mixture of knowledge, care, caution, 
 and judgment, which was prescribed to regulate the 
 whole of man’s conduct. And it is certain that to 
 know good and evil , in different parts of Scripture, 
 means such knowledge and discretion as leads a man 
 to understand what is fit and unfit, what is not proper 
 to be done and what should be performed. But how 
 could the acquisition of such a faculty be a sin I Or 
 can we suppose that such a faculty could be wanting 
 when man was in a state of perfection ? To this it 
 may be answered : The prohibition was intended to 
 exercise this faculty in man that it should constantly 
 teach him this moral lesson, that there were some 
 things fit and others unfit to be done, and that in refer¬ 
 ence to this point the tree itself should be both a 
 constant teacher and monitor. The eating of its fruit 
 would not have increased this moral faculty, but the 
 prohibition was intended to exercise the faculty he 
 already possessed. There is certainly nothing unrea¬ 
 sonable in this explanation, and viewed in this light 
 the passage loses much of its obscurity. Vitringa, in 
 his dissertation De arbore prudentice in Paradiso, ejus- 
 que mysterio , strongly contends for this interpretation. 
 See more on chap. iii. 6. 
 
 Verse 10. A river went out of Eden, <fc.] It would 
 astonish an ordinary reader, who should be obliged to 
 consult different commentators and critics on the situa¬ 
 tion of the terrestrial Paradise, to see the vast variety 
 of opinions by which they are divided. Some place 
 it in the third heaven, others in the fourth ; some within 
 the orbit of the moon, others in the moon itself; some 
 in the middle regions of the air, or beyond the earth’s 
 attraction ; some on the earth, others under the earth, 
 and others within the earth; some have fixed it at the 
 north pole, others at the south ; some in Tartary, some 
 in China; some on the borders of the Ganges, some 
 in the island of Ceylon ; some' in Armenia, others in 
 Africa, under the equator ; some in Mesopotamia, others 
 in Syria, Persia, Arabia, Babylon, Assyria, and in Pa¬ 
 lestine ; some have condescended to place it in Europe, 
 and others have contended it either exists not, or is 
 invisible, or is merely of a spiritual nature, and that 
 the whole account is to be spiritually understood ! That 
 there was such a place once there is no reason to 
 doubt; the description given by Moses is too particular 
 and circumstantial to be capable of being understood 
 in any spiritual or allegorical way. As well might 
 we contend that the persons of Adam and Eve were 
 allegorical, as that the place of their residence was such. 
 
 41 
 
The rivers of Paradise. 
 
 11 The name of the first is 
 
 1j. L*. 4004. i • • i • i i 
 
 - Pison: that is it which compasseth 
 
 w the whole land of Havilah, where there is 
 
 gold; 
 
 12 And the gold of that land is good; x there 
 is bdellium and the onyx stone. 
 
 13 And the name of the second river is 
 Gihon: the same is it that compasseth the 
 whole land of y Ethiopia. 
 
 14 And the name of the third river is z Hid¬ 
 dekel : that is it which goeth a toward the 
 east of Assyria. And the fourth river is 
 b Euphrates. 
 
 w Chap. xxv. 18; 1 Sam. xv. 17.- x Num. xi. 7; Exod. xvi.31. 
 
 7 Heb. Cush. - z Dan. x. 4.- a Or, eastward to Assyria ; chap. 
 
 x. 22.- b Deut. i. 7 ; xi. 24; Rev. ix. 14.- c Or, Adam. 
 
 d Ver. 8.- e Heb. eating thou shalt eat. - f Ver. 9. 
 
 The most probable account of its situation is that 
 given by Hadrian Reland. He supposes it to have 
 been in Armenia, near the sources of the great rivers 
 Euphrates, Tigris, Phasis, and Araxes. He thinks 
 Pison was the Phasis, a river of Colchis, emptying 
 itself'into the Euxine Sea, where there is a city called 
 Chabala, the pronunciation of which is nearly the same 
 with that of Havilah, or nVin Chavilah, according to 
 the Hebrew, the vau ) being changed in Greek to beta 
 j3. This country was famous for gold, whence the 
 fable of the Golden Fleece, attempted to be carried 
 away from that country by the heroes of Greece. The 
 Gihon he thinks to be the Araxes, which runs into the 
 Caspian Sea, both the words having the same signifi¬ 
 cation, viz., a rapid motion. The land of Cush, washed 
 by the river, he supposes to be the country of the 
 Ousscei of the ancients. The Hiddekel all agree to 
 be the Tigris , and the other river Phrat, or m3 Pe- 
 rath, to be the Euphrates. All these rivers rise in 
 the same tract of mountainous country, though they do 
 not arise from one head. 
 
 Verse 12. There is bdellium (nb“!3 bedolach) and 
 the onyx stone, pX eben hashshoham .] Bochart 
 
 thinks that the bedolach or bdellium means the pearl- 
 oyster ; and shoham is generally understood to mean 
 the onyx, or species of agate, a precious stone which 
 has its name from owt;, a man's nail, to the colour of 
 which it nearly approaches. It is impossible to say 
 what is the precise meaning of the original words ; 
 and at this distance of time and place it is of little 
 consequence. 
 
 Verse 15. Put him into the garden — to dress it, 
 and to keep iti] Horticulture, or gardening, is the 
 first kind of employment on record, and that in which 
 man was engaged while in a state of perfection and 
 innocence. Though the garden may be supposed to 
 produce all things spontaneously, as the whole vege¬ 
 table surface of the earth certainly did at the creation, 
 yet dressing and tilling were afterwards necessary to 
 maintain the different kinds of plants and vegetables 
 in their perfection, and to repress luxuriance. Even 
 m a state of innocence we cannot conceive it possible 
 that man could have been happy if inactive. God 
 
 42 
 
 The command given fo Adam. 
 
 15 And the Lord God took c the b A q M 40 o 4 
 
 man, and d put him into the garden- 
 
 of Eden to dress it, and to keep it. 
 
 16 And the Lord God commanded the man, 
 saying, Of every tree of the garden e thou 
 mayest freely eat; 
 
 17 f But of the tree of the knowledge of 
 good and evil, e thou shalt not eat of it: for 
 in the day that thou eate£t thereof h thou shalt 
 surely 1 die. 
 
 18 And the Lord God said, It is not good 
 that the man should be alone ; k I will make 
 him a help 1 meet for Kim. 
 
 s Chap. iii. 1, 3, 11, 17.- h Chap. iii. 3, 19 ; Rom. vi. 23 ; 
 
 1 Cor. xv. 56; James i. 15; 1 John v. 16.-'Heb. dying thou 
 
 shalt die. - k Ch. iii. 12 ; 1 Cor. xi. 9 ; 1 Tim. ii. 13.- 1 Heb. 
 
 as before him. 
 
 gave him work to do, and his employment contributed 
 to his happiness ; for the structure of his body, as well 
 as of his mind, plainly proves that he was never in¬ 
 tended for a merely contemplative life. 
 
 Verse 17. Of the tree of the knowledge—thou shalt 
 not eat ] This is the first positive precept God gave 
 to man ; and it was given as a test of obedience, and 
 a proof of his being in a dependent, probationary state. 
 It was necessary that, while constituted lord of this 
 lower world, he should know that he was only God’s 
 vicegerent, and must be accountable to him for the use 
 of his mental and corporeal powers, and for the use 
 he made of the different creatures put under his care. 
 The man from whose mind the strong impression of 
 this dependence and responsibility is erased, necessa¬ 
 rily loses sight of his origin and end, and is capable 
 of any species of wickedness. As God is sovereign, 
 he has a right to give to his creatures what commands 
 he thinks proper. An intelligent creature, without a 
 law to regulate his conduct, is an absurdity ; this would 
 destroy at once the idea of his dependency and account¬ 
 ableness. Man must ever feel God as his sovereign, 
 and act under his authority, which he cannot do unless 
 he have a rule of conduct. This rule God gives; 
 and it is no matter of what kind it is, as long as obe¬ 
 dience to it is not beyond the powers of the creature 
 who is to obey. God says : There is a certain fruit- 
 bearing tree ; thou shalt not eat of its fruit; but of 
 all the other fruits, and they are all that are necessary, 
 for thee, thou mayest freely, liberally eat. Had he 
 not an absolute right to say so ? And was not man 
 bound to obey 1 
 
 Thou shalt surely die.~\ DIDD DID moth tamuth ; 
 Literally, a death thou shalt die ; or, dying thou shalt 
 die. Thou shalt not only die spiritually, by losing the 
 life of God, but from that moment thou shalt become 
 mortal, and shalt continue in a dying state till thou die. 
 This we find literally accomplished ; every moment of 
 man’s life may be considered as an act of dying, till 
 soul and body are separated. Other meanings have 
 been given of this passage, but they are in general 
 either fanciful or incorrect. 
 
 Verse 18. It is not good that the man should be 
 
 a 
 
 GENESIS. 
 
CHAP. II. 
 
 Adam gives names to the cattle. 
 
 bVU 19 m And out of the ground the 
 
 - Lord God formed every beast of 
 
 the field and every fowl of the air; and 
 E brought them unto 0 Adam to see what he 
 would call them : and whatsoever Adam 
 called every living creature, that was the 
 name thereof. 
 
 20 And Adam p gave names to all cattle, 
 and to the fowl of the air, and to every beast 
 of the field; but for Adam there was not 
 found a help meet for him. 
 
 m Chap. i. 20, 24.- n Psa. viii. 6 ; see chap. vi. 20.- 0 Or, 
 
 the man. -Heb. called. -<1 Chap. xv. 12 ; 1 Sam. xxvi. 12. 
 
 r Heb. builded. 
 
 alone ] 1*12*7 lebaddo; only himself. I will make him 
 a help meet for him ; 17113 7iy ezer kenegdo, a help, 
 a counterpart of himself, one formed from him, and a 
 perfect resemblance of his person. If the word be 
 rendered scrupulously literally, it signifies one like, or 
 as himself ’, standing opposite to or before him. And 
 this implies that the woman was to be a perfect resem¬ 
 blance of the man, possessing neither inferiority nor 
 superiority, but being in all things like and equal to 
 himself. As man was made a social creature, it was 
 not proper that he should be alone ; for to be alone, 
 i. e. without a matrimonial companion, was not good. 
 Hence we find that celibacy in general is a thing that 
 is not good, whether it be on the side of the man or 
 of the woman. Men may, in opposition to the decla¬ 
 ration of God, call this a state of excellence and a 
 state of perfection ; but let them remember that the 
 word of God says the reverse. 
 
 Verse 19. Out of the ground, $c.] Concerning 
 the formation of the different kinds of animals, see the 
 preceding chapter. 
 
 Verse 20. And Adam gave names to all cattle ] Two 
 things God appears to have had in view by causing 
 man to name all the cattle, &c. 1. To show him with 
 what comprehensive powers of mind his Maker had 
 endued him; and 2. To show him that no creature yet 
 formed could make him a suitable companion. And 
 that this twofold purpose was answered we shall shortly 
 see ; for, 
 
 1. Adam gave names ; but how 1 From an inti¬ 
 mate knowledge of the nature and properties of each 
 creature. Here we see the perfection of his know¬ 
 ledge ; for it is well known that the names affixed to 
 the different animals in Scripture always express some 
 prominent, feature and essential characteristic of the 
 creatures to which they are applied. Had he not pos¬ 
 sessed an intuitive knowledge of the grand and distin¬ 
 guishing properties of those animals, he never could 
 have given them such names. This one circumstance 
 is a strong proof of the original perfection and excel¬ 
 lence of man, while in a state of innocence ; nor need 
 we wonder at the account. Adam was the work of 
 an infinitely wise and perfect Being, and the effect 
 must resemble the cause that produced it. 
 
 2. Adam was convinced that none of these creatures 
 could be a suitable companion for him , and that there¬ 
 
 The institution of marriage 
 
 21 H And the Lord God caused J.* 
 
 d. (J. 4004, 
 
 a * deep sleep to fall upon Adam, - 
 
 and he slept: and he took one of his ribs, 
 and closed up the flesh instead thereof: . 
 
 22 And the rib, which the Lord God had 
 taken from man, r made he a woman, and 
 s brought her unto the man. 
 
 23 And Adam said, This is now t bone of 
 my bones, and flesh of my flesh : she shall 
 be called u Woman, because she was v taken 
 out of w Man. 
 
 s Prov. xviii. 22 ; Heb. xiii. 4.- 4 Chap. xxix. 14 ; Judg. ix 
 
 2 ; 2 Sam. v. 1 ; xix. 13; Eph. v. 30.- u Heb. Isha. - v 1 Cor 
 
 xi. 8.- w Heb. Ish. 
 
 fore he must continue in the state that was not good, 
 or be a farther debtor to the bounty of his Maker; 
 for among all the animals which he had named there 
 ivas not found a help meet for him. Hence we read, 
 
 Verse 21. The Lord God caused a deep sleep to fall 
 upon Adam, dfc.] This was neither swoon nor ecstasy, 
 but what our translation very properly terms a deep 
 sleep. 
 
 And he took one of his ribs ] It is immaterial 
 whether we render tsela a rib, or a part of his 
 side, for it may mean either some part of man was 
 to be used on the occasion, whether bone or flesh it 
 matters not ; though it is likely, from verse 23, that a 
 part of both was taken; for Adam, knowing how the 
 woman was formed, said, This is flesh of m y flesh, and 
 bone of my bone. God could have formed the woman 
 out of the dust of the earth, as he had formed the man ; 
 but had he done so, she must have appeared in his eyes 
 as a distinct being, to whom he had no natural relation. 
 But as God formed her out of a part of the man him¬ 
 self, he saw she was of the same nature, the same 
 identical flesh and blood, and of the same constitution 
 in all respects, and consequently having equal powers, 
 faculties, and rights. This at once ensured his affec¬ 
 tion, and excited his esteem. 
 
 Verse 23. Adam said, This is now bone of my bones , 
 c fc.\ There is a very delicate and expressive mean¬ 
 ing in the original which does not appear in our ver¬ 
 sion. When the different genera of creatures were 
 brought to Adam, that he might assign them their 
 proper names, it is probable that they passed in pairs 
 before him, and as they passed received their names. 
 To this circumstance the words in this place seem to 
 refer. Instead of this now is 0^317 fix? zoih hap- 
 paam, we should render more literally this turn , this 
 creature, which now passes or appears before me, is 
 flesh of my flesh, &c. The creatures that had passed 
 already before him were not suitable to him, and there¬ 
 fore it was said, For Adam there was not a help meet 
 found, ver. 20 ; but when the woman came, formed 
 out of himself, he felt all that attraction which con¬ 
 sanguinity could produce, and at the same time saw 
 that she was in her person and in her mind every way 
 suitable to be his companion. See Parkhurst, sub 
 voce. 
 
 She shall be called Woman ] A literal version of 
 
 43 
 
Closeness of the marriage union. GENESIS. Happy state of our first parents. 
 
 b A c M 4004 24 X Therefore shall a man leave 
 
 • - his father and his mother, and shall 
 
 cleave unto his wife; and they shall be one flesh. 
 
 * Chap. xxxi. 15 ; Psa. lxv. 10; Matt. xix. 5; Markx. 7 ; 1 Cor. 
 
 vi. 16 ; Eph. v. 31. 
 
 the Hebrew would appear strange, and yet a literal 
 version is the only proper one. ish signifies man, 
 
 and the word used to express what we term woman is 
 the same with a feminine termination, niyx ishshah, 
 and literally means she-man. Most of the ancient 
 versions have felt the force of the term, and have en¬ 
 deavoured to express it as literally as possible. The 
 intelligent reader w r ill not regret to see some of them 
 here. The Vulgate Latin renders the Hebrew virago , 
 which is a feminine form of vir, a man. Symmachus 
 uses avbptp, andris, a female form of avrjp, aner , a 
 man. Our own term is equally proper when under¬ 
 stood. Woman has been defined by many as com¬ 
 pounded of wo and man , as if called man’s wo be¬ 
 cause she tempted him to eat the forbidden fruit; but 
 this is no meaning of the original word, nor could it 
 be intended, as the transgression was not then com¬ 
 mitted. The truth is, our term is a proper and literal 
 translation of the original, and we may thank the dis¬ 
 cernment of our Anglo-Saxon ancestors for giving it. 
 pombman, of which woman is a contraction, means the 
 man with the womb. A very appropriate version of 
 the Hebrew ishshah , rendered by terms wdiich 
 
 signify she-man, in the versions already specified. 
 Hence we see the propriety of Adam’s observation : 
 This creature is flesh of my flesh, and bone of my 
 bones ; therefore shall she be called wombman, or female 
 man, because she was taken out of man. See Verste- 
 gan. Others derive it from pipman or piipman, man’s 
 wife or she-man. Either may be proper, the first seems 
 the most likely. 
 
 Verse 24. Therefore shall a man leave his father 
 and his mother ] There shall be, by the order of God, 
 a more intimate connection formed between the man 
 and woman, than can subsist even between parents and 
 children. 
 
 And they shall be one flesh.] These words may be 
 understood in a twofold sense. 1. These two shall be 
 one flesh, shall be considered as one body, having no 
 separate or independent rights, privileges, cares, con¬ 
 cerns, &e., each being equally interested in all things 
 that concern the marriage state. 2. These two shall 
 be for the production of one flesh ; from their union a 
 posterity shall spring, as exactly resembling themselves 
 as they do each other. Our Lord quotes these words, 
 Matt. xix. 5, with some variation from this text: They 
 twain shall be one flesh. So in Mark x. 8. St. Paul 
 quotes in the same way, 1 Cor. vi. 16, and in Eph. 
 v. 31. The Vulgate Latin, the Septuagint, the Syriac, 
 the Arabic, and the Samaritan, all read the word two. 
 That this is the genuine reading I have no doubt. 
 The word OrTJty sheneyhem, they two or both of 
 them , was, I suppose, omitted at first from the Hebrew 
 text, by mistake, because it occurs three words after 
 in the following verse, or more probably it originally 
 occurred in the 24th verse, and not in the 25th; and 
 a copyist having found that he had written it twice, in 
 
 44 
 
 25 y And they were both naked, b A q M 4 0 o' 4 
 
 the man and his wife, and were - 
 
 not z ashamed. 
 
 y Chapter iii. 7, 10, 11.- z Exodus xxxii. 25; Isaiah 
 
 xlvii. 3. 
 
 correcting his copy, struck out the word in the 24th 
 verse instead of the 25th. But of what consequence 
 is it 1 In the controversy concerning polygamy, it 
 has been made of very great consequence. Without 
 the word, some have contended a man may have as 
 many wives as he chooses , as the terms are indefinite, 
 they shall be, 6pc., but with the word, marriage is re¬ 
 stricted. A man can have in legal wedlock but one 
 
 wife at the same time. 
 
 J ... * 
 
 We have here the first institution of marriage, and 
 
 we see in it several particulars worthy of our most 
 serious regard. 1. God pronounces the state of celi¬ 
 bacy to be a bad state, or, if the reader please, not a 
 good one ; and the Lord God said, It is not good for 
 man to be alone. This is God’s judgment. Councils, 
 and fathers, and doctors, and synods, have given a 
 different judgment ; but on such a subject they are 
 worthy of no attention. The word of God abideth 
 for ever. 2. God made the woman for the man, and 
 thus he has shown us that every son of Adam should 
 be united to a daughter of Eve to the end of the world. 
 See on 1 Cor. vii. 3. God made the woman out of 
 the man, to intimate that the closest union, and the 
 most affectionate attachment, should subsist in the 
 matrimonial connection, so that the man should ever 
 consider and treat the woman as a part of himself: 
 and as no one ever hated his own flesh, but nourishes 
 and supports it, so should a man deal with his wife; 
 and on the other hand the woman should consider that 
 the man was not made for her, but that she was made 
 for the man, and derived, under God, her being from 
 him; therefore the wife should see that she reverence 
 her husband, Eph. v. 33. The 23d and 24th verses 
 contain the very words of the marriage ceremony : 
 This is flesh of my flesh, and bone of my bone, there¬ 
 fore shall a man leave his father and his mother, and 
 shall cleave unto his wife, and they two shall be one 
 flesh. How happy must such a state be where God’s 
 institution is properly regarded, where the parties are 
 married, as the apostle expresses it, in the Lord; where 
 each, by acts of the tenderest kindness, lives only to 
 prevent the wishes and contribute in every possible 
 way to the comfort and happiness of the other ! Mar¬ 
 riage might still be what it ivas in its original institu¬ 
 tion, pure and suitable ; and in its first exercise, affec¬ 
 tionate and happy : but how few such marriages are 
 there to be found ! Passion, turbulent and irregular, 
 not religion; custom , founded by these irregularities, 
 not reason ; worldly prospects, originating and ending 
 in selfishness and earthly affections, not in spiritual 
 ends, are the grand producing causes of the great ma¬ 
 jority of matrimonial alliances. How then can such 
 turbid and bitter fountains send forth pure and sweet 
 waters 1 See the ancient allegory of Cupid and 
 Psyche , by which marriage is so happily illustrated, 
 explained in the notes on Matt. xix. 4-6. 
 
 Verse 25. They were both naked, <%c.] The weather 
 
CHAP. III. 
 
 Of the serpent. 
 
 was perfectly temperate, and therefore they had no 
 need of clothing, the circumambient air being of the 
 same temperature with their bodies. And as sin had 
 not yet entered into the world, and no part of the 
 human body had been put to any improper use, there¬ 
 fore there was no shame , for shame can only arise from 
 a consciousness of sinful or irregular conduct. 
 
 Even in a state of innocence , when all was perfec¬ 
 tion and excellence, when God was clearly discovered 
 in all his works, every place being his temple , every 
 moment a time of worship , and every object an incite¬ 
 ment to religious reverence and adoration—even then, 
 God chose to consecrate a seventh part of time to his 
 more especial worship, and to hallow it unto his own 
 service by a perpetual decree. Who then shall dare 
 to reverse this order of God 1 Had the religious ob¬ 
 servance of the Sabbath been never proclaimed till the 
 proclamation of the law on Mount Sinai, then it might 
 have been conjectured that this, like several other 
 ordinances, was a shadow which must pass away with 
 that dispensation ; neither extending to future ages, 
 nor binding on any other people. But this was not 
 so. God gave the Sabbath, his first ordinance, to 
 man, (see the first precept , ver. 17,) while all the 
 nations of the world were seminally included in him, 
 and while he stood the father and representative of the 
 whole human race ; therefore the Sabbath is not for 
 one nation, for one time, or for one place. It is the 
 fair type of heaven’s eternal day—of the state of end¬ 
 less blessedness and glory, where human souls, having 
 fully regained the Divine image, and become united to 
 
 The woman tempted 
 
 the Centre and Source of all perfection and excellence, 
 shall rest in God, unutterably happy through the im¬ 
 measurable progress of duration! Of this consum¬ 
 mation every returning Sabbath should at once be a 
 type, a remembrancer, and a foretaste, to every pious 
 mind ; and these it must be to all who are taught of 
 God. 
 
 Of this rest, the garden of Eden , that paradise of 
 God formed for man, appears also to have been a type 
 and pledge ; and the institution of marriage, the cause, 
 bond, and cement of the social state, was probably 
 designed to prefigure that harmony, order, and blessed¬ 
 ness which must reign in the kingdom of God, of 
 which the condition of our first parents in the garden 
 of paradise is justly supposed to have been an expres¬ 
 sive emblem. What a pity that this heavenly insti¬ 
 tution should have ever been perverted! that, instead 
 of becoming a sovereign help to all, it is now, through 
 its prostitution to animal and secular purposes, become 
 the destroyer of millions ! Reader, every connection 
 thou formest in life will have a strong and sovereign 
 influence on thy future destiny. Beware! an unholy 
 cause, which from its peculiar nature must be cease¬ 
 lessly active in every muscle, nerve, and passion, 
 cannot fail to produce incessant effects of sin, miserv, 
 death, and perdition. Remember that thy earthly 
 connections, no matter of what kind, are not formed 
 merely for time, whatsoever thou mayest intend, but 
 also for eternity. With what caution therefore shouldst 
 thou take every step in the path of life ! On this 
 ground, the observations made in the preceding notes 
 are seriously recommended to thy consideration. 
 
 CHAPTER III. 
 
 Satan, by means of a creature here called the serpent, deceives Eve, 1—5. Both she and Adam transgress 
 the Divine command, and fall into sin and misery , 6, 7. They are summoned before God, and judged, 
 8—13. The creature called the serpent is degraded and punished , 14. The promise of redemption by the 
 incarnation of Christ, 15. Eve sentenced, 16. Adam sentenced , 17. The ground cursed , and death 
 threatened, 18, 19. Why the woman was called Eve, 20. Adam and Eve clothed with shins, 21. The 
 wretched state of our first parents after their fall, and their expulsion from the garden of Paradise , 22—24. 
 
 B A C M 4004. N 0W a the serpent was b more 
 -- subtle than any beast of the 
 
 a Rev. xii. 9 ; xx. 2.- b Matt. x. 16; 2 Cor. xi. 3. 
 
 NOTES ON CHAP. III. 
 
 Verse 1 . Now the serpent was more subtle ] We 
 have here one of the most difficult as well as the most 
 important narratives in the whole book of God. The 
 last chapter ended with a short but striking account 
 of the perfection and felicity of the first human beings, 
 and this opens with an account of their transgression, 
 degradation, and ruin. That man is in a fallen state, 
 the history of the world, with that of the life and 
 miseries of every human being, establishes beyond 
 successful contradiction. But how, and by what 
 agency, was this brought about ? Here is a great 
 mystery ; and I may appeal to all persons who have 
 read the various comments that have been written on 
 the Mosaic account, whether they have ever yet been 
 
 field which the Lord God had made. „ A u, M - ;l - 
 
 D. U. 4004. 
 
 And he said unto the woman, c Yea, - 
 
 c Heb. Yea, because, &c, 
 
 satisfied on this part of the subject, though convinced 
 of the fact itself. Who was the serpent ? of what 
 kind ? In what way did he seduce the first happy 
 pair 1 These are questions which remain yet to be 
 answered. The whole account is either a simple nar¬ 
 rative of facts, or it is an allegory. If it be a his¬ 
 torical relation, its literal meaning should be sought 
 out; if it be an allegory, no attempt should be made 
 to explain it, as it would require a direct revelation to 
 ascertain the sense in which it should be understood, 
 for fanciful illustrations are endless. Believing it to 
 be a simple relation of facts capable of a satisfactory 
 explanation, I shall take it up on this ground; and, by 
 a careful examination of the original text, endeavour 
 to fix the meaning, and show the propriety and con- 
 
 45 
 
The woman discourses 
 
 GENESIS. with the serpent. 
 
 A.M.L J iat }-, G oc [ Y e shall n0 |- eat of 
 
 B. G. 4004. 
 
 - every tree of the garden ? 
 
 2 And the woman said unto the serpent, 
 
 d Genesis, 
 
 sistency of the Mosaic account of the fall of man. 
 The chief difficulty in the account is found in the 
 question, Who was the agent employed in the seduc- 
 lion of our first parents 1 
 
 The word in the text which we, following the Sep- 
 tuagint, translate serpent, is tJTU nachash; and, ac¬ 
 cording to Buxtorf and others, has three meanings in 
 Scripture. 1 . It signifies to view or observe attentively , 
 to divine or use enchantments , because in them the au¬ 
 gurs viexved attentively the flight of birds, the entrails 
 of beasts, the course of the clouds, &c. ; and under this 
 head it signifies to acquire Jmoivledge by experience. 
 2. It signifies brass, brazen, and is translated in our 
 Bible, not only brass, but chains, fetters, fetters of 
 brass, and in several places steel; see 2 Sam. xxii. 
 35 ; Job xx. 24; Psa. xviii. 34 ; and in one place, at 
 least , filthiness ox fornication, Ezek. xvi. 36. 3. It 
 
 signifies a serpent, but of what kind is not determined. 
 In Job xxvi. 13, it seems to mean the whale or hippo¬ 
 potamus : By his spirit he hath garnished the heavens, 
 his hand hath formed the crooked serpent, rH2 
 nachash bariach : as barach signifies to pass on or 
 pass through, and JT*G5 beriach is used for a bar of a 
 gate or door that passed through rings, &c., the idea 
 of straightness rather than crookedness should be 
 attached to it here ; and it is likely that the hippo¬ 
 potamus or sea-horse is intended by it. 
 
 In Eccles. x. 11, the creature called nachash, of 
 whatever sort, is compared to the babbler: Surely the 
 serpent nachash) will bite without enchantment; 
 
 and a babbler is no belter. 
 
 In Isa. xxvii. 1, the crocodile or alligator seems 
 particularly meant by the original : In that day the 
 Lord — shall punish leviathan the piercing serpent , &c. 
 And in Isa. Ixv. 25, the same creature is meant as in 
 Gen. iii. 1, for in the words, And dust shall be the 
 serpent's meat, there is an evident allusion to the text 
 of Moses. In Amos ix. 3, the crocodile is evidently 
 intended : Though they be hid in the bottom of the sea, 
 thence will I command the serpent, (ttTUn hannachash,) 
 and he shall bite them. No person can suppose that 
 any of the snake or serpent kind can be intended here; 
 and we see from the various acceptations of the word, 
 and the different senses which it bears in various places 
 in the sacred writings, that it appears to be a sort of 
 general term confined to no one sense. Hence it will 
 be necessary to examine the root accurately, to see if 
 its ideal meaning will enable us to ascertain the animal 
 intended in the text. We have already seen that UTU 
 nachash signifies to view attentively, to acquire knoxv- 
 ledge or experience by attentive observation ; so 
 nichashti, Gen. xxx. 27 : I have learned by experience; 
 and this seems to be its most general meaning in the 
 Bible. The original word is by the Septuagint trans¬ 
 lated o<pcg, a serpent, not because this was its fixed 
 determinate meaning in the sacred writings, but because 
 it was the best that occurred to the translators : and 
 
 46 
 
 We may eat of the fruit of the b A q M 4 ‘ 0 q 4 
 
 trees of the garden : - 
 
 3 d But of the fruit of the tree which is in 
 
 chap. ii. 17. 
 
 they do not seem to have given themselves much 
 trouble to understand the meaning of the original, for 
 they have rendered the word as variously as our trans¬ 
 lators have done, or rather our translators have followed 
 them, as they give nearly the same significations found 
 in the Septuagint: hence we find that o$tg is as fre¬ 
 quently used by them as serpent, its supposed literal 
 meaning, is used in our version. And the New Tes¬ 
 tament writers, who seldom quote the Old Testament 
 but from the Septuagint translation, and often do not 
 change even a word in their quotations, copy this ver¬ 
 sion in the use of this word. From the Septuagint 
 therefore we can expect no light, nor indeed from any 
 other of the ancient versions, which are all subsequent 
 to the Septuagint, and some of them actually made 
 from it. In all this uncertainty it is natural for a 
 serious inquirer after truth to look everywhere for 
 information. And in such an inquiry the Arabic may 
 be expected to afford some help, from its great simi¬ 
 larity to the Hebrew. A root in this language, very 
 nearly similar to that in the text, seems to cast consi¬ 
 derable light on the subject. chanas or klianasa 
 
 signifies he departed, drew off, lay hid, seduced, slunk 
 away; from this root come (jwAAf akhnas, 
 khanasa, and khanoos, which all signify an 
 
 ape, or satyrus, or any creature of the simia or ape 
 genus. It is very remarkable also that from the same 
 root comes tj»khanas, the devil, which appella¬ 
 tive he bears from that meaning of khanasa, 
 
 he drexc off, seduced, <fc., because he draxos men off 
 from righteousness, seduces them from their obedience 
 to God, &c., &c. See Golius, sub voce. Is it not 
 strange that the devil and the ape should have the same 
 name, derived from the same root, and that root so 
 very similar to the word in the text 1 But let us re¬ 
 turn and consider what is said of the creature in ques¬ 
 tion. Now the nachash xvas more subtle, DVTJt arum, 
 more wise, cunning, or prudent, than any beast of the 
 field which the Lord God had made. In this account 
 w T e find, 1. That whatever this nachash was, he stood 
 at the head of all inferior animals for wisdom and un¬ 
 derstanding. 2. That he xvalked erect, for this is 
 necessarily implied in his punishment— on thy belly 
 (i. e., on all fours) shalt thou go. 3. That he was 
 endued with the gift of speech, for a conversation is 
 here related between him and the woman. 4. That 
 he was also endued with the gift of reason, for we find 
 him reasoning and disputing with Eve. 5. That these 
 things were.common to this creature, the woman no 
 doubt having often seen him walk erect, talk, and 
 reason, and therefore she testifies no kind of surprise 
 when he accosts her in the language related in the 
 text; and indeed from the manner in which this is 
 introduced it appears to be only a part of a conversa¬ 
 tion that had passed between them on the occasion : 
 Yea, hath God said, <fc. 
 
 Had this creature never been known to speak before 
 
 a 
 
The serpent promises 
 
 CHAP. III. 
 
 exemption from death 
 
 „ A - M -the midst of the garden, God hath 
 
 d . O. 4004. . 
 
 - said, Ye shall not eat of it, neither 
 
 shall ye touch it, lest ye die. 
 
 8 Ver. 13 ; 2 Cor. xi. 3 ; 
 
 his addressing the woman at this time and on this sub¬ 
 ject, it could not have failed to excite her surprise, and 
 to have filled her with caution, though from the purity 
 and innocence of her nature she might have been in¬ 
 capable of being affected with fear. Now I apprehend 
 that none of these things can be spoken of a serpent of 
 any species. 1. None of them ever did or ever can walk 
 erect. The tales we have had of tw'o-footed and four- 
 footed serpents are justly exploded by every judicious 
 naturalist, and are utterly unworthy of credit. The very 
 name serpent comes from serpo, to creep, and therefore 
 to such it could be neither curse nor punishment to go 
 on their bellies, i. e., to creep on, as they had done from 
 their creation, and must do while their race endures. 
 2. They have no organs for speech, or any kind of 
 articulate sound; they can only hiss. It is true that 
 an ass by miraculous influence may speak; but it is 
 not to be supposed that there was any miraculous in¬ 
 terference here. God did not qualify this creature 
 with speech for the occasion, and it is not intimated 
 that there was any other agent that did it; on the con¬ 
 trary, the text intimates that speech and reason were 
 natural to the nachash: and is it not in reference to 
 this the inspired penman says, The nachash was more 
 subtle or intelligent than all the beasts of the field that 
 the Lord God had made l Nor can I find that the 
 serpentine ge?ius are remarkable for intelligence. It 
 is true the wisdom of the serpent has passed into a pro¬ 
 verb, but I cannot see on what it is founded, except in 
 reference to the passage in question, where the nachash, 
 which we translate serpent, following the Septuagint, 
 shows so much intelligence and cunning : and it is very 
 probable that our Lord alludes to this very place when 
 he exhorts his disciples to be wise —prudent or intel¬ 
 ligent, as serpents, (ppoviyoi tig oi o(j>ecg' and it is worthy 
 of remark that he uses the same term employed by 
 the Septuagint in the text in question : O fig r\v <ppovt- 
 puora-og, the serpent was more prudent or intelligent 
 than all the beasts, &c. All these things considered, 
 we are obliged to seek for some other word to designate 
 the nachash in the text, than the word serpent, which 
 on every view of the subject appears to me inefficient 
 and inapplicable. We have seen above that khanas, 
 akhnas, and khanoos, signify a creature of the ape or 
 satyrus kind. We have seen that the meaning of the 
 root is, he lay hid, seduced, slunk away, c fc.; and that 
 khanas means the devil, as the inspirer of evil, and 
 seducer from God and truth. See Golius and Wilmet. 
 It therefore appears to me that a creature of the ape 
 or ouran outang kind is here intended ; and that Satan 
 made use of this creature as the most proper instru¬ 
 ment for the accomplishment of his murderous purposes 
 against the life and soul of man. Under this creature 
 he lay hid, and by this creature he seduced our first 
 parents, and drew off or slunk away from every eye 
 but the eye of God. Such a creature answers to every 
 part of the description in the text: it is evident from 
 the structure of its limbs and their muscles that it 
 
 4 e And the serpent said unto B A c M 40 o 4 
 
 the woman, Ye shall not surely -- 
 
 die : 
 
 1 Tim. ii. 14. 
 
 might have been originally designed to walk erect, and 
 that nothing less than a sovereign controlling power 
 could induce them to put down hands in every respect 
 formed like those of man, and walk like those creatures 
 whose claw-armed paws prove them to have been de¬ 
 signed to walk on all fours. Dr. Tyson has observed, 
 in his anatomy of an ouran outang, that the seminal 
 vessels passed between the two coats of the peritoneum 
 to the scrotum, as in man; hence he argues that this 
 creature was designed to walk erect, as it is otherwise 
 in all quadrupeds. Philos. Trans., vol. xxi., p. 340. 
 The subtlety, cunning, endlessly varied pranks and 
 tricks of these creatures, show them, even now, to be 
 more subtle and more intelligent than any other crea¬ 
 ture, man alone excepted. Being obliged now to walk 
 on all fours, and gather their food from the ground, 
 they are literally obliged to eat the dust; and though 
 exceedingly cunning, and careful in a variety of in¬ 
 stances to separate that part which is wholesome and 
 proper for food from that which is not so, in the article 
 of cleanliness they are lost to all sense of propriety; 
 and though they have every means in their power of 
 cleansing the aliments they gather off the ground, and 
 from among the dust, yet they never in their savage 
 state make use of any, except a slight rub against their 
 side, or with one of their hands, more to see what the 
 article is than to cleanse it. Add to this, their utter 
 aversion to' walk upright; it requires the utmost disci¬ 
 pline to bring them to it, and scarcely any thing irritates 
 them more than to be obliged to do it. Long obser¬ 
 vation on some of these animals enables me to state 
 these facts. 
 
 Should any person who may read this note object 
 against my conclusions, because apparently derived 
 from an Arabic word which is not exactly similar to 
 the Hebrew, though to those who understand both lan¬ 
 guages the similarity will be striking; yet, as I do not 
 insist on the identity of the terms, though important 
 consequences have been derived from less likely ety¬ 
 mologies, he is welcome to throw the whole of this 
 out of the account. He may then take up the Hebrew 
 root only, which signifies to gaze , to view attentively , 
 pry into, inquire narrowly, 6pc., and consider the pas¬ 
 sage that appears to compare the nachash to the bab¬ 
 bler, Eccles. x. 11, and he will soon find, if he have 
 any acquaintance with creatures of this genus, that for 
 earnest, attentive watching, looking, dfc., and for chat¬ 
 tering or babbling, they have no fellows in the animal 
 world. Indeed, the ability and propensity to chatter 
 is all they have left, according to the above hypothesis, 
 of their original gift of speech, of which I suppose 
 them to have been deprived at the fall as a part of 
 their punishment. 
 
 I have spent the longer time on this subject, 1. Be¬ 
 cause it is exceedingly obscure; 2. Because no inter¬ 
 pretation hitherto given of it has afforded me the 
 smallest satisfaction; 3. Because I think the above 
 mode of accounting for every part of the whole trans- 
 
 47 
 
 a 
 
GENESIS. 
 
 to disobedience 
 
 The serpent prompts Eve 
 
 A. M. 1 . 5 ]? 5 r God doth know that in the 
 
 B. G. 4004. • 
 
 -— day ye eat thereof, then f your 
 
 eyes shall be opened; and ye shall be as 
 gods, knowing good and evil. 
 
 f Yer. 7; Acts xxvi. 18. 
 
 action is consistent and satisfactory, and in my opinion 
 removes many embarrassments, and solves the chief 
 difficulties. I think it can be no solid objection to the 
 above mode of solution that Satan, in different parts 
 of the New Testament, is called the serpent , the ser¬ 
 pent that deceived Eve by his subtlety, the old serpent, 
 dfc., for we have already seen that the New Testament 
 writers have borrowed the word from the Sepluagint, 
 and the Septuagint themselves use it in a vast variety 
 and latitude of meaning ; and surely the ouran outang 
 is as likely to be the animal in question as nachash 
 and o<$>Lg ophis are likely to mean at once a snake , a 
 crocodile , a hippopotamus, fornication, a chain, a pair 
 of fetters, a piece of brass, a piece of steel, and a con¬ 
 jurer ; for we have seen above that all these are ac¬ 
 ceptations of the original word. Besides, the New 
 Testament writers seem to lose sight of the animal or 
 instrument used on the occasion, and speak only of 
 Satan himself as the cause of the transgression, and 
 the instrument of all evil. If, however, any person 
 should choose to differ from the opinion stated above, 
 he is at perfect liberty so to do; I make it no article 
 of faith, nor of Christian communion ; I crave the 
 same liberty to judge for myself that I give to others, 
 to which every man has an indisputable right; and I 
 hope n® man will call me a heretic for departing in 
 this respect from the common opinion, which appears 
 to me to be so embarrassed as to be altogether unin¬ 
 telligible. See farther on ver. 7-14, &c. 
 
 Yea, hath God said ] This seems to be the con¬ 
 tinuation of a discourse of which the preceding part 
 is not given, and a proof that the creature in question 
 was endued with the gift of reason and speech, for no 
 surprise is testified on the part of Eve. 
 
 Yerse 3. Neither shall ye touch it] Did not the 
 woman add this to what God had before spoken 1 
 Some of the Jewish writers, who are only serious on 
 comparative trifles, state that as soon as the woman 
 had asserted this, the serpent pushed her against the 
 tree and said, “ See, thou hast touched it, and art still 
 alive; thou mayest therefore safely eat of the fruit, 
 for surely thou shalt not die.” 
 
 Yerse 4. Ye shall not surely die] Here the father 
 of lies at once appears ; and appears too in flatly con¬ 
 tradicting the assertion of God. The tempter, through 
 the nachash, insinuates the impossibility of her dying, 
 as if he had said, God has created thee immortal, thy 
 death therefore is impossible ; and God knows this, for 
 as thou livest by the tree of life, so shalt thou get 
 increase of wisdom by the tree of knowledge. 
 
 Yerse 5. Your eyes shall be opened] Your under¬ 
 standing shall be greatly enlightened and improved; 
 and ye shall be as gods, DTlbiO kelohim, like God, so 
 the word should be translated ; for what idea could our 
 first parents have of gods before idolatry could have 
 had any being, because sin had not yet entered into 
 
 48 
 
 6 And when the woman saw that b a ‘ c m 40 q 4 
 
 the tree was good for food, and that - 
 
 it was * pleasant to the eyes, and a tree to be 
 desired to make one wise, she took of the 
 
 £ Heb. a desire. 
 
 the world 1 The Syriac has the word in the singular 
 number, and is the only one of all the versions which 
 has hit on the true meaning. As the original word is 
 the same which is used to point out the Supreme Be¬ 
 ing, chap. i. 1, so it has here the same signification; 
 and the object of the tempter appears to have been 
 this : to persuade our first parents that they should, by 
 eating of this fruit, become wise and powerful as God, 
 (for knowledge is power,) and be able to exist for ever, 
 independently of him. 
 
 Yerse 6. The tree was good for food] 1. The fruit 
 appeared to be wholesome and nutritive. And that it 
 was pleasant to the eyes. 2. The beauty of the fruit 
 tended to whet and increase appetite. And a tree to 
 be desired to make one wise, which was, 3. An addi¬ 
 tional motive to please the palate. From these three 
 sources all natural and moral evil sprang : they are 
 exactly what the apostle calls the desire of the flesh ; 
 the tree was good for food : the desire of the eye ; it 
 was pleasant to the sight: and the pride of life; it 
 was a tree to be desired to make one wise. God had 
 undoubtedly created our first parents not only very 
 wise and intelligent, but also with a great capacity and 
 suitable propensity to increase in knowledge. Those 
 who think that Adam w T as created so perfect as to pre¬ 
 clude the possibility of his increase in knowledge, have 
 taken a very false view of the subject. We shall 
 certainly be convinced that our first parents were in a 
 state of sufficient perfection when we consider, 1. 
 That they were endued with a vast capacity to obtain 
 knowledge. 2. That all the means of information 
 were within their reach. 3. That there was no hin- 
 derance to the most direct conception of occurring 
 truth. 4. That all the objects of knowledge, whether 
 natural or moral, were ever at hand. 5. That they 
 had the strongest propensity to know; and, 6. The 
 greatest pleasure in knowing. To have God and na¬ 
 ture-continually open to the view of the soul; and to 
 have a soul capable of viewing both, and fathoming 
 endlessly their unbounded glories and excellences, with¬ 
 out hinderance or difficulty ; what a state of perfection! 
 what a consummation of bliss! This was undoubtedly 
 the state and condition of our first parents ; even the 
 present ruins of the state are incontestable evidences 
 of its primitive excellence. We see at once how 
 transgression came; it was natural for them to desire 
 to be increasingly wise. God had implanted this de¬ 
 sire in their minds; but he showed them that this 
 desire should be gratified in a certain way; that pru¬ 
 dence and judgment should always regulate it; that 
 they should carefully examine what God had opened 
 to their view ; and should not pry into what he chose 
 to conceal. He alone who knows all things knows 
 how much knowledge the soul needs to its perfection 
 and increasing happiness, in what subjects this may be 
 legitimately sought, and where the mind may make 
 
 a 
 
Adam and Eve eat 
 
 CHAP. III. 
 
 n A - M -n, fruit thereof, h and did eat; and 
 
 15. A/. 4UU4. 
 
 - gave also unto her husband with 
 
 her, 1 and he did eat. 
 
 7 And k the eyes of them both were open- 
 
 Ecclus xxv. 24; 1 Tim. ii. 14 ; 1 John ii. 16.- 1 Ver. 12,17; 
 
 Hos. vi. 7; Rom. v. 12-19. 
 
 excursions and discoveries to its prejudice and ruin. 
 There are doubtless many subjects which angels are 
 capable of knowing, and which God chooses to con¬ 
 ceal even from them, because that knowledge would 
 tend neither to their perfection nor happiness. Of 
 every attainment and object of pursuit it may be said, 
 in the words of an ancient poet, who conceived cor¬ 
 rectly on the subject, and expressed his thoughts with 
 perspicuity and energy :— 
 
 Est modus in rebus : sunt certi denique fines, 
 Quos ultra citraque nequit consistere rectum. 
 
 Hor. Sat., lib. i., Sat. 1., ver. 106. 
 
 “ There is a rule for all things ; there are in fine 
 fixed and stated limits, on either side of which righte¬ 
 ousness cannot be found.” On the line of duty alone 
 we must walk. 
 
 Such limits God certainly assigned from the begin¬ 
 ning : Thou shalt come up to this ; thou shalt not pass 
 it. And as he assigned the limits , so he assigned the 
 means. It is lawful for thee to acquire knowledge in 
 this way; it is unlawful to seek it in that. And had 
 lie not a right to do so 1 And would his creation have 
 been perfect without it 1 
 
 Verse 7. The eyes of them both were opened] The}'' 
 now had a sufficient discovery of their sin and folly 
 in disobeying the command of God ; they could discern 
 between good and evil; and what was the consequence 1 
 Confusion and shame were engendered, because inno¬ 
 cence was lost and guilt contracted 
 
 Let us review the whole of this melancholy busi¬ 
 ness, the fall and its effects. 
 
 1. From the New Testament we learn that Satan 
 associated himself with the creature which we term 
 the serpent , and the original the nachash, in order to 
 seduce and ruin mankind ; 2 Cor. xi. 3 ; Rev. xii. 9 ; 
 xx. 2. 2. That this creature was the most suitable 
 
 to his purpose, as being the most subtle, the most in¬ 
 telligent and cunning of all beasts of the field, en¬ 
 dued with the gift of speech and reason, and conse¬ 
 quently one in which he could best conceal himself. 
 3. As he knew that while they depended on God they 
 could not be ruined, he therefore endeavoured to seduce 
 them from this dependence. 4. He does this by work¬ 
 ing on that propensity of the mind to desire an increase 
 of knowledge, with which God, for the most gracious 
 purposes, had endued it. 5. In order to succeed, he 
 insinuates that God, through motives of envy, had given 
 the prohibition— God doth know that in the day ye eat 
 of it , ye shall be like himself , &c. 6. As their pre¬ 
 
 sent state of blessedness must be inexpressibly dear to 
 them, he endeavours to persuade them that they could 
 not fall from this state : Ye shall not surely die —ye 
 shall not only retain your present blessedness, but it 
 shall be greatly increased; a temptation by which he 
 has ever since fatallv succeeded in the ruin of multi- 
 Vol. I. ( 5 ) 
 
 the forbidden fruit. 
 
 ed, 1 and they knew that they b A q M 4 0 o 4 
 
 were naked; and they sewed- 
 
 fig-leaves together, and made themselves 
 01 aprons. 
 
 k Verse 5. - 'Chapter ii. 25. - m Or, things to gird 
 
 about. 
 
 tudes of souls, whom he persuaded that being once 
 right they could never finally go wrong. 7. As he 
 kept the unlawfulness of the means proposed out of 
 sight, persuaded them that they could not fall from 
 their steadfastness, assured them that they should re¬ 
 semble God himself, and consequently be self-sufficient, 
 and totally independent of him ; they listened, and 
 fixing their eye only on the promised good, neglecting 
 the positive command, and determining to become wise 
 and independent at all events, they took of the fruit 
 and did eat. 
 
 Let us now examine the effects. 
 
 1 . Their eyes were opened , and they saw they were 
 naked. They saw what they never saw before, that 
 they were stripped of their excellence ; that they had 
 lost their innocence ; and that they had fallen into a 
 state of indigence and danger. 2. Though their eyes 
 were opened to see their nakedness, yet their mind 
 was clouded, and their judgment confused. They 
 seem to have lost all just notions of honour and dis¬ 
 honour, of what was shameful and what was praise¬ 
 worthy. It was dishonourable and shameful to break 
 the commandment of God ; but it was neither to go 
 naked , when clothing was not necessary. 3. They 
 seem in a moment, not only to have lost sound judg¬ 
 ment, but also reflection: a short time before Adam 
 was so wise that he could name all the creatures brought 
 before him, according to their respective natures and 
 qualities ; now he does not know the first principle 
 concerning the Divine nature, that it knows all things , 
 and that it is omnipresent, therefore he endeavours to 
 hide himself among the trees from the eye of the all- 
 seeing God ! How astonishing is this! When the 
 creatures were brought to him he could name them, 
 because he could discern their respective natures and 
 properties; when Eve was brought to him he could 
 immediately tell what she was, who she was, and for 
 what end made, though he was in a deep sleep when 
 God formed her ; and this seems to be particularly 
 noted, merely to show the depth of his wisdom, and 
 the perfection of his discernment. But alas ! how are 
 the mighty fallen ! Compare his present with his past 
 state, his state before the transgression with his state 
 after it; and say. is this the same creature ? the crea¬ 
 ture of whom God said, as he said of all his works, 
 He is very good —just what he should be, a living 
 image of the living God ; but now lower than the 
 beasts of the field I 4. This account could never have 
 been credited had not the indisputable proofs and evi¬ 
 dences of it been continued by uninterrupted succes¬ 
 sion to the present time. All the descendants of this 
 first guilty pair resemble their degenerate ancestors, 
 and copy their conduct. The original mode of trans¬ 
 gression is still continued, and the original sin in con¬ 
 sequence. Here are the proofs. 1 . Every human 
 being is endeavouring to obtain knowledge by unlawful 
 
 49 a . 
 
Adam and Eve hide themselves. 
 
 GENESIS. 
 
 Adam and Eve’s accusations. 
 
 B A c \l 0i 8 And they heard n the voice of 
 -the Lord God walking in the gar¬ 
 den in the 0 cool of the day : and Adam and 
 his wife p hid themselves from the presence of 
 the Lord God amongst the trees of the garden. 
 
 9 And the Lord God called unto Adam, and 
 said unto him, Where art thou ? 
 
 10 And he said, I heard thy voice in the 
 garden, * and I was afraid, because I was 
 naked; and I hid myself. 
 
 11 And he said, Who told thee that thou 
 wast naked? Hast thou, eaten of the tree, 
 whereof I commanded thee that thou shouldest 
 not eat ? 
 
 n Job xxxviii. 1.- 0 Heb. wind; Job xxxiv. 21, 22; Psa. 
 
 cxxxix. 1-12.-P Job xxxi. 33; Prov. v. 3; Jer. xxiii. 24; 
 
 Amos ix. 3 ; Jonah i. 3,10 ; Heb. iv. 13; chap. iv. 9 ; Josh. vii. 
 17-19; Rev. xx. 12, 13.-Chap. ii. 25 ; Exod. iii. 6; Psa. 
 
 means, even while the lawful means and every avail¬ 
 able help are at hand. 2. They are endeavouring to 
 be independent, and to live without God in the world ; 
 hence prayer, the language of dependence on God’s 
 providence and grace, is neglected, I might say detested, 
 by the great majority of men. Had I no other proof 
 than this that man is a fallen creature , my soul would 
 bow to this evidence. 3. Being destitute of the true 
 knowledge of God they seek privacy for their crimes, 
 not considering that the eye of God is upon them, being 
 only solicitous to hide them from the eye of man. 
 These are all proofs in point: but we shall soon meet 
 with additional ones. See on ver. 10 and 12. 
 
 Verse 8. The voice of the Lord] The voice is pro¬ 
 perly used here, for as God is an infinite Spirit, and 
 cannot be confined to any form , so he can have no 
 personal appearance. It is very likely that God used 
 to converse with them in the garden, aud that the 
 usual time was the decline of the day, Dm rVnS 
 leruach haiyom , in the evening breeze; and probably 
 this was the time that our first parents employed in the 
 more solemn acts of their religious worship, at which 
 God was ever present. The time for this solemn 
 worship is again come, and God is in his place ; but 
 Adam and Eve have sinned, and therefore, instead of 
 being found in the place of worship, are hidden among 
 the trees ! Reader, how often has this been thy case ! 
 
 Verse 10. I was afraid, because I was nahed] See 
 the immediate consequences of s.in. 1. Shame, be¬ 
 cause of the ingratitude marked in the rebellion, and 
 because that in aiming to be like God they were now 
 sunk into a state of the greatest wretchedness. 2. 
 Fear, because they saw they had been deceived by 
 Satan, and were exposed to that death and punishment 
 from which he had promised them an exemption. How 
 worthy is it of remark that this cause continues to 
 produce the very same effects! Shame and fear were 
 •the first fruits of sin, an.d fruits which it has invariably 
 produced, from the first transgression to the present 
 time. 
 
 Verse 12. And the man said , c^c.] We have here 
 some farther proofs of the fallen state of man, and 
 
 • a 50 
 
 1 2 And the naan said, r The r> A ^ M ; A ■ l - 
 
 1 45. (J. 4004. 
 
 woman whom thou gavest to he -- 
 
 with me, she gave me of the tree, and I 
 
 did eat. 
 
 13 And the Lord God said unto the woman, 
 What is this that thou hast done ? And the 
 woman said, s The serpent beguiled me, and 
 I did eat. 
 
 14 And the Lord God said t unto the 
 serpent, Because thou hast done this, thou art 
 cursed above all cattle, and above every 
 beast of the field; upon thy belly shalt thou 
 go, and u dust shalt thou eat all the days of 
 thy life : 
 
 cxix. 120; Isa. xxxiii. 14; lvii. 11 ; 1 John iii. 20.- r Chap. 
 
 ii. 18, 20; Job xxxi. 33; Prov. xxviii. 13 ; Luke x. 29 ; James 
 
 i. 13, 15.- s Ver. 4; 2 Cor. xi. 3; 1 Tim. ii. 14.- 4 Exod. 
 
 xxi. 29, 32.- u Isa. lxv. 25 ; Mic. vii. 17. 
 
 that the consequences of that state extend to his re¬ 
 motest posterity. 1. On the question, Hast thou eaten 
 of the tree ? Adam is obliged to acknowledge his trans¬ 
 gression ; but he does this in such a way as to shift 
 off the blame from himself, and lay it upon God and 
 upon the woman! This woman whom thou didst 
 give to be with me, immadi, to be my companion, 
 (for so the word is repeatedly used,) she gave me, and 
 I did eat. I have no farther blame in this transgres¬ 
 sion ; I did not pluck the fruit; she took it and gave 
 it to me. 
 
 2. When the woman is questioned she lays the 
 blame upon God and the serpent, ( nachash ,) The ser¬ 
 pent beguiled me, and I did eat. Thou didst make 
 him much wiser than thou didst make me, and there¬ 
 fore my simplicity and ignorance were overcome by 
 his superior wisdom and subtlety; I can have no fault 
 here, the fault is his, and his who made him so wise 
 and me so ignorant. Thus we find that, while the 
 eyes of their body were opened to see their degraded 
 state, the eyes of their understanding were closed, so 
 that they could not see the sinfulness of sin ; and at 
 the same time their hearts were hardened through its 
 deceitfulness. In this also their posterity copy their 
 example. How few ingenuously confess their own 
 sin ! They see not their guilt. They are continually 
 making excuses for their crimes; the strength and 
 subtlety of the tempter, the natural weakness of their 
 own minds, the unfavourable circumstances in which 
 they were placed, &c., &c., are all pleaded as excuses 
 for their sins, and thus the possibility of repentance is 
 precluded ; for till a man take his sin to himself , till 
 he acknowledge that he alone is guilty, he cannot be 
 humbled, and consequently cannot be saved. Reader, 
 till thou accuse thyself, and thyself only , and feel that 
 thou alone art responsible for all thy iniquities, there 
 is no hope of thy salvation. 
 
 Verse 14. And the Lord God said unto the ser¬ 
 pent] The tempter is not asked why he deceived the 
 woman ; he cannot roll the blame on any other; self- 
 tempted he fell, and it is natural for him, such is his 
 enmity, to deceive and destroy all he can. His fault 
 
 ( 5 * ) 
 
CHAP. Ill. 
 
 receive their sentence 
 
 The serpent and the woman 
 
 b A ’c M 4004 15 And I will put enmity between 
 
 ■- thee and the woman, and between 
 
 T thy seed and w her seed; x it shall bruise thy 
 head, and thou shalt bruise his heel. 
 
 16 Unto the woman he said, I will greatly 
 multiply thy sorrow and thy conception ; y in 
 
 v Matt. iii. 7; xiii. 38; xxiii. 33 ; Johnviii. 44; Acts xiii. 10; 
 
 1 John iii. 8.-' v Psa. cxxxii. i 1; Isa. vii. 14; Mic. v. 3; 
 
 Matt. i. 23, 25; Luke i. 31, 34, 35 ; Gal. iv. 4.- x Rom. xvi. 
 
 20; Col. ii. 15; Heb. ii. 14 ; 1 John v. 5 ; Rev. xii. 7, 17. 
 
 admits of no excuse, and therefore God begins to pro¬ 
 nounce sentence on him first. And here we must 
 consider a twofold sentence, one on Satan and the 
 other on the agent he employed. The nachash , whom 
 I suppose to have been at the head of all the inferior 
 animals, and in a sort of society and intimacy with 
 man, is to be greatly degraded, entirely banished from 
 human society, and deprived of the gift of speech. 
 Cursed art thou above all cattle, and above every beast 
 of the field —thou shalt be considered the most con¬ 
 temptible of animals ; upon thy belly shalt thou go —- 
 thou shalt no longer walk erect, but mark the ground 
 equally with thy hands and feet; and dust shalt thou 
 eat —though formerly possessed of the faculty to dis¬ 
 tinguish, choose, and cleanse thy food, thou shalt feed 
 henceforth like the most stupid and abject quadruped, 
 all the days of thy life —through all the innumerable 
 generations of thy species. God saw meet to mani¬ 
 fest his displeasure against the agent employed in this 
 melancholy business; and perhaps this is founded on 
 the part which the intelligent and subtle nachash took 
 in the seduction of our first parents. We see that he 
 was capable of it, and have some reason to believe that 
 he became a willing instrument. 
 
 Yerse 15. I will put enmity between thee and the 
 woman] This has been generally supposed to apply 
 to a certain enmity subsisting between men and ser¬ 
 pents ; but this is rather a fancy than a reality. It is 
 yet to be discovered that the serpentine race have any 
 peculiar enmity against mankind, nor is there any proof 
 that men hate serpents more than they do other noxious 
 animals. Men have much more enmity to the common 
 rat and magpie than they have to all the serpents in 
 the land, because the former destroy the grain, &c., 
 and serpents in general, far from seeking to do men 
 mischief, flee his approach, and generally avoid his 
 dwelling. If, however, we take the word nachash to 
 mean any of the simia or ape species, we find a more 
 consistent meaning, as there is scarcely an animal in 
 the universe so detested by most women as these are ; 
 and indeed men look on them as continual caricatures 
 of themselves. But we are not to look for merely 
 literal meanings here : it is evident that Satan, who 
 actuated this creature, is alone intended in this part of 
 the prophetic declaration. God in his endless mercy 
 has put enmity between men and him ; so that, though 
 all mankind love his service , yet all invariably hate 
 himself. Were it otherwise, who could be saved 1 A 
 great point gained towards the conversion of a sinner 
 is to convince him that it is Satan he has been serving, 
 that it is to him he has been giving up his soul, body, 
 goods, &c.; he starts with horror when this conviction 
 
 d 
 
 sorrow thou shalt bring forth chil- B A ^ 0 o 4 
 
 dren ; z and thy desire shall he a to -- 
 
 thy husband, and he shall b rule over thee. 
 
 17 And unto Adam he said, c Because thou 
 hast hearkened unto the voice of thy wife, 
 d and hast eaten of the tree e of which I com- 
 
 y Psa. xlviii. 6 ; Isa. xiii. 8; xxi. 3 ; John xvi. 21; 1 Tim. ii. 15 
 
 z Chap. iv. 7.- a Or, subject to thy husband. - b 1 Cor. xi. 3 ; 
 
 xiv. 34 ; Eph. v. 22, 23, 24; 1 Tim. ii. 11, 12 ; Tit. ii. 5; 1 Pet. 
 iii. 1, 5, 6.- c 1 Sam. xv. 23.- d Ver. 6.- e Chap. ii. 17. 
 
 fastens on his mind, and shudders at the thought of 
 being in league with the old murderer. But there is 
 a deeper meaning in the text than even this, especially 
 in these words, it shall bruise thy head, or rather, Nin 
 hu, he ; who 1 the seed of the woman; the person is 
 to come by the woman , and by her alone , without the 
 concurrence of man. Therefore the address is not to 
 Adam and Eve, but to Eve alone; and it was in con¬ 
 sequence of this purpose of God that Jesus Christ was 
 born of a virgin; this, and this alone, is what is im¬ 
 plied in the promise of the seed of the woman bruising 
 the head of the serpent. Jesus Christ died to put 
 away sin by the sacrifice of himself, and to destroy 
 him who had the power of death, that is, the devil. 
 Thus he bruises his head —destroys his power and 
 lordship over mankind, turning them from the power 
 of Satan unto God; Acts xxvi. 18. And Satan 
 bruises his heel —God so ordered it, that the salvation 
 of man could only be brought about by the death of 
 Christ; and even the spiritual seed of out blessed 
 Lord have the heel often bruised, as they suffer perse¬ 
 cution, temptation, &c., which may be all that is in¬ 
 tended by this part of the prophecy. 
 
 Yerse 16. Unto the woman he said] She being 
 second in the transgression is brought up the second to 
 receive her condemnation, and to hear her punishment: 
 I will greatly multiply, or multiplying I will multiply ; 
 i. e., I will multiply thy sorrows, and multiply those 
 sorrows by other sorrows, and this during conception 
 and pregnancy, and particularly so in parturition or 
 child-bearing. And this curse has fallen in a heavier 
 degree on the woman than on any other female. No¬ 
 thing is better attested than this, and yet there is cer¬ 
 tainly no natural reason why it should be so ; it is a 
 part of her punishment, and a part from which even 
 God’s mercy will not exempt her. It is added farther, 
 Thy desire shall be to thy husband— thou shalt not be 
 able to shun the great pain and peril of child-bearing, 
 for thy desire, thy appetite , shall be to thy husband ; 
 and he shall ride over thee , though at their creation 
 both were formed with equal rights, and the woman 
 had probably as much right to rule as the man ; but 
 subjection to the will of her husband is one part of 
 her curse ; and so very capricious is this will often, 
 that a sorer punishment no human being can well have, 
 to be at all in a state of liberty, and under the protec¬ 
 tion of wise and equal laws. 
 
 Yerse 17. Unto Adam he said] The man being 
 the last in the transgression is brought up last to re¬ 
 ceive his sentence : Because thou hast hearkened unto 
 the voice of thy wife — “ thou wast not deceived , she 
 only gave and counselled thee to eat; this thou shouldst 
 
 51 
 
Adam sentenced. 
 
 GENESIS 
 
 b^cmooi manded thee, saying, Thou shalt 
 
 - not eat of it; f cursed is the ground 
 
 for thy sake : g in sorrow shalt thou eat of it 
 all the days of thy life ; 
 
 f Eccles. i. 2, 3 ; Isa. xxiv. 5, 6 ; Rom. viii. 20.- s Job v. 7 ; 
 
 Eccles. ii. 23.- h Job xxxi. 40. 
 
 have resisted and that he did not is the reason of 
 his condemnation. Cursed is the ground for thy salce — 
 from henceforth its fertility shall be greatly impaired ; 
 in sorroiv shalt thou eat of it —be in continual per¬ 
 plexity concerning the seed time and the harvest, the 
 cold and the heat, the wet and the dry. How often 
 are all the fruits of man’s toil destroyed by blasting, 
 by mildew, by insects, wet weather, land floods, &c. ! 
 Anxiety and carefulness are the labouring man’s portion. 
 
 Verse 18. Thorns also and thistles, <fc.\ Instead 
 of producing nourishing grain and useful vegetables, 
 noxious weeds shall be peculiarly prolific, injure the 
 ground, choke the good seed, and mock the hopes of 
 the husbandman ; and thou shalt eat the herb of the 
 field —thou shalt no longer have the privilege of this 
 garden of delights, but must go to the common cham¬ 
 paign country, and feed on such herbs as thou canst 
 find, till by labour and industry thou hast raised others 
 more suitable to thee and more comfortable. 
 
 In the curse pronounced on the ground there is much 
 more implied than generally appears. The amazing 
 fertility of some of the most common thistles and 
 thorns renders them the most proper instruments for 
 the fulfilment of this sentence against man. Thistles 
 multiply enormously; a species called the Carolina 
 sylvestris bears ordinarily from 20 to 40 heads, each 
 containing from 100 to 150 seeds. 
 
 Another species, called the Acanthum milgare , pro¬ 
 duces above 100 heads, each containing from 3 to 400 
 seeds. Suppose we say that these thistles produce 
 at a medium only 80 heads, and that each contains 
 only 300 seeds ; the first crop from these would amount 
 to 24,000. Let these be sown, and their crop will 
 amount to 576 millions . Sow these, and their produce 
 will be 13,824,000,000,000, ox thirteen billions, eight 
 hundred and twenty-four thousand millions ; and a 
 single crop from these, which is only the third year’s 
 growth, would amount to 331,776,000.000,000,000, 
 ox three hundred and thirty-one thousand seven hundred 
 and seventy-six billions ; and the fourth year’s growth 
 will amount to 7,962,624,000,000,000,000,000, or 
 seven thousand nine hundred and sixty-two trillions, 
 six hundred and twenty-four thousand billions. A 
 progeny more than sufficient to stock not only the sur¬ 
 face of the whole world, but of all the planets of the 
 solar system, so that no other plant or vegetable could 
 possibly grow, allowing but the space of one square 
 foot for each plant. 
 
 The Carduus vulgatissimus viarum, or common 
 hedge thistle, besides the almost infinite swarms of 
 winged seeds it sends forth, spreads its roots around 
 many yards, and throws up suckers everywhere, which 
 not only produce seeds in their turn, but extend their 
 roots, propagate like the parent, plant, and stifle and 
 destroy all vegetation but their own. 
 
 As to thorns, the bramble, which occurs so com- 
 
 The ground cursed. 
 
 18 h Thorns also and thistles shall 
 
 it 1 bring forth to thee ; and k thou -- 
 
 shalt eat the herb of the field: 
 
 19 1 In the sweat of thy face shalt thou eat 
 
 1 Heb. cause to bud. - k Psa. civ. 14 ; Job i. 21; Psa. xc. 3 * 
 
 civ. 2.- ! Eccles. i. 13; 2 The3s. iii. 10. 
 
 monly, and is so mischievous, is a sufficient proof how 
 well the means are calculated to secure the end. The 
 genista , or spinosa vulgaris , called by some furze, by 
 others ivhins, is allowed to be one of the most mis¬ 
 chievous shrubs on the face of the earth. Scarcely 
 any thing can grow near it, and it is so thick set with 
 prickles that it is almost impossible to touch it without 
 being wounded. It is very prolific ; almost half the 
 year it is covered with flowers which produce pods 
 filled with seeds. Besides, it shoots out roots far and 
 wide, from which suckers and young plants are con¬ 
 tinually springing up, which produce others in their 
 turn. Where it is permitted to grow it soon over¬ 
 spreads whole tracts of ground, and it is extremely 
 difficult to clear the ground of its roots where once 
 it has got proper footing. Such provision has the just 
 God made to fulfil the curse which he has pronounced 
 on the earth, because of the crimes of its inhabitants. 
 See Ilale's Vegetable Statics. 
 
 Verse 19. In the sweat of thy face] Though the 
 whole body may be thrown into a profuse sweat, if 
 hard labour be long continued, yetthe/ace or forehead 
 is the first part whence this sweat begins to issue ; this 
 is occasioned by the blood being strongly propelled to 
 the brain, partly through stooping, but principally by the 
 strong action of the muscles ; in consequence of this 
 the blood vessels about the head become turgid through 
 the great flux of blood, the fibres are relaxed, the pores 
 enlarged, and the sweat or serum poured out. Thus 
 then the very commencement of every man’s labour 
 may put him in mind of his sin and its consequences. 
 
 Dust thou art, and unto dust shalt thou return .] 
 God had said that in the day they ate of the forbidden 
 fruit, dying they should die —they should then become 
 mortal, and continue under the influence of a great 
 variety of unfriendly agencies in the atmosphere and 
 in themselves, from heats, colds, drought, and damps 
 in the one, and morbid increased and decreased action 
 in the solids and fluids of the other, till the spirit, find¬ 
 ing its earthly house no longer tenable, should return 
 to God who gave it ; and the body, being decomposed, 
 should be reduced to its primitive dust. It is evident 
 from this that man would have been immortal had he 
 never transgressed, and that this state of continual life 
 and health depended on his obedience to his Maker. 
 The tree of life, as we have already seen, was intended 
 to be the means of continual preservation. For as no 
 being but God can exist independently of any support¬ 
 ing agency, so man could not have continued to live 
 without a particular supporting agent; and this sup¬ 
 porting agent under God appears to have been the tree 
 of life. 
 
 0?uyj] de Knaopeatia 
 
 Kovie, ogteuv IvdevTuv. Anae. Od. 4., v. 9. 
 
 “ We shall lie down as a small portion of dust cur 
 bones being dissolved ” 
 
Adam and Eve are 
 
 CHAP. III. 
 
 clothed with skins. 
 
 r. A ^ M /nL bread, till thou return unto the 
 
 ■- ground; for out of it wast thou 
 
 taken : for m dust thou art , and n unto dust 
 shalt thou return. 
 
 20 And Adam called his wife’s name 0 Eve; 
 p because she was the mother of all living. 
 
 21 Unto Adam also and to his wife did the 
 
 coats of skins, 
 
 A. M. 1. 
 B. C. 4004. 
 
 Lord God make 
 and clothed them. 
 
 22 And the Lord God said, q Behold, the 
 man is become as one of us, to know good 
 and evil: and now, lest he put forth his hand, 
 r and take also of the tree of life, and eat, and 
 live for ever; 
 
 m Chap. ii. 7 ; Dan. xii. 2.- n Job xxi. 26 ; xxxiv. 15 ; Psa. 
 
 civ. 29 ; Eccles. iii. 20; xii. 7; Dan. xii. 2; Rom. v. 12; 
 Heb. ix. 27. 
 
 Verse 20. And Adam called his ivife's name Eve; 
 because she ivas the mother of all living.] A man who 
 does not understand the original cannot possibly com¬ 
 prehend the reason of what is said here. What has 
 the w r ord Eve to do with being the mother of all liv¬ 
 ing ? Our translators often follow the Septuagint; it 
 is a pity they had not done so here, as the Septuagint 
 transation is literal and correct: Kat enaleaev Adap 
 ro ovopa Trig yvvaacog avrov TiCjtj, otl pr]Tr]p tt avrwv 
 Tuv £ovtwv “ And Adam called his wife’s name Life, 
 because she was the mother of all the living .” This 
 is a proper and faithful representation of the Hebrew 
 text, for the mn Chavvah of the original, which we 
 haye corrupted into Eve , a word destitute of all mean¬ 
 ing, answers exactly to the Z urj of the Septuagint, 
 both signifying life ; as does also the Hebrew Tl chai 
 to the Greek favrov, both of which signify the living. 
 It is probable that God designed by this name to teach 
 our first parents these two important truths : 1. That 
 though they had merited immediate death, yet they 
 should be respited, and the accomplishment of the sen¬ 
 tence be long delayed ; they should be spared to pro¬ 
 pagate a numerous progeny on the earth. 2. That 
 though much misery would be entailed on his posterity, 
 and death should have a long and universal empire, 
 yet one should in the fulness of time spring from the 
 woman, who should destroy death , and bring life and 
 immortality to light, 2 Tim. i. 10. Therefore Adam 
 called his wife’s name Life , because she was to be the 
 mother of all human beings, and because she was to 
 be the mother of HIM who was to give life to a world 
 dead in trespasses, and dead in sins, Eph. ii. 1, &c. 
 
 Verse 21. God made coats of skins] It is very 
 likely that the skins out of which their clothing was 
 made were taken off animals whose blood had been 
 poured out as a sin-offering to God ; for as we find 
 Cain and Abel offering sacrifices to God, we may fairly 
 presume that God had given them instructions on this 
 head; nor is it likely that the notion of a sacrifice 
 could have ever occurred to the mind of man without 
 an express revelation from God. Hence we may 
 safely infer, 1. That as Adam and Eve needed this 
 clothing as soon as they fell, and death had not as yet 
 made any ravages in the animal world, it is most likely 
 that the skins were taken off victims offered under the 
 direction of God himself, and in faith of HIM who, 
 in the fulness of time, was to make an atonement by 
 his death. And it seems reasonable also that this 
 matter should be brought about in such a way that 
 Satan and death should have no triumph, when the 
 very first death that took place in the world was an 
 
 a 
 
 0 Heb. Chavah; that is, living. - p Acts xvii. 26.-n Ver. 
 
 5; like Isa. xix. 12; xlvii. 12, 13; Jer. xxii. 23.- r Chap. 
 
 ii. 9. 
 
 emblem and type of that death which should conquer 
 Satan, destroy his empire, reconcile God to man, con¬ 
 vert man to God, sanctify human nature, and prepare 
 it for heaven. 
 
 Verse 22. Behold, the man is become as one of ws] 
 On all hands this text is allowed to be difficult, and the 
 difficulty is increased by our translation, which is op¬ 
 posed to the original Hebrew and the most authentic 
 versions. The Hebrew has ITH hayah, which is the 
 third person preterite tense, and signifies was, not is. 
 The Samaritan text , the Samaritan version, the Sy¬ 
 riac, and the Septuagint, have the same tense. These 
 lead us to a very different sense, and indicate that there 
 is an ellipsis of some words which must be supplied in 
 order to make the sense complete. A very learned 
 man has ventured the following paraphrase, which 
 should not be lightly regarded : “ And the Lord God 
 said, The man who was like one of us in purity and 
 wisdom, is now fallen and robbed of his excellence ; 
 he has added DJH 1 ? ladaath, to the knowledge of the 
 good, by his transgression the knowledge of the evil; 
 and now, lest he put forth his hand, and take also of 
 the tree of life, and eat and live for ever in this mise¬ 
 rable state, I will remove him, and guard the place lest 
 he should re-enter. Therefore the Lord God sent him 
 forth from the garden of Edenf Syc. This seems to 
 be the most natural sense of the place. Some sup¬ 
 pose that his removal from the tree of life was in 
 mercy, to prevent a second temptation. He before 
 imagined that he could gain an increase of wisdom by 
 eating of the tree of knowledge, and Satan would be 
 disposed to tempt him to endeavour to elude the sen¬ 
 tence of death , by eating of the tree of life. Others 
 imagine that the words are spoken ironically, and that 
 the Most High intended by a cutting taunt, to upbraid 
 the poor culprit for his offence, because he broke the 
 Divine command in the expectation of being like God 
 to know good from evil; and now that he had lost all 
 the good that God had designed for him, and got nothing 
 but evil in its place, therefore God taunts him for the 
 total miscarriage of his project. But God is ever con¬ 
 sistent with himself; and surely his infinite pity pro¬ 
 hibited the use of either sarcasm or irony, in speaking 
 of so dreadful a catastrophe, that w r as in the end to 
 occasion the agony and bloody sweat, the cross and 
 passion, the death and burial, of Him in whom dwelt 
 all the fulness of the Godhead bodily, Col. ii. 9. 
 
 In chap. i. 26, 27, we have seen man in the per¬ 
 fection of his nature, the dignity of his office, and the 
 plenitude of his happiness. Here we find the same 
 creature, but stripped of his glories and happiness, so 
 
 53 
 
GENESIS. 
 
 Adam and Eve expelled 
 
 b a ^oo4 23 Therefore the Lord God sent 
 
 -- him forth from the garden of Eden, 
 
 8 to till the ground from whence he was taken. 
 24 So he drove out the man; and he 
 
 8 Chapter ii. 5 ; iv. 2; ix. 20 ; Ecclesiastes v. 9.- 1 Chapter 
 
 ii. 8. 
 
 that the word man no longer conveys the same ideas 
 it did before. Man and intellectual excellence were 
 before so intimately connected as to appear insepara¬ 
 ble ; man and misery are now equally so. In our ner¬ 
 vous mother tongue, the Anglo-Saxon, we have found 
 the word Irob God signifying, not only the Supreme 
 Being, but also good or goodness ; and it is worthy of 
 especial note that the word man man, in the same lan¬ 
 guage, is used to express, not only the human being so 
 called, both male and female, but also mischief, wick¬ 
 edness, fraud, deceit, and villany. Thus a simple 
 monosyllable, still in use among us in its first sense, 
 conveyed at once to the minds of our ancestors the 
 two following particulars : 1. The human being in his 
 excellence, capable of knowing, loving, and glorifying 
 his Maker. 2. The human being in his fallen state, 
 capable of and committing all kinds of wickedness. 
 “ Obiter hie notandum,” says old Mr. Somner in his 
 Saxon Dictionary, “ venit, Irob Saxonibus et Deum 
 significasse et bonum : uti man et hominem et nequi- 
 tiam. Here it is to be noted, that among the Saxons 
 the term God signified both the Divine Being and 
 goodness, as the word man signified both the human 
 being and wickedness .” This is an additional proof 
 that our Saxon ancestors both thought and spoke at the 
 same time, which, strange as it may appear, is not a 
 common case : their words in general are not arbitrary 
 signs; but as far as sounds can convey the ideal mean¬ 
 ing of things, their words do it; and they are so formed 
 and used as necessarily to bring to view the nature 
 and properties of those things of which they are the 
 signs. In this sense the Anglo-Saxon is inferior only 
 to the Hebrew. 
 
 Verse 24. So he drove out the man] Three things 
 are noted here: 1. God’s displeasure against sinful 
 man, evidenced by his expelling him from this place 
 of blessedness ; 2. Man’s unfitness for the place, of 
 which he had rendered himself unworthy by his in¬ 
 gratitude and transgression; and, 3. His reluctance to 
 leave this place of happiness. Pie was, as we may 
 naturally conclude, unwilling to depart, and God drove 
 him out. 
 
 He placed at the east] CDIpD mikkedem, or before 
 the garden of Eden, before what maybe conceived its 
 gate or entrance; Cherubims, tZD’injn hakkerubim, 
 the cherubim. Hebrew plurals in the masculine end 
 in general in im: to add an s to this when we intro¬ 
 duce such words into English, is very improper; there¬ 
 fore the word should be written cherubim, not cheru¬ 
 bims. But what were these 1 They are utterly un¬ 
 known. Conjectures and guesses relative to their 
 nature and properties are endless. Several think them 
 to have been emblematical representations of the sacred 
 Trinity, and bring reasons and scriptures in support 
 of their opinion; but as I am not satisfied that this 
 opinion is correct, I will not trouble the reader with it. 
 
 54 
 
 from the garden. 
 
 placed t at the east of the garden b A c^' 0 J 4 
 
 of Eden u Cherubims, and a flaming -- 
 
 sword which turned every way, to keep the 
 way of the tree of life. 
 
 u Exod. xxv. 2, 20 ; 1 Kings vi. 25-28; Josh. v. 13 ; Psa. civ. 4 ; 
 
 Heb. i. 7. 
 
 From the description in Exod. xxvi. 1, 31 ; 1 Kings 
 vi. 29, 32 ; 2 Chron. iii. 14, it appears that the cherubs 
 were sometimes represented with two faces, namely, 
 those of a lion and of a man; but from Ezek. i. 5, 
 &c. ; x. 20, 21, we find that they had four faces and 
 four wings; the faces were those of a man, a lion, 
 an ox, and an eagle; but it seems there was but one 
 body to these heads. The two-faced cherubs were 
 such as were represented on the curtains and veil of 
 the tabernacle, and on the wall, doors, and veil of the 
 temple ; those with four faces appeared only in the 
 holy of holies. 
 
 The word 3“Q or 31“0 kerub never appears as a verb 
 in the Hebrew Bible, and therefore is justly supposed 
 to be a word compounded of 2 ke a particle of resem¬ 
 blance, like to, like as, and 3*1 rab, he was great, pow¬ 
 erful, dfc. Hence it is very likely that the cherubs, 
 to whatever order of beings they belonged, were em¬ 
 blems of the all-mighty, and were those creatures by 
 whom he produced the great effects of his power. 
 The word 22 rab is a character of the Most High, 
 Prov. xxvi. 10 : The great God who formed all; and 
 again in Psa. xlviii. 2, where he is called the Great 
 King, 3*1 ■jbT) melech rab. But though this is rarely 
 applied as a character of the Supreme Being in the 
 Hebrew Bible, yet it is a common appellative of 
 the Deity in the Arabic language. rab, and 
 
 >—D rabhilalameen Lord of both worlds, or, 
 Lord of the universe, are expressions repeatedly used 
 to point out the almighty energy and supremacy of 
 God. On this ground, I suppose, the cherubim were 
 emblematical representations of the eternal power and 
 Godhead of the Almighty. These angelic beings 
 were for a time employed in guarding the entrance to 
 Paradise, and keeping the way of or road to the tree 
 of life. This, I say, for a time; for it is very pro¬ 
 bable that God soon removed the tree of life, and 
 abolished the garden, so that its situation could never 
 after be positively ascertained. 
 
 By the flaming sivord turning every way, or flame 
 folding back upon itself, we may understand the for¬ 
 midable appearances which these cherubim assumed, 
 in order to render the passage to the tree of life inac¬ 
 cessible. 
 
 Thus terminates this most awful tragedy ; a tragedy 
 in which all the actors are slain, in which the most 
 awful murders are committed, and the whole universe 
 ruined! The serpent, so called, is degraded; the 
 woman cursed with pains, miseries, and a subjection to 
 the will of her husband, which was never omginally 
 designed; the man, the lord of this lower world, 
 doomed to incessant labour and toil; and the earth 
 itself cursed with comparative barrenness ! To com¬ 
 plete all, the garden of pleasure is interdicted, and 
 this man, who was made after the image of God, and 
 who would be like him, shamefully expelled from a 
 
 a 
 
General observations 
 
 CHAP. IV. 
 
 place where pure spirits alone could dwell. Yet in 
 the midst of wrath God remembers mercy, and a pro¬ 
 mise of redemption from this degraded and cursed state 
 is made to them through HIM who, in the fulness of 
 time, is to be made flesh, and who, by dying for the 
 sin of the world, shall destroy the power of Satan, 
 and deliver all who trust in the merit of his sacrifice 
 from the power, guilt, and nature of sin, and thus 
 prepare them for the celestial Paradise at the right 
 hand of God. Reader, hast thou repented of thy sinl 
 for often hast thou sinned after the similitude of thy 
 ancestor’s transgression. Hast thou sought and found 
 redemption in the blood of the Lamb 1 Art thou saved 
 from a disposition which led thy first parents to trans¬ 
 gress 1 Art thou living a life of dependence on thy 
 Creator, and of faith and loving obedience to him who 
 died for thee \ Wilt thou live under the curse, and 
 die eternally 1 God forbid ! Return to him with all 
 thy soul, and receive this exhortation as a call from 
 his mercy. 
 
 To what has already been said on the awful con¬ 
 tents of this chapter, I can add little that can either 
 set it in a clearer light, or make its solemn subject 
 more impressive. We see here that by the subtlety 
 and envy of the devil sin entered into the world, and 
 death by sin ; and we find that death reigned, not only 
 from Adam to Moses, but from Moses to the present 
 day. How abominable must sin be in the sight of 
 God, when it has not only defaced his own image from 
 the soul of man, but has also become a source of natu¬ 
 ral and moral evil throughout every part of the globe! 
 Disruption and violence appear in every part of na¬ 
 ture ; vice, profligacy, and misery, through all the 
 tribes of men and orders of society. It is true that 
 where sin hath abounded, there grace doth much more 
 abound; but men shut their eyes against the light, and 
 harden their hearts against the truth. Sin, which be¬ 
 comes propagated into the world by natural generation, 
 growing with the growth and strengthening with the 
 strength of man, would be as endless in its duration, 
 as unlimited in its influence, did, not God check and 
 restrain it by his grace, and cut off its extending influ¬ 
 ence in the incorrigibly wicked by means of death. 
 How wonderful is the economy of God ! That which 
 entered into the world as one of the prime fruits and 
 effects of sin, is now an instrument in his hands to 
 
 on the preceding chapter . 
 
 prevent the extension of its contagion. If men, now 
 so greatly multiplied on the earth, and fertile in mis¬ 
 chievous inventions, were permitted to live nearly a 
 thousand years, as in the ancient world, to mature and 
 perfect their infectious and destructive counsels, what 
 a sum of iniquity and ruin would the face of the earth 
 present! Even while they are laying plans to extend 
 the empire of death, God, by the very means of death 
 itself, prevents the completion of their pernicious and 
 diabolic designs. Thus what man, by his wilful obsti¬ 
 nacy does not permit grace to correct and restrain, 
 God, by his sovereign power, brings in death to con¬ 
 trol. It is on this ground that wicked and blood-thirsty 
 men live not out half their days ; and what a mercy 
 to the world that it is so ! They who will not submit 
 to the sceptre of mercy shall be broken in pieces by 
 the rod of iron. Reader, provoke not the Lord to 
 displeasure ; thou art not stronger than he. Grieve 
 not his Spirit, provoke him not to destroy thee ; why 
 shouldst thou die before thy time ? Thou hast sinned 
 much, and needest every moment of thy short life to 
 make thy calling and election sure. Shouldst thou 
 provoke God, by thy perseverance in iniquity, to cut 
 thee off by death before this great work is done, better 
 for thee thou hadst never been born ! 
 
 How vain are all attempts to attain immortality 
 here ! For some thousands of years men have been 
 labouring to find out means to prevent death ; and some 
 have even boasted that they had found out a medicine 
 capable of preserving life for ever, by resisting all the 
 attacks of disease, and incessantly repairing all the 
 wastes of the human machine. That is, the alchy- 
 mistic philosophers would have the world to believe 
 that they had found out a private passage to the tree 
 of immortality ; but their own deaths, in the common 
 order of nature, as well as the deaths of the millions 
 which make no such pretensions, are not only a suffi¬ 
 cient confutation of their baseless systems, but also a 
 continual proof that the cherubim, with their flaming 
 swords, are turning every ivay to keep the passage of 
 the tree of life. Life and immortality are, however, 
 brought to light by the Gospel; and he only who keep- 
 eth the sayings of the Son of God shall live for ever. 
 Though the body is dead—consigned to death, because 
 of sin, yet the spirit is life because of righteousness; 
 and on those who are influenced by this Spirit of 
 I righteousness, the second death shall have no power. 
 
 CHAPTER IV. 
 
 The birth, trade, and religion of Cain and Abel, 1—7. Cain murders his brother Abel, 8. God calls him 
 into judgment for it, 9, 10. He is cursed, 11, 12. He despairs , 13, 14. A promise given him of pre¬ 
 servation, and a mark set on him to prevent his being killed, 15. He departs from God's presence, 16. 
 Has a son whom he calls Enoch; and builds a city, which he calls after his name, 17. Cain has several 
 children, among whom are Lamech, the first bigamist, 18, 19. Jabal, who taught the use of tents and 
 feeding cattle, 20. Jubal, the inventor of musical instruments, 21. Tubal-cain, the inventor of smith- 
 work, 22. Strange speech of Lamech to his wives, 23, 24. Seth born to Adam and Eve in the place of 
 Abel , 25. Enoch born, and the worship of God restored, 26. 
 
 a 55 
 
Cain and Abel born. 
 
 GENESIS. 
 
 They present offerings. 
 
 B^c ^4003 A ND Adam knew Eve his wife ; 
 
 -- and she conceived, and hare 
 
 a Cain, and said, I have gotten a man from 
 the Lord. 
 
 2 And she again bare his brother b Abel. 
 And Abel was c a keeper of sheep, but Cain 
 was d a tiller of the ground. 
 
 3 And e in process of time it came ^ 
 
 to pass, that Cain brought f of the- 5 -• 
 
 fruit of the ground an offering unto the Lord 
 
 4 And Abel, he also brought of s the first¬ 
 lings of his 11 flock, and of the fat thereof/ 
 And the Lord had 1 respect unto Abel and to 
 his offering; 
 
 That is, gotten or acquired. - b Heb. Hebei. - c Heb. a 
 
 feeder, ver. 25, 29 ; 1 John iii. 10, 12, 15; Psa. cxxvii. 3 ; 
 John viii. 44. 
 
 d Chap. iii. 23 ; ix. 20.- e Heb. at the end of days. - f Num. 
 
 xviii. 12.- s Num. xviii. 17; Prov. iii. 9.- h Heb. sheep or 
 
 goats. - 1 Heb. xi. 4. 
 
 NOTES ON CHAP. IV. 
 
 Verse 1. I have gotten a man from the Lord.] 
 Cain, |'p, signifies acquisition; hence Eve says TUp 
 kanithi, I have gotten or acquired a man, HUT JIN 
 eth Yehovah, the Lord. It is extremely difficult to 
 ascertain the sense in which Eve used these words, 
 which have been as variously translated as understood. 
 Most expositors think that Eve imagined Cain to be 
 the promised seed that should bruise the head of the 
 serpent. This exposition really seems too refined for 
 that period. It is very likely that she meant no more 
 than to acknowledge that it was through God’s pecu¬ 
 liar blessing that she was enabled to conceive and bring 
 forth a son, and that she had now a well-grounded hope 
 that the race of man should be continued on the earth. 
 Unless she had been under Divine inspiration she could 
 not have called her son (even supposing him to be the 
 promised seed) Jehovah; and that she was not under 
 such an influence her mistake sufficiently proves, for 
 Cain , so far from being the Messiah, was of the wicked 
 one ; I John iii. 12. We may therefore suppose that 
 mrr nx eth Yehovah , the Lord, is an elliptical form 
 of expression for ni!T fiiO meeth Yehovah , from the 
 Lord, or through the Divine blessing. 
 
 Verse 2. And she again hare his brother Abel.] 
 Literally, She added to bear (mb 1 ? vattoseph 
 
 laledeth) his brother. From the very face of this ac¬ 
 count it appears evident that Cain and Abel were twins. 
 In most cases where a subject of this kind is intro¬ 
 duced in the Holy Scriptures, and the successive births 
 of children of the same parents are noted, the acts of 
 conceiving and bringing forth are mentioned in refer¬ 
 ence to each child; here it is not said that she con¬ 
 ceived and brought forth Abel, but simply she added to 
 bring forth Abel his brother; that is, as I understand 
 it, Cain was the first-born, Abel, his twin brother, came 
 next. 
 
 Abel ivas a keeper of sheep] Adam was originally 
 a gardener, Abel a shepherd , and Cain an agriculturist 
 ox farmer. These were the three primitive employ¬ 
 ments, and, I may add, the most rational, and conse¬ 
 quently the best calculated to prevent strife and an 
 immoderate love of the world. 
 
 Verse 3. In process of time] D' , D' 1 VpD mikkets 
 yamim, at the end of days. Some think tne anniver¬ 
 sary of the creation to be here intended ; it is more 
 probable that it means the Sabbath , on which Adam 
 and his family undoubtedly offered oblations to God, 
 as the Divine worship was certainly instituted, and no 
 doubt the Sabbath properly observed in that family. 
 This worship was, in its original institution, very sim- 
 
 56 
 
 pie. It appears to have consisted of two parts : 1. 
 Thanksgiving to God as the author and dispenser of 
 all the bounties of nature, and oblations indicative of 
 that gratitude. 2. Piacular sacrifices to his justice 
 and holiness, implying a conviction of their own sin¬ 
 fulness, confession of transgression, and faith in the 
 promised Deliverer. If we collate the passage here 
 with the apostle’s allusion to it, Heb. xi. 4, we shall 
 see cause to form this conclusion. 
 
 Cain brought of the fruit of the ground an offer¬ 
 ing] npLD minchah, unto the Lord. The word min- 
 chah is explained, Lev. ii. 1, &c., to be an offering of 
 fine flour, ivith oil and frankincense .* It was in gene¬ 
 ral a eucharistic or gratitude offering, and is simply 
 what is implied in the fruits of the ground brought by 
 Cain to the Lord, by which he testified his belief in 
 him as the Lord of the universe, and the dispenser of 
 secular blessings. 
 
 Verse 4. Abel, he also brought of the firstlings of 
 his flock] Dr. Kennicott contends that the words he 
 also brought, KID DJ hebi gam hu, should be 
 
 translated, Abel brought it also, i. e. a minchah ox 
 gratitude offering; and beside this he brought of the 
 first-born (nV"D2rD mibbechorolh ) of his flock, and it was 
 by this alone that he acknowledged himself a sinner, 
 and professed faith in the promised Messiah. To this 
 circumstance the apostle seems evidently to allude, 
 Heb. xi. 4 : By faith Abel offered nleiova dvcnav, a 
 more or greater sacrifice; not a more excellent, (for 
 this is no meaning of the word irheuov,) which leads 
 us to infer, according to Dr. Kennicott, that Abel, be¬ 
 sides his minchah or gratitude offering, brought also 
 Ovma, a victim, to be slain for his sins; and this he 
 chose out of the first-born of his flock, which, in the 
 order of God, was a representation of the Lamb of 
 God that was to take away the sin of the world; and 
 what confirms this exposition more is the observation 
 of the apostle : God testifying roig dopocp, of his gifts, 
 which certainly shows he brought more than one. Ac¬ 
 cording to this interpretation, Cain, the father of Deism, 
 not acknowledging the necessity of a vicarious sacri¬ 
 fice, nor feeling his need of an atonement, according 
 to the dictates of his natural religion, brought a min¬ 
 chah or eucharistic offering to the God of the universe. 
 Abel, not less grateful for the produce of his fields and 
 the increase of his flocks, brought a similar offering, 
 and by adding a sacrifice to it paid a proper regard to 
 the will of God as far as it had then been revealed, 
 acknowledged himself a sinner , and thus, deprecating 
 the Divine displeasure, showed forth the death of Christ 
 till he came, Thus his offerings were accepted, whils) 
 
 a 
 
CHAP. IV/ 
 
 God reasons with him . 
 
 Cain's offering is rejected. 
 
 A. M. cir.129. 5 J3 u t unto Cain and to his offer- 
 
 B. C. cir. 3875. 
 
 - ing he had not respect. And Cain 
 
 was very wroth, k and his countenance fell. 
 
 6 And the Lord said unto Cain, Why art 
 thou wroth ? and why is thy countenance 
 fallen ? 
 
 k Chap. xxxi. 2 ; Num. xvi. 15; Isa. iii. 10 , 11; Psalm 
 
 xx. 3. 
 
 those of Cain were rejected; for this, as the apostle 
 says, was done by faith, and therefore he obtained 
 witness that he was righteous, or a justified person, 
 God testifying with his gifts, the thank-offering and 
 the sin-offering , by accepting them, that faith in the 
 promised seed was the only way in which he could 
 accept the services and offerings of mankind. Dr. 
 Magee, in his Discourses on the Atonement, criticises 
 the opinion of Dr. Kennicott, and contends that there 
 is no ground for the distinction made by the latter on 
 the words he also brought; and shows that though the 
 minchah in general signifies an unbloody offering, yet 
 it is also used to express both kinds, and that the min¬ 
 chah in question is to be understood of the sacrifice 
 then offered by Abel. I do not see that we gain much 
 by this counter-criticism. See ver.'7. 
 
 Verse 5. Unto Cain ] As being unconscious of his 
 sinfulness, and consequently unhumbled, and to his of¬ 
 fering , as not being accompanied, as Abel’s was, with 
 faith and a sacrifice for sin, he had not respect —He 
 could not, consistently with his holiness and justice, 
 approve of the one or receive the other. Of the man¬ 
 ner in which God testified his approbation we are not 
 informed ; it was probably, as in the case of Elijah, by 
 sending down fire from heaven, and consuming the 
 sacrifice. 
 
 Cain was very wroth ] That displeasure which 
 should have been turned against his own unhumbled 
 heart was turned against his innocent brother, who, 
 though not more highly privileged than he, made a 
 much better use of the advantages which he shared in 
 common with his ungodly and unnatural brother. 
 
 Verse 6. Why art thou wroth ?] This was de¬ 
 signed as a gracious warning, and a preventive of the 
 meditated crime. 
 
 Verse 7. If thou doest well\ That which is right 
 in the sight of God, shalt thou not be accepted ? Does 
 God reject any man who serves him in simplicity and 
 godly sincerity 1 But if thou doest not well , can wrath 
 and indignation against thy righteous brother save thee 
 from the displeasure under which thou art fallen 1 On 
 the contrary, have recourse to thy Maker for mercy ; 
 yin UNDP! nnsS lappethach chattath robots , a sin-of¬ 
 fering lieth at thy door ; an animal proper to be offered 
 as an atonement for sin is now couching at the door 
 of thy fold. 
 
 The words ilXDH chattath , and HXDn chattaah, fre¬ 
 quently signify sin; but 1 have observed more than a 
 hundred places in the Old Testament where they are 
 used for sin-offering , and translated ayapria by the 
 Septuagint, which is the term the apostle uses, 2 Cor. 
 v. 21 : He hath made him to be sin (upaprtav, a sin- 
 offering) for us, who knew no sin. Cain’s fault now 
 
 a 
 
 7 If thou doest well, shalt thou Jf. ?i.. 129 . 
 
 1 not be accepted ? and if thou - 
 
 doest not well, sin lieth at the door. And 
 m unto thee shall he his desire, and thou shalt 
 rule over him. 
 
 8 And Cain talked with Abel his brother : 
 
 1 Or, have the excellency; Heb. xi. 4; Prov. xxi. 27 ; Job xxix. 4. 
 m Or, subject unto thee; chap. iii. 16. 
 
 was his not bringing a sin-offering when his brother 
 brought one, and his neglect and contempt caused his 
 other offering to be rejected. However, God now 
 graciously informs him that, though he had miscarried, 
 his case was not yet desperate, as the means of faith, 
 from the promise, &c., were in his power, and a vic¬ 
 tim proper for a sin-offering was lying (pm robets, a 
 word used to express the lying down of a quadruped) 
 at the door of his fold. How many sinners perish, 
 not because there is not a Saviour able and willing to 
 save them, but because they will not use that which 
 is within their power ! Of such how true is that word 
 of our Lord, Ye will not come unto me that ye might 
 have life! 
 
 Unto thee shall be his desire, cfc.] That is, Thou 
 shalt ever have the right of primogeniture, and in all 
 things shall thy brother be subject unto thee. These 
 words are not spoken of sin, as many have understood 
 them, but of AbeVs submission to Cain as his superior, 
 and the words are spoken to remove Cain’s envy. 
 
 Verse 8. Cain talked ivith Abel his brother ] 
 pp "1DNU vaiyomer Kayin, and Cain said, <fc. ; not 
 talked, for this construction the word cannot bear without 
 great violence to analogy and grammatical accuracy. 
 But why should it be thus translated ? Because our 
 translators could not find that any thing was spoken 
 on the occasion; and therefore they ventured to inti¬ 
 mate that there was a conversation, indefinitely. In 
 the most correct editions of the Hebrew Bible there 
 is a small space left here in the text, and a circular 
 mark which refers to a note in the margin, intimating 
 that there is a hiatus or deficiency in the verse. Now 
 this deficiency is supplied in the principal ancient ver¬ 
 sions, and in the Samaritan text. In this the supplied 
 words are, Let us walk out into the field. The 
 Syriac has, Let us go to the desert. The Vulgate 
 Egrediamur foras, Let us walk out. The Septuagint, 
 AieTidoysv etc to tteSlov, Let us go out into the field. 
 The two Chaldee Targums have the same reading; 
 so has the Coptic version. This addition is com¬ 
 pletely lost from every MS. of the Pentateuch now 
 known; and yet it is sufficiently evident from the Sa¬ 
 maritan text, the Samaritan version, the Syriac, Sep¬ 
 tuagint, and Vulgate, that it was in the most authentic 
 copies of the Hebrew before and some time since the 
 Christian era. The words may therefore be safely 
 considered as a part of the sacred text, and with them 
 the whole passage reads clear and consistently ; “And 
 Cain said unto Abel his brother, Let us go out into 
 the field : and it came to pass, when they were in the 
 field, that Cain rose up,” &c. The Jerusalem Tar- 
 gum, and the Targum of Jonathan ben Uzziel, pretend 
 to give us the subject of their conversation; as the 
 
 57 
 
Cain slays his brother. 
 
 b c 1 di- r 3875 anc ^ ^ came to P ass 5 when they 
 - were in the field, that Cain rose 
 
 up against Abel his brother, and n slew him. 
 
 9 And the Lord said unto Cain, 0 Where 
 is Abel thy brother ? And he said, p I know 
 not: Am I my brother’s keeper ? 
 
 10 And he said, What hast thou done ? the 
 voice of thy brother’s blood r crieth unto me 
 from the ground. 
 
 11 And now art thou cursed from the earth, 
 
 n Job xi. 15 ; Psa. xxiv. 3-6 ; lv. 21; cxxxix. 19 ; Wisd. x. 3 ; 
 
 Matt, xxiii. 35 ; 1 John iii. 12; Jude 11.- 0 Chap. iii. 9, 11 ; 
 
 Psa. ix. 12.- p Job xxii. 13, 14 ; Psa. x. 13,14; John via. 44. 
 
 9 Heb. bloods. 
 
 piece is curious, I shall insert the substance of it, for the 
 sake of those who may not have access to the originals. 
 
 “ And Cain said unto Hebei his brother, Let us go 
 out into the field ; and it came to pass that, when they 
 were in the field, Cain answered and said to Hebei his 
 brother, I thought that the world was created in mer¬ 
 cy, but it is not governed according to the merit of 
 good works, nor is there any judgment, nor a Judge, 
 nor shall there be any future state in which good re¬ 
 wards shall be given to the righteous, or punishment 
 executed on the wicked ; and now there is respect of 
 persons in judgment. On what account is it that thy 
 sacrifice has been accepted, and mine not received with 
 complacency 1 And Hebei answered and said, The 
 world was created in mercy, and it is governed accord¬ 
 ing to the fruit of good works ; there is a Judge, a 
 future world, and a coming judgment, where good re¬ 
 wards shall be given to the righteous, and the impious 
 punished ; and there is no respect of persons in judg¬ 
 ment ; but because my works were better and more 
 precious than thine, my oblation was received with 
 complacency. And because of these things they con¬ 
 tended on the face of the field, and Cain rose up 
 against Ilebel his brother, and struck a stone into his 
 forehead, and killed him.” 
 
 It is here supposed that the first murder committed 
 in the world was the consequence of a religious dis¬ 
 pute ; however this may have been, millions since 
 have been sacrificed to prejudice, bigotry, and intole¬ 
 rance. Here, certainly, originated the many-headed 
 monster, religious 'persecution; the spirit of the wicked 
 one in his followers impels them to afflict and destroy 
 all those who are partakers of the Spirit of God. 
 Every persecutor is a legitimate son of the old mur¬ 
 derer. This is the first triumph of Satan ; it is not 
 merely a death that he has introduced, but a violent 
 one, as the first-fruits of sin. It is not the death of 
 an ordinary person, but of the most holy man then in 
 being; it is not brought about by the providence of 
 God, or by a gradual failure and destruction of the 
 earthly fabric, but by a violent separation of body and 
 soul; it is not done by a common enemy , from whom 
 nothing better could be expected, but by the hand of a 
 brother , and for no other reason but because the object 
 of his envy was more righteous than himself. Alas ! 
 how exceeding sinful does sin appear in its first mani¬ 
 festation ! 
 
 His 'punishment. 
 
 which hath opened her mouth to Jf- 
 
 receive thy brother’s blood from -- 
 
 thy hand ; 
 
 12 When thou tillest the ground, it shall not 
 henceforth yield unto thee her strength ; a fugi¬ 
 tive and a vagabond shalt thou be m the earth. 
 
 13 And Cain said unto the Lord, s My 
 punishment is greater than I can bear. 
 
 14 t Behold, thou hast driven me out this day 
 from the face of the earth ; and u from thy 
 
 r Acts v. 3, 9; Heb. xii. 24; James v. 4; Rev. vi. 10.- s Or, 
 
 Mine iniquity is greater than that it may be forgiven ; Rev. xvi. 9. 
 
 1 Job xv. 20-24; Prov. xiv. 32; xxviii. 1 ; Psa. cxliii. 7; 
 
 2 Thess. i. 9.- u Psa. li. 11. 
 
 Verse 10. The voice of thy brother's blood ] It is 
 probable that Cain, having killed his brother, dug a 
 hole and buried him in the earth, hoping thereby to 
 prevent the murder from being known ; and that this 
 is what is designed in the words, Thy brother’s blood 
 crieth unto me from the ground —which hath opened 
 her mouth to receive it from thy hand. Some think 
 that by the voice of thy brother’s blood the cries of 
 Abel’s widow and children are to be understood, as it 
 is very probable that he was father of a family ; in¬ 
 deed his occupation and sacrifices seem to render this 
 probable, and probability is all we can expect on such 
 a subject. God represents these as calling aloud for 
 the punishment of the murderer; and it is evident that 
 Cain expected to fall by the hands of some person 
 who, from his consanguinity , had the right of the aven¬ 
 ger of blood ; for now that the murder is found out, 
 he expects to suffer death for it. See ver. 14. 
 
 Verse 12. A fugitive and a vagabond shalt thou be j 
 Thou shalt be expelled from the presence of God, and 
 from thy family connections, and shalt have no fixed 
 secure residence in any place. The Septuagint ren¬ 
 der this otcvcov nai rpeycov coy, thou shalt be groaning 
 and trembling upon the earth—the horror of thy crime 
 shall ever haunt thee, and thou shaft never have any 
 well-grounded hope that God will remit the punish¬ 
 ment thou deservest. No state out of endless perdi¬ 
 tion can be considered more awful than this. 
 
 Verse 13. My punishment is greater than I can 
 bear.} The margin reads, Mine iniquity is greater than 
 that it may be forgiven. The original words, 'Jiy bnj 
 KUMD gadol avoni minneso, may be translated, Is my 
 crime too great to be forgiven 1 words which we may 
 presume he uttered on the verge of black despair. It 
 is most probable that jiy avon signifies rather the crime 
 than the punishment; in this sense it is used Lev. 
 xxvi. 41, 43 ; 1 Sam. xxviii. 10 ; 2 Kings vii. 9 ; and 
 tftyj nasa signifies to remit or forgive. The marginal 
 reading is, therefore, to be preferred to that in the 
 text. 
 
 Verse 14. Behold, thou hast driven me out ] In 
 verses 11, 12, God states two parts of Cain’s punish¬ 
 ment : 1. The ground was cursed, so that it was not 
 
 to yield any adequate recompense for his most careful 
 tillage. 2. He was to be a fugitive and a vagabond, 
 having no place in which he could dwell with com¬ 
 fort or security. To these Cain himself adds others. 
 
 GENESIS. 
 
 58 
 
CHAP. IV. 
 
 The despair of Cain. 
 
 A. M. cir. 129. f ace shall I be hid ; and I shall 
 
 - be a fugitive and a vagabond in 
 
 the earth: and it shall come to pass, v that 
 every one that findeth me shall slay me. 
 
 15 And the Lord said unto him, There¬ 
 fore whosoever slayeth Cain, vengeance shall 
 
 v Chap. ix. 6; Num. xxxv. 19, 21, 27.'- w Psa. lxxix. 12. 
 
 1. His being hidden from the face of God ; which ap¬ 
 pears to signify his being expelled from that particular 
 place where God had manifested his presence, in or 
 contiguous to Paradise, whither our first parents re¬ 
 sorted as to an oracle, and where they offered their 
 daily adorations. So in verse 16, it is said, Cain went 
 out from the presence of the Lord, and was not per¬ 
 mitted any more to associate with the family in acts 
 of religious worship. 2. The continual apprehension 
 of being slain, as all the inhabitants of the earth were 
 at that time of the same family , the parents themselves 
 still alive, and each having a right to kill this mur¬ 
 derer of his relative. Add to all this, 3. The terrors 
 of a guilty conscience; his awful apprehension of 
 God’s judgments, and of being everlastingly banished 
 from the beatific vision. To this part of the punish¬ 
 ment of Cain St. Paul probably alludes, 2 Thess. i. 9: 
 Who shall he punished with everlasting destruction 
 from the presence of the Lord, and from the glory of 
 his power. The words are so similar that we can 
 scarcely doubt of the allusion. 
 
 Verse 15. The Lord set a mark upon Cain ] What 
 this mark was, has given rise to a number of frivo¬ 
 lously curious conjectures. Dr. Shuckford collects 
 the most remarkable. Some say he was paralytic; 
 this seems to have arisen from the version of the Sep- 
 tuagint, Zrcvuv nai rpsyov earj, Groaning and trem¬ 
 bling shall thou he. The Targum of Jonathan ben 
 Uzziel says the sign was from the great and precious 
 name, probably one of the letters of the word 
 
 Yehovah. The author of an Arabic Catena in the 
 
 Bodleian Library says, “ A sword could not pierce 
 him ; fire could not burn him ; water could not drown 
 him ; the air could not blast him ; nor could thun¬ 
 der or lightning strike him.” The author of Bereshith 
 Rabba, a comment on Genesis, says the mark was a 
 circle of the sun rising upon him. Abravanel says 
 the sign was Abel’s dog, which constantly accompa¬ 
 nied him. Some of the doctors in the Talmud say 
 that it was the letter n tau marked on his forehead, 
 which signified his contrition, as it is the first letter in 
 the word teshuhah, repentance. Rabbi Joseph, 
 
 wiser than all the rest, says it was a long horn grow¬ 
 ing out of his forehead ! 
 
 Dr. Shuckford farther observes that the Hebrew 
 word rox oth, which we translate a mark, signifies a 
 sign or token. Thus, Gen. ix. 13, the bow was to be 
 leoth, for a sign or token that the world should 
 not be destroyed; therefore the words, And the Lord 
 set a mark upon Cain, should be translated, And the 
 Lord appointed to Cain a token or sign, to convince 
 him that no person should be permitted to slay him. 
 To have marked him would have been the most likely 
 way to have brought all the evils he dreaded upon him; 
 
 a 
 
 God sets a mark upon him. 
 
 be taken on him w seven-fold. A. M. cm 129 
 
 B. C. cir. 38/5. 
 
 And the Lord x set a mark upon -- 
 
 Cain, lest any finding him should kill him. 
 
 16 And Cain y went out from the presence 
 of the Lord, and dwelt in the land of Nod, 
 on the east of Eden. 
 
 x Ezek. ix. 4,6. -— y 2 Kings xiii. 23; xxiv. 20; Jcr. xxiii. 39; lii. 3. 
 
 therefore the Lord gave him some miraculous sign or 
 token that he should not be slain, to the end that he 
 should not despair, but, having time to repent, might 
 return to a gracious God and find mercy. Notwith¬ 
 standing the allusion which I suppose St. Paul to have 
 made to the punishment of Cain, some think that he 
 did repent and find mercy. I can only say this was 
 possible. Most people who read this account wonder 
 why Cain should dread being killed, when it does not 
 appear to them that there were any inhabitants on the 
 earth at that time besides himself and his parents. 
 To correct this mistake, let it be observed that the 
 death of Abel took place in the one hundred and twen¬ 
 ty-eighth or one hundred and twenty-ninth year of the 
 v 1 * * * * * 7 orld. Now, “ supposing Adam and Eve to have had 
 no other sons than Cain and Abel in the year of the 
 w T orld one hundred and twenty-eight, yet as they had 
 daughters married to these sons, their descendants 
 would make a considerable figure on the earth. Sup¬ 
 posing them to have been married in the nineteenth 
 year of the world, they might easily have had each 
 eight children, some males and some females, in the 
 twenty-fifth year. In the fiftieth year there might pro¬ 
 ceed from them in a direct line sixty-four persons; in 
 the seventy-fourth year there would be five hundred 
 and twelve ; in the ninety-eighth year, four thousand 
 and ninety-six ; in the one hundred and twenty-second 
 they would amount to thirty-two thousand seven hun¬ 
 dred and sixty-eight: if to these w 7 e add the other 
 chddren descended from Cain and Abel, their children, 
 and their children’s children, we shall have, in the 
 ai'oresaid one hundred and twenty-eight years four 
 hundred and twenty-one thousand one hundred and 
 sixty-four men capable of generation, without reckon¬ 
 ing the women either old or young, or such as are 
 under the age of seventeen.” See Dodd. 
 
 But this calculation may be disputed, because there 
 is no evidence that the antediluvian patriarchs began 
 to have children before they were sixty-five years of 
 age. Now r , supposing that Adam at one hundred and 
 thirty years of age had one hundred and thirty children, 
 which is quite possible, and each of these a child at 
 sixty-five years of age, and one in each successive 
 year, the whole, in the one hundred and thirtieth year 
 of the world, would amount to one thousand two hun¬ 
 dred and nineteen persons; a number sufficient to found 
 several villages, and to excite the apprehensions under 
 which Cain appeared at this time to labour. 
 
 Verse 16. The land of Nod] As nil nod signifies 
 the same as “U nad, a vagabond, some think this verse 
 should be rendered, And Cain went out from the pre¬ 
 sence of the Lord, from the east of Eden, and dwelt 
 a vagabond on the earth; thus the curse pronounced 
 on him, verse 12, was accomplished. 
 
 59 
 
Lamech the first bigamist. 
 
 GENESIS. Invention of musical instruments. 
 
 cir, J? 9, 17 And Cain knew his wife; and 
 
 -- she conceived, and bare z Enoch : 
 
 and he budded a city, a and called the name 
 
 of the city, after the name of his son, Enoch. 
 
 a. M. cir. 194 . 18 And unto Enoch was born 
 
 B. C. cir. 3810. 
 
 and Mehujael begat Methusael: and Methusael 
 begat b Lamech. 
 
 19 And Lamech took unto him two wives: 
 the name of the one was Adah, and the name 
 of the other Zillah. 
 
 and Irad begat Mehujael: 
 
 20 And Adah bare Jabal: he 
 
 Jt>. cir. ooiu» 
 
 was the father of such as c dwell -* 
 
 in tents, and of such as have cattle. 
 
 21 And his brother’s name ivas A. M. cir. 500 . 
 
 Jubal: he was the father of all —--—- 
 
 such as handle the harp and organ. 
 
 22 And Zillah, she also bare Tubal-cain, 
 an d instructer of every artificer in brass and 
 iron: and the sister of Tubal-cain was Naamah.. 
 
 23 And Lamech said unto his wives, Adah 
 and Zillah, hear my voice ; ye wives of 
 
 * Heb. Chanoch ; chap. v. 18,22.- a Psa. xlix. 11 ; 2 Sam. xviii. 
 
 18.- b Heb. Lemech ; chap. v. 21 ; xxxvi. 2; li. 18, 24. 
 
 Verse 17. She—tare Enoch ] As lUH Chanoch 
 signifies instructed, dedicated, or initiated, and espe¬ 
 cially in sacred things, it may be considered some 
 proof of Cain’s repentance, that he appears to have 
 dedicated this son to God, who, in his father’s stead, 
 might minister in the sacerdotal office, from which 
 Cain, by his crime, was for ever excluded. 
 
 Verse 19. Lamech took — two wives ] He was the 
 first who dared to reverse the order of God by intro¬ 
 ducing polygamy; and from him it has been retained , 
 practised, and defended to the present day. 
 
 Verse 20. Jabal — was the father] The inventor or 
 teacher, for so the word is understood, 1 Sam. x. 12. 
 He was the first who invented tent-making, and 
 the breeding and managing of cattle ; or he was, in 
 these respects, the most eminent in that time. Though 
 Abel was a shepherd, it is not likely he was such on 
 an extensive scale. 
 
 Verse 21. Jubal — the father] i. e. The inventor of 
 musical instruments, such as the VJj kinnor , which we 
 translate harp, and the nflp ugab , which we render 
 organ ; it is very likely that both words are generic, 
 the former including under it all stringed instruments, 
 and the latter, all wind instruments. 
 
 Verse 22. Tubal-cain] The first smith on record, 
 who taught how to make warlike instruments and do¬ 
 mestic utensils out of brass and iron. Agricultural 
 instruments must have been in use long before, for 
 Cain was a tiller of the ground, and so was Adam, 
 and they could not have cultivated the ground without 
 spades, hooks, &c. Some of these arts were useless 
 to man while innocent and upright, but after his fall 
 they became necessary. Thus is the saying verified : 
 God made man upright, but they have sought out many 
 inventions. As the power to get wealth is from God, 
 so also is the invention of useful arts. 
 
 M. He Lavaur, in his Conference de la Fable avec 
 VHistoire Sainte, supposes that the Greeks and Romans 
 took their smith-god Vulcan from Tubal-cain, the son 
 of Lamech. The probability of this will appear, 1. 
 From the name, which, by the omission of the Tu and 
 turning the b into v, a change frequently made among 
 the Hebrews, Greeks, and Romans, makes Vulcain or 
 Vulcan. 2. From his occupation he was an artificer, 
 a master smith in brass and iron. 3. He thinks this 
 farther probable from the names and sounds in this 
 verse. The melting metals in the fire, and hammering 
 
 60 
 
 c Jer. xxxv. 9, 10; Heb. xi. 9; Rom. iv. 11, 12.- d Heb 
 
 ivhetter ; Exod. xxv. 3 ; 2 Chron. ii. 17. 
 
 them, bears a near resemblance to the hissing sound 
 of nbtf tsillah, the mother of Tubal-cain; and bbx 
 tsalal signifies to tinkle or make a sound like a bell, 
 1 Sam. iii. 11 ; 2 Kings xxi. 12. 4. Vulcan is said 
 
 to have been lame ; M. He Lavaur thinks that this 
 notion was taken from the noun tsela, which sig¬ 
 nifies a halting or lameness. 5. Vulcan had to wife 
 Venus, the goddess of beauty; Naamah, the sister of 
 Tubal-cain, he thinks, may have given rise to this part 
 of the fable, as her name in Hebrew signifies beautiful 
 or gracious. 6. Vulcan is reported to have been jealous 
 of his wife, and to have forged nets in which he took 
 Mars and her, and exposed them to the view of the 
 whole celestial court: this idea he thinks was derived 
 from the literal import of the name Tubal-cain; 
 tebel signifies an incestuous mixture of relatives, Lev. 
 xx. 12 ; and kana, to burn with jealousy; from 
 these and concomitant circumstances the case of the 
 detected adultery of Mars and Venus might be easily 
 deduced. He is of opinion that a tradition of this 
 kind might have readily found its way from the Egyp¬ 
 tians to the Greeks, as the former had frequent inter¬ 
 course with the Hebrews. 
 
 Of Naamah nothing more is spoken in the Scrip¬ 
 tures; but the Targum of Jonathan ben Uzziel makes 
 her the inventress of funeral songs and lamentations. 
 R. S. Jarchi says she was the wife of Noah, and quotes 
 Bereshith Rabba in support of the opinion*. Some of the 
 Jewish doctors say her name is recorded in Scripture be¬ 
 cause she was an upright and chaste woman ; but others 
 affirm that the whole world wandered after her, and that 
 of her evil spirits were born into the world. This latter 
 opinion gives some countenance to that of M. He Lavaur. 
 
 Verse 23. And Lamech said unto his ivives] The 
 speech of Lamech to his wives is in hemistichs in the 
 original, and consequently, as nothing of this kind oc¬ 
 curs before this time, it is very probably the oldest 
 piece of poetry in the world. 
 
 The following is, as nearly as possible, a literal 
 translation : 
 
 “ And Lamech said unto his wives, 
 
 Adah and Tsillah, hear ye my voice; 
 
 Wives of Lamech, hearken to my speech; 
 
 For I have slain a man for wounding me, 
 
 And a young man for having bruised me. 
 
 If Cain shall be avenged seven-fold. 
 
 Also Lamech seventy and seven.” 
 
CHAP. IV. 
 
 Lameclis speech to his wives. 
 
 The hirth of Seth and Enos. 
 
 a M. eir. 500. Lamech, hearken unto my 
 
 - speech : for e I have slam a man 
 
 to my wounding, and a young man f to my hurt. 
 
 24 g If Cain shall be avenged seven-fold, 
 truly Lamech seventy and seven-fold. 
 
 25 And Adam knew Jiis wife again ; and 
 she bare a son, and h called his name 1 Seth k : 
 
 e Or, I would slay a man in my wound, &c. ; chap. xlix. 
 
 G.- f Or, inmy hurt. - s Ver. 15.- h Chap. v. 3.-'Heb. 
 
 Sheth. - k That is, appointed or put. - 1 Chap. v. 6.- m Heb. 
 
 Enosh. 
 
 It is supposed that Lamech had slain a man in his 
 own defence, and that his wives being alarmed lest the 
 kindred of the deceased should seek his life in return, 
 to quiet their fears he makes this speech, in which he 
 endeavours to prove that there was no room for fear 
 on this account; for if the slayer of the wilful mur¬ 
 derer, Cain, should suffer a seven-fold punishment, 
 surely he, who should kill Lamech for having slain a- 
 man in self-defence, might expect a seventy seven-fold 
 punishment. 
 
 This speech is very dark, and has given rise to a 
 great variety of very strange conjectures. Dr. Shuck- 
 ford supposes there is an ellipsis of some preceding 
 speech or circumstance which, if known, would cast a 
 light on the subject. In the antediluvian times, the 
 nearest of kin to a murdered person had a right to re¬ 
 venge his death by taking away the life of the mur¬ 
 derer. This, as we have already seen, appears to have 
 contributed not a little to Cain’s horror, verse 14. 
 Now we may suppose that the descendants of Cain 
 were in continual alarms, lest some of the other family 
 should attempt to avenge the death of Abel on them , 
 as they were not permitted to do it on Cain ; and that 
 in order to dismiss those fears, Lamech, the seventh 
 descendant from Adam, spoke to this effect to his 
 wives : “ Why should you render yourselves miserable 
 by such ill-founded fears 1 We have slain no person ; 
 we have not done the least wrong to our brethren of 
 the other family; surely then reason should dictate to 
 you that they have no right to injure us. It is true 
 that Cain, one of our ancestors, killed his brother Abel; 
 but God, willing to pardon his sin, and give him space 
 to repent, threatened to punish those with a seven-fold 
 punishment who should dare to kill him. If this be 
 so, then those who should have the boldness to kill any 
 of us who are innocent, may expect a punishment still 
 more rigorous. For if Cain should be avenged seven¬ 
 fold on the person who should slay him, surely Lamech 
 or any of his innocent family should be avenged seven¬ 
 ty-seven-fold on those who should injure them.” The 
 Targums give nearly the same meaning, and it makes 
 a good sense ; but who can say it is the true sense 1 
 If the words be read interrogatively, as they certainly 
 may, the sense will be much clearer, and some of the 
 difficulties will be removed : 
 
 “ Have I slain a man, that I should be wounded 1 
 Or a young man, that I should be bruised I” 
 
 But even this still supposes some previous reason or 
 conversation. I shall not trouble my readers with a 
 ridiculous Jewish fable, followed by St. Jerome, of 
 
 a 
 
 For God, said she, hath appointed cSJti 
 
 me another seed instead of Abel,-* 
 
 whom Cain slew. 
 
 26 And to Seth, 1 to him also there ^^3709 
 
 was born a son ; and he called his - 
 
 name m Enos : then began men n to call upon 
 the name of the 0 Lord. 
 
 n Or, to call themselves by the name of the LORD. - 0 1 Kings 
 
 xviii. 24 ; Psa. cxvi. 17 ; Isa. xliv. 5 ; xlviii. 1; lxiii. 19 ; Joel ii. 
 32 ; Zeph. iii. 9 ; Acts xi. 26; Rom. x. 13 ; 1 Cor. i. 2 ; Eph. 
 iii. 14, 15. 
 
 Lamech having killed Cain by accident, &c. ; and after 
 what I have already said, I must leave the passage, I 
 fear, among those which are inscrutable. 
 
 Verse 25. God—hath appointed me another seed 
 instead of Abel\ Eve must have received on this 
 occasion some Divine communication, else how could 
 she have known that this son was appointed in the 
 place of Abel, to continue that holy line by which the 
 Messiah was to come l From this we see that the 
 line of the Messiah w r as determined from the beginning, 
 and that it was not first fixed in the days of Abraham ; 
 for the promise was then only renewed , and that branch 
 of his family designated by which the sacred line was 
 to be continued. And it is w r orthy of remark, that 
 Seth’s posterity alone continued after the flood, when 
 all the other families of the earth were destroyed, 
 Noah being the tenth descendant from. Adam through 
 Seth. 
 
 Though all these persons are mentioned in the fol¬ 
 lowing chapter, I shall produce them here in the order 
 of their succession : 1. Adam ; 2. Seth ; 3. Enos ; 4. 
 Cainan ; 5. Mahalaleel ; 6. Jared ; 7. Enoch ; 8. Me¬ 
 thuselah ; 9. Lamech, (the second ;) 10. Noah. In 
 order to keep this line distinct, we find particular care 
 was taken that, where there were two or more sons in 
 a family, the one through whom God particularly de¬ 
 signed to bring his Son into the world was, by some 
 especial providence, pointed out. Thus in the family 
 of Adam, Seth was chosen ; in the family of Noah, 
 Shem ; in the family of Abraham, Isaac ; and in that 
 of David, Solomon and Nathan. All these things God 
 watched over by an especial providence from the be¬ 
 ginning, that when Jesus Christ should come it might 
 be clearly seen that he came by the promise, through 
 grace, and not by nature. 
 
 Verse 26. Then began men to call upon the name 
 of the Lord.] The marginal reading is, Then began 
 men to call themselves by the name of the Lord; which 
 words are supposed to signify that in the time of Enos 
 the true followers of God began to distinguish them¬ 
 selves, and to be distinguished by others, by the appel¬ 
 lation of sons of God; those of the other branch of 
 Adam’s family, among whom the Divine worship was 
 not observed, being distinguished by the name, children 
 of men. It must not be dissembled that many emi¬ 
 nent men have contended that hmn huchal , which we 
 translate began , should be rendered began profanely, 
 or then profanation began , and from this time they date 
 the origin of idolatry. Most of the Jewish doctors 
 were of this opinion, and Maimonides has discussed it 
 
 61 
 
Farther account of 
 
 at some length in his Treatise on Idolatry ; as this 
 piece is curious, and gives the most probable account 
 of the origin and progress of idolatry, I shall insert it 
 here. 
 
 “ In the days of Enos the sons of Adam erred with 
 great error, and the counsel of the wise men of that 
 age became brutish, and Enos himself was (one) of 
 them that erred ; and their error was this : they said, 
 Forasmuch as God hath created these stars and spheres 
 to govern the world, and set them on high, and im¬ 
 parted honour unto them, and they are ministers that 
 minister before him ; it is meet that men should laud, 
 and glorify, and give them honour. For this is the will 
 of God, that we magnify and honour whomsoever he 
 magnifieth and honoureth ; even as a king would have 
 them honoured that stand before him, and this is the 
 honour of the king himself. When this thing was 
 come up into their hearts they began to build temples 
 unto the stars, and to offer sacrifice unto them, and to 
 laud and glorify them with words, and to worship be¬ 
 fore them, that they might in their evil opinion obtain 
 favour of the Creator ; and this was the root of idola¬ 
 try, &c. And in process of time there stood up false 
 prophets among the sons of Adam, which said that 
 God had commanded and said unto them, Worship such 
 a star, or all the stars, and do sacrifice unto them thus 
 and thus ; and build a temple for it, and make an image 
 of it, that all the people, women, and children may 
 worship it. And the false prophet showed them the 
 image which he had feigned out of his own heart, and 
 said it was the image of such a star, which was made 
 known unto him by prophecy. And they began after 
 this manner to make images in temples, and under 
 trees, and on tops of mountains and hills, and assem¬ 
 bled together and worshipped them, &c. And this 
 thing was spread through all the world, to serve images 
 with services different one from another, and to sacri¬ 
 fice unto and worship them. So, in process of time, 
 the glorious and fearful name (of God) was forgotten 
 out of the mouth of all living, and out of their know¬ 
 ledge, and they acknowledged him not. And there 
 was found no people on the earth that knew aught, save 
 images of wood and stone, and temples of stone, which 
 they had been trained up from their childhood to wor¬ 
 ship and serve, and to swear by their names. And 
 the wise men that were among them, as the priests 
 and such like, thought there was no God save the stars 
 
 the creation of Adam. 
 
 and spheres, for whose sake and in whose likeness they 
 had made these images; but as for the Rock ever¬ 
 lasting, there was no man that acknowledged him or 
 knew him save a few persons in the world, as Enoch, 
 Methuselah, Noah, Shem, and Heber. And in this 
 way did the world walk and converse till that pillar of 
 the world, Abraham our father, was born.” Maim, in 
 Mishn. and Ainsworth in loco. 
 
 1. We see here the vast importance of worshipping 
 God according to his own mind ; no sincerity, no up¬ 
 rightness of intention, can atone for the neglect of 
 positive commands delivered in Divine revelation, when 
 this revelation is known. He who will bring a eucha- 
 ristic offering instead of a sacrifice, while a sin-offer¬ 
 ing lieth at the door, as he copies Cain’s conduct, may 
 expect to be treated in the same manner. Reader, 
 remember that thou hast an entrance unto the holiest 
 through the veil, that is to say his flesh; and those 
 who come in this way, God will in nowise cast out. 
 
 • 2. We see the horrible nature of envy : its eye is 
 evil merely because God is good ; it easily begets ha¬ 
 tred ; hatred, deep-settled malice ; and malice, murder ! 
 Watch against the first appearance of this most de¬ 
 structive passion, the prime characteristic of which is 
 to seek the destruction of the object of its malevolence, 
 and finally to ruin its possessor. 
 
 3. Be thankful to God that, as weakness increased 
 and wants became multiplied, God enabled man to find 
 out useful inventions, so as to lessen excessive labour, 
 and provide every thing indispensably necessary for 
 the support of life. He who carefully attends to the 
 dictates of honest, sober industry, is never likely to 
 perish for lack of the necessaries of life. 
 
 4. As the followers of God at this early period 
 found it indispensably necessary to separate themselves 
 from all those who were irreligious and profane, and 
 to make a public profession of their attachment to the 
 truth, so it should be now. There are still men of 
 profane minds, whose spirit and conduct are destruc¬ 
 tive to godliness ; and in reference to such the perma¬ 
 nent order of God is, Come out from among them, 
 touch not the unclean thing , and I will receive you. 
 He who is not determined to be a Christian at all 
 events, is not far from being an infidel. Those only 
 who confess Christ among men shall be acknowledged 
 before his Father and the angels of God. 
 
 GENESIS. 
 
 CHAPTER Y 
 
 A recapitulation of the account of the creation of man, 1, 2 ; and of the birth of Seth, 3. Genealogy of the 
 ten antediluvian patriarchs, 3—31. Enoch's extraordinary piety, 22 ; his translation to heaven without 
 seeing death, 24. The birth of Noah, and the reason of his name, 29 ; his age at the birth of Japheth , 32. 
 
 B A C M 4004 T HIS is the a book of the gene- 
 -- rations of Adam. In the day 
 
 a 1 Chron. i. 1 ; Matt. i. 1; Luke iii. 36, 38. 
 
 NOTES ON CHAP. V. 
 
 Verse 1. The booh of the generations'] *130 sepher, 
 in Hebrew, which we generally translate booh, signifies 
 a register, an account, any kind of writing, even a 
 
 62 
 
 that God created man, in b the D A ^ M -Y 
 
 iii* d. L>. 4004. 
 
 likeness of God made he him ;- 
 
 b Chap. i. 26 ; Wisd. ii. 23 ; Eph. iv. 24 ; Col. iii. 10. 
 
 letter, such as the bill of divorce. Here it means the 
 account or register of the generations of Adam or his 
 descendants to the five hundredth year of the life of 
 Noah. 
 
 a 
 
Genealogy of the 
 
 CHAP. V. 
 
 antediluvian patriarchs 
 
 A. M. l. 2 c Male and lemale created lie 
 —11 them ; and blessed them, and called 
 their name Adam, in the day when they were 
 created. 
 
 a. M. 130. 3 And Adam lived a hundred and 
 
 - thirty years, and begat a son m his 
 
 own likeness, after his image; and d called 
 his name Seth : 
 
 4 e And the days of Adam after he had be¬ 
 gotten Seth were eight hundred years ; f and 
 he begat sons and daughters : 
 
 A. M. 930. 5 And all the days that Adam lived 
 
 B. C. 3074. . . . ■; , , . 
 
 -- were nine hundred and thirty years : 
 
 s and he died. 
 
 A. M. 235. 6 And Seth lived a hundred and 
 
 B. C. 3769. .. 1 11-r^ 
 
 .-- five years, and 11 begat Enos : 
 
 7 And Seth lived after he begat 
 Enos eight hundred and seven years, 
 and begat sons and daughters : 
 
 8 And all the days of Seth were 
 nine hundred and twelve years: 
 and he died. 
 
 9 And Enos lived ninety years, 
 and begat 1 Cain an : 
 
 A. M. 235. 
 
 B. C. 3769. 
 
 A. M. 1042. 
 
 B. C. 2962. 
 
 A. M. 325. 
 
 B. C. 3679. 
 
 10 And Enos lived after he begat Cainan 
 eight hundred and fifteen years, and begat 
 sons and daughters : 
 
 11 And all the days of Enos A. M. 1140 . 
 
 , -i , pr. B. C. 2864. 
 
 were nine hundred and hve years :- 
 
 and he died. 
 
 12 And Cainan lived seventy A. M. 395. 
 
 ! 1 V TIT T T 1 1 B. C. 3609. 
 
 years, and begat * IVLahalaleel : --- 
 
 c Chap. i. 27.- d Chap. iv. 25.- e 1 Chron. i. 1, &c. 
 
 f Chap. i. 28. 
 
 In the likeness of God made he him ] This account 
 is again introduced to keep man in remembrance of the 
 heights of glory whence he had fallen; and to prove 
 to him that the miseries and death consequent on his 
 present state were produced by his transgression, and 
 did not flow from his original state. For, as he was 
 created in the image of God, he was created free from 
 natural and moral evil. As the deaths of the patri¬ 
 archs are now to be mentioned, it was necessary to in¬ 
 troduce them by this observation, in order to justify the 
 ways of God to man. 
 
 s Chap. iii. 19 ; Heb. ix. 27.- h Chap. iv. 26.- 1 Heb. Kenan. 
 
 k Gr. Maleleel. 
 
 Verse 3. And Adam lived a hundred and thirty 
 years , <fc.\ The Scripture chronology, especially in 
 the ages of some of the antediluvian and postdiluvian 
 patriarchs, has exceedingly puzzled chronologists, 
 critics, and divines. The printed Hebrew text, the 
 Samaritan, the Septuagint, and Josephus, are all dif¬ 
 ferent, and have their respective vouchers and de¬ 
 fenders. The following tables of the genealogies of 
 the patriarchs before and after the flood, according to 
 the Hebrew, Samaritan, and Septuagint, will at once 
 exhibit the discordances. 
 
 ANTEDILUVIAN PATRIARCHS LIVED BEFORE THEIR 
 SONS’ BIRTH. 
 
 
 Heb. 
 
 Samar. 
 
 Sept. 
 
 Adam, 
 
 Gen. v. 3. 
 
 130 
 
 130 
 
 230 
 
 Seth, 
 
 6. 
 
 105 
 
 105 
 
 205 
 
 Enos, 
 
 - 9. 
 
 90 
 
 90 
 
 190 
 
 Cainan, 
 
 12. 
 
 70 
 
 70 
 
 170 
 
 Mahalaleel, 
 
 15. 
 
 65 
 
 65 
 
 165 
 
 Jared, 
 
 18. 
 
 162 
 
 62 
 
 162 
 
 Enoch, 
 
 21. 
 
 65 
 
 65 
 
 165 
 
 Methuselah, 
 
 25. 
 
 187 
 
 67 
 
 167 
 
 Lamech, 
 
 - 28. 
 
 182 
 
 53 
 
 188 
 
 Noah, at the ^ 
 flood, $ 
 
 Gen. vii. 6. 
 
 600 
 
 600 
 
 600 
 
 Total before the flood, 
 
 1656 
 
 1307 
 
 2242* 
 
 In this fhst period the sum in Josephus is 2256, 
 which is also adopted by Hr. Hales in his Nero 
 Analysis of Chronology. 
 
 POSTDILUVIAN PATRIARCHS LIVED BEFORE THEIR 
 SONS’ BIRTH. 
 
 
 Heb. 
 
 Samar. 
 
 Sept. 
 
 Shem begot Arphaxad } 
 
 
 
 
 after the flood, Gen. > 
 
 2 
 
 2 
 
 2 
 
 xi. 10. ) 
 
 
 
 
 Arphaxad, Gen. xi. 12. 
 
 35 
 
 135 
 
 135 
 
 Cainan (2d) mentioned 1 
 
 
 
 
 only by the LXX. and > 
 
 0 
 
 0 
 
 130 
 
 Luke iii. 36. ) 
 
 
 
 
 Salah, Gen. xi. 14. 
 
 30 
 
 130 
 
 130 
 
 Eber, - 16. 
 
 34 
 
 134 
 
 134 
 
 Peleg, - 18. 
 
 30 
 
 130 
 
 130 
 
 Reu, - 20. 
 
 32 
 
 132 
 
 132 
 
 Serug, - 22. 
 
 30 
 
 130 
 
 130 
 
 Nahor, - 24. 
 
 29 
 
 79 
 
 179 
 
 Terah, - 26. 
 
 70 
 
 70 
 
 70 
 
 Total to the 70th year ) 
 
 
 
 — 
 
 of Terah, 5 
 
 292 
 
 942 
 
 1172* 
 
 In this second period the sum in Josephus is 
 
 1002. 
 
 T The Septuagint account of the ages of the antediluvian and postdiluvian patriarchs in the above tables, is taken from the Vatican copy ; 
 but if we follow the Alexandrian MS., we shall have in the first period the whole sum of 2262 instead of 2242 ; and in the second period, 
 1072 instead of 1172. On this subject the different MSS. of the Septuagint abound with various readings. 
 
 For much satisfactory information on this subject I 
 must refer to A New Analysis of Chronology , by the 
 Rev. William Hales , D. D., 3 vols. 4to., London, 1809. 
 
 a 
 
 And begat a son in his oiun likeness , after his image ] 
 Words nearly the same with those chap. i. 26 : Let 
 us make man in our image , after our likeness. What 
 
 63 
 
GENESIS. 
 
 Enoch walks with God. 
 
 Genealogy of the patriarchs. 
 
 A. M. 1235. 
 
 B. C. 2769. 
 
 b’ 0*3609 And Cainan lived after he 
 
 - begat Mahalaleel eight hundred and 
 
 forty years, and begat sons and daughters : 
 
 14 And all the days of Cainan 
 were nine hundred and ten years : 
 and he died. 
 
 B M 3544* 15 And Mahalaleel lived sixty 
 
 -d—'-1 and five years, and begat 1 * * 3 4 5 6 Jared : 
 
 16 And Mahalaleel lived after he begat 
 Jared eight hundred and thirty years, and 
 begat sons and daughters : 
 
 A. M. 1290. 17 And all the days of Mahala- 
 
 B. C. 2714. . . • i 1 it- t 
 
 leel were eight hundred ninety and 
 
 five years : and he died. 
 
 1 Hebrew, Jered. - m Jude 14, 15.- n Gr. Mathu- 
 
 sala. 
 
 this image and likeness of God were, vve have already 
 seen, and we may rest assured that the same image 
 and likeness are not meant here. The body of Adam 
 was created provisionally immortal, i. e. while he con¬ 
 tinued obedient he could not die ; but his obedience 
 was voluntary, and his state a probationary one. The 
 soul of Adam was created in the moral image of God, 
 in knowledge, righteousness, and true holiness. He 
 had now sinned, and consequently had lost this moral 
 resemblance to his Maker ; he had also become mortal 
 through his breach of the law. His image and like¬ 
 ness were therefore widely different at this time from 
 what they were before ; and his begetting children in 
 this image and likeness plainly implies that they were 
 imperfect like himself, mortal like himself, sinful and 
 corrupt like himself. For it is impossible that he, 
 being impure, fallen from the Divine image, could be¬ 
 get a pure and holy offspring, unless we could suppose 
 it possible that a bitter fountain could send forth sweet 
 waters, or that a cause could produce effects totally 
 dissimilar from itself. What is said here of Seth 
 might have been said of all the other children of Adam, 
 as they were all begotten after his fall; but the sacred 
 writer has thought proper to mark it only in this instance. 
 
 Verse 22. And Enochvoalked with God—three hun¬ 
 dred years ] There are several things worthy of our 
 most particular notice in this account : 
 
 1 . The name of this patriarch; Enoch, from *pn 
 chanack, which signifies to instruct, to initiate, to dedi¬ 
 cate. From his subsequent conduct we are authorized 
 to believe he was early instructed in the things of God, 
 initiated into the worship of his Maker, and dedicated 
 to his service. By these means, under the influence 
 of the Divine Spirit, which will ever attend pious pa¬ 
 rental instructions, his mind got that sacred bias which 
 led him to act a part so distinguished through the 
 course of a long life. 
 
 2 . His religious conduct. He walked with God; 
 *]bnrr yithhallech, he set himself to walk, he was fixedly 
 purposed and determined to live to God. Those who 
 are acquainted with the original will at once see that 
 it has this force. A verb in the conjugation called hith- 
 pael signifies a reciprocal act, that which a man does 
 
 64 
 
 18 And Jared lived a hundred 
 
 sixty and two years, and he begat —-- 
 
 m Enoch: 
 
 19 And Jared lived after he begat Enoch 
 eight hundred years, and begat sons and 
 daughters : 
 
 20 And all the days of Jared 
 were nine hundred sixty and two 
 years : and he died. 
 
 21 And Enoch lived sixty and 
 five years, and begat n Methuselah : 
 
 22 And Enoch 0 walked with God after he 
 begat Methuselah three hundred years, and 
 begat sons and daughters : 
 
 A. M. 1422. 
 
 B. C. 2582. 
 
 A. M. 687 
 
 B. C. 3317 
 
 0 Chap. vi. 9 ; xvii. 1 ; xxiv. 40 ; 2 Kings xx. 3 ; Psa. xvi. 8 ; 
 cxvi. 9 ; cxxviii. I; Mic. vi. 8 ; Mai. ii. 6. 
 
 upon himself : here we may consider Enoch receiving 
 a pious education, and the Divine influence through it; 
 
 in consequence of which he determines to be a worker 
 with God, and therefore takes up the resolution to walk 
 with his Maker, that he might not receive the grace 
 of God in vain. 
 
 3. The circumstances in which he was placed. He 
 was a patriarch; the king, the priest, and the prophet 
 of a numerous family, to whom he was to administer 
 justice, among whom he was to perform all the rites 
 and ceremonies of religion, and teach, both by precept 
 and example, the way of truth and righteousness. Add 
 to this, he was a married man, he had a numerous 
 family of his own, independently of the collateral 
 branches over which he was obliged, as patriarch, to 
 preside ; he walked three hundred years ivith God, and 
 begat sons and daughters; therefore marriage is no 
 hinderance even to the perfection of piety ; much less 
 inconsistent with it, as some have injudiciously taught. 
 
 4. The astonishing height of piety to which he had 
 arrived ; being cleansed from all filthiness of the flesh 
 and of the spirit, and having perfected holiness in the 
 fear of God, we find not only his soul but his body 
 purified, so that, without being obliged to visit the em¬ 
 pire of death, he was capable of immediate translation 
 to the paradise of God. There are few cases of this 
 kind on record ; but probably there might be more, 
 many more, were the followers of God more faithful to 
 the grace they receive. 
 
 5. Enoch attained this state of religious and spiri¬ 
 tual excellence in a time when, comparatively speak¬ 
 ing, there were few helps, and no written revelation. 
 Here then we cannot but see and admire how mighty 
 the grace of God is, and what wonders it works in the 
 behalf of those who are faithful, who set themselves to 
 walk with God. It is not the want of grace nor of 
 the means of grace that is the cause of the decay of 
 this primitive piety, but the want of faithfulness in 
 those who have the light, and yet will not walk as 
 children of the light. 
 
 6. If the grace of God could work such a mighty 
 change in those primitive times, when life and immor¬ 
 tality were not brought to light by the Gospel, what 
 
 a 
 
Enoch translated. 
 
 CHAP. V. 
 
 Noah and his sons 
 
 23 And all the days of Enoch 
 
 D* v->» oUl /• _ _ # 
 
 - were three hundred sixty and five 
 
 years : 
 
 24 And p Enoch walked with God: and he 
 was not; for God took him. 
 
 A. m. 874. 25 And Methuselah lived a 
 
 B. C. 3130. , , , , 
 
 - hundred eighty and seven years, 
 
 and begat q Lamech : 
 
 26 And Methuselah lived after he begat 
 
 Lamech seven hundred eighty and two years, 
 and begat sons and daughters : 
 
 A. M. 1656. 27 And all the days of Methu- 
 
 B. C. 2348. . . . . / . . , 
 
 - selah were nine hundred sixty and 
 
 nine years : and he died. 
 
 28 And Lamech lived a hundred eighty 
 
 and two years, and begat a 
 
 son: - 
 
 29 And he called his name r Noah, s saying, 
 This same shall comfort us concerning our 
 work and toil of our hands, because of the 
 ground t which the Lord hath cursed. 
 
 30 And Lamech lived after he begat Noah 
 five hundred ninety and five years, and begat 
 sons and daughters : 
 
 31 And all the days of Lamech A. M. 1651. 
 
 J B C 2353 
 
 were seven hundred seventy and --1 
 
 seven years : and he died. 
 
 32 And Noah was five hundred A. M. 1556. 
 
 years old : and Noah begat * 11 Shem, _—1-1 
 
 Ham, v and Japheth. 
 
 P2 Kings ii. 11; Ecclus. xliv. 16; xlix. 14; Heb. xi. 5; 
 '1 Heb. Lemech. - r Gr. Noe ; Luke iii. 36; Heb. xi. 7; 1 Pet. 
 
 iii. 20.- s That is, rest or comfort. -'Chap. iii. 17; iv. 11 
 
 11 Chap. vi. 10.- v Chap. x. 21. 
 
 may we not expect in these times, in which the Son 
 of God tabernacles among men, in which God gives 
 the Holy Spirit to them who ask him, in which all 
 things are possible to him who believes 1 No man can 
 prove that Enoch had greater spiritual advantages 
 than any of the other patriarchs, though it seems 
 pretty evident that he made a better use of those that 
 were common to all than any of the rest did ; and it 
 would be absurd to say that he had greater spiritual 
 helps and advantages than Christians can now expect, 
 for he lived under a dispensation much less perfect 
 than that of the law, and yet the law itself was only 
 the shadow of the glorious substance of Gospel bless¬ 
 ings and Gospel privileges. 
 
 7. It is said that Enoch not only walked with God , 
 setting him always before his eyes, beginning, conti¬ 
 nuing, and ending every work to his glory, but also 
 that he pleased God , and had the testimony that he did 
 please God , Heb. xi. 5. Hence we learn that it was 
 then possible to live so as not to offend God, conse¬ 
 quently so as not to commit sin against him ; and to 
 have the continual evidence or testimony that all that 
 a man did and purposed was pleasing in the sight of 
 Him who searches the heart, and by whom devices 
 are weighed : and if it was possible then , it is surely, 
 through the same grace, possible now; for God, and 
 Christ, and faith, are still the same. 
 
 Yerse 27. The days of Methuselah were nine hun¬ 
 dred sixty and nine years ] This is the longest life 
 mentioned in Scripture, and probably the longest ever 
 lived ; but we have not authority to say positively that 
 it was the longest. Before the flood, and before arti¬ 
 ficial refinements were much known and cultivated, the 
 life of man was greatly protracted, and yet of him who 
 lived within thirty-one years cf a thousand it is said 
 he died; and the longest life is but as a moment when 
 it is past. Though life is uncertain, precarious, and 
 full of natural evils, yet it is a blessing in all its periods 
 if devoted to the glory of God and the interest of the 
 soul; for while it lasts we may more and more acquaint 
 ourselves with God and be at peace, and thereby good 
 shall come unto us; Job xxii. 21. I 
 
 Vol. I. ( 6 ) 
 
 Yerse 29. This sam q shall comfort us] This is an 
 allusion, as some think, to the name of Noah, which 
 they derive from DHJ nacham, to comfort ; but it is 
 much more likely that it comes from HJ nach or HU 
 nuach, to rest, to settle, &c. And what is more com¬ 
 fortable than rest after toil and labour ? These words 
 seem to have been spoken prophetically concerning 
 Noah, who built the ark for the preservation of the 
 human race, and who seems to have been a typical 
 person ; for when he offered his sacrifice after the dry¬ 
 ing up of the waters, it is said that God smelled a 
 savour of rest, and said he would not curse the ground 
 any more for man’s sake, chap. viii. 21 ; and from 
 that time the earth seems to have had upon an average 
 the same degree of fertility ; and the life of man, in a 
 few generations after, was settled in the mean at three¬ 
 score years and ten. See chap. ix. 3. 
 
 Yerse 32. Noah begat Shem , Ham , and Japheth.] 
 From chap. x. 21 ; 1 Chron. i. 5, &c., we learn that 
 Japheth was the eldest son of Noah, but Shem is men¬ 
 tioned first, because it was from him, in a direct line, 
 that the Messiah came. Ham was certainly the 
 youngest of Noah’s sons, and from what we read, chap, 
 ix. 22, the worst of them ; and how he comes to be 
 mentioned out of his natural order is not easy to be 
 accounted for. When the Scriptures design to mark 
 precedency , though the subject be a younger son or 
 brother, he is always mentioned first; so Jacob is 
 named before Esau , his elder brother, and Ephraim 
 before Manasses. See chap, xxviii. 5; xlviii. 20 
 
 Among many important things presented to our view 
 in this chapter, several of which have been already 
 noticed, we may observe that, of all the antediluvian 
 patriarchs, Enoch, who was probably the best man, was 
 the shortest time upon earth; his years were exactly 
 as the days in a solar revolution, viz., three hundred 
 and sixty five; and like the sun he fulfilled a glorious 
 course, shining more and more unto tne perfect day 
 and was taken, when in his meridian splendour, to 
 shine like the sun in the kingdom of his Father for ever. 
 
 From computation it appears, 1. That Adam lived 
 
 6 j a 
 
The multiplication and 
 
 GENESIS. 
 
 to see Lamech, the ninth generation, in the fifty-sixth 
 year of whose life he died ; and as he was the first 
 who lived, and the first that sinned, so he was the first 
 who tasted death in a natural way. Abel’s was not 
 a natural but a violent death. 2. That Enoch was 
 taken away next after Adam, seven patriarchs remain¬ 
 ing witness of his translation. 3. That all the nine 
 first patriarchs were taken away before the flood came, 
 which happened in the sixth hundredth year of Noah’s 
 
 toickedness of man. 
 
 life. 4. That Methuselah lived till the very year in 
 which the flood came, of which his name is supposed 
 to have been prophetical; IflQ methu, “ he dieth,” and 
 nSiJ? shalach, “ he sendeth out;” as if God had de¬ 
 signed to teach men that as soon as Methuselah died 
 the flood should be sent forth to drown an ungodly 
 world. If this were then so understood, even the 
 name of this patriarch contained in it a gracious warn¬ 
 ing . See the genealogical plate after chap. xi. 
 
 CHAPTER VI. 
 
 The children of God , among whom the true religion was at first preserved, corrupt it by forming matrimonial 
 connections with irreligious women, 1,2. God, displeased with these connections and their consequences, 
 limits the continuance of the old world to one hundred and twenty years, 3. The issue of those improper 
 connections termed giants, 4. An affecting description of the depravity of the world, 5, 6. God threatens 
 the destruction of every living creature, 7. Noah and his family find grace in his sight, 8. The character 
 and family of Noah, 9, 10. And a farther description of the corruption of man, 11, 12. Noah is fore¬ 
 warned of the approaching destruction of the human race, 13 ; and is ordered to build an ark for the safely 
 of himself and household, the form and dimensions of which are particularly described, 14-16. The deluge 
 threatened , 17. The covenant of God's mercy is to be established between him and the family of Noah, 18. 
 
 A male and female of all kinds of animals that could not live in the waters to be brought into the ark, 
 19, 20. Noah is commanded to provide food for their sustenance, 21 ; and punctually follows all these 
 directions, 22. 
 
 tf.S: A ND - il , came to pass, a when 
 
 -men began to multiply on the 
 
 face of the earth, and daughters were born 
 unto them, 
 
 2 That the sons of God saw the daughters 
 of men that they were fair ; and they b took 
 them wives of all which they chose. 
 
 3 And the Lord said, c My Spirit shall not 
 
 a Chap. i. 28 ; 2 Esdr. iii. 7.- b Deut. vii. 3, 4. 
 
 NOTES ON CHAP. VI. 
 
 Verse 1. When men began to multiply ] It was not 
 at this time that men began to multiply, but the inspired 
 penman speaks now of a fact which had taken place 
 long before. As there is a distinction made here be¬ 
 tween men and those called the sons of God, it is 
 generally supposed that the immediate posterity of 
 Cain and that of Seth are intended. The first were 
 mere men, such as fallen nature may produce, degene¬ 
 rate sons of a degenerate father, governed by the de¬ 
 sire of the flesh, the desire of the eye, and the pride 
 of life. The others were sons of God, not angels, as 
 some have dreamed, but such as were, according to 
 our Lord’s doctrine, horn again, born from above, John 
 iii. 3, 5, 6, &c., and made children of God by the in¬ 
 fluence of the Holy Spirit, Gal. v. 6. The former 
 were apostates from the true religion, the latter were 
 those among whom it was preserved and cultivated. 
 
 Hr. Wall supposes the first verses of this chapter 
 should be paraphrased thus : “ When men began to 
 multiply on the earth, the chief men took wives of all 
 the handsome poor women they chose. There were 
 tyrants in the earth in those days; and also after the 
 antediluvian days powerful men had unlawful con- 
 a 66 
 
 always strive with man, d for that *^ 36 . 
 
 he also is flesh : yet his days shall -- 
 
 be a hundred and twenty years. 
 
 4 There were giants in the earth in those 
 days ; and also after that, when the sons of 
 God came in unto the daughters of men, and 
 they bare children to them, the same became 
 mighty men which were of old, men of renown. 
 
 c Gal. v. 16, 17 ; 1 Pet. iii. 19, 20.- d Psa. lxxviii. 39. 
 
 nections with the inferior women, and the children 
 which sprang from this illicit commerce were the 
 renowned heroes of antiquity, of whom the heathens 
 made their gods.” 
 
 Verse 3. My spirit shall not always strive ] It is 
 only by the influence of the Spirit of God that the 
 carnal mind can be subdued and destroyed ; but those 
 who wilfully resist and grieve that Spirit must be ulti¬ 
 mately left to the hardness and blindness of their own 
 hearts, if they do not repent and turn to God. God 
 delights in mercy, and therefore a gracious warning is 
 given. Even at this time the earth was ripe for de¬ 
 struction ; but God promised them one hundred and 
 twenty years’ respite : if they repented in that interim, 
 well; if not, they should be destroyed by a flood. 
 See on ver. 5. 
 
 Verse 4. There were giants in the earth ] 
 nephilim, from bsi naphal, “ he fell.” Those who had 
 apostatized ox fallen from the true religion. The Sep 
 tuagint translate the original word by yiyavreg, which 
 literally signifies earth-born, and which we, following 
 them, term giants, without having any reference to the 
 meaning of the word, which we generally conceive to 
 signify persons of enormous stature. But the word 
 
 ( 6 * ) 
 
CHAP. VI. 
 
 God purposes to . 
 
 destroy the earth 
 
 4* JJ' iJjS* 5 And God saw that the wicked- 
 
 —;- ness of man was great in the earth, 
 
 and that e every f imagination of the thoughts 
 of his heart was only evil e continually. 
 
 6 And it lv repented the Lord that he had 
 made man on the earth, and it * grieved him 
 at his heart. 
 
 7 And the Lord said, I will destroy man 
 whom I have created from the face of the 
 earth; k both man and beast, and the creep¬ 
 ing thing, and the fowls of the air ; for it re- 
 
 penteth me that I have made 4 ^ So 
 them. - 
 
 8 But Noah 1 found grace in the eyes of the 
 
 Lord. 
 
 9 These are the generations of Noah: 
 m Noah was a just man, and n perfect in his 
 generations, and Noah 0 walked with God : 
 
 10 And Noah begat three Sons, A. M. cir. 1556 
 
 ° B. C. cir. 2448. 
 
 11 The earth also was corrupt q before 
 God, and the earth was r filled with violence. 
 
 p Shem, Ham, and Japheth 
 
 e Or, the whole imagination. The Hebrew word signifieth, not 
 
 only the imagination, but also the purposes and desires. - f Chap. 
 
 viii. 21 ; Deut. xxix. 19; Prov. vi. 18 ; 2 Esdr. iii. 8 ; Matt. xv. 
 
 19.-sHeb. every day. - h See Num. xxiii. 19; 1 Sam. xv. 
 
 11, 29 ; 2 Sam. xxiv. 16; Mai. iii. 6 ; James i. 17.- ! Isa. lxiii. 
 
 10; Eph. iv. 30.- k Heb .from man unto beast. - 1 Chap. xix. 
 
 19; Exod. xxxiii. 12,13, 16, 17; Luke i. 30; Acts vii. 46. 
 m Chap. vii. 1 ; Ezek. xiv. 14, 20 ; Ecclus. xliv. 17 ; Rom. i. 17 , 
 
 Heb. xi. 7 ; 2 Pet. ii. 5.- n Or, upright. - 0 Chap. v. 22. 
 
 P Chap. v. 32.-1 Chap. vii. 1 ; x. 9 ; xiii. 13 ; 2 Chron. xxxiv 
 
 27 ; Luke i. 6 ; Rom. ii. 13 ; iii. 19.- r Ezek. viii. 17; xxviii 
 
 16 ; Hab. ii. 8,17. 
 
 when properly understood makes a very just distinction 
 between the sons of men and the sons of God ; those 
 were the nephilim, th e fallen earth-born men, with the 
 animal and devilish mind. These were the sons of 
 God, who were born from above ; children of the king¬ 
 dom, because children of God. Hence we may sup¬ 
 pose originated the different appellatives given to sin¬ 
 ners and saints; the former were termed yiyavrec, 
 earth-born, and the latter, aytoc, i. e. saints, persons not 
 of the earth , or separated from the earth. 
 
 The same became mighty men — men of renown .] 
 D’lDJ gibhorim , which we render mighty men , signifies 
 properly conquerors, heroes , from “OJ gabar, “ he pre¬ 
 vailed, was victorious,” and Diyn ’tyjH anshey hashshem , 
 “men of the name,” avOporrot ovoyaarot, Septuagint; 
 the same as we render men of renown, renominati, 
 twice named , as the word implies, having one name 
 which they derived from their fathers, and another which 
 they acquired by their daring exploits and enterprises. 
 
 It may be necessary to remark here that our trans¬ 
 lators have rendered seven different Hebrew words by 
 the one term giants, viz., nephilim, gibborim, enachim, 
 rephaim, emim, and zamzummim; by which appella¬ 
 tives are probably meant in general persons of great 
 knowledge, piety, courage, wickedness, &c., and not 
 men of enormous stature, as is generally conjectured. 
 
 Yerse 5. The wickedness of man was great ] What 
 an awful character does God give of the inhabitants 
 of the antediluvian world ! 1. They wer e flesh, (ver. 3,) 
 wholly sensual, the desires of the mind overwhelmed 
 and lost in the desires of the flesh, their souls no longer 
 discerning their high destiny, but ever minding earthly 
 things, so that they were sensualized, brutalized, and 
 become flesh; incarnated so as not to retain God in 
 their knowledge, and they lived, seeking their portion 
 in this life. 2. They were in a state of wickedness. 
 All was corrupt within, and all unrighteous without; 
 neither the science nor practice of religion existed. 
 Piety was gone, and every form of sound words had 
 disappeared. 3. This wickedness was great 
 rabbali, “ was multiplied ;” it was continually increas¬ 
 ing, and multiplying increase by increase, so that the 
 whole earth was corrupt before God, and was filled 
 with violence, (ver. 11;) profligacy among the lower, 
 
 and cruelty and oppression among the higher classes, 
 being only predominant. 4. All the imaginations of 
 their thoughts were evil —the very first embryo of 
 every idea, the figment of every thought, the very 
 materials out of which perception, conception, and 
 ideas were formed, were all evil; the fountain which 
 produced them, with every thought, purpose, wish, 
 desire, and motive, was incurably poisoned. 5. All 
 these were evil without any mixture of good —the 
 Spirit of God which strove with them was continually 
 resisted, so that evil had its sovereign sway. 6. They 
 were evil continually —there was no interval of good, 
 no moment allowed for serious reflection, no holy pur¬ 
 pose, no righteous act. What a finished picture of 
 a fallen soul ! Such a picture as God alone, who 
 searches the heart and tries the spirit, could possibly 
 give. 7. To complete the whole, God represents 
 himself as repenting because he had made them, and 
 as grieved at the heart because of their iniquities ! 
 liad not these been voluntary transgressions, crimes 
 which they might have avoided, had they not grieved 
 and quenched the Spirit of God, could he speak of 
 them in the manner he does here 1 8. So incensed 
 
 is the most holy and the most merciful God, that he is 
 determined to destroy the work of his hands : And the 
 Lord said, I will destroy man ivhom I have created ; 
 ver. 7. How great must the evil have been, and how 
 provoking the transgressions, which obliged the most 
 compassionate God, for the vindication of his own 
 glory, to form this awful purpose ! Fools make a mock 
 at sin, but none except fools. 
 
 Yerse 8. Noah found grace in the eyes of the Lord.\ 
 Why 1 Because he was, 1. A just man, pH2f It/'a ish 
 tsaddik, a man who gave to all their due; for this is 
 the ideal meaning of the original word. 2. He was 
 perfect in his generation —he was in all things a con¬ 
 sistent character, never departing from the truth in 
 principle or practice. 3. He walked with God —he 
 was not only righteous in his conduct, but he was 
 ■pious, and had continual communion with God. The 
 same word is used here as before in the case of Enoch. 
 See chap. v. 22. 
 
 . Yerse 11. The earth also ivas corrupt ] See on 
 
 verse 5. 
 
 67 
 
God instructs Noah 
 
 GENESIS. 
 
 how to make the ark 
 
 A. M. cir. 1556. 12 And God s looked upon 
 
 —- the earth, and, behold, it was 
 
 corrupt; for all flesh had corrupted his way 
 upon the earth. 
 
 13 And God said unto Noah, * 1 The end of 
 all flesh is come before me; for the earth is 
 filled with violence through them : u and, be¬ 
 hold, I will destroy them v with the earth. 
 
 *Chap. xviii. 21; Psa. xiv. 2; xxxiii. 13, 14 ; liii. 2, 3.- 4 Jer. 
 
 li. 13 ; Ezek. vii. 2, 3, 6; Amos viii. 2 ; 1 Pet. iv. 7. 
 
 Yerse 13. I will destroy them with the earth.~\ Not 
 only the human rtice was to be destroyed, but all ter¬ 
 restrial animals, i. e. those which could not live in the 
 waters. These must necessarily be destroyed when 
 the whole surface of the earth was drowned. But de¬ 
 stroying the earth may probably mean the alteration 
 of its constitution. Dr. Woodward, in his natural his¬ 
 tory of the earth, has rendered it exceedingly probable 
 that the whole terrestrial substance was amalgamated 
 with the waters, after which the different materials of 
 its composition settled in beds or strata according to 
 their respective gravities. This theory, however, is 
 disputed by others. 
 
 Yerse 14. Make thee an arP\ rDfl tebalh , a word 
 which is used only to express this vessel , and that in 
 which Moses was preserved, Exod. ii. 3, 5. It sig¬ 
 nifies no more than our word vessel in its common 
 acceptation—a hollow place capable of containing per¬ 
 sons, goods, &c., without any particular reference to 
 shape ox form. 
 
 Gopher wood\ Some think the cedar is meant; 
 others, the cypress. Bochart renders this probable, 
 1. From the appellation, supposing the Greek word 
 KVKapiaaog, cypress , was formed from the Hebrew *12 } 
 gopher; for take away the termination ujcrog, and then 
 gopher and nvixap will have a near resemblance. 2. 
 Because the cypress is not liable to rot, nor to be in¬ 
 jured by worms. 3. The cypress was anciently used 
 for ship-building. 4. This wood abounded in Assyria, 
 where it is probable Noah built the ark. After all, 
 the word is of doubtful signification, and occurs no¬ 
 where else in the Scriptures. The Septuagint render 
 the place, en Zviiov Terpayovuv, “ of square timber 
 and the Yulgate, de lignis Iwvigatis, “ of planed tim¬ 
 ber so it is evident that these translators knew not 
 what kind of wood was intended by the original. The 
 Syriac and Arabic trifle with the passage, rendering 
 it wicker work, as if the ark had been a great basket! 
 Both the Targums render it cedar; and the Persian, 
 pine or fir. 
 
 Yerse 15. Thou shall make—the length of the ark 
 —three hundred cubits , the breadth of it fifty cubits , 
 and the height of it thirty cubits ] Allowing the cubit, 
 which is the length from the elbow to the tip of the 
 middle finger, to be eighteen inches, the ark must have 
 been four hundred and fifty feet in length, seventy-five 
 in breadth, and forty-five in height. But that the an¬ 
 cient cubit was more than eighteen inches has been 
 demonstrated by Mr. Greaves, who travelled in Greece, 
 Palestine, and Egypt, in order to be able to ascertain 
 the weights , moneys, and measures of antiquity. He 
 
 68 
 
 14 Make thee an ark of gopher g‘ c ’2468 
 
 wood ; w rooms shall thou make in - 
 
 the ark, and shalt pitch it x within and with¬ 
 out with pitch. 
 
 15 And this is the fashion which thou shalt 
 make it of: The length of the ark shall he 
 three hundred cubits, y the breadth of it fifty 
 cubits, and the height of it thirty cubits. 
 
 u Ver. 17.- v Or, from the earth. - w Heb. nests. - x Exod. 
 
 ii. 3.- y Chap. vii. 20 ; Deut. iii. 11. 
 
 measured the pyramids in Egypt, and comparing the 
 accounts which Herodotus, Strabo, and others, give of 
 their size, he found the length of a cubit to be twenty- 
 one inches and eight hundred and eighty-eight decimal 
 parts out of a thousand, or nearly twenty-two inches. 
 Hence the cube of a cubit is evidently ten thousand 
 four hundred and eighty-six inches. And from this 
 it will appear that the three hundred cubits of the ark’s 
 length make five hundred and forty-seven feet; the 
 fifty for its breadth, ninety-one feet two inches; and 
 the thirty for its height, fifty-four feet eight inches. 
 When these dimensions are examined, the ark will be 
 found to be a vessel whose capacity was more than 
 sufficient to contain all persons and animals said to 
 have been in it, with sufficient food for each for more 
 than twelve months. This vessel Dr. Arbuthnot com¬ 
 putes to have been eighty-one thousand and sixty-two 
 tons in burden. 
 
 As many have supposed the capacity of the ark to 
 have been much too small for the things which were 
 contained in it, it will be necessary to examine this 
 subject thoroughly, that every difficulty may be re¬ 
 moved. The things contained in the ark, besides the 
 eight persons of Noah’s family, were one pair of all 
 unclean animals, and seven pairs of all clean animals, 
 with provisions for all sufficient for twelve months. 
 
 At the first view the number of animals may appear 
 so immense that no space but the forest could be 
 thought sufficient to contain them. If, however, we 
 come to a calculation, the number of the different 
 genera or kinds of animals will be found much less 
 than is generally imagined. It is a question whether 
 in this account any but the different genera of animals 
 necessary to be brought into the ark should be in¬ 
 cluded. Naturalists have divided the whole system of 
 zoology into classes and orders, containing genera 
 and species. There are six classes thus denominated: 
 
 1. Mammalia; 2. Aves; 3. Amphibia; 4. Pisces; 
 5. Insectce ; and 6. Vermes. With the three last of 
 these, viz., fishes , insects , and worms , the question can 
 have little to do. 
 
 The first class, Mammalia , or animals with teatsr 
 contains seven orders, and only forty-three genera if 
 we except the seventh order, cete , i. e. all the whale 
 kind, which certainly need not come into this account. 
 The different species in this class amount, the cete ex¬ 
 cluded, to five hundred and forty-three. 
 
 The second class, Aves , birds, contains six orders, 
 and only seventy-four genera, if we exclude the third 
 order, anseres , or web-footed fowls, all of which could 
 very well live in the water. The different species in 
 
 a 
 
CHAP. VI. 
 
 The flood threatened. 
 
 4 iJ' 16 A window z shalt thou make 
 
 - to the ark, and in a cubit shalt thou 
 
 . finish it above ; and the door a of the ark shalt 
 thou set in the side thereof; with lower, 
 second, and third stories shalt thou make it. 
 
 17 b And behold, I, even I, do bring a flood 
 of waters upon the earth, to destroy all flesh, 
 
 z Chap. viii. 6. - a Chap. vii. 16; Luke xiii. 25. - b Yer. 
 
 13 ; chap. vii. 4, 21, 22, 23 ; 2 Pet. ii. 5 ; Psa. xxix. 10; xeiii. 
 
 this class, the anseres excepted, amount to two thou¬ 
 sand three hundred and seventy-two. 
 
 The third class, Amphibia, contains only two orders, 
 reptiles and serpents ; these comprehend ten genera, 
 and three hundred and sixty-six species, but of the rep¬ 
 tiles many could live in the water, such as the tortoise, 
 frog , <5fC. Of the former there are thirty-three spe¬ 
 cies, of the latter seventeen , which excluded reduce 
 the number to three hundred and sixteen. The whole 
 of these would occupy but little room in the ark, for 
 a small portion of earth , dye., in the hold would be 
 sufficient for their accommodation. 
 
 Bishop Wilkins, who has written largely and with 
 his usual accuracy on this subject, supposes that quad¬ 
 rupeds do not amount to one hundred different kinds, 
 nor birds which could not live in the water to two hun¬ 
 dred. Of quadrupeds he shows that only seventy-two 
 species needed a place in the ark, and the birds he 
 divides into nine classes, including in the whole one 
 hundred and ninety-five kinds, from which all the web¬ 
 footed should be deducted, as these could live in the 
 water. 
 
 He computes all the carnivorous animals equivalent, 
 as to the bulk of their bodies and food, to twenty-seven 
 wolves; and all the rest to one hundred and eighty 
 oxen. For the former he allows one thousand eight 
 hundred and twenty-five sheep for their annual con¬ 
 sumption ; and for the latter, one hundred and nine 
 thousand five hundred cubits of hay : these animals 
 and their food will be easily contained in the two first 
 stories , and much room to spare ; as to the third story, 
 no person can doubt its being sufficient for the fowls, 
 with Noah and his family. 
 
 One sheep each day he judges will be sufficient for 
 six wolves ; and a square cubit of hay, which contains 
 forty-one pounds, as ordinarily pressed in our ricks, 
 will be amply sufficient for one ox in the day. When 
 the quantum of room which these animals and their 
 provender required for one year, is compared with the 
 capacity of the ark, we shall be lead to conclude, with 
 9 the learned bishop, “ that of the two it is more diffi¬ 
 cult to assign a number and bulk of necessary things 
 to answer to the capacity of the ark, than to find 
 sufficient room for the several species of animals and 
 their food already known to have been there.” This 
 he attributes to the imperfection of our lists of animals, 
 especially those of the unknown parts of the earth; 
 and adds, “ that the most expert mathematicians at this 
 day,” and he was one of the first in Europe, “ could 
 not assign the proportion of a vessel better accommo¬ 
 dated to the purpose than is here done ;” and concludes 
 thus : “ The capacity of the ark, which has been made 
 
 The covenant with Noah. 
 wherein is the breath of life, c from 4 ISS' 
 
 D. U. 24oo. 
 
 under heaven; and every thing - 
 
 that is in the earth shall die. 
 
 18 But with thee will I d establish my cove¬ 
 nant ; and e thou shalt come into the ark, 
 thou, and thy sons, and thy wife, and thy 
 sons’ wives with thee. 
 
 3,4; Amos ix. 6.- c Chap. ii. 7; chap. vii. 15.- d Chap. 
 
 ix. 9.- e Chap. vii. 1, 7, 13 ; 1 Pet. iii. 20 ; 2 Pet. ii. 5. 
 
 an objection against Scripture, ought to be esteemed 
 a confirmation of its Divine authority ; since, in those 
 ruder ages men, being less versed in arts and philoso¬ 
 phy, were more obnoxious to vulgar prejudices than 
 now, so that had it been a human invention it would 
 have been contrived, according to those wild appre¬ 
 hensions which arise from a confused and general view 
 of things, as much too big as it has been represented 
 too little .” See Bishop Wilkins’s Essay towards a 
 Philosophical Character and Language. 
 
 Yerse 16. A window shall thou make] What this 
 was cannot be absolutely ascertained. The original 
 word tsohar signifies clear or bright; the Septua- 
 gint translate it by ETuavvayuv, “ collecting, thou shalt 
 make the ark,” which plainly shows they did not un¬ 
 derstand the word as signifying any kind of window 
 or light. Symmachus translates it bia^avep, a trans¬ 
 parency ; and Aquila, pearyi^pivov, the noon. Jona¬ 
 than ben Uzziel supposes that it was a precious lumi¬ 
 nous stone which Noah, by Divine command, brought 
 from the river Pison. It is probably a word which 
 should be taken in a collective sense, signifying aper¬ 
 tures for air and light. 
 
 In a cubit shalt thou finish it above] Probably 
 meaning that the root should be left a cubit broad at 
 the apex or top, and that it should not terminate in a 
 sharp ridge. But this place is variously understood. 
 
 Verse 17. I — do bring a food] ,* mabbul; a 
 
 word used only to designate the general deluge, being 
 never applied to signify any other kind of inundation ; 
 and does not the Holy Spirit intend to show by this 
 that no other flood was ever like this, and that it should 
 continue to be the sole one of the kind 1 There 
 have been many partial inundations in various coun¬ 
 tries, but never more than one general deluge ; and 
 we have God’s promise, chap. ix. 15, that there shall 
 never be another. 
 
 Yerse 18. With thee will I establish my covenant] 
 The word m3 berith, from 33 bar, to purify or cleanse, 
 signifies properly a purification or purifier, (see on chap, 
 xv.,) because in all covenants made between God and 
 man, sin and sinfulness were ever supposed to be on 
 man’s side, and that God could not enter into any 
 covenant or engagement with him without a purifier ; 
 hence, in all covenants, a sacrifice was offered for the 
 removal of offences, and the reconciliation of God to 
 the sinner ; and hence the word m3 berith signifies 
 not only a covenant, but also the sacrifice offered on 
 the occasion, Exod. xxiv. 8 ; Psalm 1. 5 ; and Jesus 
 Christ, the great atonement and purifier, has the same 
 word for his title, Isa. xlii. 6 ; xlix. 8 ; and Zech. 
 ix. 11. 
 
 69 
 
GENESIS. 
 
 a pair of every kind of animals. 
 
 Noah is ordered to preserve 
 
 b' c’ 2468 * |9 And of every living thing of 
 
 -- all flesh, f two of every sort shalt 
 
 thou bring into the ark, to keep them alive 
 with thee ; they shall be male and female. 
 
 20 Of fowls after their kind, and of cattle 
 after their kind, of every creeping thing of the 
 earth after his kind, two of every sort e shall 
 
 f Chap. vii. 8, 9, 15, 16.- s Chap. vii. 9,15 ; see chap. ii. 19. 
 
 Almost all nations, in forming alliances, &c., made 
 their covenants or contracts in the same way. A 
 sacrifice was provided, its throat was cut, and its blood 
 poured out before God ; then the whole carcass was 
 divided through the spinal marrow from the head to the 
 rump, so as to make exactly two equal parts; these 
 were placed opposite to each other, and the contracting 
 parties passed between them, or entering at opposite 
 ’ends met in the centre, and there took the covenant 
 oath. This is particularly referred to by Jeremiah, 
 chap, xxxiv. 18, 19, 20 : “I will give the men (into 
 the hands of their enemies, ver. 20) that have trans¬ 
 gressed my covenant, which have not performed the 
 words of the covenant which they made before 
 me, when they cut the calf in twain, and 'passed 
 between the parts thereof ,” cf \c. See also Deut. 
 xxix. 12. 
 
 A covenant, says Mr. Ainsworth, is a disposition of 
 good things faithfully declared, which God here calls 
 his, as arising from his grace towards Noah (ver. 8) 
 and all men ; but implying also conditions on man's 
 part, and therefore is called bur covenant, Zech. ix. 
 
 11. The apostles call it diadrjKr), a testament or dis¬ 
 position ; and it is mixed of the properties both of 
 covenant and testament, as the apostle shows, Heb. ix. 
 16, &c., and of both may be named a testamental 
 covenant, whereby the disposing of God’s favours and 
 good things to us is declared. The covenant made 
 with Noah signified, on God's part, that he should save 
 Noah and his family from death by the ark. On Noah’s 
 part, that he should in faith and obedience make and 
 enter into the ark— Thou shalt come into the ark, dfc., 
 so committing himself to God’s preservation, Heb. xi. 
 7. And under this the covenant or testament of eter¬ 
 nal salvation by Christ was also implied, the apostle 
 testifying, 1 Pet. iii. 21, that the antitype, baptism, 
 doth also now save us ; for baptism is a seal of our 
 
 come unto thee, Ho keep them ^ 
 alive. -- 
 
 21 And take thou unto thee of all food that' 
 is eaten, and thou shalt gather it to thee; and 
 it shall be for food for thee, and for them. 
 
 22 11 Thus did Noah ; 1 according to all- that 
 God commanded him, so did he. 
 
 h Heb. xi. 7 ; see Exod. xl. 16.- 1 Chap. vii. 5, 9, 16. 
 
 salvation, Mark xvi. 16. To provide a Saviour, and 
 the means of salvation, is GOD’S part: to accept this 
 Saviour, laying hold on the hope set before us, is ours. 
 Those who refuse the way and means of salvation 
 must perish; those who accept of the great Covenant 
 Sacrifice cannot perish, but shall have eternal life. 
 See on chap. xv. 10, &c. ; 
 
 Terse 19. To keep them alive'] God might have 
 destroyed all the animal creation, and created others 
 to occupy the new world, but he chose rather to pre¬ 
 serve those already created. The Creator and Pre- 
 server of the universe does nothing but what is essen¬ 
 tially necessary to be done. Nothing should be 
 wantonly wasted; nor should power or skill be lavished 
 where no necessity exists; and yet it required more 
 means and economy to preserve the old than to have 
 created new ones. Such respect has God to the work 
 of his hands, that nothing but what is essential to the 
 credit of his justice and holiness shall ever induce 
 him to destroy any thing he has made. 
 
 Verse 21. Of all food that is eaten] That is, of 
 the food proper for every species of animals. 
 
 Verse 22. Thus did Noah] He prepared the ark; 
 and during one hundred and twenty years preached 
 righteousness to that sinful generation, 2 Pet. ii. 5. 
 And this we are informed, 1 Pet. iii. 18, 19, &c., he 
 did by tbe Spirit of Christ; for it was only through 
 him that the doctrine of repentance could ever be 
 successfully preached. The people in Noah’s time 
 are represented as shut up in prison —arrested and 
 condemned by God’s justice, but graciously allowed the 
 space of one hundred and twenty years to repent in. 
 This respite was an act of great mercy ; and no doubt 
 thousands who died in the interim availed themselves 
 of it, and believed to the saving of their souls. But 
 the great majority of the people did not, else the flood 
 had never come. 
 
 CHAPTER VIE 
 
 God informs Noah that within seven days he shall send a rain upon the earth, that shall continue for forty 
 days and nights ; and therefore commands him to take his family, with the different clean and unclean animals, 
 and enter the ark, 1—4. This command punctually obeyed, 5—9. In the seventeenth day of the second 
 month, in the six hundredth year of Noah's life, the waters, from the opened windows of heaven, and the 
 broken up fountains of the great deep , were poured out upon the earth , 10—12. The different quadrupeds , 
 fowls, and reptiles come unto Noah, and the Lord shuts him and them in, 13—16. The ivaters increase, 
 and the ark floats, 17. The whole earth is covered with water fifteen cubits above the highest mountains , 
 18—20. All terrestrial animals die, 21-23. And the ivaters prevail one hundred and fifty days , 24, 
 
 70 a 
 
CHAP. VII. 
 
 The flood comes m the six 
 
 U2£ A ND „ the Lor said unto Noah, 
 
 •- a Come thou and all thy house 
 
 into the ark : for b thee have I seen righteous 
 before me in this generation. 
 
 2 Of every c clean beast thou shalt take to 
 tliee by d sevens, the male and his female ; 
 e and of beasts that are not clean by two, the 
 male and his female 
 
 3 Of fowls also of the air by sevens, the 
 male and the female ; to keep seed alive upon 
 the face of all the earth. 
 
 4 For yet seven days, and I will cause it to 
 rain upon the earth f forty days and forty 
 nights; and every living substance that I 
 have made will I s destroy from off the face 
 of the earth. 
 
 5 h And Noah did according unto all that 
 the Lord commanded him. 
 
 6 And Noah was six hundred years old 
 
 a Ver. 7, 13 ; Matt. xxiv. 38 ; Luke xvii. 26 ; Heb. xi. 7 ; 
 
 1 Pet. iii. 20 ; 2 Pet. ii. 5.- b Chap. vi. 9; Psa. xxxiii. 18,19 ; 
 
 Prov. x. 9 ; 2 Pet. ii. 9.- c Ver. 8 ; Lev. xi.- d Heb. seven 
 
 seven. - e Lev. x. 10; Ezek. xliv. 23. 
 
 NOTES ON CHAP. VII. 
 
 Verse 1. Thee have I seen righteous ] See on chap. 
 
 vi. 9. 
 
 Verse 2. Of every clean beast ] So we find the 
 distinction between clean and unclean animals existed 
 long before the Mosaic law. This distinction seems 
 to have been originally designed to mark those animals 
 which were proper for sacrifice and food, from those 
 that were not. See Lev. xi. 
 
 Verse 4. For yet seven days ] God spoke these 
 words probably on the seventh or Sabbath day, and the 
 days of the ensiling week were employed in entering 
 the ark, in embarking the mighty troop, for whose 
 reception ample provision had been already made. 
 
 Forty days\ This period became afterwards sacred, 
 and was considered a proper space for humiliation. 
 Moses fasted forty days, Deut. ix. 9, 11 ; so did 
 Elijah , 1 Kings xix. 8 ; so did our Lord , Matt. iv. 2. 
 Forty days’ respite were given to the Ninevites that 
 they might repent, Jonah iii. 4 ; and thrice forty (one 
 hundred and twenty) years were given to the old world 
 for the same gracious purpose, Gen. vi. 3. The forty 
 days of Lent, in commemoration of our Lord’s fasting, 
 have a reference to the same thing; as each of these 
 seems to be deduced from this primitive judgment. 
 
 Verse 11. In the six hundredth year , <fc.\ This 
 must have been in the beginning of the six hundredth 
 year of his life; for he was a year in the ark, chap, 
 viii. 13 ; and lived three hundred and fifty years after 
 the flood, and died nine hundred and fifty years old, 
 chap. ix. 29 ; so it is evident that, when the flood com¬ 
 menced, he had just entered on his six hundredth year. 
 
 Second month] The first month was Tisri, which 
 answers to the latter half of September , and first half 
 of October; and the second was Maixheshvan, which 
 answers to part of October and part of November, 
 
 3 
 
 hundredth year of Noah's life. 
 
 when the flood of waters was upon 
 
 the earth. - 
 
 7 1 And Noah went in, and his sons, and 
 his wife, and his sons’ wives with him, into 
 the ark, because of the waters of the flood. 
 
 8 Of clean beasts, and of beasts that are 
 not clean, and of fowls, and' of every thing 
 that creepeth upon the earth, 
 
 9 There went in two and two unto Noah 
 into the ark, the male and the female, as God 
 had commanded Noah. 
 
 10 And it came to pass, k after seven days, 
 that the waters of the flood were upon the 
 earth. 
 
 11 In the six hundredth year of Noah’s life, 
 in the second month, the seventeenth day of 
 the month, the same day were all 1 the foun¬ 
 tains of the great deep broken up, and the 
 “windows of heaven were n opened. 
 
 f Ver. 12, 17.- s Heb. blot out. - h Chap. vi. 22.-* Ver. 
 
 1.- k Or, on the seventh day. -'Chap. viii. 2 ; Prov. viii. 28; 
 
 Ezek. xxvi. 19.- m Or, flood-gates. - n Chap. i. 7 ; viii. 2 ; 
 
 Psa. lxxviii. 23. 
 
 After the deliverance from Egypt, the beginning of 
 the year was changed from Marcheshvan to Nisan , 
 which answers to a part of our March and April. But 
 it is not likely that this reckoning obtained before the 
 flood. Dr. Lightfoot very probably conjectures that 
 Methuselah was alive in the first month of this year. 
 And it appears, says he, how clearly the Spirit of pro¬ 
 phecy foretold of things to come, when it directed his 
 father Enoch almost a thousand years before to name 
 him Methuselah , which signifies they die by a dart; 
 or, he dieth , and then is the dart; or, he dieth, and 
 then it is sent. And thus Adam and Methuselah had 
 measured the whole time between the creation and the 
 flood , and lived above two hundred and forty years 
 together. See chap. v. at the end. 
 
 Were all the fountains of the great deep broken up , 
 and the windows of heaven were opened.] It appears 
 that an immense quantity of waters occupied the centre 
 of the antediluvian earth; and as these burst forth, by 
 the order of God, the circumambient strata must sink, 
 in order to fill up the vacuum occasioned by the ele¬ 
 vated waters. This is probably what is meant by 
 breaking up the fountains of the great deep. These 
 waters, with the seas on the earth’s surface, might be 
 deemed sufficient to drown the • whole globe, as the 
 waters now on its surface are nearly three-fourths of 
 the whole, as has been accurately ascertained by Dr. 
 Long. See note on chap. i. ver. 10. 
 
 By the opening of the windoivs of heaven is probably 
 meant the precipitating all the aqueous vapours which 
 were suspended in the whole atmosphere, so that, as 
 Moses expresses it, chap. i. 7, the waters that were 
 above the firmament were again united to the waters 
 which were below the firmament , from which on the 
 second day of creation they had been separated. A 
 multitude of facts have proved that water itself is com- 
 
 71 
 
4 
 
 The rain prevails GENESIS. on the earth forty days 
 
 A. M. 1656. 1 2 0 And the ram was upon the 
 
 B. C. 2348. A { 
 
 ■ - earth forty days and forty nights. 
 
 13 In the self-same day p entered Noah, and 
 Shem, and Ham, and Japheth, the sons of 
 Noah, and Noah’s wife, and the three wives 
 of his sons with them, into the ark ; 
 
 14 q They, and every beast after his kind, 
 and all the cattle after their kind, and every 
 creeping thing that creepeth upon the earth 
 after his kind, and every fowl after his kind, 
 every bird of every r sort. 
 
 15 And they s went in unto Noah into the 
 
 r - Ver. 4, 17.- p Ver. 1, 7 ; chap. vi. 18 ; Heb. xi. 7; 1 Pet. 
 
 iii. 20 ; 2 Pet. ii. 5.-<1 Ver. 2, 3, 8, 9. 
 
 posed of two airs, oxygen and hydrogen; and that 85 
 parts of the first and 15 of the last, making 100 in 
 the whole, will produce exactly 100 parts of water. 
 And thus it is found that these two airs form the con¬ 
 stituent parts of water in the above proportions. The 
 electric spark, which is the same as lightning, passing 
 through these airs, decomposes them and converts them 
 to water. And to this cause we may probably attribi^e 
 the rain which immediately follows the flash of light¬ 
 ning and peal of thunder. God therefore, by the means 
 of lightning, might have converted the whole atmo¬ 
 sphere into water, for the purpose of drowning the 
 globe, had there not been a sufficiency of merely aqueous 
 vapours suspended in the atmosphere on the second day 
 of creation. And if the electric fluid were used on 
 this occasion for the production of w T ater, the incessant 
 glare of lightning, and the continual peals of thunder, 
 must have added indescribable horrors to the scene. 
 See the note on chap. viii. 1. These two causes con¬ 
 curring were amply sufficient, not only to overflow the 
 earth, but probably to dissolve the whole terrene fabric, 
 as some judicious naturalists have supposed: indeed, 
 this seems determined by the wrnrd blDD mahbul , trans¬ 
 lated flood, which is derived from 8 3 hal or 8*73 balal, 
 to mix, mingle, confound, confuse, because the aqueous 
 and terrene parts of the globe were then mixed and 
 confounded together ; and when the supernatural cause 
 that produced this mighty change suspended its opera¬ 
 tions, the different particles of matter would settle ac¬ 
 cording to their specific gravities, and thus form the 
 various strata or beds of which the earth appears to 
 be internally constructed. Some naturalists have con¬ 
 troverted this sentiment, because in some cases the 
 internal structure of the earth does not appear to jus¬ 
 tify the opinion that the various portions of matter had 
 settled according to their specific gravities ; but these 
 anomalies may easily be accounted for, from the great 
 changes that have taken place in different parts of the 
 earth since due flood, hy volcanic eruptions, earthquakes, 
 &c. Some very eminent philosophers are of the 
 opinion “ that, by the breaking up of the fountains of 
 the great deep, we are to understand an eruption of 
 waters from the Southern Ocean ” Mr. Kir wan sup¬ 
 poses “ that this is pretty evident from such animals as 
 the elephant and rhinoceros being found in great masses 
 in Siberia, mixed with different marine substances j 
 
 72 
 
 ark, two and two of all flesh, J*. 
 wherein is the breath of life. -- 
 
 16 And they that went in, went in male and 
 female of all flesh, t as God had commanded 
 him : and the Lord shut him in. 
 
 17 u And the flood was forty days upon the 
 earth; and the waters increased, and bare 
 up the ark, and it was lift up above the 
 earth. 
 
 18 And the waters prevailed, and were in¬ 
 creased greatly upon the earth ; v and the ark 
 went upon the face of the waters. 
 
 r Heb. wing. - s Chap. vi. 20.- 4 Ver. 2, 3.- u Ver. 4, 12 
 
 v Psa. civ. 26. 
 
 whereas no animals or other substances belonging to 
 the northern regions have been ever found in southern 
 climates. Had these animals died natural deaths in 
 their proper climate, their bodies would not have been 
 found in such masses. But that they were carried no 
 farther northward than Siberia, is evident from there 
 being no remains of any animals besides those of 
 whales found in the mountains of Greenland. That 
 this great rush of waters was from the south or south¬ 
 east is farther evident, he thinks, from the south and 
 south-east sides of almost all great mountains being 
 much steeper than their north or north-west sides, as 
 they necessarily would be if the force of a great body 
 of water fell upon them in that direction.” On a sub¬ 
 ject like this men may innocently differ. Many think 
 the first opinion accords best with the Hebrew text and 
 with the phenomena of nature, for mountains do not 
 always present the above appearance. 
 
 Yerse 12. The rain was upon the earth ] Dr. Light- 
 foot supposes that the rain began on the 18th day of 
 the second month, or Marcheshvan, and that it ceased 
 on the 28th of the third month, Cisleu. 
 
 Yerse 15. And they went in, <$-c.] It was physi¬ 
 cally impossible for Noah to have collected such a vast 
 number of tame and ferocious animals, nor could they 
 have been retained in their wards by mere natural 
 means. How then were they brought from various 
 distances to the ark and preserved there l Only by 
 the power of God. He who first miraculously brought 
 them to Adam that he might give them their names, 
 now brings them to Noah that he may preserve their 
 lives. And now we may reasonably suppose that their 
 natural enmity was so far removed or suspended that 
 the lion might dwell with the lamb, and the wolf lie 
 down with the kid, though each might still require his 
 peculiar aliment. This can be no difficulty to the 
 power of God, without the immediate interposition of 
 which neither the deluge nor the concomitant circum¬ 
 stances could have taken place. 
 
 Yerse 18, The Lord shut him mi\ This seems to im¬ 
 ply that God took him under his especial protection, 
 and as he shut him in, so he shut the others out , 
 God had waited one hundred and twenty years upon 
 that generation; they did not repent; they filled up 
 the measure of their iniquities, and then wrath 
 upon them to the uttermost, 
 
 a 
 
The waters subside after 
 
 CHAP. VIII. 
 
 A. M. 1656. 
 
 B. C. 2348. 
 
 19 And the waters prevailed 
 
 - exceedingly upon the earth; w and 
 
 all the high hills, that were under the whole 
 heaven, were covered. 
 
 20 Fifteen cubits upward did the waters pre¬ 
 vail ; and the mountains were covered. 
 
 21 x And all flesh died that moved upon the 
 earth, both of fowl, and of cattle, and of beast, 
 and of every creeping thing that creepeth upon 
 the earth, and every man: 
 
 22 All in y whose nostrils was z the breath 
 
 w Psa. civ. 6 ; Jer. iii. 23.- x Chap. vi. 13, 17 ; ver. 4 ; Job 
 
 xxii. 16; 2 Esdr. iii. 9, 10; Wisd. x. 4; Matt. xxiv. 39; Luke 
 xvii. 27; 2 Pet. iii. 6.- y Chap. ii. 7.- z Heb. the breath of 
 
 Verse 20. Fifteen cubits upward j Should any per¬ 
 son object to the universality of the deluge because he 
 may imagine there is not water sufficient to drown the 
 whole globe in the manner here related, he may find 
 a most satisfactory answer to all the objections he can 
 raise on this ground in Mr. Ray’s Phy sico-theological 
 Discourses, 2d edit., 8vo., 1693. 
 
 Verse 22. Of all that was in the dry land] From 
 this we may conclude that such animals only as 
 could not .live in the water were preserved in 
 the ark. 
 
 Verse 24. And the waters prevailed upon the earth 
 
 one hundred and fifty days. 
 
 of life, ol all that was in the dry A 1656 * 
 
 , , ,. , J B. C. 2348. 
 
 land , died. --- 
 
 23 And every living substance was destroy¬ 
 ed which was upon the face of the ground, 
 both man, and cattle, and the creeping things, 
 and the fowl of the heaven ; and they were 
 destroyed from the earth : and a Noah only 
 remained alive , and they that were with him 
 in the ark. 
 
 24 b And the waters prevailed upon the 
 earth a hundred and fifty days. 
 
 the spirit of life ; chap. ii. 7; vii. 17.-a Ezra xiv. 14, 20; 
 
 Mai. iii. 18; Wisd. x. 4; 1 Pet. iii. 20; 2 Pet. ii. 5; iii. 6. 
 b Chap. viii. 3, 4, compared with ver. 11 of this chapter. 
 
 a hundred and fifty days .] The breaking up of the 
 fountains of the great deep, and the raining forty days 
 and nights, had raised the waters fifteen cubits above 
 the highest mountains; after which forty days it ap 
 pears to have continued at this height for one hundred 
 and fifty days more. “ So,” says Dr. Lightfoot, “these 
 two sums are to be reckoned distinct, and not the forty 
 days included in the one hundred and fifty ; so that 
 when the one hundred and fifty days were ended, there 
 were six months and ten days of the flood past.” For 
 an improvement of this awful judgment, see the con¬ 
 clusion of the following chapter. 
 
 CHAPTER VIII. 
 
 At the end of one hundred and fifty days the waters begin to subside, 1—3. The ark rests on Mount Ararat, 4 „ 
 On the first of the tenth month the tops of the hills appear , 5. The ivindow opened and the raven sent 
 out, 6, 7. The dove sent forth, and returns, 8, 9. The dove sent forth a second time, and returns with 
 an olive leaf, 10, 11. The dove sent out the third time, and returns no more, 12. On the twentieth day 
 of the second month the earth is completely dried, 13, 14. God orders Noah, his family, and all the 
 creatures to'come out of the ark, 15-19. Noah builds an altar, and offers sacrifices to the Lord, 20. 
 
 They are accepted; and God promises that the ea 
 the iniquity of man, 21, 22. 
 
 A-M.J656. 
 
 God a remembered Noah, 
 
 - and every living thing, and all 
 
 the cattle that was with him in the ark: b and 
 God made a wind to pass over the earth, and 
 the waters assuaged ; 
 
 2 c The fountains also of the deep and the 
 
 a Chap. xix. 29 ; Exod. ii. 24; 1 Sam. i. 19.- b Exod. xiv. 
 
 21.- c Chap. xi. 7 ; Prov. viii. 28. 
 
 NOTES ON CHAP. VIII. 
 
 Verse 1. And God made a wind to pass over the 
 earth] Such a wind as produced a strong and sudden 
 evaporation. The effects of these winds, which are 
 frequent in the east, are truly astonishing. A friend 
 of mine, who had been bathing in the Tigris, not far 
 from the ancient city of Ctesiphon, and within five 
 days’ journey of Bagdad, having on a pair of Turkish 
 drawers, one of these hot winds, called by the natives 
 
 a 
 
 th shall not be cursed thus any more, notwitstanding 
 
 windows of heaven were stopped, ^ c Jms" 
 
 and d the rain from heaven was -- 
 
 restrained ; 
 
 3 And the waters returned from off the earth 
 e continually : and after the end f of the hun¬ 
 dred and fifty days, the waters were abated. 
 
 d Job xxxviii. 37.- e Heb. in going and returning. - f Chap. 
 
 vii. 24. 
 
 samiel, passing rapidly across the river just as he had 
 got out of the water, so effectually dried him in a mo¬ 
 ment, that not one particle of moisture was left either 
 on his body or in his bathing dress! With such an 
 electrified wind as this, how soon could God dry the 
 whole of the earth’s surface ! An operation some¬ 
 thing similar to the conversion of water into its two 
 constituent airs, oxygen and hydrogen, by means of 
 the o-alvanic fluid, as these airs themselves may be 
 
 73 
 
GENESIS. 
 
 The ark rests upon Mount Ararat. 
 
 b" c 2348 ^ And t- ie ai ’k rested in the seventh 
 
 - month, on the seventeenth day of 
 
 the month, upon the mountains of Ararat. 
 
 5 And the waters % decreased continually 
 until the tenth month : in the tenth month, on 
 the first day of the month, were the tops of 
 the mountains seen. 
 
 6 And it came to pass, at the end of forty 
 days, that Noah opened h the window of the 
 ark which he had made : 
 
 7 And he sent forth a raven, which went 
 forth 1 to and fro, until the waters were dried 
 up from off the earth. 
 
 8 Also he sent forth a dove from him, to 
 see if the waters were abated from off the face 
 of the ground ; 
 
 9 But the dove found no rest for the sole of 
 her foot, and she returned unto him into the 
 ark, for the waters were on the face of the 
 
 S Heb. were in going and decreasing. - 11 Chap. vi. 16. - 1 Heb. 
 
 in going forth and returning. 
 
 reconverted into water by means of the electric spark. 
 See the note on chap. vii. 11. And probably this 
 was the agent that restored to the atmosphere the 
 quantity of water which it had contributed to this vast 
 inundation. The other portion of waters, which had 
 proceeded from the breaking up of the fountains of the 
 great deep, would of course subside more slowly, as 
 openings were made for them to run off from the 
 higher lands, and form seas. By the first cause, the 
 hot wind, the waters were assuaged , and the atmo¬ 
 sphere having its due proportion of vapours restored, 
 the quantity below must be greatly lessened. By the 
 second, the earth was gradually dried, the waters, as 
 they found passage, lessening by degrees till the seas 
 and gulfs were formed, and the earth completely 
 drained. This appears to be what is intended in the 
 third and fifth verses by the waters decreasing continu¬ 
 ally , or, according to the margin, they were in going 
 and decreasing , ver. 5. 
 
 Yerse 4. The mountains of Ararat.'] That Ararat 
 was a mountain of Armenia is almost universally 
 agreed. What is commonly thought to be the Ararat 
 of the Scriptures, has been visited by many travellers, 
 and on it there are several monasteries. For a long 
 time the world has been amused with reports that the 
 remains of the ark were still visible there ; but Mr. 
 Tournefort, a famous French naturalist, who was on 
 the spot, assures us that nothing of the kind is there 
 to be seen. As there is a great chain of mountains 
 which are called by this name, it is impossible to de¬ 
 termine on what part of them the ark rested; but the 
 highest part, called by some the finger mountain , has 
 been fixed on as the most likely place. These things 
 we must leave, and they are certainly of very little 
 consequence. 
 
 From the circumstance of the resting of the ark on 
 the 17th of the seventh month, Dr. Lightfoot draws 
 
 74 
 
 The raven a,nd dove sent forth. 
 
 whole earth; then he put forth his ^ 
 
 hand, and took her, and k pulled- 
 
 her in unto him into the ark. 
 
 10 And he stayed yet other seven days ; and 
 again he sent forth the dove out of the ark ; 
 
 11 And the dove came in to him in the 
 evening ; and, lo, in her mouth was an olive 
 leaf pluckt off. So Noah knew that the 
 waters were abated from off the earth. 
 
 12 And he stayed yet other seven days, and 
 sent forth the dove; which returned not again 
 unto him any more. 
 
 13 And it came to pass in the ^ 
 
 six hundredth ! and first year, in - 
 
 the first month , the first day of the month, the 
 waters were dried up from off the earth : and 
 Noah removed the covering of the ark, and 
 looked, and, behold, the face of the ground 
 was dry. 
 
 k Heb. caused her to come. - 1 Chap. vii. 11. 
 
 this curious conclusion: That the ark drew exactly 
 eleven cubits of water. On the first day of the month 
 Ab the mountain tops were first seen, and then the 
 waters had fallen fifteen cubits; for so high had they 
 prevailed above the tops of the mountains. This de¬ 
 crease in the waters took up sixty days, namely, from 
 the first of Sivan; so that they appear to have abated 
 in the proportion of one cubit in four days. On the 
 16th of Sivan they had abated but four cubits ; and 
 yet on the next day the ark rested on one of the hills, 
 when the waters must have been as yet eleven cubits 
 above it. Thus it appears that the ark drew eleven 
 cubits of water. 
 
 Yerse 7. He sent forth a raven , which went forth to 
 and fro] It is generally supposed that the raven flew 
 off, and was seen no more, but this meaning the He¬ 
 brew text will not bear; man Kltf 1 NXU vaiyetse yatso 
 vashob , and it went forth, going forth and returning. 
 From which it is evident that she did return , but ivas 
 not taken into the ark. She made frequent excur¬ 
 sions, and continued on the wing as long as she could, 
 having picked up such aliment as she found floating 
 on the waters; and then, to rest herself, regained the 
 ark, where she might perch, though she was not ad¬ 
 mitted. Indeed this must be allowed, as it is impos¬ 
 sible she could have continued twenty-one days upon 
 the wing, which she must have done had she not re¬ 
 turned. But the text itself is sufficiently determinate. 
 
 Yerse 8. He sent forth a dove] The dove was sent 
 forth thrice; the first time she speedily returned, having, 
 in all probability, gone but a little way from the ark, 
 as she must naturally be terrified at the appearance of 
 the waters. After seven days, being sent out a second 
 time , she returned with an olive leaf pluckt off ', ver. 
 11, an emblem of the restoration of peace between 
 God and the earth; and from this circumstance the 
 olive has been the emblem of peace among all oiviliied 
 * a 
 
CHAP VIII. 
 
 Noah's family leave the ark. 
 
 o' 14 And in the second month, on 
 
 - the seven and twentieth day of the 
 
 month, was the earth dried. 
 
 15 And God spake unto Noah, saying, 
 
 16 Go forth of the ark, m thou, and thy wife, 
 and thy sons, and thy sons’ wives with thee. 
 
 17 Bring forth with thee n every living thing 
 that is with thee, of all flesh, both of fow r l, 
 and of cattle, and of every creeping thing that 
 creepeth upon the earth ; that they may breed 
 abundantly in the earth, and 0 be fruitful, and 
 multiply upon the earth. 
 
 18 And Noah went forth, and his sons, and 
 his wife, and his sons’ wives with him: 
 
 m Chap. vii. 13.- n Chap. vii. 15.- 0 Chap. i. 22.-P Heb. 
 
 families. -iLev. xi.- r Lev. i. 9 ; Ezek. xx. 41; 2 Cor. ii. 
 
 15 ; Eph. v. 2.- s Heb. a savour of rest. - l Chap. iii. 17; vi. 
 
 nations. At the end of the other seven days the dove, 
 being sent out the third time, returned no more, from 
 which Noah conjectured that the earth was now suffi¬ 
 ciently drained, and therefore removed the covering of 
 the ark, which probably gave liberty to many of the 
 fowls to fly off*, which circumstance would afford him 
 the greater facility in making arrangements for disem¬ 
 barking the beasts and reptiles, and heavy-bodied do¬ 
 mestic fowls, which might yet remain. See verse 17. 
 
 Verse 14. And in the second month, on the seven 
 and twentieth day ] From this it appears that Noah 
 was in the ark a complete^solar year, or three hundred 
 and sixty-jive days; for he entered the ark the 17th 
 day of the second month, in the six hundredth year of 
 his life, chap. vii. 11, 13, and continued in it till the 
 27th day of the second month, in the six hundredth 
 and jirst year of his life, as we see above. The months 
 of the ancient Hebrews w r ere lunar ; the first six con¬ 
 sisted of thirty days each, the latter six of twenty- 
 nine ; the whole twelve months making three hundred 
 and fifty-four days: add to this eleven days, (for though 
 he entered the ark the preceding year on the seven¬ 
 teenth day of the second month, he did not come out 
 till the twenty-seventh of the same month in the fol¬ 
 lowing year,) which make exactly three hundred and 
 sixty-five days, the period of a complete solar revolu¬ 
 tion ; the odd hours and minutes, as being fractions of 
 time, noncomputed, though very likely all included in 
 the account. This year, according to the Hebrew 
 computation, was the one thousand six hundred and 
 fifty-seventh year from the creation; but according to 
 the reckoning of the Septuagint it was the two thou¬ 
 sand two hundred and forty-second, and according to 
 Hr. Hales, the two thousand two hundred and fifty- 
 sixth. See on chap. xi. 12. 
 
 Verse 20. Noah builded an altar] As we have 
 already seen that Adam, Cain, and Abel, offered sacri¬ 
 fices, there can be no doubt that they had altars on 
 which they offered them ; but this, builded by Noah, 
 is certainly the first on record. It is worthy of re¬ 
 mark that, as the old world began with sacrifice, so 
 also did the new. Religion, or the proper mode of 
 
 a 
 
 He offers a sacrifice to God. 
 
 19 Every beast, every creeping 1657. 
 
 thing, and every fowl, and what- -- 
 
 soever creepeth upon the earth, after their 
 p kinds, went forth out of the ark. 
 
 20 And Noah builded an altar unto the 
 Lord ; and took of q every clean beast, and of 
 every clean fowl, and offered burnt-offerings 
 on the altar. 
 
 21 And the Lord smelled r a s sweet savour : 
 and the Lord said in his heart, I will not again 
 t curse the ground any more for man’s sake ; 
 u for the v imagination of man’s heart is evil 
 from his youth ; w neither will I again smite 
 any more every thing living, as I have done. 
 
 17.- u Or, though. - v Chap. vi. 5 ; Job xiv. 4 ; xv. 14; Psa. 
 
 li. 5; Jer. xvii. 9; Matt. xv. 19; Rom. i. 21; iii. 23.- w Chap, 
 
 ix. 11, 15. 
 
 worshipping the Divine Being, is the invention or in¬ 
 stitution of God himself; and sacrifice, in the act and 
 design, is the essence of religion. Without sacrifice, 
 actually offered or implied, there never was, there 
 never can be, any religion. Even in the heavens , a 
 lamb is represented before the throne of God as newly 
 slain, Rev. v. 6, 12, 13. The design of sacrificing is 
 two-fold : the slaying and burning of the victim point 
 out, 1st, that the life of the sinner is forfeited to Di¬ 
 vine justice; 2dly, that his soul deserves the fire of 
 perdition. 
 
 The Jews have a tradition that the place where 
 Noah built his altar was the same in which the altar 
 stood which was built by Adam, and used by Cain and 
 Abel, and the same spot on which Abraham afterwards 
 offered up his son Isaac. 
 
 The word T13TD mizbach, which we render altar, 
 signifies properly a, place for sacrifice, as the root n3» 
 zabach signifies simply to slay. Altar comes from the 
 Latin altus, high or elevated, because places for sacri¬ 
 fice were generally either raised very high or built on 
 the tops of hills and mountains ; hence they are called 
 high places in the Scriptures; but such were chiefly 
 used for idolatrous purposes. 
 
 Burnt-offerings ] See the meaning of every kind 
 of offering and sacrifice largely explained on Lev. vii. 
 
 Yerse 21 . The Lord smelled a sweet savour] That 
 is, he was well pleased with this religious act, per¬ 
 formed in obedience to his own appointment, and in 
 faith of the promised Saviour. That this sacrifice pre¬ 
 figured that which was offered by our blessed Redeemer 
 in behalf of the world, is sufficiently evident from the 
 words of St. Paul, Eph. v. 2 : Christ hath loved us, 
 and given himself for us an offering and a sacrifice 
 to God for a sweet-smelling savour ; where the 
 words ocyri v evudtag of the apostle are the very words 
 used by the Septuagint in this place. 
 
 I will not again curse the ground] nS lo osiph, 
 I will not add to curse the ground—there shall not be 
 another deluge to destroy the whole earth ; for the 
 imagination of man’s heart, ’3 hi, although the ima¬ 
 gination of man’s heart should be evil , i. e. should they 
 
 75 
 
GENESIS. 
 
 The promise respecting the 
 
 I 3 c 9347 ’ 22 x While the earth y remaineth, 
 
 -- seed-time and harvest, and cold and 
 
 x Isa. liv. 8.- y Heb. as yet all the days of the earth. 
 
 become afterwards as evil as they have been before, I 
 will not destroy the earth by a flood. God has other 
 means of destruction; and the next time he visits by 
 a general judgment, fire is to be the agent. 2 Pet. 
 iii. 7. 
 
 Verse 22. While the earth remaineth, seed-time and 
 harvest, cj-c.] There is something very expressive in 
 the original, yiKH 'D' bj 1)1 od col yemey haarets , until 
 all the days of the earth ; for God does not reckon its 
 duration by centuries , and the words themselves afford 
 a strong presumption that the earth shall not have an 
 endless duration. 
 
 Seed-time and harvest. —It is very probable that the 
 seasons, which were distinctly marked immediately 
 after the deluge, are mentioned in this place ; but it is 
 difficult to ascertain them. Most European nations 
 divide the year into four distinct parts, called quarters 
 or seasons; but there are six divisions in the text, and 
 probably all intended to describe the seasons in one of 
 these postdiluvian years, particularly in that part of the 
 globe, Armenia, where Noah was when God gave him, 
 and mankind through him, this gracious promise. From 
 the Tar gum of Jonathan on this verse we learn that 
 in Palestine their seed-time was in September, at the 
 autumnal equinox; their harvest in March, at the ver¬ 
 nal equinox ; that their winter began in December, at 
 the solstice; and their summer at the solstice in June. 
 
 The Copts begin their autumn on the 15th of Sep¬ 
 tember, and extend it to the 15th of December. Their 
 winter on the 15th of December, and extend it to the 
 15th of March. Their spring on the 15th of March, 
 and extend it to the 15th of June. Their summer on 
 the 15th of June, and extend it to the 15th of Septem¬ 
 ber, assigning to each season three complete months. 
 Calmet. 
 
 There are certainly regions of the earth to which 
 neither this nor our own mode of division can apply : 
 there are some where summer and winter appear to 
 divide the whole year, and others where, besides sum¬ 
 mer, winter, autumn, and spring, there are distinct 
 seasons that may be denominated the hot season, the 
 cold season, the rainy season, &c., &c. 
 
 This is a very merciful promise to the inhabitants 
 of the earth. There may be a variety in the seasons, 
 but no season essentially necessary to vegetation shall 
 utterly fail. The times which are of greatest conse¬ 
 quence to the preservation of man are distinctly noted ; 
 there shall be both seed-time and harvest —a proper 
 time to deposit the different grain in the earth, and a 
 proper time to reap the produce' of this seed. 
 
 Thus ends the account of the general deluge, its 
 cause, circumstances, and consequences. An account 
 that seems to say to us, Behold the goodness and 
 seventy of God ! Both his justice and long-suffering 
 are particularly marked in this astonishing event. 
 His justice, in the punishment of the incorrigibly 
 wicked , and his mercy, in giving them so fair and full 
 a warning, and in waiting so long to extend his grace 
 to all who might seek him. Such a convincing proof 
 
 76 
 
 regulation of the seasons 
 
 heat, and summer and winter, and ^57. 
 z day and night, shall not cease. -- 
 
 2 Jer. xxxiii. 20, 25. 
 
 has the destruction of the world by water given of the 
 Divine justice, such convincing testimony of the truth 
 of the sacred writings, that not only every part of the 
 earth gives testimony of this extraordinary revolution, 
 but also every nation of the universe has preserved 
 records or traditions of this awful display of the jus¬ 
 tice of God. 
 
 A multitude of testimonies, collected from the most 
 authentic sources in the heathen world, I had intended 
 for insertion in this place, but want of room obliges me 
 to lay them aside. But the state of the earth itself 
 is a sufficient proof. Every part of it bears unequivo¬ 
 cal evidence of disruption and violence. From the 
 hand of the God of order it never could have proceeded 
 in its present state. In every part we see marks of 
 the crimes of men, and of the justice of God. And 
 shall not the living lay this to heart 1 Surely God is 
 not mocked; that which a man soweth he shall reap. 
 He who soweth to the flesh shall of it reap destruc¬ 
 tion ; and though the plague of water shall no more 
 destroy the earth, yet an equal if not sorer punishment 
 awaits the world of the ungodly, in the threatened de¬ 
 struction by fire. 
 
 In ancient times almost every thing was typical, 
 and no doubt the ark among the rest; but of what and 
 in what way farther than revelation guides, it is both 
 difficult and unsafe to say. It has been considered a 
 type of our blessed Lord ; and hence it has been ob¬ 
 served, that “ as all those .who were out of the ark 
 perished by the flood, so those who take not refuge in 
 the meritorious atonement of Christ Jesus must perish 
 everlastingly.” Of all those who, having the oppor¬ 
 tunity of hearing the Gospel, refuse to accept of the 
 sacrifice it offers them, this saying is true; but the 
 parallel is not good. Myriads of those who perished 
 during the flood probably repented, implored mercy, 
 and found forgiveness; for God ever delights to save, 
 and Jesus was the Lamb slain from the foundation of 
 the world. And though, generally, the people con¬ 
 tinued in carnal security and sensual gratifications till 
 the flood came, there is much reason to believe that 
 those who during the forty days ’ rain would naturally 
 flee to the high lands and tops of the highest moun¬ 
 tains, would earnestly implore that mercy which has 
 never been denied, even to the most profligate, when 
 under deep humiliation of heart they have returned to 
 God. And who can say that this was not done by 
 multitudes while they beheld the increasing flood; or 
 that God, in this last extremity, had rendered it im¬ 
 possible 1 
 
 St. Peter, 1st Epist. iii. 21, makes the ark a figure 
 of baptism, and intimates that we are saved by this, as 
 the eight souls were saved by the ark. But let us not 
 mistake the apostle by supposing that the mere cere¬ 
 mony itself saves any person ; he tells us that the sal¬ 
 vation conveyed through this sacred rite is not the 
 putting away the filth of the flesh, but the answer of a 
 good conscience toward God; i. e. remission of sins 
 and regeneration by the Holy Spirit, which are signi- 
 
God blesses Noah and his sons. CHAP. IX. 
 
 Eating of blood forbidden. 
 
 fied by this baptism A good conscience never ex¬ 
 isted where remission of sins had not taken place ; and 
 every person knows that it is God’s prerogative to for¬ 
 
 give sins, and that no ordinance can confer it, though 
 ordinances may be the means to convey it when piously 
 and believingly used. 
 
 CHAPTER IX. 
 
 God blesses Noah and his sons , 1. The brute creation to be subject to them through fear, 2. The first grant 
 of animal food, 3. Eating of blood forbidden, 4. Cruelty to animals forbidden , 5. A man-slayer to 
 forfeit his life, 6. The covenant of God established between him and Noah and the whole brute creation , 
 8—11. The rainbow given as the sign and pledge of this covenant , 12-17. The three sons of Noah 
 people the whole earth, 18,19. Noah plants a vineyard, drinks of the wine, is intoxicated , and lies exposed 
 in his tent, 20, 21. The reprehensible conduct of Ham, 22. The laudable carriage of Shemand Japheth, 
 23. Noah prophetically declares the servitude of the posterity of Ham, 24, 25 ; and the dignity and 
 increase of Shem and Japheth, 26, 27. The age and death of Noah, 28, 29. 
 
 B c 2347 God blessed Noah and his 
 
 - sons, and said unto them, a Be 
 
 fruitful, and multiply, and replenish the earth. 
 
 2 b And the fear of you and the dread of 
 you shall be upon every beast of the earth, 
 and upon every fowl of the air, upon all that 
 moveth upon the earth, and upon all the fishes 
 
 a Chap. i. 28 ; ver. 7, 19 ; chap. x. 32.- b Chap. i. 28 ; 
 
 Hos. ii. 18.- c Deut. xii. 15; xiv. 3, 9, 11; Acts x. 12, 13. 
 
 d Chap. i. 29. 
 
 NOTES ON CHAP. IX. 
 
 Verse 1. God blessed Noah ] Even the increase of 
 families, which appears to depend on merely natural 
 means, and sometimes fortuitous circumstances, is all 
 of God. It is by his power and wisdom that the hu¬ 
 man being is formed, and it is by his providence alone 
 that man is supported and preserved. 
 
 Verse 2. The fear of you and the dread, djc.] Prior 
 to the fall, man ruled the inferior animals by love and 
 kindness, for then gentleness and docility were their 
 principal characteristics. After the fall, untractable- 
 ness, with savage ferocity, prevailed among almost all 
 orders of the brute creation ; enmity to man seems 
 particularly to prevail; and had not God in his mercy 
 impressed their minds with the fear and terror of man, 
 so that some submit to his will while others fiee from 
 his residence, the human race would long ere this have 
 been totally destroyed by the beasts of the field. Did 
 the horse know his own strength, and the weakness 
 of the miserable wretch who unmercifully rides, drives , 
 whips, goads, and oppresses him, would he not with 
 one stroke of his hoof destroy his tyrant possessor l 
 But while God hides these things from him he im¬ 
 presses his mind with the fear of his owner, so that 
 either by cheerful or sullen submission he is trained 
 up for, and employed in, the most useful and impor¬ 
 tant purposes; and even willingly submits, when tortured 
 for the sport and amusement of his more bruitish op¬ 
 pressor. Tigers, wolves, lions, and hyaenas, the de¬ 
 terminate foes of man, incapable of being tamed or do¬ 
 mesticated, flee, through the principle of terror, from 
 the dwelling of man, and thus he is providentially safe. 
 Hence, by fear and by dread man rules every beast 
 of the earth, every fowl of the air, and every fish of 
 
 of the sea ; into your hand are they ^ *^7. 
 delivered. --- 
 
 3 c Every moving thing that liveth shall be 
 meat for you; even as the d green herb have 
 I given you e all things : 
 
 4 f But flesh with the life thereof, which is 
 the blood thereof, shall ye not eat. 
 
 e Rom. xiv. 14, 20 ; 1 Cor. x. 23, 26; Col. ii. 16; 1 Tim. iv. 
 
 3, 4.- f Lev. xvii. 10, 11, 14 ; xix. 26; Deut. xii. 23 ; 1 Sam. 
 
 xiv* 34; Acts xv. 20, 29. 
 
 the sea. How wise and gracious is this order of the 
 Divine providence ! and with what thankfulness should 
 it be considered by every human being ! 
 
 Verse 3. Every moving thing—shall be meat ] There 
 is no positive evidence that animal food was ever used 
 before the flood. Noah had the first grant of this kind, 
 and it has been continued to all his posterity ever since. 
 It is not likely that this grant would have been now- 
 made if some extraordinary alteration had not taken 
 place in the vegetable world, so as to render its pro¬ 
 ductions less nutritive than they w-ere before; and 
 probably such a change in the constitution of man a3 
 to render a grosser and higher diet necessary. We 
 may therefore safely infer that the earth was less pro¬ 
 ductive after the flood than it was bdfore, and that the 
 human constitution was greatly impaired by the altera¬ 
 tions which had taken place through the whole econo¬ 
 my of nature. Morbid debility, induced by an often 
 unfriendly state of the atmosphere, with sore and long- 
 continued labour, would necessarily require a higher 
 nutriment than vegetables could supply. That this 
 was the case appears sufficiently clear from the grant 
 of animal food, which, had it not been indispensably 
 necessary, had not been made. That the constitution 
 of man was then much altered appears in the greatly 
 contracted lives of the postdiluvians; yet from the 
 deluge to the days of Abraham the lives of several of 
 the patriarchs amounted to some hundreds of years ; 
 but this was the effect of a peculiar providence, that the 
 new world might be the more speedily repeopled. 
 
 Verse 4. But flesh ivith the life thereof, which is 
 the blood ] Though animal food was granted, yet the 
 blood was most solemnly forbidden, because it was the 
 life of the beast, and this life was to be offered to God 
 
 77 
 
God's covenant with Noah 
 
 Punishment for murder. GENESIS. 
 
 A. M. 1657. 5 A n d surely your blood of your 
 
 ——1-- lives will I require ; s at the hand 
 
 of every beast will I require it, and h at the 
 hand of man; at the hand of every 1 man’s 
 brother will I require the life of man 
 
 6 k Whoso sheddeth man’s blood, by man 
 shah his blood be shed; 1 for in the image of 
 God made he man. 
 
 7 And you, m be ye fruitful, and multiply: 
 bring forth abundantly in the earth, and mul¬ 
 tiply therein. 
 
 8 And God spake unto Noah, and to his 
 sons with him, saying, 
 
 s Exod. xxi. 28.- h Chap. iv. 9, 10; Psa. ix. 12.- 1 Acts 
 
 xvii. 26.- k Exod. xxi. 12, 14; Lev. xxiv. 17 ; Matt. xxvi. 52; 
 
 as an atonement for sin. Hence the blood was ever 
 held sacred, because it was the grand instrument of 
 expiation, and because it was typical of that blood by 
 •which we enter into the holiest. 1. Before the deluge 
 it was not eaten, because animal food was not in use. 
 2 After the deluge it was prohibited, as we find 
 above ; and, being one of the seven Noahic precepts, it 
 was not eaten previously to the publication of the Mo¬ 
 saic law. 3. At the giving of the law, and at several 
 times during the ministry of Moses, the prohibition was 
 most solemnly, and with awful penalties renewed. 
 Hence we may rest assured that no blood was eaten 
 previously to the Christian era, nor indeed ever since 
 by the Jewish people. 4. That the prohibition has 
 been renewed under the Christian dispensation, can 
 admit of little doubt by any man who dispassionately 
 reads Acts xv. 20, 29 ; xxi. 25, where even the Gen¬ 
 tile converts are charged to abstain from it on the au¬ 
 thority, not only of the apostles , but of the Holy Ghost, 
 who gave them there and then especial direction con¬ 
 cerning this point; see Acts xv. 28 ; not for fear of 
 stumbling the converted Jews, the gloss of theolo¬ 
 gians, but because it was one tuv Eiravayneg tovtov , 
 of those necessary points, from the burden (fSapoc) of 
 obedience to which they could not be excused. 5. This 
 command is still‘scrupulously obeyed by the oriental 
 Christians, and by the whole Greek Church; and why 1 
 because the reasons still subsist. No blood was eaten 
 under the law, because it pointed out the blood that 
 was to be shed for the sin of the world ; and under the 
 Gospel it should not be eaten, because it should ever be 
 considered as representing the blood whichhas been shed 
 for the remission of sins. If the eaters of blood in gene¬ 
 ral knew that it affords a very crude, almost indigestible, 
 and unwholesome aliment, they certainly would not on 
 these physical reasons, leaving moral considerations out 
 of the question, be so much attached to the consumption 
 . of that from which they could expect no wholesome nu¬ 
 triment, and which, to render it even pleasing to the palate, 
 requires all the skill of the cook. See Lev. xvii. 2. 
 
 Verse 5. Surely your blood — will I require ; at the 
 hand of every beast ] This is very obscure, but if taken 
 literally it seems to be an awful warning against cru¬ 
 elty to the brute creation ; and from it we may con¬ 
 clude that horse-racers, hare-hunters, bull-baiters, and 
 
 78 
 
 9 And I, n behold, I establish 0 nay g' q' 2347 ' 
 
 covenant with you, and with your -- 
 
 seed after you; 
 
 10 p And with every living creature that is 
 with you, of the fowl, of the cattle, and of 
 every beast of the earth with you; from all 
 that go out of the ark, to every beast of the 
 earth. 
 
 11 And ^ I will establish my covenant with 
 you: neither shall all flesh be cut off any 
 more by the waters of a flood; neither shall 
 there any more be a flood to destroy the 
 earth. 
 
 Rev. xiii. 10.- 1 Chap. i. 27.- ra Ver. 1, 19; chap. i. 28 
 
 u Chap. vi. 18.- 0 Isa. liv. 9.-P Psa. cxlv. 9.-a Isa. liv. 9 
 
 cock-fghters shall be obliged to give an account to God 
 for every creature they have wantonly destroyed. In¬ 
 stead of HT! chaiyah, “ beast,” the Samaritan reads 
 m f chai, “ living,” any “ living creature or per¬ 
 son ;” this makes a very good sense, and equally forbids 
 cruelty either to men or brutes. 
 
 Verse 6. Whoso sheddeth man's blood, by man shall 
 his blood ] Hence it appears that whoever kills a man, 
 unless unwittingly, as the Scripture expresses it, shall 
 forfeit his own life. 
 
 A man is accused of the crime of murder; of this 
 crime he is guilty or he is not: if he be guilty of 
 murder he should dieif not, let him be punished ac¬ 
 cording to the demerit of his crime ; but for no offence 
 but murder should he lose his life. Taking away the 
 life of another is the highest offence that can be com¬ 
 mitted against the individual, and against society ; and 
 the highest punishment that a man can suffer for such 
 a crime is the loss of his own life. As punishment 
 should be ever proportioned to crimes, so the highest 
 punishment due to the highest crime should not be in¬ 
 flicted for a minor offence. The law of God and the 
 eternal dictates of reason say, that if a man kill 
 another, the loss of his own life is at once the highest 
 penalty he can pny, and an equivalent for his offence 
 as far as civil society is concerned. If the death of 
 the murderer be the highest penalty he can pay for the 
 murder he has committed, then the infliction of this 
 punishment for any minor offence is injustice and 
 cruelty; and serves only to confound the claims of 
 justice, the different degrees of moral turpitude and 
 vice, and to render the profligate desperate : hence the 
 adage so frequent among almost every order of delin¬ 
 quents, “ It is as good to be hanged for a sheep as a 
 lamb ,*” which at once marks their desperation, and the 
 injustice of those penal laws which inflict the highest 
 punishment for almost every species of crime. When 
 shall a wise and judicious legislature see the absurdity 
 and injustice of inflicting the punishment of death for 
 stealing a sheep or a horse , forging a twenty shillings' 
 note, and murdering a man ; when the latter, in its 
 moral turpitude and ruinous consequences, infinitely 
 exceeds the others 1* 
 
 * On this head the doctor’s pious wish has been realized since 
 this paragraph was written.— Publishers. 
 
 a 
 
CHAP. IX. 
 
 The rainbow is given as a sign 
 
 12 And God said, r This is the 
 
 -D. yy. 2J47. i • i T 
 
 — token of the covenant which I make 
 between me and you and every living creature 
 that is with you, for perpetual generations : 
 
 13 I do set s my bow in the cloud, and it 
 shall be for a token of a covenant between 
 me and the earth. 
 
 14 4 And it shall come to pass, when I bring 
 a cloud over the earth, that the bow shall be 
 seen in the cloud : 
 
 15 And u I will remember my covenant which 
 is between me and you and every living crea- 
 
 r Chapter xvii. 11.- s Revelation iv. 3.- 1 Ecclus. xliii. 
 
 11 , 12 . 
 
 Yerse 13. I do set my bow in the cloud ] On the 
 origin and nature of the rainbow there had been a 
 great variety of conjectures, till Anthony de Dominis, 
 bishop of Spalatro, in a treatise of his published by 
 Bartholus in 1611, partly suggested the true cause of 
 this phenomenon, which w r as afterwards fully explained 
 and demonstrated by Sir Isaac Newton. To enter into 
 this subject here in detail would be improper ; and 
 therefore the less informed reader must have recourse 
 to treatises on Optics for its full explanation. To 
 readers in general it may be sufficient to say that the 
 rainbow is a mere natural effect of a natural cause : 
 1. It is never seen but in showery weather. 2. Nor 
 then unless the sun shines. 3. It never appears in any 
 part of the heavens but in that opposite to the sun. 4. 
 It never appears greater than a semicircle, but often 
 much less. 5. It is always double , there being what 
 is called the superior and inferior , or primary and 
 secondary rainbow. 6. These bows exhibit the seven 
 prismatic colours, red , orange, yellow, green, blue, in¬ 
 digo, and violet. 7. The whole of this phenomenon 
 depends on the rays of the sun falling on spherical 
 drops of water, and being in their passage through 
 them, refracted and reflected. 
 
 The formation of the primary and secondary rain¬ 
 bow depends on the two following propositions; 1. 
 When the sun shines on the drops of rain as they are 
 falling, the rays that come from those drops to the eye 
 of the spectator, after one reflection and two refrac¬ 
 tions, produce the primary rainbow. 2. When the sun 
 shines on the drops of rain as they are falling, the rays 
 that come from those drops to the eye of the specta¬ 
 tor, after two reflections and two refractions, produce 
 the secondary rainbow. The illustration of these pro¬ 
 positions must be sought in treatises on Optics, assisted 
 by plates. 
 
 From the well-known cause of this phenomenon it 
 cannot be rationally supposed that there was no rain¬ 
 bow in the heavens before the time mentioned in the 
 text, for as the rainbow is the natural effect of the 
 sun’s rays falling on drops of water, and of their being 
 refracted and reflected by them, it must have appeared 
 at different times from the creation of the sun and the 
 atmosphere. Nor does the text intimate that the bow 
 was now created for a sign to Noah and his posterity ; 
 
 of God's covenant with Noah. 
 
 ture of all flesh; and the waters 
 
 shall no more become a flood to -* 
 
 destroy all flesh. 
 
 16 And the bow shall be in the cloud; and 
 I will look upon it, that I may remember v the 
 everlasting covenant between God and every 
 living creature of all flesh that is upon the 
 earth. 
 
 17 And God said unto Noah, This is the 
 token of the covenant which I have established 
 between me and all flesh that is upon the 
 earth. 
 
 u Exod. xxviii. 12; Lev. xxvi. 42,45 ; Ezek. xvi. 60.- T Chap. 
 
 xvii. 13, 19. 
 
 but that what was formerly created, or rather that 
 which was the necessary effect, in certain cases, of the 
 creation of the sun and atmosphere, should now be 
 considered by them as an unfailing token of their con¬ 
 tinual preservation from the waters of a deluge ; there¬ 
 fore the text speaks of w 7 hat had already been done , 
 and not of what was now done, TiHJ bn&yp kashti na- 
 thatti , “ My bow I have given, or put in the cloud 
 as if he said : As surely as the rainbow is a necessary 
 effect of sunshine in rain, and must continue such as 
 long as the sun and atmosphere endure, so surely shall 
 this earth be preserved from destruction by water ; and 
 its preservation shall be as necessary an effect of my 
 promise as the rainbow is of the shining of the sun 
 during a shower of rain. 
 
 Verse 17. This is thetoken\ oth. The Divine 
 
 sign or portent : The bow shall be in the cloud. For 
 the reasons above specified it must be there, when the 
 circumstances already mentioned occur; if therefore 
 it cannot fail because of the reasons before assigned, 
 no more shall my promise ; and the bow shall be the 
 proof of its perpetuity. 
 
 Both the Greeks and Latins, as well as the Hebrews, 
 have ever considered the rainbow as a Divine token or 
 portent; and both of these nations have even deified 
 it, and made it a messenger of the gods. 
 
 Homer, II. xi., ver. 27, speaking of the figures on 
 Agamemnon’s breastplate, says there were three 
 dragons, whose colours were 
 
 - ipiGOiv eouioreg, ag re Kpovov. 
 
 Ev ve(j)£L GTTjpi^s, repag peponuv avdpoTTCJV. 
 
 “like to the rainbow which the son of Saturn has 
 placed in the cloud as a sign to mankind,” or to men 
 of various languages, for so the pepcarov avdpoxov ot 
 the poet has been understood. Some have thought 
 that the ancient Greek writers give this epithet to man 
 from some tradition of the confusion and multiplication 
 of tongues at Babel ; hence in this place the words 
 may be understood as implying mankind at large, the 
 whole human race ; God having given the rainbow for 
 a sign to all the descendants of Noah, by w T hom the 
 whole earth was peopled after the flood. 4 hus the 
 celestial bow 7 speaks a universal language, understood 
 by all the sons and daughters of Adam. Virgil, from 
 
GENESIS. 
 
 Noah's sons people the earth . 
 
 b' c 2347 And sons -^ oa ^ 
 
 - went forth of the ark, were Shem, 
 
 and .Ham, and Japheth: w and Ham is the 
 father of x Canaan. 
 
 19 7 These are the three sons of Noah: 
 7 and of them was the whole earth overspread. 
 
 20 And Noah began to he a a husbandman, 
 and he planted a vineyard : 
 
 w Chap. x. 6.'- x Heb. Chenaan. -y Chap. v. 32. - z Chap. 
 
 viii. 17 ; x. 32; 1 Chron. i. 4, &c.- a Chap. iii. 19,23 ; iv. 2 ; 
 
 some disguised traditionary figure of the truth, con¬ 
 siders the rainbow as a messenger of the gods. .iEn. 
 v., ver. 606 :— 
 
 Irim de ccelo misit Saturnia Juno. 
 
 “Juno, the daughter of Saturn, sent down the rain¬ 
 bow from heaven and again, iEn. ix., ver. 803 :— 
 
 - aeriam ccelo nam Jupiter Irim 
 
 Demisit. 
 
 “ For Jupiter sent down the ethereal rainbow from 
 heaven.’’ 
 
 It is worthy of remark that both these poets under¬ 
 stood the rainbow to be a sign , warning , or portent 
 from heaven. ' 
 
 As I believe the rainbow to have been intended 
 solely for the purpose mentioned in the text, I forbear 
 to make spiritual uses and illustrations of it. Many 
 have done this, and their observations may be very 
 edifying, but they certainly have no foundation in the 
 text. 
 
 Yerse 20. Noah began to be a husbandman ] 
 rtBTNTl ish haadamah, A man of the ground, a farmer ; 
 by his beginning to be a husbandman we are to under¬ 
 stand his recommencing his agricultural operations, 
 which undoubtedly he had carried on for six hundred 
 years before, but this had been interrupted by the flood. 
 And the transaction here mentioned might have occur¬ 
 red many years posterior to the deluge, even after 
 Canaan was born and grown up, for the date of it is 
 not fixed in the text. 
 
 The word husband first occurs here, and scarcely 
 appears proper, because it is always applied to man in 
 his married state , as wife is to the woman. The ety¬ 
 mology of the term will at once show its propriety 
 when applied to the head of a family. Husband , 
 hupbanb, is Anglo-Saxon, and simply signifies the bond 
 of the house or family ; as by him the family is formed, 
 united , and bound together, which, on his death, is dis¬ 
 united and scattered. It is on this etymology of the 
 word that we can account for the farmers and petty 
 landholders being called so early as the twelfth cen¬ 
 tury, husbandi , as appears in a statute of David II., 
 king of Scotland : we may therefore safely derive the 
 word from hup, a house, and bonb, from binben, to bind 
 or tie ; and this etymology appears plainer in the or- 
 hography which prevailed in the thirteenth and four¬ 
 teenth centuries, in which I have often found the word 
 written house-bond ; so it is in a MS. Bible before me, 
 written in the fourteenth century. Junius disputes 
 this etymology, but I think on no just ground. 
 
 80 
 
 The intoxication of Noah , 
 
 21 And lie drank of the wine, JJ- ^7. 
 
 b and was drunken; and he was -- 
 
 uncovered within his tent. 
 
 22 And Ham, the father of Canaan, saw the 
 nakedness of his father, and told his two 
 brethren without. 
 
 23 c And Shem and Japheth took a garment, 
 and laid it upon both their shoulders, and went 
 
 v. 29 ; Prov. x. 11 ; xii. 11; Ecclus. v. 9. - b Prov. xx. 1; 
 
 1 Cor. x. 12.- c Exod. xx. 12; Gal. vi. 1. 
 
 Yerse 21. He drank of the wine, djc.] It is very 
 probable that this was the first time the vine was cul¬ 
 tivated ; and it is as probable that the strength or in¬ 
 toxicating power of the expressed juice was never 
 before known. Noah, therefore, might have drunk it 
 at this time without the least blame, as he knew not 
 till this trial the effects it would produce. I once knew 
 a case which I believe to be perfectly parallel. A 
 person who had scarcely ever heard of cider, and whose 
 beverage through his whole life had been only milk or 
 water, coming wet and very much fatigued to a far¬ 
 mer’s house in Somersetshire, begged for a little water 
 or milk. The good woman of the house, seeing him 
 very much exhausted, kindly said, “ I will give you a 
 little cider, which will do you more good.” The ho¬ 
 nest man, understanding no more of cider than merely 
 that it was the simple juice of apples, after some hesi¬ 
 tation drank about a half a pint of it; the consequence 
 was, that in less than half an hour he was perfectly 
 intoxicated, and could neither speak plain nor walk l 
 This case I myself witnessed. A stranger to the cir¬ 
 cumstances, seeing this person, would pronounce him 
 drunk ; and perhaps at a third hand he might be re¬ 
 presented as a drunkard, and thus his character be 
 blasted ; while of the crime of drunkenness he was as 
 innocent as an infant. This I presume to have been 
 precisely the case with Noah ; and no person without 
 an absolute breach of every rule of charity and can¬ 
 dour, can attach any blame to the character of Noah 
 on this ground, unless from a subsequent account they 
 were well assured that, knowing the power and effects 
 of the liquor, he had repeated the act. Some exposi¬ 
 tors seem to be glad to fix on a fact like this, which 
 by their distortion becomes a crime ; and then, in a 
 strain of sympathetic tenderness, affect to deplore “ the 
 failings and imperfections of the best of men when, 
 from the interpretation that should be given of the 
 place, neither failing nor imperfection can possibly 
 appear. 
 
 Yerse 22—24. And Ham, the father of Canaan , 
 dfc.~\ There is no occasion to enter into any detail 
 here ; the sacred text is circumstantial enough. Ham, 
 and very probably his son Canaan, had treated their 
 father on this occasion with contempt or reprehensible 
 levity. Had Noah not been innocent, as my exposi¬ 
 tion supposes him, God would not have endued him 
 with the spirit of prophecy on this occasion, and testi¬ 
 fied such marked disapprobation of their conduct. The 
 conduct of Shem and Japheth was such as became pious 
 and affectionate children, who appear to have been in 
 the habit of treating their father with decency, reve- 
 
 a 
 
The Canaamtes are cursed. 
 
 CHAP. IX. 
 
 A. M. cir. 1657. backward, and covered the naked- 
 
 B. C. cir. 2347. 7 
 
 - -ness of their father; and their 
 
 faces were backward, and they saw not their 
 father’s nakedness. 
 
 24 And Noah awoke from his wine, and 
 knew what his younger son had done unto 
 him. 
 
 25 And he said, d Cursed he Canaan ; e a ser¬ 
 vant of servants shall he be unto his brethren. 
 
 26 And he said, f Blessed he the Lord God 
 
 d Deut. xxvii. 16. - e Josh. ix. 23; 1 Kings ix. 20, 21. 
 
 1 Psa. cxliv. 15; Heb. xi. 16. 
 
 rence, and obedient respect. On the one the spirit of 
 prophecy (not the incensed father) pronounces a curse : 
 on the others the same spirit (not parental tenderness) 
 pronounces a blessing. These things had been just as 
 they afterwards occurred had Noah never spoken. 
 God had wise and powerful reasons to induce him to 
 sentence the one to perpetual servitude, and to allot to 
 the others prosperity and dominion. Besides, the 
 curse pronounced on Canaan neither fell immediately 
 upon himself nor on his worthless father, but upon the 
 Canaanites; and from the history we have of this 
 people, in Lev. xviii., xx. ; and Deut. ix. 4 ; xii. 31, we 
 may ask, Could the curse of God fall more deservedly on 
 any people than on these 1 Their profligacy was great, 
 but it teas not the effect of the curse; but, being fore¬ 
 seen by the Lord, the curse was the effect of their con¬ 
 duct. But even this curse does not exclude them from 
 the possibility of obtaining salvation ; it extends not to 
 the soul and to eternity, but merely to their bodies and 
 to time ; though, if they continued to abuse their liberty, 
 resist the Holy Ghost, and refuse to be saved on God’s 
 terms, then the wrath of Divine justice must come upon 
 them to the uttermost. How many, even of these, 
 repented, we cannot tell. 
 
 Yerse 25. Cursed be Canaan ] See on the preceding 
 verses. In the 25th, 26th, and 27th verses, instead 
 of Canaan simply, the Arabic version has Ham the 
 father of Canaan; but this is acknowledged by none 
 of the other versions, and seems to be merely a gloss. 
 
 Yerse 29. The days of Noah were nine hundred 
 and fifty years ] The oldest patriarch on record, Me¬ 
 thuselah only excepted. This, according to the com¬ 
 mon reckoning, was A. M. 2006, but according to Dr. 
 Hales, 3505. 
 
 “ Ham,” says Dr. Hales, “ signifies burnt or hlach, 
 and this name was peculiarly significant of the regions 
 allotted to his family. To the Cushites , or children 
 of his eldest son Cush , were allotted the hot southern 
 regions of Asia, along the coasts of the Persian Gulf, 
 Susiana or Chusistan , Arabia, dfc. ; to the sons of 
 Canaan, Palestine and Syria; to the sons of Misraim, 
 Egypt and Libya, in Africa. 
 
 “ The Hamites in general, like the Canaanites of old, 
 were a seafaring race, and sooner arrived at civiliza¬ 
 tion and the luxuries of life than their simpler pastoral 
 and agricultural brethren of the other two families. 
 The first great empires of Assyria and Egypt were 
 founded bv them, and the republics of Sidon , Tyre, and 
 Yol. I. ( 7 ) a 
 
 Noah's age and, death. 
 
 of Shem; and Canaan shall be 4 cir ' IS5I* 
 s' his servant. - 
 
 27 God shall h enlarge Japheth, * 1 and he 
 shall dwell in the tents of Shem ; and k Ca¬ 
 naan shall be his servant. 
 
 28 And Noah lived after the flood three 
 hundred and fifty years. 
 
 29 And all the days of Noah 
 
 J x>. u. lyyo. 
 
 were nine hundred and fifty years :- 
 
 and he died. 
 
 S Or, servant to them. - 11 Or, persuade. -* Eph. ii. 13, 14 ; 
 
 iii. 6.- k Ver. 25, 26. 
 
 Carthage were early distinguished for their commerce, 
 but they sooner also fell to decay; and Egypt, which 
 was one of the first, became the last and basest of the 
 kingdoms, Ezek. xxix. 15, and has been successively 
 in subjection to the Shemites and Japhethites , as have 
 also the settlements of the other branches of the 
 Hamites. 
 
 “ Shem signifies name or retiown; and his indeed 
 was great in a temporal and spiritual sense. The 
 finest regions of Upper and Middle Asia were allotted 
 to his family, Armenia, Mesopotamia, Assyria, Media, 
 Persia, &c., to the Indus and Ganges, and perhaps to 
 China eastward. 
 
 “ The chief renown of Shem was of a spiritual na¬ 
 ture : he was destined to be the lineal ancestor of the 
 blessed seed of the woman ; and to this glorious privi¬ 
 lege Noah, to whom it was probably revealed, might 
 have alluded in that devout ejaculation, Blessed be the 
 LORD, the GOD of Shem ! The pastoral life of the 
 Shemites is strongly marked in the prophecy by 
 the tents of Shem; and such it remains to the 
 present day, throughout their midland settlements in 
 Asia. 
 
 “ Japheth signifies enlargement; and how wonder¬ 
 fully did Providence enlarge the boundaries of Japheth! 
 His posterity diverged eastward and westward through¬ 
 out the w r hole extent of Asia, north of the great‘range 
 of Taurus, as far as the Eastern Ocean, whence they 
 probably crossed over to America by Behring's Straits 
 from Kamtschatka, and in the opposite direction 
 throughout Europe to the Mediterranean Sea and the 
 Atlantic Ocean; from whence also they might have 
 crossed over to America by Newfoundland, where tracer 
 of early settlements remain in parts now desert. Thus, 
 did they gradually enlarge themselves till they literally 
 encompassed the earth, within the precincts of' the 
 northern temperate zone, to which their roving hunter's 
 life contributed not a little. Their progress north¬ 
 wards was checked by the much greater extent of the 
 Black Sea in ancient times, and the increasing rigour 
 of the climates': but their hardy race, and enterprising, 
 warlike genius, made them frequently encroach south¬ 
 wards on the settlements of Shem, whose pastoral and 
 agricultural occupations rendered them more inactive, 
 peaceable, and unwarlike; and so they dwelt in the 
 tents of Shem when the Scythians invaded Media, and 
 subdued western Asia southwards as far as Egypt, in 
 the davs of Cyaxares; when the Greeks, and after- 
 
 81 
 
The generations of 
 
 wards the Romans, overran and subdued the Assyrians, 
 Medes, and Persians in the east, and the Syrians and 
 Jews in the south; as foretold by the Syrian prophet 
 Balaam, Num. xxiv. 24 :— 
 
 Ships shall come from Chittim, 
 
 And shall afflict the Assyrians , and afflict the Hebrews; 
 But he (the invader) shall perish himself at last. 
 
 “ And by Moses : And the Lord shall bring thee (the 
 Jews) into Egypt (or bondage) again with ships, &c., 
 T)eut. xxviii. 68. And by Daniel : For the ships of 
 Chittim shall come against him, viz., Antiochus, king 
 of Syria, Dan. xi. 30. In these passages Chittim de¬ 
 notes the southern coasts of Europe, bounding the 
 Mediterranean , called the isles of the Gentiles or Na¬ 
 tions; see Gen. x. 5. And the isles of Chittim are 
 mentioned Jer. ii. 10. And in after times the Tar¬ 
 tars in the east have repeatedly invaded and subdued 
 the Hindoos and the Chinese; while the warlike and 
 enterprising genius of the greatest of the isles of the 
 
 the sons of Noah 
 
 Gentiles, Great Britain and Ireland, have spread 
 their colonies, their arms, their language, their arts, 
 and in some measure their religion, from the rising to 
 the setting sun.” See Dr. Hales’s Analysis of Chro¬ 
 nology; vol. i., p. 352, &c. 
 
 Though what is left undone should not cause us to 
 lose sight of what is done, yet we have reason to la¬ 
 ment that the inhabitants of the British isles, who of 
 all nations under heaven have the purest light of Di¬ 
 vine revelation, and the best means of diffusing it, have 
 been much more intent on spreading their conquests 
 and extending their commerce, than in propagating the 
 Gospel of the Son of God. But the nation, by getting 
 the Bible translated into every living language , and 
 sending it to all parts of the habitable globe, and, by 
 its various missionary societies , sending men of God 
 to explain and enforce the doctrines and precepts of 
 this sacred book, is rapidly redeeming its character, 
 and becoming great in goodness and benevolence over 
 the whole earth! 
 
 GENESIS. 
 
 CHAPTER X. 
 
 The generations of the sons of Noah, 1 . Japheth and his descendants , 2—4. The isles of the Gentiles 9 
 or Europe, peopled by the Japhethites, 5. Ham and his posterity, 6—20. Nimrod, one of his descendants , 
 a mighty hunter, 8, 9, founds the first kingdom, 10. Nineveh and other cities founded, 11, 12. The 
 Canaanites in their nine grand branches or families, 15—18. Their territories, 19. Shem and his posterity 
 21—31. The earth divided in the days of Teleg, 25. The territories of the Shemites, 30. The whole 
 earth peopled by the descendants of No all’s three sons, 32. 
 
 £ M. 1556. N QW these are the generations 
 •-of the sons of Noah ; Shem, 
 
 a Genesis, 
 
 NOTES ON CHAP. N. 
 
 Verse 1 . Now these are the generations ] Tt is ex¬ 
 tremely difficult to say what particular nations and 
 people sprang from the three grand divisions of the 
 family of Noah, because the names of many of those 
 ancient people have become changed in the vast lapse 
 of time from the deluge to the Christian era; yet 
 some are so very distinctly marked that they can be 
 easily ascertained, while a few still retain their original 
 names. 
 
 Moses does not always give the name of the first 
 settler in a country, but rather that of the people from 
 whom the country afterwards derived its name. Thus 
 Mizraim is the dual of Mezer, and could never be the 
 name of an individual. The like may be said of 
 Kittim, Dodanim, Ludim, Ananim, Lehabim, Naphtu- 
 him, Pathrusim, Casluhim, Philistim, and Caphtorim, 
 which are all plurals, and evidently not the names of 
 individuals, but of families or tribes. See verses 4, 
 6, 13, 14. 
 
 In the posterity of Canaan we find whole nations 
 reckoned in the genealogy, instead of the individuals 
 from whom they sprang; thus the Jebusite, Amorite, 
 Girgasite, Hivite, Arkite, Simte, Arvadite, Zemaritc, 
 and Hamathite, ver. 16-18, were evidently whole 
 a 82 
 
 Ham, and Japheth: a and unto g- 
 them were sons born after the flood.- 
 
 chap. ix. 1, 7, 19. 
 
 nations or tribes which inhabited the promised land, 
 and were called Canaanites from Canaan, the son of 
 Ham, who settled there. 
 
 Moses also, in this genealogy, seems to have intro¬ 
 duced even the name of some places that were re¬ 
 markable in the sacred history, instead of the original 
 settlers. Such as Hazarmaveth, ver. 26 ; and proba¬ 
 bly Ophir and Havilah, ver. 29. But this is not infre¬ 
 quent in the sacred writings, as may be seen 1 Chron. 
 ii. 51, where Salma is called the father of Bethlehem, 
 which certainly never was the name of a man, but of 
 a place sufficiently celebrated in the sacred history; 
 and in chap. iv. 14, where Joab is called the father 
 of the valley of Charashim, which no person could 
 ever suppose was intended to designate an individual, 
 but the society of craftsmen or artificers who lived 
 there. 
 
 Eusebius and others state (from what authority we 
 know not) that Noah was commanded of God to make 
 a will and bequeath the whole of the earth to his three 
 sons and their descendants in the following manner:— 
 To Shem, all the East; to Ham., all Africa; to Ja¬ 
 pheth, the Continent of Europe with its isles, and the 
 northern parts of Asia. See the notes at the end of 
 the preceding chapter. 
 
 ( ) 
 
BIRTH OF CHRIST, 
 
 ANNO MUNDI 4001, 
 
 Age at the 
 
 •th of the Heir j 
 
 Gen. 
 
 v. 3, 4, ADAM, 
 
 • • 
 
 130 
 
 U 
 
 3, SETH 
 
 born A. M. 
 
 130 
 
 a 
 
 6, 7, . 
 
 • 
 
 105 
 
 u 
 
 6, ENOS 
 
 . do. 
 
 235 
 
 a 
 
 9, 10, 11, 
 
 • • 
 
 90 
 
 u 
 
 9, CAIN AN . 
 
 . do. 
 
 325 
 
 a 
 
 12, 13, 14, 
 
 • • 
 
 70 
 
 u 
 
 12, MAHALALEEL do. 
 
 391 
 
 a 
 
 15, 16, 17, 
 
 • • 
 
 65 
 
 a 
 
 15, JARED 
 
 . do. 
 
 46(! 
 
 u 
 
 18, 19, 20, 
 
 • 
 
 16^ 
 
 u 
 
 18, ENOCH . 
 
 . do. 
 
 625 
 
 a 
 
 21, 22, 23, 
 
 • • 
 
 
 it 
 
 21, METHUSELAH do. 
 
 68' 
 
 u 
 
 25, 26, 27, 
 
 • • 
 
 
 it 
 
 25, LAMECH . 
 
 . do. 
 
 U 
 
 u 
 
 28, 30, 31, 
 
 • 
 
 ie| 
 
 a 
 
 29, NOAH 
 
 . do. 
 
 101 
 
 u 
 
 32, and ix. 29, 
 
 • • 
 
 50 
 
 u 
 
 32, SHEM 
 
 . do. 
 
 15 
 
 Gen. 
 
 vii. 6, and xi. 10, 
 
 • • 
 
 9 
 
 Gen. 
 
 xi. 10, 11, 
 
 • 
 
 • 
 
 U 
 
 11, ARPHAXAD 
 
 born A. 
 
 u 
 
 12, 13, 
 
 « 
 
 0 
 
 u 
 
 u 
 
 12, SELAH 
 14, 15, 
 
 • 
 
 . do 
 
 a 
 
 14, EBER 
 
 • 
 
 . do 
 
 a 
 
 16, 17, 
 
 • 
 
 
 u 
 
 16, PELEG 
 
 • 
 
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 18, 19, 
 
 • 
 
 • 
 
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 18, REU . 
 
 • 
 
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 20, 21, 
 
 • 
 
 • 
 
 u 
 
 20, SERUG 
 
 • 
 
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 u 
 
 22, 23, 
 
 • 
 
 • 
 
 u 
 
 22, NAHOR 
 
 0 
 
 . do 
 
 u 
 
 24, 25, 
 
 • 
 
 • 
 
 u 
 
 24, TERAH 
 
 • 
 
 . do 
 
 u 
 
 32, and xii. 4. 
 
 Acts vii, 4. 
 
 Gen. 
 
 xii. 4, ABRAM 
 
 • 
 
 . do 
 
 Gen. 
 
 xxi. 5, and xxv. 7 
 
 , • 
 
 • 
 
 U 
 
 5, ISAAC 
 
 
 . do 
 
 Gen. 
 
 xxv. 6, and xxxv. 
 
 23, 
 
 • 
 
 U 
 
 6, JACOB 
 
 
 . do 
 
 Gen. 
 
 xlvii. 28, 
 
 • 
 
 • 
 
 L 
 
 16 
 
 3 
 
BIRTH OF CHRIST, 
 ANNO MUNDI 4004. 
 
 Gen. v. 3, 4, ADAM, 
 
 U 
 
 U 
 
 u 
 
 u 
 
 u 
 
 u 
 
 a 
 
 Gen. vii. 
 
 td 
 
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 ° H 
 
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 c-e S3 
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 b 
 
 >■ 
 
 p 
 
 P 
 
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 P 
 
 a. 
 
 
 GENEALOGY 
 
 OB' THE 
 
 PATRIARCHS. 
 
 130 
 
 3, SETH horn A. M 
 
 6, 7, .... 
 
 6, ENOS . . do. 
 
 9, 10, 11, ... 
 
 9, CAINAN . . do. 
 
 12, 13, 14, ... 
 
 12, MAHALALEEL do. 
 15, 16, 17, ... 
 
 15, JARED 
 18, 19, 20, 
 
 18, ENOCH 
 21, 22, 23, 
 
 do. 
 
 do. 
 
 21, METHUSELAH do. 
 25, 26, 27, ... 
 
 25, LAMECH . . do. 
 
 28, 30, 31, ... 
 
 29, NOAH . . do. 
 
 32, and ix. 29, 
 
 32, SHEM . . do. 
 
 6, and xi. 10, . 
 
 130 
 
 105 
 
 235 
 
 90 
 
 800 
 
 301 
 
 815 
 
 325 
 
 70 
 
 395 
 
 G5 
 
 460 
 
 162 
 
 622 
 
 65 
 
 840 
 
 830 
 
 800 
 
 930 
 
 130 
 
 912 
 
 330 
 
 235 
 
 905 
 
 325 
 
 910 
 
 395 
 
 895 
 
 460 
 
 962 
 
 300 
 
 “ 6, THE DELUGE, 
 
 Gen. xi. 10, 11, .... 
 
 “ 11, ARPIIAXAD bom A. M 
 
 “ 12, 13, .... 
 
 12, SELAH 
 14, 15, 
 
 14, EBER 
 16, 17, 
 
 16, PELEG 
 18, 19, 
 
 18, REU . 
 
 20 , 21 , 
 
 20, SERUG 
 
 do. 
 
 do. 
 
 do. 
 
 do. 
 
 do. 
 
 687 
 
 187 
 
 874 
 
 182 
 
 1056 
 
 502 
 
 1558 
 
 98 
 
 1656 
 
 2 
 
 1658 
 
 35 
 
 1693 
 
 30 
 
 1723 
 
 34 
 
 782 
 
 595 
 
 448 
 
 622 
 
 365 
 
 687 
 
 969 
 
 874 
 
 777 
 
 1056 
 
 950 
 
 1558 
 
 1042 
 
 1140 
 
 ADAM 
 
 Created 
 
 SETH 
 
 born 
 
 ENOS 
 
 bom 
 
 CAINAN 
 
 bom 
 
 MAHALALEEL born 
 
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 ss 
 
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 Ami 
 
 
 
 
 
 
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 ts 
 
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 130 
 
 235 
 
 325 
 
 395 
 
 JARED 
 
 born 
 
 142: 
 
 987 
 
 1656 
 
 1651 
 
 2006 
 
 500 
 
 403 
 
 403 
 
 1757 
 
 30 
 
 1787 
 
 32 
 
 1819 
 
 430 
 
 600 
 
 1653 
 
 438 
 
 1693 
 
 433 
 
 2158 
 
 209G 
 
 2126 
 
 400 
 
 4004 
 
 3784 
 
 3709 
 
 3679 
 
 3609 
 
 3544 
 
 130 
 
 235 
 
 325 
 
 395 
 
 460 
 
 105 
 
 195 
 
 265 
 
 330 
 
 90 
 
 160 
 
 225 
 
 
 70 
 
 135 
 
 1723 
 
 464 
 
 209 
 
 207 
 
 1757 
 
 239 
 
 1787 
 
 239 
 
 1819 
 
 2187 
 
 1996 
 
 202G 
 
 65 
 
 U 
 
 22, 23, . 
 
 • 
 
 30 
 
 200 
 
 230 
 
 2049 
 
 u 
 
 u 
 
 22, NAHOR 
 
 24, 25, . . . 
 
 do. 
 
 1849 
 
 29 
 
 119 
 
 1849 
 
 148 
 
 1997 
 
 u 
 
 u 
 
 24, TERAH 
 
 32, and xii. 4. Acts vii. 
 
 do. 
 
 4. 
 
 1878 
 
 130 
 
 75 
 
 1878 
 
 205 
 
 2083 
 
 Gen. xii. 
 Gen. xxi. 
 
 4, ABRAM 
 
 5, and xxv. 7, . 
 
 do. 
 
 2008 
 
 100 
 
 75 
 
 2008 
 
 175 
 
 2183 
 
 U 
 
 Gen. xxv. 
 
 5, ISAAC . - . 
 
 6, and xxxv. 23, 
 
 do. 
 
 2108 
 
 60 
 
 120 
 
 2)08 
 
 180 
 
 2288 
 
 “ 6, JACOB 
 
 1 Gen. xlvii. 28, ... 
 
 do. 
 
 2163 
 
 
 2168 
 
 147 
 
 2315 
 
 ENOCH 
 
 fi-— 
 
 born 
 
 622 
 
 338 
 
 2 625 
 
 495 
 
 38" 
 
 29/ 
 
 22" 
 
 16! 
 
 
 
 METHUSELAH born 
 
 687 
 
 331 
 
 7 087 
 
 557 ! 452 
 
 362 
 
 295 
 
 22" 
 
 65 
 
 
 LAMECH 
 
 0-— 
 
 born 
 
 874 
 
 3131 
 
 874 
 
 744 
 
 639 
 
 549 
 
 479 
 
 414 
 
 255 
 
 187 
 
 ADAM 
 
 died 
 
 930 
 
 307- 
 
 930 
 
 800 
 
 695 
 
 605 
 
 535 
 
 47C 
 
 308 
 
 243 
 
 ENOCH translated 
 
 9 
 
 987 
 
 301" 
 
 
 657 
 
 752 
 
 662 
 
 592 
 
 527 
 
 305 
 
 300 
 
 SETH 
 
 died 
 
 1045 
 
 2965 
 
 
 912 
 
 S07 
 
 717 
 
 647 
 
 582 
 
 
 355 
 
 NOAH 
 
 --— 
 
 born 
 
 105t 
 
 2948 
 
 
 
 821 
 
 731 
 
 661 
 
 596 
 
 
 360 
 
 ENOS 
 
 died 
 
 1146 
 
 2S64 
 
 
 
 905 
 
 815 
 
 745 
 
 680 
 
 
 453 
 
 CAINAN 
 
 6- 
 
 died 
 
 1235 
 
 2769 
 
 
 
 
 910 
 
 S40 
 
 775 
 
 
 548 
 
 MAHALALEEL 
 
 died 
 
 1290 
 
 2714 
 
 
 
 
 
 895 
 
 830 
 
 
 003 
 
 JARED 
 
 1 - 
 
 died 
 
 1422 
 
 2582 
 
 
 
 
 
 
 962 
 
 
 735 
 
 SHEM 
 
 born 
 
 155S 
 
 2446 
 
 
 
 
 
 
 
 
 869 
 
 LAMECH 
 
 5 
 
 died 
 
 1651 
 
 2353 
 
 
 
 
 
 
 
 
 964 
 
 METHUSELAH 
 
 died 
 
 1656 
 
 2348 
 
 
 
 
 
 
 
 
 969 
 
 THE DELUGE 
 
 1656 
 
 2348 
 
 
 
 
 
 
 
 
 
 ARPIIAXAD 
 
 born 
 
 1653 
 
 2346 
 
 
 
 
 
 
 
 
 
 SELAH 
 
 born 
 
 1693 
 
 2311 
 
 
 
 
 
 
 
 
 
 EBER 
 
 born 
 
 1723 
 
 2281 
 
 
 
 
 
 
 
 
 
 PELEG 
 
 bom 
 
 1757 
 
 2247 
 
 
 
 
 
 
 
 
 
 REU 
 
 born 
 
 17S7 
 
 2217 
 
 
 
 
 
 
 
 
 
 SERUG 
 
 born 
 
 1819 
 
 2185 
 
 
 
 
 
 
 
 
 
 NAHOR 
 
 born 
 
 1849 
 
 2155 
 
 
 
 
 
 
 
 
 
 TERAH 
 
 born 
 
 1878 
 
 2126 
 
 
 
 
 
 
 
 
 
 PELEG 
 
 died 
 
 1996 
 
 2008 
 
 
 
 
 
 
 
 
 
 NAHOR 
 
 died 
 
 1997 
 
 2007 
 
 
 
 
 
 
 
 
 
 NOAII 
 
 died 
 
 2006 
 
 1998 
 
 
 
 
 
 
 
 
 
 ABRAM 
 
 born 
 
 2008 
 
 1990 
 
 
 
 
 
 
 
 
 
 REU 
 
 died 
 
 2026 
 
 1978 
 
 
 
 
 
 
 
 
 
 SERUG 
 
 died 
 
 2049 
 
 1955 
 
 
 
 
 
 
 
 
 
 TERAH 
 
 died 
 
 2083 
 
 1921 
 
 
 
 
 
 
 
 
 
 ARPIIAXAD 
 
 died 
 
 2096 
 
 1908 
 
 
 
 
 
 
 
 
 
 ISAAC 
 
 born 
 
 >108 
 
 896 
 
 
 
 
 
 
 
 i 
 
 S PL AII 
 
 died 
 
 >126 
 
 878 
 
 
 
 
 
 
 
 
 
 SHEM 
 
 died C 
 
 15S 
 
 846 
 
 
 
 
 
 
 
 
 
 JACOB 
 
 born t 
 
 108 
 
 830 
 
 
 
 
 
 
 
 
 
 ABRAHAM 
 
 died 2 
 
 183 
 
 821 
 
 
 
 
 
 
 
 
 
 EBER 
 
 died 2 
 
 187 
 
 S17 
 
 
 
 
 
 
 
 
 
 ISAAC 
 
 died 2 
 
 •288 1 
 
 716 
 
 
 
 
 
 
 
 
 
 JACOB 
 
 died 2 
 
 315 1 
 
 (5S!) 
 
 
 
 
 
 
 
 
 
 56 
 
 113 
 
 168 
 
 182 
 
 266 
 
 361 
 
 416 
 
 548 
 
 082 
 
 84 
 
 179 
 
 234 
 
 360 
 
 500 
 
 a sasa IB 
 
 SHOWING THE 
 
 GENEALOGY OF THE PATRIARCHS, 
 
 FROI\I 
 
 ADAM TO JACOB, 
 
 (A Period of 2168 Years,) 
 
 AND ALSO, 
 
 WHICH of the patriarchs were contem¬ 
 porary WITH EACH OTHER. 
 
 Presented to Dr. Adam Clarke, for Ids Commentary , 
 by William Blair, Esq. 
 
 595 
 
 600 
 
 600 
 
 002 
 
 037 
 
 607 
 
 701 
 
 731 
 
 703 
 
 : 93 
 
 ADAM 
 was contemporary 
 with 
 
 Years 
 I.AMECII 50 
 
 METHUSELAH 243 
 JARED 470 
 
 MAHALALEEL 535 
 CAINAN 605 
 
 ENOS 695 
 
 NOAH 
 
 was contemporary 
 with 
 
 Years 
 
 LAMECH 595 
 
 METHUSELAH 600 
 JARED 366 
 
 MAHALALEEL 234 
 CAINAN 170 
 
 ENOS 84 
 
 SHEM 
 
 was contemporary 
 with 
 
 Years 
 
 LAMECH 93 
 
 ! METHUSELAH 98 
 NOAII 448 
 
 after the Flood, 
 ABRAHAM 150 
 
 ISAAC 50 
 
 93 
 
 98 
 
 98 
 
 100 
 
 
 W 
 
 U) 
 
 G 
 
 M 
 
 H 
 
 G 
 
 CJ 
 
 G 
 
 w 
 
 
 rj 
 
 
 
 © 
 
 c- 
 
 Cl 
 
 
 p 
 
 O 
 
 o 
 
 822 
 
 940 
 
 941 
 
 950 
 
 
 
 1 1 
 
 
 
 
 
 1 » 
 
 135 
 
 35 
 
 
 
 
 
 
 
 
 
 
 
 165 
 
 05 
 
 30 
 
 
 
 
 
 
 
 
 
 
 199 
 
 99 
 
 64 
 
 34 
 
 
 
 
 
 
 
 
 
 229 
 
 129 
 
 94 
 
 64 
 
 30 
 
 
 
 
 
 
 
 
 261 
 
 161 
 
 126 
 
 96 
 
 62 
 
 32 
 
 
 
 
 
 
 
 291 
 
 191 
 
 156 
 
 126 
 
 92 
 
 62 
 
 30 
 
 
 
 
 
 
 320 
 
 220 
 
 185 
 
 155 
 
 121 
 
 91 
 
 59 
 
 29 
 
 
 
 
 
 438 
 
 338 
 
 303 
 
 273 
 
 239 
 
 209 
 
 177 
 
 147 
 
 118 
 
 
 
 
 439 
 
 33.9 
 
 304 
 
 274 
 
 
 210 
 
 178 
 
 148 
 
 119 
 
 
 
 
 448 
 
 348 
 
 313 
 
 283 
 
 
 219 
 
 187 
 
 
 128 
 
 
 
 
 450 
 
 350 
 
 315 
 
 285 
 
 
 221 
 
 189 
 
 
 130 
 
 
 
 
 463 
 
 363 
 
 333 
 
 303 
 
 
 239 
 
 207 
 
 
 148 
 
 18 
 
 
 
 491 
 
 391 
 
 300 
 
 326 
 
 
 
 230 
 
 
 171 
 
 41 
 
 
 
 525 
 
 425 
 
 390 
 
 360 
 
 
 
 
 
 205 
 
 75 
 
 
 
 538 
 
 433 
 
 403 
 
 373 
 
 
 
 
 
 
 S8 
 
 
 
 550 
 
 
 415 
 
 385 
 
 
 
 
 
 
 100 
 
 
 
 568 
 
 
 433 
 
 403 
 
 
 
 
 
 
 118 
 
 18 
 
 
 600 
 
 
 
 435 
 
 
 
 
 
 
 150 
 
 50 
 
 
 
 
 
 445 
 
 
 
 
 
 
 160 
 
 60 
 
 
 
 
 
 4G0 
 
 
 
 
 
 
 175 
 
 75 
 
 15 
 
 
 
 
 464 
 
 
 
 
 
 
 
 79 
 
 19 
 
 
 
 
 
 
 
 
 
 
 
 160 
 
 120 
 
 
 
 
 
 iJUXSKB 
 
 
 
 
 
 
 
 Jill 
 
An account oj the 
 
 CHAP. X. 
 
 postdiluvian patriarchs 
 
 a. m. 1556 . 2 b The sons of Japhetli; Go- 
 
 B. C. 2448. i tit i • 
 
 - mer, and Magog, and Madai, and 
 
 Javan, and Tubal, and Meshech, and Tiras. 
 
 a. M. cir. 1666. 3 And the sons of Gomer ; 
 
 B. c. nr. 2,38. ^ g ] 1 ^ enaZj an 4 Riphath, and 
 
 Togarmah. 
 
 4 And the sons of Javan ; Elishah, and 
 Tarshish, Kittim, and c Dodanim. 
 
 5 By these were d the isles of Jf. ^7 
 
 the Gentiles divided in their lands; - 
 
 every one after his tongue, after their families, 
 in their nations. 
 
 6 e And the sons of Ham ; 4’ cir ‘ 152' 
 
 Cush, and Mizraim, and Phut, - 
 
 and Canaan. 
 
 7 And the Sons of Cush ; Seba, and Ha- 
 
 b 1 Chron. i. 5, &c.- c Or, as some read it, Rodanim. - d Psa. 
 
 Yerse 2. The sons of Japheth] Japheth is sup¬ 
 posed to be the same with the Japetus of the Greeks, 
 from whom, in an extremely remote antiquity, that 
 people were supposed to have derived their origin. 
 
 Gomer ] Supposed by some to have peopled Gala¬ 
 tia ; so Josephus, who says that the Galatians were 
 anciently named Gomerites. From him the Cimme¬ 
 rians or Cimbrians are supposed to have derived their 
 origin. Bochart has no doubt that the Phrygians 
 sprang from this person, and some of our principal 
 commentators are of the same opinion. 
 
 Magog ] Supposed by many to be the father of the 
 Scythians and Tartars , or Tatars , as the word should 
 be written ; and in great Tartary many names are still 
 found which bear such a striking resemblance to the 
 Gog and Magog of the Scriptures, as to leave little 
 doubt of their identity. 
 
 Madai] Generally supposed to be the progenitor of 
 the Medes; but Joseph Mede makes it probable that 
 he was rather the founder of a people in Macedonia 
 called Mcedi, and that Macedonia was formerly called 
 Emalhia, a name formed from Ei, an island , and 
 Madai, because he and his descendants inhabited the 
 maritime coast on the borders of the Ionian Sea. On 
 this subject nothing certain can be advanced. 
 
 Javan ] It is almost universally agreed that from 
 him sprang the Ionians, of Asia Minor ; but this name 
 seems to have been anciently given to the Macedo¬ 
 nians, Achaians, and Boeotians. 
 
 Tubal] Some think he was the father of the Ibe¬ 
 rians, and that a part at least of Spain was peopled 
 by him and his descendants; and that Meshech, who 
 is generally in Scripture joined with him, was the 
 founder of the Cappadocians, from whom proceeded 
 the Muscovites. 
 
 Tiras.] From this person, according to general 
 consent, the Thracians derived their origin. 
 
 Yerse. 3. Ashkenaz] Probably gave his name to 
 Sacagena, a very excellent province of Armenia. 
 Pliny mentions a people called Ascanitici, who dwelt 
 about the Tanais and the Palus Maotis; and some 
 suppose that from Ashkenaz the Euxine Sea derived 
 its name, but others suppose that from him the Ger¬ 
 mans derived their origin. 
 
 Riphath] Or Diphath, the founder of the Paphla- 
 gonians, which were anciently called Riphatcei. 
 
 Togarmah.] The Sauromates, or inhabitants of 
 Turcomania. See the reasons in Calmet. 
 
 Yerse 4. Elishah] As Javan peopled a consider¬ 
 able part of Greece, it is in that region that we must 
 seek for the settlements of his descendants ; Elishah 
 
 a 
 
 lxxii. 10; Jer. ii. 10 ; xxv. 22; Zeph. ii. 11.- e 1 Chron. i. 8, &c. 
 
 probably was the first who settled at Elis, in Pelopon¬ 
 nesus. 
 
 Tarshish] He first inhabited Cilicia, whose capital 
 anciently was the city of Tarsus, where the Apostle 
 Paul was born. 
 
 Kittim] We have already seen that this name was 
 rather the name of a people than of an individual: 
 some think by Kittim Cyprus is meant: others, the 
 isle of Chios; and others, the Romans; and others, 
 the Macedonians. 
 
 Dodanim.] Or Rodanim, for the “T and *1 may be 
 easily mistaken for each other, because of their great 
 similarity. Some suppose that this family settled at 
 Dodona in Epirus ; others at the isle of Rhodes; 
 others, at the Rhone in France, the ancient name of 
 which was Rhodanus, from the Scripture Rodanim. 
 
 Yerse 5. Isles of the Gentiles] Europe, of which 
 this is allowed to be a general epithet. Calmet sup¬ 
 poses that it comprehends all those countries to which 
 the Hebrews were obliged to go by sea, such as Spain, 
 Gaul, Italy, Greece, and Asia Minor. 
 
 Every one after his tongue ] This refers to the 
 time posterior to the confusion of tongues and disper¬ 
 sion from Babel. 
 
 Yerse 6. Cush] Who peopled the Arabic nome 
 near the Red Sea in Lower Egypt. Some think the 
 Ethiopians descended from him. 
 
 Mizraim] This family certainly peopled Egypt; 
 and both in the East and in the West, Egypt is called 
 Mezr and Mezraim. 
 
 Phut] Who first peopled an Egyptian nome or 
 district, bordering on Libya. 
 
 Canaan.] He who first peopled the land so called, 
 known also by the name of the Promised Land. 
 
 Yerse 7. Seba] The founder of the Sabseans. There 
 seem to be three different people of this name men¬ 
 tioned in this chapter, and a fourth in chap. xxv. 3. 
 
 Havilah] Supposed by some to mean the inhabit¬ 
 ants of the country included within that branch of the 
 river Pison which ran out of the Euphrates into the 
 bay of Persia, and bounded Arabia Felix on the east. 
 
 Sabtah] Supposed by some to have first peopled an 
 isle or peninsula called Saphta, in the Persian Gulf. 
 
 Raamali] Or Ragmah, for the word is pronounced 
 both ways, because of the ]) ain, which some make a 
 vowel, and some a consonant. Ptolemy mentions a 
 city called Regma near the Persian Gulf; it probably 
 received its name from the person in the text. 
 
 Sabtechah] From the river called Samidochus, in 
 Caramania; Bochart conjectures that the person in 
 the text fixed his residence in that part. 
 
 83 
 
GENESIS. 
 
 Nimrod , a mighty hunter. 
 
 founds several cities . 
 
 A. M. cir. 1676 . v ilah, and Sabtah, and Raamah, 
 
 -- and Sabtechah: and the sons 
 
 of Raamah ; Sheba, and Dedan. 
 
 a. M. cir. 1715. 8 And Cush begat Nimrod ; 
 
 -— he began to be a mighty one in 
 
 the earth. 
 
 9 He was a mighty f hunter s before the 
 Lord : wherefore it is said, Even as Nimrod, 
 the mighty hunter before the Lord. 
 
 10 h And the beginning of his kingdom was 
 
 1 Babel, and Erech, and Accad, M. cir. 1745 . 
 
 ii* * * • b. v. cir. 
 
 and Cameh, in the land of Shinar. - 
 
 11 Out of that land k went Jf c . lr - 
 
 forth Asshur, and builded Nine- -- 
 
 veh, and 1 the city Rehoboth, and Calah, 
 
 12 And Resen between Nineveh and Calah: 
 the same is a great city. 
 
 13 And Mizraim begat Ludim, and Anamim, 
 and Lehabim, and Naphtuhim, 
 
 14 And Pathrusim, and Casluhim, ( m out of 
 
 f Jer. xvi. 16; Mic. vii. 2.-£ Chap. vi. 11.- h Mic. v. 6. 
 
 *Gr. Babylon. 
 
 k Or, he went out into Assyria. - 1 Or, the streets of the city 
 
 m 1 Chron. i. 12. 
 
 Sheba ] Supposed to have had his residence be¬ 
 yond the Euphrates, in the environs of Charran, 
 Eden, &c. 
 
 Dedan.'] Supposed to have peopled a part of Arabia, 
 on the confines of Idumea. 
 
 Yerse 8. Nimrod ] Of this person little is known, 
 as he is not mentioned except here and in 1 Chron. 
 
 i. 10, which is evidently a copy of the text in Genesis. 
 He is called a mighty hunter before the Lord ; and 
 from ver. 10, we learn that he founded a kingdom 
 which included the cities Babel, Erech, Accad, and 
 Calneh, in the land of Shinar. Though the words are 
 not definite, it is very likely he was a very bad man. 
 His name Nimrod comes from “HD marad , he rebelled; 
 and the Targum, on 1 Chron. i. 10, says: Nimrod 
 began to be a mighty man in sin, a murderer of inno¬ 
 cent men, and a rebel before the Lord. The Jerusa¬ 
 lem Targum says : “ He was mighty in hunting (or in 
 prey) and in sin before God, for he was a hunter of 
 the children of men in their languages; and he said 
 unto them, Depart from the religion of Shem, and 
 cleave to the institutes of Nimrod .” The Targum of 
 Jonathan ben Uzziel says : “ From the foundation of 
 the world none was ever found like Nimrod, powerful 
 in hunting, and in rebellions against the Lord.” The 
 Syriac calls him a warlike giant. The word T2f tsayid, 
 which we render hunter , signifies prey ; and is applied 
 in the Scriptures to the hunting of men by persecution, 
 oppression, and tyranny. Hence it is likely that Nim¬ 
 rod, having acquired power, used it in tyranny and 
 oppression ; and by rapine and violence founded that 
 domination which was the first distinguished by the 
 name of a kingdom on the face of the earth. How 
 many kingdoms have been founded in the same way, 
 in various ages and nations from that time to the pre¬ 
 sent ! From the Nimrods of the earth, God deliver 
 the world ! 
 
 Mr. Bryant, in his Mythology, considers Nimrod as 
 the principal instrument of the idolatry that afterwards 
 prevailed in the family of Cush, and treats him as an 
 arch rebel and apostate. Mr. Richardson, who was 
 the determined foe of Mr. Bryant’s whole system, asks, 
 Dissertation, p. 405, “Where is the authority for these 
 aspersions 1 They are nowhere to be discovered in 
 the originals, in the versions , nor in the paraphrases 
 of the sacred writings.” If they are not to be found 
 either in versions or paraphrases of the sacred 
 writings, the above quotations are all false. 
 
 84 
 
 Verse 10 . The beginning of his kingdom was Ba¬ 
 bel] babel signifies confusion; and it seems to 
 
 have been a very proper name for the commencement 
 of a kingdom that appears to have been founded in 
 apostasy from God, and to have been supported by 
 tyranny, rapine, and oppression. 
 
 In the land of Shinar.] The same as mentioned 
 chap. xi. 2. It appears that, as Babylon was built on 
 the river Euphrates, and the tower of Babel was in 
 the land of Shinar, consequently Shinar itself must 
 have been in the southern part of Mesopotamia. 
 
 Verse 11 . Out of that land went forth Asshur] The 
 marginal reading is to be preferred here. He —Nim¬ 
 rod, went out into Assyria and built Nineveh; and 
 hence Assyria is called the land of Nimrod, Mic. v. 6. 
 Thus did this mighty hunter extend his dominions in 
 every possible way. The city of Nineveh, the capital 
 of Assyria, is supposed to have had its name from 
 Ninus, the son of Nimrod; but probably Ninus and 
 Nimrod are the same person. This city, which made 
 so conspicuous a figure in the history of the world, is 
 now called Mossul; it is an inconsiderable place, built 
 out of the ruins of the ancient Nineveh. 
 
 Rehoboth, and Calah, $c.] Nothing certain is known 
 concerning the situation of these places ; conjecture is 
 endless, and it has been amply indulged by learned men 
 in seeking for Rehoboth in the Birtha of Ptolemy, Calah 
 in Calachine, Resen in Larissa, Sfc., c fc. 
 
 Verse 13. Mizraim begat Ludim] Supposed to 
 mean the inhabitants of the Mareotis, a canton in 
 Egypt, for the name Ludim is evidently the name of 
 a people. 
 
 Anamim] According to Bochart, the people who 
 inhabited the district about the temple of Jupiter 
 Ammon. 
 
 Lehabim] The Libyans, or a people who dwelt 
 on the west of the Thebaid, and were called Libyo- 
 Egyptians. 
 
 Naphtuhim] Even the conjecturers can scarcely fix 
 a place for these people. Bochart seems inclined to 
 place them in Marmarica, or among the Troglodytse. 
 
 Verse 14. Pathrusim] The inhabitants of the 
 Delta, in Egypt, according to the Chaldee paraphrase; 
 but, according to Bochart, the people who inhabited 
 the Thebaid, called Pathros in Scripture. 
 
 Casluhim] The inhabitants of Colchis; for almost 
 all authors allow that Colchis was peopled from Egypt. 
 
 Philistim] The people called Philistines, the con- 
 
 a 
 
Territories of the Canaanites. 
 
 CHAP. X. 
 
 The posterity of Shem. 
 
 A. M. cit. 1700. w } lom came Philistim,) and 
 
 B. C. cir. 2304. . 
 
 - Caphtorim. 
 
 15 And Canaan begat n Sidon his first-born, 
 and Heth, 
 
 16 And the Jebusite, and the Amorite, and 
 the Girgasite, 
 
 A. M. unknown. 17 And the Hivite, and the 
 
 B. C. unknown. ... , , . 
 
 - Arkite, and the binite, 
 
 18 And the Arvadite, and the Zemarite, and 
 the Hamathite : and afterward were the 
 families of the Canaanites spread abroad. 
 
 19 0 And the border of the Canaanites was 
 from Sidon, as thou comest to Gerar, unto 
 p Gaza ; as thou goestunto Sodom, and Gomor¬ 
 rah, and Admah, and Zeboim, even unto Lasha. 
 
 20 These are the sons of Ham, after their 
 families, after their tongues, in their countries, 
 and in their nations. 
 
 21 Unto Shem also, the father A. M. unknown. 
 
 B. C. unknown. 
 
 of all the children of Eber, the - 
 
 brother of Japheth the elder, even to him 
 were children born. 
 
 22 The * children of Shem ; A. M. cir. loco. 
 Elam, and Asshur, and r Ai- B - c - cir- . 2344 ; 
 phaxad, and Lud, and Aram. 
 
 23 And the children of Aram; Uz, aife 
 Hul, and Gether, and Mash. 
 
 24 And Arphaxad begat s Salah t ; and Saiah 
 begat Eber. 
 
 25 11 And unto Eber were born A. M. 1757. 
 
 . - B. C. 2247. 
 
 two sons: the name oi one was - 
 
 Y Peleg, for in his days was the earth divided ; 
 and his brother’s name was Joktan. 
 
 26 And Joktan begat Almodad, and Sheleph, 
 and Hazarmaveth, and Jerah, 
 
 27 And Hadoram, and Uzal, and Diklah, 
 
 n Heb. Tzidon. - 0 Chap. xiii. 12, 14, 15, 17; xv. 18-21; 
 
 Num. xxxiv. 2-12 ; Josh. xii. 7, 8.- P Heb. Azzah. 
 
 stant plagues and frequent oppressors of the Israelites, 
 whose history may be seen at large in the books of 
 Samuel, Kings, &c. 
 
 Caphtorim .] Inhabitants of Cyprus according to 
 Calmet. 
 
 Verse 15. Sidon ] Who probably built the city of 
 this name, and was the father of the Sidonians. 
 
 Heth ] From whom came the Hittites, so remark¬ 
 able among the Canaanitish nations. 
 
 Verse 16. The Jebusite — Amorite , c fc.] Are well 
 known as being the ancient inhabitants of Canaan, 
 expelled by the children of Israel. 
 
 Verse 20 . These are the sons of Ham after their 
 families ] No doubt all these were well known in the 
 days of Moses, and for a long time after ; but at this 
 distance, when it is considered that the political state 
 of the world has been undergoing almost incessant 
 revolutions through all the intermediate portions of 
 time, the impossibility of fixing their residences or 
 marking their descendants must be evident, as both the 
 names of the people and the places of their residences 
 have been changed beyond the possibility of being 
 recognized. 
 
 Verse 21. Shem also, the father of all the children 
 of Eber ] It is generally supposed that the Hebrews 
 derived their name from Eber or Heber , son of Shem; 
 but it appears much more likely that they had it from 
 the circumstance of Abraham passing over (for so the 
 word "Dj? abar signifies) the river Euphrates to come 
 into the land of Canaan. See the history of Abraham, 
 chap. xiv. 13. 
 
 Verse 22. Elam] From whom came the Elamites , 
 near to the Medes, and whose chief city was Elymais. 
 
 Asshur ] Who gave his name to a vast province 
 (afterwards a mighty empire) called Assyria. 
 
 Arphaxad] From whom Arrapachiiis in Assyria 
 was named, according to some; or Artaxata in Arme¬ 
 nia, on the frontiers of Media, according to others. 
 
 31 Chron. i. 17, &c.- r Heb. Arpachshad. - s Heb. Shelah. 
 
 l Chap. xi. 12.-« 1 Chron. i. 19.- v That is, division. 
 
 Lud] The founder of the Lydians , in Asia Minor ; 
 or of the Ludim , who dwelt at the confluence of the 
 Euphrates and Tigris, according to Arias Montanus. 
 
 Aram.] The father of the Arameans, afterwards 
 called Syrians. 
 
 Verse 23. Uz] Who peopled Coelosyria , and ia 
 supposed to have been the founder of Damascus. 
 
 Hul] Who peopled a part of Armenia. 
 
 Gether] Supposed by Calmet to have been the 
 founder of the Itureans , who dwelt beyond the Jordan, 
 having Arabia Deserta on the east, and the Jordan on 
 the west. 
 
 Mash.] Who inhabited mount Masius in Mesopo¬ 
 tamia, and from whom the river Mazeca, which has its 
 source in that mountain, takes its name. 
 
 Verse 24. Salah] The founder of the people of 
 Susiana. 
 
 Eber.] See ver. 21. The Septuagint add Cainan 
 here, with one hundred and thirty to the chronology. 
 
 Verse 25. Peleg] From jSs palag, to divide, be¬ 
 cause in his days , which is supposed to be about one 
 hundred years after the flood, the earth was divided 
 among the sons of Noah. Though some are of opinion 
 that a physical division, and not a political one, is what 
 is intended here, viz., a separation of continents and 
 islands from the main land ; the earthy parts having 
 been united into one great continent previously to the 
 days of Peleg. This opinion appears to me the most 
 likely, for what is said, ver. 5, is spoken by w?ay of 
 anticipation. 
 
 Verses 26—30. Joktan] He had thirteen sons who 
 had their dwelling from Mesha unto Sephar, a mount 
 of the east , which places Calmet supposes to be mount 
 Masius , on the west in Mesopotamia , and the moun¬ 
 tains of the Saphirs on the east in Armenia, or of the 
 Tapyrs farther on in Media. 
 
 In confirmation that all men have been derived from 
 one family, let it be observed that there are many 
 
 85 
 
GENESIS. 
 
 All the descendants of Noah 
 
 A. M. cir. 1797 . 28 And Obal, and Abimael, and 
 
 B. C. cir. 2207. , ’ 7 
 
 -- Sheba, 
 
 29 And Ophir, and Havilah, and Jobab : all 
 these were the sons of Joktan. 
 
 30 And their dwelling was from Mesha, 
 as thou goest unto Sephar, a mount of 
 the east. 
 
 * - 
 
 w Yerse 1. 
 
 customs and usages, both sacred and civil, which have 
 prevailed in all parts of the world ; and that these 
 could owe their origin to nothing but a general institu¬ 
 tion, which could never have existed, had not mankind 
 been originally of the same blood, and instructed in 
 the same common notions before they were dispersed. 
 Among these usages may be reckoned, 1. The num¬ 
 bering by tens. 2. Their computing time by a cycle 
 
 of seven days. 3. Their setting apart the seventh day 
 for religious purposes. 4. Their use of sacrifices , 
 'propitiatory and eucharistical. 5. The consecration 
 of temples and altars. 6. The institution of sanctua¬ 
 ries or places of refuge, and their privileges. 7. Their 
 giving a tenth part of the produce of their fields, &c., 
 for the use of the altar. 8. The custom of worship¬ 
 ping the Deity bare-footed. 9. Abstinence of the men 
 from all sensual gratifications previously to their offer¬ 
 ing sacrifice. 10. The order of priesthood and its 
 support. 11. The notion of legal pollutions, defile¬ 
 ments, &c. 12. The universal tradition of a general 
 
 spoke the same language. 
 
 31 These are the sons of Shem, 
 
 after their families, after their - 
 
 tongues, in their lands, after their nations. 
 
 32 w These are the families of the sons of 
 Noah, after their generations, in their nations , 
 x and by these were the nations divided in the 
 earth, after the flood. 
 
 x Chap. ix. 19. 
 
 deluge. 13. The universal opinion that the rainbow 
 was a Divine sign, ox portent, &c., &c. See Dodd. 
 
 The wisdom and goodness of God are particularly 
 manifested in repeopling the earth by means of three 
 persons, all of the same family, and who had witnessed 
 that awful display of Divine justice in the destruction 
 of the world by the flood, while themselves were pre¬ 
 served in the ark. By this very -means the true reli¬ 
 gion was propagated over the earth; for the sons of 
 Noah would certainly teach their children, not only the 
 precepts delivered to their father by God himself, but 
 also how in his justice he had brought the flood on the 
 world of the ungodly, and by his merciful providence 
 preserved them from the general ruin. It is on this 
 ground alone that we can account for the uniformity 
 and universality of the above traditions, and for the 
 grand outlines of religious truth which are found in 
 every quarter of the world. God has so done hk 
 marvellous works that they may be had in everlasting 
 remembrance. 
 
 CHAPTER XI. 
 
 All the inhabitants of the earth, speaking one language and dwelling in one place , 1, 2, purpose to build a 
 city and a tower to prevent their dispersion, 3, 4. God confounds their language, and scatters them over 
 the ivhole earth, 5—9. Account of the lives and families of the postdiluvian patriarchs. Shem , 10, 11. 
 
 Arphaxad, 12, 13. Salah, 14, 15. Eber, 16, 17. Deleg, 18, 19. Ragau or Reu, 20, 21. Serug, 
 22, 23. Nahor, 24, 25. Ter ah and his three sons, Haran, Nahor, and Abram, 26, 27. The death of 
 Haran, 28. Abram marries Sarai, and Nahor marries Milcah, 29. Sarai is barren, 30. Terah, Abram, 
 Sarai, and Lot, leave Ur of the Chaldees, and go to Haran, 31. Terah dies in Haran, aged two hundred 
 and five years , 32. 
 
 k % t SS: A ND the whole earth was of 
 
 -- one a language, and of one 
 
 b speech. 
 
 2 And it came to pass, as they journeyed 
 
 c from the east, that they found a c, . r - f^7. 
 
 ’ J B. C. cir. 2247. 
 
 plain in the land of Shinar ; and - 
 
 they dwelt there. 
 
 3 And d they said one to another, Go to, let 
 
 Heb. lip. — b Heb. words. — 0 Or, eastward, as ch. xiii. 11; 2 Sam. 
 
 vi. 2, with 1 Chron. xiii. 6.- d Heb. a man said to his neighbour . 
 
 NOTES ON CHAP. XI. 
 
 Verse 1. The whole earth ivas of one language ] 
 The whole earth —all mankind was of one language , 
 in all likelihood the Hebrew ; and of one speech — 
 articulating the same words in the same way. It is 
 generally supposed, that after the confusion mentioned 
 in this chapter, the Hebrew language remained in the 
 family of Heber. The proper names, and their signifi¬ 
 cations given in the Scripture, seem incontestable 
 evidences that the Hebrew language was the original 
 
 86 
 
 language of the earth—the language in which God 
 spake to man, and in which he gave the revelation of 
 his will to Moses and the prophets. “ It was used,” 
 says Mr. Ainsworth, “ in all the world for one thousand 
 seven hundred and fifty-seven years, till Phaleg, the 
 son of Heber, was born, and the tower of Babel was 
 in building one hundred years after the flood, Gen. x. 
 25; xi. 9. After this, it was used among the Hebrews 
 or Jews, called therefore the Jeivs ’ language , Isa. 
 xxxvi. 11, until they were oarried captive into Baby- 
 
 a 
 
CHAP. XI. 
 
 IJiey propose to build 
 
 A. M. cir. 1757. us ma ke brick, and e burn them 
 ±3. C. cir. 224/. 
 
 - throughly. And they had brick 
 
 for stone, and slime had they for mortar. 
 
 4 And they said, Go to, let us build us a city, 
 
 e Heb. burn them to a burning. 
 
 Ion, where the holy tongue ceased from being com¬ 
 monly used, and the mixed Hebrew (or Chaldee) came 
 in its place.” 
 
 It cannot be reasonably imagined that the Jews lost 
 the Hebrew tongue entirely in the seventy years of 
 their captivity in Babylon; yet, as they were mixed 
 with the Chaldeans, their children would of course 
 learn that dialect, and to them the pure Hebrew would 
 be unintelligible; and this probably gave rise to the 
 necessity of explaining the Hebreiu Scriptures in the 
 Chaldee tongue, that the children might understand as 
 well as their fathers. As we may safely presume the 
 parents could not have forgotten the Hebrew, so we 
 may conclude the children in general could not have 
 learned it, as they did not live in an insulated state, but 
 were mixed with the Babylonians. This conjecture 
 removes the difficulty with which many have been 
 embarrassed ; one party supposing that the knowledge 
 of the Hebrew language w r as lost during the Babylonish 
 captivity, and hence the necessity of the Chaldee Tar- 
 gums to explain the Scriptures ; another party insist¬ 
 ing that this was impossible in so short a period as 
 seventy years. • 
 
 Verse 2. As they journeyed from the east] Assyria, 
 Mesopotamia, and the country on the borders and be¬ 
 yond the Euphrates, are called the east in the sacred 
 writings. Balaam said that the king of Moab had 
 brought him from the mountains of the east , Num. 
 xxiii. 7. Now it appears, from chap. xxii. 5, that Ba¬ 
 laam dwelt at Pethor, on the river Euphrates. And it 
 is very probable that it was from this country that the 
 wise men came to adore Christ; for it is said they 
 came from the east to Jerusalem, Matt. ii. 1. Abraham 
 is said to have come from the east to Canaan, Isa. xli. 
 2 ; but it is well known that he came from Mesopotamia 
 and Chaldea. Isaiah, xlvi. 11, represents Cyrus as 
 coming from the east against Babylon. And the same 
 prophet represents the Syrians as dwelling eastward 
 of Jerusalem, chap. ix. 12 : The Syrians before , DIpD 
 mikkedem, from the east , the same word which Moses 
 uses here. Daniel ix. 44, represents Antiochus as 
 troubled at news received from the east; i. e. of a re¬ 
 volt in the eastern provinces, beyond the Euphrates. 
 
 Noah and his family, landing after the flood on one 
 of the mountains of Armenia, would doubtless descend 
 and cultivate the valleys : as they increased, they ap¬ 
 pear to have passed along the banks of the Euphrates, 
 till, at the time specified here, they came to the plains 
 of Shinar, allowed to be the most fertile country in the 
 east. See Calmet. That Babel was built in the land 
 of Shinar we have the authority of the sacred text to 
 prove ; and that Babylon was built in the same country 
 we have the testimony of Eusebius, Prsep. Evang. lib. 
 ix., c. 15 ; and Josephus, Antiq., lib. i., c. 5. 
 
 Verse 3. Let us make brick] It appears they were 
 ob^jged to make use of bricky as there was an utter 
 
 a 
 
 a city and a lower. 
 
 and a tower f whose top may ^ Jf- ffff 
 
 reach unto heaven; and let us - 
 
 make us a name, lest we be scattered abroad 
 upon the face of the whole earth. 
 
 f Deut. i. 28. 
 
 scarcity of stones in that district; and on the same ac¬ 
 count they were obliged to use slime , that is, bitumen, 
 (Vulg .) actyaTirog, (Septuagint ,) for mortar: so it ap¬ 
 pears they had neither common stone nor lime-stone; 
 hence they had brick for stone, and asphaltus or bitu¬ 
 men instead of mortar. 
 
 Verse 4. Let us build us a city and a tower] On 
 this subject there have been various conjectures. Mr. 
 Hutchinson supposed that the design of the builders 
 w r as to erect a temple to the host of heaven —the sun, 
 moon, planets, &c. ; and, to support this interpretation, 
 he says D’DiJO 1KWVI verosho bashshamayim should be 
 translated, not, whose top may reach unto heaven , for 
 there is nothing for may reach in the Hebrew, but its 
 head or summit to the heavens , i. e. to the heavenly 
 bodies : and, to make this interpretation the more pro¬ 
 bable, he says that previously to this time the descend¬ 
 ants of Noah were all agreed in one form of religious 
 worship , (for so he understands Jinx vesaphah 
 
 achath, and of one lip,) i. e. according to him, they had 
 one litany; and as God confounded their litany, they 
 began to disagree in their religious opinions, and 
 branched out into sects and parties, each associating 
 with those of his own sentiment; and thus their tower 
 or temple was left unfinished. 
 
 It is probable that their being of one language and 
 of one speech implies, not only a sameness of language, 
 but also a unity of sentiment and design, as seems 
 pretty clearly intimated in ver. 6. Being therefore 
 strictly united in all things, coming to the fertile plains 
 of Shinar they proposed to settle themselves there, 
 instead of spreading themselves over all the countries 
 of the earth, according to the design of God ; and in 
 reference to this purpose they encouraged one another 
 to build a city and a tower, probably a temple, to pre¬ 
 vent their separation, “ lest,” say they, “ we be scat¬ 
 tered abroad upon the face of the whole earth but 
 God, miraculously interposing, confounded or frustrated 
 their rebellious design, which was inconsistent with 
 his will; see Deut. xxxii. 8 ; Acts xvii. 26; and, partly 
 by confounding their language, and disturbing their 
 counsels, they could no longer keep in a united state ; 
 so that agreeing in nothing but the necessity of sepa¬ 
 rating, they went off in different directions, and thus 
 became scattered abroad upon the face of the earth. 
 The Targums, both of Jonathan ben TJzziel and of Je¬ 
 rusalem, assert that the tower was for idolatrous wor¬ 
 ship ; and that they intended to place an image on the 
 top of the tower with a sword in its hand, probably to 
 act as a talisman against their enemies. Whatever 
 their design might have been, it is certain that this 
 temple or tower was afterwards devoted to idolatrous 
 purposes. Nebuchadnezzar repaired and beautified 
 this tower, and it was dedicated to Bel, or the stm. 
 
 An account of this tower, and of the confusion of 
 tongues, is given by several ancient authors. Herodo- 
 
 87 
 
The Lord comes down to see 
 
 GENESIS. 
 
 the tower which was built. 
 
 A. M. cir. 1757. 5 g And the Lord came down 
 
 B. C. cir. 2247. . 
 
 -to see the city and the tower, 
 
 which the children of men builded. 
 
 6 And the Lord said, Behold, h the people 
 
 g Chap, xviii. 21.- b Chap. ix. 19; Acts xvii. 26. 
 
 tus saw the tower and described it. A sybil, whose 
 oracle is yet extant, spoke both of it and of the confu¬ 
 sion of tongues ; so did Eupolemus and Abydenus. 
 See Bochart Geogr. Sacr., lib. i., c. 13, edit. 1692. 
 On this point Bochart observes that these things are 
 taken from the Chaldeans, who preserve many remains 
 of ancient facts; and though they often add circum¬ 
 stances, yet they are, in general, in some sort depend¬ 
 ent on the text. 1. They say Babel was built by the 
 giants, because Nimrod, one of the builders, is called 
 in the Hebrew text Tim gibbor, a mighty man; or, as 
 the Septuagint, yiyaq, a giant. 2. These giants, they 
 say, sprang from the earth, because, in Gen. x. 11, it 
 is said, He went, &nnn min haarets hahiv, out 
 
 of that earth; but this is rather spoken of Asshur, 
 who was another of the Babel builders. 3. These 
 giants are said to have waged war with the gods, be¬ 
 cause it is said of Nimrod, Gen. x. 9, He was a mighty 
 hunter before the Lord; or, as others have* rendered 
 it, a. warrior and a rebel against the Lord. See Jar- 
 chi in loco. 4. These giants are said to have raised 
 a tower up to heaven, as if they had intended to have 
 ascended thither. This appears to have been founded 
 on “ whose top may reach to heaven ,” which has been 
 already explained. 5. It is said that the gods sent 
 strong winds against them, which dispersed both them 
 and their work. This appears to have been taken 
 from the Chaldean history, in which it is said their 
 dispersion was made to the four ivinds of heaven, yyyXA 
 X'DBt T!l“l bearba ruchey shemaiya, i. e. to the four 
 quarters of the world. 6. And because the verb "p3 
 phuts, or V2J naphats, used by Moses, signifies, not 
 only to scatter , but also to break to pieces; whence 
 thunder, Isa. xxx. 30, is called pDJ nephets, a break¬ 
 ing to pieces ; hence they supposed the whole work 
 was broken to pieces and overturned. It was probably 
 from this disguised representation of the Hebrew text 
 that the Greek and Roman poets took their fable of the 
 giants- waging war with the gods, and piling mountain 
 upon mountain in order to scale heaven. See Bochart 
 as above. 
 
 Yerse 5. And the Lord came down ] A lesson, 
 says an ancient Jewish commentator, to magistrates to 
 examine every evidence before they decree judgment 
 and execute justice. 
 
 Yerse 6. The people is one, cj-c.] From this, as be¬ 
 fore observed, we may infer, that as the people had 
 the same language, so they had a unity of design and 
 sentiment. It is very likely that the original language 
 was composed of monosyllables, that each had a dis¬ 
 tinct ideal meaning, and only one meaning ; as different 
 acceptations of the same word would undoubtedly arise, 
 either from compounding terms, or, when there were 
 but few words in a language, using them by a different 
 mode of pronunciation to express a variety of things. 
 Where this simple monosyllabic language prevailed 
 
 88 
 
 is one, and they have all 1 one ^ 
 
 language ; and this they begin to - 
 
 do : and now nothing will be restrained from 
 them, which they have k imagined to do. 
 
 1 Ver. 1.- k Psa. ii. 1. 
 
 (and it must have prevailed in the first ages of the 
 world) men would necessarily have simple ideas, and 
 a corresponding simplicity of manners. The Chinese 
 language is exactly such as this; and the Hebrew, if 
 stripped of its vowel points, and its prefixes, suffixes, 
 and postfixes separated from their combinations, so that 
 they might stand by themselves, it would nearly an¬ 
 swer to this character even in its present state. In 
 order therefore to remove this unity of sentiment and 
 design, which I suppose to be the necessary conse¬ 
 quence of such a language, God confounded their lan¬ 
 guage—caused them to articulate the same word dif¬ 
 ferently, to affix different ideas to the same term, and 
 perhaps, by transposing syllables and interchanging let¬ 
 ters, form new terms and compounds, so that the mind 
 of the speaker was apprehended by tne hearer in a 
 contrary sense to what was intended. This idea is 
 not ill expressed by an ancient French poet, Du Bar- 
 tas; and not badly, though rather quaintly, meta¬ 
 phrased by our countryman, Mr. Sylvester. 
 
 Some speak between the teeth, some in the nose* 
 Some in the throat their words do ill dispose — 
 
 “ Bring me,” quoth one, “ a trowel, quickly, quick !’* 
 One brings him up a hammer. “ Hew this brick f 
 Another bids; and then they cleave a tree ; 
 
 “ Make fast this ropefl and then they let it flee 
 One calls for planks, another mortar lacks ; 
 
 They bear the first a stone, the last an axe. 
 
 One would have spikes, and him a spade they give*, 
 Another asks a saw, and gets a sieve. 
 
 Thus crossly crost, they prate and point in vain; 
 What one hath made another mars again. 
 
 These masons then, seeing the storm arrived 
 Of God’s just wrath, all weak and heart-deprived. 
 Forsake their purpose, and, like frantic fools, 
 Scatter their stuff and tumble down their tools. 
 
 I)u Bartas. — Babylon. 
 
 I shall not examine how the different languages of 
 the earth were formed. It certainly was not the work 
 of a moment; different climates must have a con¬ 
 siderable share in the formation of tongues, by their 
 influence on the organs of speech. The invention of 
 new arts and trades must give birth to a variety of 
 terms and expressions. Merchandise, commerce, and 
 the cultivation of the sciences, would produce their 
 share; and different forms of government, modes of 
 life, and means of instruction, also contribute their 
 quota. The Arabic, Chaldee, Syriac, and JEthiopie, 
 still bear the most striking resemblance to their parent, 
 the Hebrew. Many others might be reduced to a 
 common source, yet everywhere there is sufficient 
 evidence of this confusion. The anomalies even m 
 the most regular languages sufficiently prove tipi 
 
 & 
 
CHAP. XI. 
 
 God confounds their language. 
 
 Of the postdiluvian patriarchs 
 
 A. M. cir. 1757 . 7 Q 0 to, 1 * * let us go dowo, and 
 
 B. C. cir. 2247 . ° 
 
 - there confound their language, 
 
 that they may m not understand one another’s 
 speech. 
 
 8 So n the Lord scattered them abroad from 
 thence 0 upon the face of all the earth: and 
 they left off to build the city. 
 
 9 Therefore is the name of it called p Babel; 
 * because the Lord did there confound the 
 anguage of all the earth: and from thence 
 
 did the Lord scatter them abroad upon the 
 face of all the earth. 
 
 A. M. 1658 . 10 r These are the generations 
 
 ——-- of Shem: Shem was a hundred 
 
 years old, and begat Arphaxad two years after 
 the flood: 
 
 11 And Shem lived after he be¬ 
 gat Arphaxad five hundred years, • 
 and begat sons and daughters. 
 
 12 And Arphaxad lived five and 
 thirty years, s and begat Salah: 
 
 13 And Arphaxad lived after he 
 begat Salah four hundred and three 
 years, and begat sons and daughters. 
 
 14 And Salah lived thirty years, 
 and begat Eber : 
 
 A. M. 2158. 
 
 B. C.1846. 
 
 A. M. 1693. 
 
 B. C. 2311. 
 
 A. M.2096 
 
 B. C.1908. 
 
 A. M. 1723. 
 
 B. C. 2281. 
 
 15 And Salah lived after he be- A. M. 2126 . 
 gat Eber four hundred and three I - 8 ,' 
 years, and begat sons and daughters. 
 
 16 t And Eber lived four and A. M. 1757. 
 
 thirty years, and begat 11 Peleg : —1—1-b 
 
 17 And Eber lived after he begat Peleg four 
 
 1 Chap. i. 26; Psa. ii. 4; Acts ii. 4, 5, 6.- m Chap. xlii. 23 ; 
 
 Deut. xxviii. 49; Jer. v. 15 ; 1 Cor. xiv. 2, 11.-“Luke i. 51. 
 
 °Chap. x. 25, 32. 
 
 P That is, confusion. -<1 Wisd. x. 5; 1 Cor. xiv. 23.- r Chap- 
 
 x. 22 ; 1 Chron. i. 17.- s See Luke iii. 36.- 4 1 Chron. i. 19. 
 
 “ Called, Luke iii. 35, Phalec. 
 
 Every language is confounded less or more but that 
 of eternal truth. This is ever the same ; in all coun¬ 
 tries, climates, and ages, the language of truth, like 
 that God from whom it sprang, is unchangeable. It 
 speaks in all tongues, to all nations, and in all hearts ; 
 u There is one God, the fountain of goodness, justice, 
 and truth. Man, thou art his creature, ignorant, weak, 
 and dependent; but he is all-sufficient—hates nothing 
 that he has made—loves thee —is able and willing to 
 save thee; return to and depend on him, take his 
 revealed will for thy law, submit to his authority, 
 and accept eternal life on the terms proposed in his 
 word, and thou shalt never perish nor be wretched.” 
 This language of truth all the ancient and modern 
 Babel builders have not been able to confound, not¬ 
 withstanding their repeated attempts. How have men 
 toiled to make this language clothe their own ideas ; 
 and thus cause God to speak according to the pride, 
 prejudice, and worst passions of men ! But through 
 a just judgment of God, the language of all those who 
 have attempted to do this has been, confounded, and 
 the word of the Lord abideth for ever. 
 
 Verse 7. Go to ] A form of speech which, whatever 
 it might have signified formerly, now means nothing. 
 The Hebrew 71371 hahah signifies come, make pre¬ 
 paration, as it were for a journey, the execution of a 
 purpose, &c. Almost all the versions understand the 
 word in this way ; the Septuagint have devre, the Vul¬ 
 gate venite, both signifying come, or come ye. This 
 makes a very good sense, Come, let us go down, dfC. 
 For the meaning of these latter words see chap. i. 26, 
 and xviii. 21. 
 
 Verse 9. Therefore is the name of it called Babel\ 
 S33 babel, from ^3 bal, to mingle, confound, destroy; 
 hence Babel, from the mingling together and confound¬ 
 ing of the projects and language of these descendants 
 of Noah ; and this confounding did not so much imply 
 the producing new languages, as giving them a different 
 method of pronouncing the same words, and leading 
 them to affix different ideas to them. 
 
 a 
 
 Besides Mr. Hutchinson’s opinion, (see on ver. 4,) 
 there have been various conjectures concerning the 
 purpose for which this tower was built. Some sup¬ 
 pose it was intended to prevent the effects of another 
 flood, by affording an asylum to the builders and their 
 families in case of another general deluge. Others 
 think that it was designed to be a grand city, the seat 
 of government, in order to prevent a general dispersion. 
 This God would not permit, as he had purposed that 
 men should be dispersed over the earth, and there¬ 
 fore caused the means which they were using to pre¬ 
 vent it to become the grand instrument of its accom¬ 
 plishment. Humanly speaking, the earth could not 
 have been so speedily peopled, had it not been for this 
 very circumstance which the counsel of man had 
 devised to prevent it. Some say that these builders 
 were divided into seventy-two nations, with seventy- 
 two different languages ; but this is an idle, unfounded 
 tale. 
 
 Verse 10. These are the generations of Shem] This 
 may be called the holy family, as from it sprang Abra¬ 
 ham, Isaac, Jacob, the twelve patriarchs, David, Solo¬ 
 mon, and all the great progenitors of the Messiah. 
 
 We have already seen that the Scripture chrono¬ 
 logy, as it exists in the Hebrew text, the Samaritan, 
 the Septuagint, Josephus, and some of the fathers, is 
 greatly embarrassed; and it is yet much more so in 
 the various systems of learned and unlearned chrono- 
 logists. For a full and rational view of this subject, 
 into which the nature of these notes forbids me farther 
 to enter, I must refer my reader to Dr. Hales’s labo¬ 
 rious work, a A New Analysis of Sacred Chronology,” 
 vol. ii., part 1, &c., in which he enters into the sub¬ 
 ject with a cautious but firm step; and, if he has not 
 been able to remove all its difficulties, has thrown very 
 considerable light upon most parts of it. 
 
 Verse 12 . And Arphaxad lived ] The Septuagint 
 bring in here a second Cainan, with an addition of one 
 hundred and thirty years. St. Luke follows the Sep¬ 
 tuagint, and brings in the same person in the same way. 
 
 89 
 
Of the postdiluvian patriarchs. 
 
 GENESIS. Terah and his family leave Ur. 
 
 A. 
 
 M. 
 
 2187. 
 
 B. 
 
 C. 
 
 1817. 
 
 A. 
 
 M. 
 
 1787. 
 
 B. 
 
 C. 
 
 2217. 
 
 A. 
 
 M. 
 
 1996. 
 
 B. 
 
 C. 
 
 2008. 
 
 years 
 
 >, and 
 
 A. 
 
 M. 
 
 1819. 
 
 B. 
 
 C. 
 
 2185. 
 
 A. 
 
 M. 
 
 2026. 
 
 B. 
 
 C. 
 
 1978. 
 
 and begat 
 
 A. 
 
 M. 
 
 1849. 
 
 B. 
 
 C. 
 
 2155. 
 
 A. 
 
 M. 
 
 2049. 
 
 B. 
 
 C. 
 
 1955. 
 
 be 
 
 gat sons 
 
 A. 
 
 M. 
 
 1878. 
 
 B. 
 
 c. 
 
 2126. 
 
 A. 
 
 M. 
 
 1997. 
 
 B. 
 
 c. 
 
 2007. 
 
 sons and daughters. 
 
 18 And Peleg lived thirty years, 
 and begat Reu: 
 
 19 And Peleg lived after he be¬ 
 gat Reu two hundred and nine 
 begat sons and daughters. 
 
 20 And Reu lived two and thirty 
 years, and begat v Serug : 
 
 21 And Reu lived after he begat 
 Serug two hundred and seven years, 
 sons and daughters. 
 
 22 And Serug lived thnty years, 
 and begat Nahor: 
 
 23 And Serug lived after he be¬ 
 gat Nahor two hundred years, and 
 
 and daughters. 
 
 24 And Nahor lived nine and 
 twenty years, and begat w Terah : 
 
 25 And Nahor lived after he be¬ 
 gat Terah a hundred and nineteen 
 
 years, and begat sons and daughters. 
 
 26 And Terah lived seventy years, 
 
 and * begat Abram, IN ahor, and a. m. 1948. 
 TT 6 ’ B. C. 2056. 
 
 Haran. -- 
 
 27 Now these are the generations A. M. 2008 . 
 
 of Terah : Terah begat Abram, —-- 
 
 Nahor, and Haran ; and Haran begat Lot. 
 
 28 And Haran died before his father Terah in 
 the land of his nativity, in Ur of the Chaldees. 
 
 29 And Abram and Nahor took them wives : 
 the name of Abram’s wife ivas y Sarai: and 
 the name of Nahor’s z wife, Milcah, the 
 daughter of Haran, the father of Milcah, and 
 the father of Iscah. 
 
 30 But a Sarai was barren ; she had no child. 
 
 31 And Terah b took Abram A. M. cir. 2078 . 
 
 . . , T c B. C. cir. 1926. 
 
 his son, and Lot the son 01 --- 
 
 Haran his son’s son, and Sarai his daughter- 
 
 in-law, his son Abram’s wife ; and they went 
 
 forth with them from c Ur of the Chaldees, 
 
 to go into d the land of Canaan; and they 
 
 came unto Haran, and dwelt there. * 
 
 32 And the days of Terah A. M. 2083. 
 were two hundred and five years: ——k—1. 
 and Terah died in Haran. 
 
 v Luke iii. 35, Saruch. - w Luke iii. 34, Thara. - * ix. x Josh. 
 
 xxiv. 2 ; 1 Chron. i. 26.-y Chap. xvii. 15; xx. 12.—— z Chap. 
 
 xxii. 20. 
 
 But the Hebrew text, both here and in 1 Chron. i., 
 is perfectly silent on this subject, and the best chro- 
 nologists have agreed in rejecting this as a spurious 
 generation. 
 
 Yerse 26 . And Terah lived seventy years, and be¬ 
 gat Abram, Nahor, and Haran.\ Haran was certainly 
 the eldest son of Terah, and he appears to have been 
 born when Terah was about seventy years of age, and 
 his birth was followed in successive periods with those 
 of Nahor his second, and Abram his youngest son. 
 Many have been greatly puzzled with the account 
 here, supposing because Abram is mentioned first, 
 that therefore he was the eldest son of Terah : but he 
 is only put first by way of dignity. An instance of 
 this we have already seen, chap. v. 32, where Noah 
 is represented as having Shem, Ham , and Japheth in 
 this order of succession; whereas it is evident from 
 other scriptures that Shem was the youngest son, who 
 for dignity is named first, as Abram is here; and Ja¬ 
 pheth the eldest , named last, as Haran is here. Terah 
 died two hundred and five years old, ver. 32 ; then 
 Abram departed from Haran when seventy-five years 
 old, chap. xii. 4 ; therefore Abram was born, not when 
 his father Terah was seventy, but when he was one 
 hundred and thirty. 
 
 When any case of dignify or pre-eminence is to 
 be marked, then even the youngest son is set before 
 all the rest, though contrary to the usage of the 
 Scriptures in other cases. Hence we find Shem, the 
 youngest son of Noah, always mentioned first; Moses 
 is mentioned before his elder brother Aaron; and 
 
 90 
 
 a Chap. xvi. 1, 2; xviii. 11, 12.- b Chap. xii. I.- c Neh. 
 
 ix. 7; Judith v. 7; Acts vii. 4; Heb. xi. 8.- d Chap. x. 19; 
 
 xxiv. 10 ; xxix. 4. 
 
 Abram before his two elder brethren Haran and Na¬ 
 hor. These observations are sufficient to remove all 
 difficulty from this place. 
 
 Yerse 29. Milcah, the daughter of Haran] Many 
 suppose Sarai and Iscah are the same person under 
 two different names; but this is improbable, as Iscah 
 is expressly said to be the daughter of Haran, and 
 Sarai was the daughter of Terah, and half sister of 
 Abram. 
 
 Yerse 31. They went forth—from Ur of the Chal¬ 
 dees] Chaldea is sometimes understood as comprising 
 the whole of Babylonia; at other times, that province 
 towards Arabia Deserta, called in Scripture The land 
 of the Chaldeans. The capital of this place was 
 Babylon , called in Scripture The beauty of the Chal¬ 
 dees' excellency , Isa. xiii. 19. 
 
 Ur appears to have been a city of some consider¬ 
 able consequence at that time in Chaldea ; but vihere 
 situated is not well known. It probably had its name 
 Ur “YIN, which signifies fire, from the worship practised 
 there. The learned are almost unanimously of opinion 
 that the ancient inhabitants of this region were ignico- 
 lists or worshippers of fire, and in that place this sort 
 of worship probably originated; and in honour of this 
 element, the symbol of the Supreme Being, the whole 
 country, or a particular city in it, might have had the 
 name Ur. Bochart has observed that there is a place 
 called Ouri, south of the Euphrates, in the way from 
 Nisibis to the river Tigris. The Chaldees mentioned 
 here had not this name in the time of which Moses 
 speaks, but they were called so in the time in which 
 
 a 
 
Abram is called 
 
 CHAP. XII. 
 
 to leave Haran. 
 
 Moses wrote. Chesed was the son of Nahor, the son 
 of Terah, chap. xxii. 22. From Chesed descended 
 the C has dim, whose language was the same as that of 
 the Amontes, Dan. i. 4 ; ii. 4. These Chasdim, 
 whence the Xakdaiot, Chaldeans, of the Septuagint, 
 Vulgate, and all later versions, afterwards settled on 
 the south of the Euphrates. Those who dwelt in Ur 
 were either priests or astronomers, Dan. ii. 10, and 
 also idolaters, Josh. xxiv. 2,3, 14, 15. And because 
 they were much addicted to astronomy, and probably 
 to judicial astrology, hence all astrologers were, in pro¬ 
 cess of time, called Chaldeans, Dan. ii. 2—5. 
 
 The building of Babel, the confusion of tongues, 
 and the first call of Abram, are three remarkable par¬ 
 ticulars in this chapter; and these led to the accom¬ 
 plishment of three grand and important designs: 1. 
 The peopling of the whole earth ; 2. The preservation 
 of the true religion by the means of one family ; and 
 3. The preservation of the line uncorrupted by which 
 the Messiah should come. When God makes a dis¬ 
 covery of himself by a particular revelation, it must 
 begin in some particular time, and be given to some 
 particular person, and in some particular place. Where, 
 
 when, and to whom, are comparatively matters of small 
 importance. It is God’s gift; and his own wisdom 
 must determine the time, the person, and the place. 
 But if this be the case, have not others cause to com¬ 
 plain because not thus favoured 1 Not at all, unless 
 the favouring of the one for a time should necessarily 
 cut off the others for ever. But this is not the case. 
 Abram was first favoured ; that time, that country, and 
 that person were chosen by infinite wisdom, for there 
 and then God chose to commence these mighty opera¬ 
 tions of Divine goodness. Isaac and Jacob also re¬ 
 ceived the promises, the twelve patriarchs through their 
 father, and the whole Jewish people through them. 
 Afterwards the designs of God’s endless mercy were 
 more particularly unfolded; and the word, which seemed 
 to be confined for two thousand years to the descend¬ 
 ants of a single family, bursts forth on all hands, sal¬ 
 vation is preached to the Gentiles, and thus in Abram’s 
 seed all the nations of the earth are blessed. Hence 
 none can find fault, and none can have cause to com¬ 
 plain ; as the salvation which for a time appeared to 
 be restricted to a few, is now on the authority of God, 
 liberally offered to the whole human race ! 
 
 CHAPTER XII. 
 
 God calls Abram to leave Haran and go into Canaan, 1 ; promises to bless him, and through him all the 
 families of the earth, 2, 3. Abram, Sarai, Lot, and all their household, depart for Canaan, 4, 5 ; pass 
 through Sichem, 6. God appears to him, and renews the promise, 7. His journey described, 8, 9. On 
 account of a famine in the land he is obliged to go into Egypt, 10. Fearing lest , on account of the beauty of 
 his wife, the Egyptians should kill him, he desires her not to acknowledge that she is his wife, but only his 
 sister, 11—13. Sarai, because of her beauty, is taken into the palace of Pharaoh, king of Egypt , who is 
 very liberal to Abram on her account, 14—16. God afflicts Pharaoh and his household with grievous plagues 
 on account of Sarai, 17. Pharaoh, on finding that Sarai was Abram's wife, restores her honourably, and 
 dismisses the patriarch with his family and their property, 18—20. 
 
 B.O.'S N ow the a Lord had said unto 
 
 *- Abram, Get thee out of thy 
 
 country, and from thy kindred, and from thy 
 
 father’s house, unto a land that I will 
 
 show thee : - 
 
 2 b And I will make of thee a great nation, 
 
 a Chap. xv. 7; Neh. ix. 7 ; Isa. xli. 2 ; Acts vii. 3; Heb. xi. 8. 
 
 b Chapter xvii. 6 ; xviii. 18 ; Deut. xxvi. 5 ; 1 Kings iii. 8. 
 
 NOTES ON CHAP. XII. 
 
 Yerse 1 . Get thee ou.t of thy country] There is 
 great dissension between commentators concerning the 
 call of Abram; some supposing he had two distinct 
 calls, others that he had but one. At the conclusion 
 of the preceding chapter, ver. 31, we find Terah and 
 all his family leaving Ur of the Chaldees, in order to 
 go to Canaan. This was, no doubt, in consequence of 
 some Divine admonition. While resting at Haran, on 
 their road to Canaan, Terah died, chap. xi. 32 ; and 
 then God repeats his call to Abram, and orders him to 
 proceed to Canaan, chap. xii. 1. 
 
 Dr. Hales, in his Chronology, contends for two calls : 
 
 “ The first,” says he, “ is omitted in the Old Testament, 
 but is particularly recorded in the New, Acts vii. 2—4 : 
 The God of glory appeared to our father Abraham 
 while he was (at Ur of the Chaldees) in Mesopotamia, 
 before he dwelt in Charran ; and said unio him, 
 Depart from thy land, and from thy kindred, and come l 
 
 into the land {yyv, a land) which I will shoiv thee. 
 Hence it is evident that God had called Abram before 
 he came to Haran or Charran.” The second call is 
 recorded only in this chapter : “ The Lord said (not 
 had said) unto Abram, Depart from thy land, and from 
 thy kindred, and from thy father's house, unto the 
 land, 'pXH HA -arets, (Septuagint, THN yyv,) which 
 I will show thee.” “ The difference of the two calls,” 
 says Dr. Hales, “ more carefully translated from the 
 originals, is obvious : in the former the land is indefi¬ 
 nite, which was designed only for a temporary resi¬ 
 dence ; in the latter it is definite, intimating his abode. 
 A third condition is also annexed to the latter, that 
 Abram shall now separate himself from his father's 
 house, or leave his brother Nahor’s family behind at 
 Charran. This call Abram obeyed, still not knowing 
 whither he rvas going, but trusting implicitly to the 
 Divine guidance.” 
 
 Thy kindred J Nahor and the different branches 
 
 91 
 
Abram and his family 
 
 GENESIS. journey towards Canaan 
 
 A. M. 2083. 
 
 B. C.1921. 
 
 c and I will bless thee, and make 
 thy name great; d and thou shalt 
 
 be a blessing: 
 
 3 e And I will bless them that bless thee, and 
 curse him that curseth thee : f and in thee 
 shall all families of the earth be blessed. 
 
 4 So Abram departed, as the Lord had 
 spoken unto him; and Lot went with him : 
 and Abram was seventy and five years old 
 when he departed out of Haran. 
 
 5 And Abram took Sarai his wife, and Lot. 
 his brother’s son, and all their substance that 
 
 they had gathered, and g the souls A. M. 2083 
 
 that they had gotten h in Haran ; - 
 
 and they went forth to go into the land of 
 Canaan; and into the land of Canaan they 
 came. 
 
 6 And Abram 1 passed through the land unto 
 the place of Sichem, k unto the plain of Moreh. 
 1 And the Canaanite was then in the land. 
 
 7 m And the Lord appeared unto Abram, and 
 said, n Unto thy seed will I give this land: 
 and there budded he an 0 altar unto the Lord, 
 who appeared unto him. 
 
 c Chap. xxiv. 35. - d Chap, xxviii. 4 ; Gal. iii. 14. - e Chap. 
 
 xxvii. 29 ; Exod. xxiii. 22 ; Num. xxiv. 9. - f Chap, xviii. 18; 
 
 xxii. 18 ; xxvi. 4 ; Psa. lxxii. 17; Acts iii. 25 ; Gal. iii. 8 . 
 
 of the family of Terah, Abram and Lot excepted. 
 That Nahor went with Terah and Abram as far as 
 Padan-Aram, in Mesopotamia, and settled there, so that 
 it was afterwards called Nahor 1 s city, is sufficiently 
 evident from the ensuing history, see chap. xxv. 20 ; 
 xxiv. 10, 15 ; and that the same land was Haran, see 
 ehap. xxviii. 2, 10, and there were Abram’s kindred 
 and country here spoken of, chap. xxiv. 4. 
 
 Thy father's house ] Terah being now dead, it is 
 very probable that the family were determined to go no 
 farther, but to settle at Charran ; and as Abram might 
 have felt inclined to stop with them in this place, hence 
 the ground and necessity of the second call recorded 
 here, and which is introduced in a very remarkable 
 manner ; “]S ~\h lech lecha, go for thyself. If none 
 of the family will accompany thee, yet go for thyself 
 unto that land which I will show thee. God does 
 not tell him what land it is, that he may still cause him 
 to walk by faith and not by sight. This seems to be 
 particularly alluded to by Isaiah, chap. xli. 2 : Who 
 raised up the righteous man (Abram) from the east, and 
 called him to his foot; that is, to follow implicitly the 
 Divine direction. The apostle assures us that in all 
 this Abram had spiritual views ; he looked for a better 
 country, and considered the land of promise only as 
 typical of the heavenly inheritance. 
 
 Verse 2. I will make of thee a great nation ] i. e., 
 The Jewish people ; and make thy name great , alluding 
 to the change of his name from Abram, a high father, 
 to Abraham, the father of a multitude. 
 
 Verse 3. In thee ] In thy posterity, in the Messiah, 
 who shall spring from thee, shall all families of the 
 earth be blessed; for as he shall take on him human na¬ 
 ture from the posterity of Abraham, he shall taste death 
 for every man, his Gospel shall be preached through¬ 
 out the world, and innumerable blessings be derived on 
 all mankind through his death and intercession. 
 
 Verse 4. And Abram was seventy and five years old] 
 As Abram was now seventy-five years old, and his 
 father Terah had just died, at the age of two hundred 
 and five, consequently Terah must have been one hun¬ 
 dred and thirty when Abram was born ; and the seven¬ 
 tieth year of his age mentioned Gen. xi. 26, was the 
 period at which Haran, not Abrojn, was born. See 
 on the preceding chapter. 
 
 92 
 
 s Chap. xiv. 14.- h Chap. xi. 31.- 1 Heb. xi. 9.-- k Deut. 
 
 xi. 30 ; Judg. vii. 1.- ! Chap. x. 18,19 ; xiii. 7.- m Chap. xvii. 
 
 1.- n Chap. xiii. 1-5 ; xvii. 8 ; Psa. cv. 9,11.- 0 Chap. xiii. 4. 
 
 Verse 5. The souls that they had gotten in Haran ] 
 This may apply either to the persons who were em¬ 
 ployed in the service of Abram, or to the persons he 
 had been the instrument of converting to the knowledge 
 of the true God ; and in this latter sense the Chaldee 
 paraphrasts understood the passage, translating it, The 
 souls of those whom they proselyted in Haran. 
 
 They went forth to go into the land of Canaan] A 
 good land, possessed by a bad people, who for their 
 iniquities were to be expelled, see Lev. xviii. 25. And 
 this land was made a type of the kingdom of God. 
 Probably the whole of this transaction may have a far¬ 
 ther meaning than that which appears in the letter. 
 As Abram left his own country, father’s house, and 
 kindred, took at the command of God a journey to this 
 promised land, nor ceased till he arrived in it; so should 
 we cast aside every weight, come out from among the 
 workers of iniquity, set out for the kingdom of God, 
 nor ever rest till we reach the heavenly country. How 
 many set out for the kingdom of heaven, make good 
 progress for a time in their journey, but halt before the 
 race is finished! Not so Abram ; he went forth to go 
 into the land of Canaan, and into the land of Canaan 
 he came. Reader, go thou and do likewise. 
 
 Verse 6. The plain of Moreh.] pStf elon should 
 be translated oak, not plain ; the Septuagint translate 
 T7jv dpw tt]v vip7]?i7]v, the lofty oak; and it is likely 
 the place was remarkable for a grove of those trees, 
 or for one of a stupendous height and bulk. 
 
 The Canaanite was then in the land.] This is 
 thought to be an interpolation, because it is supposed 
 that these words must have been written after the Ca- 
 naanites were expelled from the land by the Israelites 
 under Joshua ; but this by no means follows. All that 
 Moses states is simply that, at the time in which Abram 
 passed through Sichem, the land was inhabited by the 
 descendants of Canaan, which was a perfectly possible 
 case, and involves neither a contradiction nor absurdity. 
 There is no rule of criticism by which these words 
 can be produced as an evidence of interpolation or 
 incorrectness in the statement of the sacred historian. 
 See this mentioned again, chap. xiii. 7. 
 
 Verse 7. The Lord appeared] In what way this 
 appearance was made we know not; it was probably 
 by the great angel of the covenant, Jesus the Christ. 
 
CHAP. XII. 
 
 His instruction to Sarai 
 
 Abram goes to Egypt. 
 
 A. M. 2083. 8 And lie removed from thence 
 
 _ unto a mountain on the east oi 
 
 Beth-el, and pitched his tent, having Beth-el 
 on the west, and Hai on the east: and there 
 he budded an altar unto the Lord, and p called 
 
 upon the name of the Lord. 
 
 9 And Abram journeyed, q going r on still 
 toward the south. 
 
 A. M. cir. 2084. 10 And there was s a famine 
 
 B. c. cn. 1920. ^ j an( j . anc [ Abram t wen t 
 
 down into Egypt to sojourn there, for the 
 famine teas u grievous in the land. 
 
 P Chap. xiii. 4.-1 Heb. ingoing and journeying. - r Chap. 
 
 xiii. 3.- 5 Chap. xxvi. 1.- * 1 Psa. cv. 13. 
 
 11 And it came to pass, when a. m. cir. 2084 . 
 
 , ' r . B. C. cir. 1920. 
 
 he was come near to enter into - 
 
 Egypt, that he said unto Sarai his wife, Be¬ 
 hold now, I know that thou art v a fair wo¬ 
 man to look upon : 
 
 12 Therefore it shall come to pass, when the 
 Egyptians shall see thee, that they shall say, 
 This is his wife : and they w will kill me, but 
 they will save thee alive. 
 
 13 * Say, I pray thee, thou art my sister : 
 that it may be well with me for thy sake ; and 
 my soul shall live because of thee. 
 
 u Chap, xliii. 1.- v Ver. 14 ; chap. xxvi. 7.- w Chap. xx. 11 ; 
 
 xxvi. 7.- x Chap. xx. 5, 13; see chap. xxvi. 7. 
 
 The appearance, whatsoever it was, perfectly satisfied 
 Abram, and proved itself to be supernatural and Divine. 
 It is worthy of remark that Abram is the first man to 
 whom God is said to have shown himself or appeared: 
 
 1. In Ur of the Chaldees, Acts vii. 2 ; and 2. At the 
 oak of Moreh, as in this verse. As PITD Moreh sig¬ 
 nifies a teacher, probably this was called the oak of 
 Moreh or the teacher, because God manifested himself 
 here, and instructed Abram concerning the future 
 possession of that land by his posterity, and the dis¬ 
 pensation of the mercy of God to all the families of 
 the earth through the promised Messiah. See on 
 chap. xv. 7. 
 
 Yerse 8. Beth-.el ] The place which was afterwards 
 called Beth-el by Jacob, for its first name was Luz. 
 See chap, xxviii. 19. Sr IT’D beith El literally signifies 
 the house of God. 
 
 And pitched his tent — and—builded an altar unto 
 the Lord ] Where Abram has a tent, there God must 
 have an altar, as he well knows there is no safety 
 but under the Divine protection. How few who build 
 houses ever think on the propriety and necessity of 
 building an altar to their Maker ! The house in which 
 the worship of God is not established cannot be con¬ 
 sidered as under the Divine protection. 
 
 And called upon the name of the Lord.] Dr. Shuck- 
 ford strongly contends that D$D JOp kara beshem does 
 not signify to call on the na?ne, but to invoke in the 
 name. So Abram invoked Jehovah in or by the name 
 of Jehovah , who had appeared to him. He was taught 
 even in these early times to approach God through a 
 Mediator ; and that Mediator, since manifested in the 
 flesh, was known by the name Jehovah. Does not our 
 Lord allude to such a discovery as this when he says, 
 Abraham rejoiced to see my day; and he saiv it, and 
 was glad ? John viii. 56. Hence it is evident that 
 he was informed that the Christ should be born of his 
 seed, that the nations of the world should be blessed 
 through him; and is it then to be wondered at if he 
 invoked God in the name of this great Mediator 1 
 
 Yerse 10. There was a famine in the land] Of 
 Canaan. This is the first famine on record, and it 
 prevailed in the most fertile land then under the sun ; 
 and why ? God made it desolate for the wickedness 
 of those who dwelt in it. 
 
 Went down into Egypt] He felt himself a stranger 
 and a pilgrim, and by his unsettled state was kept in 
 mind of the city that hath foundations that are perma¬ 
 nent and stable, whose builder is the living God. See 
 Heb. xi. 8, 9. 
 
 Yerse 11 . Thou art a fair woman to took upon J 
 Widely differing in her complexion from the swarthy 
 Egyptians, and consequently more likely to be coveted 
 by them. It appears that Abram supposed they would 
 not scruple to take away the life of the husband in 
 order to have the undisturbed possession of the wife. 
 The age of Sarai at this time is not well agreed on 
 by commentators, some making her ninety , while others 
 make her only sixty-five. From chap. xvii. 17, we 
 learn that Sarai was ten years younger than Abram, 
 for she was but ninety when he was one hundred. 
 And from ver. 4 of chap. xii. we find that Abram was 
 seventy-five when he was called to leave Haran and 
 go to Canaan, at which time Sarai could be only sixty- 
 five ; and if the transactions recorded in the preceding 
 verses took place in the course of that year, which I 
 think possible, consequently Sarai was but sixty-five ; 
 and as in those times people lived much longer, and 
 disease seems to have had but a very contracted influ¬ 
 ence, women and men would necessarily arrive more 
 slowly at a state of perfection, and retain their vigour 
 and complexion much longer, than in later times. We 
 may add to these considerations that strangers and 
 foreigners are more coveted by the licentious than 
 those who are natives. This has been amply illustrated 
 in the West Indies and in America, where the jetty, 
 monkey-faced African women are preferred to the 
 elegant and beautiful Europeans ! To this subject a 
 learned British traveller elegantly applied those words 
 of Yirgil, Eel. ii., ver. 18 :— 
 
 Alba ligustra cadunt, vaccinia nigra leguntur. 
 
 While lilies lie neglected on the plain, 
 
 While dusky hyacinths for use remain. Dryden. 
 
 Yerse 13. Say, I pray thee, thou art my sister] 
 Abram did not wish his wife to tell a falsehood, but he 
 wished her to suppress a part of the truth. From 
 chap. xx. 12, it is evident she was his step-sister, i. e., 
 his sister by his father, but by a different mother 
 Some suppose Sarai was the daughter of Haran, and 
 
 93 
 
GENESIS. 
 
 She is restored to Abram 
 
 Sarai taken by Pharaoh, 
 k. M. cir. 2084. 14 And it came to pass, that, 
 
 B. C. cir. 1920. , k , r 
 
 __ when Abram was come into 
 
 Egypt, the Egyptians y beheld the woman 
 that she was very fair. 
 
 15 The princes also of Pharaoh saw her, 
 and commended her before Pharaoh ; and the 
 woman was z taken into Pharaoh’s house. 
 
 16 And he a entreated Abram well for her 
 sake : and he had sheep, and oxen, and he- 
 asses, and men-servants, and maid-servants, 
 and she-asses, and camels. 
 
 17 And the Lord b plagued Pharaoh and 
 
 his house with great plagues, A. M. cir. 2084. 
 because of Sarai, Abram’s wife. — C ’ C - L_ 192Q I 
 
 18 And Pharaoh called Abram, and said, 
 c What is this that thou hast done unto me ? why 
 didst thou not tell me that she was thy wife ? 
 
 19 Why saidst thou, She is my sister? so 
 I might have taken her to me to wife : now 
 therefore behold thy wife, take her, and go 
 thy way. 
 
 20 d And Phafaoh commanded his men con¬ 
 cerning him : and they sent him away, and 
 his wife, and all that he had. 
 
 y Chap, xxxix. 7; Matt. v. 28.- z Chap. xx. 2.- a Chap. 
 
 xx. 14. 
 
 consequently the grand-daughter of Terah: this 
 opinion seems to be founded on chap. xi. 29, where 
 Iscah is thought to be the same with Sarai, but the 
 supposition has not a sufficiency of probability to sup¬ 
 port it. 
 
 Verse 15. The woman was taken into PharaoK's 
 house.] Pharaoh appears to have been the common 
 appellative of the Cuthite shepherd kings of Egypt, 
 who had conquered this land, as is conjectured, about 
 seventy-two years before this time. The word is sup¬ 
 posed to signify king in the ancient Egyptian language. 
 If the meaning be sought in the Hebrew, the root JH3 
 para signifies to he free or disengaged, a name which 
 such freebooters as the Cuthite shepherds might natu¬ 
 rally assume. All the kings of Egypt bore this name 
 till the commencement of the Grecian monarchy, after 
 which they were called Ptolemies. 
 
 When a woman was brought into the seraglio or 
 haram of the eastern princes, she underwent for a 
 considerable time certain purifications before she was 
 brought into the king’s presence. It was in this inte¬ 
 rim that God plagued Pharaoh and his house with 
 plagues , so that Sarai was restored before she could 
 have been taken to the bed of the Egyptian king. 
 
 Verse 16. He had sheep, and oxen , 4 -c.] As some 
 of these terms are liable to be confounded, and as they 
 frequently occur, especially in the Pentateuch, it may 
 be necessary to consider and fix their meaning in this 
 place. 
 
 Sheep ; tson , from tsaan, to be plentiful or abun¬ 
 
 dant ; a proper term for the eastern sheep, which 
 almost constantly bring forth twins , Cant. iv. 2, and 
 sometimes three and even four at a birth. Hence 
 their great fruitfulness is often alluded to in the Scrip¬ 
 ture. See Psa. lxv. 13 ; cxliv. 13. But under this 
 same term,-which almost invariably means a flock, both 
 sheep and goats are included. So the Romans include 
 sheep, goats, and small cattle in general, under the term 
 pecus pecoris ; so likewise they do larger cattle under 
 that of pecus pecudis. 
 
 Oxen ; “ip7 Calcar, from the root, to examine , look out, 
 because of the full, broad, steady, unmoved look of 
 most animals of the beeve kind ; and hence the morning 
 is termed boker, because of the light springing out of 
 the east, and looking out over the wkole of the earth’s 
 surface. 
 
 b Chap. xx. 18; 1 Chron.’xvi. 21 ; Psa. cv. 14; Heb. xiii. 4. 
 c Chap. xx. 9 ; xxvi. 10.- d Prov. xxi. 1. 
 
 He-asses ; D"lDn chamorim, from “ion chamar, to 
 be disturbed, muddy ; probably from the dull, stupid 
 appearance of this animal, as if it were always affected 
 with melancholy. Scheuchzer thinks the sandy-coloured 
 domestic Asiatic ass is particularly intended. The word 
 is applied to asses in general, though most frequently 
 restrained to those of the male kind. 
 
 She-asses; rUfiK athonoth , from j ethan, strength, 
 probably the strong animal, as being superior in mus¬ 
 cular force to every other animal of its size. Under 
 this term both the male and female are sometimes un¬ 
 derstood. 
 
 Camels ; O’SdJ gemallim, from bill gamal, to re¬ 
 compense, return, repay ; so called from its resentment 
 of injuries, and revengeful temper, for which it is pro¬ 
 verbial in the countries of which it is a native. On 
 the animals and natural history in general, of the 
 Scriptures, I must refer to the Hierozoicon of Bochart, 
 and the Physica Sacra of Scheuchzer. The former 
 is the most learned and accurate work, perhaps, ever 
 produced by one man. 
 
 From this enumeration of the riches of Abram we 
 may conclude that this patriarch led a pastoral and 
 itinerant life ; that his meat must have chiefly consist¬ 
 ed in the flesh of clean animals, with a sufficiency of 
 pulse for bread ; that his chief drink was their milk; 
 his clothing, their skins; and his beasts of burden, asses 
 and camels; (for as yet we read of no horses;) and the 
 ordinary employment of his servants, to take care of 
 the flocks, and to serve their master. Where the pa¬ 
 triarchs became resident for any considerable, time, they 
 undoubtedly cultivated the ground to produce grain. 
 
 Verse 17. The Lord plagued Pharaoh] What these 
 plagues were we know not. In the parallel case, chap, 
 xx. 18, all the females in the family of Abimelech, 
 who had taken Sarah in nearly the same way, were 
 made barren ; possibly this might have been the case 
 here ; yet much more seems to be signified by the ex¬ 
 pression great plagues. Whatever these plagues were, 
 it is evident they were understood by Pharaoh as proofs 
 of the disapprobation of God ; and, consequently, even 
 at this time in Egypt there was some knowledge of the 
 primitive and true religion. 
 
 Verse 20. Commanded his men concerning him\ 
 Gave particular and strict orders to afford Abram and 
 his family every accommodation for their journey ; for, 
 
 a 
 
 94 
 
CHAP XIII. 
 
 Abram and his family 
 
 having received a great increase of cattle and ser¬ 
 vants, it was necessary that he should have the favour 
 of the king, and his permission to remove from Egypt 
 with so large a property; hence, a particular charge 
 is given to the officers of Pharaoh to treat him with 
 respect, and to assist him in his intended departure. 
 
 The weighty and important contents of this chapter 
 demand our most attentive consideration. Abram is a 
 second time called to leave his country, kindred, and 
 father’s house, and go to a place he knew not. Every 
 thing was apparently against him but the voice of God. 
 This to Abram was sufficient; he could trust his Ma¬ 
 ker, and knew he could not do wrong in following his 
 command. He is therefore proposed to us in the Scrip¬ 
 tures as a pattern of faith, patience, and loving obedi¬ 
 ence. When he received the call of God, he spent no 
 time in useless reasonings about the call itself, his 
 family circumstances, the difficulties in the way, &c., 
 &c. He was called , and he departed , and this is all 
 we hear on the subject. Implicit faith in the promise 
 of God, and prompt obedience to his commands, be¬ 
 come us, not only as his creatures, but as sinners 
 called to separate from evil workers and wicked ways, 
 and travel, by that faith which worketh by love, in the 
 way that leads to the paradise of God. 
 
 Iiow greatly must the faith of this blessed man have 
 been tried, when, coming to the very land in which he 
 is promised so much blessedness, he finds instead of 
 plenty a grievous famine ! Who in his circumstances 
 would not have gone back to his own country, and 
 kindred ? Still he is not stumbled ; prudence directs 
 him to turn aside and go to Egypt, till God shall 
 choose to remove this famine. Is it to be wondered 
 at that, in this tried state, he should have serious ap¬ 
 prehensions for the safety of his life 1 Sarai, his af¬ 
 fectionate wife and faithful companion, he supposes he 
 shall lose ; her beauty, he suspects, will cause her to 
 be desired by men of power, whose will he shall not 
 
 return from Egypt to Canaan. 
 
 be able to resist. If he appear to be her husband , his 
 death he supposes to be certain; if she pass for his 
 sister , he may be well used on her account; he will 
 not tell a lie , but he is tempted to prevaricate by sup¬ 
 pressing a part of the truth. Here is a weakness 
 which, however we may be inclined to pity and excuse 
 it, we should never imitate. It is recorded with its 
 own condemnation. He should have risked all rather 
 than have prevaricated. But how could he think of 
 lightly giving up such a wife ? Surely he who would 
 not risk his life for the protection and safety of a good 
 wife, is not worthy of one. Here his faith was defi¬ 
 cient. He still credited the general promise , and acted 
 on that faith in reference to it; but he did not use his 
 faith in reference to intervening circumstances , to which 
 it was equally applicable. Many trust God for their 
 souls and eternity , who do not trust in him for their 
 bodies and for time. To him who follows God fully 
 in simplicity of heart, every thing must ultimately suc¬ 
 ceed. Had Abram and Sarai simply passed for ivhat 
 they ivere, they had incurred no danger ; for God, who 
 had obliged them to go to Egypt, had prepared the 
 way before them. Neither Pharaoh nor his courtiers 
 would have noticed the woman, had she appeared to 
 be the ivife of the stranger that came to sojourn in 
 their land. The issue sufficiently proves this. Every 
 ray of the light of truth is an emanation from the ho¬ 
 liness of God, and awfully sacred in his eyes. Con¬ 
 sidering the subject thus, a pious ancient spoke the 
 following words, which refiners in prevarication have 
 deemed by much too strong: “I would not,” said he, 
 “ tell a lie to save the souls of the whole world.” 
 Reader, be on thy guard ; thou mayest fall by com¬ 
 paratively small matters, while resolutely and success¬ 
 fully resisting those which require a giant’s strength 
 to counteract them. In every concern God is neces¬ 
 sary ; seek him for the body and for the soul; and do 
 not think that any thing is too small or insignificant to 
 interest him that concerns thy present or eternal peace. 
 
 CHAPTER XIII. 
 
 Abram and his family return out of Egypt to Canaan, 1,2. He revisits Beth-el, and there invokes the Lord , 
 3, 4. In consequence of the great increase in the flocks of Abram and Lot, their herdmen disagree; which 
 obliges the patriarch and his nephew to separate, 5—9. Lot being permitted to make his choice of the land, 
 chooses the plains of Jordan , 10, 11, and pitches his tent near to Sodom, ivhile Abram abides in Canaan, 12 
 Bad character of the people of Sodom, 13. The Lord renews his promise to Abram, 14—17. Abram 
 removes to the plains of Mamre, near Hebron, and builds an altar to the Lord, 18. 
 
 A. M. «r. 2086. A ND Abram went up out of 
 
 B. C. cir. 1918. -LJL „ . . , . ” , r . 
 
 -- Egypt, he, and his wile, and 
 
 all that he had, and Lot with him, a into the south. 
 
 a Chap. xii. 9. 
 
 2 b And Abram was very A. M. cir. 2086 . 
 
 ... . . .. . B. C. cir. 1918. 
 
 rich m cattle, m silver, and m -- 
 
 gold. 
 
 b Chap. xxiv. 35 ; Psa. cxii. 3 ; Prov. x, 22. 
 
 NOTES ON CHAP. XIII. 
 
 Verse 1. Abram went up out of Egypt—into the 
 south.~\ Probably the south of Canaan, as in leaving 
 Egypt he is said to come from the south, ver. 3, for 
 the southern part of the promised land lay north-east 
 of Egypt. 
 
 Verse 2. Abram was very rich] The property of 
 these patriarchal times did not consist in flocks only, 
 but also in silver and gold; and in all these respects 
 Abram was 1XD “03 cubed meod , exceeding rich. Jo¬ 
 sephus says that a part of this property was acquired 
 by teaching the Egyptians arts and sciences. Thus 
 
 95 
 
Strife between the herdmen. GENESIS. 
 
 Abram and Lot separate. 
 
 A. M. cir. 2086 . 3 And he went on his journeys 
 
 R . 3 clr : c from the south even to Beth-el, 
 
 unto the place where his tent had been at the 
 beginning, between Beth-el and Hai; 
 
 4 Unto the d place of the altar, which he 
 had made there at the first: and there Abram 
 
 9 1 Is not the whole land before a. m. dr. 2086 . 
 
 B. C. dr. 1918 
 
 thee ? separate thyself, I pray 
 thee, from me : m if thou wilt take the left 
 hand, then I will go to the right; or if thou 
 depart to the right hand, then I will go to 
 the left. 
 
 • called on the name of the Lord. 
 
 5 And Lot also, which went with Abram, 
 had flocks, and herds, and tents. 
 
 6 And f the land was not able to bear them, 
 that they might dwell together : for their sub¬ 
 stance was great, so that they could not dwell 
 together. 
 
 7 And there was & a strife between, the herd- 
 men of Abram’s cattle and the herdmen of 
 Lot’s cattle: h and the Canaanite and the 
 Perizzite dwelled then in the land. 
 
 8 And Abram said unto Lot, 1 Let there be 
 no strife, I pray thee, between me and thee, 
 and between my herdmen and thy herdmen; 
 for we be k brethren. 
 
 c Chap. xii. 8, 9.- d Chap. xii. 7, 8. - e Psa. cxvi. 17. 
 
 f Chap, xxxvi. 7. - £ Chap. xxvi. 20. - h Chap. xii. 6. 
 
 * 1 Cor. vi. 7. - k Heb. men brethren • see chap. xi. 27, 31 ; 
 
 Exod. ii. 13; Psa. cxxxiii. 1 ; Acts vii. 26.- 1 Chap. xx. 15 ; 
 
 xxxiv. 10. - m Rom. xii. 18 ; Heb. xii. 14 ; James iii. 17. 
 
 10 And Lot lifted up his eyes, A. M. cir. 2087. 
 
 and beheld all n the plain of ——-—1-- 
 
 Jordan, that it was well watered every where, 
 before the Lord 0 destroyed Sodom and 
 Gomorrah, p even as the garden of the Lord, 
 like the land of Egypt, as thou comest unto 
 q Zoar. 
 
 11 Then Lot chose him all the plain of 
 Jordan; and Lot journeyed east: and they 
 separated themselves the one from the other. 
 
 12 Abram dwelled in the land of Canaan, 
 and Lot r dwelled in the cities of the plain, 
 and s pitched his tent toward Sodom. 
 
 13 But the men of Sodom 1 were wicked and 
 11 sinners before the Lord exceedingly. 
 
 n Chap. xix. 17 ; Deut. xxxiv. 3 ; Psa. cvii. 34.- 0 Chapter 
 
 xix. 24, 25.-P Chap. ii. 10 ; Isa. li. 3.-1 Chap. xiv. 2, 8 ; 
 
 xix. 22.- r Chap. xix. 29.- s Chap. xiv. 12 ; xix. 1 ; 2 Pet. 
 
 ii. 7, 8.- 1 Chap, xviii. 20 ; Ezek. xvi. 49; 2 Pet. ii. 7, 8. 
 
 u Chap! vi. 11. 
 
 did God fulfil his promises to him, by protecting and 
 giving him a great profusion of temporal blessings, 
 which were to him signs and pledges of spiritual things. 
 
 Verse 3. Beth-el] See chap. 8. 
 
 Verse 6. Their substance was great] As their fami¬ 
 lies increased, it was necessary their flocks should 
 increase also, &s from those flocks they derived their 
 clothing, food, and drink. Many also were offered in 
 sacrifice to God. 
 
 They could not dwell together] 1 . Because their 
 flocks were great. 2. Because the Canaanites and the 
 Perizzites had already occupied a considerable part 
 of the land. 3. Because there appears to have been 
 envy between the herdmen of Abram and Lot. To 
 prevent disputes among them, that might have ‘ulti¬ 
 mately disturbed the peace of the two families, it was 
 necessary that a separation should take place. 
 
 Verse 7. The Canaanite and the Perizzite dwelled 
 then in the land.] That is, they w T ere there at the time 
 Abram and Lot came to fix their tents in the land. 
 See on chap. xii. 6. 
 
 Verse 8. For we be brethren.] We are of the same 
 family, worship the same God in the same way, have 
 the same promises, and look for the same end. Why 
 then should there be strife 1 If it appear to be un¬ 
 avoidable from our present situation, let that situation 
 be instantly changed, for no secular advantages can 
 counterbalance the loss of peace. 
 
 Verse 9. Is not the whole land before thee ?] As 
 the patriarch or head of the family, Abram, by pre¬ 
 scriptive right, might have chosen his own portion first, 
 and appointed Lot his ; but intent upon peace, and feel- 
 
 96 
 
 ing pure and parental affection for his nephew, he per¬ 
 mitted him to make his choice first. 
 
 Verse 10. Like the land of Egypt , as thou comest 
 unto Zoar.] There is an obscurity in this verse which 
 Houbigant has removed by the following translation : 
 Ea autem , priusquam Sodomam Gomorrhamque Domi- 
 nus delerit , erat, qua itur Segor , tota irrigua , quasi 
 horius Domini , et quasi terra JEgypti. “ But before 
 the Lord had destroyed Sodom and Gomorrah, it was, 
 as thou goest to Zoar, well watered, like the garden 
 of the Lord, and like the land of Egypt.” As para¬ 
 dise was watered by the four neighbouring streams, 
 and as Egypt was watered by the annual overflowing 
 of the Nile ; so were the plains of the Jordan, and 
 all the land on the way to Zoar, w r ell watered and fer¬ 
 tilized by the overflowing of the Jordan. 
 
 Verse 11. Then Lot chose him all the plain] A 
 little civility or good breeding is of great importance 
 in the concerns of life. Lot either had none, or did 
 not profit by it. He certainly should have left the 
 choice to the patriarch, and should have been guided 
 by his counsel; but he took his own way, trusting to 
 his own judgment, and guided only by the sight of his 
 eyes : he beheld all the plain of Jordan , that it was 
 well watered , &c. ; so he chose the land, without con¬ 
 sidering the character of the inhabitants , or what 
 advantages or disadvantages it might afford him in 
 spiritual things. This choice, as w r e shall see in the 
 sequel, had nearly proved the ruin of his body, soul, 
 and family. 
 
 Verse 13. The men of Sodom were ivicked] O'JH 
 raim, from ra, to break in pieces , destroy , and 
 
who builds an altar at Mamre 
 
 God renews his promise to Abram , CHAP. XIII. 
 
 A. M. cir. 2087. 1 4 And the Lord said unto 
 
 B. C. cir. 1917. . . r , T 
 
 -- Abram, alter that Lot v was sepa¬ 
 rated from him, Lift up now thine eyes, and 
 look from the place where thou art w northward, 
 and southward, and eastward, and westward : 
 
 15 For all the land which thou seest, x to 
 thee will I give it, and y to thy seed for ever. 
 
 16 And z I will make thy seed as the dust 
 of the earth : so that if a man can number 
 
 v Ver. 11.- w Chap. xxviii. 14.- x Chap. xii. 7; xv. 18; 
 
 xvii. 8 ; xxiv. 7 ; xxvi. 4 ; Num. xxxiv. 12 ; Deut. xxxiv. 4 ; 
 
 Acts vii. 5.-y 2 Chron. xx. 7 ; Psa. xxxvii. 22, 29 ; cxii. 2. 
 
 z Chap. xv. 5 ; xxii. 17 ; xxvi. 4 ; xxviii. 14 ; xxxii. 12; Exod. 
 
 afflict; meaning- persons who broke the established 
 order of things, destroyed and confounded the distinc¬ 
 tions between right and wrong, and who afflicted and 
 tormented both themselves and others. And sinners, 
 D'NttH chattaim , from Ni3n chata, to miss the mark, to 
 step zorong, to miscarry; the same as apapravu in 
 Greek, from a , negative, and papirru, to hit a mark; 
 so a sinner is one who is ever aiming at happiness 
 and constantly missing his mark; because, being 
 wicked —radically evil within, every affection and pas¬ 
 sion depraved and out of order, he seeks for happiness 
 where it never can be found, in worldly honours and 
 possessions, and in sensual gratifications, the end of 
 which is disappointment, affliction, vexation, and ruin. 
 Such were the companions Lot must have in th.e fruit¬ 
 ful land he had chosen. This, however, amounts to 
 no more than the common character of sinful man; 
 but the people of Sodom were exceedingly sinful and 
 wicked before, or against, the Lord —they were sinners 
 of no common character ; they excelled in unrighteous¬ 
 ness, and soon filled up the measure of their iniquities. 
 See chap. xix. 
 
 Yerse 14. The Lord said unto Abram. ] It is very 
 likely that the angel of the covenant appeared to Abram 
 in open day, when he could take a distinct view of the 
 length and the breadth of this good land. The reve¬ 
 lation made chap. xv. 5, was evidently made in the 
 night; for then he was called to number the stars, 
 which could not be seen but in the night season : 
 here he is called on to number the dust of the 
 earth, ver. 16, which could not be seen but in the 
 day-light. 
 
 Yerse 15. To thee will I give it, and to thy seed 
 for ever.] This land was given to Abram, that it 
 might lineally and legally descend to his posterity ; and 
 though Abram himself cannot be said to have possessed 
 it, Acts vii. 5, yet it was the gift of God to him in 
 behalf of his seed ; and this was always the design of 
 God, not that Abram himself should possess it, but that 
 his posterity should, till the manifestation of Christ in 
 the flesh. And this is chiefly what is to be understood 
 by the words for ever, "D-% ad olam, to the end of 
 the present dispensation, and the commencement of 
 the new. olam means either eternity, which 
 
 implies the termination of all time or duration, such as 
 is measured by the celestial luminaries; or a hidden, 
 unknown period, such as includes a completion ox final 
 termination of a particular era, dispensation, &c. ; 
 
 Vol. I. ( 8 ) 
 
 the dust of the earth, then shall A. M. cir. 2087 
 thy seed also be numbered. b. c. cir. 1917 
 
 17 Arise, walk through the land in the 
 length of it, and in the breadth of it; for I 
 will give it unto thee. 
 
 18 Then Abram removed his tent, and came 
 and a dwelt in the b plain of Mamre, c which is 
 in Hebron, and built there an altar unto the 
 Lord. 
 
 xxxii. 13 ; Num. xxiii. 10; Deut. i. 10 ; 1 Kings iv. 20 ; 1 Chron. 
 xxvii. 23 ; Isa. xlviii. 19; Jer. xxxiii. 22 ; Rom. iv. 16, 17, 18 ; 
 
 Heb. xi. 12.- a Chap. xiv. 13.->>Heb. plains - c Chapter 
 
 xxxv. 27; xxxvii. 14. 
 
 therefore the first is its proper meaning, the latter its 
 accommodated meaning. See the note on chap. xvii. 
 7 ; xxi. 33. 
 
 Yerse 18. Abram removed his tent ] Continued to 
 travel and pitch in different places, till at last he fixed 
 his tent in the plain, or by the oak, of Mamre, see 
 chap. xii. 6, which is in Hebron ; i. e., the district in 
 which Mamre was situated was called Hebron. Mamre 
 w r as an Amorite then living, with whom Abram made 
 a league, chap. xiv. 13 ; and the oak probably went 
 by his name, because he was the possessor of the 
 ground. Hebron is called Kirjath-arba, chap, xxiii. 
 2 ; but it is very likely that Hebron was its primitive 
 name, and that it had the above appellation from being 
 the residence of four gigantic or powerful Anakim, 
 for Kirjath-arba literally signifies the city of the four ; 
 see the note on chap, xxiii. 2 
 
 Built there an altar unto the Lord .] On which he 
 offered sacrifice, as the word n3T*3 mizbach, from 712' 
 zabach, to slay , imports. 
 
 The increase of riches in the family of Abram must, 
 in the opinion of many, be a source of felicity to them. 
 If earthly possessions could produce happiness, it must 
 be granted that they had now a considerable share of 
 it in their power. But happiness must have its seat 
 in the mind, and, like that, be of a spiritual nature; 
 consequently earthly goods cannot give it; so far are. 
 they from either producing or procuring it, that they 
 always engender care and anxiety, and often strifes 
 and contentions. The peace of this amiable family 
 had nearly been destroyed by the largeness of their 
 possessions. To prevent the most serious misunder¬ 
 standings, Abram and his nephew were obliged to sepa¬ 
 rate. He who has much in general wishes to have 
 more, for the eye is not satisfied with seeing. Lot, 
 for the better accommodation of his flocks and family, 
 chooses the most fertile district in that country, and 
 even sacrifices reverence and filial affection at the 
 shrine of worldly advantage ; but the issue proved that 
 a pleasant worldly prospect may not be the most ad¬ 
 vantageous, even to our secular affairs. Abram pros¬ 
 pered greatly in the comparatively barren part of the 
 land, while Lot lost all his possessions, and nearly the 
 lives of himself and family, in that land which ap¬ 
 peared to him like the garden of the Lord , like a 
 second paradise. Rich and fertile countries have 
 generallv luxurious, effeminate, and profligate inhabit- 
 
 97 
 
Chedorlaomer and his allies 
 
 ants; so it was in this case. The inhabitants of 
 Sodom were sinners, and exceedingly wicked, and their 
 profligacy was of that kind which luxury produces ; 
 they fed themselves without fear , and they acted with¬ 
 out shame. Lot however was, through the mercy of 
 God, preserved from this contagion: he retained his 
 religion ; and this supported his soul and saved his 
 life, when his goods and his wife perished. Let us 
 learn from this to be jealous over our own wills and 
 wishes ; to distrust flattering prospects, and seek and 
 secure a heavenly inheritance. “ Man wants but little ; 
 nor that little long.” A man’s life—the comfort and 
 happiness of it—does not consist in the multitude of 
 the things he possesses. “ One house, one day’s food, 
 and one suit of raiment,” says the Arabic proverb, 
 “ are sufficient for thee ; and if thou die before noon, 
 thou hast one half too much.” The example of Abram, 
 in constantly erecting an altar wherever he settled, is 
 
 invade and pillage the Canaamtes. 
 
 worthy of serious regard ; he knew the path of duty 
 was the way of safety, and that, if he acknowledged 
 God in all his ways, he might expect him to direct 
 all his steps: he felt his dependence on God, he in¬ 
 voked him through a Mediator, and offered sacrifices 
 in faith of the coming Saviour ; he found blessedness 
 in this work—it was not an empty service ; he rejoiced 
 to see the day of Christ—he saw it, and was glad. 
 See on chap. xii. 8. Reader, has God an altar in thy 
 house ? Dost thou sacrifice to him 1 Dost thou offer 
 up daily by faith, in behalf of thy soul and the souls 
 of thy family, the Lamb of God who taketh away the 
 sin of the world 1 No man cometh unto the Father 
 but by me, said Christ : this w r as true, not only from 
 the incarnation, but from the foundation of the world. 
 And to this another truth, not less comfortable, may 
 be added : Whosoever cometh unto me I will in nowise 
 cast out. 
 
 GENESIS. 
 
 CHAPTER XIV. 
 
 The war of four confederate kings against the five kings of Canaan, 1—3. The confederate kings overrun 
 and pillage the whole country, 4—7. Battle between them and the kings of Canaan, 8, 9. The latter are 
 defeated, and the principal part of the armies of the kings of Sodom and Gomorrah slain, 10 ; on which 
 these two cities are plundered, 11. Lot, his goods, and his family, are also taken and carried away, 12. 
 Abram, being informed of the disaster of his nephew, 13, arms three hundred and eighteen of his servants , 
 and pursues them, 14 ; overtakes and routs them, and recovers Lot, and his family, and their goods, 15, 16 ; 
 is met on his return by the king of Sodom, and by Melchizedek, king of Salem, with refreshments for 
 himself and men, 17, 18. Melchizedek blesses Abram, and receives from him, as priest of the most high 
 God the tenth of all the spoils, 19, 20. The king of Sodom offers to Abram all the goods he has taken 
 from the enemy, 21 ; which Abram positively refuses, having vowed to God to receive no recompense for 
 a victory of which he knew God to be the sole author, 22,23; but desires that a proportion of the spoils be 
 given to Aner, Eshcol, and Mamre, who had accompanied him on this expedition , 24. 
 
 A. M. cir. 2091 . A ND it came to pass, m the 
 
 B, C. cir. 1913. AL , r f . . . r 
 
 - days oi Amraphel king ot 
 
 a Shinar, Arioch king of Ellasar, Chedorla¬ 
 omer king of b Elam, and Tidal king of na¬ 
 tions ; 
 
 2 That these made war with Bera king of 
 Sodom, and with Birsha king of Gomorrah, 
 
 Shmab king of c Admah, and A. M. cir. 2091 , 
 , . . r t -7 t •• , B. C. cir. 1913. 
 
 bhemeber king ot Zeboum, and -. 
 
 the king of Bela, which is d Zoar. 
 
 3 All these were joined together in the vale 
 of Siddim, e which is the salt sea. 
 
 4 Twelve years f they served Chedorlaomer, 
 and in the thirteenth year they rebelled. 
 
 a Chap. x. 10; xi. 2.- b Isa. xi'. 11.- c Deut. xxix. 23. 
 
 d Chap. xix. 22. 
 
 NOTES ON CHAP. XIV. 
 
 Verse 1 . In the days of Amraphel] Who this king 
 was is not known; and yet, from the manner in which 
 he is spoken of in the text, it would seem that he was 
 a person well known, even when Moses wrote this 
 account. But the Vulgate gives a different turn to 
 the place, by rendering the passage thus : Factum est 
 in illo tempore, ut Amraphel, &c. “ It came to pass 
 
 in that time that Amraphel, &c.” The Chaldee Tar- 
 gum of Onkelos makes Amraphel king of Babylon, 
 others make him king of Assyria; some make him 
 the same as Nimrod, and others, one of his descend¬ 
 ants. 
 
 Arioch king of Ellasar] Some think Syria is 
 meant; but conjecture is endless where facts cannot 
 be ascertained. 
 
 e Deut. iii. 17 ; Num. xxxiv. 12; Josh. iii. 16 ; Psa. cvii. 34, 
 
 f Chap. ix. 26. 
 
 Chedorlaomer king of Elam] Dr. Shuckford thinks 
 that this was the same as Ninyas, the son of Ninus 
 and % S emir amis ; and some think him to be the same 
 w r ith Keeumras, son of Doolaved, son of Arphaxad, 
 son of Shem, son of Noah ; and that Elam means 
 Persia; see chap. x. 22. The Persian historians 
 unanimously allow that Keeumras, whose name bears 
 some affinity to Chedorlaomer, was the first king of 
 the Peeshdadian dynasty. 
 
 Tidal king of nations] D’U goyim, different peo¬ 
 ples or clans. Probably some adventurous person, 
 whose subjects were composed of refugees from dif¬ 
 ferent countries. 
 
 Verse 2. These made war with Bera, dfC .] It ap¬ 
 pears, from ver. 4, that these five Canaanitish kings 
 had been subdued by Chedorlaomer, and were obliged 
 
 ( 8 * ) 
 
 a 
 
 98 
 
CHAP. XIV. 
 
 The kings of Canaan defeated . 
 
 Lot and his family taken 
 
 A. M. cir. 2091. 
 B C. cir. 1913. 
 
 5 
 
 And on the fourteenth year 
 came Chedorlaomer, and the kings 
 that were with him, and smote * the Rephaims 
 h in Ashteroth Karnaim, and * 1 the Zuzims in 
 Ham, k and the Emims in 1 Shaveh Kiria- 
 tliaim, 
 
 6 m And the Horites in their mount Seir, 
 unto n El-paran, which is by the wilderness. 
 
 7 And they returned, and came to En-mish- 
 pat, which is Kadesh, and smote all the coun¬ 
 try of the Amalekites, and also the Amorites 
 that dwelt 0 in Hazezon-tamar. 
 
 8 And there went out the king of Sodom, 
 and the king of Gomorrah, and the king of 
 Admah, and the king of Zeboiim, and the king 
 of Bela, (the same is Zoar,) and they joined 
 battle with them in the vale of Siddim; 
 
 9 With Chedorlaomer the king of Elam, and 
 
 with Tidal king of nations, and A. M. cir. 2091 
 
 . v i i • r oi • , B. C. cir. 1913. 
 
 Amraphei king oi Smnar, and - 
 
 Arioch king of Ellasar; four kings with five. 
 
 10 And the vale of Siddim was full of 
 p slime-pits; and the kings of Sodom and 
 Gomorrah fled, and fell there ; and they that 
 remained fled q to the mountain. 
 
 11 And they took r all the goods of Sodom 
 and Gomorrah, and all their victuals, and went 
 their way. 
 
 12 And they took Lot, Abram’s s brother’s 
 son, t who dwelt in Sodom, and his goods, and 
 departed. 
 
 13 And there came one that had escaped, 
 and told Abram the Hebrew ; for u he dwelt 
 in the plain of Mamre the Amorite, brother of 
 Eshcol, and brother of Aner: v and these 
 were confederate with Abram. 
 
 s Chap. xv. 20; Deut. iii. 11.- h Josh. xii. 4; xiii. 12. 
 
 5 Deut. ii. 20.- k Deut. ii. 10, 11.- 1 Or, the'plain of Kiria- 
 
 thaim. - m Deut. ii. 12, 22.-“Or, the plain of Paran ; chap. 
 
 to pay him tribute ; and that, having- been enslaved by 
 him twelve years, wishing- to recover their liberty, they 
 revolted in the thirteenth; in consequence of which 
 Chedorlaomer, the following year, summoned to his 
 assistance three of his vassals, invaded Canaan, fought 
 with and discomfited the kings of the Pentapolis or 
 five cities—Sodom, Gomorrah, Zeboiim, Zoar, and 
 Admah, which were situated in the fruitful plain of 
 Siddim, having previously overrun the whole land. 
 
 Yerse 5. Rephaims ] A people of Canaan : chap, 
 xv. 20. 
 
 Ashteroth] A city of Basan, where Og afterwards 
 reigned; Josh. xiii. 31. 
 
 Zuzims ] Nowhere else spoken of, unless they 
 were the same with the Zamzummims , Deut. ii. 20, 
 as some imagine. 
 
 Emims ] A people great and many in the days of 
 Moses, and tall as the Anakim. They dwelt among 
 the Moabites, by whom they were reputed giants ; 
 Deut. ii. 10, 11. 
 
 Shaveh Kiriathaim ] Rather, as the margin , the 
 plain of Kiriathaim , which was a city afterwards be¬ 
 longing to Sihon king of Heshbon ; Josh. xiii. 19. 
 
 Yerse 6. The Horites ] A people that dwelt in 
 Mount Seir, till Esau and his sons drove them thence ; 
 Deut. ii. 22. 
 
 El-paran ] The plain or oak of Paran, which was 
 a city in the wilderness of Paran ; chap. xxi. 21. 
 
 Yerse 7. En-mishpat ] The well of judgment; pro¬ 
 bably so called from the judgment pronounced by God 
 on Moses and Aaron for their rebellion at that place ; 
 Num. xx. 1-10. 
 
 Amalekites ] So called afterwards , from Amalek, 
 son of Esau ; chap, xxxvi. 12. 
 
 Hazezon-tamar .] Called, in the Chaldee, Engaddi; 
 a city in the land of Canaan, which fell to the lot of 
 Judah ; Josh. xv. 62. See also 2 Chron. xx. 2. It 
 
 a 
 
 xxi. 21 ; Num. xii. 16; xiii. 3.-°2 Chron. xx. 2.-p Chap. 
 
 xi. 3.-q Chap. xix. 17, 30.- r Ver. 16, 21.- 3 Chap. xii. 5. 
 
 1 Chap. xiii. 12.- u Chap. xiii. 18.- v Ver. 24. 
 
 appears, from Cant. i. 13, to have been a very fruit¬ 
 ful place. 
 
 Yerse 8. Bela , the same is Zoar\ That is, it was 
 called Zoar after the destruction of Sodom, &c., men 
 tioned in chap. xix. 
 
 Verse 10 . Slime-pits ] Places where asphaltus or 
 bitumen sprang out of the ground; this substance 
 abounded in that country. 
 
 Fell there ] It either signifies they were defeated 
 on this spot, and many of them slain', or that multi¬ 
 tudes of them had perished in the bitumen-pits which 
 abounded there ; that the place was full of pits we 
 learn from the Hebrew, which reads here miO rniO 
 beeroth beeroth , pits, pits, i. e., multitudes of pits. A 
 bad place to maintain a fight on, or to be obliged to 
 run through in order to escape. 
 
 Yerse 11. They took all the goods, dpc.] This was 
 a predatory war, such as the Arabs carry on to the 
 present day; they pillage a city, town, or caravan ; 
 and then escape with the booty to the wilderness, 
 where it would ever be unsafe, and often impossible, 
 to pursue them. 
 
 Yerse 12. They took Lot , ^-c.] The people, being 
 exceedingly wicked, had provoked God to afflict them 
 by means of those marauding kings ; and Lot also suf¬ 
 fered, being found in company with the workers of 
 iniquity. Every child remembers the fable of the 
 Geese and Cranes; the former, being found feeding 
 where the latter were destroying the grain, were all 
 taken in the same net. Let him that readeth under¬ 
 stand. 
 
 Yerse 13. Abram the Hebrew] See on chap. x. 21. 
 It is very likely that Abram had this appellation from 
 his coming from beyond the river Euphrates to enter 
 Canaan; for haibn , which we render the He¬ 
 
 brew, comes from "Djf abar, to pass over, or come from 
 beyond. It is supposed by many that he got this name 
 
 99 
 
GENESIS. 
 
 Abram attacks and routs the four 
 
 kings , and recovers the captives. 
 
 A. M. cir. 2091 . 14 And when Abram heard 
 
 B. c. cir. 1913 . w j^g Mother was taken 
 
 captive, he x armed his r trained servants , 
 z born in his own house, three hundred 
 and eighteen, and pursued them a unto 
 Dan. 
 
 15 And he divided himself against them, he 
 and his servants, by night, and b smote them, 
 and pursued them unto Hobah, which is on 
 the left hand of Damascus. 
 
 16 And he brought back c all the goods, and 
 
 also brought again his brother A. M. cir. 2091 . 
 T i i • & 1 , , B, C. cir. 1913. 
 
 Dot, and his goods, and the- 
 
 women also, and the people. 
 
 17 And the king of Sodom d went out to 
 meet him e after his return from the slaughter 
 of Chedorlaomer, and of the kings that were 
 with him, at the valley of Sbaveh, which is 
 the f king’s dale. 
 
 18 And * Melchizedek king of Salem brought 
 forth bread and wine : and he was h the priest 
 of 1 the most high God. 
 
 w Chap. xiii..8.- x Or, led forth. - 7 Or, instructed. - z Ch. 
 
 xv. 3 ; xvii. 12, 27 ; Eccles. ii. 7.- a Deut. xxxiv. 1; Judg. 
 
 xviii. 29.—~ b Isa. xli. 2, 3.- 11 Ver. 11, 12. 
 
 d Judg. xi. 34; 1 Sam. xviii. 6.- e Heb. vii. 1.- f 2 Sam. 
 
 xviii. 18.-s Heb. vii. 1.- h Psa. cx. 4 ; Heb. v. 6.- ; Mic. 
 
 vi. 6 ; Acts xvi. 17 ; Ruth iii. 10 ; 2 Sam. ii. 5. 
 
 from Eber or Heber, son of Salah; see chap. xi. 15. 
 But why he should get a name from Heber, rather 
 than from his own father, or some other of his pro¬ 
 genitors, no person has yet been able to discover. 
 We may, therefore, safely conclude that he bears the 
 appellation of Hebrew or Ibrite from the above cir¬ 
 cumstance, and not from one of his progenitors, of 
 whom we know nothing but the name, and who pre¬ 
 ceded Abram not less than six generations ; and during 
 the whole of that time till the time marked here, none 
 of his descendants were ever called Hebrews; this is 
 a demonstration that Abram was not called the Hebrew 
 from Heber; see chap- xi. 15—27. 
 
 These were confederate with Abram.] It seems 
 that a kind of convention was made between Abram 
 and the three brothers, Mamre, Eshcol, and Aner, 
 who were probably all chieftains in the vicinity of 
 Abram’s dwelling : all petty princes, similar to the 
 nine kings before mentioned. 
 
 Yerse 14. He armed his trained servants] These 
 amounted to three- hundred and eighteen in number : 
 and how many were in the divisions of Mamre, Eshcol, 
 and Aner, we know not; but they and their men 
 certainly accompanied him in this expedition. See 
 ver. 24. 
 
 Yerse 15. And he divided himself against them\ It 
 required both considerable courage and address in 
 Abram to lead him to attack the victorious armies of 
 these four kings with so small a number of troops, and 
 on this occasion both his skill and his courage are 
 exercised. His affection for Lot appears to have been 
 his chief motive; he cheerfully risks his life for that 
 nephew who had lately chosen the best part of the 
 land, and left his uncle to live as he might, on what 
 he did not think worthy his own acceptance. But it 
 is the property of a great and generous mind, not only 
 to forgive, but to forget offences ; and at all times to 
 repay evil with good. 
 
 Verse 16. And he brought back—the ivomen also ] 
 This is brought in by the sacred historian with peculiar 
 interest and tenderness. All who read the account 
 must be in pain for the fate of wives and daughters 
 fallen into the hands of a ferocious, licentious, and 
 victorious soldiery. Other spoils the routed confede¬ 
 rates might have left behind ; and yet on their swift 
 asses, camels, and dromedaries, have carried off the 
 
 100 
 
 female captives. However, Abram had disposed his 
 attack so judiciously, and so promptly executed his 
 measures, that not only all the baggage, but all the 
 females also, were recovered. 
 
 Yerse 17. The king of Sodom went out to meet him ] 
 This could not have been Bera, mentioned ver. 2, for 
 it seems pretty evident, from ver. 10, that both he and 
 Birsha, king of Gomorrah, were slain at the bitumen- 
 pits in the vale of Siddim ; but another person in the 
 mean time might have succeeded to the government. 
 
 Yerse 18. And Melchizedek , king of Salem ] A 
 thousand idle stories have been told about this man, 
 and a thousand idle conjectures spent on the subject 
 of his short history given here and in Heb. vii. At 
 present it is only necessary to state that he appears to 
 have been as real a personage as Bera , Birsha , or 
 Shinab , though we have no more of his genealogy 
 than we have of theirs. 
 
 Brought forth bread and wine ] Certainly to refresh 
 Abram and his men, exhausted with the late battle 
 and fatigues of the journey ; not in the way of sacrifices 
 &c.; this is an idle conjecture. 
 
 He was the priest of the most high God.] He had 
 preserved in his family and among his subjects the 
 worship of the true God, and the primitive patriarchal 
 institutions ; by these the father of every family was 
 both king and priest; so Melchizedek, being a worship¬ 
 per of the true God, was priest among the people, as 
 well as king over them. 
 
 Melchizedek is called here king of Salem , and the 
 most judicious interpreters allow that by Salem Jeru¬ 
 salem is meant. That it bore this name anciently is 
 evident from Psa. lxxvi. 1,2: “In Judah is God known; 
 his name is great in Israel. In Salem also is his taber¬ 
 nacle , and his dwelling place in Zion.” From the use 
 made of this part of the sacred history by David, Psa. 
 cx. 4, and by St. Paul, Heb. vii. 1-10, we learn that 
 there was something very mysterious, and at the same 
 time typical, in the person , name , office, residence , and 
 government of this Canaanitish prince. 1. In his 
 person he was a representative and type of Christ; see 
 the scriptures above referred to. 2. His name oS?3 
 pT^ mallei tsedek , signifies my righteous king, or king 
 of righteousness. This name he probably had from 
 the pure and righteous administration of his govern¬ 
 ment ; and this is one of the characters of our blessed 
 
 a 
 
Melchizedek blesses Abram, who 
 
 CHAP. XIV. refuses to take any of the booty . 
 
 A. M. cir. 2091. 
 
 B. C. cir. 1913. 
 
 19 And he blessed him, and 
 said, Blessed be Abram of the 
 most high God, k possessor of heaven and 
 earth. 
 
 20 And 1 blessed be the most high God, 
 which hath delivered thine enemies into thy 
 hand. And he gave him tithes m of all. 
 
 21 And the king of Sodom said unto Abram, 
 Give me the n persons, and take the goods to 
 thyself. 
 
 22 And Abram said to the king of Sodom, 
 
 k Ver. 22 ; Matt. xi. 25.- 1 Chap. xxiv. 27.- m Heb. vii. 4. 
 
 n Heb. souls. 
 
 I 0 have lift up mine hand unto A. M. cir. 2091 
 the Lord, the most high God, B ‘ - ^‘ cir * 1913 - 
 p the possessor of heaven and earth, 
 
 23 That q I will not take from a thread even 
 to a shoe-latchet, and that I will not take any 
 thing that is thine, lest thou shouldest say, I 
 have made Abram rich : 
 
 24 Save only that which the young men 
 have eaten, and the portion of the men r which 
 went with me, Aner, Eshcol, and Mamre; let 
 them take their portion. 
 
 0 Exod. vi. 8; Dan. xii. 7; Rev. x. 5, 6.- 
 xxi. 33.-q So Esther ix. 15, 16.- 
 
 -PVer. 19; chap. 
 - r Ver. 13. 
 
 Lord, a character which can be applied to him only, 
 as he alone is essentially righteous, and the only Po¬ 
 tentate; but a holy man, such as Melchizedek, might 
 bear this name as his type or representative. 3. Office; 
 he was a priest of the most high God. The word 
 fro cohen , which signifies both prince and priest , be¬ 
 cause the patriarchs sustained this double office, has 
 both its root and proper signification in the Arabic; 
 i kahana signifies to approach , draw near, have 
 intimate access to; and from hence to officiate as priest 
 bfeore God, and thus have intimate access to the Di¬ 
 vine presence : and by means of the sacrifices which 
 he offered he received counsel and information relative 
 to what was yet to take place, and hence another ac¬ 
 ceptation of the word, to foretell, predict future events, 
 unfold hidden things or mysteries ; so the lips of the 
 priests preserved knowledge, and they were often the 
 interpreters of the will of God to the people. Thus 
 we find that Melchizedek, being a priest of the most 
 high God, represented Christ in his sacerdotal charac¬ 
 ter, the word priest being understood as before ex¬ 
 plained. 4. His residence ; he was king of Salem. 
 
 shalam signifies to make whole, complete , or per¬ 
 fect ; and hence it means peace, which implies the 
 making whole the breaches made in the political and 
 domestic union of kingdoms, states, families, &c., 
 making an end of discord, and establishing friendship. 
 Christ is called the Prince of peace, because, by his 
 incarnation, sacrifice, and mediation, he procures and 
 establishes peace between God and man ; heals the 
 breaches and dissensions between heaven and earth, 
 reconciling both ; and produces glory to God in the 
 highest, and on earth peace and good will among men. 
 His residence is peace and quietness and assurance for 
 ever, in every believing upright heart. He governs 
 as the Prince and Priest of the most high God, ruling 
 in righteousness, mighty to save ; and he ever lives to 
 make intercession for, and save to the uttermost all 
 who come unto the Father by him. See the notes on 
 Heb. vii. 
 
 Verse 19, And he blessed him] This was a part 
 of the priest’s office, to bless in the name of the Lord, 
 for ever. See the form of this blessing, Num. vi. 
 23—26 ; and for the meaning of the word to bless , see 
 Gen. ii. 3. 
 
 Verse 20 . And he gave him tithes ] A tenth part 
 
 of all the spoils he had taken from the confederate 
 
 a 
 
 kings. These Abram gave as a tribute to the most 
 high God, who, being the possessor of heaven and earth, 
 dispenses all spiritual and temporal favours, and de¬ 
 mands the gratitude, and submissive, loving obedience, 
 of all his subjects. Almost all nations of the earth 
 have agreed in giving a tenth part of their property 
 to be employed in religious uses. The tithes were 
 afterwards granted to the Levites for the use of the 
 sanctuary, and the maintenance of themselves and their 
 families, as they had no other inheritance in Israel. 
 
 Verse 22. I have lift up mine hand] The primitive 
 mode of appealing to God, and calling him to witness 
 a particular transaction ; this no doubt generally ob¬ 
 tained among the faithful till circumcision, the sign of 
 the covenant, was established. After this, in swear¬ 
 ing, the hand was often placed on the circumcised 
 part; see chap. xxiv. 2 and 9. 
 
 Verse 23. From a thread even to a shoe-latchet ] 
 This was certainly a proverbial mode of expression 
 the full meaning of which is perhaps not known. 
 Among the rabbinical writers Din chut, or 'Din chuti , 
 signifies a fillet worn by young women to tie up their 
 hair; taken in this sense it will give a good meaning 
 here. As Abram had rescued both the men and women 
 carried off by the confederate kings, and the king of 
 Sodom had offered him all the goods, claiming only the 
 persons, he answers by protesting against the accept¬ 
 ing any of their property: “ I have vowed unto the 
 Lord, the proprietor of heaven and earth, that I will 
 not receive the smallest portion of the property either 
 of the women or men , from a girl’s fillet to a man’s 
 shoe-tie.” 
 
 Verse 24. Save only that which the young men have 
 eaten ] His own servants had partaken of the victuals 
 which the confederate kings had carried away; see 
 ver. 11. This was unavoidable, and this is all he 
 claims; but as he had no right to prescribe the same 
 liberal conduct to his assistants, Aner, Eshcol, and 
 Mamre, he left them to claim the share that by right 
 of conquest belonged to them of the recaptured booty. 
 Whether they were as generous as Abram we are 
 not told. 
 
 The great variety of striking incidents in this chap¬ 
 ter the attentive reader has already carefully noted 
 To read and not understand is the property of the 
 foolish and the inconsiderate. 1. We have already 
 
 101 
 
God appears again unto Abram, 
 
 seen the danger to which Lot exposed himself in pre¬ 
 ferring a fertile region, though peopled with the work¬ 
 ers of iniquity. His sorrows commence in the cap¬ 
 tivity of himself and family, and the loss of all his 
 property, though by the good providence of God he 
 and they were rescued. 2. Long observation has 
 proved that the company a man keeps is not an indif¬ 
 ferent thing; it will either be the means of his salva¬ 
 tion or destruction. 3. A generous man cannot be 
 contented with mere personal safety while others are 
 in danger, nor with his own prosperity while others 
 are in distress. Abram, hearing of the captivity of 
 his nephew, determines to attempt his rescue ; he puts 
 himself at the head of his own servants, three hundred 
 and eighteen in number, and the' few assistants with 
 which his neighbours, Mamre, Aner, and Eshcol, could 
 furnish him; and, trusting in God and the goodness 
 of his cause, marches off to attack four confederate 
 kings ! 4. Though it is not very likely that the armies 
 of those petty kings could have amounted to many 
 thousands , yet they were numerous enough to subdue 
 almost the whole land of Canaan; and consequently, 
 humanly speaking, Abram must know that by numbers 
 he could not prevail, and that in this case particularly 
 the battle was the Lord's. 5. While depending on the 
 Divine blessing and succour he knew he must use the 
 means he had in his power; he therefore divided his 
 troops skilfully that he might attack the enemy at 
 different points at the same time , and he chooses the 
 night season to commence his attack, that the small¬ 
 ness of his force might not be discovered. God re¬ 
 quires a man to use all the faculties he has given him 
 in every lawful enterprise, and only in the conscientious 
 use of them can he expect the Divine blessing; when 
 this is done the event may be safely trusted in the 
 
 and renews his promise 
 
 hands of God. 6. Here is a war undertaken by Abram 
 on motives the most honourable and conscientious; it 
 was to repel aggression, and to rescue the innocent 
 from the heaviest of sufferings and the worst of slavery, 
 not for the purpose of plunder nor the extension of his 
 territories; therefore he takes no spoils, and returns 
 peaceably to his own possessions. How happy would 
 the world be were every sovereign actuated by the 
 same spirit! 7. We have already noticed the appear¬ 
 ance, person, office, &c., of Melchizedek; and, with¬ 
 out indulging in the wild theories of either ancient or 
 modern visionaries, have considered him as the Scrip- . 
 tures do, a type of Christ. All that has been already 
 spoken on this head may be recapitulated in a few 
 words. 1. The Redeemer of the world is the King 
 of righteousness ; he creates it, maintains it, and rules 
 by it. 2. His empire is the empire of peace; this he 
 proclaims to them who are afar off, and to them that 
 are nigh; to the Jew T and to the Gentile. 3. He is 
 Priest of the most high God, and has laid down his 
 life for the sin of the world; and through this sacri¬ 
 fice the blessing of God is derived on them that be¬ 
 lieve. Reader, take him for thy King as well as thy 
 Priest; he saves those only who submit to his au¬ 
 thority, and take his Spirit for the regulator of their 
 heart, and his word for the director of their conduct. 
 How many do we find, among those who would be 
 sorry to be rated so low as to rank only with nominal 
 Christians, talking of Christ as their Prophet, Priest , 
 and King, who are not taught by his word and Spirit* 
 who apply not for redemption in his blood, and who 
 submit not to his authority! Reader, learn this deep 
 and important truth : “ Where I am there also shall 
 my servant be; and he that serveth me, him shall my 
 Father honour.” 
 
 GENESIS. 
 
 CHAPTER XV. 
 
 God appears to Abram in a vision, and gives him great encouragement, 1. Abram's request and complaint, 
 2 , 3. God promises him a son, 4 ; and an exceedingly numerous posterity, 5. Abram credits the promise, 
 
 and his faith is counted unto him for righteousness, 6. Jehovah proclaims himself, and renews the promise 
 of Canaan to his posterity, 7. Abram requires a sign of its fulfilment, 8. Jehovah directs him to offer 
 a sacrifice of five different animals, 9 ; which he accordingly does, 10, 11. God reveals to him the afflic¬ 
 tion of his posterity in Egypt, and the duration of that affliction, 12, 13. Promises to bring them back to 
 the land of Canaan with great affluence, 14—16. Renews the covenant with Abram, and mentions the pos¬ 
 sessions which should be given to his posterity, 18—21. 
 
 A. M. cir. 2093 . A FTER these things the word 
 
 B. C. cir. 1911. & 
 
 - oi the Lord came unto 
 
 Abram a in a vision, saying, b Fear not, Abram; 
 
 I am thy c shield, and thy A. M. cir. 2093 
 t T , J B. C. cir. 1911. 
 
 exceeding d great reward. - 
 
 2 And Abram said, Lord God, what wilt 
 
 a Dan. x. 1 ; Acts x. 10, 11.- b Chap. xxvi. 24; Dan. x. 12; 
 
 Luke i. 13,30. 
 
 NOTES ON CHAP. XV. 
 
 Yerse 1. The word of the Lord came unto Abram\ 
 This is the first place where God is represented as 
 revealing himself by his word. Some learned men 
 suppose that the HliT *131 debar Yehovah, translated 
 here word of the Lord, means the same with the loyog 
 rov Qeov of St. John, chap. i. 1, and, by the Chaldee 
 
 102 
 
 c Psa. iii. 3 ; v. 12 ; lxxxiv. 11; xci. 4 ; cxix. 114.- d Psa. xvi. 
 
 5; lviii. 11 ; Prov. xi. 18. 
 
 paraphrases in the next clause, called D'D meimeri, 
 “my word,” and in other places ''T fcOD'D meimera 
 daiya, the word of Yeya, a contraction for Jehovah, 
 which they appear always to consider as a person ; 
 and which they distinguish from NDJD3 pithgama, 
 which signifies merely a word spoken, or any part of 
 speech. There have been various conjectures concern- 
 
 a 
 
CHAP. XV. 
 
 Abram's complaint. 
 
 Isaac is promised. 
 
 a. M. cir. 2093. thou give me, e seeing I go child 
 — C ‘ Clr ~ 1J1L less, and the steward of my 
 house is this Eliezer of Damascus ? 
 
 3 And Abram said, Behold, to me thou hast 
 given no seed : and lo, f one born in my house 
 is mine heir. 
 
 4 And behold, the word of the a. m. cir. 2093 . 
 
 T , . B. C. cir. 1911. 
 
 Lord came unto him, saying, - 
 
 This shall not be thine heir ; but he that g shall 
 come forth out of thine own bowels shall be 
 thine heir. 
 
 5 And he brought him forth abroad, and 
 
 e Acts vii. 5.—— f Chap. xiv. 14. 
 
 ing the manner in which God revealed his will, not 
 only to the patriarchs, but also to the prophets, evan¬ 
 gelists, and apostles. It seems to have been done in 
 different ways. 1. By a personal appearance of him 
 who was afterwards incarnated for the salvation of 
 mankind. 2. By an audible voice , sometimes accom¬ 
 panied with emblematical appearances. 3. By visions 
 which took place either in the night in ordinary sleep, 
 or when the persons were cast into a temporary trance 
 by daylight, or when about their ordinary business, 
 4. By the ministry of angels appearing in human bo¬ 
 dies, and performing certain miracles to accredit their 
 mission. 5. By the powerful agency of the Spirit of 
 God upon the mind , giving it a strong conception and 
 supernatural persuasion of the truth of the things 
 perceived by the understanding. We shall see all 
 these exemplified in the course of the work. It was 
 probably in the third sense that the revelation in the 
 text was given; for it is said, God appeared to Abram 
 in a vision, run 3 machazeh, from nin cliazah , to see, 
 or according to others, to fix, fasten, settle; hence 
 chozeh, a seer, the person who sees Divine things, to 
 whom alone they are revealed, on whose mind they 
 are fastened, and in whose memory and judgment they 
 are fixed and settled. Hence the vision which was 
 mentally perceived, and, by the evidence to the soul 
 of its Divine origin, fixed and settled in the mind. 
 
 Fear not] The late Dr. Dodd has a good thought 
 on this passage; “ I would read,” says he, “ the se¬ 
 cond verse in a parenthesis, thus : For Abram had 
 said, Lord God, what wilt thou give me, seeing I-go 
 childless, <5yc. Abram had said this in the fear of his 
 heart, upon which the Lord vouchsafed to him this 
 prophetical view, and this strong renovation of the 
 covenant. In this light all follows very properly. 
 Abram had said so and so in ver. 2, upon which God 
 appears and says, I am thy shield, and thy exceeding 
 great reward. The patriarch then, ver. 3, freely opens 
 the anxious apprehension of his heart, Behold, to me 
 thou hast given no seed, dye., upon which God proceeds 
 to assure him of posterity.” 
 
 I am thy shield, cfc.] Can it be supposed that Abram 
 understood these words as promising him temporal ad¬ 
 vantages at all corresponding to the magnificence of 
 these promises T If he did he was disappointed through 
 the whole course of his life, for he never enjoyed such 
 a state of worldly prosperity as could justify the strong 
 language in the text. Shall we lose sight of Abram, 
 and say that his posterity was intended, and Abram 
 understood the promises as relating to them, and not 
 to himself or immediately to his own family 1 Then 
 the question recurs, Did the Israelites ever enjoy such 
 a state of temporal affluence as seems to be intended 
 by the above promise 1 To this every man acquainted 
 
 a 
 
 s 2 Sam. vii. 12; xvi. 11; 2 Chron. xxxii. 21. 
 
 with their history will, without hesitation, say, No. 
 What then is intended 1 ? Just what the words state. 
 God was Abram’s portion, and he is the portion of 
 every righteous soul; for to Abram, and the children 
 of his faith, he gives not a portion in this life. No¬ 
 thing, says Father Calmet, proves more invincibly the 
 immortality of the soul, the truth of religion, and the 
 eternity of another life, than to see that in this life the 
 righteous seldom receive the reward of their virtue, 
 and that in temporal things they are often less happy 
 than the workers of iniquity. 
 
 I am, says the Almighty, thy shield —thy constant 
 covering and protector, and thy exceeding great reward, 
 nmn “poty sekarcha harbeh meod, “ that super¬ 
 latively multiplied reward of thine.” It is not the 
 Canaan I promise, but the salvation that is to come 
 through the promised seed. Hence it was that Abram 
 rejoiced to see his day. And hence the Chaldee 
 Targum translates this place, My Word shall be thy 
 strength, <fc. 
 
 Yerse 2. What will thou give me, seeing I go child 
 less] The anxiety of the Asiatics to have offspring is 
 intense and universal. Among the Hindoos the want 
 of children renders all other blessings of no esteem. 
 See Ward. 
 
 And the steward of my house] Abram, understand¬ 
 ing the promise as relating to that person who was to 
 spring from his family, in whom all the nations of the 
 earth should be blessed, expresses his surprise that 
 there should be such a promise, and yet he is about 
 to die childless! How then can the promise be ful¬ 
 filled, when, far from a spiritual seed, he has not even 
 a person in his family that has a natural right to his 
 property, and that a stranger is likely to be his heir ? 
 This seems to be the general sense of the passage ; 
 but who this steward of his house, this Eliezer of Da¬ 
 mascus, was, commentators are not agreed. The trans¬ 
 lation of the Septuagint is at least curious : 'Ods viog 
 M aoEit Trig oiKoyevovg yov, ovrog A ayacncog E kiefcp’ 
 The son of Masek my home-born maid, this Eliezer 
 of Damascus, is my heir; which intimates that they 
 supposed p*k^*D meshek, which we translate steward, to 
 have been the name of a female slave, born in the fa¬ 
 mily of Abram, of whom was born this Eliezer, who on 
 account of the country either of his father or mother, 
 was called a Damascene or one of Damascus. It is 
 extremely probable that our Lord has this passage in 
 view in his parable of the rich man and Lazarus, Luke 
 xvi. 19. From the name Eliezer, by leaving out the 
 first letter, Liezer is formed, which makes Lazarus in 
 the New Testament, the person who, from an abject 
 and distressed state, was raised to lie in the bosom of 
 Abraham in paradise. 
 
 Yerse 5. Look now toward heaven] It appears that 
 
 103 
 
GENESIS. 
 
 Abram's sacrifice , and 
 
 the manner of offering it. 
 
 A. M. cir. 2093 . said. Look now toward heaven, 
 
 B. _C;_eir._i9n. h t e n tL e i s t arSj if thou be 
 
 able to number them : and he said unto him, 
 k So shall thy seed be. 
 
 6 And he 1 believed in the Lord ; and he 
 m counted it to him for righteousness. 
 
 7 And he said unto him, I am the Lord 
 that n brought thee out of 0 Ur of the Chal¬ 
 dees, p to give thee this land to inherit it. 
 
 8 And he said, Lord God, a. m. cir. 2093 . 
 
 , , . . , T B. C. cir. 1911. 
 
 q whereby shall 1 know that J -- 
 
 shall inherit it ? 
 
 9 And he said unto him, r Take me a heilei 
 of three years old, and a she-goat of three 
 years old, and a ram of three years old, and j 
 a turtle-dove, and a young pigeon. 
 
 10 And he took unto him all these, and 
 s divided them in the midst, and laid each 
 
 h Psa. cxlvii. 4.- 1 Jer. xxxiii. 22.- k Chap. xxii. 17 ; 
 
 Exod. xxxii. 13 ; Deut. i. 10 ; x. 22 ; 1 Chron. xxvii. 23 ; Rom. 
 
 iv. 18 ; Heb. xi. 12 ; see chap. xiii. 16.- 1 Rom. iv. 3, 9, 22 ; 
 
 Gal. iii. 6; James ii. 23.-Psa. cvi. 31.-“Chap. xii. 1. 
 
 this whole transaction took place in the evening; see 
 on chap xiii. 14. Abram had either two visions, that 
 recorded in ver. 1, and that in ver. 12, &c. ; or what 
 is mentioned in the beginning of this chapter is a part 
 of the occurrences which took place after the sacrifice 
 mentioned ver. 9, &c. : but it is more likely that there 
 was a vision of that kind already described, and after¬ 
 wards a second , in which he received the revelation 
 mentioned ver. 13-16. After the first vision he is 
 brought forth abroad to see if he can number the stars; 
 and as he finds this impossible, he is assured that as 
 they are to him innumerable, so shall his posterity be; 
 and that all should spring from one who should pro¬ 
 ceed from his own bowels— one who should be his 
 own legitimate child. 
 
 Verse 6. And he believed in the Lord; and he 
 counted it to him for righteousness. ] This I conceive 
 to be one of the most important passages in the whole 
 Old Testament. It properly contains and specifies 
 that doctrine of justification by faith which engrosses 
 so considerable a share of the epistles of St. Paul, 
 and at the foundation of which is the atonement made 
 by the Son of God : And he (Abram) believed (jDKH 
 heemin, he put faith) in Jehovah , lb PlT^m vaiyach- 
 shebeha lo, and he counted it —the faith he put in Je¬ 
 hovah, to him for righteousness, nplk’ tsedakah, or 
 justification ; though there was no act in the case but 
 that of the mind and heart, no ivork of any kind. 
 Hence the doctrine of justification by faith, without 
 any merit of works; for in this case there could be 
 none—no works of Abram which could merit the sal¬ 
 vation of the whole human race. It was the promise 
 of God which he credited, and in the blessedness of 
 which he became a partaker through faith. See at 
 the close of the chapter; see also on Rom. iv. 
 
 Verse 7. Ur of the Chaldees ] See on chap. xi. 
 
 Verse 8. And he said, Lord God ] HUT Ado¬ 
 nai Yehovah, my Lord Jehovah. Adonai is the word 
 which the Jews in reading always substitute for Jeho¬ 
 vah, as they count it impious to pronounce this name. 
 Adonai signifies my director, basis, supporter, prop, or 
 stay ; and scarcely a more appropriate name can be 
 given to that God who is the framer and director of 
 every righteous word and action ; the basis ox founda¬ 
 tion on which every rational hope rests ; the supporter 
 of the souls and bodies of men, as well as of the uni¬ 
 verse in general; the prop and stay of the weak and 
 fainting, and the buttress that shores up the building, 
 
 104 
 
 0 Chap. xi. 28, 31.- p Psa. cv. 42, 44; Rom. iv. 13.-1 See 
 
 chap. xxiv. 13, 14 ; Judg. vi. 17,37; 1 Sam. xiv. 9,10 ; 2 Kings 
 
 xx. 8 ; Luke i. 18.- r Lev. i. 3, 10, 14 ; xii. 8 ; xiv. 22, 30 ; 
 
 Luke xi. 24 ; Isa. xv. 5.- s Jer. xxxiv. 18, 19. 
 
 which otherwise must necessarily fall. This word 
 often occurs in the Hebrew Bible, and is rendered in 
 our translation Lord; the same term by which the 
 word Jehovah is expressed : but to distinguish between 
 the two, and to show the reader when the original is 
 mrr Yehovah, and when ’’JIX Adonai, the first is 
 always put in capitals, Lord, the latter in plain Roman 
 characters, Lord. For the word Jehovah see on chap, 
 ii. 4, and on Exod. xxxiv. 6. 
 
 Whereby shall I know ] By what sign shall I be 
 assured, that I shall inherit this land 1 It appears that 
 he expected some sign, and that on such occasions one 
 was ordinarily given. 
 
 Verse 9. Take me a heifer] vhty eglah, a she- 
 calf; a she-goat , Tp ez, a goat, male or female, but 
 distinguished here by the feminine adjective ; 
 meshullesheth, a three-yearling ; a ram, S’X ayil ; a 
 turtle-dove, in tor, from which come turtur and turtle ; 
 young pigeon, SiU gozal, a word signifying the young 
 of pigeons and eagles. See Deut. xxxii. 11. It is 
 worthy of remark, that every animal allowed or com¬ 
 manded to be sacrificed under the Mosaic law is to be 
 found in this list. And is it not a proof that God was 
 now giving to Abram an epitome of that law and its 
 Sacrifices which he intended more fully to reveal to 
 Moses ; the essence of which consisted in its sacrifices y 
 which typified the Lamb of God that takes away the 
 sin of the world ? 
 
 On the several animals which God ordered Abram 
 to take, Jarchi remarks : “ The idolatrous nations are 
 compared in the Scriptures to bulls, rams, and goats ; 
 for it is written, Psa. xxii. 13 : Many bulls have com¬ 
 passed me about. Dan. viii. 20 : The ram i&hich thou 
 hast seen is the king of Persia. Ver. 21 : Thorough 
 goat is the king of Greece. But the Israelites are 
 compared to doves, <fc. ; Cant, ii, 14 : O my dove , 
 that art in the cleft of the rock. The division of the 
 above carcasses denotes the division and extermination 
 of the idolatrous nations; but the birds not being di¬ 
 vided, shows that the Israelites are to abide for ever.” 
 See Jarchi on the place. 
 
 Verse 10. Divided them in the midst ] The ancient 
 method of making covenants, as well as the original 
 word, have been already alluded to, and in a general 
 way explained. See chap. vi. 18. The word cove¬ 
 nant, from con, together, and venio, I come, signifies 
 an agreement, association, or meeting between two 
 mare parties j for it is impossible that a eovenairt 
 
 a 
 
God reveals to Abram 
 
 CHAP. XV. 
 
 the bondage of his posterity. 
 
 A 
 
 B 
 
 . M. cir. 2093 . piece one against another : but 
 . C. cir. 1911. : . . . , ,? . , , , 
 
 - t the birds divided he not. 
 
 11 And when the fowls came down upon 
 the carcasses, Abram drove them away. 
 
 12 And when the sun was going down, 
 u a deep sleep fell upon Abram ; and, lo, a 
 
 horror of great darkness fell a. M. cir. 2093 . 
 
 , . ° B. C. cir. 1911. 
 
 upon him. - 
 
 13 And he said unto Abram, Know of a 
 surety v that thy seed shall be a stranger in a 
 land that is not theirs, and shall serve them; and 
 w they shall afflict them four hundred years ; 
 
 1 Lev. i. 17.- u Chap. ii. 21; Job. iv. 13.- v Exod. xii. 40 ; 
 
 Psa. cv. 23; Acts vii. 6.- w Exodus i. 11; Psalm cv. 25. 
 
 be made between an individual and himself, whether 
 God or man. This is a theological absurdity into 
 which many have run ; there must be at least two par¬ 
 ties to contract with each other. And often there was 
 a third party to mediate the agreement, and to witness 
 it when made. Rabbi Solomon Jarchi says, “It was 
 a custom with those who entered into covenant with 
 each other to take a heifer and cut it in two, and then 
 the contracting parties passed between the pieces.” 
 See this and the scriptures to which it refers particu¬ 
 larly explained, chap. vi. 18. A covenant always 
 supposed one of these four things: 1. That the con¬ 
 tracting parties had been hitherto unknown to each 
 other, and were brought by the covenant into a state 
 of acquaintance . 2. That they had been previously 
 
 in a state of hostility or enmity , and were brought by 
 the covenant into a state of pacification and f riendship. 
 3. Or that, being known to each other, they now agree 
 to unite their counsels, strength, property, &c., for the 
 accomplishment of a particular purpose, mutually sub¬ 
 servient to the interests of both. Or, 4. It implies an 
 agreement to succour and defend a third party in cases 
 of oppression and distress. For whatever purpose a. 
 covenant was made, it was ever ratified by a sacrifice 
 offered to God; and the passing between the divided 
 parts of the victim appears to have signified that each 
 agreed, if they broke their engagements, to submit to 
 the punishment of being cut asunder; which we find 
 from Matt. xxiv. 51 ; Luke xii. 46, was an ancient 
 mode of punishment. This is farther confirmed by 
 Herodotus, who says that Sabacus, king of Ethiopia, 
 had a vision, in which he was ordered ysooug dcarepeiv, 
 to cut in two, all the Egyptian priests ; lib. ii. We 
 find also from the same author, lib. vii., that Xerxes 
 ordered one of the sons of Pythius pecov diarepELv, to 
 be cut in two , and one half to be placed on each side 
 of the way, that his army might pass through between 
 them. That this kind of punishment was used among 
 the Persians we have proof from Dan. ii. 5 ; iii. 29. 
 Story of Susanna, verses 55, 59. See farther, 2 
 Sam. xii. 31, and 1 Chron. xx. 3. These authorities 
 maybe sufficient to show that the passing betxoeen the 
 parts of the divided victims signified the punishment 
 to which those exposed themselves who broke their 
 covenant engagements. And that covenant sacrifices 
 were thus divided , even from the remotest antiquity, 
 we learn from Homer, II. A., v. 460. 
 
 M rjpovg t* e^erapov Kara re nviacnj enaXvipav, 
 
 Anrrvxa noLrjaavre f, e7t’ ccvtuv d’ opodeTqcrav. 
 
 “ They cut the quarters, and cover them with the 
 fat; dividing them into two, they place the raw flesh 
 
 upon them,” 
 
 But this place may be differently understood. 
 
 St. Cyril, in his work against Julian, shows that 
 passing between the divided parts of a victim was 
 used also among the Chaldeans and other people. As 
 the sacrifice was required to make an atonement to 
 God, so the death of the animal was necessary to sig¬ 
 nify to the contracting parties the punishment to which 
 they exposed themselves, should they prove unfaithful. 
 
 Livy preserves the form of the imprecation used on 
 such occasions, in the account he gives of the league 
 made between the Romans and Albans. When the 
 Romans were about to enter into some solemn league 
 or covenant, they sacrificed a hog ; and, on the above 
 occasion, the priest, or pater patratus , before he slew 
 the animal, stood, and thus invoked Jupiter : Audi , Ju¬ 
 piter ! Si prior defecerit publico consilio dolo malo , turn 
 illo die, Diespiter, Populum Romanum sic ferito, ui 
 ego hunc porcum hie hodie feriam; tantoque magis 
 ferito, quanto magis potes pollesque ! Lrvn Hist. fib. 
 i., chap. 24. “ Hear, 0 Jupiter ! Should the Romans 
 
 in public counsel, through any evil device, first trans¬ 
 gress these laws, in that same day, O Jupiter, thus 
 smite the Roman people, as I shall at this time smite 
 this hog; and smite them with a severity proportioned 
 to the greatness of thy power and might !” 
 
 But the birds divided he not.] According to the 
 law, Lev. i. 17, fowls were not to be divided asunder, 
 but only cloven for the purpose of taking out the in¬ 
 testines. 
 
 Yerse 11. Andivhen the fowls] haayit, birds 
 
 of prey, came down upon the carcasses to devour them, 
 Abram, who stood by his sacrifice waiting for the 
 manifestation of God, w r ho had ordered him to prepare 
 for the ratification of the covenant, drove them away , 
 that they might neither pollute nor devour what had 
 been thus consecrated to God. 
 
 Yerse 12. A deep sleep] nDYYl iardemah , the 
 same word which is used to express the sleep into 
 which Adam was cast, previous to the formation of 
 Eve ; chap. ii. 21. 
 
 A horror of great darkness] Which God designed 
 to be expressive of the affliction and misery into which 
 his posterity should be brought during th e four hundred 
 years of their bondage in Egypt; as the next verse 
 particularly states. 
 
 Yerse 13. Four hundred years] “ Which began,” 
 says Mr. Ainsworth, “ when Ishmael, son of HagaT, 
 mocked and persecuted Isaac, Gen. xxi. 9 ; Gal. iv. 
 29 ; which fell out thirty years after the promise, Gen. 
 xii. 3 ; which promise was four hundred and thirty 
 years before the law, Gal. iii. 17 ; and four hundred 
 and thirty years after that promise came Israel out of 
 Egypt, Exod. xii. 41.” 
 
 a 
 
 105 
 
Israelites ’ redemption foretold. GENESIS. 
 
 Extent of the promised land . 
 
 A. M. cir. 2093. 14 And also that nation, whom 
 
 B. C. ci r. 19U - g] ia ]| servej X w ill I judge : 
 
 and afterward y shall they come out with great 
 substance. 
 
 ] 5 And z thou shalt go a to thy fathers in 
 peace; b thou shalt be buried in a good old 
 
 age- 
 
 16 But c in the fourth generation they shall 
 come hither again; for the iniquity d of the 
 Amorites e is not yet full. 
 
 17 And it came to pass, that, when the sun 
 went down, and it was dark, behold a smoking 
 
 furnace, and f a burning lamp that A. M. cir. 2093 
 , . , 5 . B. C. cir. 1911 
 
 B passed between those pieces. -. 
 
 18 In the same day the Lord 11 made a co¬ 
 venant with Abram, saying, * 1 Unto thy seed 
 have I given this land, from the river of Egypt 
 unto the great river, the river k Euphrates : 
 
 19 The 1 Kenites, and the Kenizzites, and 
 the Kadmonites, 
 
 20 And the Hittites, and the Perizzites, and 
 the m Rephaims, 
 
 21 And the n Amorites, and the Canaanites, 
 and the Girgashites, and the Jebusites. 
 
 s Exod. vi. 6 ; Deut. vi. 22.- T Exod. xii. 36; Psa. cv. 37. 
 
 2 Job v. 26.- 1 Acts xiii. 36.- b Chap. xxv. 8.- c Exod. xii. 
 
 40.- d 1 Kings xxi. 26.- e Dan. viii. 23 ; Matt, xxiii. 32 ; 
 
 1 Thess. ii. 16.- f Heb. a lamp of fire. -&Jer. xxxiv. 18, 19. 
 
 ° Chap. xxiv. 7.- 1 Chap. xii. 7; xiii. 15 ; xxvi. 4; Exod. xxiii. 
 
 Yerse 14. And also that nation, cfc.] How remark¬ 
 ably was this promise fulfilled, in the redemption of 
 Israel from its bondage, in the plagues and destruction 
 of the Egyptians, and in the immense wealth which 
 the Israelites brought out of Egypt! Not a more 
 circumstantial or literally fulfilled promise is to be found 
 in the sacred writings. 
 
 Yerse 15. Thou shalt go to thy fathers in peace] 
 This verse strongly implies the immortality of the soul, 
 and a state of separate existence. He was gathered 
 to his fathers—introduced into the place where sepa¬ 
 rate spirits are kept, waiting for the general resurrec¬ 
 tion. Two things seem to be distinctly marked here : 
 1. The soul of Abram should be introduced among the 
 assembly of the first-born ; Thou shalt go to thy fa¬ 
 thers in peace. 2. His body should be buried after a 
 long life, one hundred and seventy-five years, chap, 
 xxv. 7. The body was buried ; the soul went to the 
 spiritual world, to dwell among the fathers —the patri¬ 
 archs, who had lived and died in the Lord. See the 
 note on chap. xxv. 8. 
 
 Verse 16. In the fourth generation] In former 
 times most people counted by generations , to each of 
 which was assigned a term of years amounting to 20, 
 2.5, 30, 33, 100, 108, or 110 ; for the generation was 
 of various lengths among various people, at different 
 times. It is probable that the fourth generation here 
 means the same as the four hundred years in the pre¬ 
 ceding verse. Some think it refers to the time when 
 Eleazar , the son of Aaron , the son of Amram, the 
 son of Kohath, came out of Egypt, and divided the 
 land of Canaan to Israel, Josh. xiv. 1. Others think 
 the fourth generation of the Amorites is intended, be¬ 
 cause it is immediately added, The iniquity of the 
 Amorites is not yet full; but in the fourth generation 
 they should be expelled, and the descendants of Abram 
 established in their place. From these words we learn 
 that there is a certain pitch of iniquity to which nations 
 may arrive before they are destroyed, and beyond which 
 Divine justice does not permit them to pass. 
 
 A erse 17. Smoking furnace and a burning lamp] 
 Probably the smoking furnace might be designed as 
 an emblem of the sore afflictions of the Israelites in 
 
 106 
 
 31 ; Num. xxxiv. 3 ; Deut. i. 7 ; xi. 24 ; xxxiv. 4 ; Josh. i. 4 ; 
 1 Kings iv. 21 ; 2 Chron. ix. 26; Neh. ix. 8 ; Psa. cv. 11 ; Isa. 
 
 xxvii. 12.- k Chap. ii. 14; 2 Sam. viii. 3 ; 1 Chron. v. 9. 
 
 1 Num. xxiv. 21, 22.- m Chap. xiv. 5 ; Isa. xvii. 5.- n Chap. 
 
 x. 15-19; Exod. xxiii. 23-28; xxxiii. 2; xxxiv. 11. 
 
 Egypt; but the burning lamp was certainly the symbol 
 of the Divine presence, which, passing between the 
 pieces, ratified the covenant with Abram, as the fol¬ 
 lowing verse immediately states. 
 
 Yerse 18. The Lord made a covenant] jT"D 4H3 
 carath berith signifies to cut a covenant , or rather the 
 covenant sacrifice ; for as no covenant was made with¬ 
 out one, and the creature was cut in two that the con¬ 
 tracting parties might pass between the pieces, hence 
 cutting the covenant signified making the covenant. 
 The same form of speech obtained among the Romans ; 
 and because, in making their covenants they always 
 slew an animal, either by cutting its throat , or knock¬ 
 ing it down with a stone or axe, after which they 
 divided the parts as we have already seen, hence 
 among the percutere fcedus, to smite a covenant, and 
 scindere fcedus, to cleave a covenant, were terms which 
 signified simply to make or enter into a covenant. 
 
 From the river of Egypt] Not the Nile, but the 
 river called Sichor, which was before or on the border 
 of Egypt, near to the isthmus of Suez ; see Josh, 
 xiii. 3 ; though some think that by this a branch of the 
 Nile is meant. This promise was fully accomplished 
 in the days of David and Solomon. See 2 Sam. viii. 
 3 , &c., and 2 Chron. ix. 26. 
 
 Yerse 19. The Kenites , <fic.] Here are ten nations 
 mentioned, though afterwards reckoned but seven; see 
 Deut. vii. 1 ; Acts xiii. 19. Probably some of them 
 which existed in Abram’s time had been blended with 
 others before the time of Moses, so that seven only out 
 of the ten then remained ; see part of these noticed 
 Gen. x. 
 
 In this chapter there are three subjects which must 
 be particularly interesting to the pious reader. 1. The 
 condescension of God in revealing himself to mankind 
 in a variety of ways, so as to render it absolutely 
 evident that he had spoken, that he loved mankind, and 
 that he had made every provision for their eternal wel¬ 
 fare. So unequivocal were the discoveries which God 
 made of himself, that on the minds of those to whom 
 they were made not one doubt was left, relative either 
 to the truth of the subject, or that it was God himself 
 
 a 
 
Sarai gives Hagar CHAP. XVI. to Abram for wife 
 
 who made the discovery. The subject of the disco¬ 
 very also was such as sufficiently attested its truth to 
 all future generations, for it concerned matters yet in 
 futurity, so distinctly marked, so positively promised, 
 and so highly interesting, as to make them objects of 
 attention, memory , and desire, till they did come ; and 
 of gratitude, because of the permanent blessedness 
 they communicated through all generations after the 
 facts had taken place. 
 
 2. The way of salvation by faith in the promised 
 Saviour, which now began to be explicitly declared. 
 God gives the promise of salvation, and by means in 
 which it was impossible, humanly speaking, that it 
 should take place ; teaching us, 1. That the whole 
 work was spiritual, supernatural, and Divine ; and, 2. 
 That no human power could suffice to produce it. 
 This Abram believed while he was yet uncircumcised, 
 and this faith was accounted to him for righteousness 
 or justification; God thereby teaching that he would 
 pardon, accept, and receive into favour all who should 
 believe on the Lord Jesus Christ. And this very case 
 has ever since been the standard of justification by 
 faith; and the experience of millions of men, built 
 on this foundation, has sufficiently attested the truth 
 and solidity of the ground on which it was built. 
 
 3. The foundation of the doctrine itself is laid in 
 the covenant made between God and Abram in behalf 
 
 of all the families of the earth, and this covenant is 
 ratified by a sacrifice. By this covenant man is bound 
 to God, and God graciously binds himself to man. As 
 this covenant referred to the incarnation of Christ; 
 and Abram, both as to himself and posterity, was to 
 partake of the benefits of it by faith ; hence faith, 
 not works, is the only condition on which God, through 
 Christ, forgives sins, and brings to the promised spiritual 
 inheritance. This covenant still stands open ; all the 
 successive generations of men are parties on the one 
 side, and Jesus is at once the sacrifice and Mediator 
 of it. As therefore the coveftant still stands open, 
 and Jesus is still the Lamb slain before the throne, 
 every human soul must ratify the covenant for himself; 
 and no man does so but he who, conscious of his guilt., 
 accepts the sacrifice which God has provided for him. 
 Reader, hast thou done so l And with a heart unto 
 righteousness dost thou continue to believe on the Son 
 of God 1 How merciful is God, who has found out 
 such a way of salvation by providing a Saviour every 
 way suitable to miserable, fallen, sinful man ! One 
 who is holy, harmless, undefiled, and separate from 
 sinners; and who, being higher than the heavens, 
 raises up his faithful followers to the throne of his 
 own eternal glory! Reader, give God the praise, 
 and avail thyself of the sin-offering which lieth at 
 the door. 
 
 CHAPTER XVI. 
 
 Sarai, having no child, gives Hagar her maid to Abram for wife, 1—3. She conceives and despises her mis¬ 
 tress, 4. Sarai is offended and upbraids Abram, 5. Abram vindicates himself; and Hagar, being hardly 
 used by her mistress, runs away, 6. She is met by an angel, and counselled to return to her mistress, 7—9. 
 God promises greatly to multiply her seed, 10. Gives the name of Ishmael to the child that should be bom 
 of her, 11. Shows his disposition and character, 12. Hagar calls the name of the Lord who spoke to 
 her, Thou God seest me, 13. She calls the name of the well at which the angel met her, Beer-laharoi, 14. 
 Ishmael is born in the 8 6 th year of Abram' * 1 s age, 15, 16. 
 
 A. M. 2092 . “IVTOW Sarai, Abram’s wife, a bare 
 B ~ C ’ 19 l-Ti him no children : and she had 
 
 a handmaid, b an Egyptian, whose name was 
 c Hagar. 
 
 2 d And Sarai said unto Abram, Behold now, 
 
 A. M. 2092. 
 
 B. C. 1912. 
 
 the Lord e hath restrained me from 
 oearing: I pray f thee, go in unto 
 ny maid ; it maybe that I may s obtain chil¬ 
 dren by her. And Abram h hearkened to the 
 roice of Sarai. 
 
 a Chap. xv. 2, 3.- b Chap. xxi. 9.- c Gal. iv. 24.- d Chap. 
 
 xxx. 3.- e Chap. xx. 18 ; xxx. 2; 1 Sam. i. 5, 6. 
 
 NOTES ON CHAP. XVI. 
 
 Verse 1. She had a handmaid, an Egyptian ] As 
 Hagar was an Egyptian, St. Chrysostom’s conjecture 
 is very probable, that she was one of those female 
 slaves which Pharaoh gave to Abram when he so¬ 
 journed in Egypt; see chap. xii. 16 Her name *Un 
 hagar signifies a stranger or sojourner, and it is likely 
 she got this name in the family of Abram, as the word 
 is pure Hebrew. 
 
 Verse 2. Go in unto my maid.] It must not be for¬ 
 gotten that female slaves constituted a part of the 
 private patrimony or possessions of a wife, and that 
 
 f So chap. xxx. 3, 9.- s Heb. be builded by her. - h Chap. 
 
 iii. 17. 
 
 she had a right, according to the usages of those times, 
 to dispose of them as she pleased, the husband having 
 no authority in the case. 
 
 I may obtain children by her.] The slave being the 
 absolute property of the mistress, not only her person, 
 but the fruits of her labour, with all her children, were 
 her owner’s property also. The children, therefore, 
 which were born of the slave, were considered as the 
 children of the mistress. It was on this ground that 
 Sarai gave her slave to Abram ; and we find, what 
 must necessarily be the consequence in all cases of 
 polygamy, that strifes and contentions took place. 
 
GENESIS. 
 
 Sarai gives Hagar to Abram. 
 
 a. m. 2093. 3 And Sarai, Abram’s wife, took 
 
 ——1 - 1 Hagar her maid, the Egyptian, after 
 
 Abram 1 * 3 4 5 had dwelt ten years in the land of 
 Canaan, and gave her to her husband Abram 
 to be bis wife. 
 
 4 And he went in unto Hagar, and she con¬ 
 ceived : and when she saw that she had con¬ 
 ceived, her mistress was k despised in her 
 eyes. 
 
 5 And Sarai said*unto Abram, My wrong be 
 upon thee : I have given my maid into thy 
 bosom; and w r hen she saw that she had con¬ 
 ceived, I was despised in her eyes : 1 the Lord 
 judge between me and thee. 
 
 6 111 But Abram said unto Sarai, n Behold, 
 thy maid is in thy hand; do to her 0 as it 
 pleaseth thee. And when Sarai p dealt 
 
 1 Chap. xii. 5.- k 2 Sam. vi. 16; Prov. xxx. 21, 23. 
 
 Chap. xxxi. 53 ; 1 Sam. xxiv. 12.- m Prov. xv. 1; 1 Pet. iii. 
 
 7-- E Job ii. 6 ; Psa. cvi. 41, 42; Jer. xxxviii. 5. 
 
 Yerse 3. And Sarai, Abram" 1 s wife, took Hagar — 
 and gave her to her husband—to be his wife.\ There 
 are instances of Hindoo women, when barren, con¬ 
 senting to their husbands marrying a second wife for 
 the sake of children ; and second marriages on this 
 account, without consent, are very common.— Ward. 
 
 Verse 5. My wrong be upon thee ] This appears to 
 be intended as a reproof to Abram, containing an in¬ 
 sinuation that it was his fault that she herself had not 
 been a mother, and that now he carried himself more 
 affectionately towards Hagar than he did to her, in 
 consequence of which conduct the slave became petu¬ 
 lant. To remove all suspicion of this kind, Abram 
 delivers up Hagar into her hand, who was certainly 
 under his protection while his concubine or secondary 
 wife ; but this right given to him by Sarai he restores, 
 to prevent her jealousy and uneasiness. 
 
 Yerse 6. Sarai dealt hardly with her] nopfi tean- 
 neha, she afflicted her; the term implying stripes and 
 hard usage, to bring down the body and humble the 
 mind. If the slave was to blame in this business the 
 mistress is not less liable to censure. She alone had 
 brought her into those circumstances, in which it was 
 natural for her to value herself beyond her mistress. 
 
 Yerse 7. The angel of the Lord] That Jesus Christ, 
 in a body suited to the dignity of his nature, frequently 
 appeared to the patriarchs, has been already intimated. 
 That the person mentioned here was greater than any 
 created being is sufficiently evident from the following 
 particulars :— 
 
 1. From his promising to perform what God alone 
 could do, and foretelling what G od alone could know ; 
 “ I will multiply thy seed exceedingly ,” 6yc., ver. 10 ; 
 “ Thou art with child, and shall bear a son,” tfc., ver. 
 11 ; “ He ivill be a wild man,” dfc., ver. 12. All this 
 shows a prescience which is proper to God alone. 
 
 2. Hagar considers the person who spoke to her as 
 God, calls him btf El, and addresses him in the way 
 
 108 
 
 Hagar flees from, her mistress 
 hardly with her, she fled from A. M. 2093. 
 
 , r B. C. 1911. 
 
 her face. -- 
 
 7 And the angel of the Lord found her by 
 a fountain of water in the wilderness, r by the 
 fountain in the way to s Shur. 
 
 8 And he said, Hagar, Sarai’s maid, whence 
 earnest thou ? and whither wilt thou go ? And 
 she said, I flee from the face of my mistress 
 Sarai. 
 
 9 And the angel of the Lord said unto her, 
 Return to thy mistress, and 1 submit thyself 
 under her hands. 
 
 10 And the angel of the Lord said unto 
 her, u I will multiply thy seed- exceedingly, 
 that it shall not be numbered for multitude. 
 
 11 And the angel of the Lord said unto 
 her, Behold, thou art with child, and shall 
 
 0 Heb. that which is good in thine eyes. - P Heb. afflicted her. 
 
 qExod. ii. 15.- r Chap. xxv. 18.- s Exod. xv. 22.-‘Tit. 
 
 ii. 9 ; 1 Pet. ii. 18.-— u Chap. xvii. 20; xxi. 18 ; xxv. 12. 
 
 of worship, which, had he been a created angel, he 
 
 would have refused. See Rev. xix. 10 ; xxii. 9. 
 
 3. Moses, who relates the transaction, calls this 
 angel expressly Jehovah ; for, says he, she called 
 mrv shem Yehovah, the name of the Lord that spake 
 to her, ver. 13. Now this is a name never given to 
 any created being. 
 
 4. This person, who is here called miT malach 
 Yehovah, the Angel of the Lord, is the same who is 
 called bxin “l^bnn hammalach haggoel, the redeeming 
 Angel or the Angel the Redeemer, Gen. xlviii. 16 ; 
 PJ3 I^D malach panaiv, the Angel of God’s presence, 
 Isa. lxiii. 9 ; and fVDPl "JKbft malach habberith, the 
 Angel of the Covenant, Mai. iii. 1 : and is the same 
 person which the Septuagint, Isa. ix. 6, term peyalrjz 
 (3 ovatic ayyehos, the Angel of the Great Counsel or 
 Design, viz., of redeeming man, and filling the earth 
 with righteousness. 
 
 5. These things cannot be spoken of any human or 
 created being, for the knowledge, works, rf-c-, attributed 
 to this person are such as belong to God ; and as in 
 all these cases there is a most evident personal appear - 
 ance, Jesus Christ alone can be meant; for of God 
 the Father it has been ever true that no man hath at 
 any time seen his shape, nor has he ever limited him¬ 
 self to any definable personal appearance. 
 
 In the ivay to Shur.] As this was the road from 
 Hebron to Egypt, it is probable she was now returning 
 to her own country. 
 
 Yerse 8. Hagar, SaraTs maid] This mode of ad¬ 
 dress is used to show her that she was known, and to 
 remind her that she was the property of another. 
 
 Yerse 10. I will 'multiply thy seed exceedingly] 
 Who says this ? The person who is called the Angel 
 of the Lord ; and he certainly speaks with all the 
 authority which is proper to God. 
 
 Verse 11. And shalt call his name Ishmael] fctpDBP 
 Yishmael, from pro W shama, he heard, and El, God; 
 
 a 
 
The birth and character 
 
 CHAP. XVI. 
 
 A. M. 2093 . bear a son, T and shalt call his 
 ——1—_L name w Ishmael; because the Lord 
 hath heard thy affliction. 
 
 12 x And he will be a wild man; his hand 
 will be against every man, and every man’s 
 hand against him ; and he shall dwell in the 
 presence of all his brethren. 
 
 v Chap. xvii. 19; Matt. i. 21; Luke i. 13, 31.- w That is, 
 
 God shall hear. - x Chap. xxi. 20.- Y Chap. xxv. 18. 
 
 for, says the Angel, the Lord hath heard thy afflic¬ 
 tion. Thus the name of the child must ever keep the 
 mother in remembrance of God’s merciful interposi¬ 
 tion in her behalf, and remind the child and the man 
 that he was an object of God’s gracious and providen¬ 
 tial goodness. Afflictions and distresses have a voice 
 in the ears of God, even when prayer is restrained ; 
 but how much more powerfully do they speak when 
 endured in meekness of spirit, with confidence in and 
 supplication to the Lord ! 
 
 Yerse 12. He will he a wild man ] D1X N13 pere 
 adam. As the root of this word does not appear in 
 the Hebrew Bible, it is probably found in the Arabic 
 farra, to run away , to run wild ; and hence the 
 wild ass, from its jleetness and its untamable nature. 
 What is said of the wild ass, Job xxxix. 5—8, affords 
 the very best description that can be given of the 
 Ishmaelites, ( the Bedouins and wandering Arabs,) the 
 descendants of Ishmael : “ Who hath sent out the wild 
 ass (503 pere) free 1 or who hath loosed the bands 
 (“iVTp arod, of the brayer 1 Whose house I have made 
 the wilderness, and the barren land his dwellings. He 
 scorneth the multitude of the city, neither regardeth 
 he the crying of the driver. The range of the moun¬ 
 tains is his pasture, and he searcheth after every green 
 thing.” Nothing can be more descriptive of th eivan- 
 dering,lawless, freebooting life of the Arabs than this. 
 
 God himself has sent them out free —he has loosed 
 them from all political restraint. The wilderness is 
 their habitation; and in the parched land, where no 
 other human beings could live, they have their dwell¬ 
 ings. They scorn the city, and therefore have no 
 fixed habitations ; for their multitude, they are not 
 afraid ; for when they make depredations on cities and 
 towns, they retire into the desert with so much preci¬ 
 pitancy that all pursuit is eluded. In this respect the 
 crying of the driver is disregarded. They may be said 
 to have no lands, and yet the range of the mountains is 
 their pasture —they pitch their tents and feed their flocks 
 wherever they please; and they search after every 
 green thing —are continually looking after prey, and 
 seize on every kind of property that comes in their way. 
 
 It is farther said, His hand ivill be against every 
 man, and every man's hand against him. —Many po¬ 
 tentates among the Abyssinians, Persians, Egyptians, 
 and Turks, have endeavoured to subjugate the wander¬ 
 ing or wild Arabs ; but, though they have had tempo¬ 
 rary triumphs, they have been ultimately unsuccessful. 
 Sesostris, Cyrus, Pompey, and Trajan, all endeavoured 
 to conquer Arabia, but in vain. From the beginning 
 to the present day they have maintained their inde¬ 
 pendency, and God preserves them as a lasting monu- 
 
 a 
 
 of Ishmael foretold 
 
 13 And she called the name of ^-Jf-2093. 
 
 the Lord that spake unto her, -* 
 
 Thou God seest me : for she said, Have 1 
 also here looked after him 2 that seeth me 1 
 
 14 Wherefore the well was called a Beer- 
 lahai-roi; b behold, it is c between Kadesli 
 and Bered. 
 
 z Chap. xxxi. 42.- a Chap. xxiv. 62; xxv. 11.- b That is, 
 
 the well of him that liveth and seeth me. - c Num. xiii. 26. 
 
 ment of his providential care, and an incontestable ar¬ 
 gument of the truth of Divine Revelation. Had the 
 Pentateuch no other argument to evince its Divine 
 origin, the account of Ishmael and the prophecy con¬ 
 cerning his descendants, collated with their history and 
 manner of life during a period of nearly four thousand 
 years, would be sufficient. Indeed the argument is so 
 absolutely demonstrative, that the man who would 
 attempt its refutation, in the sight of reason and com¬ 
 mon sense would stand convicted of the most ridiculous 
 presumption and folly. 
 
 The country which these free descendants of Ish¬ 
 mael may be properly said to possess, stretches from 
 Aleppo to the Arabian Sea, and from Egypt to the Per¬ 
 sian Gulf; a tract of land not less than 1800 miles 
 in length, by 900 in breadth ; see chap. xvii. 20. 
 
 Yerse 13. And she called the name of the LorT\ 
 She invoked (50pm vattikra) the name of Jehovah who 
 spake unto her, thus : Thou God seest me ! She found 
 that the eye of a merciful God had been upon her in 
 all her wanderings and afflictions ; and her words seem 
 to intimate that she had been seeking the Divine help 
 and protection, for she says, Have I also (or have l 
 not also) looked after him that seeth me ? 
 
 This last clause of the verse is very obscure, and is 
 rendered differently by all the versions. The general 
 sense taken out of it is this, that Hagar was now con¬ 
 vinced that God himself had appeared unto her, and 
 was surprised to find that, notwithstanding this, she 
 was still permitted to live ; for it is generally supposed 
 that if God appeared to any, they must be consumed 
 by his glories. This is frequently alluded to in the 
 sacred writings. As the word ’IPIX acharey, which 
 we render simply after, in other places signifies the 
 last days or after times, (see on Exod. xxxiii. 23,) it 
 may probably have a similar meaning here ; and indeed 
 this makes a consistent sense : Have I here also seen 
 the latter purposes or designs of him who seeth me ? 
 An exclamation which may be referred to that dis¬ 
 covery which God made in the preceding verse of the 
 future state of her descendants. 
 
 Yerse 14. Wherefore the ivell ivas called Beer-la- 
 hai-roi ] It appears, from ver. 7, that Hagar had sat 
 down by a fountain or w T ell of water in the wilderness 
 of Shur, at which the Angel of the Lord found her ; 
 and, to commemorate the wonderful discovery which 
 God had made of himself, she called the name of the 
 well 'an TlS 1X3 beer-lachai-roi, “A well to the Living 
 One who seeth me.” Two things seem implied here : 
 1. A dedication of the well to Him who had appeared 
 to her; and, 2. Faith in the promise ; for he who is 
 the Living One, existing in all generations, must have 
 
 109 
 
Ishmael is born when Abram 
 
 GENESIS. 
 
 A. M. 2094 . 15 And d Hagar bare Abram a 
 
 . B ' C ’ son ; and Abram called his son’s 
 name, which Hagar bare, e Ishmael. 
 
 d Gal. iv. 22. 
 
 it ever in his power to accomplish promises which are 
 to be fulfilled through the whole lapse of time. 
 
 Verse 15. And Hagar bare Abram a son, cf-c.] It 
 appears, therefore, that Hagar returned at the com¬ 
 mand of the angel, believing the promise that God had 
 made to her. 
 
 Called his son's name — Ishmael.'] Finding by the 
 account of Hagar, that God had designed that he 
 should be so called. “ Ishmael,” says Ainsworth, “ is 
 the first man in the world whose name was given him 
 of God before he was born.” 
 
 In the preceding chapter we have a very detailed 
 account of the covenant which God made with Abram, 
 which stated that his seed should possess Canaan ; and 
 this promise, on the Divine authority, he steadfastly 
 believed, and in simplicity of heart waited for its ac¬ 
 complishment. Sarai was not like minded. As she 
 had no child herself, and was now getting old, she 
 thought it necessary to secure the inheritance by such 
 means as were in her power; she therefore, as we 
 have seen, gave her slave to Abram, that she might 
 have children by her. We do not find Abram remon¬ 
 strating on the subject; and why is he blamed I God 
 had not as yet told him how he was to have an heir ; 
 the promise simply stated, He that shall come forth out 
 of thine own bowels shall be thine heir , chap. xv. 4. 
 Concubinage, under that dispensation, was perfectly 
 lawful; therefore he could, with equal justice and in¬ 
 nocence, when it was lawful in itself, and now urged 
 by the express desire of Sarai , take Hagar to wife. 
 And it is very likely that he might think that his pos¬ 
 terity, whether by wife or concubine , as both were 
 lawful, might be that intended by the promise. 
 
 It is very difficult to believe that a promise which 
 refers to some natural event can possibly be fulfilled 
 but through some natural means. And yet, what is 
 nature but an instrument in God’s hands 1 What we 
 call natural effects are all performed by supernatural 
 agency ; for nature, that is, the whole system of inani¬ 
 mate things, is as inert as any of the particles of mat¬ 
 ter of the aggregate of which it is composed, and can 
 
 is eighty-six years of age 
 
 16 And Abram was fourscore and 
 six years old when Hagar bare 
 Ishmael to Abram. 
 
 A. M. 2094. 
 
 B. C.1910. 
 
 e Ver. 11. 
 
 be a cause to no effect but as it is excited by a sove¬ 
 reign power. This is a doctrine of sound philosophy, 
 and should be carefully considered by all, that men 
 may see that without an overruling and universally 
 energetic providence, no effect whatever can be brought 
 about. But besides these general influences of God 
 in nature, which are all exhibited by what men call 
 general laws , he chooses often to act supernaturally , 
 i. e., independently of or against these general laws, 
 that we may see that there is a God who does not 
 confine himself to one way of working, but with means, 
 without means, and even against natural means, ac¬ 
 complishes the gracious purposes of his mercy in the 
 behalf of man. Where God has promised let him be 
 implicitly credited, because he cannot lie; and let not 
 hasty nature intermeddle with his work. 
 
 The omniscience of God is a subject on which we 
 should often reflect, and we can never do it unfruit- 
 fully while we connect it, as we ever should, w r ith 
 infinite goodness and mercy. Every thing, person, 
 and circumstance, is under its notice; and doth not 
 the eye of God affect his heart 1 The poor slave, the 
 stranger , the Egyptian , suffering under the severity 
 of her hasty, unbelieving mistress, is seen by the all¬ 
 wise and merciful God. He permits her to go to the 
 desert, provides the spring to quench her thirst, and 
 sends the Angel of the covenant to instruct and com¬ 
 fort her. How gracious is God 1 He permits us to 
 get into distressing circumstances that he may give us 
 effectual relief; and in such a way, too, that the excel¬ 
 lence of the power may appear to be of him, and that 
 we may learn to trust in him in all our distresses. 
 God delights to do his creatures good. 
 
 In all transactions between God and man, mentioned 
 in the sacred writings, we see one uniform agency; 
 the great Mediator in all, and through all ; God ever 
 coming to man by him, and man having access to God 
 through him. This was , is, and ever ivill be the 
 economy of grace. “ The Father hath sent me :—and 
 no man cometh unto the Father but by me.” God 
 forbid that he should have cause to complain of us, 
 “ Ye will not come unto me, that ye might have life.” 
 
 CHAPTER XVII. 
 
 In the ninety-ninth year of Abram's life God again appears to him, announces his name as God Almighty, 
 and commands him to walk perfectly before him, 1 ; proposes to renew the covenant, 2. Abram's prostra¬ 
 tion, 3. The covenant specified , 4. Abram’s name changed to Abraham, and the reason given, 5. The 
 privileges of the covenant enumerated , 6—8. The conditions of the covenant to be observed, not only by 
 Abraham but all his posterity, 9. Circumcision appointed as a sign or token of the covenant , 10, 11. 
 The age at which and the persons on whom this was to be performed, 12, 13. The danger of neglecting 
 this rite , 14. Sarais name changed to Sarah, and a particular promise made to her, 15, 16. Abraham’s 
 joy at the prospect of the performance of a matter which, in the course of nature, ivas impossible, 17. 
 His request for the preservation and prosperity of Ishmael, 18. The birth and blessedness of Isaac fore¬ 
 told, 19. Great prosperity promised to Ishmael, 20. But the covenant to be established not in his , but 
 in Isaac’s posterity, 21. Abraham, Ishmael, and all the males m the family circumcised, 23—27. 
 
 110 a 
 
God appears to Abram. CHAP. 
 
 A. M. 2107. A ND when Abram was ninety 
 
 __ years old and nine, the Lord 
 
 a appeared to Abram, and said unto him, b I 
 am the Almighty God, c walk before me, and 
 be thou d perfect.® 
 
 2 And I will make my covenant between me 
 and thee, and f will multiply thee exceedingly. 
 
 a Chap. xii. 1.- b Chap. xxviii. 3 ; xxxv. 11 ; Exod. vi. 3 ; 
 
 Deut. x. 17.- c Chap. v. 22 ; xlviii. 15 ; 1 Kings ii. 4 ; viii. 25 ; 
 
 2 Kings xx. 3.- d Or , upright; or, sincere. - e Ch. vi. 9; Deut. 
 
 NOTES ON CHAP. XVII. 
 
 Verse 1. The Lord appeared to Abram ] See on 
 
 chap. xv. 1. 
 
 I am the Amighty God ] HUf Sk "DR ami El shad- 
 dai, I am God all-sufficient; from TMW shadah, to shed, 
 to pour out. I am that God who pours out blessings, 
 who gives them richly, abundantly, continually. 
 
 Walk before me] ’DSb "jbnnn hithhallech lephanai, 
 set thyself to ivalk —be firmly purposed, thoroughly 
 determined to obey, before me ; for my eye is ever on 
 thee, therefore ever consider that God seeth thee. 
 Who can imagine a stronger incitement to conscien¬ 
 tious, persevering obedience ? 
 
 Be thou perfect.'] D’DD HTH vehyeh thamim, and 
 thou shalt be perfections, i. e., a.together perfect. Be 
 just such as the holy God would have thee to be, as 
 the almighty God can make thee ; and live as the all- 
 sufficient God shall support thee ; for he alone who 
 makes the soul holy can preserve it in holiness. Our 
 blessed Lord appears to have had these words point¬ 
 edly in view, Matt. v. 48 : E cecOe vpuq te^ecol, ucrnsp 
 6 liar??/) vpov 6 ev rocq ovpavotq teTieloc eorr Ye shall 
 be perfect, as your Father ivho is in heaven is perfect. 
 But what does this imply ] Why, to be saved from 
 all the power, the guilt, and the contamination of sin. 
 This is only the negative part of salvation, but it has 
 also a positive part; to be made perfect —to be perfect 
 as our Father who is in heaven is perfect, to be filled 
 with the fulness of God, to have Christ dwelling con¬ 
 tinually in the heart by faith, and to be rooted and 
 grounded in love. This is the state in which man was 
 created, for he was made in the image and likeness of 
 God. This is the state from which man fell, for he 
 broke the command of God. And this is the state 
 into which every human soul must be raised, who would 
 dwell with God in glory ; for Christ was incarnated 
 and died to put away sin by the sacrifice of himself. 
 What a glorious privilege ! And who can doubt the 
 possibility of its attainment, who believes in the om¬ 
 nipotent love of God, the infinite merit of the blood 
 of atonement, and the all-pervading and all-purifying 
 energy of the Holy Ghost 1 How many miserable 
 souls employ that time to dispute and cavil against the 
 possibility of being saved from their sins, which they 
 should devote to praying and believing that they might 
 be saved out of the hands of their enemies! But 
 some may say, “ You overstrain the meaning of the 
 term ; it signifies only, be sincere ; for as perfect obe¬ 
 dience is impossible, God accepts of sincere obedience.” 
 If by sincerity the objection means good desires , and 
 
 XVII. llis name changed to Abraham 
 
 3 And Abram s fell on his face: a.m.2107. 
 
 and God talked with him, saying, —U- 
 
 4 As for me, behold, my covenant is with 
 thee, and thou shalt be h a father of 1 many 
 nations. 
 
 5 Neither shall thy name any more be called 
 Abram, but k thy name shall be 1 Abraham ; 
 
 xviii. 13 ; Job i. 1; Matt. v. 48.- f Ch. xii. 2; xiii. 16 ; xxii. 17 
 
 s Ver. 17.- h Rom. iv. 11, 12,16; Gal. iii. 29.-' Heb. multitude 
 
 of nations. - k Neh. ix. 7.- 1 That is, father of a great multitude. 
 
 generally good purposes, with an impure heart and 
 spotted life, then I assert that no such thing is implied 
 in the text, nor in the original word; but if the word 
 sincerity be taken in its proper and literal sense, I 
 have no objection to it. Sincere is compounded of 
 sine cera, “without wax and, applied to moral sub¬ 
 jects, is a metaphor taken from clarified honey, from 
 which every atom of the comb or wax is separated. 
 Then let it be proclaimed from heaven, Walk before 
 me, and be sincere ! purge out the old leaven, that ye 
 may be a new lump unto God ; and thus ye shall be 
 perfect, as your Father who is in heaven is perfect. 
 This is sincerity. Reader, remember that the blood 
 of Christ cleanseth from all sin. Ten thousand quib¬ 
 bles on insulated texts can never lessen, much less 
 destroy, the merit and efficacy of the great Atonement. 
 
 Yerse 3. And Abram fell on his face] The eastern 
 method of prostration was thus : the person first went 
 down on his knees, and then lowered his head to his 
 knees, and touched the earth with his forehead, A 
 very painful posture, but significative of great humilia¬ 
 tion and reverence. 
 
 Verse 5. Thy name shall be Abraham] Ab-ram 
 □DDR literally signifies a high or exalted father. 
 Ab-ra-ham DmDR differs from the preceding only in 
 one letter ; it has n he before the last radical. Though 
 this may appear very simple and easy, yet the true 
 etymology and meaning of the word are very difficult 
 to be assigned. The reason given for the change 
 made in the patriarch’s name is this : For a father of 
 many nations have I made thee, D'U jlDH DR ab-hamon- 
 goyim, “ a father of a multitude of nations.” This 
 has led some to suppose that CDnDDR Abraham, is a 
 contraction for pDH 3*3 DR ab-rab-hamon, “the father 
 of a great multitude.” 
 
 Aben Ezra says the name is derived from pon TDK 
 abir-hamon, “ a powerful multitude.” 
 
 Rabbi Solomon Jarchi defines the name cabalisti- 
 cally, and says that its numeral letters amount to two 
 hundred and forty-eight, which, says he, is the exact 
 number of the bones in the human body. But before 
 the n he was added, which stands for five, it was five 
 short of this perfection. 
 
 Rabbi Lipman says the n he being added as the 
 fourth letter, signifies that the Messiah should come 
 in the fourth millenary of the world. 
 
 Clarius and others think that the n he, which is 
 one of the letters of the Tetragrammaton, (or word of 
 four letters, HUT YeHuYaH,) was added for the sake 
 of dignity, God associating the patriarch more nearly 
 
 111 
 
God renews liis promise. 
 
 GENESIS. The possession of Canaan promised 
 
 A. M. 2107. » for a father of many nations have 
 
 B. C. 1897. T i J 
 
 -- 1 made thee. 
 
 6 And I will make thee exceeding fruitful, 
 and I will make n nations of thee, and 0 kings 
 shall come out of thee. 
 
 7 And I will p establish my covenant between 
 me and thee, and thy seed after thee, in their 
 generations, for an everlasting covenant, q to 
 be a God unto thee, and to r thy seed after 
 thee. 
 
 8 And s I will give unto thee, and to thy 
 
 seed after thee, the land therein A. M - 2107 
 
 . ’ „ , . , B. C. 1897. 
 
 u thou art a stranger, all the land - 
 
 of Canaan, for an everlasting possession : and 
 
 v I will be their God. 
 
 9 And God said unto Abraham, Thou shalt 
 keep my covenant therefore, thou, and thy 
 seed after thee, in their generations. 
 
 10 This is my covenant, which ye shall 
 keep, between me and you, and thy seed after 
 thee ; w Every man-child among you shall be 
 circumcised. 
 
 m Rom. iv. 17.- n Chap. xxxv. 11.- 0 Yer. 16; chap. xxxv. 
 
 11; Matt. i. 6, &c. - p Gal. iii. 17.-1 Chap. xxvi. 24 ; xxviii. 
 
 13; Heb. xi. 16.- r Rom. ix. 8.- s Chap. xii. 7; xiii. 15; 
 
 to himself, by thus imparting to him a portion of his 
 own name. 
 
 Having enumerated so many opinions, that of Wil¬ 
 liam Alabaster , in his Apparatus to the Revelation , 
 should not be passed by. He most wisely says that 
 ab-ram or ab-rom signifies father of the Romans , and 
 consequently the pope ; therefore Abraham was pope 
 the first! This is just as likely as some of the pre¬ 
 ceding etymologies. 
 
 From all these learned as well as puerile conjec¬ 
 tures we may see the extreme difficulty of ascertaining 
 the true meaning of the word, though the concordance 
 makers , and proper name explainers find no difficulty 
 at all in the case; and pronounce on it as readily and 
 authoritatively as if they had been in the Divine coun¬ 
 cil when it was first imposed. 
 
 Hottinger, in his Smegma Orientale, supposes the 
 word to be derived from the Arabic root rahama, 
 which signifies to be very numerous. Hence | 
 
 ab raham would signify a copious father ox father of a 
 multitude. This makes a very good sense, and agrees 
 well with the context. Either this etymology or that 
 which supposes the inserted n he to be an abbreviation 
 of the word pDH hamon, multitude, is the most likely 
 to be the true one. But this last would require the 
 word to be written, when full, jlDH D") DX ab-ram-hamon. 
 
 The same difficulty occurs, verse 15, on the word 
 Sarai ’"W, which signifies my prince or princess, and 
 Sarah rnty, where the whole change is made by the 
 substitution of a n he for a 1 yod. This latter might 
 be translated princess in general; and while the former 
 seems to point out her government in her own family 
 alone, the latter appears to indicate her government over 
 the nations of which her husband is termed the father 
 or lord; and hence the promise states that she shall 
 be a mother of nations, and that kings of people should 
 spring from her. See ver. 15, 16. 
 
 Now as the only change in each name is made by 
 the insertion of a single letter, and that letter the same 
 in both names, I cannot help concluding that some 
 mystery was designed by its insertion; and therefore the 
 opinion of Clarius and some others is not to be disre¬ 
 garded, which supposes that God shows he had confer¬ 
 red a peculiar dignity on both, by adding to their names 
 one of the letters of his own; a name by which his 
 eternal power and Godhead are peculiarly pointed out. 
 
 112 
 
 Psa. cv. 9, 11.- 4 Heb. of thy sojournings. - 11 Chap, xxiii. 4; 
 
 xxviii. 4.- v Exod. vi. 7; Lev. xxvi. 12 ; Deut. iv. 37 ; xiv. 2; 
 
 xxvi. 18 ; xxix. 13.- w Acts vii. 8. 
 
 From the difficulty of settling the etymology of 
 these two names, on which so much stress seems to 
 be laid in the text, the reader will see with what cau¬ 
 tion he should receive the lists of explanations of the 
 proper names in the Old and New Testaments, which 
 he so frequently meets with, and which I can pro¬ 
 nounce to be in general false or absurd. 
 
 Yerse 7. An everlasting covenant] JY’^D berith 
 olam. See on chap. xiii. 15. Here the word olam 
 is taken in its own proper meaning, as the words im¬ 
 mediately following prove— to be a God unto thee , and 
 thy seed after thee; for as the soul is to endure for 
 ever, so it shall eternally stand in need of the support¬ 
 ing power and energy of God ; and as the reign of the 
 Gospel dispensation shall be as long as sun and moon 
 endure, and its consequences eternal , so must the cove¬ 
 nant be on which these are founded. 
 
 Yerse 8. Everlasting possession] Here nSiy olam 
 appears to be used in its accommodated meaning, and 
 signifies the completion of the Divine counsel in refer¬ 
 ence to a particular period or dispensation. And it is 
 literally true that the Israelites possessed the land of 
 Canaan till the Mosaic dispensation was terminated in 
 the complete introduction of that of the Gospel. But 
 as the spiritual and temporal covenants are both blended 
 together, and the former was pointed out and typified 
 by the latter, hence the word even here may be taken 
 in its own proper meaning, that of ever-during, or 
 eternal; because the spiritual blessings pointed out by 
 the temporal covenant shall have no end. And hence 
 it is immediately added, I will be their God, not for a 
 time, certainly, but for ever and ever. See the notes 
 on chap. xxi. 33. 
 
 Yerse 10. Every man-child — shall be circumcised.] 
 Those who wish to invalidate the evidence of the Di¬ 
 vine origin of the Mosaic law, roundly assert that the 
 Israelites received the rite of circumcision from the 
 Egyptians. Their apostle in this business is Hero¬ 
 dotus, who, lib. ii., p. 116, Edit. Steph. 1592, says : 
 “ The Colchians, Egyptians, and Ethiopians, are the 
 only nations in the world who have used circumcision 
 air’ apxyc, from the remotest period ; and the Phoeni¬ 
 cians and Syrians who inhabit Palestine acknowledge 
 they received this from the Egyptians.” Herodotus 
 cannot mean Jews by Phoenicians and Syrians; if he 
 does he is incorrect, for no Jew ever did or ever could 
 
 a 
 
God commands all the 
 
 CHAP. XVII. 
 
 males to be circumcised. 
 
 A. M. 2107. 1 1 And ye shall circumcise the 
 
 B. C. 1897. n c J r . . , . , .. 
 
 - flesh of your foreskin ; and it shall 
 
 be x a token of the covenant betwixt me and 
 
 you. 
 
 12 And 7 he that is eight days old z shall 
 be circumcised among you, every man-child 
 in your generations, he that is bom in the 
 house, or bought with money of any stranger, 
 which is not of thy seed. 
 
 13 He that is born in thy house, and he that 
 is bought with thy money, must needs be 
 circumcised: and my covenant shall be in 
 your flesh for an everlasting covenant. 
 
 14 And the uncircumcised man-child whose 
 flesh of his foreskin is not circumcised, that 
 
 x Acts vii. 8; Rom. iv. 11.-y Heb. a son of eight days. 
 
 z Lev. xii. 3 ; Luke ii. 21; John vii. 22 ; Phil. iii. 5.- a Exod. 
 
 iv. 24.- b That is, princess. 
 
 acknoicledge this, with the history of Abraham in his 
 hand. If Herodotus had written 'before the days of 
 Abraham, or at least before the sojourning of the 
 children of Israel in Egypt, and informed us that circum¬ 
 cision had been practised among them arc’ apxve, from, 
 the beginning , there would then exist a possibility 
 that the Israelites while sojourning among them had 
 learned and adopted this rite. But when we know 
 that Herodotus flourished only 484 years before the 
 Christian era, and that Jacob and his family sojourned 
 in Egypt more than 1800 years before Christ, and 
 that all the descendants of Abraham most conscien¬ 
 tiously observed circumcision, and do so to this day, 
 then the presumption is that the Egyptians received it 
 from the Israelites, but that it was impossible the 
 latter could have received it from the former, as they 
 had practised it so long before their ancestors had 
 sojourned in Egypt. 
 
 Yerse 11. And it shall be a token] mxb leoth , for 
 a sign of spiritual things ; for the circumcision made 
 in the flesh was designed to signify the purification of 
 the heart from all unrighteousness, as God particularly 
 showed in the law itself. See Deut. x. 16 ; see also 
 Rom. ii. 25—29 ; Col. ii. 11. And it w r as a seal of 
 that righteousness or justification that comes by faith, 
 Rom. iv. 11. That some of the Jews had a just no¬ 
 tion of its spiritual intention, is plain from many pas¬ 
 sages in the Chaldee paraphrases and in the Jewish 
 writers. I borrow one passage from the book Zohar , 
 quoted by Ainsworth: “At what time a man is sealed 
 with this holy seal, (of circumcision,) thenceforth he 
 seeth the holy blessed God properly, and the holy soul 
 is united to him. If he be not worthy, and keepeth 
 not this sign, what is written 1 By the breath of God 
 they perish , (Job iv. 9,) because this seal of the holy 
 blessed God was not kept. But if he be worthy, and 
 keep it, the Holy Ghost is not separated from him.” 
 
 Yerse 12. He that is eight days old ] Because 
 previously to this they were considered unclean, Lev. 
 xii. 2, 3, and circumcision was ever understood as a 
 consecration of the person to God. Neither calf, lamb, 
 
 Vol. I. ( 9 ) 
 
 soul ft shall be cut off from his A.M.2107. 
 
 people; he hath broken my cove- ——-1 
 
 nant. 
 
 15 And God said unto Abraham, As for 
 Sarai thy wife, thou shalt not call her name 
 Sarai, but b Sarah shall her name be. 
 
 1 6 And I will bless her, c and give thee a 
 son also of her : yea, I will bless her, and 
 d she shall be a mother e of nations ; kings 
 of people shall be of her. 
 
 17 Then Abraham fell upon his face, f and 
 laughed, and said in his heart, Shall a child 
 be born unto him that is a hundred years 
 old ? and shall Sarah, that is ninety years 
 old, bear ? 
 
 c Chap, xviii. 10.- d Heb. she shall become nations. - e Ch. 
 
 xxxv. 11; Gal. iv. 31; 1 Pet. iii. 6.- f Chap. xviii. 12; 
 
 xxi. 6. 
 
 nor kid, was offered to God till it was eight days old 
 for the same reason, Lev. xxii. 27. 
 
 Yerse 13. He that is born in thy house] The son 
 of a servant; he that is bought with thy money —a 
 slave on his coming into the family. According to 
 the Jewish writers the father was to circumcise his 
 son; and the master, the servant born in his house, or 
 the slave bought with money. If the father or mas¬ 
 ter neglected to do this, then the magistrates were 
 obliged to see it performed; if the neglect of this or¬ 
 dinance was unknown to the magistrates, then the per¬ 
 son himself, when he came of age, was obliged to do it. 
 
 Yerse 14. The uncircumcised—shall be cut off 
 from his people] By being cut off some have ima¬ 
 gined that a sudden temporal death was implied; but 
 the simple meaning seems to be that such should have 
 no right to nor share in the blessings of the covenant, 
 which we have already seen were both of a temporal 
 and spiritual kind ; and if so, then eternal death was 
 implied, for it was impossible for a person who had 
 not received the spiritual purification to enter into 
 eternal glory. The spirit of this law extends to all 
 ages, dispensations, and people ; he whose heart is not 
 purified from sin cannot enter into the kingdom of God. 
 Reader, on what is thy hope of heaven founded ? 
 
 Yerse 15. Thou shalt not call her name Sarai , but 
 Sarah] See on ver. 5. 
 
 Yerse 16. I will bless her , <fc.] Sarah certainly 
 stands at the head of all the women of the Old Tes¬ 
 tament, on account of her extraordinary privileges. 
 
 I am quite of Calmet’s opinion that Sarah was a type 
 of the blessed Virgin. St. Paul considers her a type 
 of the New Testament and heavenly Jerusalem; and 
 as all true believers are considered as the children of 
 Abraham , so all faithful holy women are considered 
 the daughters of Sarah , Gal. iv. 22, 24, 26. See 
 also 1 Pet. iii. 6. 
 
 Yerse 17. Then Abraham — laughed] I am asto¬ 
 nished to find learned and pious men considering this 
 as a token of Abraham’s weakness of faith or unbe¬ 
 lief when they have the most positive assurance from 
 
 113 
 
All the males circumcised . 
 
 Prosperity of Ishmael foretold. GENESIS. 
 
 A. M. 2107. 
 
 B. C. 1897. 
 
 18 And Abraham said unto God, 
 0 that Ishmael might live before 
 
 thee! 
 
 19 And God said, % Sarah thy wife shall 
 bear thee a son indeed ; and thou shalt call 
 his name Isaac : and I will establish my co¬ 
 venant with him for an everlasting covenant, 
 and with his seed after him. 
 
 20 And as for Ishmael, I have heard thee : 
 Behold, I have blessed him, and will make 
 him fruitful, and h will multiply him exceed¬ 
 ingly ; 1 twelve princes shall he beget, k and I 
 will make him a great nation. 
 
 21 But my covenant will I esta- A. M. 2107. 
 
 blish with Isaac, ] which Sarah -- 
 
 shall bear unto thee at this set time in the 
 next year. 
 
 22 And he left off talking with him, and 
 111 God went up from Abraham. 
 
 23 And Abraham took Ishmael his son, and 
 all that were born in his house, and all that 
 were bought with his money, every male 
 among the men of Abraham’s house, and 
 circumcised the flesh of their foreskin in 
 the 11 selfsame day, as God had said unto 
 him. 
 
 s Chap, xviii. 10; xxi. 2; Gal. iv. 28.- h Chap. xvi. 10. 
 
 5 Chap. xxv. 12-16.- k Chap. xxi. 18.-Chapter xxi. 2. 
 
 the Spirit of God himself that Abraham was not weak 
 but strong in the faith; that he staggered not at the 
 'promise through unbelief but gave glory to God, Rom. 
 iv. 19, 20. It is true the same word is used, chap, 
 xviii. 12, concerning Sarah, in whom it was certainly 
 a sign of doubtfulness, though mixed with pleasure at 
 the thought of the possibility of her becoming a 
 mother ; but we know how possible it is to express 
 both faith and unbelief in the same way, and even 
 pleasure and disdain have been expressed by a smile 
 or laugh. By laughing Abraham undoubtedly ex¬ 
 pressed his joy at the prospect of the fulfilment of so 
 glorious a promise ; and from this very circumstance 
 Isaac had his name. pnX" yitschak , which we change 
 into Isaac , signifies laughter; and it is the same word 
 which is used in the verse before us : Abraham fell on 
 his face , pH XU vaiyitschak, and he laughed ; and to 
 the joy which he felt on this occasion our Lord evi¬ 
 dently alludes, John viii. 56 : Your father Abraham 
 rejoiced to see my day ; and he saiv it, and ivas glad. 
 And to commemorate this joy he called his son’s name 
 Isaac. See the note on chap. xxi. 6. 
 
 Verse 18. O that Ishmael might live before thee /] 
 Abraham, finding that the covenant was to be established 
 in another branch of his family, felt solicitous for his 
 son Ishmael, whom he considered as necessarily ex¬ 
 cluded ; on which God delivers that most remarkable 
 prophecy which follows in the 20th verse, and which 
 contains an answer to the prayer and wish of Abra¬ 
 ham : And as for Ishmael I have heard thee ; so that 
 the object of Abraham’s prayer was, that his son Ish¬ 
 mael might be the head of a prosperous and potent 
 people. 
 
 Verse 20. Twelve princes shall he beget, tfc.] See 
 the names of these twelve princes, chap. xxv. 12—16. 
 From Ishmael proceeded the various tribes of the 
 Arabs, called also Saracens . by Christian writers. 
 They were anciently, and still continue to be, a very 
 numerous and powerful people, “ It was somewhat 
 wonderful, and not to be foreseen by human sagacity,” 
 says Bishop Newton, “ that a man’s whole posterity 
 should so nearly resemble him, and retain the same 
 inclinations, the same habits, and the same customs, 
 throughout all ages! These are the only people be¬ 
 sides the Jews who have subsisted as a distinct people 
 a 114 
 
 m Chap, xviii. 33 ; xxxv. 13.- n Chap, xxxiv. 24; Josh. v. 2-9 ; 
 
 Acts xvi. 3 ; Rom. ii. 25-29; iv. 9-12 ; Gal. v. 6; vi. 15. 
 
 from the beginning, and in some respects they very 
 much resemble each other. 1. The Arabs, as well as 
 the Jews, are descended from Abraham, and both boast 
 of their descent from the father of the faithful. 2. 
 The Arabs, as well as the Jews, are circumcised, and 
 both profess to have derived this ceremony from Abra¬ 
 ham. 3. The Arabs, as well as the Jews, had origin¬ 
 ally twelve patriarchs, who were their princes or 
 governors. 4. The Arabs, as well as the Jews, marry 
 among themselves, and in their own tribes. 5. The 
 Arabs, as well as the Jews, are singular in several of 
 their customs, and are standing monuments to all ages 
 of the exactness of the Divine predictions, and of the 
 veracity of Scripture history. We may with more 
 confidence believe the particulars related of Abraham 
 and Ishmael when we see them verified in their pos¬ 
 terity at this day. This is having, as it were, ocular 
 demonstration for our faith.” See Bp. Newton’s Se¬ 
 cond Dissertation on the Prophecies, and see the notes 
 on chap. xvi. 12. 
 
 Verse 21. My covenant will I establish with Isaac\ 
 All temporal good things are promised to Ishmael and 
 his posterity, but the establishment of the Lord’s cove¬ 
 nant is to be with Isaac. Hence it is fully evident 
 that this covenant referred chiefly to spiritual things— 
 to the Messiah, and the salvation which should be 
 brought to both Jews and Gentiles by his incarnation, 
 death, and glorification. 
 
 Verse 22. God went up from Abraham.] Ascended 
 evidently before him, so that be had the fullest proof 
 that it w r as no human being, no earthly angel or mes¬ 
 senger, that talked with him ; and the promise of a 
 son in the course of a single year, at this set time in 
 the next year, ver. 21, which had every human pro¬ 
 bability against it, was to be the sure token of the 
 truth of all that had hitherto taken place, and the proof 
 that all that was farther promised should be fulfilled in 
 its due time. Was it not in nearly the same way in 
 which the Lord went up from Abraham, that Jesus 
 Christ ascended to heaven in the presence of his dis¬ 
 ciples l Luke xxiv. 51. 
 
 Verse 23. And Abraham took Ishmael, tfc.] Had 
 not Abraham, his son, (wfiio was of age to judge for 
 himself,) and all the family, been fully convinced that 
 this thing was of God, they could not have submitted 
 
 C 9* ) 
 
Abraham and his household are 
 
 CHAP. XVII. 
 
 a.m.2107. 24 And Abraham was ninety years 
 
 B. C. 1897. ., , . n , t J J . 
 
 - old and nine, 0 when he was cir¬ 
 cumcised in the flesh of his foreskin. 
 
 25 And Ishmael his son was thirteen years 
 old when he was circumcised in the flesh of 
 his foreskin. 
 
 0 See ver. 1, 17 ; Rom. iv. 19. 
 
 to it. A rite so painful, so repugnant to every feeling 
 of delicacy, and every way revolting to nature, could 
 never have sprung up in the imagination of man. To 
 this day the Jews practise it as a Divine ordinance; 
 and all the Arabians do the same. As a distinction 
 betwmen them and other people it never could have 
 been designed, because it was a sign that was never to 
 appear. The individual alone knew that he bore in 
 his flesh this sign of the covenant, and he bore it by 
 the order of God, and he knew it was a sign and seal 
 of spiritual blessings, and not the blessings themselves, 
 though a proof that these blessings were promised, 
 and that he had a right to them. Those who did not 
 consider it in this spiritual reference are by the apostle 
 denominated the concision , Phil. iii. 2, i. e., persons 
 whose flesh was cut, but whose hearts were not purified. 
 
 The contents of this chapter may be summed up in 
 a few propositions :— 
 
 1. God, in renewing his covenant with Abram, 
 makes an important change in his and Sarai’s name ; 
 a change which should ever act as a help to their faith, 
 that the promises by which God had bound himself 
 should be punctually fulfilled. However difficult it 
 may be for us to ascertain the precise import of the 
 change then made, we may rest assured that it was 
 perfectly understood by both; and that, as they had 
 received this name from God, they considered it as 
 placing them in a new relation both to their Maker 
 and to their posterity. From what we have already 
 seen, the change made in Abram’s name is inscrutable 
 to us ; there is something like this in Rev. ii. 17: To 
 him that overcometh will I give a white stone , and a 
 new name — which no man knoweth, saving he that 
 receivelh it. The full import of the change made in 
 a soul that enters into covenant with God through 
 Christ, is only known to itself; a stranger intermed- 
 dleth not with its joy. Hence, even men of learning 
 and the world at large have considered experimental 
 religion as enthusiasm, merely because they have not 
 understood its nature, and have permitted themselves 
 to be carried away by prejudices which they have im¬ 
 bibed perhaps at first through the means of ignorant 
 or hypocritical pretenders to deep piety ; but while 
 they have the sacred writings before them, their 
 prejudices and opposition to that without which they 
 cannot be saved are as unprincipled as they are 
 absurd. 
 
 2. God gives Abraham a precept, which should be 
 observed, not only by himself, but by all his posterity ; 
 for this was to be a permanent sign of that covenant 
 which was to endure for ever. Though the sign is 
 now changed from circumcision to baptism , each of 
 them equally significant, yet the covenant is not changed 
 
 a 
 
 circumcised on the same day. 
 
 26 In the selfsame day was Abra¬ 
 ham circumcised, and Ishmael his 
 son. 
 
 A. M.2107. 
 
 B. C. 1897. 
 
 27 And p all the men of his house, born in 
 the house, and bought with money of the 
 stranger, were circumcised with him. 
 
 P Chap, xviii. 19. 
 
 in any part of its essential meaning. Faith in God 
 through the great sacrifice, remission of sins, and sanc¬ 
 tification of the heart, are required by the new cove¬ 
 nant as well as by the old. 
 
 3. The rite of circumcision was painful and humi¬ 
 liating, to denote that repentance, self-denial, dfc., are 
 absolutely necessary to all who wish for redemption in 
 the blood of the covenant; and the putting away this 
 filth of the flesh showed the necessity of a pure heart 
 and a holy life. 
 
 4. As eternal life is the free gift of God, he has a 
 right to give it in what way he pleases, and on what 
 terms. He says to Abraham and his seed, Ye shall 
 circumcise the flesh of your foreskin, and he that doth 
 not so shall be cut off from his people. He says also 
 to sinners in general, Let the wicked forsake his way, 
 and the unrighteous man his thoughts; Repent, and 
 believe the Gospel; and, Except ye repent, ye shall 
 perish. These are the terms on which he will bestow 
 the blessings of the old and new covenants. And let 
 it be remembered that stretching out the hand to re¬ 
 ceive an alms can never be considered as meriting 
 the bounty received, neither can repentance or faith 
 merit salvation, although they are the conditions on 
 which it is bestowed. 
 
 5. The precepts given under both covenants were 
 accompanied with a promise of the Messiah. God 
 well knows that no religious rite can be properly ob¬ 
 served, and no precept obeyed, unless he impart strength 
 from on high ; and he teaches us that that strength 
 must ever come through the promised seed. Hence, 
 with the utmost propriety, we ask every blessing 
 through him, in whom God is well pleased. 
 
 6. The precept, the promise, and the rile, were pre¬ 
 faced with, “ I am God all-sufficient; walk before me, 
 and be thou perfect.” God, who is the sole object of 
 religious worship, has the sole authority to prescribe 
 that worship, and the rites and ceremonies which shall 
 be used in it; hence he prescribed circumcision and 
 sacrifices under the old law, and baptism and the eucha- 
 rist under the Gospel; and to render both effectual to 
 the end of their institution, faith in God was indis¬ 
 pensably necessary. 
 
 7. Those who profess to believe in him must not 
 live as they list, but as he pleases. Though redeemed 
 from the curse of the law, and from the rites and cere¬ 
 monies of the Jewish Church, they are under the law 
 to Christ, and must walk before him —be in all things 
 obedient to that moral law which is an emanation from 
 the righteousness of God, and of eternal obligation; 
 and let it ever be remembered that Christ is “ the au¬ 
 thor of eternal salvation to all that obey him.” With¬ 
 out faith and obedience there can be no holiness, and 
 without holiness none can see the Lord. Be all that 
 
 115 
 
GENESIS. 
 
 to Abraham in Mamre . 
 
 Three angels appear 
 
 God would have thee to be, and God will be to thee 
 all that thou canst possibly require. He never gives 
 a precept but he offers sufficient grace to enable thee 
 
 to perform it. Believe as he would have thee, and 
 act as he shall strengthen thee, and thou wilt believe 
 all things savingly , and do all things well . 
 
 CHAPTER XVIII. 
 
 The Lord appears unto Abraham in Mamre , 1. Three angels, in human appearance, come towards his tent, 2. 
 He invites them in to wash and refresh themselves, 3—5 ; prepares a calf, bread, butter, and milk, for their 
 entertainment; and himself serves them, 6—8. They promise that within a year Sarah shall have a son, 9, 10. 
 Sarah, knowing herself and husband to be superannuated, smiles at the promise, 11, 12. One of the three, 
 who is called the Lord or Jehovah, chides her, and asserts the sufficiency of the Divine power to accomplish 
 the promise, 13, 14. Sarah, through fear, denies that she had laughed or showed signs of unbelief, 15. 
 Abraham accompanies these Divine persons on their way to Sodom, 16 ; and that one who is called Jehovah 
 informs him of his purpose to destroy Sodom and Gomorrah, because of their great wickedness, 17-21. 
 The two former proceed toward Sodom, while the latter {Jehovah) remains with Abraham, 22. Abraham 
 intercedes for the inhabitants of those cities, entreating the Lord to spare them provided fifty righteous 
 persons should be found in them, 23-25. The Lord grants this request, 26. He pleads for the same 
 mercy should only forty-five be found there; which is also granted, 27, 28. He pleads the same for forty, 
 which is also granted, 29 ; for thirty, with the same success, 30 ; for twenty, and receives the same gracious 
 answer , 31 ; for ten, and the Lord assures him that should ten righteous persons be found there, he will not 
 destroy the place, 32. Jehovah then departs, and Abraham returns to his tent, 33. 
 
 A.M.2107. AND the Lord appeared unto 
 
 --- him m the a plains ot Mamre : 
 
 and he sat in the tent door in the heat of the 
 
 day : 
 
 2 b And he lift up his eyes and looked, and, 
 lo, three men stood by him c and when 
 he saw them, he ran to meet them from the 
 tent door, and bowed himself toward the 
 ground, 
 
 3 And said, My Lord, if now I have found 
 
 favour m thy sight, pass not away, A. M. 2107. 
 
 T , i J B. C. 1897. 
 
 I pray thee, trom thy servant: - 
 
 4 Let d a little water, I pray you, be fetched, 
 and wash your feet, and rest yourselves under 
 the tree: 
 
 5 And e I will fetch a morsel of bread, and 
 f comfort ye your * hearts ; after that ye shall 
 pass on : h for therefore * 1 are ye come to your 
 servant. And they said, So do, as thou hast said. 
 
 6 And Abraham hastened into the tent unto 
 
 a Chap. xiii. 18 ; xiv. 13.- b Heb. xiii. 2.- c Chap. xix. 1; 
 
 1 Pet. iv. 9.- d Chap. xix. 2: xliii. 24.- e Judg. vi. 18 ; xiii. 15. 
 
 { Heb. stay. - £ Judg. xix. 5 ; Psa. civ. 15.- h Chap. xix. 8; 
 
 xxxiii. 10.- 1 Heb. you have passed. 
 
 NOTES ON CHAP. XVIII. 
 
 Verse 1. And the Lord appeared] See on chap, 
 xv. 1. 
 
 Sat in the tent door] For the purpose of enjoying 
 the refreshing air in the heat of the day, when the sun 
 had most power. A custom still frequent among the 
 Asiatics. 
 
 Verse 2. Three men stood by him] vbp nits- 
 
 tsabim alaiv, were standing over against him ; for if 
 they had been standing by him, as our translation says, 
 he needed not to have “ run from the tent door to 
 meet them.” To Abraham these appeared at first as 
 men; but he entertained angels unawares, see Heb. 
 xiii. 2. 
 
 Verse 3. And said, My Lord, <5fc .] The word is 
 'MX Adonai, not HUT Yehovah, for as yet Abraham 
 did not know the quality of his guests. For an expla¬ 
 nation of this word, see on chap. xv. 8. 
 
 Verse 4. Let a little water—be fetched, and wash 
 your feet, <fc.] In these verses we find a delightful 
 picture of primitive hospitality. In those ancient 
 times shoes such as ours were not in use; and the 
 foot- was protected only by sandals or soles, which 
 fastened round the foot with straps. It was therefore 
 
 116 
 
 a great refreshment in so hot a country to get the feet 
 washed at the end of a day’s journey ; and this is the 
 first thing that Abraham proposes. 
 
 Rest yourselves under the tree] We have already 
 heard of the oak grove of Mamre, chap. xii. 6, and 
 this was the second requisite for the refreshment of a 
 weary traveller, viz., rest in the shade. 
 
 Verse 5. I will fetch a morsel of bread] This was 
 the third requisite, and is introduced in its proper 
 order ; as eating immediately after exertion or fatigue 
 is very unwholesome. The strong action of the lungs 
 and heart should have time to diminish before any food 
 is received into the stomach, as otherwise concoction 
 is prevented, and fever in a less or greater degree 
 produced. 
 
 For therefore are ye come] In those ancient days 
 every traveller conceived he had a right to refresh¬ 
 ment, when he needed it, at the first tent he met with 
 on his journey. 
 
 So do as thou hast said.] How exceedingly simple 
 was all this! On neither side is there any compliment 
 but such as a generous heart and sound sense dictate. 
 
 Verse 6. Three measures of fine meal] The 
 seah, which is here translated measure, contained, 
 
 a 
 
Abraham entertains angels. CHAP. XVIII. A son is promised to Sarah 
 
 M. 2107 . Sarah, and said, Make k ready 
 B. C. 1897. . ’ +l rr 
 
 - quickly three measures oi fine 
 
 meal; knead it, and make cakes upon the 
 
 hearth. 
 
 7 And Abraham ran unto the herd, and 
 fetched a calf, tender and good, and gave it 
 unto a young man ; and he hasted to dress it. 
 
 8 And * 1 he took butter, and milk, and the 
 calf which he had dressed, and set it before 
 them ; and he stood by them under the tree, 
 and they did eat. 
 
 9 And they said unto him, Where is Sarah 
 thy wife ? and he said, Behold, m in the 
 tent. 
 
 10 And he said, I “will certainly A.M.2107. 
 
 J B C 1897 
 
 return unto thee 0 according to the ——i-1 
 
 time of life ; and, lo, p Sarah thy wife shall 
 have a son. And Sarah heard it in the tent 
 door, which was behind him. 
 
 11 Now q Abraham and Sarah were old and 
 well stricken in age ; and. it ceased to be with 
 Sarah r after the manner of women. 
 
 12 Therefore s Sarah laughed within herself, 
 saying, t After I am waxed old shall I have 
 pleasure, my u lord being old also ? 
 
 13 And the Lord said unto Abraham, 
 Wherefore did Sarah laugh, saying, Shall I 
 of a surety bear a child, which am old ? 
 
 k Heb. hasten. - 1 * Chap. xix. 3.- m Ch. xxiv. 67.- n Ver. 
 
 14. - 0 2 Kings iv. 16.- p Chap. xvii. 19,21; xxi. 2; Rom. ix. 9. 
 
 1 Chap. xvii. 17; Rom. iv. 19 ; Heb. xi. 11, 12,19.- r Chap. 
 
 xxxi. 35.- s Chap. xvii. 17.- 4 Luke i. 18.- u 1 Pet. iii. 6. 
 
 according to Bishop Cumberland, about two gallons and 
 a half; and Mr. Ainsworth translates the word peck. 
 On this circumstance the following observations of the 
 judicious and pious Abbe Fleury cannot fail to be ac¬ 
 ceptable to the reader. Speaking of the frugality of 
 the patriarchs he says : “We have an instance of a 
 splendid entertainment in that which Abraham made 
 for the three angels. He set a whole calf before 
 them, new bread, but baked on the hearth, together 
 with butter and milk. Three measures of meal were 
 baked into bread on this occasion, which come to more 
 than two of our bushels, and nearly to fifty-six pounds 
 of our weight; hence we may conclude that men 
 were great eaters in those days, used much exercise, 
 were probably of a much larger stature as well as 
 longer lives than we. Homer (Odyss. lib. xiv., ver. 
 74, &c.) makes his heroes great eaters. When 
 Eumceus entertained Ulysses, he dressed two pigs for 
 himself and his guest. 
 
 1 So saying, he girded quick his tunic close, 
 
 And issuing sought the styes; thence bringing two, 
 Of the imprisoned herd, he slaughtered both, 
 
 Singed them and slash’d and spitted them, and placed 
 The whole well roasted, banquets, spits, and all, 
 Reeking before Ulysses.’ Cowper. 
 
 On another occasion a hog of five years old was slaugh¬ 
 tered and served up for five persons :— 
 
 1 -His wood for fuel he prepared, 
 
 And dragging thither a well-fatted brawn 
 Of the fifth year :— 
 
 Next piercing him, and scorching close his hair, 
 The joints they parted,’ &c. 
 
 Ibid. ver. 419. Cowper. 
 
 Homer’s heroes wait upon themselves and guests in 
 the common occasions of life ; the patriarchs do the 
 same. Abraham, who had so many servants, and was 
 nearly a hundred years old, brought the water himself 
 to wash the feet of his guests, ordered his wife to 
 make the bread quickly, went himself to choose the 
 calf from the herd, and came again to serve them 
 Handing. I will allow that he was animated on this 
 
 a 
 
 occasion with a desire of showing hospitality, but the 
 lives of all the rest of the patriarchs were similar to 
 this.” 
 
 Make cakes upon the hearth .] Or under the ashes. 
 This mode is used in the east to the present day. 
 When the hearth is strongly heated with the fire that 
 has been kindled on it, they remove the coals, sweep 
 off the ashes, lay on the bread, and then cover it with 
 the hot cinders. 
 
 Verse 8. And he stood by them under the tree, and 
 they did eat.] Nothing is more common in Hindostan 
 than to see travellers and guests eating under the shade 
 of trees. Feasts are scarcely ever held in houses 
 The house of a Hindoo serves for sleeping and cook¬ 
 ing, and for shutting up the women ; but is never con¬ 
 sidered as a sitting or dining room.— Ward. 
 
 Verse 10. I will certainly return ] Abraham was 
 now ninety-nine years of age, and this promise was 
 fulfilled when he was a hundred; so that the phrase 
 according to the time of life must mean either a com¬ 
 plete year, or nine months from the present time, the 
 ordinary time of pregnancy. Taken in this latter 
 sense, Abraham was now in the ninety-ninth year of 
 his age, and Isaac was born when he was in his hun¬ 
 dredth year. 
 
 Verse 11 .It ceased to be with Sarah after the man¬ 
 ner of women.] And consequently, naturally speak¬ 
 ing, conception could not take place ; therefore if she 
 have a son it must be in a supernatural or miraculous 
 way. 
 
 Verse 12. Sarah laughed] Partly through pleasure 
 at the bare idea of the possibility of the thing, and 
 partly from a conviction that it was extremely impro¬ 
 bable. She appears to have been in the same spirit, 
 and to have had the same feelings of those who, un¬ 
 expectedly hearing of something of great consequence 
 to themselves, smile and say, “ The news is too good 
 to be truesee chap. xxi. 6. There is a case very 
 similar to this mentioned Psa. cxxvi. 1, 2 On Abra¬ 
 ham’s laughing, see the note on chap. xvii. 17. 
 
 Verse 13. And the Lord (Jehovah) said, tf-c.] So 
 it appears that one of those three persons was Jeho¬ 
 vah, and as this name is never given to any created 
 
 117 
 
God discloses his purpose 
 
 GENESIS. respecting Sodom to Abraham 
 
 A. M. 2107. 14 v Is anything too hard for 
 
 B C 1897 J ° 
 
 —-k the Lord ? w At the time appointed 
 
 I will return unto thee, according to the time 
 of life, and Sarah shall have a son. 
 
 15 Then Sarah denied, saying, I laughed 
 not; for she was afraid. And he said, Nay ; 
 but thou didst laugh. 
 
 16 And the men rose up from thence, and 
 looked toward Sodom: and Abraham went 
 with them x to bring them on the way. 
 
 17 And the Lord said, y Shall I hide from 
 Abraham that thing which I do; 
 
 18 Seeing that Abraham shall surely be¬ 
 come a great and mighty nation, and all the 
 nations of the earth shall be z blessed in him ? 
 
 19 For I know him, a that he will command 
 his children and his household after him, and 
 they shall keep the way of the Lord, to do 
 justice and judgment; that the Lord may 
 
 v Jer. xxxii. 17; Zech. viii. 6; Matt. iii. 9; xix. 26; Luke i. 
 
 37.- w Chap. xvii. 21 ; ver. 10 ; 2 Kings iv. 16.- x Rom. xv. 
 
 24 ; 3 John 6.-y Psa. xxv. 14 ; Amos iii. 7; John xv. 15. 
 
 z Chap. xii. 3 ; xxii. 18 ; Acts iii. 25 ; Gal. iii. 8.- a Deut. iv. 
 
 9, 10 ; vi. 7; Josh. xxiv. 15 ; Eph. vi. 4. 
 
 being, consequently the ever-blessed God is intended; 
 and as he was never seen in any bodily shape, conse¬ 
 quently the great Angel of the covenant, Jesus Christ, 
 must be meant. See on chap. xvi. 7. 
 
 Yerse 14. Is any thing too hard for the Lord?] 
 “Hn mrrn hayippale meihovah dabar , shall a 
 
 word (or thing) be wonderful from the Lord 1 i. e., 
 Can any thing be too great a miracle for him to effect 1 
 The Septuagint translate the passage, Mr; adwaryaEi 
 'irapa r<p Geca prjya ; which St. Luke adopts almost 
 literatim, only making it an affirmative position instead 
 of a question : Ovk adwarr/aec tc apa rep Gccj irav ffiya, 
 which we translate, “ With God nothing shall be im¬ 
 possible,” Luke i. 37. Many copies of the Septuagint 
 insert the word tt av before pyya, as in St. Luke ; but 
 it makes little difference in the sense. It was to cor¬ 
 rect Sarah’s unbelief, and to strengthen her faith, that 
 God spoke these most important words; words which 
 state that where human wisdom, prudence, and energy 
 fail, and where nature herself ceases to be an agent, 
 through lack of energy to act, or laws to direct and 
 regulate energy, there also God has full sway , and by 
 his own omnific power works all things after the coun¬ 
 sel of his own will. Is there an effect to be pro¬ 
 duced 1 God can produce it as well without as ivith 
 means. He produced nature, the whole system of 
 causes and effects, when in the whole compass of his 
 own eternity there was neither means nor being. He 
 spake, and it was done; he commanded, and it stood 
 fast. How great and wonderful is God! 
 
 Verse 16. Abraham went with them to bring them 
 on the way.] This was another piece of primitive 
 hospitality—to direct strangers in the way. Public 
 roads did not then exist, and guides were essentially 
 necessary in countries where villages were seldom 
 
 118 
 
 bring upon Abraham that which A. M. 2107 . 
 he hath spoken of him. 1897 ' . 
 
 20 And the Lord said, Because b the cry 
 of Sodom and Gomorrah is great, and because 
 their sin is very grievous; 
 
 21 c I will go down now, and see whether 
 they have done altogether according to the 
 cry of it, which is come unto me; and if not, 
 d I will know. 
 
 22 And the men turned their faces from 
 thence, e and went toward Sodom ; but Abra¬ 
 ham f stood yet before the Lord. 
 
 23 And Abraham s drew near, and said, 
 b Wilt thou also destroy the righteous with the 
 wicked ? 
 
 24 1 Peradventure there be fifty righteous 
 within the city : wilt thou also destroy and 
 not spare the place for the fifty righteous that 
 are therein ? 
 
 b Chap. iv. 10; xix. 13; James v. 4.- c Chap. xi. 5; 
 
 Exodus iii. 8.- d Deut. viii. 2; xiii. 3; Josh. xxii. 22; 
 
 Luke xvi. 15; 2 Cor. xi. 11.- e Chap. xix. 1.- f Ver. 
 
 1.- s Heb. x. 22.- h Numbers xvi. 22; 2 Sam. xxiv. 17 
 
 5 Jer. v. 1. 
 
 to be met with, and where solitary dwellings did not 
 exist. 
 
 Yerse 17. Shall I hide from Abraham j That is, 
 I will not hide. A common mode of speech in Scrip¬ 
 ture—a question asked when an affirmative is designed. 
 Do men gather grapes of thorns ? Men do not gather 
 grapes of thorns, &c. 
 
 Yerse 18. Shall surely become a great and mighty 
 nation] The revelation that I make to him shall be 
 preserved among his posterity ; and the exact fulfil¬ 
 ment of my promises, made so long before, shall lead 
 them to believe in my name and trust in my goodness. 
 
 Verse 19. And they shall heep the way of the Lord j 
 The true religion; God’s way ; that in which God 
 walks himself, and in which, of course, his followers 
 walk also ; to do justice and judgment; not only to 
 preserve the truth in their creed, but maintain it in 
 their practice. 
 
 Yerse 20. Because the cry of Sodom and Gomorrah ] 
 See the notes on chap. xiii. 13. 
 
 Yerse 21. I will go down now, $c.] A lesson to 
 magistrates, teaching them not to judge according to 
 report, but accurately to inquire into the facts them¬ 
 selves.— Jarchi. 
 
 Yerse 22. And the men turned their faces] That 
 is, the two angels who accompanied Jehovah were now 
 sent towards Sodom; while the third, who is called 
 the Lord or Jehovah , remained with Abraham for the 
 purpose of teaching him the great usefulness and im¬ 
 portance of faith and prayer. 
 
 Yerse 23. Wilt thou also destroy the righteous with 
 the wicked?] A form of speech similar to that in 
 verse 17, an invariable principle of justice, that the 
 righteous shall not be punished for the crimes of the 
 impious. And this Abraham lays down as the foun* 
 
 a 
 
CHAP. XVIII. 
 
 Sodom and Gomorrah. 
 
 Abraham intercedes for 
 
 A. M. 2107 . 25 That be far from thee to do 
 
 B. C. 1897. r , . -I i . . 
 
 -- alter tins manner, to slay the righte¬ 
 ous with the wicked : and k that the righteous 
 should be as the wicked, that be far from thee : 
 1 Shall not the Judge of all the earth do 
 right ? 
 
 26 And the Lord said, m If 1 find in Sodom 
 fifty righteous within the city, then I will 
 spare all the place for their sakes. 
 
 27 And Abraham answered and said, n Be¬ 
 hold now, I have taken upon me to speak 
 unto the Lord, which am 0 but dust and 
 ashes : 
 
 28 Peradventure there shall lack five of the 
 fifty righteous : wilt thou destroy all the city 
 for lack of five ? And he said, If I find 
 there forty and five, I will not. destroy it. 
 
 29 And he spake unto him yet again, and 
 
 said, Peradventure there shall be a. m. 2107. 
 forty found there. And he said, I 18 ^L 
 will not do it for forty’s sake. 
 
 30 And he said unto him , 0 let not the 
 Lord be angry, and I will speak : Peradven¬ 
 ture there shall thirty be found there. And 
 he said, I will not do it if I find thirty there. 
 
 3 1 And he said, Behold now, I have taken 
 upon me to speak unto the Lord : Peradven¬ 
 ture there shall be twenty found there. And 
 he said, I will not destroy it for twenty’s sake. 
 
 32 And he said, p 0 let not the Lord be 
 angry, and I will speak yet but this once : 
 Peradventure ten shall be found there. ^ And 
 he said, I will not destroy it for ten’s sake. 
 
 33 And the Lord went his way, as soon as 
 he had left communing with Abraham : and 
 Abraham returned unto his place. 
 
 k Job viii. 20 ; Isa. iii. 10, 11.- * 1 Jobviii. 3 ; xxxiv. 17 ; Psa. lviii. 
 
 11 ; xciv. 2; Rom. iii. 6.- m Jer. v. 1; Ezek. xxii. 30. 
 
 dation of his supplications. Who can pray with any 
 hope of success who cannot assign a reason to God 
 and his conscience for the petitions he offers l The 
 great sacrifice offered by Christ is an infinite reason 
 why a penitent sinner should expect to find the mercy 
 for which he pleads. 
 
 Verse 25. Shall not the Judge of all the earth do 
 right?] God alone is the Judge of all men. Abra¬ 
 ham, in thus addressing himself to the person in the 
 text, considers him either as the Supreme Being or his 
 representative. 
 
 Verse 27. Which am but dust and ashes] *13^1 
 aphar vaepher, words very similar in sound, as they 
 refer to matters which so much resemble each other. 
 Dust —the lightest particles of earth. Ashes —the 
 
 residuum of consumed substances. By these expres¬ 
 sions he shows how deeply his soul was humbled in 
 the presence of God. He who has high thoughts of 
 himself must have low thoughts of the dignity of the 
 Divine nature, of the majesty of God, and the sinful¬ 
 ness of sin. 
 
 Verse 32. Peradventure ten shall he found there] 
 Knowing that in the family of his nephew the true re¬ 
 ligion was professed and practised, he could not sup¬ 
 pose there could be less than ten righteous persons in 
 the city, he did not think it necessary to urge his sup¬ 
 plication farther ; he therefore left off his entreaties, 
 and the Lord departed from him. It is highly worthy 
 of observation, that while he continued to pray the 
 presence of God was continued ; and when Abraham 
 ended, “ the glory of the Lord was lifted up,” as the 
 Targum expresses it. 
 
 This chapter, though containing only the prelimi¬ 
 naries to the awful catastrophe detailed in the next, 
 affords us several lessons of useful and important in¬ 
 formation. 
 
 1. The hospitality and humanity of Abraham are 
 
 a 
 
 “Luke xviii. 1.- 0 Chap. iii. 19; Job iv. 19; Eccles. xii. 7 ; 
 
 1 Cor. xv. 47, 48; 2 Cor. v. 1 . -p Judg. vi. 39.-a James v. 16. 
 
 worthy, not only of our most serious regard, but also 
 of our imitation. He sat in the door of his tent in 
 the heat of the day, not only to enjoy the current of 
 refreshing air, but that if he saw any weary and ex¬ 
 hausted travellers he might invite them to rest and 
 refresh themselves. Hospitality is ever becoming in 
 one human being towards another ; for every destitute 
 man is a brother in distress, and demands our most 
 prompt and affectionate assistance, according to that 
 heavenly precept, “ What ye would that men should 
 do unto you, do even so unto them.” From this con¬ 
 duct of Abraham a Divine precept is formed : “ Be 
 not forgetful to entertain strangers, for thereby some 
 have entertained angels unawares.” Heb. xiii. 2. 
 
 2. Whatever is given on the ground of humanity 
 and mercy is given unto God, and is sure to meet with 
 his approbation and a suitable reward. While Abra¬ 
 ham entertained his guests God discovers himself, and 
 reveals to him the counsels of his will, and renews the 
 promise of a numerous posterity. Sarah, though natu¬ 
 rally speaking past child-bearing, shall have a son; 
 natural obstacles cannot hinder the purpose of God; 
 nature is his instrument; and as it works not only by 
 general laws, but also by any particular will of God, 
 so it may accomplish that will in any way he may 
 choose to direct. It is always difficult to credit God’s 
 promises when they relate to supernatural things, and 
 still more so wffien they have for their object events 
 that are contrary to the course of nature; but as no¬ 
 thing is too hard for God , so “ all things are possible 
 to him that believeth.” It is that faith alone which is 
 of the operation of God’s Spirit, that is capable of 
 crediting supernatural things; he who does not pray 
 to be enabled to believe, or, if he do, uses not the 
 pow r er when received, can never believe to the saving 
 of the soul. 
 
 3. Abraham trusts much in God, and God reposes 
 much confidence in Abraham. He knows that God is 
 
 119 
 
GENESIS. 
 
 Lot invites them into Jus house 
 
 Two angels come to Sodom. 
 
 faithful, and will fulfil his promises ; and God knows 
 that Abraham is faithful, and will command his chil¬ 
 dren and his household after him, and they shall keep 
 the way of the Lord to do justice and judgment; ver. 
 19. No man lives unto himself; and God gives us 
 neither spiritual nor temporal blessings for ourselves 
 alone; our bread we are to divide with the hungry, 
 and to help the stranger in distress. He who under¬ 
 stands the way of God should carefully instruct his 
 household in that way; and he who is the father of a 
 family should pray to God to teach him, that he may 
 teach his household. His ignorance of God and sal¬ 
 vation can be no excuse for his neglecting his family : 
 it is his indispensable duty to teach them; and God 
 will teach him, if he earnestly seek it, that he may be 
 able to discharge this duty to his family. Reader, if 
 thy children or servants perish through thy neglect, 
 God will judge thee for it in the great day. 
 
 4. The sin of Sodom and the cities of the plain 
 was great and grievous; the measure of their iniquity 
 was full, and God determined to destroy them. Judg¬ 
 ment is God’s strange work, but though rarely done it 
 must be done sometimes, lest men should suppose that 
 right and wrong, vice and virtue, are alike in the eye 
 of God. And these judgments must be dispensed in 
 such a way as to show they are not the results of natu¬ 
 ral causes, but come immediately from the incensed 
 justice of the Most High. 
 
 5. Every man who loves God loves his neighbour 
 also; and he who loves his neighbour will do all in 
 his power to promote the well-being both of his sou. 
 and his body. Abraham cannot prevent the men of 
 Sodom from sinning against God ; but he can make 
 prayer and intercession for their souls, and plead, if 
 not in arrest, yet in mitigation, of judgment. He 
 therefore intercedes for the transgressors, and God 
 is well pleased with his intercessions. These are 
 the offspring of God’s own love in the heart of his 
 servant. 
 
 6. How true is that word, The energetic faithful 
 prayer of a righteous man availeth much! Abraham 
 draws near to God by affection and faith, and in the 
 most devout and humble manner makes prayer and sup¬ 
 plication ; and every petition is answered on the spot. 
 Nor does God cease to promise to show mercy till 
 Abraham ceases to intercede! What encouragement 
 does this hold out to them that fear God, to make 
 prayer and intercession for their sinful neighbours and 
 ungodly relatives! Faith in the Lord Jesus endues 
 prayer with a species of omnipotence; whatsoever a 
 man asks of the Father in his name, he will do it. 
 Prayer has been termed the gate of heaven, but 
 without faith that gate cannot be opened. He who 
 prays as he should , and believes as he ought, shall 
 have the fulness of the blessings of the Gospel of 
 peace. 
 
 CHAPTER XIX. 
 
 The two angels mentioned in the preceding chapter, come in the evening to Sodom , 1. Lot, who was sitting 
 at the gate, invites them to enter his house , take some refreshment, and tarry all night; which they at first 
 refuse, 2 ; but on being pressingly solicited, they at last comply, 3. The abominable conduct of the men 
 of Sodom , 4, 5. Lot's deep concern for the honour and safety of his guests, ivhich leads him to make a most 
 exceptionable proposal to those wicked men, 6-8. The violent proceedings of the Sodomites, 9. Lot 
 rescued from their barbarity by the angels, who smite them with blindness, 10, 11. The angels exhort Lot 
 and his family to flee from that wicked place, as God was about to destroy it, 12, 13. Lot's fruitless 
 exhortation to his sons-in-law, 14. The angels hasten Lot and his family to depart, 15, 16. Their 
 exhortation, 17. Lot's request, 18-20. He is permitted to escape to Zoar, 21-23. Fire and brimstone 
 are rained down from heaven upon all the cities of the plain, by which they are entirely destroyed, 24, 25. 
 Lot's wife, looking behind, becomes a pillar of salt, 26. Abraham, early in the morning, discovers the 
 desolation of those iniquitous cities, 27—29. Lot, fearing to continue in Zoar, went ivith his two daughters 
 to the mountain, and dwelt in a cave, 30. The strange conduct of his daughters, and his unhappy decep¬ 
 tion, 31—36. Moab and Ammon born, from whom sprang the Moabites and Ammonites, 37, 38. 
 
 A. M. 2107. 
 
 B. C. 1897. 
 
 there 
 to Sodom 
 
 a came two 
 at even: and 
 
 angels 
 
 Lot 
 
 sat in the gate of Sodom : and Lot b seeing 
 them rose up to meet them ; and he bowed 
 
 himself with his face toward the A. M. 2107. 
 
 B. C. 1897 . 
 
 , -- 
 
 2 And he said, Behold now, my lords, c turn 
 in, I pray you, into your servant’s house, and 
 
 a Chap, xviii. 22.- b Chap, xviii. 1, &e. 
 
 c Heb. xiii. 2. 
 
 NOTES ON CHAP. XIN. 
 
 Verse 1. Two angels ] The two referred to chap, 
 xviii. 22. 
 
 Sat in the gate ] Probably, in order to prevent un¬ 
 wary travellers from being entrapped by his wicked 
 townsmen, he waited at the gate of the city to bring 
 the strangers he might meet with to his own house, 
 as well as to transact his own business. Or, as the 
 gate was the place of judgment, he might have been 
 
 120 
 
 sitting there as magistrate to hear and determine 
 disputes. 
 
 Bowed himself '] Not through religious reverence, 
 for he did not know the quality of his guests; but 
 through the customary form of civility. See on verses 
 3—5 of the preceding chapter. 
 
 Verse 2. Nay; but ive will abide in the street] In¬ 
 stead of lo, nay, some MSS. have lb lo, to him 5 
 M And they said unto him, for we lodge in the street i** 
 
 a 
 
Wicked conduct of CHAP 
 
 A. M. 2107. tarry all night, and d wash your feet, 
 
 - and ye shall rise up earJy, and go 
 
 on your ways. And they said, e Nay; but 
 we will abide in the street all night. 
 
 3 And he pressed upon them greatly; and 
 they turned in unto him, and entered into his 
 house; f and he made them a feast, and did 
 bake unleavened bread, and they did eat. 
 
 4 But before they lay down, the men of the 
 city, even the men of Sodom, compassed the 
 house round, both old and young, all the 
 people from every quarter : 
 
 5 s And they called unto Lot, and said unto 
 him, Where are the men which came in to 
 thee this night ? h bring them out unto us that 
 we 1 may know them. 
 
 6 And k Lot went out at the door unto them, 
 and shut the door after him, 
 
 7 And said, I pray you, brethren, do not so 
 wickedly : 
 
 8 1 Behold now, I have two daughters which 
 have not known man ; let me, I pray you, 
 
 d Chap, xviii. 4.- e See Luke xxiv. 28.- f Chap, xviii. 8 ; 
 
 e Isa. iii. 9.- h Judg. xix. 22.-‘Chap. iv. 1 ; Rom. i. 24, 27; 
 
 Jude 7.- k Judg. xix. 23.- 1 See Judg. xix. 24. 
 
 where, nevertheless, the negation is understood. Know¬ 
 ing the disposition of the inhabitants, and appearing in 
 the mere character of travellers, they preferred the 
 open street to any house; but as Lot pressed them 
 vehemently, and they knew him to be a righteous man, 
 not yet willing to make themselves known, they con¬ 
 sented to take shelter under his hospitable roof. Our 
 Lord, willing for the time being to conceal his person 
 from the knowledge of the disciples going to Emmaus, 
 made as though he would go farther, Luke xxiv. 13 ; 
 but at last, like the angels here, yielded to the impor¬ 
 tunity of his disciples, and went into their lodgings. 
 
 Verse 5. Where are the men which came in to thee , 
 4 1 .] This account justifies the character given of 
 this depraved people in the preceding chapter, ver. 20, 
 and in chap. xiii. 13. As their crime was the deepest 
 disgrace to human nature, so it is too bad to be de¬ 
 scribed ; in the sacred text it is sufficiently marked; 
 and the iniquity which, from these most abominable 
 wretches, has been called Sodomy , is punished in our 
 country with death. 
 
 Verse 8. Behold now , I have two daughters ] No¬ 
 thing but that sacred light in which the rights of hos¬ 
 pitality were regarded among the eastern nations, could 
 either justify or palliate this proposal of Lot. A man 
 who had taken a stranger under his care and protection, 
 was bound to defend him even at the expense of his 
 own life. In this light the rights of hospitality are 
 still regarded in Asiatic countries ; and on these high 
 notions only, the influence of which an Asiatic mind 
 alone can properly appreciate, Lot’s conduct on this 
 occasion can be at all excused: but even then, it was 
 
 a 
 
 . XIX. the men of Sodom 
 
 bring; them out unto you, and do A. M. 2107 . 
 
 ye to them as is good m your -- 
 
 eyes : only unto these men do nothing ; m for 
 therefore came they under the shadow of 
 my roof. 
 
 9 And they said, Stand back. And they 
 said again , This one fellow n came in to so¬ 
 journ, 0 and he will needs be a judge : now 
 will we deal worse with thee than with them. 
 And they pressed sore upon the man, even 
 Lot, and came near to break the door. 
 
 10 But the men put forth their hand, and 
 pulled Lot into the house to them, and shut 
 to the door. 
 
 11 And they smote the men p that were at 
 the door of the house with blindness, both 
 small and great; so that they wearied them¬ 
 selves to find the door. 
 
 12 And the men said unto Lot, Hast thou 
 here any besides ? son-in-law, and thy sons, 
 and thy daughters, and whatsoever thou hast 
 in the city, q bring them out of this place : 
 
 “‘See chap, xviii. 5.- n 2 Pet. ii. 7, 8.- 0 Exod. ii. 14 
 
 p Wisd. xix. 17; see 2 Kings vi. 18; Acts xiii. 11.-4 Chap 
 
 vii. 1; 2 Pet. ii. 7, 9. 
 
 not only the language of anxious solicitude, but of un¬ 
 warrantable haste. 
 
 Verse 9. And he will needs he a judge ] So his 
 sitting in the gate is perhaps a farther proof of his 
 being there in a magisterial capacity, as some have 
 supposed. 
 
 Verse 11 . And they smote the men—with blindness] 
 This has been understood two ways: 1. The angels, 
 by the power which God had given them, deprived 
 these wicked men of a proper and regular use of their 
 sight, so as either totally to deprive them of it, or 
 render it so confused that they could no longer distin¬ 
 guish objects ; or, 2. They caused such a deep dark¬ 
 ness to take place, that they could not find Lot’s door. 
 The author of the book of Wisdom was evidently of 
 this latter opinion, for he says they were compassed 
 about with horrible great darkness , chap. xix. 17. 
 See a similar case of Elisha and the Syrians, 2 Kings 
 vi. 18, &c. 
 
 Verse 12. Hast thou here any besidesl son-in-law ] 
 Here there appears to be but one meant, as the word 
 jnn chathan is in the singular number; but in ver. 14 
 the word is plural , VOPn chathanaiv, his sons-in-law. 
 There were only two in number; as we do not hear 
 that Lot had more than two daughters: and these seem 
 not to have been actually married to those daughters, 
 but only betrothed , as is evident from what Lot says, 
 ver. 8 ; for they had not known man , but were the 
 spouses elect of those who are here called his sons- 
 in-law. But though these might be reputed as a part 
 of Lot’s family, and entitled on this account to God’s 
 protection, yet it is sufficiently plain that they did not 
 
 121 
 
GENESIS. 
 
 Lot and his family commanded 
 A. M. 2107 . 13 For we will destroy this place, 
 
 B C. 1897. . , r t ■ 
 
 - - because the r cry of them is waxen 
 
 great before the face of the Lord ; and s the 
 
 Lord hath sent us to destroy it. 
 
 14 And Lot went out and spake unto his 
 sons-in-law, 4 which married his daughters, 
 and said, u Up, get you out of this place ; for 
 the Lord will destroy this city. T But he 
 seemed as one that mocked unto his sons-in- 
 law. 
 
 15 And when the morning arose, then the 
 angels hastened Lot, saying, w Arise, take thy 
 wife, and thy two daughters, which x are here ; 
 lest thou be consumed in the y iniquity of the 
 city. 
 
 16 And z while he lingered, the men laid 
 hold upon his hand, and upon the hand of his 
 wife, and upon the hand of his two daugh¬ 
 ters ; a the Lord being merciful unto him: 
 b and they brought him forth, and set him 
 without the city. 
 
 17 And it came to pass, when they had 
 brought them forth abroad, that he said, c Es- 
 
 r Chapter xviii. 20.- s 1 Chron. xxi. 15.- t Matt. i. 18. 
 
 e Num. xvi. 21, 4-5.- v Exod. ix. 21; Luke xvii. 28 ; xxiv. 11. 
 
 n Num. xvi. 24, 26 ; Rev. xviii. 4.'- x Heb. are found. - T Or, 
 
 punishment. - z Wisd. x. 6.- a Luke xviii. 13 ; Rom. ix. 15, 
 
 16.- b Psa. xxxiv. 22. 
 
 escape the perdition of these wicked men ; and the 
 reason is given, ver. 14, they received the solemn 
 warning as a ridiculous tale, the creature of Lot’s 
 invention, or the offspring of his fear. Therefore they 
 made no provision for their escape, and doubtless 
 perished, notwithstanding the sincerely offered grace, 
 in the perdition that fell on this ungodly city. 
 
 Verse 16. While he lingered ] Probably in affec¬ 
 tionate though useless entreaties to prevail on the re¬ 
 maining parts of his family to escape from the destruc¬ 
 tion that w T as now descending; laid hold upon his 
 hand —pulled them away by mere force, the Lord being 
 merciful; else they had been left to perish in their 
 lingering , as the others were in their gainsaying. 
 
 Verse 17. When they had brought them forth, c fc.] 
 Every word here is emphatic, Escape for thy life ; 
 thou art in the most imminent danger of perishing ; 
 thy life and thy soul are both at stake. Look not 
 behind thee —thou hast but barely time enough to 
 escape from the judgment that is now descending ; no 
 lingering, or thou art lost! one look back may prove 
 fatal to thee, and God commands thee to avoid it. 
 Neither stay thou in all the plain, because God will 
 destroy that as well as the city. Escape to the moun¬ 
 tain, on which these judgments shall not light, and 
 which God has appointed thee for a place of refuge ; 
 lest thou be consumed. It is not an ordinary judg¬ 
 ment that is coming; a fire from heaven shall burn 
 up the cities, the plain, and all that remain in the 
 cities and in the plain. Both the beginning and end 
 
 122 
 
 to make their escape. 
 
 cape for thy life ; d look not behind a. m. 2107 . 
 
 thee, neither stay thou in all the-- 
 
 plain; escape to the mountain, lest thou be 
 consumed. 
 
 18 And Lot said unto them, 0, e not so, 
 my Lord : 
 
 19 Behold now, thy servant hath found 
 grace in thy sight, and thou hast magnified 
 thy mercy, which thou hast showed unto me 
 in saving my life ; and I cannot escape to the 
 mountain, lest some evil take me, and I die: 
 
 20 Behold now, this city is near to flee 
 unto, and it is a little one : O, let me escape 
 thither, (is it not a little one ?) and my soul 
 shall live. 
 
 21 And he said unto him, See, f I have ac¬ 
 cepted g thee concerning this thing also, that 
 I will not overthrow this city, for the which 
 thou hast spoken. 
 
 22 Haste thee, escape thither; for h I can¬ 
 not do any thing till thou be come thither. 
 Therefore 1 the name of the city was called 
 k Zoar. 
 
 c 1 Kings xix. 3.- d Ver. 26 ; Matt. xxiv. 16, 17, 18 ; Luke 
 
 ix. 62 ; Phil. iii. 13,24.- e Acts x. 14.- f Job xlii. 8,9 ; Psa. 
 
 cxlv. 19.-s Heb. thy face. - h See chap, xxxii. 25, 26 ; Exod. 
 
 xxxii. 10 ; Deut. ix. 14 ; Mark vi. 5.- 1 Chap. xiii. 10 ; xiv. 2. 
 
 k That is, little; ver. 20. 
 
 of this exhortation are addressed to his personal feel¬ 
 ings. “ Skin for skin, yea, all that a man hath will 
 he give for his life and self-preservation is the first 
 law of nature, to which every other consideration is 
 minor and unimportant. 
 
 Verse 19. I cannot escape to the mountain ] He 
 saw the* destruction so near, that he imagined he 
 should not have time sufficient to reach the mountain 
 before it arrived. He did not consider that God could 
 give no command to his creatures that it would be im¬ 
 possible for them to fulfil ; but the hurry and pertur¬ 
 bation of his mind will at once account for and excuse 
 this gross oversight. 
 
 Verse 20. It is a little one\ Probably Lot wished 
 to have it for an inheritance, and therefore pleaded its 
 being a little one, that his request might be the mere 
 readily granted. Or he might suppose, that being a 
 little city, it was less depraved than Sodom and Go¬ 
 morrah, and therefore not so ripe for punishment; 
 which was probably the case. 
 
 Verse 21. See, I have accepted thee ] Plow preva¬ 
 lent is prayer with God! Far from refusing to grant 
 a reasonable petition, he shows himself as if under 
 embarrassment to deny any. 
 
 Verse 22. I cannot do any thing till thou be come 
 thither. ] So these heavenly messengers had the strict¬ 
 est commission to take care of Lot and his family ; 
 and even the purposes of Divine justice could not be 
 accomplished on the rebellious, till this righteous man 
 and his family had escaped from the place. A proof 
 
 a 
 
Lot escapes to Zoar. 
 
 CHAP. XIX. Sodom and Gomorrah destroyed. 
 
 B C is??' ^3 The sun was lr i® en u P on the 
 
 •-earth when Lot entered into Zoar. 
 
 24 Then m the Lord rained upon Sodom 
 
 and upon Gomorrah brimstone and a. m. 2107. 
 
 fire from the Lord out of heaven; A —1 -L. 
 
 25 And he overthrew those cities, and all 
 
 1 Heb. gone forth. - m Deuteronomy xxix. 23 ; Isaiah xni. 
 
 19 ; Jeremiah xx. 16 ; 1. 40 ; Ezekiel xvi. 49, 50 ; Hos. xi. 8 ; 
 
 of Abraham’s assertion, The Judge of all the earth 
 will do right. 
 
 The name of the city was called Zoar.'] ‘TJJIX Tsoar, 
 little, its former name being Bela. 
 
 Verse 24. The Lord rained — brimstone and fire 
 from the Lord] As all judgment is committed to the 
 Son of God, many of the primitive fathers and several 
 modern divines have supposed that the words mm 
 vaihovah and mm meeth Yehovah imply, Jehovah 
 the Son raining brimstone and fire from Jehovah the 
 Father; and that this place affords no mean proof of 
 the proper Divinity of our blessed Redeemer. It may 
 be so; but though the point is sufficiently established 
 elsewhere, it does not appear to me to be plainly indi¬ 
 cated here. And it is always better on a subject of 
 this kind not to have recourse to proofs which require 
 proofs to confirm them. It must however be granted 
 that two persons mentioned as Jehovah in one verse, 
 is both a strange and curious circumstance ; and it will 
 appear more remarkable tvhen we consider that the 
 person called Jehovah, who conversed with Abraham, 
 (see chap, xviii.,) and sent those two angels to bring 
 Lot and his family out of this devoted place, and seems 
 himself after he left off talking with Abraham to have 
 ascended to heaven, ver. 33, does not any more appear 
 on this occasion till we hear that Jehovah rained upon 
 Sodom and Gomorrah brimstone and fire from Jeho¬ 
 vah out of heaven. This certainly gives much coun¬ 
 tenance to the opinion referred to above, though still 
 it may fall short of positive proof. 
 
 Brimstone and fire. —The word gophrith, 
 
 which we translate brimstone , is of very uncertain 
 derivation. It is evidently used metaphorically, to 
 point out the utmost degrees of punishment executed 
 on the most flagitious criminals, in Deut. xxix. 23 ; 
 Job xviii. 15; Psa. xi. 6; Isa. xxxiv. 9; Ezek. 
 xxxviii. 22. And as hell, or an everlasting separation 
 from God and the glory of his power, is the utmost 
 punishment that can be inflicted on sinners, hence 
 brimstone and fire are used in Scripture to signify the 
 torments in that place of punishment. See Isa. xxx. 
 33; Rev. xiv. 10; xix. 20; xx. 10; xxi. 8. We 
 may safely suppose that it was quite possible that a 
 shower of nitrous particles might have been precipi¬ 
 tated from the atmosphere, here, as in many other 
 places, called heaven , which, by the action of fire or 
 the electric fluid, would be immediately ignited, and 
 so consume the cities ; and, as we have already seen 
 that the plains about Sodom and Gomorrah abounded 
 with ’ asphaltus or bitumen pits, (see chap. xiv. 10,) 
 that what is particularly meant here in reference to 
 the plain is the setting fire to this vast store of inflam¬ 
 mable matter by the agency of lightning or the elec¬ 
 tric fluid; and this, in the most natural and literal 
 manner, accounts for the whole plain being burnt up, 
 as that plain abounded with this bituminous substance; 
 and thus we find three agents employed in the total 
 
 a 
 
 Amos iv. 11; Zephaniah ii. 9 ; Luke xvii. 29; 2 Pet. ii. 6; 
 Jude 7. 
 
 ruin of these cities, and all the circumjacent plain : 
 1. Innumerable nitrous particles precipitated from the 
 atmosphere. 2. The vast quantity of asphaltus or 
 bitumen which abounded in that country: and, 3. Light¬ 
 ning or the electric spark, which ignited the nitre and 
 bitumen, and thus consumed both the cities and the plain 
 or champaign country in which they were situated. 
 
 Yerse 25. And he overthrew those cities, and all 
 the plain] This forms what is called the lake Asphal- 
 tites, Dead Sea, or Salt Sea, which, according to the 
 most authentic accounts, is about seventy miles in 
 length, and eighteen in breadth. 
 
 The most strange and incredible tales are told by 
 many of the ancients, and by many of the moderns, 
 concerning the place where these cities stood. Com¬ 
 mon fame says that the waters of this sea are so thick 
 that a stone will not sink in them, so tough and clammy 
 that the most boisterous wind cannot ruffle them, so 
 deadly that no fish can live in them, and that if a bird 
 happen to fly over the lake, it is killed by the poison¬ 
 ous effluvia proceeding from the waters; that scarcely 
 any verdure can grow near the place, and that in the 
 vicinity where there are any trees they bear a most 
 beautiful fruit, but when you come to open it you find 
 nothing but ashes! and that the place was burning 
 long after the apostles’ -times. These and all similar 
 tales may be safely pronounced great exaggerations 
 of facts, or fictions of ignorant, stupid, and superstitious 
 monks, or impositions of unprincipled travellers, who, 
 knowing that the common people are delighted with 
 the marvellous, have stuffed their narratives with such 
 accounts merely to procure a better sale for their books. 
 
 The truth is, the waters are exceedingly salt, far 
 beyond the usual saltness of the sea, and hence it is 
 called the Salt Sea. In consequence of this circum¬ 
 stance bodies will float in it that would sink in com¬ 
 mon salt water, and probably it is on this account that 
 few fish can live in it. But the monks of St. Saba 
 affirmed to Dr. Shaw, that they had seen fish caught 
 in it; and as to the reports of any noxious quality in 
 the air, or in the evaporations from its surface, the 
 simple fact is, lumps of bitumen often rise from the 
 bottom to its surface, and exhale a foetid odour which 
 does not appear to have any thing poisonous in it. Dr. 
 Pococke swam in it for nearly a quarter of an hour, 
 and felt no kind of inconvenience ; the water, he says, 
 is very clear, and having brought away a bottle of it, 
 he “ had it analyzed, and found it to contain no sub¬ 
 stances besides salt and a little alum.” As there are 
 frequent eruptions of a bituminous matter from the 
 bottom of this lake, which seem to argue a subterra¬ 
 neous fire, hence the accounts that this place was burn¬ 
 ing even after the days of the apostles. And this 
 phenomenon still continues, for “ masses of bitumen,” 
 says Dr. Shaw, “ in large hemispheres, are raised at 
 certain times from the bottom, which, as soon as they 
 touch the surface, and are thereby acted upon by the 
 
 123 
 
GENESIS. 
 
 Lots wife disobeys , and 
 
 becomes a pillar of salt. 
 
 A. M. 2107. the plain, and all the inhabitants 
 _1 C ~ 1 ' 9 “ . of the cities, and n that which grew 
 upon the ground. 
 
 26 But his wife looked back a. m. 2107. 
 
 from behind him, and she became -- 
 
 0 a pillar of salt. 
 
 E Cliap. xiv. 3; Psa. cvii. 34.-°Ter. 17; N'um. xvi. 33; 
 
 Prov. xir. 14; Wisd. x. 7; Luke xvii. 32; Heb. x. 39. 
 
 external air, burst at once, with great smoke and noise, 
 like the pulvis fidminans of the chemists, and disperse 
 themselves in a thousand pieces. But this only hap¬ 
 pens near the shore, for in greater depths the eruptions 
 are supposed to discover themselves in such columns 
 of smoke as are now and then observed to arise from 
 the lake. And perhaps to such eruptions as these we 
 may attribute that variety of pits and hollows, not un¬ 
 like the traces of many of our ancient lime-kilns, 
 which are found in the neighbourhood of this lake. 
 The bitumen is in all probability accompanied from the 
 bottom with sulphur, as both of them are found pro¬ 
 miscuously upon the shore, and the latter is precisely 
 the same with common native sulphur; the other is 
 friable, yielding upon friction, or by‘being put into the 
 fire, a foetid smell.” The bitumen, after having been 
 some time exposed to the air, becomes indurated like a 
 stone. I have some portions of it before me, brought 
 by a friend of mine from the spot; it is very black, 
 hard, and on friction yields a foetid odour. 
 
 For several curious particulars on this subject, see 
 Dr. Pococke’s Travels, vol. ii., part 1, chap. 9, and 
 Dr. Shaw’s Travels, 4to. edit., p. 346, &c. 
 
 Verse 26. She became a pillar of salt] The vast 
 variety of opinions, both ancient and modern, on the 
 crime of Lot’s wife, her change, and the manner in 
 which that change was effected, are in manv cases as 
 unsatisfactory as they are ridiculous. On this point 
 the sacred Scripture says little. God had commanded 
 Lot and his family not to look behind them ; the wife 
 of Lot disobeyed this command ; she looked back from 
 behind him —Lot, her husband, and she became a pillar 
 of salt. This is all the information the inspired his¬ 
 torian has thought proper to give us on this subject; 
 it is true the account is short, but commentators and 
 critics have made it long enough by their laborious 
 glosses. The opinions which are the most probable 
 are the following : 1. “Lot’s wife, by the miraculous 
 power of God, was changed into a mass of rock salt, 
 probably retaining the human figure.” 2. “Tarrying 
 too long in the plain, she was struck with lightning 
 and enveloped in the bituminous and sulphuric matter 
 which abounded in that country, and which, not being 
 exposed afterwards to the action of the fire, resisted 
 the air and the wet, and was thus rendered permanent.” 
 3. “ She was struck dead and consumed in the burn¬ 
 ing up of the plain; and this judgment on her disobe¬ 
 dience being recorded, is an imperishable memorial of 
 the fact itself, and an everlasting wamino- to sinners 
 in general, and to backsliders or apostates in particu¬ 
 lar.” On these opinions it may be only necessary to 
 state that the two first understand the text literally, 
 and that the last considers it metaphorically. That 
 God might in a moment convert this disobedient wo¬ 
 man into a pillar or mass of salt, or any other sub¬ 
 stance, there can be no doubt. Or that, by continuing 
 in the plain till the brimstone and fire descended from 
 
 124 
 
 heaven, she might be struck dead with lightning, and 
 indurated or petrified on the spot, is as possible. And 
 that the account of her becoming a pillar of salt may 
 be designed to be understood metaphorically, is also 
 highlv probable. It is certain that salt is frequently 
 used in the Scriptures as an emblem of incorruption , 
 durability, &c. Hence a covenant of salt, Xum. 
 xviii. 19, is a perpetual covenant, one that is ever to 
 be in full force, and never broken; on this ground a 
 pillar of salt may signify no more in this case than an 
 everlasting monument against criminal curiosity, unbe¬ 
 lief, and disobedience. 
 
 Could we depend upon the various accounts given 
 by different persons who pretend to have seen the 
 wife of Lot standing in her complete human form, with 
 all her distinctive marks about her, the difficulty would 
 be at an end. But we cannot depend on these accounts ; 
 they are discordant, improbable, ridiculous, and often 
 grossly absurd. Some profess to have seen her as a 
 heap of salt; others, as a rock of salt; others, as a 
 complete human being as to shape, proportion of parts, 
 &c., &c., but only petrified. This human form, ac¬ 
 cording to others, has still resident in it a miraculous 
 continual energy; break off a finger, a toe, an arm, 
 Ac., it is immediately reproduced, so that though mul¬ 
 titudes of curious persons have gone to see this woman, 
 and every one has brought awav a part of her, vet 
 still she is found by the next comer a complete human 
 form! To crown this absurd description, the author 
 of the poem De Sodoma, usually attributed to Tertul- 
 lian, and annexed to his works, represents her as yet 
 instinct with a portion of animal life, which is une¬ 
 quivocally designated by certain signs which every 
 month produces. I shall transcribe the whole passage 
 and refer to my author; and as I have given above 
 the sense of the whole, my readers must excuse me 
 from giving a more literal translation :— 
 
 --et simul illic 
 
 In fragilem mutata salem, stetit ipsa sepulchrum, 
 Ipsaque imago sibi, formam sine corpore servans. 
 Durat adhuc etenim nuda statione sub sethra, 
 Nec pluviis dilapsa situ, nee diruta vent is. 
 Quinetiam, si quis mutilaverit advena formam, 
 Protinus ex sese suggestu vulnera complet. 
 Dicitur et vivens alio sub corpore sexus 
 Munifcos solito dispungere sanguine menses. 
 Tep.tulliaxi Opera, vol. ii., p. 731. Edit. Oberthur 
 
 The sentiment in the last lines is supported by Ire- 
 nteus, who assures us that, though still remaining as a 
 pillar of salt, the statue, in form and other natural 
 ' accidents , exhibits decisive proofs of its original: Jam 
 non caro corruptibilis, sed statua salis semper manens, 
 et, per naturalia, ea qui e sunt consuetudinis hominis 
 ostendens, lib. iv., q. 51. To complete this absurdity, 
 this father makes her an emblem of the true Church, 
 which, though she suffers much, and often loses whole 
 
 a 
 
CHAP. XIX. 
 
 Lot leave* Zoor 
 
 Desolation of the cities. 
 
 a. iL c:r. 21 .,. 2 / And Abraham ^at up p eariv 
 
 B. C. cir. 1997. . . ° , r . J I 
 
 - m the morning to the place 
 
 where * he stood before the Lord : 
 
 2S And he looked toward Sodom and 
 Gomorrah, and toward all the land of the 
 plain, and beheld, and lo, T die smoke of the . 
 country went up as the smoke of a furnace. 
 
 29 And it came to pass, when God de¬ 
 stroyed the cities o: the plain, that God 5 re- 
 membered Abraham. ajul sent Lot out of the 
 mics: of tne oyerthrow, when he overthrew the 
 cities in the which Lot dwelt. 
 
 30 And Lot went up out of a. cir. 2107. 
 Zoar, and * dwelt in the moan- ?' C ~. c 
 tain, and his two daughters with rim ; for he 
 reared to dwe^ in Zoar: and he dwelt in a 
 cave, he and his two daughters. 
 
 3 i Ana tne nrst-boxn said unto the voonser. 
 Our father is old, and there is not a man. in 
 the earth - to come in unto us after the man¬ 
 ner of ah the earth : 
 
 32 Come, let us make our father drink 
 wine, and we will lie with him. that we T may 
 preserve seed of our father. 
 
 9 Psa- t. a-i Chap. iriiL 22 ; Ezek. xrL 49, 50; Haixii. 1; J 2“ 1; - i ; - • 1 - -— • 
 
 HdtiLL- r 2Pet.iL7; Eer. xTiiL9.-’Ck.raL 1; xiiiL I Dai. xxt. 5.- T Cfcap.. uuL 34-33; Makm 19 l 
 
 members, yet preserves the pilhzr of sail. that is. the 
 foundation of the true foil .. <5fC. See CaineL 
 
 Josephus says that this pular was stealing in his 
 time, and that himself had seen it: E.j crrjkqv <1*6.7 
 ue~s3as.ei. IcTc-jqKtL c~ err: ;<ao sxu vtv dtcuara. 
 
 Ant. lib. L, c. xi. 3. 4. 
 
 St. Clement, m his First Epistle to the Corinthians. 
 chap. ii.. follows Josephus, and asserts that Lot's wife 
 was remaining even a: that time as a p ilar of sai:. 
 
 Authors of respectability and credit who hare since 
 travelled into the Hedy Land, and made it their busi¬ 
 ness to inquire into this subject in the most particular 
 and careful manner, have no: been aide to meet with 
 any remains of : :is pillar; ar.d all accounts begin now 
 to be confounded in the pretty general concession, both 
 of Jews and Gentiles. that either the statue does not 
 now remain, or that some of the heaps of sait or 
 blocks of sait rock which are to be met with in the 
 vicinity of the Dead Sea. may be the re mams of Dot's 
 wife! All speculations on this subject are perfectly 
 idle; and if the general prejudice in favour of the 
 continued existence of this monument of God’s justice 
 bad not been very strong. I should not have deemed 
 myself justified in entering so much at length into the 
 subject. Those who profess to have seen it. have in 
 genera! sumciently invalidated their own testimonv bv 
 the monstrous absurdities with which they have en- ’ 
 cumbered their relations. Had Lot’s wife been changed 
 in the way that many have supposed, arm had she been 
 still preserved somewhere in the neighbourhood of the 
 Dead Sea, surely we might expect some account of it 
 in after parts of the Scripture history; but it is never 
 more mentioned in the Bible, and occurs nowhere in 
 the New Testament but in the simple reference of our 
 Lord to the judgment itself, as a warning to die dis-1 
 obedient and backsliding. Luke xvim 3*2 : Remember 
 Let's tcifo ! 
 
 ^ erse 27. Abraham gmt up early in the .'naming-] 
 Anxious to know what was the effect of the prayers 
 which he had ode red to God the preceding day ; what 
 must have been his astonishment when he found that 
 all these cities, with the plain which resembled the 
 garden of the Lord. chap. xiii. 10. bum: up. and the 
 smoke ascending like the smote of a furnace, and 
 was thereby assured that even God himself could not 
 discover ten -gi tecus persons in lour whole cities ! 
 
 a 
 
 Terse 29. G:L re memb er e d A^aham Tneigh re 
 did not descend lower than ten righteous persons, see 
 chap, xvmi. 32. yet the Lord had respect to the spmt; 
 of his petitions, aim spared all these who could be raided 
 rliltand for Abraham's sake offeree salvation tc 
 add the family of Let. though neither his sous-m-iiv 
 eleet n>:r his cm wife ndmatedy printed by it Tne 
 former ridiculed the warning ; a&d the latter, though 
 led out by the hands of the angel, yet by brea kin g the 
 command of God perished with the other gainsayers. 
 
 Terse 30. Lot icent u: our of Z*a r Fiwn seeing 
 the universal desolation that had fahen upon the land, 
 and that the nre was stud can tinning its deprecations. 
 he feared io cceh ;n Z\:-. lest that also snoui-i be 
 consumed, and men went to th-tse vary mountains to 
 which God had ordered mm at fast to make his escape. 
 Foolish mm is ever preferring his own wisdom to that 
 of his Maker. I: was wrong a: frst nc-: to betake 
 himself to the me nr ram; it was wrong in tne next 
 place to go to it when Gcd had given run me assu¬ 
 rance that Zoar shenii be sp ired for his sake. Both 
 these eases argue a strange want of faith, net only in 
 the truth, but also in the providence, of God. Hod 
 he stdi dwelt at Zoar. the shameful transaction amer- 
 waris recorded had in all probability not taken place. 
 
 Terse 31 . Our father is Mi] And coaseqsemtly 
 no: likely to le-marry ; end there is n;: c men sn tie 
 earth —mmb left, acc ep tin g to their opinion in all tie 
 Lai of Canaan, of iheir om femu’, and kindred: and 
 they might think it unlawful to match with ethers, such 
 as the inhabitants of Zoar. who they knew had seer 
 devoted to destruction as weld as those of Sodom and 
 Gomorrah, and were only saved at the earnest request 
 of their father; an i nrobablv while they lived among 
 them they found them ripe enough for p-mshirer:, and 
 therefore would have thought it both dangerous and 
 criminal to have formed any marrim trial connections 
 with them. 
 
 Terse 32. Come. let us rteie ear father irmc rrae] 
 On their fight from Zoar it as probable they ban trengn; 
 with them cerram rrevisions to serve them tor the time 
 being, red the trvne here mentioned among the rest. 
 
 After considering all that has been soil to enmintp 
 both Lo: ami his daughters in this business. I carnet 
 help thinking that the transaction itself will bear a 
 more favourable construction than that which has teen 
 
 135 
 
Moab and Ammon are born . 
 
 Strange conduct of Lot's daughters. GENESIS. 
 
 a. M. cir. 2107 . 33 w And they made their father 
 
 B. C. cir. 1897. j r ' n k w i ne night: and the 
 
 first-born went in, and lay with her father; 
 and he perceived not when she lay down, nor 
 when she arose. 
 
 34 And it came to pass on the morrow, that 
 the first-born said unto the younger, Behold, 
 I lay yesternight with my father : let us make 
 him drink wine this night also; and go thou 
 in, and lie with him, that we may preserve 
 seed of our father. 
 
 35 And they made their father drink wine 
 that night also : and the younger arose, and 
 
 lav with him ; and he perceived a. m. cir. 2107. 
 
 J , , ’ . 1 B. C. cir. 1897. 
 
 not when she lay down, nor when -- 
 
 she arose. 
 
 36 Thus were both the daughters of Lot 
 with child by their father. 
 
 37 And the first-born bare a A. M. cir. 2108 . 
 
 son, and called his name Moab: — — 
 
 x the same is the father of the Moabites unto 
 
 this day. 
 
 %> 
 
 38 And the younger,'she also bare a son, 
 and called his name Ben-ammi: y the same 
 is the father of the children of Ammon unto 
 this day. 
 
 w Lev.xviii. 6,7 ; Hab. ii. 15,16.- x Num. xxii.36; Deut. ii. 9; 
 
 generally put on it. 1. It does not appear that it was 
 through any base or sensual desires that the daughters 
 of Lot wished to deceive their father. 2. They might 
 have thought that it would have been criminal to have 
 married into any other family, and they knew that their 
 husbands elect, who were probably of the same kin¬ 
 dred, had perished in the overthrow of Sodom. 3. 
 They might have supposed that there was no other 
 way left to preserve the family, and consequently that 
 righteousness for which it had been remarkable, but 
 the way which they now took. 4. They appear to 
 have supposed that their father would not come into 
 the measure, because he would have considered it as 
 profane ; yet, judging the measure to be expedient and 
 necessary, they endeavoured to sanctify the improper 
 means used, by the goodness of the end at which they 
 aimed ; a doctrine which, though resorted to by many, 
 should be reprobated by all. Acting on this bad prin¬ 
 ciple they caused their father to drink wine. See on 
 ver. 38. 
 
 Verse 33. And he perceived not when she lay down, 
 nor when, cf-c.] That is, he did not perceive the time 
 she came to his bed, nor the time she quitted it; con¬ 
 sequently did not know who it was that had lain with 
 him. In this transaction Lot appears to me to be in 
 many respects excusable. 1. He had no accurate 
 knowledge of what took place either on the first or 
 second night, therefore he cannot be supposed to have 
 been drawn away by his own lust, and enticed. That 
 he must have been sensible that some person had been 
 in his bed, it would be ridiculous to deny ; but he might 
 have judged it to have been some of his female do¬ 
 mestics, which it is reasonable to suppose he might 
 have brought from Zoar. 2. It is very likely that he 
 was deceived in the wine, as well as in the conse¬ 
 quences ; either he knew not the strength of the wine, 
 or wine of a superior power had been given to him on 
 this occasion. As he had in general followed the 
 simple pastoral life, it is not to be wondered at if he 
 did not know the intoxicating power of wine, and being 
 an old man, and unused to it, a small portion would be 
 sufficient to overcome him ; sound sleep would soon, 
 at his time of life, be the effect of taking the liquor 
 to which he was unaccustomed, and cause him to for¬ 
 get the effects of his intoxication. Except in this 
 
 126 
 
 2 Sam. viii. 2; 2 Kings iii. 4-27.- 1 Deut. ii. 19; Judg. x. 6-18 
 
 case, his moral conduct stands unblemished in the sa¬ 
 cred writings ; and as the whole transaction, especially 
 as it relates to him, is capable of an interpretation not 
 wholly injurious to his piety, both reason and religion 
 conjoin to recommend that explanation. As to his 
 daughters, let their ignorance of the real state of the 
 case plead for them, as far as that can go; and let it 
 be remembered that their sin was of that very peculiar 
 nature as never to be capable of becoming a precedent. 
 For it is scarcely possible that any should ever be able 
 to plead similar circumstances in vindication of a simi¬ 
 lar line of conduct. 
 
 Verse 37. Called his name Moab] This name is 
 generally interpreted of the father, or, according to 
 Calmet, Moab, the waters of the father. 
 
 Verse 38. Ben-ammi] p Ben-ammi, the son of 
 my people. Both these names seem to justify the view 
 taken of this subject above, viz., that it was merely 
 to preserve the fainily that the daughters of Lot made 
 use of the above expedient; and hence we do not find 
 that they ever attempted to repeat it, which, had it 
 been done for any other purpose, they certainly would 
 not have failed to do. On this subject Origen, in his 
 fifth homily on Genesis, has these remarkable words : 
 Ubi hie libidinis culpa, ubi incesti criminis arguitur 1 
 Quomodo dabitur in vitio quod non iteratur in facto ? 
 Vereor proloqui quod sentio, vereor, inquam, ne castior 
 fuerit harum incestus, quam pudicitia multarum. 
 “ Where, in all this transaction, can the crime of lust 
 or of incest be proved 1 How can this be proved to 
 be a vice when the fact was never repeated ? I am 
 afraid to speak my whole mind on the subject, lest the 
 incest of these should appear more laudable than the 
 chastity of multitudes. ” There is a distinction made 
 here by Origen which is worthy of notice ; a single 
 bad act , though a sin, does not necessarily argue a 
 vicious heart, as in order to be vicious a man must be 
 habituated to sinful acts. 
 
 The generation which proceeded from this inces¬ 
 tuous connection, whatever may be said in extenuation 
 of the transaction, (its peculiar circumstances being 
 considered,) was certainly a bad one. The Moabites 
 soon fell from the faith of God, and became idolaters, 
 the people of Chemosh, and of Baal-peor, Num. xxi 
 29 ; xxv, 1-3 ; and were enemies to the children of 
 
 a 
 
Abraham sojourns in Gerar. 
 
 Abraham. See Num. xxii. ; Judg. iii. 14, &c. And 
 the Ammonites, who dwelt near to the Moabites, united 
 with them in idolatry, and were also enemies to Israel. 
 See Judg. xi. 4, 24 ; Deut. xxiii. 3, 4. As both these 
 people made afterwards a considerable figure in the 
 sacred history, the impartial inspired writer takes care 
 to introduce at this early period an account of their 
 origin. See what has been said on the case of Noah’s 
 drunkenness, Gen. ix. 20, &c. 
 
 This is an awful history, and the circumstances de¬ 
 tailed in it are as distressing to piety as to humanity. 
 It may, however, be profitable to review the particulars. 
 
 1 . From the commencement of the chapter we find 
 that the example and precepts of Abraham had not 
 been lost on his nephew Lot. He also, like his uncle, 
 watches for opportunities to call in the weary traveller. 
 This Abraham had taught his household, and we see 
 the effect of his blessed teaching. Lot was both hos¬ 
 pitable and pious, though living in the midst of a 
 crooked and perverse race. It must be granted that 
 from several circumstances in his history he appears 
 to have been a weak man, but his weakness was such 
 as was not inconsistent with general uprightness and 
 sincerity. He and his family were not forgetful to 
 entertain strangers, and they alone were free from the 
 pollutions of this accursed people. How powerful are 
 the effects of a religious education, enforced by pious, 
 example ! It is one of God’s especial means of grace. 
 Let a man only do justice to his family, by bringing 
 them up in the fear of God, and he ivill crown it with 
 his blessing. How many excuse the profligacy of 
 their family, which is often entirely owing to their own 
 neglect, by saying, “ O, we cannot give them grace !” 
 No, you cannot; but you can afford them the means 
 of grace. This is your work, that is the Lord’s. If, 
 through your neglect of precept and example, they 
 perish, what an awful account must you give to the 
 
 Sarah taken by Abimelech. 
 
 Judge of quick and dead ! It w T as the sentiment of a 
 great man, that should the worst of times arrive, and 
 magistracy and ministry were both to fail, yet, if pa¬ 
 rents would but be faithful to their trust, pure religion 
 would be handed down to posterity, both in its form 
 and in its power. 
 
 2 . We have already heard of the wickedness of the 
 inhabitants of the cities of the plain; the cup of their 
 iniquity was full ; their sin was of no common magni¬ 
 tude, and what a terrible judgment fell upon them ! 
 Brimstone and fire are rained down from heaven upon 
 these traders in iniquity ; and what a correspondence 
 between the crime and the punishment ? They burned 
 in lust towards each other, and God burned them up 
 with fire and brimstone. Their sin was unnatural , 
 and God punished it by supernatural means. Divine 
 justice not only observes a proportion between the 
 crime and the degree of punishment, but also between 
 the species of crime and the kind of punishment in¬ 
 flicted. 
 
 3. Disobedience to the command of God must ever 
 meet with severe reprehension, especially in those who 
 have already partaken of his grace, because these 
 know his salvation, and are justly supposed to possess, 
 by his grace, the power of resisting all solicitations to 
 sin. The servant who knew his lord’s will and did it 
 not, was to be beaten with many stripes ; see Luke 
 xii. 47. Lot’s wife stands as an everlasting monu¬ 
 ment of admonition and caution to all backsliders. She 
 ran well, she permitted Satan to hinder, and she died 
 in her provocation ! While we lament her fate, we 
 should profit by her example. To begin in the good 
 way is well; to continue in the path is better; and to 
 persevere unto the end, best of all. The exhortation 
 of our blessed Lord on this subject should awaken our 
 caution, and strongly excite our diligence : Remember 
 LoVs wife ! On the conduct of Lot and his daughters, 
 see the notes on ver. 31. 
 
 CHAP. XX. 
 
 CHAPTER XX. 
 
 Abraham leaves Mature, and, after having sojourned at Kadesh and Shur, settles in Gerar, 1. Abimelech 
 takes Sarah, Abraham having acknowledged her only as his sister, 2. Abimelech is warned by God in a 
 dream to restore Sarah, 3. He asserts his innocence, 4, 5. He is farther warned , 6, 7. Expostulates 
 with Abraham , 8—10. Abraham vindicates his conduct, 11—13. Abimelech restores Sarah, makes Abra¬ 
 ham a present of sheep, oxen, and male and female slaves, 14 ; offers him a residence in any part of the 
 land, 15 ; and reproves Sarah, 16. At the intercession of Abraham , the curse of barrenness is removed 
 from Abimelech and his household, 17, 18. 
 
 A. M. cir. 2107. 
 
 B. C. cir. 1897. 
 
 A ND Abraham journeyed from 
 a thence toward the south 
 country, and dwelled between b Kadesh and 
 Shur, and c sojourned in Gerar. 
 
 2 And Abraham said of Sarah A. M. cir. 2107 . 
 
 his wife, d She is my sister : -1—1—1- 
 
 and Abimelech king of Gerar sent, and e took 
 Sarah. 
 
 a Chap. xviii. 1.- b Chap. xvi. 7.- c Chap. xxvi. 6. 
 
 d Chap. xii. 13 ; xxvi. 7.- e Chap. xii. 15. 
 
 NOTES ON CHAP. XX. 
 
 Terse 1 . And Abraham journeyed ] It is very 
 likely that this holy man was so deeply affected with 
 the melancholy prospect of the ruined cities, and not 
 knowing what was become of his nephew Lot and his 
 
 family, that he could no longer bear to dwell within 
 sight of the place. Having, therefore, struck his 
 tents, and sojourned for a short time at Kadesh and 
 Shur, he fixed his habitation in Gerar, which was a 
 city of Arabia Petroca, under a king of the Philistines 
 
 127 
 
GENESIS. 
 
 to restore Sarah. 
 
 Abimelech is warned of God 
 
 A. M. cm 2107. 3 But f God came to Abimelech 
 
 B. C. cir. 1897. . ■. , . , ■, .j 
 
 __ b m a dream by night, and said 
 
 to him, h Behold, thou art but a dead man, 
 for the woman which thou hast taken ; for she 
 is * 1 a man’s wife. 
 
 4 But Abimelech had not come near her: 
 and he said, Lord, k wilt thou slay also a 
 righteous nation ? 
 
 5 Said he not unto me, She is my sister? 
 and she, even she herself said, He is my 
 
 f Psa. cv. 14.- s Job xxxiii. 15.- h Yer. 7.-iHeb. 
 
 married to a husband. - k Chap, xviii. 23; ver. 18.- 1 2 Kings 
 
 xx. 3 ; 2 Cor. i. 12.- m Or, simplicity ; or, sincerity. - n Chap. 
 
 called Abimelech, my father king, who appears to 
 have been not only the father of his people , but also 
 a righteous man. 
 
 Verse 2. She is my sister ] See the parallel ac¬ 
 count, chap, xii., and the notes there. Sarah was 
 now about ninet 3 r years of age, and probably pregnant 
 with Isaac. Her beauty, therefore, must have been 
 considerably impaired since the time she was taken in 
 a similar manner by Pharaoh, king of Egypt; but she 
 was probably now. chosen by Abimelech more on the 
 account of forming an alliance with Abraham, who was 
 very rich, than on account of any personal accom¬ 
 plishments. A petty king, such as Abimelech, would 
 naturally be glad to form an alliance with such a power¬ 
 ful chief as Abraham was: we cannot but recollect his 
 late defeat of the four confederate Canaanitish kings. 
 See on chap. xiv. 14, &c. This circumstance was 
 sufficient to establish his credit, and cause his friend¬ 
 ship to be courted ; and what more effectual means 
 could Abimelech use in reference to this than the 
 taking of Sarah, who he understood was Abraham’s 
 sister, to be his concubine or second wife, which in 
 those times had* no kind of disgrace attached to it 1 
 
 Verse 3. But God came to Abimelech ] Thus we 
 find that persons who were not of the family of Abra¬ 
 ham had the knowledge of the true God. Indeed, all 
 the Gerarites are termed p'Hi' ’U goi tsaddik, a right¬ 
 eous nation, ver. 4. 
 
 Verse 5. In the integrity of my heart, <fc.] Had 
 Abimelech any other than honourable views in taking 
 Sarah, he could not have justified himself thus to his 
 Maker ; and that these views were of the most honour¬ 
 able kind, God himself, to whom the appeal was made, 
 asserts in the most direct manner, Yea, I know that 
 thou didst this in the integrity of thy heart. 
 
 Verse 7. He is a prophet , and he shall pray for 
 thee ] The word prophet, which we have from the 
 Greek Ttpo^yryg, and which is compounded of vpo, 
 before, and <prj/u, I speak, means, in its general accep¬ 
 tation, one who speaks of things before they happen, 
 i. e., one who foretells future events. But that this 
 was not the original notion of the word, its use in this 
 place sufficiently proves. Abraham certainly was not 
 a prophet in the present general acceptation of the 
 term, and for the Hebrew X'Dl nabi, we must seek 
 some other meaning. I have, in a discourse entitled 
 “ The Christian Prophet and his Work,” proved that 
 the proper ideal meaning of the original word is to 
 
 128 
 
 brother: 1 m the m integrity of A. M. cir. 2107 . 
 
 , A -j . r B. C. cir. 1897. 
 
 my heart and innocency ot my -- 
 
 hands have I done this. 
 
 6 And God said unto him in a dream, Yea, 
 
 1 know that thou didst this in the integrity 
 of thy heart; for n I also withheld thee from 
 sinning 0 against me : therefore suffered I thee 
 not to touch her. 
 
 7 Now therefore restore the man his wife; 
 p for he is a prophet, and he shall pray for 
 
 xxxi. 7; xxxv. 5; Exod. xxxiv. 24; 1 Sam. xxv. 26, 34. 
 0 Chap, xxxix. 9 ; Lev. vi. 2 ; Psa. li. 4. - p 1 Sam. vii. 5 ; 
 
 2 Kings v. 11; Job xlii. 8; James v. 14, 15 ; 1 John v. 16. 
 
 pray, entreat, make supplication, dye., and this mean¬ 
 ing of it I have justified at large both from its appli¬ 
 cation in this place, and from its pointed use in the 
 case of Saul, mentioned 1 Sam. x., and from the case 
 of the priests of Baal, 1 Kings xviii., where prophesy¬ 
 ing most undoubtedly means making prayer and sup¬ 
 plication. As those who were in habits of intimacy 
 with God by prayer and faith were found the most 
 proper persons to communicate his mind to man, both 
 with respect to the present and the future, hence, 
 nabi, the intercessor, became in process of time the 
 public instructer or preacher, and also the predicter 
 of future events, because to such faithful praying men 
 God revealed the secret of his will. Hence St. Paul, 
 
 1 Cor. xiv. 3, seems to restrain the word wholly to 
 the interpreting the mind of God to the people, and 
 their instruction in Divine things, for, says he, he that 
 prophesieth speaketh unto men to edification and ex¬ 
 hortation and comfort. See the discourse on this 
 text referred to above. The title was also given to 
 men eminent for eloquence and for literary abilities; 
 hence Aaron, because he was the spokesman of Moses 
 to the Egyptian king, w T as termed nabi, prophet; 
 Exod. iv. 16; vii. 1. And Epimenides, a heathen 
 poet, is expressly styled 'Kpotpyryg, a prophet, by St. 
 Paul, Tit. i. 12, just as poets in general were termed 
 rates among the Romans, which properly signifies the 
 persons who professed to interpret the will of the gods 
 to their votaries, after prayers and sacrifices duly per¬ 
 formed. In Arabic the word LJ naba has nearlv the 
 
 * J 
 
 same meaning as in Hebrew, but in the first conjuga¬ 
 tion it has a meaning which may cast light upon the 
 subject in general. It signifies to itinerate, move from 
 one place or country to another, compelled thereto 
 either by persecution or the command of God ; exivit 
 
 de una regione in aliam. — migrans de loco in lo¬ 
 cum. — Golius. Hence Mohammed was called ^ 
 
 an nabi, because of his sudden removal from Mecca to 
 Medina, when, pretending to a Divine commission, his 
 townsmen sought to take away his life : e Mecca exiens 
 
 Medinam, unde Muhammed suis Nabi Allah 
 
 dictus fuit. — Golius. If this meaning belonged ori¬ 
 ginally to the Hebrew word, it will apply with great 
 force to the case of Abraham, whose migratory, 
 itinerant kind of life, generally under the immediate 
 direction of God, might have given him the title nabi. 
 However this may be, the term was a title of the high- 
 
CHAP. XX. 
 
 and restores Sarah 
 
 Ahimelech reproves Abraham , 
 
 A. M. cir. 2107 . thee, and thou shalt live : and 
 
 _ if thou restore her not, ^ know 
 
 thou that thou shalt surely die, thou, r and all 
 that are thine. 
 
 8 Therefore Abimelech rose early in the 
 morning, and called all his servants, and told 
 all these things in their ears : and the men 
 were sore afraid. 
 
 9 Then Abimelech called Abraham, and 
 said unto him, What hast thou done unto us? 
 and what have I offended thee, s that thou 
 hast brought on me and on my kingdom a 
 great sin ? thou hast done deeds unto me 
 1 that ought not to be done. 
 
 10 And Abimelech said unto Abraham, 
 What sawest thou, that thou hast done this 
 thing ? 
 
 11 And Abraham said, Because I thought, 
 Surely, 11 the fear of God is not in this 
 place; and v they will slay me for my wife’s 
 sake. 
 
 ‘iChap.ii. 17.- r Num. xvi. 32, 33.- s Chap. xxvi. 10; 
 
 Exod. xxxii. 21; Josh. vii. 25.-* Chap, xxxiv. 7.- u Chap. 
 
 xlii. 18 ; Psa. xxxvi. 1; Prov. xvi. 6.- v Chap. xii. 12 ; xxvi. 7. 
 
 w See chap. xi. 29. 
 
 Gst respectability and honour, both among the Hebrews 
 and Arabs, and continues so to this day. And from 
 the Hebrews the word, in all the importance and dig¬ 
 nity of its meaning, was introduced among the heathens 
 in the Tcpo^rj-ryg and vates of the Greeks and Romans. 
 See on the word seer , Gen. xv. 1 . 
 
 Yerse 8. Abimelech rose early, <fc.] God came to 
 Abimelech in a dream by night, and we find as the day 
 broke he arose, assembled his servants, (what we would 
 call his courtiers ,) and communicated to them what he 
 had received from God. They were all struck with 
 astonishment, and discerned the hand of God in this 
 business. Abraham is then called, and in a most re¬ 
 spectful and pious manner the king expostulates with 
 him for bringing him and his people under the Divine 
 displeasure, by withholding from him the information 
 that Sarah was his wife ; when, by taking her, he 
 sought only an honourable alliance with his family. 
 
 Verse 11. And Abraham said ] The best excuse 
 he could make for his conduct, which in this instance 
 is far from defensible. 
 
 Yerse 12. She is my sister ] I have not told a lie ; 
 I have suppressed only a part of the truth. In this 
 place it may be proper to ask, What is a lie ? It is 
 any action done or word spoken, whether true or false 
 in itself, which the doer or speaker wishes the ob¬ 
 server or hearer to take in a contrary sense to that 
 which he knows to be true. It is, in a word, any 
 action done or speech delivered with the intention to 
 deceive, though both may be absolutely true and right 
 in themselves. See the note on chap. xii. 13. 
 
 The daughter of my father, but not—of my mother ] 
 Ebn Batrich, in his annals, among other ancient tradi- 
 
 Vol. I. ( 10 ) 
 
 12 And yet indeed w she is my A. M. cir. 2107. 
 
 B. C. cir. 1897. 
 
 sister; she is the daughter of -. 
 
 my father, but not the daughter of my mother; 
 and she became my wife. 
 
 13 And it came to pass, when x God caused 
 me to wander from my father’s house, that I 
 said unto her, This is thyr kindness which 
 thou shalt show unto me ; at every place 
 whither we shall come, say of me, He is 
 my brother. 
 
 14 And Abimelech z took sheep, and oxen, 
 and men-servants, and women-servants, and 
 gave them unto Abraham, and 'restored him 
 Sarah his wife. 
 
 15 And Abimelech said, Behold, a my land 
 is before thee : dwell b where it pleaseth thee. 
 
 16 And unto Sarah he said, Behold, I have 
 given c thy brother a thousand pieces of silver. 
 d behold, he is to thee e a covering of the eyes, 
 unto all that are with thee, and with all other: 
 f thus she was reproved. 
 
 x Chap. xii. 1, 9, 11, &c. ; Heb. xi. 8.- r Chap. xii. 13. 
 
 z Chap. xii. 16.- a Chap. xiii. 9.- b Heb. as is good in thine 
 
 eyes. - c Ver. 5.- d Chap. xxvi. 11.- e Chapter xxiv. 65. 
 
 f Prov. ix. 8, 9 ; xxv. 12; xxvii. 5 ; Matt. vii. 7. 
 
 tions has preserved the following : “ Terah first mar¬ 
 ried Yona, by whom he had Abraham; afterwards he 
 married Tehevita, by wdiom he had Sarah.” Thus 
 she was the sister of Abraham, being the daughter of 
 the same father by a different mother. 
 
 Yerse 13. When God caused me to wander ] Here 
 the word Elohim is used with a plural verb, 
 
 (Tpfin hithu , caused me to wander,) which is not very 
 usual in the Hebrew language, as this plural noun is 
 generally joined with verbs in the singular number. 
 Because there is a departure from the general mode 
 in this instance, some have contended that the word 
 Elohim signifies princes in this place, and suppose it 
 to refer to those in Chaldea, who expelled Abraham 
 because he would not worship the fire; but the best 
 critics, and with them the Jews, allow that Elohim 
 here signifies the true God. Abraham probably refers 
 to hisymsi call. 
 
 Yerse 16. And unto Sarah he said~\ Y>utwhat did 
 he say 1 Here there is scarcely any agreement among 
 interpreters ; the Hebrew is exceedingly obscure, and 
 every interpreter takes it in his own sense. 
 
 A thousand pieces of silver] Shekels are very 
 probably meant here, and so the Targurn understands 
 it. The Septuagint has %ikia dtdpaxya, a thousand 
 didrachma, no doubt meaning shehels; for in chap, 
 xxiii. 15, 16, this translation uses didpaxya for the 
 Hebrew bptf shekel. As shakal signifies literally to 
 weigh, and the shekel was a coin of such a weight, 
 Mr. Ainsworth and others think this to be the origin 
 of our word scale, the instrument to weigh with. 
 
 The shekel of the sanctuary weighed twenty gerahs, 
 Exod. xxx. 13. And according to the Jews, the 
 
 129 a 
 
Abraham prays for Abimelech, GEXESIS. 
 
 and God heals his family 
 
 A. M. cir. 2107. 
 
 B. C. cir. 1897. 
 
 17 So Abraham g prayed unto 
 God : and God healed Abimelech, 
 and his wife, and his maid-servants ; and they 
 bare children . 
 
 18 For the Lord h had fast 
 closed up all the wombs of the 
 house of Abimelech, because 
 Abraham’s wife. 
 
 A. M. cir. 2107 
 
 B. C. cir. 1897 
 
 of Sarah, 
 
 s Chap. xxix. 31; 1 Sam. v. 11, 12 ; Job xlii. 8, 9, 10. 
 
 h Chap. xii. 17 ; xvi. 2. 
 
 gerah weighed sixteen grains of barley. R. Maimon 
 observes, that after the captivity the shekel was in¬ 
 creased to three hundred and eighty-four grains or bar¬ 
 ley-corns. On the subject of ancient weights and mea¬ 
 sures, very little that is satisfactory is known. 
 
 Behold, he is to thee a covering of the eyes ] It — 
 the one thousand shekels, (not he —Abraham,) is to thee 
 for a covering —to procure thee a veil to conceal thy 
 beauty {unto all that are with thee, and with all other) 
 from all thy own kindred and acquaintance, and from 
 all strangers, that none, seeing thou art another man’s 
 wife, may covet thee on account of thy comeliness. 
 
 Thus she was reproved ] The original is nfOJl ve- 
 nochachath, but the word is probably the second person 
 preterite, used for the imperative mood, from the root 
 rOJ nachach, to make straight, direct, right; or to speak 
 rightly, correctly; and may, in connection with the 
 rest of the text, be thus paraphrased : Behold, I have 
 given thy brother (Abraham, gently alluding to the 
 equivocation, ver. 2, 5) a thousand shekels of silver; 
 behold , it is (that is, the silver is, or may be, or let it 
 be) to thee a covering of the eyes (to procure a veil ; 
 see above) with regard to all those who are with thee, 
 and to all (or and in all) speak thou the truth. Cor¬ 
 rectly translated by the Septuagint, nat rravra a^r/dev- 
 aov, and in all things speak the truth —not only tell a 
 part of the truth, but tell the whole; say not merely 
 he is my brother, but say also, he is my husband too. 
 Thus in all things speak the truth. I believe the above 
 to be the sense of this difficult passage, and shall not 
 puzzle my readers with criticisms. See Kennicott. 
 
 Verse 17. So Abraham prayed ] This was the 
 prime office of the nabi; see ver. 7. 
 
 Verse 18. For the Lord had fast closed up all the 
 toombs\ Probably by means of some disease with 
 which he had smitten them, hence it is said they ivere 
 healed at Abraham’s intercession; and this seems ne¬ 
 cessarily to imply that they had been afflicted by some 
 disease that rendered it impossible for them to have 
 
 children till it was removed. And possibly this dis¬ 
 ease, as Dr. Dodd conjectures, had afflicted Abimelech, 
 and by this he was withheld, ver. 6, from defiling 
 Abraham’s bed. 
 
 1. On the prevarication of Abraham and Sarah, see 
 the notes and concluding observations on chap. xii.; and 
 while we pity this weakness, let us take it as a warning . 
 
 2. The cause why the patriarch did not acknow¬ 
 ledge Sarah as his wife, was a fear lest he should lose 
 his life on her account, for he said, Surely the fear , 
 i. e., the true worship, of the true God is not in this 
 place. Such is the natural bigotry and narrowness of 
 the human heart, that we can scarcely allow that any 
 besides ourselves possess the true religion. To indulge 
 a disposition of this kind is highly blamable. The 
 true religion is neither confined to one spot nor to one 
 people; it is spread in various forms over the whole 
 earth. He who fills immensity has left a record of 
 himself in every nation and among every people under 
 heaven. Beware of the spirit of intolerance! for 
 bigotry produces uncharitableness ; and uncharitable¬ 
 ness, harsh judging; and in such a spirit a man may 
 think he does God service when he tortures, or makes 
 a burnt-offering of the person whom his narrow mind 
 and hard heart have dishonoured with the name of 
 heretic. .Such a spirit is not confined to any one com¬ 
 munity, though it has predominated in some more than 
 in others. But these things are highly displeasing in 
 the sight of God. HE, as the Father of the spirits 
 of all flesh, loves every branch of his vastly extended 
 family; and as far as we love one another, no matter 
 of what sect or party, so far we resemble him. Had 
 Abraham possessed more charity for man and confi¬ 
 dence in God at this time, he had not fallen into that 
 snare from which he barely escaped. A hasty judg¬ 
 ment is generally both erroneous and harsh ; and those 
 who are the most apt to form it are generally the most 
 difficult to be convinced of the truth. 
 
 CHAPTER XXL 
 
 Isaac is born according to the promise , 1—3 ; and is circumcised when eight days old, 4. Abraham's age , 
 and Sarah's exultation at the birth of their son, 5—7. Isaac is weaned, 8. Ishmael mocking on the 
 occasion, Sarah requires that both he and his mother Hagar shall be dismissed, 9, 10. Abraham, distressed 
 on the account, is ordered by the Lord to comply, 11, 12. The promise renewed to Ishmael , 13. Abra¬ 
 ham dismisses Ilagar and her son, who go to the ivilderness of Beer-sheba, 14. They are greatly dis¬ 
 tressed for want of water, 15, 16. An angel of God appears to and relieves them, 17—19. Ishmael prospers 
 and is married, 20, 21. Abimelech , and Phichol his chief captain, make a covenant with Abraham, and 
 surrender the well of Beer-sheba for seven ewe lambs , 22—32. Abraham plants a grove, and invokes the 
 name of the everlasting God, 33. 
 a 130 
 
 ( 10* ) 
 
Isaac is born and circumcised. 
 
 CHAP. XXI. 
 
 Sarah exults and Ishmael moclis 
 
 A. M. 2108. AND the Lord a visited Sarah 
 1896 ' as he had said, and the Lord 
 did unto Sarah b as he had spoken. 
 
 2 For Sarah c conceived, and bare Abraham 
 a son in his old age, d at the set time of which 
 God had spoken to him. 
 
 3 And Abraham called the name of his son 
 that was born unto him, whom Sarah bare to 
 him, 6 Isaac. 
 
 4 And Abraham f circumcised his son Isaac 
 being eight days old, s as God had command¬ 
 ed him. 
 
 5 And h Abraham was a hundred years 
 old, when his son Isaac was born unto him. 
 
 6 And Sarah said, * God hath made me to 
 laugh, so that all that hear k will laugh with me. 
 
 7 And she said, Who would have A. M. 2108. 
 said unto Abraham, that Sarah B ' C ’ 1896 ‘ 
 
 should have given children suck ? * 1 for I have 
 borne him a son in his old ase. 
 
 8 And the child grew and was weaned ; and 
 Abraham made a great feast the same day 
 that Isaac was weaned. 
 
 9 And Sarah saw the son of A. M. cir. 2110 . 
 
 tt ™ ,i t'' B. C. cir. 1894. 
 
 Hagar m the Lgyptian, n which __ 
 
 she had borne unto Abraham, 0 mocking. 
 
 10 Wherefore she said unto Abraham, p Cast 
 out this bond-woman and her son : for the 
 son of this bond-woman shall not be heir with 
 my son, even with Isaac. 
 
 11 And the thing was very grievous m 
 Abraham’s sight, q because of his son. 
 
 a 1 Sam. ii. 21.- b Chap. xvii. 19 ; xviii. 10, 14 ; Gal. iv. 
 
 23, 28.- c Acts vii. 8 ; Gal. iv. 22 ; Heb. xi. il.- d Chap. 
 
 xvii. 21.- e Chap. xvii. 19.- f Acts vii. 8.- s Chap. xvii. 
 
 10, 12.- h Chap. xvii. 1, 17. 
 
 1 Psa. exxvi. 2 ; Isa. liv. 1 ; Gal. iv. 27.- k Luke i. 58. 
 
 1 Chap, xviii. 11, 12.- m Chap. xvi. 1.-"Chap. xvi. 15. 
 
 0 Gal. iv. 22.-P Gal. iv. 30 ; see chap. xxv. 6 ; xxxvi. 6, 7 
 
 a Chap. xvii. 18. 
 
 NOTES ON CHAP. XNI. 
 
 Verse 1 . The Lord visited Sarah ] That is, God 
 fulfilled his promise to Sarah by giving her, at the ad¬ 
 vanced age of ninety , power to conceive and bring 
 forth a son. 
 
 Verse 3. Isaac.] See the reason and interpretation 
 of this name in the note on chap. xvii. 7. 
 
 Verse 4. And Abraham circumcised his son] See 
 on chap. xvii. 10, &c. 
 
 Verse 6. God hath made me to laugh] Sarah 
 alludes here to the circumstance mentioned chap, 
 xviii. 12 ; and as she seems to use the word to laugh 
 in this place, not in the sense of being incredulous, 
 but to express such pleasure or happiness as almost 
 suspends the reasoning faculty for a time, it justifies 
 the observation on the above-named verse. See a 
 similar case in Luke xxiv. 41, where the disciples 
 were so overcome with the good news of our Lord’s 
 resurrection, that it is said, They believed not for joy. 
 
 Verse 8. The child grew and teas weaned] Debc cilb 
 poplice peox peajip gepeneb.— Anglo-Saxon VERSION. 
 Now the child waxed and became weaned. We have 
 the verb to wean from the Anglo-Saxon apenban awen- 
 dan, to convert, transfer, turn from one thing to 
 another, which is the exact import of the Hebrew 
 word gamal in the text. Hence penan wenan, to 
 wean, to turn the child from the breast to receive another 
 kind of aliment. And hence, probably, the word wean, 
 a young child, which is still in use in the northern 
 parts of Great Britain and Ireland, and which from its 
 etymology seems to signify a child taken from the 
 breast; surely not from the Scotch ivee-ane, a little 
 one, much less from the German wenig, little, as Dr. 
 Johnson and others would derive it. At what time 
 children were weaned among the ancients, is a disputed 
 point. St. Jerome says there w r ere two opinions on 
 this subject.. Some hold that children were always 
 weaned at five years of age; others, that they were 
 not weaned till they were twelve. From the speech 
 
 of the mother to her son, 2 Mac. vii. 27, it seems 
 likely that among the Jews they were weaned when 
 three years old : O my son, have pity upon me that 
 bare thee nine months in my womb, and gave thee suck 
 three years, anji nourished thee and brought thee up. 
 And this is farther strengthened by 2 Chron. xxxi. 16, 
 where Hezekiah, in making provision for the Levites 
 and priests, includes the children from three years old 
 and upwards ; which is a presumptive proof that pre¬ 
 viously to this age they were wholly dependent on the 
 mother for their nourishment. Samuel appears to have 
 been brought to the sanctuary when he was just weaned , 
 and then he was capable of ministering before the Lord, 
 
 1 Sam. i. 22-28 ; and this certainly could not be be¬ 
 fore he w r as three years of age. The term among the 
 Mohammedans is fixed by the Koran, chap. xxxi. 14, 
 at two years of age. 
 
 Verse 9. Mocking.] What was implied in this 
 mocking is not known. St. Paul, Gal. iv. 29, calls 
 it persecuting; but it is likely he meant no more than 
 some species of ridicule used by Ishmael on the occa¬ 
 sion, and probably with respect to the age of Sarah 
 at Isaac’s birth, and her previous barrenness. Jonathan 
 ben Uzziel and the Jerusalem Targum represent Ish¬ 
 mael as performing some idolatrous rite on the occa¬ 
 sion, and that this had given the offence to Sarah. 
 Conjectures are as useless as they are endless. What¬ 
 ever it was, it became the occasion of the expulsion 
 of himself and mother. Several authors are of opi¬ 
 nion that the Egyptian bondage of four hundred years, 
 mentioned chap. xv. 13, commenced with this perse¬ 
 cution of the righteous seed by the son of an Egyptian 
 woman. 
 
 Verse 10 . Cast out this bond-woman and her son[ 
 Both Sarah and Abraham have been accused of cru¬ 
 elty in this transaction, because every word reads harsh 
 to us. Cast out; ITU garash signifies not only to 
 thrust out, drive away, and expel, but also to divorce; 
 (see Lev. xxi. 7 ;) and it is in this latter sense the 
 
 131 
 
Hagar and Ishmael cast out. GENESIS. They wander in the wilderness 
 
 A. M. cir. 2110 . 12 And God said unto Abra- 
 
 B. C. cir. 1894. , T . , 
 
 _ ham, Get it not be grievous m 
 
 thy sight because of the lad, and because of 
 
 thy bond-woman; in all that Sarah hath said 
 
 unto thee, hearken unto her voice; for r in 
 
 Isaac shall thy seed be called. 
 
 13 And also of the son of the bond-woman 
 will I make s a nation, because he is thy seed. 
 
 14 And Abraham rose up early in the morn¬ 
 ing, and took bread, and a bottle of water, 
 and. gave it unto Hagar, (putting it on her 
 shoulder,) and the child, and t sent her away: 
 and she departed, and wandered in the wilder¬ 
 ness of Beer-sheba. 
 
 15 And the water was spent in the bottle, 
 and she cast the child under one of the 
 shrubs. 
 
 r Rom. ix. 7, 8; Heb. xi. 18.- s Ver. 18; chap. xvi. 10; 
 
 xvii. 20.- 1 John viii. 35.-- u Exod. iii. 7.- v Ver. 13. 
 
 word should be understood here. The child of Abra¬ 
 ham by Hagar might be considered as having a right 
 at least to a part of the inheritance; and as it was 
 sufficiently known to Sarah that God had designed that 
 the succession should be established in the line of 
 Isaac, she wished Abraham to divorce Hagar, or to 
 perform some sort of legal act by which Ishmael might 
 be excluded from all claim on the inheritance. 
 
 Yerse 12. In Isaac shall thy seed be called .] Here 
 God shows the propriety of attending to the counsel 
 of Sarah ; and lest Abraham, in whose eyes the thing 
 was grievous, should feel distressed on the occasion, 
 God renews his promises to Ishmael and his posterity. 
 
 Yerse 14. Took bread , and a bottle ] By the word 
 bread we are to understand the food or provisions 
 which were necessary for her and Ishmael, till they 
 should come to the place of their destination ; which, 
 no doubt, Abraham particularly pointed out. The bot¬ 
 tle, which was made of skin, ordinarily a goat’s skin, 
 contained water sufficient to last them till they should 
 come to the next well; which, it is likely, Abraham 
 particularly specified also. This well, it appears, Ha¬ 
 gar missed, and therefore wandered about in the wil¬ 
 derness seeking more water, till all she had brought 
 with her was expended. We may therefore safely 
 presume that she and her son were sufficiently pro¬ 
 vided for their journey, had they not missed their way. 
 Travellers in those countries take only, to the present 
 day, provisions sufficient to carry them to the next 
 village or encampment; and water to supply them till 
 they shall meet with the next well. What adds to 
 the appearance of cruelty in this case is, that our 
 translation seems to represent Ishmael as being a 
 young child; and that Hagar was obliged to carry 
 him, the bread, and the bottle of water on her back or 
 shoulder at the same time. But that Ishmael could 
 not be carried on his mother’s shoulder will be suffi¬ 
 ciently evident when his age is considered; Ishmael 
 was born when Abraham was eighty-six years of age, 
 
 132 
 
 16 And she went, and sat her A. M. cir. 2110. 
 
 , . . B. C. cir. 1894 
 
 down over against him a good -- 
 
 way off, as it were a bow-shot: for she said, 
 
 Let me not see the death of the child. And 
 
 she sat over against him, and lift up her 
 
 voice, and wept. 
 
 17 And u God heard the voice of the lad; 
 and the angel of God called to ITagar out of 
 heaven, and said unto her, What aileth thee, 
 Hagar ? fear not; for God hath heard the 
 voice of the lad where he is. 
 
 18 Arise, lift up the lad, and hold him in 
 thine hand ; for T I will make him a great nation. 
 
 19 And w God opened her eyes, and she saw 
 a well of water; and she went, and filled the 
 bottle with water, and gave the lad drink. 
 
 20 And God 1 was with the lad ; and he 
 
 w Num. xxii. 31 ; see 2 Kings vi. 17, 18, 20; Luke xxiv. 16, 31. 
 x Chap, xxviii. 15 ; xxxix. 2, 3, 21. 
 
 chap. xvi. 16 ; Isaac was born when he w T as one hun¬ 
 dred years of age, chap. xxi. 5 ; hence Ishmael was 
 fourteen years old at the birth of Isaac. Add to this 
 the age of Isaac when he w r as weaned, which, from 
 ver. 8 of this chapter, (see the note,) was probably 
 three , and we shall find that Ishmael was at the time 
 of his leaving Abraham not less than seventeen years 
 old ; an age at which, in those primitive times, a young 
 man was able to gain his livelihood, either by his bow 
 in the wilderness, or by keeping flocks as Jacob did. 
 
 Yerse 15. And she cast the child ] tEh HR 
 vattashlech eth haiyeled , and she sent the lad under 
 one of the shrubs, viz., to screen him from the inten¬ 
 sity of the heat. Here Ishmael appears to be utterly 
 helpless, and this circumstance seems farther to con¬ 
 firm the opinion that he was now in a state of infancy ; 
 but the preceding observations do this supposition en¬ 
 tirely away, and his present helplessness will be easily 
 accounted for on this ground : 1. Young persons can 
 bear much less fatigue than those who are arrived at 
 mature age. 2. They require much more fluid from 
 the greater quantum of heat in their bodies, strongly 
 marked by the impetuosity of the blood ; because from 
 them a much larger quantity of the fluids is thrown 
 off by sweat and insensible perspiration, than from 
 grown up or aged persons. 3. Their digestion is 
 much more rapid, and hence they cannot bear hunger 
 and thirst as well as the others. On these grounds 
 Ishmael must be much more exhausted with fatigue 
 than his mother. 
 
 Yerse 19. God opened her eyes ] These words ap¬ 
 pear to me to mean no more than that God directed 
 her to a well, which probably was at no great distance 
 from the place in which she then was ; and therefore 
 she is commanded, ver. 18, to support the lad, literally, 
 to make her hand strong in his behalf —namely, that 
 he might reach the well and quench his thirst. 
 
 Yerse 20. Became an archer.] And by his skill in 
 this art, under the continual superintendence of the 
 
 a 
 
Abraham and Abimelech make 
 
 CHAP. XXL 
 
 a covenant at Beer-sheba. 
 
 A. M. cir. 2110. grew, and dwelt m the wilder- 
 
 B. C. cir. 1894. * * 6 . . . 
 
 -- ness, y and became an archer. 
 
 21 And he dwelt in the wilderness of Paran: 
 and his mother z took him a wife out of the 
 land of Egypt. 
 
 A. M. cir. 2118 . 22 And it came to pass at that 
 
 B, C. cir. 1886. . . . , 1 • 
 
 ■--- time, that a Abimelech, and Phi- 
 
 chol the chief captain of his host, spake unto 
 Abraham, saying, b God is with thee in all 
 that thou doest: 
 
 23 Now therefore c swear unto me here by 
 God d that thou wilt not deal falsely with me, 
 nor with my son, nor with my son’s son: but 
 according to the kindness that I have done 
 unto thee, thou shalt do unto me, and to the 
 land wherein thou hast sojourned. 
 
 24 And Abraham said, I will swear. 
 
 25 And Abraham reproved Abimelech be¬ 
 cause of a well of water, which Abimelech’s 
 servants e had violently taken away. 
 
 26 And Abimelech said, I wot not who hath 
 
 y Chap. xvi. 12.-■* Chap. xxiv. 4.'- a Chap. xx. 2 ; xxvi. 
 
 26.- b Chap. xxvi. 28.- c Josh. ii. 12 ; 1 Sam. xxiv. 21. 
 
 & Heb. if thou shalt lie unto me. 
 
 Divine Providence, (for God ivas with the lad,) he was 
 undoubtedly enabled to procure a sufficient supply for 
 his own wants and those of his parent. 
 
 Verse 21. He dwelt in the wilderness of Paran ] 
 This is generally allowed to have been a part of the 
 desert belonging to Arabia Petraea, in the vicinity of 
 Mount Sinai; and this seems to be its uniform mean¬ 
 ing in the sacred writings. 
 
 Verse 22. At that time ] This may either refer to 
 the transactions recorded in the preceding chapter, or 
 to the time of Ishmael’s marriage, but most probably 
 to the former. 
 
 God is with thee\ fcOD’D meimera daiya, the 
 WORD of Jehovah; see before, chap. xv. 1. That 
 the Chaldee paraphrasts use this term, not for a word 
 spoken , but in the same sense in which St. John uses 
 the Tioyog tov Qeov, the WORD of God, chap, i., must 
 be evident to every unprejudiced reader. See on 
 chap, xv 1. 
 
 Verse 23. Now therefore swear untome ] The oath 
 on such occasions probably meant no more than the 
 mutual promise of both the parties, when they slew an 
 animal, poured out the blood as a sacrifice to God, and 
 then passed between the pieces. See this ceremony, 
 chap. v. 18, and on chap. xv. 
 
 According to the kindness that I have done ] The 
 simple claims of justice were alone set up among 
 virtuous people in those ancient times, which con¬ 
 stitute the basis of the famous lex talionis , or law of 
 like for like , kind office for kind office , and breach for 
 breach. 
 
 Verse 25. Abraham reproved Abimelech ] Wells 
 were of great consequence in those hot countries, and 
 
 done this thing: neither didst a. m. cir. 2118. 
 thou tell me ; neither yet heard B -'. C '. cir ' 18 8G ! 
 I of it , but to-day. 
 
 27 And Abraham took sheep and oxen, and 
 gave them unto Abimelech; and both of them 
 f made a covenant. 
 
 28 And Abraham set seven ewe lambs of 
 the flock by themselves. 
 
 29 And Abimelech said unto Abraham, 
 g What mean these seven ewe lambs which 
 thou hast set by themselves ? 
 
 30 And he said, For these seven ewe lambs 
 shalt thou take of my hand, that h they may be 
 a witness unto me, that I have digged this well. 
 
 31 Wherefore he 1 called that place k Beer- 
 sheba ; because there they sware both of them. 
 
 32 Thus they made a covenant at Beer- 
 sheba : then Abimelech rose up, and Phichol 
 the chief captain of his host, and they returned 
 into the land of the Philistines. 
 
 33 And Abraham planted a 1 grove in Beer- 
 
 e See chap. xxvi. 15, 18, 20, 21, 22.- f Chap. xxvi. 31. 
 
 s Chap, xxxiii. 8.- h Chap. xxxi. 48, 52.- ; Chap. xxvi. 33. 
 
 k That is, the well of the oath. - 1 Or, tree ; Amos viii. 14. 
 
 especially where the flocks were numerous, because 
 the water was scarce, and digging to find it w r as ac¬ 
 companied with much expense of time and labour. 
 
 Verse 26. I ivot not who hath done this thmg] 
 The servants of Abimelech had committed these depre¬ 
 dations on Abraham without any authority from their 
 master, who appears to have been a very amiable man, 
 possessing the fear of God, and ever regulating the 
 wdiole of his conduct by the principles of righteousness 
 and strict justice. 
 
 Verse 27. Took sheep and oxen ] Some think that 
 these were the sacrifices which were offered on the 
 occasion, and which Abraham furnished at his own 
 cost, and, in order to do Abimelech the greater honour, 
 gave them to him to offer before the Lord. 
 
 Verse 28. Seven ewe lambs ] These were either given 
 as a present , or they were intended as the price of the 
 well; and being accepted by Abimelech, they served 
 as a witness that he had acknowledged Abraham’s 
 right to the well in question. 
 
 Verse 31. He called that place Beer-sheba\ 
 
 Beer-shaba, literally, the well of swearing or of 
 the oath, because they both sware there —mutually con¬ 
 firmed the covenant. 
 
 Verse 33. Abraham planted a grove ] The original 
 word eshel has been variously translated a grove , 
 a plantation, an orchard, a cultivated field, and an oak. 
 From this word, says Mr. Parkhurst, may be derived 
 the name of the famous asylum , opened by Romulus, 
 between two groves of oaks at Rome; (pedopiov dvotv 
 Spvywv, Dionys. Hal., lib. ii. c. 16 ;) and as Abraham, 
 Gen. xxi. 33, agreeably, no doubt, to the institutes of 
 the patriarchal religion, planted an oak in Beer-sheba, 
 
 133 
 
Abraham plants a grove, GENESIS. and invokes the everlasting God. 
 
 A. M. cir. 2118. sheba, and “called there on the 
 
 B. C. cir. 1886 . name Q £ L 0BjDj n ev er- 
 
 lasting God. 
 
 m Chap. iv. 26 ; xxvi. 23, 25, 33. -■“ Deut. xxxiii. 27 ; 
 
 and called on the name of Jehovah, the everlasting 
 God, (compare Gen. xii. 8 ; xviii. 1,) so we find that 
 oaks were sacred among the idolaters also. Ye shall 
 he ashamed of the oaks ye have chosen , says Isaiah, 
 chap. 1..29, to the idolatrous Israelites. And in Greece 
 we meet in very early times with the oracle of Jupiter 
 at the oaks of Dodona. Among the Greeks and Ro- 
 mans we have sacra Jovi quercus, the oak sacred to 
 Jupiter, even to a proverb. And in Gaul and Britain 
 we find the highest religious regard paid to the same 
 tree and to its misletoe , under the direction of the 
 Druids, that is, the oak prophets or priests, from the 
 Celtic deru, and Greek Spvg, an oak. Few are igno¬ 
 rant that the misletoe is indeed a very extraordinary 
 plant, not to he cultivated in the earth, but always grow¬ 
 ing on some other tree. “ The druids,” says Pliny, 
 Nat. Hist., lib. xvii., c. 44, “ hold nothing more sacred 
 than the misletoe, and the tree on which it is produced, 
 provided it be the oak. They make choice of groves 
 of oak on this account, nor do they perform any of 
 their sacred rites without the leaves of those trees; 
 so that one may suppose that they are for this reason 
 called, by a Greek etymology, Druids. And whatever 
 misletoe grows on the oak they think is sent from 
 heaven, and is a sign that God himself has chosen that 
 tree. This however is very rarely found, but when 
 discovered is treated with great ceremony. They call 
 it by a name which signifies in their language the curer 
 of all ills; and having duly prepared their feasts and 
 sacrifices under the tree, they bring to it two white 
 bulls, whose horns are then for the first time tied ; the 
 priest, dressed in a white robe, ascends the tree, and 
 with a golden pruning hook cuts off the misletoe , which 
 is received into a white sagum or sheet. Then they 
 sacrifice the victims, praying that God would bless his 
 own gift to those on whom he has bestowed it.” It is 
 impossible for a Christian to read this account without 
 thinking of him who was the desire of all nations, of 
 the man whose name was the branch, who had indeed 
 no father upon earth, but came down from heaven, 
 was given to heal all our ills, and, after 'being cut off 
 through the Divine counsel, was wrapped in fine linen 
 and laid in the sepulchre for our sakes. I cannot for¬ 
 bear adding that the misletoe was a sacred emblem to 
 other Celtic nations, as, for instance, to the ancient in¬ 
 habitants of Italy. The golden branch, of which Yirgil 
 speaks so largely in the sixth book of the iEneis, and 
 without which, he says, none could return from the in¬ 
 fernal regions, (see line 126,) seems an allusion to the 
 misletoe, as he himself plainly intimates by comparing 
 it to that plant, line 205, &c. See Parkhurst, under 
 the word b^R eshel. 
 
 In the first ages of the world the worship of God 
 was exceedingly simple ; there were no temples nor 
 covered edifices of any kind; an altar, sometimes a 
 single stone, sometimes consisting of several, and at 
 other times merely of turf, was all that was necessary ; 
 
 134 
 
 34 And Abraham soiourned a. m. cir. 2118 . 
 1 t-jt ... . , , 1 B. C. cir. 1886. 
 
 m the rhiiistmes land many - 
 
 days. 
 
 Isa. xl. 28 ; Rom. i. 20; xvi. 26; 1 Tim. i. 17; Jer. x. 10. 
 
 on this the fire was lighted and the sacrifice offered. 
 Any place was equally proper, as they knew that the 
 object of their worship filled the heavens and the earth. 
 In process of time w T hen families increased, and many 
 sacrifices were to be offered, groves or shady places 
 were chosen, where the worshippers might enjoy the 
 protection of the shade, as a considerable time must 
 be employed in offering many sacrifices. These groves 
 became afterwards abused to impure and idolatrous 
 purposes, and were therefore strictly forbidden. See 
 Exod. xxxiv. 13; Deut. xii. 3; xvi. 21. 
 
 And ccdled there on the name of the Lord ] On this 
 important passage Dr. Shuckford speaks thus : “ Our 
 English translation very erroneously renders this place, 
 he called upon the name of Jehovah; but the expres¬ 
 sion DBG Rip kara heshem never signifies to call upon 
 the name; DB Rip kara shem would signify to invoke 
 or call upon the name, or DK7 btt Rip kara el shem would 
 signify to cry unto the name; but DBG Rip kara heshem 
 signifies to invoke in the name, and seems to be used 
 where the true worshippers of God offered their prayers 
 in the name of the true Mediator, or where the idola¬ 
 ters offered their prayers in the name of false ones, 1 
 Kings xviii. 26 ; for as the true worshippers had but 
 one God and one Lord, so the false worshippers had 
 gods many and lords many, 1 Cor. viii. 5. We have 
 several instances of Rip kara, and a noun after it, 
 sometimes ivith and sometimes without the particle Sr 
 el, and then it signifies to call upon the person there 
 mentioned; thus, HUY Rip kara Yehovah is to call upon 
 the Lord, Psa. xiv. 4; xvii. 6 ; xxxi. 17 ; liii. 4; cxviiL 
 5, Ac. ; and HUT bR Rip kara el Yehovah imports the 
 same, 1 Sam. xii. 17 ; Jonah i. 6, &c.; but DBG Rip 
 kara heshem is either to name by the name, Gen. iv. 
 17; Num. xxxii. 42; Psa. xlix. 11; Isa. xliii. 7; 
 or to invoke in the name, when it is used as an expres¬ 
 sion of religious worship.” Connex. vol. i., p. 293. 
 I believe this to be a just view of the subject, and 
 therefore I admit it without scruple. 
 
 The everlasting God.] DVj? Sr miY Yehovah el olam, 
 Jehovah, the strong God, the eternal one. This is 
 the first place in Scripture in which obff? olam occurs 
 as an attribute of God, and here it is evidently de¬ 
 signed to point out his eternal duration; that it can 
 mean no limited time is self-evident, because nothing 
 of this kind can be attributed to God. The Septuagint 
 render the words 0rof aioviog, the ever-existing God ; 
 and the Yulgate has Invocavit ihi nomen Domini, Dei 
 azterni. There he invoked the name of the Lord, the 
 eternal God. The Arabic is nearly the same. From 
 this application of both the Hebrew and Greek words 
 we learn that Dbiy olam and aitsv aion originally signi¬ 
 fied eternal, or duration without end. ubg alam sig¬ 
 nifies he iogs hidden, concealed, or kept secret; and 
 aiuv, according to Aristotle, (De G&lo, lib. i., chap. 9, 
 and a higher authority need not be sought,) is com¬ 
 pounded of asi , always , and qv, being , aiQv am 
 
 a 
 
Additional observatiotis 
 
 CHAP. XXI. 
 
 tov £wcu. The same author informs us that God 
 was termed Aisa, because he was always existing, 2e- 
 year&ai — Aiaav 6e, au ovcav. De Mundo , chap, xi., 
 in fine. Hence we see that no words can more forci¬ 
 bly express the grand characteristics of eternity than 
 these. It is that duration which is concealed, hidden, 
 or kept secret from all created beings ; which is always 
 existing, still running on but never running out ; an 
 interminable, incessant, and immeasurable duration ; it 
 is that, in the whole of ivhich God alone can be said 
 to exist, and that which the eternal mind can alone 
 comprehend. 
 
 In all languages words have, in process of time, de¬ 
 viated from their original acceptations, and have become 
 accommodated to particular purposes, and limited to 
 particular meanings. This has happened both to the 
 Hebrew D*7>? alam, and the Greek aiuv ; they have been 
 both used to express a limited time, but in general a 
 time the limits of which are unknown; and thus a 
 pointed reference to the original ideal meaning is still 
 kept up. Those who bring any of these terms in an 
 accommodated sense to favour a particular doctrine, 
 &c., must depend on the good graces of their oppo¬ 
 nents for permission to use them in this way. For as 
 the real grammatical meaning of both words is eternal, 
 and all other meanings are only accommodated ones, 
 sound criticism, in all matters of dispute concerning 
 the import of a word or term, must have recourse to 
 the grammatical meaning, and its use among the earliest 
 and most correct writers in the language, and will de¬ 
 termine all accommodated meanings by this alone. Now 
 the first and best writers in both these languages apply 
 dam and acav to express eternal, in the proper mean¬ 
 ing of that word ; and this is their proper meaning in 
 the Old and New Testaments when applied to God, 
 his attributes, his operations taken in connection with 
 the ends for which he performs them, for whatsoever 
 he doth, it shall be for ever —PITT yihyeh leolam, 
 it shall be for eternity, Eccl. iii. 14 ; forms and ap¬ 
 pearances of created things may change, but the coun¬ 
 sels and purposes of God relative to them are perma¬ 
 nent and eternal, and none of them can be frustrated; 
 hence the words, when applied to things which from 
 their nature must have a limited duration, are properly 
 to be understood in this sense, because those things, 
 though temporal in themselves, shadow forth things that 
 are eternal. Thus the Jewish dispensation, which in 
 the whole and in its parts is frequently said to be 
 leolam, for ever, and which has terminated in the 
 Christian dispensation, has the word properly applied 
 to it, because it typified and introduced that dispensa¬ 
 tion which is to continue not only while time shall last, 
 but is to have its incessant accumulating consummation 
 throughout eternity. The word is, with the same strict 
 propriety, applied to the duration of the rewards and 
 punishments in a future state. And the argument that 
 pretends to prove (and it is only pretension) that in the 
 future punishment of the wicked u the worm shall die,” 
 and “ the fire shall be quenched ,” will apply as forcibly 
 to the state of happy spirits, and as fully prove that a 
 point in eternity shall arrive when the repose of the 
 righteous shall be interrupted, and the glorification of 
 the children of God have an eternal end ! See the 
 notes on chap. xvii. 7, 8. 
 
 a 
 
 on the preceding accounts . 
 
 1. Faithfulness is one of the attributes of God, 
 and none of his promises can fail. According to the 
 promise to Abraham, Isaac is born ; but according to 
 the course of nature it fully appears that both Abraham 
 and Sarah had passed that term of life in which it was 
 possible for them to have children. Isaac is the child 
 of the promise , and the promise is supernatural. Ish- 
 mael is born according to the ordinary course of nature , 
 and cannot inherit, because the inheritance is spiritual , 
 and cannot come by natural birth; hence we see that 
 no man can expect to enter into the kingdom of God 
 by birth, education, profession of the true faitlu &c., 
 &c. Those alone who are born from above, and are 
 made partakers of the Divine nature, can be admitted 
 into the family of God in heaven, and everlastingly 
 enjoy that glorious inheritance. Reader, art thou born 
 again l Hath God changed thy heart and thy life I 
 If not, canst thou suppose that in thy present state thou 
 canst possibly enter into the paradise of God! I leave 
 thy conscience to answer. 
 
 2. The actions of good men may be misrepresented, 
 and their motives suspected, because those motives are 
 not known; and those who are prone to think evil are 
 the last to take any trouble to inform their minds, so 
 that they may judge righteous judgment. Abraham, 
 in the dismissal of Hagar and Ishmael, has been ac¬ 
 cused of cruelty. Though objections of this kind have 
 been answered already, yet it may not be amiss farther 
 to observe that what he did he did in conformity to a 
 Divine command, and a command so unequivocally given 
 that he could not doubt its Divine origin ; and this very 
 command was accompanied with a promise that both 
 the child and his mother should be taken under the Di¬ 
 vine protection. And it was so; nor does it appear 
 that they lacked any thing but water, and that only for 
 a short time, after wdiich it was miraculously supplied. 
 God will work a miracle when necessary, and never 
 till then ; and at such a time the Divine interposition 
 can be easily ascertained, and man is under no temp¬ 
 tation to attribute to second causes what has so evi¬ 
 dently flowed from thejzr.s£. Thus, while he is pro¬ 
 moting his creatures’ good, he is securing his own 
 glory ; and he brings men into straits and difficulties, 
 that he may have the fuller opportunity to convince 
 his followers of his providential care, and to prove how 
 much he loves them. 
 
 3. Did we acknowledge God in all our ways, he 
 would direct our steps. Abimelecli, king of Gerar, 
 and Phichol, captain of his host, seeing Abraham a 
 worshipper of the true God, made him swear by the 
 object of his worship that there should be a lasting 
 peace between them and him; for as they saw that 
 God was with Abraham, they well knew that he 
 could not expect the Divine blessing any longer than 
 he walked in integrity before God ; they therefore 
 require him to swear by God that he would not deal 
 falsely with them or their posterity. From this very 
 circumstance we may see the original purpose, design, 
 and spirit of an oath, viz., Let God prosper or curse 
 me in all that I do, as I prove true or false to my en¬ 
 gagements ! This is still the spirit of all oaths where 
 God is called to witness, whether the form be by the 
 water of the Ganges, the sign of the cross, kissing the 
 
 I Bible, or lifting up the hand to heaven. Hence we 
 
 135 
 
An account of the 
 
 may learn that he who falsifies an oath or promise, made 
 in the presence and name of God, thereby forfeits all 
 right and title to the approbation and blessing of his 
 Maker. 
 
 But it is highly criminal to mako such appeals to 
 God upon trivial occasions. Only the most solemn 
 matters should be thus determined. Legislators who 
 
 o 
 
 temptation of Abraham. 
 
 regard the morals of the people should take heed not 
 to multiply oaths in matters of commerce and revenue, 
 if they even use them at all. Who can take the oaths 
 presented by the custom house or excise, and be guilt¬ 
 less ? I have seen a person kiss his pen or thumb nail 
 instead of the book, thinking that he avoided the con¬ 
 demnation thereby of the false oath he was then taking ! 
 
 GENESIS. 
 
 * CHAPTER XXII. 
 
 The faith and obedience of Abraham put to a most extraordinary test, 1. He is commanded to offer his beloved 
 son Isaac for a burnt-offering, 2. He prepares, with the utmost promptitude, to accomplish the will 
 of God, 3—6. Affecting speech of Isaac, 7 ; and Abraham’s answer, 8. Having arrived at mount Moriah 
 he prepares to sacrifice his son, 9, 10 ; and is prevented by an angel of the Lord, 11, 12. A ram is 
 offered in the stead of Isaac, 13 ; and the place is named Jehovah-jireh, 14. The angel of the Lord calls 
 to Abraham a second time, 15 ; and, in the most solemn manner, he is assured of innumerable blessings in 
 the multiplication and prosperity of his seed, 16—18. Abraham returns and dwells at Beer-sheba, 19 ; 
 hears that his brother Nahor has eight children by his wife Milcah, 20 ; their names, 21—23 ; and four by 
 his concubine Reumah, 24. 
 
 A.M. 2132 . AND it came to pass after these 
 Jos '. Ant. ' things, that a God did tempt 
 
 Abraham, and said unto him, 
 Abraham: and he said, b Behold, here I am. 
 2 And he said, Take now thy son, c thine 
 
 a 1 Cor. x. 13 ; Heb. xi. 17 ; James i. 12; 1 Pet. i. 7. 
 
 NOTES ON CHAP. XXII. 
 
 Verse 1. God did tempt Abraham ] The original 
 here is very emphatic: DmDK HDJ D''nb.sni veha- 
 ehhim nissah eth Abraham, “ And the Elohim he tried 
 this Abraham God brought him into such circum¬ 
 stances as exercised and discovered his faith, love, and 
 obedience. Though the word tempt, from tento, sig¬ 
 nifies no more than to prove or try, yet as it is now 
 generally used to imply a solicitation to evil, in which 
 way God never tempts any man, it would be well to 
 avoid it here. The Septuagint used the word eretpaoe, 
 which signifies tried, pierced through ; and Symma- 
 chus translates the Hebrew H0.1 nissah by sdoga&v, 
 God glorified Abraham, or rendered him illustrious, 
 supposing the word to be the same with D3 nas, which 
 signifies to glister with light, whence DJ nes, an en¬ 
 sign or banner displayed. Thus then, according to 
 him, the words should be understood : “ God put great 
 honour on Abraham by giving him this opportunity of 
 showing to all successive ages the nature and efficacy 
 of an unshaken faith in the power, goodness, and truth 
 of God.” The Tar gum of Jonathan ben TJzziel para¬ 
 phrases the place thus : “And it happened that Isaac 
 and Ishmael contended, and Ishmael said, I ought to 
 be my father’s heir, because I am his first-born ; but 
 Isaac said, It is more proper that I should be my 
 father’s heir, because I am the son of Sarah his wife, 
 and thou art only the son of Hagar, my mother’s slave. 
 Then Ishmael answered, I am more righteous than 
 thou, because I was circumcised when I was thirteen 
 years of age, and if I had chosen, I could have pre¬ 
 vented my circumcision ; but thou wert circumcised 
 when thou wert but eight days old, and if thou hadst 
 
 136 
 
 only son Isaac, whom thou lovest, a. m. cir. 2132. 
 
 f , ’ . , . , ’ B. C. cir. 1872. 
 
 and get thee d mto the land 01 -- 
 
 Moriah ; and offer him there for a burnt-offer¬ 
 ing, upon one of the mountains which I will 
 tell thee of. 
 
 b Heb. Behold me. - c Heb xi. 17.- d 2 Ckron. iii. 1. 
 
 had knowledge, thou wouldst probably not have suffered 
 thyself to be circumcised. Then Isaac answered and 
 said, Behold, I am now thirty-six years old, and if the 
 holy and blessed God should require all my members, 
 I would freely surrender them. These words were 
 immediately heard before the Lord of the universe, 
 and 1 ' , "i fcOD’D meimera daiya, the WORD of the 
 LORD, did try Abraham.” I w r ish once for all to 
 remark, though the subject has been referred to before, 
 that the Chaldee term tnfD'D meimera, which we trans¬ 
 late word, is taken personally in some hundreds of 
 places in the Tar gums. When the author, Jonathan, 
 speaks of the Divine Being as doing or saying any 
 thing, he generally represents him as performing the 
 whole by his meimera, which he appears to consider, 
 not as a speech or word spohen, but as a person quite 
 distinct from the Most High, St. John uses the word 
 Aoyof in precisely the same sense with the Targumists, 
 chap. i. i ; see the notes there, and see before or 
 chap. xxi. 22, and xv. I. 
 
 Verse 2. Take now thy son ] Bishop Warburton’s 
 observations on this passage are weighty and import¬ 
 ant. “ The order in which the words are placed in 
 the original gradually increases the sense, and raises 
 the passions higher and higher : Take now thy son, 
 (rather, take I beseech thee $s\3 naf) thine only son whom 
 thou lovest, even Isaac. Jarchi imagines this minute¬ 
 ness was to preclude any doubt in Abraham. Abra¬ 
 ham desired earnestly to be let into the mystery of 
 redemption ; and God, to instruct him in the infinite 
 extent of the Divine guodness to mankind, who spared 
 not his own Son, but delivered him up for us all , let 
 Abraham feel by experience what it was to lose a he* 
 
 it 
 
Abraham travels to Mount Moriah , CHAP. 
 
 A. M. cir. 2132 . 3 And Abraham rose up e early 
 
 B. C. cir. 1872. . . , f „ , , / 
 
 - in the morning, and saddled his 
 
 ass, and took two of his young men with him, 
 
 and Isaac his son, and clave the wood for the 
 
 burnt-offering, and rose up, and went unto the 
 
 place of which God had told him. 
 
 4 Then on the third day Abraham lifted up 
 his eyes, and saw the place afar off. 
 
 5 And Abraham said unto his young men, 
 
 • Psa. cxix. 60; Eccles. ix. 10 ; Isa. xxvi. 3,4; Luke xiv. 26 ; 
 
 Heb. xi. 17-19. 
 
 loved son, the son born miraculously when Sarah was 
 past child-bearing, as Jesus was miraculously born of 
 a virgin. The duration , too, of the action, ver. 4, 
 
 was the same as that between Christ’s death and re- 
 
 * 
 
 surrection, both which are designed to be represented 
 in it; and still farther not only the final archetypical 
 sacrifice of the Son of God was figured in the com¬ 
 mand to offer Isaac, but the intermediate typical sacri¬ 
 fice in the Mosaic economy was represented by the 
 permitted sacrifice of the ram offered up, ver. 13, 
 instead of Isaac.” See Dodd. 
 
 Only son] All that he had by Sarah his legal wife. 
 
 The land of Moriah ] This is supposed to mean all 
 the mountains of Jerusalem, comprehending Mount 
 Gihon or Calvary, the mount of Sion and of Acra. 
 As Mount Calvary is the highest ground to the west, 
 and the mount of the temple is the low r est of the 
 mounts, Mr. Mann conjectures that it was upon this 
 mount Abraham offered up Isaac, which is well known 
 to be the same mount on which our blessed Lord was 
 crucified. Beer-sheba, where Abraham dwelt, is about 
 forty-two miles distant from Jerusalem, and it is not to 
 be wondered at that Abraham, Isaac, the two servants, 
 and the ass laden with wood for the burnt offering, did 
 not reach this place till the third day ; see ver. 4. 
 
 Verse 3. Two of his young men] Eliezer and 
 Ishmael, according to the Targum. 
 
 Clave the ivood ] Small wood, fig and palm, proper 
 for a burnt-offering.— Targum. 
 
 Versed. The third day} “As the number seven,” 
 says Mr. Ainsworth, “ is of especial use in Scripture 
 because of the Sabbath day, Gen. ii. 2, so three is a 
 mystical number because of Christ’s rising from the 
 dead the third day, Matt. xvii. 23 ; 1 Cor. xv. 4 ; as 
 he was crucified the third hour after noon, Mark xv. 
 25 : and Isaac, as he was a figure of Christ, in being 
 the only son of his father, and not spared but offered 
 for a sacrifice, Rom. viii. 32, so in sundry particulars 
 he resembled our Lord : the third day Isaac was to 
 be offered up, so it was the third day in which Christ 
 also was to be perfected, Luke xiii. 32 ; Isaac carried 
 the wood for the burnt-offering, ver. 6, so Christ 
 carried the tree whereon he died, John xix. 17 ; the 
 binding of Isaac, ver. 9, was also typical, so Christ 
 was bound, Matt, xxvii. 2. 
 
 “ In the following remarkable cases this number 
 also occurs. Moses desired to go three days’ journey 
 in the wilderness to sacrifice, Exod. v. 3 ; and they 
 travelled three days in it before they found water, 
 
 a 
 
 XXII. and prepares to offer up Isaac . 
 
 Abide ye here with the ass; and A. M. cir. 2132. 
 T , “ , ...... ’ B. C. cir. 1872. 
 
 I and the lad will go yonder - 
 
 and worship, and come again to you. 
 
 6 And Abraham took the wood of the burnt- 
 offering, and f laid it upon Isaac his son ; and 
 he took the fire in his hand, and a knife : and 
 they went both of them together. 
 
 7 And Isaac spake unto Abraham his father, 
 and said, My father: and he said, g Here am 
 
 f Isa. liii. 6 ; Matt. viii. 17; John xix. 17; 1 Pet. ii. 24. 
 
 s Heb. Behold me. 
 
 Exod. xv. 22 ; and three days’ journey the ark of the 
 covenant went before them, to search out a resting 
 place, Num. x. 33 ; by the third day the people were 
 to be ready to receive God’s law, Exod. xix. 11 ; and 
 after three days to pass over Jordan into Canaan, Josh, 
 i. 14 ; the third day Esther put on the apparel of the 
 kingdom, Esth. v. 1 ; on the third day Hezekiah, being 
 recovered from his illness, went up to the house of the 
 Lord, 2 Kings xx. 5 ; on the third day, the prophet 
 said, God will raise us up and we shall live before 
 Him, Hos. vi. 2 ; and on the third day, as well as on 
 the seventh, the unclean person was to purify himself, 
 Num. xix. 12 : with many other memorable things 
 which the Scripture speaks concerning the third day, 
 and not without mystery. See Gen. xl. 12, 13 ; xlii. 
 17,18; Jonah i. 17 ; Josh. ii. 16 ; unto which we may 
 add a Jew’s testimony in Bereshith Babb a, in a com¬ 
 ment on this place : There are many three days men¬ 
 tioned in the Holy Scripture , of which one is the 
 resurrection of the Messiah.’’’ — Ainsworth. 
 
 Saw the place afar off.] He knew the place by 
 seeing the cloud of glory smoking on the top of the 
 mountain.— -Targum. 
 
 Verse 5. land the lad will go — and come again\ 
 How could Abraham consistently with truth say this, 
 when he knew he was going to make his son a burnt- 
 offering ? The apostle answers for him : By faith 
 Abraham , when he was tried , offered up Isaac — ac¬ 
 counting that God was able to raise him up even from 
 the dead, from whence also he received him in a figure , 
 Heb. xi. 17, 19. He knew that previously to the 
 birth of Isaac both he and his wife were dead to all 
 the purposes of procreation ; that his birth was a kind 
 of life from the dead; that the promise of God was 
 most positive, In Isaac shall thy seed be called , chap, 
 xxi. 12 ; that this promise could not fail; that it was 
 his duty to obey the command of his Maker; and that 
 it was as easy for God to restore him to life after he 
 had been a burnt-offering, as it was for him to give him 
 life in the beginning. Therefore he w r ent fully pur¬ 
 posed to offer his son, and yet confidently expecting to 
 have him restored to life again. We will go yonder 
 and worship —perform a solemn act of devotion which 
 God requires, and come again to you. 
 
 Verse 6. Took the wood — and laid it upon Isaac ] 
 Probably the mountain-top to which they were going 
 was too difficult to be ascended by the ass ; therefore 
 either the father or the son must carry the wood, and 
 it was most becoming in the latter. 
 
 137 
 
Isaac bound and laid on the altar. GENESIS. Abraham directed to spare him. 
 
 A. M. cir. 2132. I, my . son. And he said, Be- 
 
 B. _C. cir. 137-. t | le ^ re an( j t | ie W0Q( ^ . but 
 
 where is the 11 lamb for a burnt-offering ? 
 
 8 And Abraham said, My son, God will 
 provide himself a lamb 1 for a burnt-offering : 
 so they went both of them together. 
 
 9 And. they came to the place which God 
 had told him of; and Abraham built an altar 
 there, and laid the wood in order, and bound 
 Isaac his son, and k laid him on the altar upon 
 the wood. 
 
 a Or, kid. - 1 John i. 29, 36 ; Rev. v. 6, 12; xiii. 8.- k Heb. 
 
 xi. 17 ; James ii. 21. 
 
 Verse 7. Behold the fire and the wood: hut where 
 is the lamb ] Nothing can be conceived more tender, 
 affectionate, and affecting, than the question of the son 
 and the reply of the father on this occasion. A para¬ 
 phrase would spoil it; nothing can be added without 
 injuring those expressions of affectionate submission on 
 the one hand, and dignified tenderness and simplicity 
 on the other. 
 
 Verse 8. My son , God will provide himself a lamb\ 
 Here we find the same obedient unshaken faith for 
 which this pattern of practical piety was ever remark¬ 
 able. But we must not suppose that this was the lan¬ 
 guage merely of faith and obedience ; the patriarch 
 spoke prophetically, and referred to that Lamb of God 
 which HE had provided for himself, who in the ful¬ 
 ness of time should take away the sin of the world, 
 and of whom Isaac was a most expressive type. All 
 the other lambs which had been offered from the foun¬ 
 dation of the world had been such as men chose and 
 men offered ; but this was the Lamb which GOD had 
 provided — emphatically, the Lamb of God. 
 
 Verse 9. And hound Isaac his son ] If the patri¬ 
 arch had not been upheld by the conviction that he was 
 doing the will of God, and had he not felt the most 
 perfect confidence that his son should be restored even 
 from the dead , what agony must his heart have felt at 
 every step of the journey, and through all the circum¬ 
 stances of this extraordinary business 1 What must 
 his affectionate heart have felt at the questions asked 
 by his innocent and amiable son 1 What must he have 
 suffered while building the altar, laying on the wood, 
 binding his lovely son, placing him on the wood, taking 
 the knife, and stretching out his hand to slay the child 
 of his hopes 1 Every view we take of the subject 
 interests the heart, and exalts the character of this 
 father of the faithful. But has the character of Isaac 
 been duly considered ? Is not the consideration of his 
 excellence lost in the supposition that he was too young 
 to enter particularly into a sense of his danger, and too 
 feeble to have made any resistance, had he been un¬ 
 willing to submit l Josephus supposes that Isaac was 
 now twenty-five , (see the chronology on ver. 1 ;) some 
 rabbins that he was thirty-six ; but it is more probable 
 that he was now about thirty-three , the age at which 
 his great Antitype was offered up ; and on this medium 
 I have ventured to construct the chronology, of which 
 I think it necessary to give this notice to the reader. 
 
 138 
 
 10 And Abraham stretched a. m. dr. 2132. 
 
 forth his hand, and took the knife-- 
 
 to slay his son. 
 
 11 And the angel of the Lord called unto 
 him out of heaven, and said, Abraham, Abra¬ 
 ham ! and he said, Here am I. 
 
 12 And he said, 1 Lay not thine hand upon 
 the lad, neither do thou any thing unto him : 
 for m now I know that thou fearest God, see¬ 
 ing thou hast not withheld thy son, thine only 
 son , from me. 
 
 1 1 Sam. xv. 22; Mic. vi. 7, 8.- m Chap. xxvi. 5 ; Rom. viii. 
 
 32; James ii. 22; 1 John iv. 9, 10. 
 
 Allowing him to be only twenty-five , he might have 
 easily resisted; for can it be supposed that an old man 
 of at least one*lrundred and twenty-five years of age 
 could have bound, without his consent, a young man in 
 the very prime and vigour of life 1 In this case we 
 cannot say that the superior strength of the father pre¬ 
 vailed , but the piety , filial affection , and obedience of 
 the son yielded. All this was most illustriously typical 
 of Christ. In both cases the father himself offers up 
 his only-begotten son, and the father himself binds him 
 on the wood or to the cross ; in neither case is the son 
 forced to yield, but yields of his own accord; in neither 
 case is the life taken away by the hand of violence ,* 
 Isaac yields himself to the knife, Jesus lays down his 
 life for the sheep. 
 
 Verse 11. The angel of the Lord ] The very person 
 who was represented by this offering ; the Lord Jesus, 
 who calls himself Jehovah, ver. 16, and on his own 
 authority renews the promises of the covenant. He 
 was ever the great Mediator between God and man. 
 See this point proved, chap. xv. 7. 
 
 Verse 12. Lay not thine hand upon the lad\ As 
 Isaac was to be the representative of Jesus Christ’s 
 real sacrifice, it w T as sufficient for this purpose that in 
 his own will , and the will of his father, the purpose of 
 the immolation was complete. Isaac was now fully 
 offered both by his father and by himself. The father 
 yields up the son, the son gives up his life ; on both 
 sides, as far as ivill and purpose could go, the sacrifice 
 was complete. God simply spares the father the tor¬ 
 ture of putting the knife to his son’s throat. Now was 
 the time when it might properly be said, “ Sacrifice, 
 and offering, and burnt-offering, and sacrifice for sin 
 thou wouldest not, neither hadst pleasure in them : then 
 said the Angel of the Covenant , Lo ! I come to do thy 
 will, 0 God.” Lay not thy hand upon the lad ; an ir¬ 
 rational creature will serve for the purpose of a repre¬ 
 sentative sacrifice, from this till the fulness of time 
 But without this most expressive representation of the 
 father offering his beloved , only-begotten son , what re¬ 
 ference can such sacrifices be. considered to have to the 
 great event of the incarnation and crucifixion of Christ! 
 Abraham, the most dignified, the most immaculate of 
 all the patriarchs ; Isaac, the true pattern of piety to 
 God and filial obedience, may well represent God the 
 Father so loving the world as to give his only-begotten 
 Son, Jesus Christ, to die for the sin of man, But 
 
 a 
 
Abraham offers a ram. 
 
 CHAP. XXII. 
 
 God renews his 'promise to him. 
 
 a. M. cir. 2132 . 13 And Abraham lifted up his 
 
 --—--i eyes, and looked, and behold, 
 
 behind him a ram caught in a thicket by his 
 horns ; and Abraham went and took the ram, 
 and offered him up for a burnt-offering in the 
 stead of his son. 
 
 14 And Abraham called the name of that 
 place n Jehovah-jireh : as it is said to this day, 
 In the mount of the Lord it shall be seen. 
 
 15 And the angel of the Lord called unto 
 Abraham out of heaven the second time, 
 
 16 And said, 0 By myself have I sworn, 
 saith the Lord, for because thou hast done 
 this thing, and hast not withheld thy son, thine 
 only son; 
 
 17 That in blessing I will bless thee, and 
 in multiplying I will multiply thy seed p as the 
 
 stars of the heaven, and as the a. m. cir. 2132 . 
 
 sand which is upon the sea- _. 
 
 shore ; r and 8 thy seed shall possess 4 the gate 
 of his enemies ; 
 
 18 11 And in thy seed shall all the nations of 
 the earth be blessed; v because thou hast 
 obeyed my voice. 
 
 19 So Abraham returned unto his young 
 men, and they rose up, and went together to 
 w Beer-sheba; and Abraham dwelt at Beer- 
 sheba. 
 
 20 And it came to pass after a. M. cir. 2142 . 
 
 . , . , . r , , B. C. cir. 1862. 
 
 these things, that it was told - 
 
 Abraham, saying, Behold, x Milcah, she hath 
 
 also borne children unto thy brother Nahor; 
 
 21 y Huz his first-born, and Buz his brother, 
 and Kemuel the father z of Aram, 
 
 a That is, the LORD will see, or, provide. - 0 Psa. cv. 9 ; 
 
 Ecclus. xliv. 21 ; Luke i. 73 ; Heb. vi. 13, 14.- P Chap. xv. 5; 
 
 Jer. xxxiii. 22.-<i Ch. xiii. 16.- r Heb. lip. - s Chap. xxiv. 
 
 60.- 1 Mic. i. 9. 
 
 the grand circumstances necessary to prefigure these 
 important points could not be exhibited through the 
 means of any or of the ichole brute creation. The 
 whole sacrificial system of the Mosaic economy had a 
 retrospective and prospective view, referring from the 
 sacrifice of Isaac to the sacrifice of Christ; in the 
 first the dawning of the Sun of righteousness was 
 seen; in the latter , his meridian splendour and glory. 
 Taken in this light (and this is the only light in which 
 it should be viewed) Abraham offering his son Isaac is 
 one of the most important facts and most instructive 
 histories in the whole Old Testament. See farther 
 on this subject, chap, xxiii. 2. 
 
 Yerse 14. Jehovah-jireh ] HXY HI TV Yehovali-yireh, 
 literally interpreted in the margin, The Lord will see; 
 that is, God will take care that every thing shall be 
 done that is necessary for the comfort and support of 
 them who trust in him : hence the words are usually 
 translated, The Lord will provide ; so our translators, 
 ver. 8, PIXY DTI 1 ?^ Elohim yireh , God will provide ; 
 because his eye ever affects his heart, and the wants 
 he sees his hand is ever ready to supply. But all this 
 seems to have been done under a Divine impulse, and 
 the words to have been spoken prophetically ; hence 
 Houbigant and some others render the words thus : 
 Dominus videbitur , the Lord shall be seen ; and this 
 translation the following clause seems to require, As it 
 is said to this day , HXT HI IT “I HD behar Yehovah ye- 
 raeh, on this mount the Lord shall be seen. From 
 this it appears that the sacrifice offered by Abraham 
 was understood to be a representative one, and a tra¬ 
 dition was kept up that Jehovah should be seen in a 
 sacrificial way on this mount. And this renders the 
 opinion stated on ver. 1 more than probable, viz., that 
 Abraham offered Isaac on that very mountain on which, 
 in the fulness of time, Jesus suffered. See Bishop 
 Warburton. 
 
 Verse 16. By myself have I sworn ] So we find 
 
 u Chap. xii. 3 ; xviii. 18 ; xxvi. 4 ; Ecclus. xliv. 22 ; Acts iii. 
 
 25 ; Gal. iii. 8, 9, 16, 18.- v Ver. 3, 10 ; chap. xxvi. 5. 
 
 vv Chap. xxi. 3i.- x Chap. xi. 29.-y Job i. 1.- z Job 
 
 xxxii. 2. 
 
 that the person who was called the angel of the Lord 
 is here called Jehovah ; see on ver. 2. An oath or an 
 appeal to God is, among men, an end to strife ; as God 
 could swear by no greater, he sware by himself: being 
 willing more abundantly, says the apostle, to show unto 
 the heirs of promise the immutability of his counsel, he 
 confirmed it by an oath, that by two immutable things , 
 (his promise and his oath,) in which it was impossible 
 for God to lie, we might have a strong consolation, who 
 have fled for refuge to lay hold on the hope set before 
 us. See Heb. vi. 13—18. 
 
 Yerse 17. Shall possess the gate of his enemies ] 
 Instead of gate the Septuagint have iroleic, cities; but 
 as there is a very near resemblance between 'ko’Xuq, 
 cities, and rcvTiac, gates, the latter might have been the 
 original reading in the Septuagint, though none of the 
 MSS. now acknowledge it. By the gates may be 
 meant all the strength, whether troops, counsels, or for¬ 
 tified cities of their enemies. So Matt. xvi. 18 : On 
 this roch I will build my Church, and the gates of hell 
 shall not prevail against it —the counsels, stratagems, 
 and powers of darkness shall not be able to prevail 
 against or overthrow the true Church of Christ; and 
 possibly our Lord had this promise to Abraham and his 
 spiritual posterity in view, when he spoke these words. 
 
 Verse 18. And in thy seed , c fc.] We have the au¬ 
 thority of St. Paul, Gal. iii. 8, 16, 18, to restrain this . 
 to our blessed Lord, who was the seed through whom 
 alone all God’s blessings of providence, mercy, grace, 
 and glory, should be conveyed to the nations of the earth. 
 
 Yerse 20. Behold, Milcah, she hath also borne chil¬ 
 dren unto thy brother ] This short history seems intro¬ 
 duced solely for the purpose of preparing the reader 
 for the transactions related chap, xxiv., and to show 
 that the providence of God was preparing, in one of 
 the branches of the family of Abraham, a suitable spouse 
 for his son Isaac. 
 
 Yerse 21. Huz] He is supposed to have peopled 
 
 139 
 
The descendants of Nahor, 
 
 GENESIS. 
 
 the brother of Abraham. 
 
 A. M. cir. 2142 . 22 And Chesed, and tlazo, and 
 
 B. c. cn. 186^. p-|j ag ].^ anc [ Jidlapli, and Bethuel. 
 
 23 And a Bethuel begat b Rebekah: these eight 
 Milcah did bear to Nahor, Abraham’s brother. 
 
 a Chap. xxiv. 15,24,4-7 ; xxv. 20; xxviii. 2-5. 
 
 24 And his concubine, c whose A. M. cir. 2142 . 
 
 n ill B. C. cir. 1862. 
 
 name was Jtieumah, she bare -- 
 
 also Tebah, and Gaham, and Thahash, and 
 Maachah. 
 
 b Called, Rom. ix. 10, Rebecca. - c Chap. xvi. 3 ; xxv. 6. 
 
 the land of Uz or Ausitis, in Arabia Deserta, the coun¬ 
 try of Job. 
 
 Buz his brother ] From this person Elihu the Buzite, 
 one of the friends of Job, is thought to have descended. 
 
 Kemuel the father of Aram\ Kamouel, Tvarspa 2u- 
 ouv, the father of the Syrians, according to the Sep- 
 tuagint. Probably the Kamiletes, a Syrian tribe to the 
 westward of the Euphrates are meant; they are men¬ 
 tioned by Strabo. 
 
 Verse 23. Bethuel begat Rebehah\ Who afterward 
 became the wife of Isaac. 
 
 Verse 24. His concubine ] We borrow this word 
 from the Latin compound concubina , from con, toge¬ 
 ther, and cubo, to lie, and apply it solely to a woman 
 cohabiting with a man without being legally married. 
 The Hebrew w r ord is BUT 3 pilegesh, which is also a 
 compound term, contracted, according to Parkhurst, 
 from palag, to divide or share, and KOI nagash, to 
 approach ; because the husband, in the delicate phrase 
 of the Hebrew tongue, approaches the concubine, and 
 shares the bed, &c., of the real w T ife with her. The 
 pilegesh or concubine, (from which comes the Greek 
 naXhatcri pallake , and also the Latin pellex,) in Scrip¬ 
 ture, is a kind of secondary wife, not unlawful in the 
 patriarchal times ; though the progeny of such could not 
 inherit. The word is not used in the Scriptures in that 
 disagreeable sense in which we commonly understand 
 it. Hagar was properly the concubine or pilegesh of 
 Abraham, and this annuente Deo, and with his wife’s 
 consent. Keturah, his second wife, is called a concu¬ 
 bine, chap. xxvi. 15 ; 1 Chron. i. 32 ; and Bilhah and 
 Zilhah were concubines to Jacob, chap. xxxv. 22. After 
 the patriarchal times many eminent men had concubines, 
 viz., Caleb, 1 Chron. ii. 46, 48 ; Manasses, 1 Chron. 
 vii. 14; Gideon, Judg. viii. 31 ; Saul, 2 Sam. iii. 7 ; 
 David, 2 Sam. v. 13 ; Solomon, 2 Kings xi. 3 ; and 
 Rehoboam, 2 Chron. xi. 21. The pilegesh, therefore, 
 differed widely from a prostitute ; and however unlawful 
 under the New Testament, was not so under the Old. 
 
 From this chapter a pious mind may collect much 
 useful instruction. From the trial of Abraham w T e 
 again see, 1. That God may bring his followers into 
 
 severe straits and difficulties, that they may have the 
 better opportunity of both knowing and showing their 
 own faith and obedience ; and that he may seize on 
 those occasions to show them the abundance of his 
 mercy, and thus confirm them in righteousness all their 
 days. There is a foolish saying among some religious 
 people, which cannot be too severely reprobated : Un¬ 
 tried grace is no grace. On the contrary, there may 
 be much grace, though God, for good reasons, does not 
 think proper for a time to put it to any severe trial or 
 proof. But grace is certainly not fully known but in 
 being called to trials of severe and painful obedience. 
 But as all the gifts of God should be used, (and they 
 are increased and strengthened by exercise,) it w’ould 
 be unjust to deny trials and exercises to grace, as this 
 would be to preclude it from the opportunities of being 
 strengthened and increased. 2. The offering up of 
 Isaac is used by several religious people in a sort of 
 metaphorical way, to signify their easily-besetting sins, 
 beloved idols, <fc. But this is a most reprehensible 
 abuse of the Scripture. It is both insolent and wicked 
 to compare some abominable lust or unholy affection 
 to the amiable and pious youth w r ho, for his purity and 
 excellence, w’as deemed worthy to prefigure the sacri¬ 
 fice of the Son of God. To call our vile passions and 
 unlawful attachments by the name of our Isaacs is un¬ 
 pardonable ; and to talk of sacrificing such to God is 
 downright blasphemy. Such sayings as these appear 
 to be legitimated by long use ; but we should be deeply 
 and scrupulously careful not to use any of the words 
 of God in any sense in which he has not spoken them. 
 If, in the course of God’s providence, a parent is called 
 to give up to death an amiable, only son, then there is a 
 parallel in the case ; and it may be justly said, if pious 
 resignation fill the parent’s mind, such a person, like 
 Abraham, has been called to give his Isaac back to God. 
 
 Independently of the typical reference to this trans¬ 
 action, there are two points which seem to be recom¬ 
 mended particularly to our notice. 1. The astonish¬ 
 ing faith and prompt obedience of the father. 2. The 
 innocence, filial respect, and. passive submission of the 
 son. Such a father and such a son were alone worthy 
 of each other. 
 
 CHAPTER XXIII. 
 
 The age and death of Sarah, 1, 2. Abraham mourns for her, and requests a burial-place from the sons of 
 Heth, 2—4. They freely offer him the choice of all their sepulchres, 5, 6. Abraham refuses to receive 
 any as a free gift, and requests to buy the cave of Machpelah from Ephron , 7—9. Ephron proffers the 
 cave and the field in which it was situated as a free gift unto Abraham, 10 , 11 . Abraham insists on giving 
 its value in money, 12, 13. Ephron at last consents, and names the sum of four hundred shekels, 14, 15 
 Abraham weighs him the money in the presence of the people ; in consequence of which the cave, the whole 
 field, trees, Spc., are made sure to him and his family for a possession, 16—18. The transaction being 
 completed, Sarah is buried in the cave, 19. The sons of Hath ratify the bargain, 20. 
 
 140 ' ' a 
 
The age and death of Sarah. CHAP. 
 
 a. M. 2145. AND Sarah was a hundred and 
 
 B. C. 1859. Jal , A -i , 
 
 -- seven and twenty years old : 
 
 these were the years of the life of Sarah. 
 
 2 And Sarah died in a Kirja/th-arba ; the 
 same is b Hebron in the land of Canaan : and 
 Abraham came to mourn for Sarah, and to 
 weep for her. 
 
 3 And Abraham stood up from before his 
 
 a Joshua xiv. 15 ; Judges i. 10.- b Chapter xiii. 18 ; 
 
 ver. 19. 
 
 NOTES ON CHAP. XXIII. 
 
 Verse 1. And Sarah was a hundred and seven and 
 twenty years old ] It is worthy of remark that Sarah 
 is the only woman in the sacred writings whose age, 
 death, and burial are distinctly noted. And she has 
 been deemed worthy of higher honour, for St. Paul, 
 Gal. iv. 22, 23, makes her a type of the Church of 
 Christ; and her faith in the accomplishment of God’s 
 promise, that she should have a son, when all natural 
 probabilities were against it, is particularly celebrated 
 in the Epistle to the Hebrews, chap. xi. 11. Sarah 
 was about ninety-one years old when Isaac was born, 
 and she lived thirty-six years after, and saw him grown 
 up to man’s estate. With Sarah the promise of the 
 incarnation of Christ commenced, though a compara¬ 
 tively obscure prophecy of it had been delivered to 
 Eve, chap. iii. 15; and with Mary it terminated, having 
 had its exact completion. Thus God put more honour 
 upon these two women than upon all the daughters of 
 Eve besides. Sarah’s conception of Isaac was super¬ 
 natural ; she had passed the age and circumstances in 
 which it was possible, naturally speaking, to have a 
 child; therefore she laughed when the promise was 
 given, knowing that the thing was impossible, because 
 it had ceased to be with her after the manner of wo¬ 
 men. God allows this natural impossibility, and grants 
 that the thing must be the effect of Divine interposi¬ 
 tion ; and therefore asks, Is any thing too hard for 
 God ? The physical impossibility was increased in the 
 case of Mary, she having no connection with man ; but 
 the same power interposed as in the case of Sarah : and 
 we find that when all aptitude for natural procreation 
 was gone, Sarah received strength to conceive seed, and 
 bore a son, from whom, in a direct line, the Messiah, 
 the Saviour of the world, was to descend ; and through 
 this same power we find a virgin conceiving and bear¬ 
 ing a son against all natural impossibilities. Every 
 thing is supernatural in the births both of the type 
 and antitype ; can it be wondered at then, if the spiritual 
 offspring of the Messiah must have a supernatural birth 
 likewise l hence the propriety of that saying, Unless 
 a man be born again — born from above — born, not only 
 of water, but of the Holy Ghost, he cannot see the king¬ 
 dom of God. These may appear hard sayings, and 
 those who are little in the habit of considering spiritual 
 things may exclaim, “ It is enthusiasm ! Who can bear 
 it 1 Such things cannot possibly be.” To such per¬ 
 sons I have only to say, God hath spoken. This is 
 sufficient for those who credit his being and his Bible; 
 nor is there any thing too hard for him. He, by whose 
 almighty power, Sarah had strength to conceive and j 
 
 a 
 
 XXIII. Preparations for her burial. 
 
 dead, and spake unto the sons of a. m. 2145 . 
 TT . . B. CM859. 
 
 Heth, saying, .——- 
 
 4 c I am a stranger and a sojourner with 
 you : d give me a possession of a burying 
 place with you, that I may bury my dead out 
 of my sight. 
 
 5 And the children of Heth answered Abra¬ 
 ham, saying unto him, 
 
 c Chap. xvii. 8 ; 1 Chron. xxix. 15 ; Psa. cv. 12 ; Hebrews xi. 
 
 9, 13.—— d Acts vii. 5. 
 
 bear a son in her old age, and by whose miraculous 
 interference a virgin conceived, and the man Christ 
 Jesus was born of her, can by the same power transform 
 the sinful soul, and cause it to bear the image of the 
 heavenly as it has borne the image of the earthly. 
 
 Verse 2. Sarah died in Kirjath-arba ] Literally in 
 the city of the four. Some suppose this place was 
 called the city of the four because it was the burial 
 place of Adam, Abraham, Isaac, and Jacob; others, 
 because according to the opinion of the rabbins, Eve 
 was buried there, with Sarah, Rebekah, and Leah. 
 But it seems evidently to have had its name from a 
 Canaanite, one of the Anakim, probably called Arba, 
 (for the text, Josh. xiv. 14, does not actually say this 
 was his name,) who was the chief of the four brothers 
 who dwelt there ; the names of the others being 
 Sheshai, Ahiman, and Talmai. See Judges i. 10. 
 These three were destroyed by the tribe of Judah ; 
 probably the other had been previously dead. 
 
 Abraham came to mourn for Sarah ] From verse 
 19 of the preceding chapter it appears that Abraham 
 had settled at Beer-sheba; and here we find that 
 Sarah died at Hebron, which was about twenty-four 
 miles distant from Beer-sheba. For the convenience 
 of feeding his numerous flocks, Abraham had probably 
 several places of temporary residence, and particularly 
 one at Beer-sheba, and another at Hebron ; and it is 
 likely that while he sojourned at Beer-sheba, Sarah 
 died at Hebron ; and his coming to mourn and weep 
 for her signifies his coming from the former to the 
 latter place on the news of her death. 
 
 Verse 3. Abraham stood up from before his dead\ 
 He had probably sat on the ground some days in token 
 of sorrow, as the custom then was, (see Tobit ii. 12, 
 13; Isa. xlvii. 1 ; and Gen. xxxvii. 35;) and when 
 this time was finished he arose and began to treat 
 about a burying place. 
 
 Verse 4. I am a stranger and a sojourner\ It ap¬ 
 pears from Heb. xi. 13-16 ; 1 Pet. ii. 11, that these 
 words refer more to the state of his mind than of his 
 body. He felt that he had no certain dwelling place, 
 and was seeking by faith a city that had foundations. 
 
 Give me a possession of a burying place\ It has 
 been remarked that in different nations it was deemed 
 ignominious to be buried in another’s ground ; proba¬ 
 bly this prevailed in early times in the east, and it may 
 be in reference to a sentiment of this kind that Abra¬ 
 ham refuses to accept the offer of the children of 
 Heth to bury in any of their sepulchres, and earnestly 
 requests them to sell him one, that he might bury his 
 wife in a place that he could claim as his own. 
 
 141 
 
Abraham buys the cave of 
 
 GENESIS. Machpelah, atid buries Sarah 
 
 A. M. 2145. 6 Hear us, mv lord : thou art e a 
 
 ; B. C. 1859. . w J f . . 
 
 _ mighty prince among us : 1 m the 
 
 choice of our sepulchres bury thy dead ; none 
 
 of us shall withhold from thee his sepulchre, 
 
 hut that thou mayest bury thy dead. 
 
 7 And Abraham stood up, and bowed him¬ 
 self to the people of the land, even to the 
 children of Heth. 
 
 8 And he communed with them, saying, If' 
 it be your mind that I should bury my dead 
 out of my sight; hear me, and entreat for me 
 to Ephron the son of Zohar, 
 
 9 That he may give me the cave of Mach¬ 
 pelah, which he hath, which is in the end of 
 his field; for g as much money as it is worth 
 he shall give it me for a possession of a bury¬ 
 ing place amongst you. 
 
 10 And Ephron dwelt among the children 
 of Heth : and Ephron the Hittite answered 
 Abraham in the h audience of the children of 
 Heth, even of all that 1 went in at the gate of 
 his city, saying, 
 
 11 k Nay, my lord, hear me : the field give 
 I thee, and the cave that is therein, I give it 
 theein the presence of the sons of my peo¬ 
 ple give I it thee : bury thy dead. 
 
 12 And Abraham bowed down himself be¬ 
 fore the people of the land. 
 
 13 And he spake unto Ephron in A. M. 2145 
 the audience of the people of the —1—11 
 land, saying, But if thou wilt give it, I pray thee, 
 hear me : I will give thee money for the field ; 
 take it of me, and I will bury my dead there 
 
 14 And Ephron answered Abraham, saying 
 unto him, 
 
 15 My lord, hearken unto me : the land is 
 worth four hundred 1 shekels of silver; what 
 is that betwixt me and thee ? bury therefore 
 thy dead. 
 
 16 And Abraham hearkened unto Ephron; 
 and Abraham m weighed to Ephron the silver, 
 which he had named in the audience of the 
 sons of Heth, four hundred shekels of silver, 
 current money with the merchant. 
 
 17 And n the field of Ephron, which was in 
 Machpelah, which was before Mamre, the 
 field, and the cave which was therein, and all 
 the trees that were in the field, that were in 
 all the borders round about, were made sure 
 
 18 Unto Abraham for a possession in the 
 presence of the children of Heth, before all 
 that went in at the gate of his city. 
 
 19 And after this Abraham buried Sarah 
 his wife in the cave of the field of Machpelah 
 before Mamre: the same is Hebron in the 
 land of Canaan. 
 
 e Heb. a prince of God. - f Chap. xiii. 2; xiv. 14; xxiv. 35. 
 
 'g Heb. full money. - h Heb. ears. -‘ Chap, xxxiv. 20, 24 ; 
 
 Ruth iv. 4. 
 
 k See 2 Sam. xxiv. 21-24.- 1 Exod. xxx. 15 ; Ezek. xlv. 12, 
 
 m Jer. xxxii. 9.- 11 Chap. xxv. 9 ; xlix. 30, 31, 32 ; 1. 13 ; Acts 
 
 vii. 16. 
 
 Verse 6. Thou art a mighty prince] DTlbtt 
 nesi Elohim, a prince of God —a person whom we 
 know to be Divinely favoured, and whom, in conse¬ 
 quence, we deeply respect and reverence. 
 
 Verse 8. Entreat for me to Ephron ] Abraham 
 had already seen the cave and field, and finding to 
 whom they belonged, and that they would answer his 
 purpose, came to the gate of Hebron, where the elders of 
 the people sat to administer justice, &c., and where bar¬ 
 gains and sales were made and witnessed, and having 
 addressed himself to the elders, among whom Ephron 
 was, though it appears he was not personally known to 
 Abraham, he begged them to use their influence with 
 the owner of the cave and field to sell it to him, that it 
 might serve him and his family for a place of sepulture. 
 
 Verse 10. And Ephron dwelt among the children 
 of Heth] And Ephron 2W' yosheh , was sitting among 
 the children of Heth, but, as was before conjectured, 
 was personally unknown to Abraham ; he therefore 
 answered for himself, making a free tender of the field, 
 &c., to Abraham, in the presence of all the people, 
 which amounted to a legal conveyance of the whole 
 property to the patriarch. 
 
 Verse 13. Jf thou wilt give it] Instead of, If thou 
 wilt give it, we should read, But if thou will sell it, T 
 
 143 
 
 will give thee money for the field; rpD keseph, silver, 
 not coined money, for it is not probable that any such 
 was then in use. 
 
 Verse 15. The land is worth four hundred shekels 
 of silver] Though the words is worth are not in the 
 text, yet they are necessarily expressed here to adapt 
 the Hebrew to the idiom of our tongue. A shekel, 
 according to the general opinion, was equal to two 
 shillings and sixpence ; but according to Dr. Prideaux, 
 whose estimate I shall follow, three shillings English, 
 four hundred of which are equal to sixty pounds ster¬ 
 ling ; but it is evident that a certain weight is intended, 
 and not a coin, for in verse 16 it is said, And Abraham 
 weighed bptJH vaiyishkol , the silver, and hence it ap¬ 
 pears that this weight itself passed afterwards as a 
 current coin, for the word bpi^ is not only used to ex¬ 
 press a coin or piece of silver, but also to weigh; see 
 the note on chap. xx. 16. 
 
 Verse 16. Current with the merchant.] “mob 
 ober lassocher , passing to or with the traveller — such 
 as was commonly used by those who travelled about 
 with merchandise of any sort. The word signifies the 
 same as hawker or pedlar among us. 
 
 Verse 17. A ll the trees that were in the field] It is 
 possible that all these were specified in the agreement. 
 
 9 
 
Observations on the 
 
 CIIAP. XXIV. 
 
 A. M. 2145 . 20 And the field, and the cave that 
 
 B. C. 1859. ... , 
 
 - is therein, 0 were made sure unto 
 
 0 See Ruth iv. 7, 8, 9, 10; Jer. xxxii. 10, 11. 
 
 Verse 20. And the field, c fc. were made sure J DpU 
 vaiyakom , were established, caused to stand ; the whole 
 transaction having been regulated according to all the 
 forms of law then in use. 
 
 1. In this transaction between Abraham and the 
 sons of Heth concerning the cave and field of Mach- 
 pelah, we have the earliest account on record of the 
 purchase of land. The simplicity, openness, and can¬ 
 dour on both sides cannot be too much admired. 
 
 2. Sarah being dead, Abraham being only a 
 sojourner in that land, shifting from place to place for 
 the mere purpose of pasturing his flocks, and having 
 no right to any part of the land, wished to purchase a 
 place in which he might have the continual right of 
 sepulture. For this purpose, 1. He goes to the gate 
 of the city, the place where, in all ancient times, jus¬ 
 tice was administered, and bargains and sales con¬ 
 cluded, and where for these purposes the elders of the 
 people sat. 2. He there proposes to buy the cave 
 known by the name of the Cave of Machpelah, the cave 
 of the turning or the double cave, for a burying place 
 for his family. 3. To prevent him from going to any 
 unnecessary expense, the people with one voice offer 
 him the privilege of burying his wife in any of their 
 sepulchres ; this appearing to them to be no more than 
 the common rights of hospitality and humanity required. 
 4. Abraham, intent on making a purchase, Ephron, 
 the owner of the field and cave, values them at four 
 hundred shekels, but at the same time wishes Abraham 
 to receive the whole as a gift. 5. Abraham refuses 
 the gift and weighs down the silver specified. G. The 
 people who enter in at the gate, i. e., the inhabitants 
 coming from or going to their ordinary occupations in 
 the country, witness the transaction, and thus the con¬ 
 veyance to Abraham is made sure without the inter¬ 
 vention of those puzzlers of civil affairs by whose 
 tricks and chicanery property often becomes insecure, 
 and right and succession precarious and uncertain. 
 13ut this censure does not fall on lawyers properly so 
 called, who are men of honour, and whose office, in 
 every well-regulated state, is as useful as it is respect¬ 
 able. But the accumulation and complex nature of 
 almost all modern systems of law puzzle even justice 
 herself, and often induce decisions by which truth 
 falls in the streets and equity goes backwards In the 
 
 preceding chapter. 
 Abraham for a possession of a bury- A - 2145 - 
 
 i .1 r tt i B. C. 1859. 
 
 mg place p by the sons of Heth. -- 
 
 P Chap. 1. 13 ; 2 Kings xxi. 18. 
 
 first ages of mankind, suspicion, deceit, and guile 
 seem to have had a very limited influence. Happy 
 days of primitive simplicity ! When shall they 
 return 1 
 
 3. We often hear of the rudeness and barbarity of 
 the primitive ages, but on what evidence ? Every rule 
 of politeness that could be acted upon in such a case 
 as that mentioned here, is brought into full practice. 
 Is it possible to read the simple narration in this place 
 without admiring the amiable, decent, and polite con 
 duct displayed on both sides l Had even Lord Ches¬ 
 terfield read this account, his good sense would have’ 
 led him to propose it as a model in all transactions be¬ 
 tween man and his fellows. There is neither awkward, 
 stiff formality on the one hand, nor frippery or affecta¬ 
 tion on the other. Decent respect, good sense, good 
 nature, and good breeding, are all prominently display¬ 
 ed. And how highly laudable and useful is all this ! 
 A pedant or a boor on either side might have destroyed 
 the simplicity of the wdiole transaction ; the one by 
 engendering caution and suspicion , and the other by 
 exciting disgust. In all such transactions the beau and 
 the boor are equally to be avoided. From the first no 
 sincerity can be expected, and the manners of the latter 
 render him intolerable. The religion of the Bible re¬ 
 commends and inculcates orderly behaviour, as well as 
 purity of heart and life. They who, under the sanc¬ 
 tion of religion, trample under foot the decent forms 
 of civil respect, supposing that because they are reli¬ 
 gious they have a right to be rude, totally mistake the 
 spirit of Christianity, for love or charity (the soul and 
 essence of that religion) behaveth not itself unseemly. 
 Every attentive reader of the thirteenth chapter of St. 
 Paul’s first epistle to the Corinthians, will clearly dis¬ 
 cern that the description of true religion given in that 
 place applies as forcibly to good breeding as to inward 
 and outward holiness. What lessons of honesty, de¬ 
 cent respect, and good manners could a sensible man 
 derive from Abraham treating with the sons of Heth 
 for the cave of Machpelah, and William Penn treating 
 with the American Indians for the tract of land now 
 called Pennsylvania ! I leave others to draw the pa¬ 
 rallel, and to show how exactly the conduct and spirit 
 of patriarch the first were exemplified in the conduct 
 and spirit of patriarch the second. Let the righteous 
 be had in everlasting remembrance ! 
 
 CHAPTER XXIV. 
 
 Abraham, being solicitous to get his son Isaac properly married, calls his confidential servant, probably Eliezer , 
 and makes him swear that he will not take a wife for Isaac from among the Canaanites, 1—3, but from among 
 his own kindred, 4. The servant proposes certain difficulties, 5, which Abraham removes by giving him 
 the strongest assurances of God's direction in the business, 6, 7, and then specifies the conditions of the 
 oath, 8. The form of the oath itself, 9. The servant makes preparations for his journey, and sets out 
 for Mesopotamia, the residence of Abraham's kindred, 10. Arrives at a well near to the place, 11. His 
 prayer to God, 12-14. Rebekah, the daughter of Bethuel, son of Nahor , Abraham's brother, comes to 
 the well to draw water , 15. She is described , 1G Conversation between her and Abraham's servant, in 
 
 143 
 
 a 
 
Abraham directs his servant 
 
 GENESIS. 
 
 to procure a wife for Isaac. 
 
 which every thing took place according to his prayer to God, 17-21. He makes her presents, and learns 
 whose daughter she is, 22—24. She invites him to her father 1 s house, 25. He returns thanks to God for 
 having thus far given him a prosperous journey, 26, 27. Rebekah runs home and informs her family, 28 ; 
 on which her brother Laban comes out, and invites the servant home, 29—31. His reception, 32, 33. 
 Tells his errand, 34, and how he had proceeded in executing the trust reposed in him, 35—48. Requests 
 an answer, 49. The family of Rebekah consent that she should become the wife of Isaac, 50, 51. The 
 servant ivorships God, 52, and gives presents to Milcah, Laban, and Rebekah, 53. He requests to be 
 dismissed, 54—56. Rebekah, being consulted, consents to go, 57, 58. She is accompanied by her nurse, 59 , 
 and having received the blessing of her parents and relatives, 60, she departs with the servant of Abra¬ 
 ham, 61. They are met by Isaac, who was on an evening walk for the purpose of meditation, 62—65. 
 The servant relates to Isaac all that he had done, 66. Isaac and Rebekah are married, 67. 
 
 A. M. 2148. A ND Abraham a was old and 
 
 B. C. i8o6. ^ b we p stricken in age : and the 
 
 Lord c had blessed Abraham in all things. 
 
 2 And Abraham said d unto his eldest servant 
 of his house, that e ruled over all that he 
 had, f Put, I pray thee, thy hand under my 
 thigh : 
 
 3 And I Will make thee & swear by the Lord, 
 the Go,d of heaven, and the God of the earth, 
 that h thou shalt not take a wife unto my son of 
 the daughters of the Canaanites, among whom 
 I dwell : 
 
 4 1 But thou shalt go k unto my country, and 
 to my kindred, and take a wife unto my son 
 Isaac. 
 
 5 And the servant said unto him, Peradven- 
 ture the woman will not be willing to follow 
 
 1 Chap, xviii. 11 ; xxi. 5.- b Heb. gone intodays. -- c Chap. 
 
 xiii. 2; ver. 35 ; Psa. cxii. 3 ; Prov. x. 22.-^ Chap. xv. 2. 
 
 e Ver. 10 ; chap, xxxix. 4, 5, 6.- f Chap, xlvii. 29 ; 1 Chron. 
 
 xxix. 24 ; Lam. v. 6.- s Chap. xiv. 22 ; Deut. vi. 13 ; Josh. 
 
 li. 12.- h Chap. xxvi. 35 ; xxvii. 46 ; xxviii. 2 ; ExoH. xxxiv. 
 
 NOTES ON CHAP. XXIY. 
 
 Verse 1. And Abraham was old ] Pie was now about 
 one hundred and forty years of age, and consequently 
 Isaac was forty, being born when his father was one 
 hundred years old. See chap. xxi. 5 ; xxv. 20. 
 
 Verse 2. Eldest servant ] As this eldest servant is 
 stated to have been the rider over all that he had, it is 
 very likely that Eliezer is meant. See chap. xv. 2,3. 
 
 Put, I pray thee, thy hand ] See on ver. 9. 
 
 Verse 3. I will make thee swear ] See on ver. 9. 
 
 Of the Canaanites ] Because these had already been 
 devoted to slavery, &c., and it would have been utterly 
 inconsistent as well with prudence as with the design of 
 God to have united the child and heir of the promise with 
 one who was under a curse, though that curse might 
 be considered to be only of a political nature. See 
 the curse of Canaan, chap. ix. 25. 
 
 Verse 4. My country ] Mesopotamia, called here 
 Abraham’s country, because it was the place where the 
 family of Haran, his brother, had settled ; and where 
 himself had remained a considerable time with his fa¬ 
 ther Terah. In this family, as well as in that of Nahor, 
 the true religion had been in some sort preserved, though 
 afterwards considerably corrupted ; see chap. xxxi. 19. 
 
 And take a wife unto my son\ A young man in 
 Bengal is precisely in the same circumstances as Isaac ; 
 
 144 
 
 me unto this land: must I needs A. M. 2148. 
 
 bring thy son again unto the land ——1-! 
 
 from whence thou earnest ? 
 
 6 And Abraham said unto him, Beware thou 
 that thou bring not my son thither again. 
 
 7 The Lord God of heaven, which 1 took 
 me from my father’s house, and from the land 
 of my kindred, and which spake unto me, and 
 that sware unto me, saying, m Unto thy seed 
 will I give this land ; n he shall send his angel 
 before thee, and thou shalt take a wife unto 
 my son from thence. 
 
 8 And if the woman will not be willing to 
 follow thee, then 0 thou shalt be clear from 
 this my oath : only bring not my son thither 
 again. 
 
 9 And the servant put his hand under the 
 
 16; Deut. vii. 3.- { Chap, xxviii. 2.- k Chapter xii. 1. 
 
 1 Chap. xii. 1, 7.- m Chap. xii. 7; xiii. 15; xv. 18; xvii. 
 
 8 ; Exod. xxxii. 13; Deut. i. 8; xxxiv. 4; Acts vii. 5. 
 
 n Exodus xxiii. 20, 23 ; xxxiii. 2 ; Hebrews i. 14.- 0 Josh. 
 
 ii. 17, 20. 
 
 he has nothing to do in the choice of a wife ; parents 
 employ others to seek wives *for their sons. Those 
 who leave their homes in search of employment always 
 marry their children in their own country, and among 
 their acquaintance at home ; never among the people 
 with whom they reside. In Asiatic countries this cus¬ 
 tom has prevailed from the infancy of the human race. 
 See Ward’s Hindoo Customs. 
 
 Verse 5. Per adventure the woman will not be willing ] 
 We may see, says Calmet, by this and other passages 
 of Scripture., Josh. ix. 18, what the sentiments of the 
 ancients were relative to an oath. They believed they 
 were bound precisely by what was spoken, and had no 
 liberty to interpret the intentions of those to whom the 
 oath was made. 
 
 Verse 7. The Lord God, <fc.\ He expresses the 
 strongest confidence in God, that the great designs for 
 which he had brought him from his own kindred to pro¬ 
 pagate the true religion in the earth would be accom¬ 
 plished ; and that therefore, when earthly instruments 
 failed, heavenly ones should be employed. He shall 
 send his angel, probably meaning the Angel of the 
 Covenant, of whom see chap. xv. 7. 
 
 Verse 9. Put his hand under the thigh of A.braham\ 
 This form of swearing has greatly puzzled the com¬ 
 mentators ; but it is useless to detail opinions which 
 
 a 
 
CHAP. XXIV. 
 
 He departs for Mesopotamia. 
 
 Ilis prayer at the well. 
 
 A. M. 2148. thisrli of Abraham Ins master, and 
 
 B. C. 1856. ° , . , 
 
 - svvare to him concerning that 
 
 matter. 
 
 10 And the servant took ten camels, of the 
 camels of his master, and departed ; ( p for 
 q all the goods of his master were in his 
 hand:) and he arose, and went to Mesopota¬ 
 mia, unto r the city of Nahor. 
 
 11 And he made his camels to A. M. 2148 . 
 kneel down without the city by a —1—-—Al 
 well of water at the time of the evening, even 
 the time s that women go out to draw water. 
 
 12 And he said, u 0 Lord God of my 
 master Abraham, I pray thee, v send me good 
 speed this day, and show kindness unto my 
 master Abraham. 
 
 P Ver. 2.-*1 Or, and. - r Chap, xxvii. 43.- s Heb. that 
 
 women tvhich draw water go forth. - 1 * * * * * Exod. ii. 16; 1 Sam. ix. 
 
 11.- u Ver. 27 ; chap. xxvi. 24 ; xxviii. 13 ; xxxii. 9 ; Exod, 
 
 iii. 6, 15.- v Neh. i. 11 ; Psa. xxxvii. 5. 
 
 I neither believe myself, nor would wish my readers 
 
 to credit. I believe the true sense is given in the 
 Targwn of Jonathan hen Uzziel , and that called the 
 
 Jerusalem Tar gum. In the former it is said, Put now 
 
 thy hand T^iriD r\*VU 3 bigzirath mehulathi, in sectione 
 
 circumcisionis mece ; in the latter ’D'p IT mnn techoth 
 
 yerech key ami, sub femore foederis mei. When we put 
 the circumstances mentioned in this and the third verse 
 together, we shall find that they fully express the an¬ 
 cient method of binding by oath in such transactions 
 as had a religious tendency. 1. The rite or ceremony 
 used on the occasion ; the person binding himself put 
 his hand under the thigh of the person to whom he 
 was to be bound; i. e ., he put his hand on the part 
 that bore the mark of circumcision , the sign of God’s 
 covenant, which is tantamount to our kissing the book , 
 or laying the hand upon the New Testament or cove¬ 
 nant of our Lord Jesus Christ. 2. Th e form of the 
 oath itself: the person swore by Jehovah, the God of 
 heaven and the God of the earth. Three essential at¬ 
 tributes of God are here mentioned ; 1. His self-exist¬ 
 ence and eternity in the name Jehovah. 2. His do¬ 
 minion of glory and blessedness in the kingdom of 
 heaven. 3. His providence and bounty in the earth. 
 The meaning of the oath seems to be this : “As God 
 is unchangeable in his nature and purposes, so shall I 
 be in this engagement, under the penalty of forfeiting 
 all expectation of temporal prosperity, the benefits of 
 the mystical covenant, and future glory.” An oath of 
 this kind, taken at such a time, and on such an occa¬ 
 sion, can never be deemed irreligious or profane. Thou 
 shalt swear by his name —shalt acknowledge and bind 
 thyself unto the true God , as the just Judge of thy 
 motives and actions, is a command of the Most High; 
 and such an oath as the above is at once (on such an 
 occasion) both proper and rational. The person bind¬ 
 ing himself proposes for a pattern the unchangeable 
 and just God ; and as He is the avenger of w 7 rong, 
 and the punisher of falsehood, and has all power in the 
 heavens and in the earth, so he can punish perjury by 
 privation of spiritual and temporal blessings, by the 
 loss of life, and by inflicting the perdition due to un¬ 
 godly men, among whom liars and perjured persons 
 occupy the most distinguished rank. Our ideas of 
 delicacy may revolt from the rite used on this occa¬ 
 sion ; but when the nature of the covenant is considered, 
 of w 7 hich circumcision was the sign, we shall at once 
 perceive that this rite could not be used without pro¬ 
 ducing sentiments of reverence and godly fear, as the 
 contracting party must know that the God of this cove¬ 
 nant w 7 as a consuming fire. 
 
 VOL. I. ( 11 ) 
 
 Yerse 10. Took ten camels'] It appears that Abra¬ 
 ham had left the wdiole management of this business 
 to the discretion of his servant, to take with him what 
 retinue and what dowry he pleased ; for it is added, 
 All the goods of his master were in his hand; and in 
 those times it was customary to give a dowry for a 
 wife, and not to receive one with her. 
 
 Yerse 11. He made his camels to kneel down] To 
 rest themselves, or lie dowm, as the Septuagint has 
 very properly expressed it, Kcu eicoipuje rag KayriXovg. 
 
 The time that women go out to draw water.] In 
 Bengal it is the universal practice for the women to go 
 to pools and rivers to fetch water. Companies of four, 
 six, ten, or more, may be seen in every town daily 
 going to fetch water, w T ith the pitchers resting upon 
 their sides; and, on their return from bathing, women 
 frequently bring water home.— Ward. 
 
 Yerse 12. And he said, O Lord God, djc.] “ The 
 conduct of this servant,” says Hr. Dodd, “ appears no 
 less pious than rational. By supplicating for a sign, 
 he acknowledges God to be the great superintendent 
 and director of the universe, and of that event in par¬ 
 ticular ; and at the same time, by asking a natural sign, 
 such as betokened humanity, condescension, and other 
 qualities which promised a discreet and virtuous wife, 
 he puts his prayer upon such a discreet, rational foot¬ 
 ing, as to be a proper example for all to imitate who 
 would not tempt the providence of God, by expecting 
 extraordinary signs to be given them for the determi¬ 
 nation of cases which they are capable of deciding by 
 a proper use of their rational faculties.” This is all 
 very good ; but certainly the case referred to here is 
 such a one as required especial direction from God; 
 a case which no use of the rational faculties, without 
 Divine influence, could be sufficient to determine. It 
 is easy to run into extremes, and it is very natural so 
 to do. In all things the assistance and blessing of 
 God are necessary, even where human strength and 
 wisdom have the fullest and freest sphere of action ; 
 but there are numberless cases, of infinite consequence 
 to man, w 7 here his strength and prudence can be of little 
 or no avail, and wdiere the God of all grace must work 
 all things according to the counsel of his own will. 
 To expect the accomplishment of any good end, with¬ 
 out a proper use of the means, is the most reprehen¬ 
 sible enthusiasm ; and to suppose that any good can 
 be done or procured wuthout the blessing and mercy 
 of God, merely because proper means are used, is not 
 less reprehensible. Plan, scheme, and labour like 
 Eliezer, and then, by earnest faith and prayer, commit 
 the wffiole to the direction and blessing of God. 
 
 145 
 
 a 
 
Rebekah comes to draw water, 
 
 GENESIS. and invites Abraham’s servant home. 
 
 A. M. 2148 . 13 Behold, W I stand here by the 
 
 B. c. 1856^ we || 0 £ water . ai)( ] i the daughters 
 
 of the men of the city come out to draw water : 
 
 14 And let it come to pass, that the damsel 
 to whom I shall say, Let down thy pitcher, 
 I pray thee, that I may drink ; and she shall 
 say, Drink, and I will give thy camels drink 
 also; let the same be she that thou hast ap¬ 
 pointed for thy servant Isaac: and y thereby 
 shall I know that thou hast showed kindness 
 unto my master. 
 
 15 And it came to pass, before he had done 
 speaking, that, behold, Rebekah came out, 
 who was born to Bethuel, son of z Milcah, 
 the wife of Nahor, Abraham’s brother, with 
 her pitcher upon her shoulder. 
 
 16 And the damsel a was b very fair to look 
 upon, a virgin, neither had any man known 
 her: and she went down to the well, and 
 filled her pitcher, and came up. 
 
 17 And the servant ran to meet her, and 
 said, Let me, I pray thee, drink a little water 
 of thy pitcher. 
 
 18° And she said, Drink, my lord : and she 
 hasted, and let down her pitcher upon her 
 hand, and gave him drink. 
 
 19 And when she had done giving A. M. 2148. 
 , . , . , . . , , 1 ° B. C. 1856. 
 
 him drink, she said, I will draw -- 
 
 water for thy camels also, until they have 
 done drinking. 
 
 20 And she hasted, and emptied her pitcher 
 into the trough, and ran again unto the well 
 to draw water, and drew for all his camels. 
 
 2 1 And the man, wondering at her, held his 
 peace, to wit, whether d the Lord had made 
 his journey prosperous or not. 
 
 22 And it came to pass, as the camels had 
 done drinking, that the man took a golden 
 e ear-ring f of half a shekel weight, and two 
 bracelets for her hands of ten shekels weight 
 
 of gold ; 
 
 23 And said, Whose daughter art thou ? 
 tell me, I pray thee : is there room in thy 
 father’s house for us to lodge in ? 
 
 24 And she said unto him, g I am the 
 daughter of Bethuel the son of Milcah, which 
 she bare unto Nahor. 
 
 25 She said moreover unto him, We have 
 both straw and provender enough, and room 
 to lodge in. 
 
 26 And the man b bowed down his head, 
 and worshipped the Lord. 
 
 w Ver. 43.- * 1 Chap. xxix. 9 ; Exod. ii. 16.- Y See Judg. 
 
 vi. 17, 37 ; 1 Sam. vi. 7 ; xiv. 8 ; xx. 7 ; 1 Mic. v. 40.- z Ch. 
 
 xi. 29 ; xxii. 23.- a Chap. xxvi. 7.- b Heb. good of counte¬ 
 
 nance. 
 
 c 1 Pet. iii. 8 ; iv. 9.- d Ver. 12, 56.- e Exod. xxxii. 2, 
 
 3 ; Isa. iii. 19, 20, 21; Ezek. xvi. 11, 12 ; 1 Pet. iii. 3.- f Or, 
 
 jewel for the forehead. - 5 Chap. xxii. 23.- h Ver. 52 ; Exod. 
 
 iv. 31. 
 
 Verse 15. Behold, Rebekah came out ] How admi¬ 
 rably had the providence of God adapted every circum¬ 
 stance to the necessity of the case, and so as in the 
 most punctual manner to answer the prayer which his 
 servant had offered up ! 
 
 Verse 19. I will draw water for thy camels also] 
 Had Rebekah done no more than Eliezer had prayed 
 for, we might have supposed that she acted not as a 
 free agent, but was impelled to it by the absolutely con¬ 
 trolling power of God ; but as she exceeds all that was 
 requested, we see that it sprang from her native be¬ 
 nevolence, and sets her conduct in the most amiable 
 point of view. 
 
 Verse 21. The man , wondering at her] And he 
 was so lost in wonder and astonishment at her simpli¬ 
 city, innocence., and benevolence, that he permitted this 
 delicate female to draw water for ten camels , without 
 ever attempting to afford her any kind of assistance ! 
 
 I know not which to admire most, the benevolence and 
 condescension of Rebekah, or the cold and apparently 
 stupid indifference of the servant of Abraham. Surely 
 they are both of an uncommon cast. 
 
 Verse 22. The man took a golden ear-ring] Dru DT3 
 nezem zahab. That this could not be an ear-ring is 
 very probable from its being in the singular number. 
 The margin calls it a jewel for the forehead; but it 
 most likely means a jewel for the nose, or nose-ring, 
 a 146 
 
 which is in universal use through all parts of Arabia 
 and Persia, particularly among young women. They 
 are generally worn in the left nostril. The word is 
 very properly translated ek ipfiivtov, an ornament for the 
 nose, by Symmachus. 
 
 Half a shekel] For the weight of a shekel, see 
 chap. xx. 16. 
 
 And tioo bracelets] D’TD2f usheney tsemidim. 
 As tsemidim comes from tsamad, to join or couple 
 together, it may very properly mean bracelets, or what¬ 
 ever may clasp round the arms or legs ; for rings and 
 ornaments are worn round both by females in India and 
 Persia. The small part of the leg is generally deco¬ 
 rated in this way, and so is the whole arm from the 
 shoulder to the wrist. As these tsemidim were given 
 to Rebekah for her hands, it sufficiently distinguishes 
 them from a similar ornament used for the ankles. 
 
 In different parts of the sacred writings there are 
 allusions to ornaments of various kinds still in use in 
 different Asiatic countries. They are of seven different 
 sorts: 1. for the forehead ; 2. for the nose ; 3. for the 
 ears ; 4. for the arms ; 5. for th e fingers ; 6. for the 
 neck and breast; 7. for the ankles. See ver. 22, 47 ; 
 also Ezek. xvi. 12 ; Prov. xi. 22 ; Isa. iii. 21 ; Gen. 
 xxxv. 4 ; Exod. xxxii. 2, 3 ; Job xlii. 11 ; Judg. viii. 
 24. The principal female ornaments are enumerated 
 in the third chapter of Isaiah, which are very nearly 
 
 ( ID ) 
 
CHAP. XXIV. 
 
 Laban repeats the invitation. 
 
 The servant delivers his message. 
 
 a. M. 2148 . 27 And he said, 1 Blessed be the 
 
 - C ' 18j6 ~ Lord God of my master Abraham, 
 who hath not left destitute my master of 
 k his mercy and his truth: I being in the 
 way, the Lord 1 led me to the house of my 
 master’s brethren. 
 
 28 And the damsel ran, and told them of 
 her mother’s house these things. 
 
 29 And Rebekah had a brother, and his 
 name ivas m Laban : and Laban ran out unto 
 the man, unto the well. 
 
 30 And it came to pass, when he saw the 
 ear-ring and bracelets upon his sister’s hands, 
 and when he heard the words of Rebekah 
 his sister, saying, Thus spake the man unto 
 me, that, he came unto the man; and, behold, 
 he stood by the camels at the well. 
 
 31 And he said, Come in, n thou blessed of 
 the Lord ; wherefore standest thou without ? 
 for I have prepared the house, and room for 
 the camels. 
 
 32 And the man came into the house : and 
 he ungirded his camels, and 0 gave straw and 
 provender for the camels, and water to wash 
 his feet, and the men’s feet that were with him. 
 
 33 And there was set meat before him to 
 
 eat: but he said, p I will not eat a. m. 2148 
 until I have told mine errand. 1856 ‘, 
 And he said, Speak on. 
 
 34 And he said, I am Abraham’s servant. 
 
 35 And the Lord q hath blessed my master 
 greatly ; and he is become great: and he hath 
 given him flocks, and herds, and silver, and 
 gold, and men-servants, and maid-servants, and 
 camels, and asses. 
 
 36 And Sarah my master’s wife r bare a son 
 to my master when she was old, and s unto 
 him hath he given all that he hath. 
 
 37 And my master l made me swear, saying, 
 Thou shalt not take a wife to my son of the 
 daughters of the Canaanites, in whose land I 
 dwell : 
 
 38 u But thou shalt go unto my father’s 
 house, and to my kindred, and take a wife 
 unto my son. 
 
 39 v And I said unto my master, Peradven- 
 ture the woman will not follow me. 
 
 40 w And he said unto me, The Lord, x be¬ 
 fore whom I walk, will send his angel with 
 thee, and prosper thy way; and thou shalt 
 take a wife for my son of my kindred, and of 
 my father’s house. 
 
 5 Exod. xviii. 10; Ruth iv. 14; l Sam. xxv. 32, 39 ; 2 Sam. 
 
 xviii. 28 ; Luke i. 68.- k Chapter xxxii. 10 ; Psa. xcviii. 3. 
 
 1 Ver. 48.- m Chap. xxix. 5.- n Chap. xxvi. 29 ; Judg. xvii. 2; 
 
 Ruth iii. 10; Psa. cxv. 15. 
 
 the same that are in use in Persia and India to the 
 present time. 
 
 Verse 26. Bowed down his head , and worshipped ] 
 Two acts of adoration are mentioned here ; 1. Bowing 
 the head, Ip’ 1 yikkod ; and, 2. Prostration upon the 
 earth, inntJH vaiyishtachu. The bowing of the head 
 was to Rebekah , to return her thanks for her kind in¬ 
 vitation. The prostration was to Jehovah , in gratitude 
 for the success with which he had favoured him. 
 
 Verse 27. The Lord led me] By desire of his master 
 he went out on this journey ; and as he acknowledged 
 God in all his ways, the Lord directed all his steps. 
 
 Verse 28. Her mother's house] Some have con¬ 
 jectured from this that her father Bethuel was dead ; 
 and the person called Bethuel , verse 50, was a younger 
 brother. This is possible, but the mother’s house 
 might be mentioned were even the father alive ; for in 
 Asiatic countries the women have apartments entirely 
 separate from those of the men, in which their little 
 children and grown-up daughters reside with them. 
 This was probably the case here, though it is very 
 likely that Bethuel was dead, as the whole business 
 appears to be conducted by Rebekah’s brothers. 
 
 Verse 31. Thou blessed of the Lord] Probably a 
 usual mode of wishing prosperity, as he that is blessed 
 of the Lord is worthy of all respect; for, enjoying the Di¬ 
 vine favour, he is in possession of the sum of happiness. 
 
 a 
 
 0 Chap, xliii. 24; Judg. xix. 21.-P Job xxiii. 12 ; John iv. 
 
 34; Eph. vi. 5, 6, 7.-Ver. 1 ; chap. xiii. 2.- r Chap. xxi. 
 
 2.- s Ch. xxi. 10 ; xxv. 5.- 1 Ver. 3.- u Ver. 4.- v Ver. 
 
 5.- w Ver. 7.- x Chap. xvii. 1. 
 
 Verse 32. Provender for the camels] These were 
 the first objects of his care ; for a good man is mer¬ 
 ciful to his beast. 
 
 Water to wash his feet] Thus it thus appears that 
 he had servants with him; and as the fatigues of the 
 journey must have fallen as heavily upon them as upon 
 himself, so we find no distinction made, but water 
 is provided to wash their feet also. 
 
 Verse 33. I will not eat until I have told] In 
 Hindoostan it is not unusual for a Brahmin to enter a 
 house and sit down, and when meat is offered, refuse 
 to eat till he has obtained the object of his errand. 
 Here is a servant who had his master’s interest more 
 at heart than his own. He refuses to take even 
 necessary refreshment till he knows whether he 
 is likely to accomplish the object of his journey. 
 Did not our blessed Lord allude to the conduct 
 of Abraham’s servant, John iv. 34: My meat is 
 to do the will of him that sent me , and to finish his 
 work ? 
 
 Verse 36. Unto him hath he given all that he 
 hath.] He has made Isaac his sole heir. These 
 things appear to be spoken to show the relatives of 
 Rebekah that his master’s son was a proper match for 
 her ; for even in those primitive times there was re¬ 
 gard had to the suitableness of station and rank in life, 
 as well as of education, in order to render a match 
 
 147 
 
GENESIS. 
 
 conversation he had with Rebekah 
 
 Abraham's servant repeats the 
 
 A. M. 2148. 41 y Then shalt thou be clear 
 
 ——'-1 from this my oath, when thou 
 
 comest to my kindred; and if they give not 
 thee one, thou shalt be clear from my oath. 
 
 42 And I came this day unto the well, and 
 said, z 0 Lord God of my master Abraham, 
 if now thou do prosper my way which I go ; 
 
 43 a Behold, I standby the well of water; 
 and it shall come to pass, that when the virgin 
 cometh forth to draw water, and I say to her, 
 Give me, I pray thee, a little water of thy 
 pitcher to drink; 
 
 44 And she say to me, Both drink thou, and 
 I will also draw for thy camels ; let the same 
 be the woman whom the Lord hath appointed 
 out for my master’s son. 
 
 45 h And before I had done c speaking in 
 mine heart, behold, Rebekah came forth, with 
 her pitcher on her shoulder ; and she went 
 down unto the well, and drew water: and I 
 said unto her, Let. me drink, I pray thee. 
 
 46 And she made haste, and let down her 
 pitcher from her shoulder, and said, Drink, 
 and I will give thy camels drink also: so I 
 drank, and she made the camels drink also. 
 
 47 And I asked her, and said, Whose daugh¬ 
 ter art thou ? And she said, The daughter of 
 
 y Ver. 8.- z Ver. 12.- a Ver. 13.- b Ver. 15, &c. 
 
 c 1 Sam. i. 13.- d Ezek. xvi. 11, 12.- e Ver. 26.- f Chap. 
 
 xxii. 23.- s Chap, xlvii. 29 ; Josh. ii. 14.- h Psa. cxviii. 23 ; 
 
 comfortable. Persons of dissimilar habits, as well as 
 of dissimilar religious principles, are never likely to be 
 very happy in a married life. Even the poor and the 
 rich may better meet together in matrimonial alliances 
 than the religious and the profane, the well-bred and 
 the vulgar. A person may be unequally yoked in a 
 great variety of ways : Bear ye one another's burdens 
 is the command of God ; but where there is unsuitable¬ 
 ness in the dispositions, education, mental capacity, &c., 
 of the persons, then one side is obliged to bear the 
 whole burden, and endless dissatisfaction is the result. 
 See at the end. 
 
 Verse 42. O Lord God of my master ] As Abra¬ 
 ham was the friend of God, Eliezer makes use of this 
 to give weight and consequence to his petitions. 
 
 Verse 43. When the virgin] nsbj’PI haalmah, from 
 chy alarn, to hide, cover, or conceal; a pure virgin, a 
 woman not uncovered, and in this respect still concealed 
 from man. The same as nblHD bethulah, ver. 16, 
 which, from the explanation there given, incontestably 
 means a virgin in the proper sense of the word—a 
 young woman, not that is covered or kept at home, the 
 common gloss, but who was not uncovered in the 
 delicate sense in which the Scripture uses this word. 
 See this interpretation vindicated on Isa. vii. 14. 
 
 Verse 45. Before I had done speaking in mine 
 heart ] So we find that the whole of this prayer, so 
 
 148 
 
 Bethuel, Nahor s son, whom Milcah A.M. 2148 . 
 
 . ’ . . 1 , . B. C. 1856 
 
 bare unto him : ana i d put the ear- -- 
 
 ring upon her face, and the bracelets upon 
 
 her hands. 
 
 48 e And I bowed down my head, and wor¬ 
 shipped the Lord ; and blessed the Lord 
 God of my master Abraham, which had led 
 me in the right way, to take f my master’s 
 brother’s daughter unto his son. 
 
 49 And now if ye will s deal kindly and 
 truly with my master, tell me ; and if not, tell 
 me ; that I may turn to the right hand, or to 
 the left. 
 
 50 Then Laban and Bethuel answered and 
 said, h The thing proceedeth from the Lord : 
 we cannot 1 speak unto thee bad or good. 
 
 51 Behold, Rebekah k is before thee, take 
 her, and go, and let her be thy master’s son’s 
 wife, as the .Lord hath spoken. 
 
 52 And it came to pass, that, when Abra¬ 
 ham’s servant heard their words, he 1 wor¬ 
 shipped the Lord, bowing himself to the 
 earth. 
 
 53 And the servant brought forth m jewels 
 of silver, n and jewels of gold, and raiment, 
 and gave them to Rebekah : he gave also to 
 her brother and to her mother 0 precious things. 
 
 Matt. xxi. 42 ; Mark xii. 11.-’ Chap. xxxi. 24.- k Chap. xx. 
 
 15.- 1 Ver. 26.- m Heb. vessels. - n Exod. iii. 22 ; xi.2; xii. 
 
 35.- 0 2 Chron. xxi. 3 ; Ezra i. 6. 
 
 circumstantially related verses 12—14, and again 
 42—44, was mental, and heard only by that God to 
 whom it was directed. It would have been improper 
 to have used public prayer on the occasion, as his ser¬ 
 vants could have felt no particular interest in the ac¬ 
 complishment of his petitions, because they were not 
 concerned in them, having none of the responsibility 
 of this mission. 
 
 Verse 49. That I may turn to the right hand or to 
 the left.] That is, That I may go elsew r here and seek 
 a proper match for the son of my master. Some have 
 imagined that Eliezer intimated by these expressions 
 that if he did not succeed in obtaining Rebekah, he 
 would go and seek for a wife either among the de¬ 
 scendants of Ishmael or the descendants of Lot. This 
 interpretation is fanciful. 
 
 Verse 50. Laban and Bethuel ] These seem both 
 to be brothers, of v r hom Laban was the eldest and 
 chief; for the opinion of Josephus appears to be very 
 correct, viz., that Bethuel, the father, had been some 
 time dead. See ver. 28. 
 
 Bad or good.] We can neither speak for nor 
 against; it seems to be entirely the work of God, 
 and we cordially submit: consult Rebekah ; if she be 
 willing, take her and go. See ver. 58. 
 
 Verse 53. Jewels of silver, and jewels of gold ] 
 The w r ord 'bj keley, which we here translate jewels 
 
CHAP. XXIV. 
 
 He departs with Rehehah. 
 
 A. M. 2148. 54 And they did eat and drink, 
 
 " J ~ . he and the men that were with him, 
 and tarried all night; and they rose up in the 
 morning, and he said, p Send me away unto 
 my master. 
 
 55 And her brother and her mother said, 
 Let the damsel abide with us * a few days, at 
 the least ten; after that she shall go. 
 
 56 And he said unto them, Hinder me not, 
 seeing the Lord hath prospered my way ; 
 send me away that I may go to my master. 
 
 57 And they said, We will call the damsel, 
 and inquire at her mouth. 
 
 58 And they called Rebekah, and said unto 
 her, Wilt thou go with this man ? And she 
 said, I will go. 
 
 59 And they sent away Rebekah their sister, 
 and r her nurse, and Abraham’s servant, and 
 his men. 
 
 P Ver. 56, 59.-i Or, a full year, or, ten months ; Judg. xiv. 8. 
 
 r Chap. xxxv. 8.- s Chap. xvii. 16.- 1 Chap. xxii. 17. 
 
 signifies properly vessels or instruments; and those 
 presented by Eliezer might have been of various kinds. 
 What he had given before, ver. 22, was in token of 
 respect, what lie gave now appears to have been in 
 the way of dowry. 
 
 Precious things.'] friUD migdanoth. This word 
 is used to express exquisite fruits or delicacies , Deut. 
 xxxiii. 13—16; precious plants or flowers, Cant. iv. 
 16; vii. 13. But it may mean gifts in general, though 
 rather of an inferior kind to those mentioned above. 
 
 Yerse 54. And they did eat and drink] When 
 Eliezer had got a favourable answer, then he and his 
 servants sat down to meat; this he had refused to do 
 till he had told his message, ver. 33. 
 
 Yerse 55. Let the damsel abide with us a few days, 
 at the least ten] The original is very abrupt and ob¬ 
 scure, because we are not acquainted with the precise 
 meaning of the form of speech which is here used; 
 
 IX D’D’ yamim or asor days or ten, probably 
 meaning a year or ten months , as the margin reads 
 it, or a week or ten days. This latter is the most 
 likely sense, as there would be no propriety after 
 having given their consent that she should go, in de¬ 
 taining her for a year or ten months. In matters of 
 simple phraseology, or in those which concern peculiar 
 customs, the Septuagint translation, especially in the 
 Pentateuch, where it is most accurate and pure, may 
 be considered a legitimate judge ; this translation 
 renders the words i/pepaq uctei Sena, about ten days. 
 Houbigant contends strongly that instead of the words 
 IX D'D 1 yamim o asor, days or ten, we should read 
 O'D’ mn chodesh yamim, a month of days, i. e., a 
 full month; without which emendation he asserts, 
 locus explicari non possit, u the passage cannot be ex¬ 
 plained.” This emendation is supported by the Syriac 
 
 version, which reads here CajJL* yorach 
 
 yomin, a month of days, or a full month. The reader 
 
 a 
 
 They are met by Isaac. 
 
 60 And they blessed Rebekah, A. M. 2148. 
 and said unto her, Thou art our . C ‘ 1856 ‘ 
 sister, be thou s the mother of thousands of 
 millions, and t let thy seed possess the gate 
 of those which hate them. 
 
 61 And Rebekah arose, and her damsels, 
 and they rode upon the camels, and followed 
 the man: and the servant took Rebekah, and 
 went his way. 
 
 62 And Isaac came from the way of the 
 11 well Lahai-roi; for he dwelt in the south 
 country. 
 
 63 And Isaac went out T to meditate in the 
 field at the w eventide : and he lifted up his 
 eyes, and saw, and behold, the camels were 
 coming. 
 
 64 And Rebekah lifted up her eyes, 
 and when she saw Isaac, x she lighted off the 
 camel. 
 
 u Chap. xvi. 14 ; xxv. 11. - v Or, to pray. - w Josh. i. 8 ; Psa. 
 
 i. 2 ; lxxvii. 12 ; cxix. 15 ; cxliii. 5.- x Josh. xv. 18. 
 
 may adopt the Syriac or the Septuagint, as he judges 
 best. 
 
 Yerse 58. Wilt thou go with this man?] So it 
 appears it was left ultimately to the choice of Rebekah 
 whether she would accept the proposals now made to 
 her, unless we suppose that the question meant, Wilt 
 thou go immediately , or stay with us a month longer ? 
 
 She said, I will go.] It fully appears to be the will 
 of God that it should be so, and I consent. This at 
 once determined the whole business. 
 
 Yerse 59. And her nurse] Whose name, we learn 
 from chap. xxxv. 8, was Deborah, and who, as a 
 second mother, was deemed proper to accompany 
 Rebekah. This was a measure dictated by good 
 sense and prudence. Rebekah had other female at¬ 
 tendants. See ver. 61. 
 
 Yerse 60. Be thou the mother of thousands of 
 millions] rDD*l '’Sbxb lealphey rebabah , for thousands 
 ten thousand, or for myriads of thousands, a large 
 family being ever considered, in ancient times, as a 
 proof of the peculiar blessing and favour of God. 
 Similar addresses to a daughter, when she is going 
 from her father’s house to live with her husband, are 
 very common among the Hindoos ; such as, “ Be thou 
 the mother of a son,” “ Be thou the wife of a king,” 
 &c. See Ward. 
 
 Yerse 62. And Isaac came] Concerning this well 
 see chap. xvi. 13, &c. As it appears from chap. xxv. 
 11, that Isaac dwelt at the well Lahai-roi, it has been 
 conjectured that he had now come on a visit to his 
 aged father at Beer-sheba, where he waited in expec¬ 
 tation of his bride. 
 
 For he dwelt in the south country.] The southern 
 part of the land of Canaan. See chap. xii. 9. 
 
 Yerse 63. Isaac went out to meditate] lasu- 
 
 ach, to bend down the body, or the mind, or both. He 
 was probably in deep thought, with his eyes fixed upon 
 
 149 
 
I 
 
 Rebekah veils herself. GENESIS. She becomes the wife of Isaac. 
 
 A. M. 2148. 65 For she had said unto the 
 
 ——--1 servant, What man is this that 
 
 walketh in the field to meet us ? And 
 the servant had said, It is my master: 
 therefore she took y a veil, and covered 
 herself. 
 
 y Chap. xx. 16 ; 1 Cor. xi. 1, 6, 10. 
 
 the ground. What the subject of his meditation was 
 it is useless to inquire ; he was a pious man, and could 
 not be trijiingly employed. 
 
 Verse 65. She took a veil] hatstsaaif. This 
 
 is the first time this word occurs, and it is of doubtful 
 signification; but most agree to render it a veil or a 
 cloak. The former is the most likely, as it was gene¬ 
 rally used by women in the east as a sign of chastity, 
 modesty , and subjection. 
 
 Verse 67. Sarah's tent ] Sarah being dead, her 
 tent became now appropriated to the use of Rebekah. 
 
 And took Rebekah , tyc.] After what form this was 
 done we are not told; or whether there was any form 
 used on the occasion, more than solemnly receiving 
 her as the person whom God had chosen to be his 
 wife ; for it appears from ver. 66 that the servant 
 told him all the especial providential circumstances 
 which had marked his journey. The primitive form 
 of marriage we have already seen, chap. ii. 23, 24, 
 which, it is likely, as far as form was attended to, 
 was that which was commonly used in all the pa¬ 
 triarchal times. 
 
 In this chapter we have an affecting and edifying 
 display of that providence by which God disposes and 
 governs the affairs of the universe, descending to the 
 minutest particulars, and managing the great whole by 
 directing and influencing all its parts. This particular 
 or especial providence we see is not confined to work 
 by general laws ; it is wise and intelligent, for it is 
 the mind, the will, and energy of God; it steps out of 
 common ways, and takes particular directions, as end¬ 
 lessly varied human necessities may need, or the 
 establishment and maintenance of godliness in the 
 earth may require. What a history of providential 
 occurrences, coming all in answer to the prayer and 
 faith of a simple, humble individual, does this chapter 
 exhibit! 
 
 As Abraham’s servant has God’s glory only in view 
 in the errand on which he is going, he may well expect 
 the Divine direction. See with what simplicity and 
 confidence he prays to God ! He even prescribes the 
 way in which the Divine choice and approbation shall 
 be made known ; and God honours the purity of his 
 motives and his pious faith, by giving him precisely the 
 answer he wished. How honourable in the sight of 
 God is simplicity of heart! It has nothing to fear, 
 and all good to hope for ; whereas a spirit warped by 
 self-interest and worldly views is always uncertain and 
 agitated , as it is ever seeking that from its own coun¬ 
 sels ,, projects, and schemes, which should be sought in 
 God alone. In every place the upright man meets 
 with his God; his heart acknowledges his Maker, 
 and his Maker acknowledges him ; for such a one the 
 
 150 
 
 66 And the servant told Isaac A.M. 2 H 8 . 
 
 all things that he had done. —- C ~ 1856 ' , 
 
 67 And Isaac brought her into his mother 
 z Sarah’s tent, and took Rebekah, and she 
 became his wife; and he loved her: and 
 Isaac a was comforted after his mother’s death. 
 
 z Chap, xviii. 6, 9, 10. - a Chap, xxxviii. 12 ; 1 Thess. iv. 15. 
 
 whole economy of providence and grace is ever at 
 work. 
 
 Abraham’s solicitude to get a suitable wife for his 
 son is worthy of the most serious regard. He was 
 well aware that if Isaac formed a matrimonial alliance 
 with the Canaanites it might be ruinous to his piety, 
 and prevent the dissemination of the true religion ; 
 therefore he binds his most trusty servant by a solemn 
 oath not to take a wife for his son from the daughters 
 of Canaan, but from his own kindred, among whom 
 the knowledge of the true God was best preserved. 
 Others had different rays of the light of truth, but 
 Abraham’s family alone had the truth; and to the 
 descendants of this family were the promises made. 
 
 How careful should parents be to procure alliances 
 for their children with those who fear God, as so 
 much of the peace and comfort of the children, and the 
 happiness of their posterity, depend on this circum¬ 
 stance ! But alas! how many sacrifice the comfort 
 and salvation of their offspring at the shrine of Mam¬ 
 mon ! If they can procure rich husbands and wives 
 for their daughters and sons, then all, in their appre¬ 
 hension, is well. Marriages of this kind may be con¬ 
 sidered as mere bargain and sale; for there is scarcely 
 ever any reference to God or eternity in them. The 
 Divine institution of marriage is left'out of sight; and 
 the persons are united, not properly to each other, in 
 the love, fear, and according to the ordinance of God, 
 but they are wedded to so many thousand pounds ster¬ 
 ling, and to so many houses, fields, &c. Thus like 
 goes to like, metal to metal, earth to earth. Marriages 
 formed on such principles are mere licensed adulteries. 
 Let such contractors hear these awful words of God: 
 “Ye adulterers and adulteresses, know ye not that the 
 friendship of the world is enmity with God 1” James 
 iv. 4. See on ver. 36. 
 
 Although under the patriarchal dispensation parents 
 had a kind of absolute authority over their children, 
 and might dispose of them as they pleased in general 
 cases, yet it appears that in matrimonial connections 
 they were under no compulsion. The suitable person 
 was pointed out and recommended ; but it does not 
 appear that children were forced, against the whole 
 tide of their affections, to take those persons who were 
 the objects of the parent’s choice. Wilt thou go with 
 this man ? was, in all likelihood, deemed essential to 
 the completion of the contract; and by the answer, 1 
 will go, was the contract fully ratified. Thus the per¬ 
 sons were ultimately left to their own choice, though 
 the most prudent and proper means were no doubt 
 used in order to direct and fix it. Whether this was 
 precisely the plan followed in primitive times we can¬ 
 not absolutely say : they were times of great simple 
 city; and probably connections on the mere principle 
 
 a 
 
Abraham's posterity by CHAP. XXV. his second wife, Keturah. 
 
 of affection , independently of all other considerations, 
 seldom existed. And it must be allowed that matches 
 formed on the sole principle of convenience might as 
 well be formed by the parents as by any others; 
 and in Asiatic countries it was generally so, for 
 there the female seldom presumes to have a choice 
 of her own. 
 
 In all cases of this kind the child should invariably 
 
 consult the experience and wisdom of the parents ; and 
 the parents should ever pay much respect to the feel¬ 
 ings of the child, nor oppose an alliance which may 
 be in all other respects suitable, because there may bo 
 a lack of property on one side of the intended match. 
 If parents would proceed in this way, God would pour 
 his blessing on their seed, and his Spirit upon their 
 offspring. 
 
 CHAPTER XXV. 
 
 Abraham marries Keturah , 1. Their issue, 2—4. Makes Isaac his heir, 5 ; but gives portions to the sons 
 of his concubines, and sends them eastward from Isaac, to find settlements, 6. Abraham's age, 7, and 
 death , 8. Is buried by his sons Isaac and Ishmael in the cave of Machpelah, 9, 10 . God's blessing upon 
 Isaac, 11. The generations of Ishmael , 12—16. Ilis age, 17, and death, 18. Of the generations of 
 Isaac, 19, who was married in his fortieth year, 20. Rebekah his wife being barren, on his prayer to God 
 she conceives, 21. She inquires of the Lord concerning her state, 22. The Lord's answer , 23. She is 
 delivered of twins, 24. Peculiarities in the birth of her sons Esau and Jacob, from which they had their 
 names, 25, 26. Their different manner of life, 27, 28. Esau, returning from the field faint, begs pottage 
 from his brother, 29, 30. Jacob refuses to grant him any but on condition of his selling him his birth¬ 
 right, 31. Esau, ready to die, parts with his birthright to save his life, 32. Jacob causes him to confirm 
 the sale with an oath, 33. He receives bread and pottage of lentiles, and departs, 34. 
 
 a. M. cir. 2154 . T^HEN a cram a Abraham took 
 B. C. cir. 1850. JL .. ° . 
 
 - a wile, and her name was 
 
 Keturah. 
 
 2 And b she bare him Zimran, 
 and Jokshan, and Medan, and 
 
 A. M. cir. 2155 
 
 B. C. cir. 1849 
 
 c Midian, and Ishbak, and Shuah. 
 
 ‘Chap. xxiii. 1, 2.- b 1 Chron. i. 32,33.- c Chap, xxxvii. 28; 
 
 NOTES ON CHAP. XNY. 
 
 Verse 1. Then again Abraham took a wife\ When 
 Abraham took Keturah we are not informed; it might 
 have been in the lifetime of Sarah ; and the original 
 vaiyoseph, and he added, <fc., seems to give some 
 countenance to this opinion. Indeed it is not very 
 likely that he had the children mentioned here after 
 the death of Sarah ; and from the circumstances of 
 his age, feebleness, &c., at the birth of Isaac, it is 
 still more improbable. Even at that age, forty years 
 before the marriage of Isaac, the birth of his son is 
 considered as not less miraculous on his part than on 
 the part of Sarah ; for the apostle expressly says, Rom. 
 iv. 19, that Abraham considered not his own body now- 
 dead, when he was about a hundred years old, nor the 
 deadness of Sarah's womb; hence we learn that they 
 were both past the procreation of children, insomuch 
 that the birth of Isaac is ever represented as super¬ 
 natural. It is therefore very improbable that he had 
 any child after the birth of Isaac ; and therefore we 
 may well suppose that Moses had related this transac¬ 
 tion out of its chronological order, which is not unfre¬ 
 quent in the sacred writings, when a variety of im¬ 
 portant facts relative to the accomplishment of some 
 grand design are thought necessary to be produced in 
 a connected series. On this account intervening mat¬ 
 ters of a different complexion are referred to a future 
 time. Perhaps we may be justified in reading the 
 verse : “ And Abraham had added, and had taken a 
 wife (besides Hagar) whose name w'as Keturah,” &c. 
 The chronology in the margin dates this marriage with 
 Keturah A. M. 2154, nine years after the death of 
 
 a 
 
 Exod. ii. 15, 16 ; xviii. 1-4 ; Num. xxii. 4 ; Judg. vi,, vii., viii. 
 
 Sarah, A. M. 2145. Jonathan ben Uzziel and the 
 Jerusalem Targum both assert that Keturah was the 
 same as Hagar. Some rabbins, and with them Dr. 
 Hammond, are of the same opinion ; but both Hagar 
 and Keturah are so distinguished in the Scriptures, that 
 the opinion seems destitute of probability. 
 
 Verse 2. Zimran ] Stephanus Byzantinus mentions 
 a city in Arabia Felix called Zadram, which some sup¬ 
 pose to have been named from this son of Keturah ; 
 but it is more likely, as Calmet observes, that all these 
 sons of Abraham resided in Arabia Deserta; and Pliny, 
 Hist. Nat., lib. vi., c. 28, mentions a people in that 
 country called Zamarenians, who were probably the 
 descendants of this person. 
 
 Jokshan ] Several learned men have been of opi¬ 
 nion that this Jokshan was the same as Kachtan , the 
 father of the Arabs. The testimonies in favour of 
 this opinion see in Dr. Hunt’s Oration, De Antiquitate, 
 Ac., Linguae Arabicw, p. 4. Calmet supposes that 
 the Cataneans, who inhabited a part of Arabia Deserta, 
 sprang from this Jokshan. 
 
 Medan, and Midian ] Probably those who peopled 
 that part of Arabia Petraea contiguous to the land of 
 Moab eastward of the Dead Sea. St. Jerome terms 
 the people of this country Madinwans ; and Ptolemy 
 mentions a people called Madianites, who dwelt in the 
 same place. 
 
 Ishbak] From this person Calmet supposes the 
 brook Jabbok, which has its source in the mountains of 
 Gilead, and falls into the sea of Tiberias, took its name. 
 
 Shuah.] Or Shuach. From this man the Sacceans, 
 near to Batania, at the extremity of Arabia Deserta, 
 
 151 
 
Abraham gives portions to his sons. GENESIS. 
 
 Age and death of Abraham. 
 
 a. M. cir. 2180 . 3 And Jokshan begat Sheba, 
 
 B. c. cir.^18^4. anc j Dedan. And the sons of 
 
 A. M. cir. 2200 . Dedan were Asshnrim, and Le- 
 
 B. C. cir. 1804. A . T 
 
 -tushim, and Leummim. 
 
 4 And the sons of Midian; Ephah, and 
 
 Epher, and Hanoch, and Abidah, and Eldaah. 
 
 All these were the children of Keturah. 
 
 a. M. cir. 2175. 5 And d Abraham gave all that 
 
 B. C. cir. 1829. 6 
 
 he had unto Isaac. 
 
 6 But unto the sons of the concubines, which 
 
 d Chap. xxiv. 36.- e Chap. xxi. 14. 
 
 Abraham had, Abraham gave A. M. cir. 2175 . 
 • r. j n 1 r B. C. cir. 1829 
 
 gilts, and e sent them away Irom-- 
 
 Isaac his son, while he yet lived, eastward, 
 unto f the east country. 
 
 7 And these are the days of A. M. cir. 2183. 
 
 . riii , ...» B. C. cir. 1821. 
 
 the years 01 Abraham’s life- 
 
 which he lived, a hundred threescore and 
 
 fifteen years. 
 
 8 Then Abraham gave up the ghost, and 
 g died in a good old age, an old man, and full 
 
 f Judg. vi. 3. - s Chap. xv. 15; xlix. 29. 
 
 towards Syria, are supposed to have sprung. Bildad 
 the Shuhite, one of Job’s friends, is supposed to have 
 descended from this son of Abraham. 
 
 Verse 3. Sheba] From whom sprang the Sabeans, 
 who robbed Job of his cattle. See Bochart and Calmet. 
 
 Asshurim, and Letusliim , and Leummim.] We know 
 not who these were, but as each name is plural they 
 must have been tribes or families, and not individuals. 
 Onkelos interprets these words of persons dwelling in 
 camps, tents, and isla?ids; and Jonathan ben Uzziel calls 
 them merchants, artificers, and heads or chiefs of people. 
 
 Verse 4. Ephah, and Epher, <fc.] Of these we know 
 no more than of the preceding; an abundance of con¬ 
 jectures is already furnished by the commentators. 
 
 Verse 5. Gave all that he had unto Isaac.] His prin¬ 
 cipal flocks, and especially his right to the land of Ca¬ 
 naan, including a confirmation to him and his posterity 
 of whatever was contained in the promises of God. 
 
 Verse G. Into the sons of the concubines] Viz., 
 Hagar and Keturah, Abraham gave gifts. Cattle for 
 breed, seed to sow the land, and implements for hus¬ 
 bandry, may be what is here intended. 
 
 And sent them away—while he yet lived] Lest after 
 his death they should dispute a settlement in the Land 
 of Promise with Isaac ; therefore he very prudently 
 sent them to procure settlements during his lifetime, 
 that they might be under no temptation to dispute the 
 settlement with Isaac in Canaan. From this circum¬ 
 stance arose that law which has prevailed in almost 
 all countries, of giving the estates to the eldest son by 
 a lawful wife ; for though concubines, or wives of the 
 second rank, were perfectly legitimate in those ancient 
 times, yet their children did not inherit, except in case 
 of the failure of legal issue, and with the consent of 
 the lawful wife ; and it is very properly observed by 
 Calmet, that it was in consequence of the consent of 
 Leah and Rachel that the children of their slaves by 
 J acob had a common and equal lot with the rest. By 
 a law of Solon all natural children were excluded from 
 the, paternal inheritance, but their fathers were per¬ 
 mitted to give them any sum not beyond a thousand 
 drachma by way of present. 
 
 Eastward, unto the east country.] Arabia Deserta, 
 which was eastward of Beer-sheba, where Abraham 
 lived. 
 
 Verse 7. The days of the years, $c.] There is a 
 beauty in this expression which is not sufficiently re¬ 
 garded. Good men do not live by centuries, though 
 many such have lived several hundred years, nor do 
 
 153 
 
 they count their lives even by years, but by days, living 
 as if they were the creatures only of a day ; having 
 no more time than they can with any propriety call 
 their own, and living that day in reference to eternity. 
 
 Verse 8. Then Abraham gave up the ghost] Highly 
 as I value our translation for general accuracy, fidelity, 
 and elegance, I must beg leave to dissent from this 
 version. The original word .p IT yigva, from the root 
 J7U gava, signifies to pant for breath, to expire, to cease 
 from breathing, or to breathe one's last; and here, 
 and wherever the original word is used, the simple 
 term expired would be the proper expression. In our 
 translation this expression occurs Gen. xxv. 8, 17; 
 xxxv. 29 ; xlix. 33 ; Job iii. 11 ; x. 18 ; xi. 20 ; xiii. 
 19 ; xiv. 10 ; Lam. i. 19 ; in all of which places the 
 original is gava. It occurs also in our translation, 
 Jer. xv. 9, but there the original is PIK0J nn£)J naphe- 
 cah naphshah, she breathed out her soul; the verb 
 gava not being used. Now as our English word ghost , 
 from the Anglo-Saxon ga ytzgast, an inmate, inhabitant, 
 guest, (a casual visitant,) also a spirit, is now restricted 
 among us to the latter meaning, always signifying the 
 immortal spirit or soul of man, the guest of the body ; 
 and as giving up the spirit, ghost, or soul, is an act not 
 proper to man, though commending it to God, in our 
 last moments, is both an act of faith and piety; and 
 as giving up the ghost, i. e., dismissing his spirit from 
 his body, is attributed to Jesus Christ, to whom alone 
 it is proper, I therefore object against its use in every 
 other case. 
 
 Every man since the fall has not only been liable to 
 death, but has deserved it, as all have forfeited their 
 lives because of sin. Jesus Christ, as born immacu¬ 
 late, and having never sinned, had not forfeited his life, 
 and therefore may be considered as naturally and pro¬ 
 perly immortal. No man, says he, taketh it— my life, 
 from me, but I lay it down of myself; I have power 
 to lay it down, and I have power to take it again: there¬ 
 fore doth the Father love me, because I lay down my 
 life that I might take it again, John x. 17, 18. Hence 
 we rightly translate Matt, xxvii. 50, a<fnjKe to wevya, 
 he gave up the ghost; i. e., he dismissed his spirit 
 that he might die for the sin of the world. The Evan¬ 
 gelist St. John, xix. 30, makes use of an expression 
 to the same import, which we translate in the same 
 way, TcapsdoKe to wevya, he delivered up hi§ spirit. 
 We translate Mark xv. 37, and Luke xxiii. 48, h<$ 
 gave up the ghost, but not correctly, because the word 
 in both these places is very different, efnrvevac, 
 
 a 
 
Isaac and Ishmael bury Abraham CHAP 
 
 A. M. cir. 2183. of years ; and h was gathered 
 
 B. C. cir. 1821. J G 
 
 - to his people. 
 
 9 And 1 his sons Isaac and Ishmael buried 
 
 h Chap. xxxv. 29 ; xlix. 33. 
 
 breathed his last , or expired , though in the latter place 
 (Luke xxiii. 46) there is an equivalent expression, O 
 Father, into thy hands napanOepat. to Tvvevpa pov, I 
 commit my spirit , i. e., I place my soul in thy hand; 
 proving that the act was his own , that no man could 
 take his life away from him, that he did not die by the 
 perfidy of his disciple, or the malice of the Jews, but 
 by his own free act . Thus he laid down his life for 
 the sheep. Of Ananias and Sapphira, Acts v. 5, 10, 
 and of Herod, Acts xii. 23, our translation says they 
 gave up the ghost ; but the word in both places is 
 e^erpv^e, which simply means to breathe out , to expire , 
 or die; but in no case, either by the Septuagint in the 
 Old or any of the sacred writers in the Neiv Testa¬ 
 ment, is a<prjKS to irvevpa or -irapedune to nvcvpa, he 
 dismissed his spirit or delivered up his spirit , spoken 
 of any person but Christ. Abraham, Isaac, Ishmael, 
 Jacob, &c., breathed their last ; Ananias, Sapphira, 
 and Herod expired; but none, Jesus Christ excepted, 
 gave up the ghost , dismissed , or delivered up his own 
 spirit , and was consequently free among the dead. Of 
 the patriarchs, &c., the Septuagint uses the word en’ka- 
 ttuv, failing, or Karerravcre, he ceased or rested. 
 
 An old man ] Viz., one hundred and seventy-five, 
 the youngest of all the patriarchs; and full of years. 
 The word years is not in the text ; but as our trans¬ 
 lators saw that some word was necessary to fill up the 
 text, they added this in Italics. It is probable that the 
 true word is HD 1 ?}'’ yamim, days, as in Gen. xxxv. 29; 
 and this reading is found in several of KennicotCs and 
 De Rossi’s MSS., in the Samaritan text, Septuagint, 
 Vulgate, Syriac, Arabic, Persic, and Chaldee. On these 
 authorities it might be safely admitted into the text. 
 
 Being full of days, ox full of years. —To be satiated 
 with days or life, has been in use among different na¬ 
 tions to express the termination of life, and especially 
 life ended without reluctance. It seems to be a meta¬ 
 phor taken from a guest regaled by a plentiful banquet, 
 and is thus used by the Roman poets. 
 
 Lucretius, lib. iii., ver. 947, ridiculing those who 
 were unreasonably attached to life, and grievously af¬ 
 flicted at the prospect of death, addresses them in the 
 following manner :— 
 
 ■---Quid mortem congemis, ac fles 1 
 
 Nam si grata fuit tibi vita anteacta, priorque, 
 
 Et non omnia pertusum congesta quasi in vas 
 Commoda perfluxere, atque ingrata interiere : 
 
 Cur non, ut plenus vit^e conviva, recedis ? 
 
 Fond mortal, what’s the matter, thou dost smh 1 
 Why all these fears because thou once must die ? 
 For if the race thou hast already run 
 Was pleasant, if with joy thou saw’st the sun, 
 
 If -all thy pleasures did not pass thy mind 
 As through a sieve, but left some sweets behind, 
 Why dost thou not then, like a thankful guest, 
 Rise cheerfully from life’s abundant feast 1 
 
 Creech. 
 
 . XXV. in the cave 'of Machpelah. 
 
 him in the cave of Machpelah, in A. M. cir. 2183. 
 
 . r 1 i r -r' i i - B. C. cir. 1821. 
 
 the held ot Ephron the son of - 
 
 Zohar the Hittite, which is before Mamre; 
 
 5 Chap. xxxv. 29 ; 1. 13. 
 
 Et nec opinanti mors ad caput astitit ante, 
 
 Quam satur, ac plenus possis discedere rerum. 
 
 Ib. ver. 972. 
 
 And unexpected hasty death destroys, 
 
 Before thy greedy mind is full of joys. Idem . 
 
 Horace makes use of the same figure :— 
 
 Inde fit, ut raro, qui se vixisse beatum 
 Dicat, et exacto contentus tempore vitae 
 Cedat, ut conviva satur, reperire queamus. 
 
 Sal. 1. i. Sat. i. ver. 117. 
 
 From hence how few, like sated guests, depart 
 From life’s full banquet with a cheerful heart ? 
 
 Francis. 
 
 The same image is expressed with strong ridicule 
 in his last Epistle — 
 
 Lusisti satis, edisti satis, atque bibisti ; 
 
 Tempus abire tibi est. Epist. 1. ii., ver. 216. 
 
 Thou hast eaten, drunk, and play’d enough ; then why 
 So stark r&luctant to leave off, and die 1 
 
 The poet Statius uses abire paratum, plenum vita, 
 “ prepared to depart, being full of life,” in exactly 
 the same sense :— 
 
 -Dubio quem non in turbine rerum 
 
 Deprcndet suprema dies ; sed abire paratum, 
 
 Ac PLENUM VITA. 
 
 Sylv. 1. ii., Villa Surrentina, ver. 128. 
 
 The man whose mighty soul is not immersed 
 In dubious whirl of secular concerns, 
 
 His final hour ne’er takes him by surprise, 
 
 But, full of life, he stands prepared to die. 
 
 It was the opinion of Aristotle that a man should 
 depart from life as he should rise from a banquet. 
 Thus Abraham died full of days, and satisfied ivitk 
 life, but in a widely different spirit from that recom¬ 
 mended by the above waiters— he left life with a hope 
 full of immortality , which they could never boast; for 
 he saw the day of Christ, and was glad; and his hope 
 was crowned, for here it is expressly said, He was 
 gathered to his fathers ; surely not to the bodies of his 
 sleeping ancestors, who were buried in Chaldea and 
 not in Canaan, nor with his fathers in any sense, for 
 he was deposited in the cave where his wife alone 
 slept; but he w T as gathered to the spirits of just men 
 made perfect , and to the Church of the first-born , ivhose 
 names are written in heaven; Heb. xii. 23. 
 
 Verse 9. His sons Isaac and Ishmael buried him\ 
 Though Ishmael and his mother had been expelled from 
 Abraham’s family on the account of Isaac, yet, as he 
 was under the same obligation to a most loving affec¬ 
 tionate father as his brother Isaac, if any personal feuds 
 remained, they agreed to bury them on this occasion, 
 that both might dutifully join in doing the last ^ffices 
 to a parent who was an honour to them and to human 
 nature : and, considering the rejection of Ishmael from 
 
 153 
 
 a 
 
God blesses Isaac . 
 
 GENESIS. 
 
 A. M. cir. 2183. 10 k The field which Abraham 
 
 sons of Heth: 
 1 there was Abraham buried, and Sarah his 
 wife. 
 
 11 And it came to pass after the death of 
 Abraham, that God blessed his son Isaac ; 
 and Isaac dwelt by the “well Lahai-roi. 
 
 12 Now these are the generations of Ish- 
 mael, Abraham’s son, n whom Hagar the Egyp¬ 
 tian, Sarah’s handmaid, bare unto Abraham: 
 
 13 And 0 these are the names of the sons 
 of Ishmael, by their names, according to their 
 generations ; the first-born of Ishmael, Neba- 
 joth ; and Kedar, and Adbeel, and Mibsam, 
 
 14 And Mishma, and Duma, and Massa, 
 
 k Chap, xxiii. 16.- 1 Chap. xlix. 31.- m Chap. xvi. 14; 
 
 xxiv. 62.- n Ch. xvi. 15.- 0 1 Chron. i. 29.-P Or, Hadad ; 
 
 the inheritance, this transaction shows his character in 
 an amiable point of view; for though he was a wild 
 man, (see chap. xvi. 12,) yet this appellation appears 
 to be more characteristic of his habits of life than of 
 his disposition. 
 
 For the character of Abraham see the conclusion 
 of this chapter. 
 
 Yerse 11. God blessed his son Isaac ] The peculiar 
 blessings and influences by which Abraham had been 
 distinguished now rested upon Isaac ; but how little do 
 we hear in him of the work of faith, the patience of 
 hope, and the labour of love ! Only one Abraham and 
 one Christ ever appeared among men ; there have been 
 some successful imitators , there should have been many. 
 
 Verse 12. These are the generations of Ishmael} 
 The object of the inspired writer seems to be to show 
 how the promises of God were fulfilled to both the 
 branches of Abraham’s family. Isaac has been already 
 referred to ; God blessed him according to the promise. 
 He had also promised to multiply Ishmael , and an ac¬ 
 count of his generation is introduced to show how ex¬ 
 actly the promise had also been fulfilled to him. 
 
 Verse 13. Nebajoth ] From whom came the Naba- 
 theans, whose capital was Petra, or, according to Strabo, 
 Nabathea. They dwelt in Arabia Petrsea, and ex¬ 
 tended themselves on the east towards Arabia Heserta. 
 
 Kedar ] The founder of the Cedreans , who dwelt 
 near to the Nabatheans. The descendants of Kedar 
 form a part of the Saracens. 
 
 Adbeel, and Mils am ] Where these were situated 
 is not known. 
 
 Verse 14. Mishma, and Dumah, and Massa] Where 
 the first and last of these settled is not known ; but it 
 is probable that Dumah gave his name to a place called 
 Dumah in Arabia. See a prophecy concerning this 
 place, Isa. xxi. 11, from which we find that it was in 
 the vicinity of Mount Seir. 
 
 These three names have passed into a proverb among 
 the Hebrews, because of their signification, 
 mishma signifies hearing; n^n dumah, silence; and 
 KE/D massa, patience. Hence, “ Hear much, say little, 
 and bear much,” tantamount to the famous maxim of 
 
 154 
 
 B. C. cir. 1821. 
 
 purchased of the 
 
 The generations of Ishmael. 
 
 15 p Hadar, and Tema, Jetur, a. M. cir. 2183. 
 
 B. C. cir. 1821. 
 
 16 These are the sons of Ishmael, and these 
 
 are their names, by their towns, and by their 
 castles; 4 twelve princes according to their 
 
 nations. 
 
 17 And these are the years of A. M. 2231 
 the life of Ishmael, a hundred and B ~ C _ 1773 ‘. 
 thirty and seven years : and r he gave up the 
 ghost and died; and was gathered unto his 
 people. 
 
 18 s And they dwelt from Havilah unto Shur, 
 that is before Egypt, as thou goest toward 
 Assyria : and, he t died tl in the presence of 
 all his brethren. 
 
 1 Chron. i. 30.-<1 Chap. xvii. 20.- r Yer. 8.- 3 1 Sam. xv 
 
 7.- t Aeh.fell; Psa. lxxviii. 64.- u Chap. xv. 12. 
 
 the Stoics, A vexov sat arrexov, “ Sustain and abstainf 
 is supposed to be the spirit of the original words. 
 
 Verse 15. Hadar ] This name should be read Hadad 
 as in 1 Chron. i. 30. This reading is supported by 
 more than three hundred MSS., versions, and printed 
 editions. See ver. 18. 
 
 Tema ] Supposed to be a place in Arabia Heserta, 
 
 the same of which Job speaks, chap. vi. 19. 
 
 Jetur ] From w r hom came the Itureans, who occu¬ 
 pied a small tract of country beyond Jordan, which 
 was afterwards possessed by the half-tribe of Manasseh. 
 
 Naphish ] These are evidently the same people 
 mentioned 1 Chron. v. 19, who, with the Itureans and 
 the people of Nadab, assisted the Hagarenes against 
 the Israelites, but were overcome by the two tribes of 
 Reuben and Gad, and the half-tribe of Manasseh. 
 
 Kedemah ] Probably the descendants of this person 
 dw T elt at Kedemoth, a place mentioned Deut. ii. 26. I 
 wish the reader to observe, that concerning those an¬ 
 cient tribes mentioned here or elsewhere in the Penta¬ 
 teuch little is known ; nor of their places of settlement 
 have we more certain information. On this subject 
 many learned men have toiled hard with but little fruit 
 of their labour. Those who wash to enter into dis¬ 
 cussions of this nature must consult Bochart's Geo- 
 graphia Sacra, Calmet, &c. 
 
 Verse 16. These are their names ] By which their 
 descendants were called. Their towns —places of en¬ 
 campment in the wilderness, such as have been used 
 by the Arabs from the remotest times. Their castles , 
 □nTt3 tirotham, their towers, probably mountain tops, 
 fortified rocks, and fastnesses of various kinds in woods 
 and hilly countries. 
 
 Verse 18. They dwelt from Havilah unto SAwr] 
 The descendants of Ishmael possessed all that country 
 which extends from east to west, from Havilah on the 
 Euphrates, near its junction with the Tigris, to the de¬ 
 sert of Shur eastward of Egypt; and which extends 
 along the isthmus of Suez, which separates the Red 
 Sea from the Mediterranean. 
 
 As thou goest toward Assyria ] “ These words,” says 
 Calmet, “ may refer either to Egypt, to Shur, or to 
 
 a 
 
 Naphish, and Kedemah 
 
Isaac entreats for Rebekah. 
 
 CHAP. XXV. Conception of Esau and Jacob. 
 
 A. M. 2108. 19 And these are the genera- 
 
 B. C. 1896. . f T , , 
 
 -- tions oi Isaac, Abraham s son: 
 
 Abraham begat Isaac; 
 
 A. M. 2148. 20 And Isaac was forty years 
 
 B. c. 1856. ^ w ] ien jjg ^ 00 ] t Rebekah to wife, 
 
 w tlie daughter of Bethuel the Syrian, of 
 Padan-aram, x the sister to Laban the Syrian. 
 
 21 And Isaac entreated the 
 Lord for his wife, because she 
 
 v Matt. i. 2.-Chapter xxii. 23.- x Chapter xxiv. 29. 
 
 y 1 Chron. v. 20; 2 Chron. xxxiii. 13 ; Ezra. viii. 23. 
 
 A. M. cir. 2167. 
 
 B. C. cir. 1837. 
 
 was barren : y and the Lord was a. m. cir. 2167. 
 entreated of him, and 2 Rebekah B -_ c - ^r- 1837 - 
 his wife conceived. 
 
 22 And the children struggled A. M.2168. 
 together within her; and she said, -. 
 
 If it be so, why am I thus ? a And she went 
 to inquire of the Lord. 
 
 23 And the Lord said unto her, b Two na¬ 
 tions are in thy womb, and two manner of 
 
 z Rom. ix. 10.- 
 
 - a 1 Samuel ix. 9 ; x. 22. 
 xxiv. 60. 
 
 - b Chap. xvii. 16; 
 
 Havilah. The desert of Shur is on the road from 
 Egypt to Assyria in traversing Arabia Petraea, and in 
 passing by the country of Havilah. I know not,” adds 
 he, “ whether Ashshurah in the text may not mark out 
 rather the Asshurim descended from Keturah , than 
 the Assyrians , who were the descendants of Asshur 
 the son of Shem .” 
 
 He died in the presence of all his brethren .] The 
 original will not well bear this translation. In ver. 
 17 it is said, He gave up the ghost and died , and was 
 gathered to his people. Then follows the account of 
 the district occupied by the Ishmaelites, at the con¬ 
 clusion of which it is added, 1TIK Sj ’J3 bjf al peney 
 col echaiv naphal, “ It (the lot or district) fell (or was 
 divided to him) in the presence of all his brethren 
 and this was exactly agreeable to the promise of God, 
 chap. xvi. 12, He shall dwell in the presence of all his 
 brethren; and to show that this promise had been 
 strictly fulfilled, it is here remarked that his lot or 
 inheritance was assigned him by Divine Providence, 
 contiguous to that of the other branches of the family. 
 The same word, naphal , is used Josh, xxiii. 4, for 
 
 to divide by lot. 
 
 On the subject of writing the same proper name 
 variously in our common Bibles, the following ob¬ 
 servations and tables will not be unacceptable to the 
 reader. 
 
 u Men who have read their Bible with care,” says 
 Dr. Kennicott, “ must have remarked that the name 
 of the same person is often expressed differently in 
 different places. Indeed the variation is sometimes so 
 great that we can scarcely persuade ourselves that 
 one and the same person is really meant. A uniform 
 expression of proper names is diligently attended to in 
 other books : perhaps in every other book, except the 
 Old Testament. But here we find strange variety in 
 the expression, and consequently great confusion : and 
 indeed there is scarcely any one general source of 
 error which calls for more careful correction than the 
 same proper names now wrongly expressed. I shall 
 add here, from the Pentateuch , some proper names 
 which are strangely varied : first, twenty-three names 
 expressed differently in the Hebrew text itself, and 
 seventeen of them in our English translation ; and then 
 thirty-one names expressed uniformly in the Hebrew 
 yet differently in the English. 
 
 SAME NAMES differing in the HEBREW. 
 
 1 
 
 Gen. iv. 18. 
 
 Mehujael 
 
 Mehijael 
 
 in the same verse. 
 
 2 
 
 -x. 3. 
 
 Riphath 
 
 Diphath 
 
 1 Chron. i. 6. 
 
 3 
 
 -x. 4. 
 
 Tarshish 
 
 Tarshishah 
 
 i. 7. 
 
 4 
 
 -x. 4. 
 
 Dodanim 
 
 Rodanim 
 
 i. 7. 
 
 5 
 
 -x. 23. 
 
 Mash 
 
 Meshech 
 
 i. 17. 
 
 6 
 
 -x. 28. 
 
 Obal 
 
 Ebal 
 
 i. 22. 
 
 7 
 
 -xxxii. 30, 31. 
 
 Peniel 
 
 Penuel 
 
 in the next verse. 
 
 8 
 
 -xxxvi. 11. 
 
 Zepho 
 
 Zephi 
 
 1 Chron. i. 36. 
 
 9 
 
 -xxxvi. 23. 
 
 Shepho 
 
 Shephi 
 
 - i. 40. 
 
 10 
 
 -xxxvi. 39. 
 
 Pau 
 
 Pai 
 
 i. 50. 
 
 11 
 
 -xxxvi. 40. 
 
 Alvah 
 
 Aliah 
 
 - i. 51. 
 
 12 
 
 -xlvi. 10. 
 
 Jemuel 
 
 Nemnel 
 
 Num. xxvi. 12. 
 
 13 
 
 -xlvi. 10. 
 
 J achin 
 
 Jarib 
 
 1 Chron. iv. 24. 
 
 14 
 
 -xlvi. 10. 
 
 Zohar 
 
 Zerah 
 
 ( Num. xxvi. 13, and 
 ( 1 Chron. iv. 24. 
 
 15 
 
 -xlvi. 11. 
 
 Gershon 
 
 Gershom 
 
 1 Chron. vi. 1, 16. 
 
 16 
 
 -xlvi. 13. 
 
 Job 
 
 Jashub 
 
 Num. xxvi. 24. 
 
 17 
 
 xlvi. 16. 
 
 Ezbon 
 
 Ozni 
 
 -xxvi. 16. 
 
 18 
 
 -xlvi. 21. 
 
 Huppim 
 
 Huram 
 
 1 Chron. viii. 5. 
 
 19 
 
 -xlvi. 21. 
 
 Ard 
 
 Addar 
 
 -- viii. 3. 
 
 20 
 
 -xlvi. 23. 
 
 Hushim 
 
 Shuham 
 
 Num. xxvi. 42. 
 
 21 
 
 Exod. iv. 18. 
 
 Jether 
 
 Jethro 
 
 in the same verse. 
 
 22 
 
 Num. i. 14. 
 
 Deuel 
 
 Reuel 
 
 Num. ii. 14. 
 
 23 
 
 Deut. xxxii. 44. 
 
 Hoshea 
 
 Joshua 
 
 Deut. xxxiv. 9. 
 
 a 
 
 155 
 
The subjection of Esau GENESIS. 
 
 to Jacob foretold. 
 */ 
 
 A. M. 2168. 
 
 B. C. 1836. 
 
 people shall be separated from thy stronger than the other people ; and 
 bowels; and c the one people shall be d the elder shall serve the younger. 
 
 A. M. 2168. 
 
 B. C. 1836. 
 
 0 2 Sara. viii. 14. 
 
 d Chap, xxvii. 29; Mai. i. 3 ; Rom. ix. 12. 
 
 NAMES same in HEBREW yet different in ENGLISH. 
 
 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 9 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 20 
 21 
 22 
 
 23 
 
 24 
 
 25 
 
 26 
 
 27 
 
 28 
 29 
 
 Gen. v. 
 
 3. 
 
 - V. 
 
 6. 
 
 - V. 
 
 9. 
 
 - V. 
 
 15. 
 
 - V. 
 
 18. 
 
 - V. 
 
 21. 
 
 - X. 
 
 6. 
 
 - X. 
 
 14. 
 
 - X. 
 
 14. 
 
 - X. 
 
 16. 
 
 - X. 
 
 16. 
 
 - X. 
 
 19, and 
 
 Jer. xlvii. 5. £ 
 Gen. x. 22. 
 
 - x. 24. 
 
 - xiv. 2, 8. 
 
 - xiv. 5; xv. 20. 
 
 - xxv. 15. 
 
 - xxix. 6. 
 
 - xxxvi. 34. 
 
 - xxxvi. 37. 
 
 - xxxvii. 25, 28. 
 
 Exod. i. 11. 
 
 - vi. 18. 
 
 - vi. 19. 
 
 Lev. xviii. 21. 
 
 Num. xiii. 8, 16. 
 
 -xiii. 16. 
 
 -xxi. 12. 
 
 -xxxii. 3. 
 
 30 
 
 xxxiii. 31. 
 
 31 
 
 Deut. iii. 17. 
 
 Seth 
 
 Enos 
 
 Cainan 
 
 Jared 
 
 Enoch 
 
 Methuselah 
 
 Phut 
 
 Philistim 
 
 Caphtorim 
 
 Emorite 
 
 Girgasite 
 
 Gaza 
 
 Ashur 
 
 Salah 
 
 Zeboiim 
 
 Rephaims 
 
 Naphish 
 
 Rachel 
 
 Temani 
 
 Saul 
 
 Ishmeelites 
 
 Raamses 
 
 Izhar 
 
 Mahali 
 
 Molech 
 
 Oshea 
 
 Jehoshua 
 
 Zared 
 
 Jazer 
 
 Bene-Jaakan 
 
 Ashdoth-pisgah 
 
 Sheth 
 
 Enosh 
 
 Kenan 
 
 Jered 
 
 Henoch 
 
 Mathushelah 
 
 Put 
 
 The Philistines 
 Caphthorim 
 Amorites 
 Girgashites 
 
 Azzah 
 
 Asshur 
 
 Shelah 
 
 Zeboim 
 
 Giants 
 
 Nephish 
 
 Rah el 
 
 The Temanites 
 
 Shaul 
 
 Ishmaelites 
 
 Rameses 
 
 Izehar 
 
 Mahli 
 
 Moloch 
 
 Hoshea 
 
 .1 oshua 
 
 Zered 
 
 Jaazar 
 
 Children of } 
 
 J aakan C 
 Springs of f 
 Pisgah f 
 
 1 Chron. i. 1. 
 
 - i. 1. 
 
 •- i. 2. 
 
 - i. 2. 
 
 - i. 3. 
 
 - i. 3. 
 
 - i. 8. 
 
 - i. 12. 
 
 - i. 12. 
 
 Gen. xv. 16, 21. 
 
 - xv. 21. 
 
 Deut. ii. 23, and 
 
 Jer. xxv. 20. 
 
 1 Chron. i. 17. 
 
 -- i. 18. 
 
 Deut. xxix. 23. 
 
 - ii. 20; iii. 11 , 13. 
 
 1 Chron. v. 19. 
 
 Jer. xxxi. 15. 
 
 1 Chron. i. 45. 
 
 - i. 48. 
 
 Judg. viii. 24. 
 
 Exod. xii. 37. 
 
 Num. iii. 19. 
 
 1 Chron. vi. 19. 
 
 Amos v. 26. 
 
 Deut. xxxii. 44. 
 
 Num. xiv. 6. 
 
 Deut. ii. 13. 
 
 Num. xxxii. 35. 
 
 Deut. x. 6. 
 
 - iv. 49. 
 
 “ Nothing can be more clear than that these fifty- 
 four proper names (at least the far greater part of 
 them) should be expressed with the very same letters, 
 in the places where they are now different. In the 
 second list, instances 6, 10, and 13, have been cor¬ 
 rected and expressed uniformly in the English Bible 
 printed at Oxford in 1769. And surely the same 
 justice in the translation should be done to the rest of 
 these proper names, and to all others through the Bible ; 
 at least, where the original words are now properly 
 the same. Who would not wonder at seeing the same 
 persons named both Simon and Shimon, Richard and 
 Ricard ? And can we then admit here both Seth and 
 Sheth, Rachel and Rahel ? Again : whoever could 
 admit (as above) both Gaza and Azzah, with Rameses 
 and Raamses, should not object to London and Ondon, 
 with Amsterdam and Amstradam. In short, in a his¬ 
 tory far more interesting than any other, the names of 
 persons and places should be distinguished accurately, 
 and defined with exact uniformity. And no true critic 
 will think lightly of this advice of Origen, Contem- 
 nenda non est accurata circa nomina diligentia ei, qui 
 voluerit probe intelligere sanctas liter as ? No person 
 
 156 
 
 who desires thoroughly to understand the sacred wri¬ 
 tings, should undervalue a scrupulous attention to the 
 proper names.”— Kennicoifs Remarks. 
 
 Verse 19. These are the generations of Isaac ] This 
 is the history of Isaac and his family. Here the sixth 
 section of the law begins, called pn:T mbin toledoth 
 yitschak ; as the fifth, called mtP ”n chaiye Sarah, 
 which begins with chap, xxiii., ends at the preceding 
 verse. 
 
 Verse 21 . Isaac entreated the Lord for his wife ] 
 Isaac and Rebekah had now lived nineteen years 
 together without having a child ; for he was forty years 
 old when he married Rebekah, ver. 20, and he was 
 threescore years of age when Jacob and Esau were 
 born, ver. 26. Hence it is evident they had lived 
 nineteen years together without having a child. 
 
 The form of the original in this place is worthy of 
 notice : Isaac entreated Jehovah, TlDjS lenochach 
 ishto, directly, purposely, especially, for his wife. 
 Ainsworth thinks the words imply their praying to¬ 
 gether for this thing ; and the rabbins say that “ Isaac 
 and Rebekah went on purpose to Mount Moriah, where 
 he had been bound, and prayed together there that they 
 
 a 
 
CHAP. XXV. 
 
 The time of the birth 
 
 of$Esau and Jacob. 
 
 A. M. 2168. 
 
 B. C. 1836. 
 
 24 And when her days 
 be delivered were fulfilled, 
 
 to 
 
 be¬ 
 
 hold, there 
 womb. 
 
 were twins 
 
 in her a. m. 21 68. 
 
 B. C. 1836. 
 
 might have a son.” God was pleased to exercise the 
 faith of Isaac previous to the birth of Jacob, as he had 
 exercised that of Abraham previous to his own birth. 
 
 Verse 22. The children struggled togethe r] 1¥¥YV 
 yithrotsatsu, they dashed against or bruised each other, 
 there was a violent agitation, so that the mother was 
 apprehensive both of her own and her children’s safe¬ 
 ty ; and, supposing this was an uncommon case, she 
 went to inquire of the Lord, as the good women in the 
 present day would go to consult a surgeon or physi¬ 
 cian ; for intercourse with God is not so common now, 
 as it was in those times of great primitive simplicity. 
 There are different opinions concerning the manner in 
 which Rebekah inquired of the Lord. Some think it 
 was by faith and prayer simply ; others, that she went 
 to Shem or Melchizedek; but Shem is supposed to 
 have been dead ten years before this time ; but as 
 Abraham was yet alive, she might have gone to him, 
 and consulted the Lord through his means. It is most 
 likely that a prophet or priest was applied to on this 
 occasion. It appears she was in considerable perplex¬ 
 ity, hence that imperfect speech, If so, why am I thus ? 
 the simple meaning of which is probably this; If I 
 must suffer such things, why did I ever wish to have 
 a child ? A speech not uncommon to mothers in their 
 first pregnancy. 
 
 Verse 23. Two nations are in thy womb ] “We 
 have,” says Bishop Newton, “ in the prophecies de¬ 
 livered respecting the sons of Isaac, ample proof that 
 these prophecies were not meant so much of single 
 persons as of whole nations descended from them; for 
 what was predicted concerning Esau and Jacob was 
 not verified in themselves, but in their posterity. The 
 Edomites were the offspring of Esau, the Israelites 
 were of Jacob ; and who but the Author and Giver of 
 life could foresee that two children in the womb would 
 multiply into two nations ? Jacob had twelve sons, and 
 their descendants were all united and incorporated into 
 one nation; and what an overruling providence was it 
 that two nations should arise from the two sons only 
 of Isaac ! and that they should be two such different 
 nations ! The Edomites and Israelites have been from 
 the beginning two such different people in their man¬ 
 ners, customs, and religion, as to be at perpetual va¬ 
 riance among themselves. The children struggled to¬ 
 gether in the womb, which was an omen of their future 
 disagreement; and when they grew up to manhood, 
 they manifested very different inclinations. Esau was 
 a cunning hunter, and delighted in the sports of the 
 field ; Jacob w r as a plain man, dwelling in tents —mind¬ 
 ing his sheep and his cattle. The religion of the Jews 
 is well known ; but whatever the Edomites were at 
 first., in process of time they became idolaters. When 
 Amaziah king of Judah overthrew them, he brought 
 their gods, and set them up to be his gods. The king 
 of Edom having refused a passage to the Israelites 
 through his territories on their return from Egypt, the 
 history of the Edomites afterwards is little more than 
 the history of their wars with the Jews. 
 
 The one people shall be stronger than the other 
 people\ The same author continues to observe, that 
 
 “ for some time the family of Esau was the more pow¬ 
 erful of the two, there having been dukes and kings 
 in Edom before there was any king in Israel; but Da¬ 
 vid and his captains made an entire conquest of the 
 Edomites, slew several thousands of them, and com¬ 
 pelled the rest to become tributaries, and planted gar 
 risons among them to secure their obedience. In this 
 state of servitude they continued about one hundred and 
 fifty years, without a king of their own, being govern¬ 
 ed by deputies or viceroys appointed by the kings of 
 Judah; but in the days of Jehoram they revolted, re¬ 
 covered their liberties, and set up a king of their own. 
 Afterwards Amaziah, king of Judah, gave them a to¬ 
 tal overthrow in the valley of Salt; and Azariah took 
 Elath, a commodious harbour on the Red Sea, from 
 them. Judas Maccabeus also attacked and defeated them 
 with a loss of more than twenty thousand at two dif¬ 
 ferent times, and took their chief city Hebron. At last 
 Hyrcanus his nephew took other cities from them, and 
 reduced them to the necessity of leaving their country 
 or embracing the Jewish religion ; on which they sub¬ 
 mitted to be circumcised, and become proselytes to the 
 Jewish religion, and were ever afterwards incorporated 
 into the Jewish Church and nation.” 
 
 The elder shall serve the younger .] “ This passage,” 
 says Dr. Dodd, “ serves for a key to explain the ninth 
 chapter of the Epistle to the Romans, where the words 
 are quoted; for it proves to a demonstration that this 
 cannot be meant of God’s arbitrary predestination of 
 particular persons to eternal happiness or misery, with¬ 
 out any regard to their merit or demerit—a doctrine 
 which some have most impiously fathered on God, who 
 is the best of beings, and who cannot possibly hate* 
 far less absolutely doom to misery, any creature that 
 he has made : but that it means only his bestowing 
 greater external favours, or, if you please, higher op¬ 
 portunities for knowing and doing their duty, upon some 
 men, than he does upon others ; and that merely ac¬ 
 cording to his own wise purpose, without any regard 
 to their merits or demerits, as having a right to confer 
 greater or smaller degrees or perfection on whom he 
 pleases.” 
 
 The doctrine of unconditional predestination to eter¬ 
 nal life and eternal death cannot be supported by the 
 example of God’s dealings with Esau and Jacob, or 
 with the Edomites and Israelites. After long repro¬ 
 bation the Edomites were incorporated among the Jews, 
 and have ever since been undistinguishable members • 
 in the Jewish Church. The Jews, on the contrary, 
 the elect of God, have been cut off and reprobated, 
 and continue so to this day. If a time should ever 
 come when the Jews shall all believe in Christ Jesus, 
 which is a general opinion, then the Edomites, which 
 are now absorbed among them, shall also become the 
 elect. And even now Isaac finds both his children 
 within the pale of the Jewish Church, equally entitled 
 to the promises of salvation by Christ Jesus, of whom he 
 was the most expressive and the most illustrious type. 
 See the account of Abraham’s offering, chap. xxii. 
 
 Yerse 24. There were twins ] DOIH thomim, from 
 which comes Thomas, properly interpreted by the word 
 
 157 
 
 a 
 
Characters of Esau and Jacob. GENESIS. Esau returns faint from the field, 
 
 A. M. 2168 . 25 And the first came out red, 
 
 - e all over like a hairy garment; 
 
 and they called his name Esau. 
 
 26 And after that came his brother out, and 
 f his hand took hold on Esau’s heel; and g his 
 name was called Jacob : and Isaac was three¬ 
 score years old when she bare them. 
 
 27 And the boys grew : and Esau was h a 
 cunning hunter, a man of the field ; and Jacob 
 was 1 a plain man, k dwelling in tents. 
 
 28 And Isaac loved Esau, because 1 he did 
 m eat of his venison: n but Rebekah loved 
 Jacob. 
 
 e Chap. xxvii. 11, 16, 23.- f Hos. xii. 3.-s Chap, xxvii. 
 
 36.- h Chap, xxvii. 3,5.- 1 Job i. 1, 8 ; ii. 3; Psa. xxxvii. 37. 
 
 k Heb. xi. 9. 
 
 A tdvyog, Didymus, which signifies a twin; so the first 
 person who was called Thomas or Didymus, we may 
 take for granted, had this name from the circumstance 
 of his being a twin. 
 
 Verse 25. Red, all over like a hairy garment ] This 
 simply means that he was covered all over with red 
 hair or down; and that this must be intended here is 
 sufficiently evident from another part of his history, 
 where Rebekah, in order to make her favourite son 
 Jacob pass for his brother Esau, was obliged to take 
 the skins of kids, and put them upon his hands and on 
 the smooth part of his neck. 
 
 They called his name Esau .] It is difficult to assign 
 the proper meaning of the original VJtp esau or esav; 
 if we derive it from ntyy asah it must signify made, 
 performed, and, according to some, perfected; \. v q 
 esa in Arabic signifies to make firm or hard, and also 
 to come to man's estate, to groiv old. Probably he 
 had this name from his appearing to be more perfect, 
 robust, &c., than his brother. 
 
 Verse 26. His name was called Jacob ] Yaacob, 
 
 from akab, to defraud, deceive, to supplant, i. e., 
 to overthrow a person by tripping up his heels. Hence 
 this name was given to Jacob, because it was found 
 he had laid hold on his brother's heel, which was em¬ 
 blematical of his supplanting Esau, and defrauding him 
 of his birthright. 
 
 Verse 27. A man of the field ] !T11P ECN ish sadeh, 
 
 one who supported himself and family by hunting and 
 by agriculture. 
 
 * Jacob was a plain man\ DPI JTX ish tam,& perfect 
 or upright man ; dwelling in tents —subsisting by breed¬ 
 ing and tending cattle, which was considered in those 
 early times the most perfect employment; and in this 
 sense the word DH tarn, should be here understood, as 
 in its moral meaning it certainly could not be applied 
 to Jacob till after his name was changed, after which 
 time only his character stands fair and unblemished. 
 See chap, xxxii. 26—30. 
 
 Verse 28. Isaac loved Esau—but Rebekah loved 
 Jacob.] This is an early proof of unwarrantable pa¬ 
 rental attachment to one child in preference to another. 
 Isaac loved Esau, and Rebekah loved Jacob ; and in 
 consequence of this the interests of the family were 
 
 158 
 
 29 And Jacob sod pottage : A. M. cir. 2199. 
 
 j XT' r J\ r 1 J C - cir - 1805 - 
 
 and Esau came from the field, -- 
 
 and he teas faint. 
 
 30 And Esau said to Jacob, Feed me, I 
 pray thee, 0 with that same red pottage ; for 
 I am faint: therefore was his name called 
 p Edom. 
 
 31 And Jacob said, Sell me this day thy 
 birthright. 
 
 32 And Esau said, Behold, I am q at the 
 point to die; and what profit shall this birth¬ 
 right do to me ? 
 
 33 And Jacob said, Swear to me this day; 
 
 1 Heb. venison was in his mouth. - 111 Chap, xxvii. 19, 25, 31. 
 
 n Chap, xxvii. 6.- 0 Heb. with that red, with that red pottage 
 
 P That is, red. -<1 Heb. going to die. 
 
 divided, and the house set in opposition to itself. The 
 fruits of this unreasonable and foolish attachment were 
 afterwards seen in a long catalogue of both natural and 
 moral evils among the descendants of both families. 
 
 Verse 29. Sod pottage] TT1 ‘tr yazed nazid, he 
 boiled a boiling ; and this we are informed, ver. 34, 
 was of D’lZHV adashim, what the Septuagint render 
 ttog, and we, following them and the Vulgate lens, trans¬ 
 late lentiles, a sort of pulse. Dr. Shaw casts some 
 light on this passage, speaking of the inhabitants of 
 Barbary. “ Beans, lentiles, kidney beans, and gar- 
 vancosfi says he, “ are the chiefest of their pulse kind : 
 beans, when boiled and stewed with oil and garlic, are 
 the principal food of persons of all distinctions; len¬ 
 tiles are dressed in the same manner with beans, dis¬ 
 solving easily into a mass, and making a pottage of a 
 chocolate colour. This we find was the red pottage 
 which Esau, from thence called Edom, exchanged for 
 his birthright J Shaw's Travels, p. 140, 4to. edit. 
 
 Verse 30. I am faint] It appears from the whole 
 of this transaction, that Esau was so completely ex¬ 
 hausted by fatigue that he must have perished had he 
 not obtained some immediate refreshment. He had 
 been either hunting or labouring in the field, and was 
 now returning for the purpose of getting some food, but 
 had been so exhausted that his strength utterly failed 
 before he had time to make the necessary preparations. 
 
 Verse 31. Sell me this day thy birthright.] What 
 the n"03 bechorah or birthright was, has greatly divided 
 both ancient and modern commentators. It is gene¬ 
 rally supposed that the following rights were attached 
 to the primogeniture : 1. Authority and superiority 
 
 over the rest of the family. 2. A double portion of 
 the paternal inheritance. 3. The peculiar benediction 
 of the father. 4. The priesthood, previous to its 
 establishment in the family of Aaron. Calmet contro¬ 
 verts most of these rights, and with apparent reason, 
 and seems to think that the double portion of the pa¬ 
 ternal inheritance was the only incontestable right 
 which the first-born possessed; the others were such 
 as were rather conceded to the first-born, than fixed by 
 any law in the family. However this may be, it ap¬ 
 pears, 1. That the first-born were peculiarly conse¬ 
 crated to God, Exod. xxii. 29. 2. Were next in 
 
 a 
 
CHAP. XXV. 
 
 Esau sells his birthright fof 
 
 A. M. cir. 2199. and he sware unto him : and r he 
 B -l. C . cn - . lb0,) ' . sold his birthright unto Jacob. 
 
 34 Then Jacob gave Esau bread and pottage 
 
 r Heb. xii. 16. 
 
 honour to their parents, Gen. xlix. 3. 3. Had a double 
 
 portion of their father’s goods, Deut. xxi. 17. 4. Suc¬ 
 
 ceeded him in the government of the family or king¬ 
 dom, 2 Chron. xxi. 3. 5. Had the sole right of con¬ 
 
 ducting the service of God, both at the tabernacle and 
 temple ; and hence the tribe of Levi, which was taken 
 in lieu of the first-born , had the sole right of adminis¬ 
 tration in the service of God, Num. viii. 14—18.; and 
 hence we may presume, had originally a right to the 
 ‘priesthood previous to the giving of the law ; but how¬ 
 ever this might have been, afterwards the priesthood is 
 never reckoned among the privileges of the first-born. 
 
 That the birthright was a matter of very great 
 importance, there can be no room to doubt; and that 
 it was a transferable property, the transaction here 
 sufficiently proves. 
 
 Verse 34. Pottage of lentiles ] See on ver. 29. 
 
 Thus Esau despised his birthright .] On this ac¬ 
 count the apostle, Heb. xii. 16, calls Esau a profane 
 person, because he had, by this act, alienated from 
 himself and family those spiritual offices connected 
 with the rights of primogeniture. While we condemn 
 Esau for this bad action, (for he should rather have 
 perished than have alienated this right,) and while we 
 consider it as a proof that his mind was little affected 
 with Divine or spiritual things, what shall we say of 
 his most unnatural brother Jacob, who refused to let 
 him have a morsel of food to preserve him from death, 
 unless he gave him up his birthright 1 Surely he who 
 bought it, in such circumstances, was as bad as he who 
 sold it. Thus Jacob verified his right to the name of 
 supplanter, a name which in its first imposition appears 
 to have had no other object in view than the circum¬ 
 stance of his catching his brother by the heel; but all 
 his subsequent conduct proved that it was truly de¬ 
 scriptive of the qualities of his mind, as his whole life, 
 till the time his name was changed, (and then he had 
 a change of nature ,) was a tissue of cunning and de¬ 
 ception, the principles of which had been very early 
 instilled into him by a mother whose regard for truth 
 and righteousness appears to have been very superfi¬ 
 cial. See on chap, xxvii. 
 
 The death of Abraham, recorded in this chapter, 
 naturally calls to mind the virtues and excellences of 
 this extraordinary man. His obedience to the call of 
 God, and faith in his promises, stand superejjninent. 
 No wonders, signs, or miraculous displays of the great 
 and terrible God, as Israel required in Egypt, were 
 used or were necessary to cause Abraham to believe 
 and obey. He left his own land, not knowing where 
 he was going, or for what purpose God had called him 
 to remove. Exposed to various hardships, in danger 
 of losing his life, and of witnessing the violation of his 
 wife, he still obeyed and went on ; courageous, hu¬ 
 mane, and disinterested, he cheerfully risked his life 
 for the welfare of others; and, contented with having 
 rescued the captives and avenged the oppressed, he 
 
 a 
 
 bread and pottage of lentiles. 
 
 of lentiles ; and 8 he did eat and A. M. cir. 2199. 
 ... , . , . B. C. cir. 1805. 
 
 drink, and rose np, and went his - 
 
 way : thus Esau despised his birthright. 
 
 “Eccles. viii. 15 ; Isa. xxii. 13 ; 1 Cor. xv. 32. 
 
 refused to accept even the spoils he had taken from 
 the enemy whom his skill and valour had vanquished. 
 At the same time he considers the excellency of the 
 power to be of God, and acknowledges this by giving 
 to him the tenth of those spoils of which he would 
 reserve nothing for his private use. His obedience to 
 God, m offering up his son Isaac, we have already 
 seen and admired ; together with the generosity of his 
 temper, and that respectful decency of conduct towards 
 superiors and inferiors for which he was so peculiarly 
 remarkable; see on chap, xxiii. Without disputing 
 with his Maker, or doubting in his heart, he credited 
 every thing that God had spoken ; hence he always 
 walked in a plain way. The authority of God was 
 always sufficient for Abraham; he did not weary him¬ 
 self to find reasons for any line of conduct which he 
 knew God had prescribed ; it was his duty to obey; 
 the success and the event he left with God. His 
 obedience was as prompt as it was complete. As soon 
 as he hears the voice of God, he girds himself to his 
 work! Not a moment is lost! How rare is such 
 conduct! But should not we do likewise l The pre¬ 
 sent moment and its duties are ours ; every past mo¬ 
 ment was once present; every future will be present; 
 and, while we are thinking on the subject, the present 
 is past, for life is made up of the past and the present. 
 Are our past moments the cause of deep regret and 
 humiliation ? Then let us use the present so as not 
 to increase this lamentable cause of our distresses. 
 In other words, let us now believe—love — obey. Re¬ 
 gardless of all consequences, let us, like Abraham, 
 follow the directions of God’s word, and the openings 
 of his providence, and leave all events to Him who 
 doth all things well. 
 
 See to what a state of moral excellence the grace 
 of God can exalt a character, when there is simple, 
 implicit faith, and prompt obedience ! Abraham walked 
 before God , and Abraham was perfect. Perhaps no 
 human being ever exhibited a fairer, fuller portrait of 
 the perfect man than Abraham. The more I consider 
 the character of this most amiable patriarch, the more 
 I think the saying of Calmet justifiable : “ In the life 
 of Abraham,” says he, “ we find an epitome of the 
 whole law of nature, of the written law , and of the 
 Gospel of Christ. He has manifested in his own 
 person those virtues, for which reason and philosophy 
 could scarcely find out names, when striving to sketch 
 the character of their sophist —wise or perfect man. 
 St. Ambrose very properly observes that ‘ philosophy 
 itself could not equal, in its descriptions and wishes, 
 what was exemplified by this great man in the whole 
 of his conduct.’ Magnus plane vir, quern volis suis 
 philosophia non potuit cequare; denique minus est quod 
 ilia finxit quam quod ille gessit. The law which God 
 gave to Moses, and in which he has proposed the great 
 duties of the law of nature, seems to be a copy of the 
 life of Abraham. This patriarch, without being under 
 the law, has performed the most essential duties it 
 
 159 
 
GENESIS. 
 
 Isaac sojourns in Gerar. 
 
 requires ; and as to the Gospel, its grand object was 
 that on which he had fixed his eye—that Jesus whose 
 day he rejoiced to see ; and as to its spirit and design, 
 they were wondrously exemplified in that faith which 
 was imputed to him for righteousness, receiving that 
 grace which conformed his whole heart and life to the 
 will of his Maker, and enabled him to persevere unto 
 death. ‘ Abraham,’ says the writer of Ecclesiasticus, 
 xliv. 20. &c., ‘was a great father of many people : in 
 glory was there none like unto him, who kept the law 
 of the Most High, and was in covenant with him. He 
 established the covenant in his flesh, and when he was 
 tried he was found faithful.’ ” See Calmet. 
 
 As a son, as a husband, as a father, as a neighbour, 
 
 God renews the promise to him. 
 
 a3 a sovereign, and above all as a man of God, he 
 stands unrivalled ; so that under the most exalted and 
 perfect of all dispensations, the Gospel of Jesus Christ, 
 he is proposed and recommended as the model and 
 pattern according to which the faith, obedience, and 
 perseverance of the followers of the Messiah are to be 
 formed. Reader, while you admire the man, do not 
 forget the God that made him so great, so good, and 
 so useful. Even Abraham had nothing but what he 
 had received ; from the free unmerited mercy of God 
 proceeded all his excellences ; but he was a worker 
 together with God, and therefore did not receive the 
 grace of God in vain. Go thou, believe, love, obey, 
 and persevere in like manner. 
 
 CHAPTER XXVI. 
 
 A famine in the land obliges Isaac to leave Beer-sheba and go to Gerar , 1. God appears to him, and warns 
 him not to go to Egypt, 2. Renews the promises to him which he had made to his father Abraham, 3—5. 
 Isaac dwells at Gerar, 6. Being questioned concerning Rebekah, and fearing to lose his life on her account, 
 he calls her his sister, 7. Abimelech the king, discovers by certain familiarities which he had noticed 
 between Isaac and Rebekah, that she was his wife, 8. Calls Isaac and reproaches him for his insincerity, 
 9, 10. He gives a strict command to all his people not to molest either Isaac or his wife, 11. Isaac 
 applies himself to husbandry and breeding of cattle, and has a great increase, 12—14. Is envied by the 
 Philistines, who stop up the wells he had digged, 15. Is desired by Abimelech to remove, 16. He obeys, 
 and fixes his tent in the valley of Gerar, 17. Opens the wells dug in the days of Abraham, which the 
 Philistines had stopped up, 18. Digs the well, Ezek. 19, 20; and the well Sitnah, 21 ; and the well 
 Rehoboth, 22. Returns to Beer-sheba, 23. God appears to him, and renews his promises, 24. He 
 builds an altar there, pitches his tent, and digs a well, 25. Abimelech, Ahuzzath, and Phichol, visit him , 
 26. Isaac accuses them of unkindness, 27. They beg him to make a covenant with them, 28, 29. He 
 makes them a feast, and they bind themselves to each other by an oath, 30, 31. The well dug by Isaac's 
 servants (ver. 25) called Shebah, 33. Esau, at forty years of age, marries two ivives of the Hittites, 34 ; 
 at which Isaac and Rebekah are grieved, 35. 
 
 A. M. cir. 2200. A ND there was a famine in 
 
 B. C. cir. 1804. -Z~l_ , 
 
 the land, beside a the first 
 famine that was in the days of Abraham. 
 And Isaac went unto b Abimelech, king of the 
 Philistines, unto Gerar. 
 
 2 And the Lord appeared unto him, and 
 said, Go not down into Egypt; dwell in 
 
 a Chap. xii. 10.—- b Chap. xx. 2.- c Chap. xii. 1.- d Chap. 
 
 xx. 1; Psa. xxxix. 12 ; Heb. xi. 9. 
 
 c the land which I shall tell A. M. cir. 2200 . 
 , B. C. cir. 1804. 
 
 thee on : - 
 
 3 d Sojourn in this land, and e I will be with 
 
 thee, and f will bless thee ; for unto thee, and 
 
 unto thy seed, g I will give all these countries; 
 
 and I will perform h the oath which I sware 
 
 unto Abraham thy father: 
 
 e Chap, xxviii. 15.- f Chap. xii. 1.-?Chap. xiii. 15; xv. 18. 
 
 h Chap. xxii. 16; Psa. cv. 9. 
 
 NOTES ON CHAP. XXYI. 
 
 Yerse 1. There was a famine ] When this hap¬ 
 pened we cannot tell; it appears to have been after 
 the death of Abraham. Concerning the first famine, 
 see chap. xii. 10. 
 
 Abimelech ] As we know not the time when the 
 famine happened, so we cannot tell whether this was 
 the same Abimelech, Phichol, &c., which are men¬ 
 tioned chap. xx. 1, &c., or the sons or other descend¬ 
 ants of these persons. 
 
 Yerse 2. Go not down into Egypt ] As Abraham 
 had taken refuge in that country, it is probable that 
 Isaac was preparing to go thither also ; and God, 
 foreseeing that he would there meet with trials, &c., 
 which might prove fatal to his peace or to his piety, 
 warns him not to fulfil his intention. 
 
 160 
 
 Yerse 3. Sojourn in this land ] In Gerar, whither 
 he had gone, ver. 1, and where we find he settled, ver. 
 6, though the land of Canaan in general might be here 
 intended. That there were serious and important rea¬ 
 sons why Isaac should not go to Egypt, we may be 
 fully assured, though they be not assigned here; it is 
 probable that even Isaac himself was not informed why 
 he should not go down to Egypt. I have already sup¬ 
 posed that God saw trials in his way which he might 
 not have been able to bear. While a man acknow¬ 
 ledges God in all his vrays, he will direct all his steps, 
 though he may not choose to give him the reasons of 
 the workings of his providence. Abraham might go 
 safely to Egypt, Isaac might not ; in firmness and de¬ 
 cision of character there was a wide difference be¬ 
 tween the two men. 
 
 a 
 
CHAP. XXVI. 
 
 Isaac is questioned 
 
 concerning his wife. 
 
 a. M. cir. 2200 . 4 And 1 I will make thy seed to 
 
 B. C. cir. 1304. ... , / , 
 
 -- multiply as the stars ot heaven, 
 
 and will give unto thy seed all these countries ; 
 
 k and in thy seed shall all the nations of the 
 
 earth be blessed; 
 
 5 1 Because that Abraham obeyed my voice, 
 and kept my charge, my commandments, my 
 statutes, and my laws. 
 
 6 And Isaac dwelt in Gerar. 
 
 7 And the men of the place asked him of 
 his wife ; and m he said, She is my sister: for 
 n he feared to say, She is my wife; lest, said 
 he , the men of the place should kill me for 
 Rebekah ; because she 0 was fair to look upon. 
 
 8 And it came to pass, when he had been 
 there a long time, that Abimelech king of the 
 Philistines looked out at a window, and saw, 
 
 and behold, Isaac was sporting A. M. cir. 2200. 
 
 . 1 t» u 1 i 0 B. C. cir. 1804. 
 
 with Rebekah his wile. - 
 
 9 And Abimelech called Isaac, and said, 
 Behold, of a surety she is thy wife ; and how 
 saidst thou, She is my sister ? And Isaac 
 said unto him, Because I said, Lest I die 
 for her. 
 
 10 And Abimelech said, What is this thou 
 hast done unto us ? one of the people might 
 lightly have lien with thy wife, and p thou 
 shouldest have brought guiltiness upon us. 
 
 11 And Abimelech charged all his people, 
 saying, He that q toucheth this man or his 
 wife shall surely be' put to death. 
 
 12 Then Isaac sowed in that land, and r re¬ 
 ceived in the same year s a hundred-fold : and 
 the Lord t blessed him : 
 
 5 Chap. xv. 5 ; xxii. 17.- k Chap. xii. 3 ; xxii. 18.- 1 Chap. 
 
 xxii. 16, 18.- m Chap. xii. 13; xx. 2, 13.-"Proverbs 
 
 xxix. 25. 
 
 Verse 4. I will make thy .seed—as the stars of 
 heaven J A promise often repeated to Abraham, and 
 which has been most amply fulfilled both in its literal 
 and spiritual sense. 
 
 Verse 5. Abraham obeyed my voice ] meimeri, 
 
 my WORD. See chap. xv. 1. 
 
 My charge ] VnfttPD mishmarti, from shamar, 
 he kept, observed, &c., the ordinances or appointments 
 of God. These were always of two kinds : 1. Such 
 as tended to promote moral improvement , the increase 
 of piety, the improvement of the age, &c. And 2. Such 
 as were typical of the promised seed, and the salva¬ 
 tion which was to come by him. For commandments, 
 statutes, &c., the reader is particularly desired to refer 
 to Lev. xvi. 15, &c., where these things are all ex¬ 
 plained in the alphabetical order of the Hebrew words. 
 
 Verse 7. He said, She is my sister ] • It is very 
 strange that in the same place, and in similar circum¬ 
 stances, Isaac should have denied his wife, precisely 
 as his father had done before him ! It is natural to 
 ask, Did Abraham never mention this circumstance to 
 his son 1 Probably he did not, as he was justly ashamed 
 of his weakness on the occasion—the only blot in his 
 character ; the son, therefore, not being forewarned, 
 was not armed against the temptation. It may not be 
 well in general for parents to tell their children of 
 their former failings or vices, as this might lessen their 
 authority or respect, and the children might make a 
 bad use of it in extenuation of their own sins. But 
 there are certain cases, which, from the nature of their 
 circumstances, may often occur, where a candid ac¬ 
 knowledgment, with suitable advice, may prevent those 
 children from repeating the evil ; but this should be 
 done with great delicacy and caution, lest even the ad¬ 
 vice itself should serve as an incentive to the evil. I 
 had not known lust, says St. Paul, if the law had not 
 said, Thou shalt not covet. Isaac could not say of 
 Rebekah, as Abraham had done of Sarah, She is my 
 sister ; in the case of Abraham this was literally true ; 
 
 VT>l. T. ( 12 ) 
 
 0 Chap. xxiv. 16.- p Chap. xx. 9. -a Psa. cv. 15. - r Heb. 
 
 found. - 8 Matt., xiii. 8 ; Mark iv. 8.- 1 Ver. 3 ; chap. xxiv. 
 
 1, 35 ; Job xlii. 12. 
 
 it was not so in the case of Isaac, for Rebekah was 
 only his cousin. Besides, though relatives, in the 
 Jewish forms of speaking, are often called brothers 
 and sisters, and the thing may be perfectly proper when 
 this use of the terms is generally known and allowed,, 
 yet nothing of this kind can be pleaded here in behalf 
 of Isaac ; for he intended that the Gerarites should 
 understand him in the proper sense of the term, and 
 consequently have no suspicion that she was his ivife. 
 We have already seen that the proper definition of a 
 lie is any word spoken with the intention to deceive. 
 See chap. xx. 12. 
 
 Verse 8. Isaac was sporting with Rebekah his wife. ] 
 Whatever may be the precise meaning of the word, 
 it evidently implies that there were liberties taken and 
 freedoms used on the occasion, which were not lawful 
 but between man and wife. 
 
 Verse 10. Thou shouldest have brought guiltiness 
 upon us.] It is likely that Abimelech might have had 
 some knowledge of God’s intentions concerning the 
 family of Abraham, and that it must be kept free from 
 all impure and alien mixtures ; and that consequently, 
 had he or any of his people taken Rebekah, the Divine 
 judgments might have fallen upon the land. Abime¬ 
 lech was a good and holy man ; and he appears to have 
 considered adultery as a grievous and destructive crime. 
 
 Verse 11. He that toucheth] He who injures Isaac 
 or defiles Rebekah shall certainly die for it. Death 
 was the punishment for adultery among the Canaanites, 
 Philistines, and Hebrews. See chap, xxxviii. 24. 
 
 Verse 12. Isaac sowed in that land] Being now 
 perfectly free from the fear of evil, he betakes himself 
 to agricultural and pastoral pursuits, in which he has 
 the especial blessing of God, so that his property be¬ 
 comes greatly increased. 
 
 A hundred-fold] D’ me ah sliearim, literally, 
 
 “ A hundred-fold of barley and so the Septuagint, 
 £7 ca-ooTEVovoav KpiOijv. Perhaps such a crop of this 
 grain was a rare occurrence in Gerar. The words, 
 
 101 
 
GENESIS. 
 
 Isaac acquires much property, 
 
 A. M. cir. 2200. 13 And the man u waxed great, 
 
 B. c. cir. 1804. an( ^ v wen t forward, and grew 
 
 until he became very great; 
 
 14 For he had possession of flocks, and 
 possession of herds, and great store of w ser¬ 
 vants : and the Philistines * envied him. 
 
 15 For all the wells y which his father’s 
 servants had digged in the days of Abraham 
 his father, the Philistines had stopped them, 
 and filled them with earth. 
 
 16 And Abimelech said unto Isaac, Go from 
 us; for z thou art much mightier than we. 
 
 17 And Isaac departed thence, and pitched 
 his tent in the valley of Gerar, and dwelt there. 
 
 18 And Isaac digged again the wells of 
 water, which they had digged in the days of 
 Abraham his father ; for the Philistines had 
 stopped them after the death of Abraham : 
 a and he called their names after the names 
 
 u Chap. xxiv. 35; Psa. cxii. 3 ; Prov. x. 22.- v Heb. went 
 
 going. - w Or, husbandry. - x Chap, xxxvii. 11 ; Eccles. iv. 4. 
 
 y Chap. xxi. 30.- 2 Exod. i. 9.- a Chap. xxi. 31. 
 
 however, may be taken in a general way, as signifying 
 a very great increase; so they are used by our Lord 
 in the parable of the sower. 
 
 Verse 13. The man waxed great] There is a strange 
 and observable recurrence of the same term in the ori¬ 
 ginal : “!kd hi: o t Si:i -pbn •jVi Viri vaiyig- 
 dal haish vaiyelech haloch vegadel ad ki gadal meod, 
 And the man was great ; and he went, going on, and 
 icas great, until that he was exceeding great. How 
 simple is this language, and yet how forcible ! 
 
 Verse 14. He had possession of flocks ] He who 
 blessed him in the increase of his fields blessed him 
 also in the increase of his flocks; and as he had ex¬ 
 tensive possessions, so he must have many hands to 
 manage such concerns: therefore it is added, he 
 had great store of servants —he had many domestics, 
 some born in his house, and others purchased by his 
 money. 
 
 Verse 15. For all the wells—the Philistines had 
 stopped them] In such countries a good well was a 
 great acquisition; and hence in predatory wars it was 
 usual for either party to fill the wells with earth or 
 sand, in order to distress the enemy. The filling up 
 the wells in this case was a most unprincipled trans¬ 
 action, as they had pledged themselves to Abraham, 
 by a solemn oath, not to injure each other in this or 
 any other respect. See chap. xxi. 25-31. 
 
 Verse 16. ,Go from us; for thou art much mightier 
 than we.] This is the first instance on record of what 
 was termed among the Greeks ostracism ; i. e., the 
 banishment of a person from the state, of whose power, 
 influence, or riches, the people were jealous. There 
 is a remarkable saying ot Bacon on this subject, which 
 seems to intimate that he had this very circumstance 
 under his eye : “ Public envy is an ostracism that 
 eclipseth men when they grow loo great. 
 
 a 162 
 
 and is obliged to leave Gerar. 
 
 by which his father had called A. M. cir. 2200. 
 
 / B. C. cir. 1804. 
 
 them. - 
 
 19 And Isaac’s servants digged in the 
 valley, and found there a w^ell of b springing 
 water. 
 
 20 And the herdmen of Gerar c did strive 
 with Isaac’s herdmen, saying, The water is 
 ours : and he called the name of the well 
 d Esek ; because they strove with him. 
 
 21 And they digged another well, and strove 
 for that also : and he called the name of it 
 e Sitnah. 
 
 22 And he removed from thence, and digged 
 another well; and for that they strove not: 
 and he called the name of it f Rehoboth; and 
 he said, For now the Lord hath made room 
 for us, and we shall s be fruitful in the land. 
 
 23 And he went up from thence to Beer- 
 sheba. 
 
 b Heb. living. - c Chap. xxi. 25.- d That is. Contention. 
 
 e That is, Hatred .—— f That is, Room. - 5 Chap. xvii. 6 ; xxviii. 
 
 3 ; xli. 52; Exod. i. 7. 
 
 same principle Pharaoh oppressed the Israelites. The 
 Philistines appear to have been jealous of Isaac’s grow¬ 
 ing prosperity, and to have considered it, not as a due 
 reward of his industry and holiness, but as their indi¬ 
 vidual loss, as though his gain was at their expense; 
 therefore they resolved to drive him out, and take his 
 well-cultivated ground, &c., to themselves, and com¬ 
 pelled Abimelech to dismiss him, who gave this reason 
 for it, D'O'jy atsamta mimmennu, Thou hast ob¬ 
 tained much ivealth among us, and my people are en¬ 
 vious of thee. Is not this the better translation 1 for 
 it can hardly be supposed that Isaac was “ mightier ” 
 than the king of wdiole tribes. 
 
 Verse 18. In the days of Abraham] Instead of 
 bimey, in the days, Houbigant contends we should 
 read '•‘iny abdey, servants. Isaac digged again the 
 wells which the servants of Abraham his father had 
 digged. This reading is supported by the Samaritan, 
 Septuagint, Syriac, and Vulgate; and it is probably 
 the true one. 
 
 Verse 19. A well of springing water.] D^n D'O ‘IXH 
 beer mayim chaiyim, A well of living waters. This is 
 the oriental phrase for a spring, and this is its mean¬ 
 ing both in the Old and New Testaments : Lev. xiv. 
 5, 50; xv. 30; Num. xix. 17; Cant. iv. 15. See 
 also John iv. 10—14; vii. 38 ; Rev. xxi. 6 ; xxii. 1. 
 And by these scriptures we find that an unfailing 
 spring was an emblem of the graces and influences of. 
 the Spirit of God. 
 
 Verse 21. They digged another well] Never did 
 any man more implicitly follow the Divine command, 
 Resist not evil, than Isaac ; whenever he found that 
 his work was likely to be a subject of strife and con¬ 
 tention, he gave place, and rather chose to suffer wrong 
 than to have his own peace of mind disturbed. Thus 
 he overcame evil with good. 
 
 ( 12* > 
 
 On this 
 
CHAP. XXVI. 
 
 Isaac is visited by Abimelech. 
 
 A. M. cir. 2200 . 24 And the Lord appeared 
 
 B. C. cir. 1804. , . . . , 
 
 - unto him the same night, and 
 
 said, h I am the God of Abraham thy father: 
 
 i fear not, for k I am with thee, and will bless 
 
 thee, and multiply thy seed for my servant 
 
 Abraham’s sake. 
 
 25 And he 1 budded an altar there, and 
 m called upon the name of the Lord, and 
 pitched his tent there : and there Isaac’s ser¬ 
 vants digged a well. 
 
 26 Then Abimelech went to him from Gerar, 
 and Ahuzzath one of his friends, n and Phichol 
 the chief captain of his army. 
 
 27 And Isaac said unto them, Wherefore 
 come ye to me, seeing 0 ye hate me, and have 
 p sent me away from you ? 
 
 28 And they said, ^ We saw certainly that 
 the Lord r was with thee : and we said, Let 
 there be now an oath betwixt us, even be¬ 
 twixt us and thee, and let us make a covenant 
 with thee ; 
 
 h Chap. xvii. 7; xxiv. 12; xxviii. 13; Exod. iii. 6; Acts vii. 
 
 32.-‘ Chap. xv. 1.- k Ver. 3, 4.- 1 Chap. xii. 7 ; xiii. 18. 
 
 m Psa. cxvi. 17.-“Chap. xxi. 22.-°Judg. xi. 7.- P Ver. 
 
 16.-Heb. seeing we saw. 
 
 Verse 24. The Lord appeared unto him ] He needed 
 especial encouragement when insulted and outraged by 
 the Philistines; for having returned to the place where 
 his noble father had lately died, the remembrance of 
 his wrongs, and the remembrance of his loss, could 
 not fail to afflict his mind ; and God immediately ap¬ 
 pears to comfort and support him in his trials, by a re¬ 
 newal of all his promises. 
 
 Yerse 25. Builded an altar there] That he might 
 have a place for God’s worship, as well as a place for 
 himself and family to dwell in. 
 
 And called upon the name of the Lord ] And in¬ 
 voked in the name of Jehovah. See on chap. xii. 8; 
 xiii. 15. 
 
 Yerse 26. Abimelech went to him ] When a man’s 
 ways please God, he makes even his enemies to be at 
 peace with him ; so Isaac experienced on this occa¬ 
 sion. Whether this was the same Abimelech and Phi¬ 
 chol mentioned chap. xxi. 22, we cannot tell; it is 
 possible both might have been now alive, provided we 
 suppose them young in the days of Abraham; but it 
 is more likely that Abimelech was a general name of 
 the Gerarite kings, and that Phichol was a name of 
 office. 
 
 Ahuzzath ] The Targum translates this word a com¬ 
 pany, not considering it as a proper name ; “ Abime¬ 
 lech and Phichol came with a company of their friends.” 
 The Septuagint calls him Oxo&O 6 wytyayoyog, Ocho- 
 zath, the paranymph, he who conducts the bride to the 
 bridegroom’s house. Could we depend on the correct¬ 
 ness of this version, we might draw the following cu¬ 
 rious conclusions from it: 1. That this was the son 
 of that Abimelech the friend of Abraham. 2. That 
 
 They make a covenant 
 
 29 s That thou wilt do us no a. m. cir. 2200 . 
 
 hurt, as we have not touched - 
 
 thee, and as we have done unto thee nothing 
 but good, and have sent thee away in 
 peace: t thou art now the blessed of the 
 Lord. 
 
 30 11 And he made them a feast, and they 
 did eat and drink. 
 
 31 And they rose up betimes in the morn¬ 
 ing, and v sware one to another: and Isaac 
 sent them away, and they departed from him 
 in peace. 
 
 32 And it came to pass the same day, that 
 Isaac’s servants came, and told him concern¬ 
 ing the well which they had digged, and said 
 unto him, We have found wat^:. 
 
 33 And he called it w Shebah : x therefore 
 the name of the city is ? Beer-sheba unto 
 this day. 
 
 34 z And Esau was forty years old when he 
 took to wife Judith the daughter of Beeri the 
 
 r Chap. xxi. 22, 23.- s Heb. if thou shalt, &c. - 1 Chaptei 
 
 xxiv. 31 ; Psa. cxv. 15.-“Chap. xix. 3.- v Chap. xxi. 31 
 
 w That is, an oath. - x Chap. xxi. 31.-r That is, the well of 
 
 the oath. - z Chap, xxxvi. 2. 
 
 he had been lately married, and on this journey brings 
 with him his confidential friend, to whom he had lately 
 intrusted the care of his spouse. 
 
 Verse 27. Seeing ye hate me] He was justified in 
 thinking thus, because if they did not injure him, they 
 had connived at their servants doing it. 
 
 Yerse 28. Let there be now an oath betzvixt zzs] Let 
 us make a covenant by which we shall be mutually 
 bound, and let it be ratified in the most solemn manner. 
 
 Yerse 30. He made them a feast] Probably on the 
 sacrifice that was offered on the occasion of making 
 this covenant. This was a common custom. 
 
 Yerse 31. They rose up betimes] Early rising was 
 general among the primitive inhabitants of the world, 
 and this was one cause which contributed greatly to 
 their health and longevity. 
 
 Yerse 33. He called it Shebah] This was probably 
 the same well which was called Beer-sheba in the time 
 of Abraham, which the Philistines had filled up, and 
 which the servants of Isaac had reopened. The same 
 name is therefore given to it which it had before, with 
 the addition of the emphatic letter n he, by which its 
 signification became extended, so that now it signified 
 not merely an oath or full, but satisfaction and abun¬ 
 dance. 
 
 The name of the city is Beer-sheba] This name 
 was given to it a hundred years before this time ; but 
 as the well from which it had this name originally was 
 closed up by the Philistines, probably the name of the 
 place was abolished with the well; when therefore 
 Isaac reopened the well, he restored the ancient name 
 of the place. 
 
 Yerse 34. He took to wife—the daughter <5yc.] It 
 
 163 
 
 a 
 
"Esau marries two Hittite women, 
 
 GENESIS. 
 
 A. M. cir. 2200. 
 
 B. C. cir. 1804. 
 
 Hittite, and Bashemath the daugh¬ 
 ter of Elon the Hittite : 
 
 a Chap, xxvii. 46; xxviii. 1, 8. 
 
 is very likely that the wives taken by Esau were daugh¬ 
 ters of chiefs among the Hittites, and by this union he 
 sought to increase and strengthen his secular power 
 and influence. 
 
 Terse 35. ’Which were a grief of mind ] Not the 
 marriage, though that was improper, but the persons; 
 they, by their perverse and evil ways, brought bitter¬ 
 ness into the hearts of Isaac and Rebekah. The Tar- 
 gum of Jonathan ben TJzziel, and that of Jerusalem, 
 say they were addicted to idol worship, and rebelled 
 against and would not hearken to the instructions 
 either of Isaac or Rebekah. From Canaanites a dif¬ 
 ferent conduct could not be reasonably expected. Esau 
 was far from being spiritual , and his wives were wholly 
 carnal. * 
 
 The same reflections which were suggested by 
 Abraham’s conduct in denying his wife in Egypt and 
 Gerar, will apply to that of Isaac ; but the case of 
 Isaac was much less excusable than that of Abraham. 
 The latter told no falsity ; he only through fear sup- 
 po'essed a part of the truth. 
 
 1. A good man has a right to expect God’s blessing 
 on his honest industry. Isaac sowed, and received a 
 hundred-fold, and he had possession of flocks, &c., for 
 the Lord blessed him. Worldly men , if they pray at 
 all, ask for temporal things : “ What shall we eat 1 
 what shall we drink 1 and wherewithal shall we be 
 clothed 1” Most of the truly religious people go into 
 another extreme ; they forget the body, and ask only 
 for the soul! and yet there are “ things requisite and 
 necessary as well for the body as the soul,” and things 
 which are only at God’s disposal. The body lives for 
 the soul’s sake; its life and comfort are in many re¬ 
 spects essentially requisite to the salvation of the soul; 
 and therefore the things necessary for its support should 
 be earnestly asked from the God of all grace, the Fa¬ 
 ther of bounty and providence. Ye have not because 
 ye ash not , may be said to many poor, afflicted religious 
 people ; and they are afraid to ask lest it should ap¬ 
 pear mercenary, or that they sought their portion in 
 this life. They should be better taught. Surely to 
 none of these will God give a stone if they ask bread: 
 he who is so liberal of his heavenly blessings will not 
 withhold earthly ones, w r hich are of infinitely less con¬ 
 sequence. Reader, expect God’s blessing on thy honest 
 industry; pray for it, and believe that God does not 
 love thee less, who hast taken refuge in the same hope, 
 than he loved Isaac. Plead not only his promises, but 
 plead on the precedents he has set before thee. “ Lord, 
 thou didst so and so to Abraham, to Isaac, to Jacob, 
 and to others who trusted in thee ; bless my field, bless 
 my flocks, prosper my labour, that I may be able to 
 provide things honest in the sight of all men, and have 
 something to dispense to those who are in want.” And 
 will not God hear such prayers 1 Yea, and answmr 
 them too, for he does not willingly afflict the children 
 of men. And we may rest assured that there is more 
 affliction and poverty in the world than either the jus- 
 
 164 
 
 which are a grief to his parents 
 
 35 Which a were b a grief of A. M. cir. 2200 . 
 . , T . , , B. C. cir. 1804. 
 
 mind unto Isaac and to Kebekah. --- 
 
 b Heb. bitterness of spirit. 
 
 tice or providence of God requires. There are, how¬ 
 ever, many who ow r e their poverty to their w r ant of 
 diligence and economy ; they sink down into indolence, 
 and forget that word, Whatsoever thy hand findeth to 
 do, do it with thy might; nor do they consider that 
 by idleness a man is clothed with rags. Be diligent 
 in business and fervent in spirit, and God wall withhold 
 from thee no manner of thing that is good. 
 
 2. From many examples we find that the wealth of 
 the primitive inhabitants of the world did not consist 
 in gold, silver, or precious stones, but principally in 
 flocks of useful cattle, and the produce of the field. 
 With precious metals and precious stones they were 
 not unacquainted, and the former w r ere sometimes used 
 in purchases, as we have already seen in the case of 
 Abraham buying a field from the children of Heth. 
 But the blessings winch God promises are such as 
 spring from the soil. Isaac sowed in the land, and had 
 possessions of flocks and herds, and great store of ser¬ 
 vants, ver. 12-14. Commerce, by which nations and 
 individuals so suddenly rise and as suddenly fall, had 
 not been then invented ; every man was obliged to ac¬ 
 quire property by honest and persevering labour, or be 
 destitute. Lucky hits, fortunate speculations, and ad¬ 
 venturous risks, could then have no place; the field 
 must be tilled, the herds watched and fed, and the 
 proper seasons for ploughing, sowing, reaping, and lay¬ 
 ing up, be carefully regarded and improved. No man, 
 therefore, could grow rich by accident. Isaac waxed 
 great, and went forward, and grew until he became 
 very great, ver. 13. Speculation was of no use, for 
 it could have no object; and consequently many in¬ 
 citements to knavery and to idleness, that bane of the 
 physical and moral health of the body and soul of man, 
 could not show themselves. Happy times! when every 
 man wrought with his hands, and God particularly 
 blessed his honest industry. As he had no luxuries , 
 he had no unnatural and factitious wants, few diseases, 
 and a long life. 
 
 O fortunatos nimium, sua si bona nonnt, 
 
 Agricolas! -- 
 
 0 thrice happy husbandmen! did they but know r their 
 
 own mercies. 
 
 But has not w T hat. is termed commerce produced the 
 reverse of all this 1 A few are speculators, and the 
 many are comparatively slaves; and slaves, not to 
 enrich themselves, (this is impossible,) but to enrich 
 the speculators and adventurers by whom they are 
 employed. Even the farmers become, at least par¬ 
 tially, commercial men ; and the soil, the fruitful parent 
 of natural wrnalth, is comparatively disregarded : the 
 consequence is, that the misery of the many, and the 
 luxury of the feio, increase ; and from both these 
 spring, on the one hand, pride, insolence, contempt of 
 the poor, contempt of God’s holy word and command¬ 
 ments, with the long catalogue of crimes which pro¬ 
 ceed from pampered appetites and unsubdued pas¬ 
 sions : and on the other, murmuring, repining, discon- 
 
 a 
 
Isaac desires his son Esau 
 
 tent, and often insubordination and revolt, the most 
 fell and most destructive of all the evils that can de¬ 
 grade and curse civil society. Hence wars, fightings, 
 and revolutions of states, and public calamities of all 
 kinds. Bad as the world and the times are, men have 
 made them much worse by their unnatural methods 
 
 to prepare him savoury meat. 
 
 of providing for the support of life. When shall 
 men learn that even this is but a subordinate pursuit; 
 and that the cultivation of the soul in the know¬ 
 ledge, love, and obedience of God, is essentially 
 necessary, not only to future glory, but to present 
 happiness 1 
 
 CHAP. XXVII. 
 
 CHAPTER XXVII. 
 
 Isaac, grown old and feeble, and apprehending the approach of death, desires his son Esau to provide some 
 savoury meat for him, that having eaten of it he might convey to him the blessing connected with the right 
 of primogeniture, 1—4. Rebekah hearing of it, relates the matter to Jacob, and directs him how to person¬ 
 ate his brother, and by deceiving his father, obtain the blessing, 5—10. Jacob hesitates, 11 , 12; but 
 being counselled and encouraged by his mother, he at last consents to use the means she prescribes, 13, 14. 
 Rebekah disguises Jacob, and sends him to personate his brother, 15—17. Jacob comes to his father, and 
 professes himself to be Esau, 18, 19. Isaac doubts, questions, and examines him closely, but does not 
 discover the deception , 20—24. He eats of the savoury meat, and confers the blessing upon Jacob, 25—27. 
 In what the blessing consisted, 28, 29. Esau arrives from the field with the meat he had gone to provide, 
 and presents himself before his father, 30, 31. Isaac discovers the fraud of Jacob, and is much affected, 
 32, 33. Esau is greatly distressed on hearing that the blessing had been received by another, 34. Isaac 
 accuses Jacob of deceit, 35. Esau expostulates, and prays for a blessing, 36. Isaac describes the bless¬ 
 ing which he has already conveyed, 37. Esau weeps, and earnestly implores a blessing, 38. Isaac pro¬ 
 nounces a blessing on Esau, and prophecies that his posterity should, in process of time, cease to be tribu¬ 
 tary to the posterity of Jacob, 39, 40. Esau purposes to kill his brother, 41. Rebekah hears of it, and 
 counsels Jacob to take refuge with her brother Laban in Padan-aram, 42—45. She professes to be greatly 
 
 alarmed , lest Jacob should take any of the Canaanites to wife, 46. 
 
 A. M. cir. 2225 . A ND it came to pass, that 
 
 B. C. cir. 1779. J\. . _ r , ’ , 
 
 Kennicott. when Isaac was old, and 
 
 a his eyes were dim, so that he 
 could not see, he called Esau his eldest son, 
 and said unto him, My son: and he said unto 
 him, Behold, here am I. 
 
 2 And he said, Behold now, I am old, I 
 
 of my A. M. cir. 2225. 
 J B. C. cir. 1779. 
 
 b know not the day 
 death: 
 
 3 c Now therefore take, I pray thee, thy 
 weapons, thy quiver and thy bow, and go out 
 to the field, and d take me some venison; 
 
 4 And make me savoury meat, such as I 
 love, and bring it to me, that I may eat; that 
 
 a Chap, xlviii. 10 ; 1 Sam. iii. 2.- b Prov. xxvii. 1 ; 
 
 NOTES ON CHAP. XXVII. 
 
 Verse 1. Isaac teas old] It is conjectured, on good 
 grounds, that Isaac was now about one hundred and 
 seventeen years of age, and Jacob about fifty-seven ; 
 though the commonly received opinion makes Isaac one 
 hundred and thirty-seven, and Jacob seventy-seven ; 
 but see the notes on chap. xxxi. 38, &c. 
 
 And his eyes were dim] This was probably the 
 effect of that affliction, of what kind we know not, 
 under which Isaac now laboured; and from which, as 
 well as from the affliction, he probably recovered, as 
 it is certain he lived forty if not forty-three years after 
 this time, for he lived till the return of Jacob from 
 Padan-aram; chap. xxxv. 27-29. 
 
 Verse 2. I know not the day of my death] From 
 his present weakness he had reason to suppose that 
 his death could not be at any great distance, and there¬ 
 fore would leave no act undone which he believed it 
 his duty to perform. He who lives not in reference 
 to eternity, lives not at all. 
 
 Verse 3. Thy weapons] The original word keley 
 signifies vessels and instruments of any kind ; and is pro¬ 
 bably used here for a hunting spear , javelin , sword, <$-c. 
 
 Quiver] ’ifi teli, from n*7r\ talah , to hang or sus- 
 
 James iv. 14.- c Chap. xxv. 27, 28.- d Heb. hunt. 
 
 pend. Had not the Septuagint translated the word 
 <paperpav, and the Vidgate pharetram, a quiver, I should 
 rather have supposed some kind of shield was meant; 
 but either can be suspended on the arm or from the 
 shoulder. Some think a sivord is meant; and because 
 the original signifies to hang or suspend , hence they 
 think is derived our word hanger, so called because it 
 is generally worn in a pendent posture ; but the word 
 hanger did not exist in our language previously to the 
 Crusades, and we have evidently derived it from the 
 
 « e 
 
 Persian khanjar, a poniard or dagger, the 
 
 use of which, not only in battles, but in private assas¬ 
 sinations, was well known. 
 
 Verse 4. Savoury meat] matammim, from 
 
 DJ?£0 taam, to taste or relish; how dressed we know 
 not, but its name declares its nature. 
 
 That I may eat] The blessing which Isaac was to 
 confer on his son was a species of Divine right, and 
 must be communicated with appropriate ceremonies. 
 As eating and drinking were used among the Asiatics 
 on almost all religious occasions, and especially in 
 making and confirming covenants, it is reasonable to 
 suppose that something of this kind was essentially 
 necessary on this occasion, and that Isaac could not 
 
 165 
 
GENESIS. 
 
 Jacob counselled by Rebekah 
 
 A. M. cir. 2225 . my soul e may bless thee before 
 
 B. C. cir. 1779. j 
 
 5 And Rebekah heard when Isaac spake to 
 Esau his son. And Esau went to the field 
 to hunt for venison, and to bring it. 
 
 6 And Rebekah spake unto Jacob her son, 
 saying, Behold, I heard thy father speak unto 
 Esau thy brother, saying, 
 
 7 Bring me venison, and make me savoury 
 meat, that I may eat, and bless thee before the 
 Lord, before my death. 
 
 8 Now therefore, my son, f obey my voice 
 according to that which I command thee. 
 
 9 Go now to the flock, and fetch me from 
 thence two good kids of the goats ; and I will 
 make them ° savoury meat for thy father, such 
 as he loveth: 
 
 10 And thou shalt bring it to thy father, 
 that he may eat, and that he h may bless thee 
 before his death. 
 
 11 And Jacob said to Rebekah his mother, 
 Behold, 1 Esau my brother is a hairy man, and 
 I am a smooth man . 
 
 to supplant Ins brother. 
 
 12 My father peradventure will A. M. cir. 2225 
 
 , r J , t , t, B. C. cir. 1779. 
 
 k feel me, and 1 shall seem to - 
 
 him as a deceiver; and I shall bring 1 a curse 
 
 upon me, and not a blessing. 
 
 13 And his mother said unto him, m Upon 
 me be thy curse, my son: only obey my 
 voice, and go fetch me them. 
 
 14 And he went, and fetched, and brought 
 ihem to his mother: and his mother n made 
 savoury meat, such as his father loved. 
 
 15 And Rebekah took 0 goodly raiment of 
 her eldest son Esau, p which were with her in 
 the house, and put them upon Jacob her 
 younger son : 
 
 16 And she put the skins of the kids of the 
 goats upon his hands, and upon the smooth 
 of his neck: 
 
 17 And she gave the savoury meat and the 
 bread, which she had prepared, into the hand 
 of her son Jacob. 
 
 18 And he came unto his father, and said, 
 My father: and he said, Here am I; who art 
 thou, my son ? 
 
 e Yer. 27; chapter xlviii. 9, 15 ; xlix. 28; Deut. xxxiii. 1. 
 
 f Ver. 13.- s Verse 4.- h Verse 4.-* Chapter xxv. 25. 
 
 k Ver. 22. 
 
 convey the right till he had eaten of the meat pro¬ 
 vided for the purpose by him who was to receive the 
 blessing. As Isaac was now old, and in a feeble and 
 languishing condition, it was necessary that the flesh 
 used on this occasion should be prepared so as to in¬ 
 vite the appetite, that a sufficiency of it might be taken 
 to revive and recruit his drooping strength, that he 
 might be the better able to go through the whole of 
 this ceremony. 
 
 This seems to be the sole reason why savoury meat 
 is so particularly mentioned in the text. When we 
 consider, 1. That no covenant was deemed binding 
 unless the parties had eaten together ; 2. That to con¬ 
 vey this blessing some rite of this kind was necessary ; 
 and, 3. That Isaac’s strength was now greatly ex¬ 
 hausted, insomuch that he supposed himself to be 
 dying ; we shall at once see why meat was required 
 on this occasion, and why that meat was to be pre¬ 
 pared so as to deserve the epithet of savoury. As I 
 believe this to be the true sense of the place, I do not 
 trouble my readers with interpretations which I sup¬ 
 pose to be either exceptionable or false. 
 
 Verse 5. And Rebekah heard ] And was deter¬ 
 mined, if possible, to frustrate the design of Isaac, and 
 procure the blessing for her favourite son. Some 
 pretend that she received a Divine inspiration to the 
 purpose; but if she had she neede’d not to have re¬ 
 course to deceit , to help forward the accomplishment. 
 Isaac, on being informed, would have had too much 
 piety not to prefer the will of his Maker to his own 
 partiality for his eldest son; but Rebekah had nothing 
 
 166 
 
 1 Chap. ix. 25; Deut. xxvii. 18.- 111 Chap, xliii. 9 ; 1 Sam. 
 
 xxv. 24; 2 Sam. xiv. 9; Matt, xxvii. 25.-“Verse 4, 9. 
 
 0 Heb. desirable. - P Ver. 27. 
 
 of the kind to plead, and therefore had recourse to the 
 most exceptionable means to accomplish her ends. 
 
 Verse 12 . I shall bring a curse upon me] For even 
 in those early times the spirit of that law was under¬ 
 stood, Deut. xxvii. 18 : Cursed is he that maketh the 
 blind to wander out of the way; and Jacob seems to 
 have possessed at this time a more tender conscience 
 than his mother. 
 
 Verse 13. Upon me be thy curse , my son] Onkelos 
 gives this a curious turn : It has been revealed to me 
 by prophecy that the curses will not come upon thee , my 
 son. What a dreadful responsibility did this woman 
 take upon her at this time ! The sacred writer states 
 the facts as they w r ere, and we may depend on the 
 truth of the statement; hut he nowhere says that God 
 would have any man to copy this conduct. He often 
 relates facts and sayings which he never recommends. 
 
 Verse 15. Goodly raiment] Mr. Ainsworth has a 
 sensible note on this place. “ The priest in the law 
 had holy garments to minister in, Exod. xxviii. 2—4, 
 which the Septuagint there and in this place term nqv 
 crrofayv, the robe, and oTolrjv ayiav, the holy robe. 
 Whether the first-born, before the law, had such to 
 minister in is not certain, but it is probable by this ex¬ 
 ample ; for had they been common garments, why did 
 not Esau himself, or his wives, keep them 1 But being, 
 in all likelihood, holy robes, received from their ances¬ 
 tors, the mother of the family kept them in sweet 
 chests from moths and the like, wdiereupon it is said, 
 ver. 27, Isaac smelled the smell of his garments .” 
 The opinion of Ainsworth is followed by many critics. 
 
 a 
 
Jacob provides savoury meat , CHAP. 
 
 A. M.cir. 2225 . 19 And Jacob said unto his 
 
 B. c. cir. 1//9. £ at j. ier ^ j am j; sau thy hrst-born ; 
 
 I have done according as thou badest me : 
 arise, I pray thee, sit and eat of my venison, 
 q that thy soul may bless me. 
 
 20 And Isaac said unto his son, How is it 
 that thou hast found it so quickly, my son ? 
 And he said, Because the Lord thy God 
 brought it r to me. 
 
 21 And Isaac said unto Jacob, Come near, 
 I pray thee, that I s may feel thee, my son, 
 whether thou be my very son Esau or not. 
 
 22 And Jacob went near unto Isaac his 
 father; and he felt him, and said, The voice 
 is Jacob’s voice, but the hands are the hands 
 of Esau. 
 
 23 And he discerned him not, because 1 his 
 
 Verse 4.- r Heb. before me. - s Verse 12.- 1 Verse 16. 
 
 u Verse 4. 
 
 Verse 19. I am Esau thy Jirst-horn\ Here are 
 many palpable falsehoods, and such as should neither 
 be imitated nor excused. “Jacob,” says Calmet, “im¬ 
 poses on his father in three different ways. 1. By his 
 words : I am thy first-born Esau. 2. By his actions; 
 he gives him kids ’ flesh for venison , and says he had 
 executed his orders, and got it by hunting. 3. By his 
 clothing; he puts on Esau’s garments, and the kids’ 
 skins upon his hands and the smooth of his neck. In 
 short, he made use of every species of deception that 
 could be practised on the occasion, in order to accom¬ 
 plish his ends.” To attempt to palliate or find excuses 
 for such conduct, instead of serving, disserves the 
 cause of religion and truth. Men have laboured, not 
 only to excuse all this conduct of Rebekah and Jacob, 
 but even to show that it was consistent , and that the 
 whole was according to the mind and will of God! 
 
 Non tali auxilio, non defensoribus istis — 
 
 The cause of God and truth is under no obligation to 
 such defenders ; their hands are more unhallowed than 
 those of Uzzah; and however the bearers may stum¬ 
 ble, the ark of God requires not their support. It was 
 the design of God that the elder should serve the 
 younger, and he would have brought it about in the 
 way of his own wise and just providence ; but means 
 such as here used he could neither sanction nor recom¬ 
 mend. 
 
 Verse 23. And he discerned him not , because his 
 hands were hairy ] From this circumstance we may 
 learn that Isaac’s sense of feeling was much impaired 
 by his present malady. When he could not discern 
 the skin of a kid from the flesh of his son, we see that 
 he was, through his infirmity, in a fit state to be im¬ 
 posed on by the deceit of his wife, and the cunning 
 of his younger son. 
 
 Verse 27. The smell of my son is as the smell of 
 afield ] The smell of these garments, the goodly rai¬ 
 ment which had been laid up in the house, was proba¬ 
 bly occasioned by some aromatic herbs, which we may 
 
 a 
 
 XXVII. and imposes on his father, 
 
 hands were hairy, as his brother A. M. cir. 2225 . 
 Esau’s hands : so he blessed him. B ' C lA r ' 1779 ' 
 
 24 And he said, Art thou my very son Esau? 
 And he said, I am. 
 
 25 And he said, Bring it near to me, and I 
 will eat of my son’s venison, that my soul 
 may bless thee. And he brought it near to 
 him, and he did eat: and he brought him 
 wine, and he drank. 
 
 26 And his father Isaac said unto him, 
 Come near now, and kiss me, my son. 
 
 27 And he came near, and kissed him: and. 
 he smelled the smell of his raiment, and bless¬ 
 ed him, and said, See, v the smell of my son 
 is as the smell of a field which the Lord hath 
 blessed: 
 
 28 Therefore w God give thee of x the dew 
 
 v Hosea xiv. 6.- w Hebrews xi. 20.- x Deut. xxxiii. 13, 28 * 
 
 2 Sam. i. 21. 
 
 naturally suppose were laid up with the clothes ; a cus¬ 
 tom which prevails in many countries to the present 
 day. Thyme, lavender , &c., are often deposited in 
 wardrobes, to communicate an agreeable scent, and 
 under the supposition that the moths are thereby pre¬ 
 vented from fretting the garments. I have often seen 
 the leaves of aromatic plants, and sometimes whole 
 sprigs, put in eastern MSS., to communicate a pleasant 
 smell, and to prevent the worms from destroying them. 
 Persons going from Europe to the East Indies put 
 pieces of Russia leather among their clothes for the 
 same purpose. Such a smell would lead Isaac’s re¬ 
 collection to the fields where aromatic plants grew in 
 abundance, and where he had often been regaled by 
 the scent. 
 
 Verse 28. God give thee of the dew of heaven ] Bp. 
 Newton’s view of these predictions is so correct and 
 appropriate, as to leave no wish for any thing farther 
 on the subject. 
 
 “ It is here foretold, and in ver. 39, of these two 
 brethren, that as to situation, and other temporal ad¬ 
 vantages, they should be much alike. It was said to 
 Jacob : God give thee of the dew of heaven, and the 
 fatness of the earth, and plenty of corn and wine; 
 and much the same is said to Esau, ver. 39 : Behold, 
 thy dwelling shall be the fatness of the earth, and of 
 the deiv of heaven from above. The spiritual blessing, 
 or the promise of the blessed seed, could be given only 
 to one ; but temporal good things might be imparted 
 to both. Mount Seir, and the adjacent country, was 
 at first in the possession of the Edomites ; they after¬ 
 wards extended themselves farther into Arabia, and 
 into the southern parts of Judea. But wherever they 
 were situated, we find in fact that the Edomites, in 
 temporal advantages, were little inferior to the Israel¬ 
 ites. Esau had cattle and beasts and substance in 
 abundance, and he went to dwell in Seir of his own. 
 accord; but he would hardly have removed thither 
 with so many cattle, had it been such a barren and de¬ 
 solate country as some would represent it. The Edom- 
 
 107 
 
Isaac blesses Jacob. 
 
 GENESIS. 
 
 Jacob's deceit discovered 
 
 a. M. cir. 2225 . of heaven, and y the fatness of 
 B. c. cir. i//9. ^ ie ear |j-j^ an( j z pi en ty 0 f corn 
 
 and wine : 
 
 29 a Let people serve thee, and nations bow 
 down to thee; be lord over thy brethren, and 
 b let thy mother’s sons bow down to thee : 
 c cursed be every one that curseth thee, and 
 blessed be he that blesseth thee. 
 
 30 And it came to pass as soon as Isaac had 
 made an end of blessing Jacob, and Jacob 
 was yet scarce gone out from the presence of 
 
 y Chap. xlv. 18.- z Deut. xxxiii. 28.- a Chap. ix. 25 ; xxv. 
 
 23.- b Chap. xlix. 8. 
 
 ites had dukes and kings reigning over them, while 
 the Israelites were slaves in Egypt. When the Israel¬ 
 ites, on their return, desired leave to pass through the 
 territories of Edom, it appears that the country abound¬ 
 ed with fruitful fields and vineyards : Let us pass , 
 I pray thee , through thy country ; ice will not pass 
 through the fields , or through the vineyards , neither 
 will we drink of the water of the wells ; Num. xx. 17. 
 And the prophecy of Malachi, which is generally al¬ 
 leged as a proof of the barrenness of the country, is 
 rather a proof of the contrary : I hated Esau , and 
 laid his mountains and his heritage waste for the dra¬ 
 gons of the wilderness, Mai. i. 3 ; for this implies that 
 the country was fruitful before, and that its present un¬ 
 fruitfulness was rather an effect of war, than any natu¬ 
 ral defect in the soil. If the country is unfruitful now, 
 neither is Judea what it was formerly.” As there was 
 hut little rain in Judea, except what was termed the 
 early rain , which fell about the beginning of spring, 
 and the latter rain , which fell about September, the 
 lack of this was supplied by the copious dews which 
 fell both morning and evening, or rather through the 
 whole of the night. And we may judge, says Calmet, 
 of the abundance of these dews by what fell on Gideon’s 
 fleece, Judges vi. 38, which being wrung filled a bowl. 
 And Hushai compares an army ready to fall upon its 
 enemies to a dew falling on the ground , 2 Sam. xvii. 
 12, which gives us the idea that this fluid fell in great 
 profusion, so as to saturate every thing. Travellers 
 in these countries assure us that the dews fall there in 
 an extraordinary abundance. 
 
 The fatness of the earth] What Homer calls ovdap 
 apovpris , Ilias ix., 141, and Yirgil uber glebce, AEneis 
 i., 531, both signifying a soil naturally fertile. Under 
 this, therefore, and the former expressions, Isaac wishes 
 his son all the blessings which a plentiful country can 
 produce ; for, as Le Clerc rightly observes, if the dews 
 and seasonable rains of heaven fall upon a fruitful soil, 
 nothing but human industry is wanting to the plentiful 
 enjoyment of all temporal good things.. Hence they 
 are represented in the Scripture as emblems of pros¬ 
 perity, of plenty, and of the blessing of God, Deut. 
 xxxiii. 13, 28 ; Micah v. 7 ; Zech. viii. 12 ; and, on 
 the other hand, the withholding of these denotes bar¬ 
 renness , distress , and the curse of God; 2 Sam, i. 21. 
 See Dodd. 
 
 A'erse 29. Let people serve thee ] “ However alike 
 
 168 
 
 Isaac his father, tnat Esau his A.M. cir. 2225 . 
 brother came m from his hunting. - 
 
 31 And he also had made savoury meat, and 
 brought it unto his father, and said unto his 
 father, Let my father arise, and d eat of his 
 son’s venison, that thy soul may bless me. 
 
 32 And Isaac his father said unto him. Who 
 art thou ? And he said, I am thy son, thy 
 first-born, Esau. 
 
 33 And Isaac e trembled very exceedingly, 
 and said, Who ? where is he that hath f taken 
 
 c Chap. xii. 3.- d Ver. 4.- e Heb. trembled with a great 
 
 trembling greatly. - f Heb. hunted. 
 
 their temporal advantages were to each other,” says 
 Bp. Newton, “in all spiritual gifts and graces the 
 younger brother was to have the superiority, was to be 
 the happy instrument of conveying the blessing to all 
 nations : In thee and in thy seed shall all the families 
 of the earth be blessed ; and to this are to be referred, 
 in their full force, those expressions : Let people serve 
 thee , and nations bow down to thee. Cursed be every 
 one that curseth thee , and blessed be he that blesseth 
 thee. The same promise was made to Abraham in 
 the name of God : I will bless them that bless thee , 
 and curse him that curseth thee, chap. xii. 3 ; and it 
 is here repeated to Jacob, and thus paraphrased in the 
 Jerusalem Targum : ‘ He who curseth thee shall be 
 cursed as Balaam the son of Beor ; and he who bless¬ 
 eth thee shall be blessed as Moses the prophet, the 
 lawgiver of Israel.’ It appears that Jacob was, on 
 the whole, a man of more religion, and believed the 
 Divine promises more, than Esau. The posterity of 
 Jacob likewise preserved the true religion, and the wor¬ 
 ship of one God, while the Edomites were sunk in 
 idolatry; and of the seed of Jacob was born at last 
 the Saviour of the world. This was the peculiar privi¬ 
 lege and advantage of Jacob, to be the happy instru¬ 
 ment of conveying these blessings to all nations. This 
 was his greatest superiority over Esau ; and in this 
 sense St. Paul understood and applied the prophecy : 
 The elder shall serve the younger , Rom. ix. 12. The 
 Christ, the Saviour of the world, was to be born of 
 some one family ; and Jacob’s was preferred to Esau’s, 
 out of the good pleasure of Almighty God, who is cer¬ 
 tainly the best judge of fitness and expedience, and 
 has undoubted right to dispense his favours as he shall 
 see proper; for he says to Moses, as the apostle pro¬ 
 ceeds to argue, ver. 15 : ‘I will have mercy on whom 
 I will have mercy, and I will have compassion on 
 whom I will have compassion.’ And when the Gen¬ 
 tiles were converted to Christianity, the prophecy was 
 fulfilled literally: Let people serve thee , and let nations 
 bow down to thee; and will be more amply fulfilled 
 when the fulness of the Gentiles shall come in, and 
 all Israel shall be saved.” 
 
 Verse 33. And Isaac trembled] The marginal read¬ 
 ing is very literal and proper, And Isaac trembled with 
 a great trembling greatly . And this shows the deep 
 concern he felt for his own deception, and the iniquity 
 of the means by which it had been brought about. 
 
 a 
 
CHAP. XXVII. 
 
 and receives a blessing 
 
 Esau entreats his father, 
 
 A. M. cir. 2225. venison, and brought it me, and I 
 — C' Clr ‘ 1//J ‘ have eaten of all before thou 
 earnest, and have blessed him ? yea, « and he 
 shall be blessed. 
 
 34 And when Esau heard the words of his 
 father, h he cried with a great and exceeding 
 bitter cry, and said unto his father, Bless me, 
 even me also, O my father. 
 
 35 And he said, Thy brother came with 
 subtilty, and hath taken away thy blessing. 
 
 36 And he said, 1 Is not he rightly named 
 k Jacob ? for he hath supplanted me these two 
 times : 1 he took away my birthright; and 
 behold, now he hath taken away my blessing. 
 And he said, Hast thou not reserved a bless¬ 
 ing for me ? 
 
 s Chap, xxviii. 3,4 ; Rom. xi. 29.- h Heb. xii. 17.- 1 Chap. 
 
 xxv. 26.- k That is, asupplanter. - 1 Chap. xxv. 33.- m Ful¬ 
 filled, 2 Sam. viii. 14 ; ver. 29.- 11 Ver. 28. 
 
 Though Isaac must have heard of that which God had 
 spoken to Rebekah, The elder shall serve the younger, 
 and could never have wished to reverse this Divine 
 purpose ; yet he might certainly think that the spiritual 
 blessing might be conveyed to Esau, and by him to all 
 the nations of the earth, notwithstanding the superiority 
 of secular dominion on the other side. 
 
 Yea, and he shall be blessed .] From what is said in 
 this verse, collated with Heb. xii. 17, we see how bind¬ 
 ing the conveyance of the birthright was when com¬ 
 municated with the riles already mentioned. When 
 Isaac found that he had been deceived by Jacob, he 
 certainly would have reversed the blessing if he could ; 
 but as it had been conveyed in the sacramental way 
 this was impossible. I have blessed him, says he, yea, 
 and he must, or will, be blessed. Hence it is said by 
 the apostle, Esau found no place for repentance, yera- 
 voiag yap tottov ovx evpe, no place for change of mind 
 or purpose in his father, though he sought it carefully 
 with tears. The father could not reverse it because 
 the grant had already been made and confirmed. But 
 this had nothing to do with the final salvation of poor 
 outwitted Esau, nor indeed with that of his unnatural 
 brother. 
 
 Yerse 35. Hath taken away thy blessing .] This 
 blessing, which was a different thing from' the birth¬ 
 right, seems to consist of two parts : 1. The dominion, 
 generally and finally, over the other part of the family ; 
 and, 2. Being the progenitor of the Messiah. But the 
 former is more explicitly declared than the latter. See 
 the notes on chap. xxv. 31. 
 
 Yerse 36. Is not he rightly named Jacob ?] See on 
 chap. xxv. 26. 
 
 He took away my birthright ] So he might say with 
 considerable propriety; for though he sold it to Jacob, 
 yet as Jacob had taken advantage of his perishing situ¬ 
 ation, he considered the act as a species of robbery. 
 
 Yerse 37. I have made him thy lord ] See on ver. 28. 
 
 Verse 40. By thy sword shall thou live ] This does 
 not absolutely mean that the Edomites should have 
 
 a 
 
 37 And Isaac answered and a. m. cir. 2225 
 said unto Esau, ni Behold, I have Clr ; 1,l9 m 
 made him thy lord, and all his brethren have 
 I given to him for servants ; and n with corn 
 and wine have I 0 sustained him : and what 
 shall I do now unto thee, my son ? 
 
 38 And Esau said unto his father, Hast thou 
 but one blessing, my father ? bless me, even 
 me also, O my father. And Esau lifted up 
 his voice, p and wept. 
 
 39 And Isaac his father answered and said 
 unto him, Behold, * thy dwelling shall be r the 
 fatness of the earth, and of the dew of heaven 
 from above ; 
 
 40 And by thy sword shalt thou live, and 
 s shalt serve thy brother; and t it shall come 
 
 0 Or, supported. - p Heb. xii. ]7.-^ Yer. 28 ; Heb. xi. 20 
 
 r Or, of the fatness .- s Ch. xxv. 23 ; Obad. 18, 19, 20 ; 2 Sam.. 
 
 viii. 14.- 4 2 Kings viii. 20. 
 
 constant w T ars; but that they should be of a fierce and 
 warlike disposition, gaining their sustenance by hunt¬ 
 ing , and by predatory excursions upon the possessions 
 of others. Bishop Newton speaks on this subject with 
 his usual good sense and judgment: “ The elder branch, 
 it is here foretold, should delight more in war and vio¬ 
 lence, but yet should be subdued by the younger. By 
 thy sword shalt thou live, and shalt serve thy brother. 
 Esau might be said to live much by the sword; for he 
 was a cunning hunter, a man of the field. He and 
 his children got possession of Mount Seir by force and 
 violence, expelling from thence the Horites, the former 
 inhabitants. By what means they spread themselves 
 farther among the Arabians is not known; but it ap¬ 
 pears that upon a sedition and separation several of 
 the Edomites came and siezed upon the south-west 
 parts of Judea, during the Babylonish captivity, and 
 settled there ever after. Before and after this they 
 were almost continually at war with the Jews ; upon 
 every occasion they were ready to join with their ene¬ 
 mies ; and wdien Nebuchadnezzar besieged Jerusalem, 
 they encouraged him utterly to destroy the city, say¬ 
 ing, Rase it, rase it, even to the foundations thereof. 
 Psa. cxxxvii. 7. And even long after they were sub¬ 
 dued by the Jews, they retained the same martial 
 spirit; for Josephus in his time gives them the charac¬ 
 ter of ‘ a turbulent and disorderly nation, always erect 
 to commotions, and rejoicing in changes; at the least 
 adulation of those who beseech them, beginning war, 
 and hasting to battles as to a feast.’ And a little be¬ 
 fore the last siege of Jerusalem they came, at the en¬ 
 treaty of the Zealots, to assist them against the priests 
 and people ; and there, together with the Zealots, com¬ 
 mitted unheard-of cruelties, and barbarously murdered 
 Annas, the high priest, from whose death Josephus 
 dates the destruction of the city.” See Dr. Dodd, 
 
 A n y—when thou shalt have the dominion] It is here 
 foretold that there was to be a time when the elder 
 was to have dominion and shake off the yoke of the 
 younger. The word Ynn tarid, which we translate 
 
 169 
 
GENESIS. 
 
 RebekaJi’s counsel to him 
 
 Esau purposes to slay Jacob. 
 
 A. M. cir. 2225 . to pass, when thou shalt have 
 
 B. C. cir. 17/9. t ^ e dominion, p lat t p ou s } ia p 
 
 break his yoke from off thy neck. 
 
 41 And Esau 11 hated Jacob because of the 
 blessing wherewith his father blessed him : 
 and Esau said in his heart, v The days of 
 mourning for my father are at hand ; w then 
 will I slay my brother Jacob. 
 
 42 And these words of Esau her elder son 
 were told to Rebekah : and she sent and called 
 
 Jacob her younger son, and said A. M. cir. 2225 
 
 , . A .. B. C. cir. 1779 
 
 unto him, .Behold, thy brother -- 
 
 Esau, as touching thee, doth x comfort him¬ 
 self, purposing to kill thee. 
 
 43 Now therefore, my son, obey my voice ; 
 and arise, flee thou to Laban my brother 7 to 
 Haran; 
 
 44 And tarry with him a few days, until 
 thy brother’s fury turn away ; 
 
 4 5 Until thy brother’s anger turn away from 
 
 u Chap. iv. 2-8 ; xxxvii. 4, 8 ; Ezek. xxv. 12-15 ; 1 John iii. 
 12-15.- v Chap. xxv. 29 ; 1. 3, 4, 10. 
 
 have dominion , is rather of doubtful meaning, as it may 
 be deduced from three different roots, TV yarad , to 
 descend , to be brought down or brought low; mi ra- 
 dah, to obtain rule or have dominion ; and TH rud, to 
 complain ; meaning either that when reduced very low 
 God would magnify his power in their behalf, and de¬ 
 liver them from the yoke of their brethren ; or when 
 they should be increased so as to venture to set up a 
 king over them, or when they mourned for their trans¬ 
 gressions, God would turn their captivity. The Je¬ 
 rusalem Targum gives the words the following turn : 
 “ When the sons of Jacob attend to the law and ob¬ 
 serve the precepts, they shall impose the yoke of ser¬ 
 vitude upon thy neck ; but when they shall turn away 
 themselves from studying the law and neglect the pre¬ 
 cepts, thou shalt break off the yoke of servitude from 
 thy neck.” 
 
 “ It was David who imposed the yoke, and at that 
 time the Jewish people observed the law ; but the yoke 
 was very galling to the Edomites from the first; and 
 towards the end of Solomon’s reign Hadad, the Edom¬ 
 ite, of the blood royal, who had been carried into Egypt 
 from his childhood, returned into his own country, and 
 raised some disturbances, but was not able to recover 
 his throne, his subjects being overawed by the garri- 
 risons which David had placed among them ; but in the 
 reign of Jehoram, the son of Jehoshaphat king of Ju¬ 
 dah, the Edomites revolted from under the dominion 
 of Judah, and made themselves a king. Jehoram made 
 some attempts to subdue them again, but could not pre¬ 
 vail; so the Edomites revolted from under the hand of 
 Judah unto this day, 2 Chron. xxi. 8, 10, and hereby 
 this part of the prophecy was fulfilled about nine hun¬ 
 dred years after it was delivered.” See Bishop Newton. 
 
 “ Thus,” says Bishop Newton, “ have we traced, in 
 our notes on this and the xxvth chapter, the accom¬ 
 plishment of this prophecy from the beginning; and 
 we find that the nation of the Edomites has at several 
 times been conquered by and made tributary to the 
 Jews, but never the nation of the Jews to the Edomites ; 
 and the Jews have been the more considerable people, 
 more known in the world, and more famous in history. 
 We know indeed little more of the history of the 
 Edomites than as it is connected with that of the Jews ; 
 and where is the name or nation now 1 They were 
 swallowed up and lost, partly among the Nabathean 
 Arabs, and partly among the Jews ; and the very name, 
 as Dr. Prideaux has observed, was abolished and dis- 
 
 170 
 
 w Eccles. vii. 9 ; Obad. 10 ; Eph. iv. 26, 27.- x Psa. lxiv 5. 
 
 Prov. ii 14; iv. 16, 17.- y Chap. xi. 31. 
 
 used about the end of the first century of the Chris¬ 
 tian era. Thus were they rewarded for insulting and 
 oppressing their brethren the Jews ; and hereby other 
 prophecies were fulfilled, viz., Jer. xlix. 7,&c.; Ezek. 
 xxv. 12, &c. ; Joel iii. 19; Amos i. 11, &c. ; and 
 particularly Obadiah ; for at this day we see the Jews 
 subsisting as a distinct people, while Edom is no more, 
 agreeably to the words of Obadiah, ver. 10 : For thy 
 violence against thy brother Jacob, in the return of his 
 posterity from Egypt, shame shall cover thee, and thou 
 shalt be cut off for ever. And again, ver. 18 : There 
 shall not be any remaining of the house of Esau, for 
 the Lord hath spoken it. In what a most extensive 
 and circumstantial manner has God fulfilled all these 
 predictions ! and what a proof is this of the Divine 
 inspiration of the Pentateuch, and the omniscience of 
 God!” 
 
 Verse 41. The days of mourning for my father are 
 at hand\ Such was the state of Isaac’s health at that 
 time, though he lived more than forty years afterwards, 
 that his death was expected by all; and Esau thought 
 that would be a favourable time for him to avenge him¬ 
 self on his brother Jacob, as, according to the custom 
 of the times, the sons were always present at the burial 
 of the father. Ishmael came from his own country 
 to assist Isaac to bury Abraham; and both Jacob and 
 Esau assisted in burying their father Isaac, but the en¬ 
 mity between them had happily subsided long before 
 that time. 
 
 Verse 42. Doth comfort himself purposing to kill 
 thee.\ “j 5 ? CDmnrD mithnachem lecha, which Houbi- 
 gant renders cogitat super te, he thinks or meditates 
 to kill thee. This sense is natural enough here, but it 
 does not appear to be the meaning of the original; nor 
 does Houbigant himself give it this sense, in his Ra¬ 
 cines Hebraiques. There is no doubt that Esau, in 
 his hatred to his brother, felt himself pleased with the 
 thought that he should soon have the opportunity of 
 avenging his wrongs. 
 
 Verse 44. Tarry with him a few days ] It was 
 probably forty years before he returned, and it is 
 likely Rebekah saw him no more; for it is the gene¬ 
 ral opinion of the Jewish rabbins that she died before 
 Jacob’s return from Padan-aram, whether the period 
 of his stay be considered twenty ox forty years. See 
 on chap. xxxi. 38, &c. 
 
 Verse 45. Why should I be deprived also of you 
 both J If Esau should kill Jacob, then the nearest akin 
 
 a 
 
Rebekah's alarm on account 
 
 CHAP. XXVII. 
 
 a. M. cir. 2225. thee, and he forget that which 
 
 B. C. cir. 17 < 9 . J iagt ^ one t0 : then l w ill 
 
 send, and fetch thee from thence : why should 
 I be deprived also of you both in one day ? 
 46 And Rebekah said to Isaac, z I am weary 
 
 z Chap. xxvi. 35 ; xxviii. 8 ; Num. xi. 15 ; 
 
 to Jacob, who was by the patriarchial law, Gen. ix. 6, 
 the avenger of blood, would kill Esau ; and both these 
 deaths might possibly take place in the same day. 
 This appears to be the meaning of Rebekah. Those 
 who are ever endeavouring to sanctify the means by 
 the end, are full of perplexity and distress. God will 
 not give his blessing to even a Divine service, if not 
 done in his own way, on principles of truth and right¬ 
 eousness. Rebekah and her son would take the means 
 out of God’s hands ; they compassed themselves with 
 their own sparks, and warmed themselves with their 
 own fire ; and this had they at the hand of God, they 
 lay down in sorrow. God would have brought about 
 his designs in a way consistent with his own perfec¬ 
 tions ; for he had fully determined that the elder should 
 serve the younger , and that the Messiah should spring 
 not from the family of Esau, but from that of Jacob; 
 and needed not the cunning craftiness or deceits of 
 men to accomplish his purposes. Yet in his mercy 
 he overruled all these circumstances, and produced 
 good, where things, if left to their own operations and 
 issues, would have produced nothing but evil. How¬ 
 ever, after this reprehensible transaction, we near no 
 more of Rebekah. The Holy Spirit mentions her no 
 more , her burial excepted, chap. xlix. 31. See on 
 chap. xxxv. 8. 
 
 Verse 46. I am weary of my life] It is very likely 
 that Rebekah kept, many of the circumstances related 
 above from the knowledge of Isaac; but as Jacob 
 could not go to Padan-aram without his knowledge, 
 she appears here quite in her own character , framing 
 an excuse for his departure, and concealing the true 
 cause. Abraham had been solicitous to get a wife 
 for his son Isaac from a branch of his own family ; 
 hence she was brought from Syria. She is now afraid, 
 or pretends to be afraid, that her son Jacob will marry 
 among the Hittites , as Esau had done ; and therefore 
 makes this to Isaac the ostensible reason why Jacob 
 should immediately go to Padan-aram, that he might 
 get a wife there. Isaac, not knowing the true cause 
 of sending him away, readily falls in with Rebekah’s 
 proposal, and immediately calls Jacob, gives him suit¬ 
 able directions and his blessing, and sends him away. 
 This view of the subject makes all consistent and 
 natural; and we see at once the reason of the abrupt 
 speech contained in this verse, which should be placed 
 at the beginning of the following chapter. 
 
 1. In the preceding notes I have endeavoured to 
 represent things simply as they were. I have not 
 copied the manner of many commentators, who have 
 laboured to vindicate the character of Jacob and his 
 mother in the transactions here recorded. As I fear 
 God, and wish to follow him, I dare not bless what he 
 hath not blessed, nor curse what he hath not cursed. 
 
 a 
 
 of the daughters of Hcth 
 
 of my life because of the daugh- A.M. cir. 2225 
 ters of Heth : a if Jacob take a B, - - ‘ - c ! _.. 177 ? . 
 wife of the daughters of Heth, such as these 
 which are of the daughters of the land, what 
 good shall my life do me ? 
 
 1 Kings xix. 4; Job iii. 20-22.- a Chap. xxiv. 3. 
 
 I consider the whole of the conduct both of Rebekah 
 and Jacob in some respects deeply criminal, and in all 
 highly exceptionable. And the impartial relation of 
 the facts contained in this and the xxvth chapter, gives 
 me the fullest evidence of the truth and authenticity 
 of the sacred original. How impartial is the history 
 that God w'rites ! We may see, from several com¬ 
 mentators, what man would have done, had he had the 
 same facts to relate. The history given by God de¬ 
 tails as well the vices as the virtues of those who are 
 its subjects. How widely different from that in the 
 Bible is the biography of the present day ? Virtuous 
 acts that were never performed, voluntary privations 
 which were never borne, piety which was never felt, 
 and in a word lives which were never lived , are the 
 principal subjects of our biographical relations. These 
 may be well termed the Lives of the Saints , for to 
 these are attributed all the virtues which can adorn 
 the human character, with scarcely a failing or a ble¬ 
 mish ; while on the other hand, those in general men¬ 
 tioned in the sacred writings stand marked with deep 
 shades. What is the inference which a reflecting 
 mind, acquainted with human nature, draws from a 
 comparison of the biography of the Scriptures with 
 that of uninspired writers 1 The inference is this— 
 the Scripture history is natural, is probable, bears all 
 the characteristics of veracity, narrates circumstances 
 which seem to make against its own honour, yet dwells 
 on them, and often seeks occasion to refeat them. 
 It is true ! infallibly true ! In this conclusion common 
 sense, reason, and criticism join. On the other hand,, 
 of biography in general we must say that it is often 
 unnatural, improbable ;• is destitute of many of th& 
 essential characteristics of truth; studiously avoids 
 mentioning those circumstances which are dishonour¬ 
 able to its subject; ardently endeavours either to cas£ 
 those which it cannnot wholly .hide into deep shades, 
 or sublime them into virtues. This is notorious, and 
 we need not go far for numerous examples. From these 
 facts a reflecting mind will draw this general conclu¬ 
 sion—an impartial history, in every respect true, can 
 be expected only from God himself. 
 
 2. These should be only preliminary observations 
 to an extended examination of the characters and con¬ 
 duct of Rebekah and her two sons ; but this in detail 
 would be an ungracious task, and I wish only to draw 
 the reader’s attention to what may, under the blessing 
 of God, promote his moral good. No pious man can 
 read the chapter before him without emotions of grief 
 and pain. A mother teaches her favourite son to 
 cheat and defraud his brother, deceive his father, and 
 tell the most execrable lies ! And God, the just, the 
 impartial God relates all the circumstances in the most 
 ample and minute detail! I have already hinted that 
 this is a strong proof of the authenticity of the sacred 
 
 171 
 
Directions to Jacob 
 
 book. Had the Bible been the work of an impostor, 
 a single trait of this history had never appeared. God, 
 it is true, had purposed that the elder should serve 
 the younger; but never designed that the supremacy 
 should be brought about in this way. Had Jacob’s 
 unprincipled mother left the matter in the hands of 
 God’s providence, her favourite son would have had 
 the precedency in such a way as would not only have 
 manifested the justice and holiness of God, but would 
 have been both honourable and lasting to himself. 
 He got the birthright, and he got the blessing; and 
 how little benefit did he personally derive from either! 
 What was his life from this time till his return from 
 Padan-aram ? A mere tissue of vexations, disappoint¬ 
 ments, and calamities. Men may endeavour to palliate 
 the iniquity of these transactions ; but this must pro¬ 
 ceed either from weakness or mistaken zeal. God has 
 sufficiently marked the whole with his disapprobation. 
 
 3. The enmity which Esau felt against his brother 
 Jacob seems to have been transmitted to all his pos¬ 
 terity ; and doubtless the matters of the birthright and 
 the blessing were the grounds on which that perpetual 
 enmity was kept up between the descendants of both 
 families, the Edomites and the Israelites. So unfor¬ 
 tunate is an ancient family grudge, founded on the 
 opinion that an injury has been done by one of the 
 branches of the family, in a period no matter how 
 remote, provided its operation still continues, and cer¬ 
 tain secular privations to one side be the result. How 
 possible it is to keep feuds of this kind alive to any 
 assignable period, the state of a neighbouring island 
 sufficiently proves ; and on the subject in question, the 
 bloody contentions of the two houses of York and 
 Lancaster in this nation are no contemptible com¬ 
 
 concerning his marriage 
 
 ment. The facts, however, relative to this point, may 
 be summed up in a few words. 1. The descendants 
 of Jacob were peculiarly favoured by God. 2. They 
 generally had the dominion, and were ever reputed 
 superior in every respect to the Edomites. 3. The 
 Edomites were generally tributary to the Israelites. 
 4. They often revolted, and sometimes succeeded so 
 far in their revolts as to become an independent peo¬ 
 ple. 5. The Jews were never subjected to the Edom¬ 
 ites. 6. As in the case between Esau and Jacob, 
 who after long enmity were reconciled, so were the 
 Edomites and the Jews, and at length they became 
 one people. 7. The Edomites, as a nation, are now 
 totally extinct; and the Jews still continue as a dis¬ 
 tinct people from all the inhabitants of the earth ! So 
 exactly have all the words of God, which he has 
 spoken by his prophets, been fulfilled ! 
 
 4. On the blessings pronounced on Jacob and Esau, 
 these questions may naturally be asked. 1. Was there 
 any thing in these blessings of such a spiritual nature 
 as to affect the eternal interests of either 1 Certainly 
 there was not, at least as far as might absolutely in¬ 
 volve the salvation of the one, or the perdition of the 
 other. 2. Was not the blessing pronounced on Esau 
 as good as that pronounced on Jacob, the mere tempo¬ 
 rary lordship , and being the progenitor of the Messiah, 
 excepted 1 So it evidently appears. 3. If the bless¬ 
 ings had referred to their eternal states, had not Esau 
 as fair a prospect for endless glory as his unfeeling 
 brother 1 Justice and mercy both say— Yes. The 
 truth is, it was their posterity, and not themselves, 
 that were the objects of these blessings. Jacob, per¬ 
 sonally, gained no benefit; Esau, personally, sustained 
 no loss. 
 
 GENESIS. 
 
 CHAPTER XXVIII. 
 
 Isaac directs Jacob to take a wife from the family of Laban, 1,2; blesses and sends him away, 3, 4. Jacob 
 begins his journey, 5. Esau, perceiving that the daughters of Canaan were not pleasing to his parents , 
 and that Jacob obeyed them in going to get a wife of his own kindred, 6—8, went and took to wife Mahalath, 
 the daughter of Ishmael his father's brother, 9. Jacob, in his journey towards Haran, came to a certain 
 place, (Luz, ver. 19,) where he lodged all night, 10, 11. He sees in a dream a ladder reaching from 
 earth to heaven, on ivhich he beholds the angels of God ascending and descending, IS* God appears above 
 this ladder, and renews those promises ivhich he had made to Abraham and to Isaac, 13, 14; promises 
 Jacob personal protection and a safe return to his own country, 15. Jacob awakes, and makes reflections 
 upon his dream, 16, 17. Sets up one of the stones he had for his pillow, and pours oil on it, and 
 calls the place Beth-el, 18, 19. Makes a vow that if God. will preserve him in his journey, and bring him 
 back in safety, the stone should be God's house, and that he would give him the tenths of all that he should 
 have, 20—22. 
 
 A. M. c.i r. 2225 . AND Isaac called Jacob, and 
 
 B. C. cir. 1779. J-A. . . 1 
 
 ■- a blessed him, and charged 
 
 him, and said unto him, b Thou shalt not 
 
 take a wife of the daughters of A. M. cir. 2225 . 
 r, & B. C. cir. 1779. 
 
 Oanaan. -- 
 
 2 c Arise, go to d Padan-aram, to the house 
 
 a Chap, xxvii. 33.-Chap. xxiv. 3. 
 
 c Hos. xii. 11.- d Chap. xxv. 20. 
 
 NOTES ON CHAP. XNYIII. 
 
 Verse 1. And Isaac called Jacob ] See the note on 
 ver. 46 of the preceding chapter. 
 
 And blessed him ] Now voluntarily and cheerfully 
 confirmed to him the blessing, which he had before 
 
 172 
 
 obtained through subtlety. It was necessary that he 
 should have this confirmation previously to his depart¬ 
 ure ; else, considering the way in which he had obtained 
 both the birthright and the blessing, he might be doubt¬ 
 ful, according to his own words, whether he might not 
 
CHAP. XXVIII. 
 
 Esau marries Mahalath . 
 
 Jaco6 goes Zo Padan-aram. 
 
 a. M. or. 2225. of e Bethuel thy mother s father ; 
 
 B. C. cir. 1779 . . . , J - . 
 
 - and take thee a wite trom thence 
 
 of the daughters of f Laban thy mother’s 
 
 brother. 
 
 3 * And God Almighty bless thee, and make 
 thee fruitful, and multiply thee, that thou 
 mayest be h a multitude of people : 
 
 4 And give thee 1 the blessing of Abraham, 
 to thee, and to thy seed with thee: that 
 thou mayest inherit the land k wherein 1 thou 
 art a stranger, which God gave unto Abra¬ 
 ham. 
 
 5 And Isaac sent away Jacob : and he went 
 to Padan-aram unto Laban, son of Bethuel 
 the Syrian, the brother of Rebekah, Jacob’s 
 and Esau’s mother. 
 
 6 When Esau saw that Isaac A. M. cir. 2225 
 
 had blessed Jacob, and sent him ——'- cir '_ 
 
 away to Padan-aram, to take him a wife from 
 thence ; and that as he blessed him, he gave 
 him a charge, saying, Thou shalt not take 
 a wife of the daughters of Canaan ; 
 
 7 And that Jacob obeyed his father, and his 
 mother, and was gone to Padan-aram ; 
 
 8 And Esau seeing m that the daughters of 
 Canaan n pleased not Isaac his father ; 
 
 9 Then went Esau unto Ishmael, and took 
 unto the wives which he had, 0 Mahalath the 
 daughter of Ishmael, Abraham’s son, p the 
 sister of Nebajoth, to be his wife. 
 
 10 And Jacob q went out from Beer-sheba, 
 and went toward r Haran. 
 
 e Chap. xxii. 23.- f Chap. xxiv. 29.- s Chap. xvii. 1,6. 
 
 11 Heb. an assembly of people. - 1 Chap. xii. 2.- k Ileb. of thy 
 
 sojoumings. - 1 Chap. xvii. 8. 
 
 have got a curse instead of a blessing. As the bless¬ 
 ing now pronounced on Jacob was obtained without 
 any deception on his part, it is likely that it produced 
 a salutary effect upon his mind, might have led him to 
 confession of his sin, and prepared his heart for those 
 discoveries of God’s goodness with which he was fa¬ 
 voured at Luz. 
 
 Verse 2. Go to Padan-aram] This mission, in its 
 spirit and design, is nearly the same as that in chap, 
 xxiv., which see. There have been several ingenious 
 conjectures concerning the retinue which Jacob had, 
 or might have had, for his journey; and by some he 
 has been supposed to have been well attended. Of 
 this nothing is mentioned here, and the reverse seems 
 to be intimated elsewhere. It appears, from ver. 11, 
 that he lodged in the open air, with a stone for his pil¬ 
 low ; and from chap, xxxii. 10, that he went on foot 
 with his staff in his hand ; nor is there even the most 
 indirect mention of any attendants, nor is it probable 
 there were any. He no doubt took provisions with 
 him sufficient to carry him to the nearest encampment 
 or village on the way, where he would naturally re¬ 
 cruit his bread and water to carry him to the next stage, 
 and so on. The oil that he poured on the pillar might 
 be a little of that which he had brought for his own 
 use, and can be no rational argument of his having a 
 stock of provisions, servants, camels, &c., for which it 
 has been gravely brought. He had God alone with him. 
 
 Verse 3. That thou mayest he a multitude of people ] 
 tzrov bnpb likhal ammim. There is something very 
 remarkable in the original words : they signify literally 
 for an assembly , congregation , or church of peoples ; 
 referring no doubt to the Jewish Church in the wil¬ 
 derness, but more particularly to the Christian Church , 
 composed of every kindred, and nation, and people, 
 and tongue. This is one essential part of the blessing 
 of Abraham. See ver. 4. 
 
 Verse 4. Give thee the blessing of Abraham] May 
 he confirm the inheritance with all its attendant bless¬ 
 ings to thee, to the exclusion of Esau ; as he did to 
 
 a 
 
 m Chap. xxiv. 3 ; xxvi. 35.- n Heb. were evil in the eyes, &e. 
 
 0 Chap, xxxvi. 3, she is called Bashemath. -PChap. xxv. 13. 
 
 <i Hos. xii. 12.- r Called, Acts vii. 2, Charran. 
 
 me, to the exclusion of Ishmael. But, according to 
 St. Paul, much more than this is certainly intended 
 here, for it appears, from Gal. iii. 6-14, that the bless¬ 
 ing of Abraham , which is to come upon the Gentiles 
 through Jesus Christ , comprises the whole doctrine of 
 justification by faith, and its attendant privileges, viz..., 
 redemption from the curse of the law, remission of 
 sins, and the promise of the Holy Spirit, including the 
 constitution and establishment of the Christian Church. 
 
 Verse 5. Bethuel the Syrian ] Literally the Aramean, 
 so called, not because he was of the race of Aram the 
 son of Shem, but because he dwelt in that country 
 which had been formerly possessed by the descendants 
 of Aram. 
 
 Verse 9. Then icent Esau unto Ishmael ] Those 
 who are apt to take every thing by the wrong handle, 
 and who think it was utterly impossible for Esau to do 
 any right action, have classed his taking a daughter 
 of Ishmael among his crimes ; whereas there is nothing 
 more plain than that he did this with a sincere desire 
 to obey and please his parents . Having heard the pious 
 advice which Isaac gave to Jacob, he therefore went 
 and took a wife from the family of his grandfather 
 Abraham, as Jacob was desired to do out of the family 
 of his maternal uncle Laban. Mahalath , whom he 
 took to wife, stood in the same degree of relationship 
 to Isaac his father as Rachel did to his mother Re- 
 bekah. Esau married his father’s niece ; Jacob mar¬ 
 ried his mother’s niece. It was therefore most ob¬ 
 viously to please his parents that Esau took this addi¬ 
 tional wife. It is supposed that Ishmael must have 
 been dead thirteen or fourteen years before this time, 
 and that going to Ishmael signifies only going to the 
 family of Ishmael. If we follow the common com¬ 
 putation, and allow that Isaac was now about one hun¬ 
 dred and thirty-six or one hundred and thirty-seven 
 years of age, and Jacob seventy-seven, and as Ishmael 
 died in the one hundred and thirty-seventh year of his 
 age, which according to the common computation was 
 the one hundred and twenty-third of Isaac, then Ish- 
 
 173 
 
GENESIS. 
 
 Jacob's vision of the ladder. 
 
 a. M. dr. 2225. 11 And he lighted upon a 
 
 - certain place, and tarried there 
 
 all night, because the sun was set; and he 
 took of the stones of that place, and put them 
 for his pillows, and lay down in that place 
 to sleep. 
 
 12 And he s dreamed, and behold a ladder 
 set up on the earth, and the top of it reached 
 to heaven : and behold * the angels of God as¬ 
 cending and descending on it. 
 
 13 u And, behold, the Lord stood above it, 
 and said, v I am the Lord God of Abraham 
 thy father, and the God of Isaac : w the land 
 
 s Chapter xli. 1; Job xxxiii. 15.- 1 John i. 51 ; Heb. i. 14. 
 
 u Chap. xxxv. 1; xlviii. 3.- v Chap. xxvi. 24.- w Chap. xiii. 
 
 15 ; xxxv. 12.- x Chapter xiii. 16.-y Heb. break forth. 
 
 E Chap. xiii. 14; Deut. xii. 20. 
 
 mael must have been dead about fourteen years. But 
 if we allow the ingenious reasoning of Mr. Skinner 
 and Dr. Kennicott, that Jacob was at this time only 
 fifty-seven years of age, and Isaac consequently only 
 one hundred and seventeen, it will appear that Ishmael 
 did not die till six years after this period; and hence 
 with propriety it might be said, Esau went unto Ish¬ 
 mael ^ and took Mahalath the daughter of Ishmael to 
 be his wife. See the notes on chap. xxxi. 38, &c. 
 
 Verse 11. A certain place, and tarried there ] From 
 ver. 19 we find this certain place was Luz, or some 
 part of its vicinity. Jacob had probably intended to 
 reach Luz ; but the sun being set, and night coming 
 on, he either could not reach the city, or he might sus¬ 
 pect the inhabitants, and rather prefer the open field, 
 as he must have heard of the character and conduct 
 of the men of Sodom and Gomorrah. Or the gates 
 might be shut by the time he reached it, which would 
 prevent his admission ; for it frequently happens, to the 
 present day, that travellers not reaching a city in the 
 eastern countries previously to the shutting of the gates, 
 are obliged to lodge under the walls all night, as when 
 once shut they refuse to open them till the next day. 
 This was probably Jacob’s case. 
 
 He took of the stones ] He took one of the stones 
 that were in that place : from ver. 18 we find it was 
 one stone only rvhich he had for his pillow. Luz was 
 about forty-eight miles distant from Beer-sheba; too 
 great a journey for one day, through what we may 
 conceive very unready roads. 
 
 Verse 12 . He dreamed , and behold a ladder ] A 
 multitude of fanciful things have been spoken of Ja¬ 
 cob’s vision of the ladder, and its signification. It 
 might have several designs, as God chooses to accom¬ 
 plish the greatest number of ends by the fewest and 
 simplest means possible. 1. It is very likely that its 
 primary design was to point out the providence of God, 
 by which he watches over and regulates all terrestrial 
 things ; for nothing is left to merely natural causes; a 
 heavenly agency pervades, actuates, and directs all. 
 In his present circumstances it was highly necessary 
 that Jacob should have a clear and distinct view of 
 this subject, that he might be the better prepared to 
 
 174 
 
 God renews his promises. 
 
 whereon thou liest, to thee will A. M. cir. 2225 . 
 T • . 1 , 1 B. C. cir. 1779. 
 
 1 give it, and to thy seed;- 
 
 14 And x thy seed shall be as the dust of 
 the earth, and thou shalt y spread abroad z to 
 the west, and to the east, and to the north, 
 and to the south : and in thee and a in thy 
 seed shall all the families of the earth be 
 blessed. 
 
 15 And, behold, b I am with thee, and will 
 c keep thee in all places whither thou goest, 
 and will d bring thee again into this land ; for 
 e I will not leave thee, f until I have done that 
 which I have spoken to thee of. 
 
 a Chap. xii. 3 ; xviii. 18 ; xxii. 18 ; xxvi. 4.- b See ver. 20, 
 
 21 ; chap. xxvi. 24 ; xxxi. 3.- c Chap, xlviii. 16 ; Psa. cxxi. 
 
 5, 7, 8.- d Chap. xxxv. 6.- e Deut. xxxviii. 6 ; Josh. i. 5 ; 
 
 1 Kings viii. 57; Heb. xiii. 5.- f Num. xxiii. 19. 
 
 meet all occurrences with the conviction that all was 
 working together for his good. 2. It might be intended 
 also to point out the intercourse between heaven and 
 earth, and the connection of both worlds by the means 
 of angelic ministry. That this is fact we learn from 
 many histories in the Old Testament; and it is a doc¬ 
 trine that is unequivocally taught in the New : Are 
 they not all ministering spirits, sent forth to minister 
 for them who shall be heirs of salvation ? 3. It was 
 
 probably a type of Christ, in whom both worlds meet, 
 and in whom the Divine and human nature are con¬ 
 joined. The ladder was set up on the earth, and 
 the top of it reached to heaven ; for GOD was mani¬ 
 fested in the FLESH, and in him dwelt all the fulness 
 of the Godhead bodily. Nothing could be a more ex¬ 
 pressive emblem of the incarnation and its effects ; 
 Jesus Christ is the grand connecting medium between 
 heaven and earth, and between God and man. By 
 him God comes down to man ; through him man as¬ 
 cends to God. It appears that our Lord applies the 
 vision in this way himself, 1st, In that remarkable 
 speech to Nathanael, Hereafter ye shall see the heaven 
 opened, and the angels of God ascending and descend¬ 
 ing on the Son of man, John i. 51. 2dly, In his speech 
 to Thomas, John xiv. 6 : I am the way, and the truth, 
 and the life ; no man cometh unto the Father but by me. 
 
 Verse 13. I am the Lord God of Abraham ] Here 
 God confirms to him the blessing of Abraham, for 
 which Isaac had prayed, ver. 3, 4. 
 
 Verse 14. Thy seed shall be as the dust ] The people 
 that shall descend from thee shall be extremely nume¬ 
 rous, and in thee and thy seed —the Lord Jesus de¬ 
 scending from thee, according to the flesh, shall all the 
 families of the earth —not only all of thy race, but 
 all the other families or tribes of mankind which have 
 not proceeded from any branch of the Abrahamic family, 
 be blessed; for Jesus Christ by the grace of God tasted 
 death for every man, Heb. ii. 9. 
 
 Verse 15. And, behold, I am with thee ] For I fill 
 the heavens and the earth. “My Word shall be thy 
 helpJ —Targum. And will keep thee in all places, ev vy 
 odu Tracy, in all this way. — Septuagint. I shall direct, 
 help, and support thee in a peculiar manner, in thy 
 
 a 
 
CHAP. XXVIII 
 
 Jacob awakes from sleep , 
 a. M. cir. 2225 . 16 And Jacob awaked out 
 
 B. C cir. 1779. 
 
 the Lord is in « this place; and I knew 
 it not. 
 
 17 And he was afraid, and said, How dread¬ 
 ful is this place ! this is none other but the 
 
 s Exod. iii. 5; Josh. v. 15.- h Chap. xxxi. 13, 45 ; xxxv. 14. 
 
 present journey, be with thee while thou sojournest 
 with thy uncle, and will bring thee again into this land; 
 so that in all thy concerns thou mayest consider thy¬ 
 self under my especial providence, for I will not leave 
 thee. Thy descendants also shall be my peculiar peo¬ 
 ple, whom I shall continue to preserve as such until I 
 have done that -which I have spoken to thee of —until 
 the Messiah shall be born of thy race, and all the fami¬ 
 lies of the earth —the Gentiles, be blessed through thee; 
 the Gospel being preached to them, and they, with the 
 believing Jews, made one fold under one Shepherd, 
 and one Bishop or Overseer of souls. And this cir¬ 
 cumstantial promise, has been literally and punctually 
 fulfilled. 
 
 Yerse 16. The Lord is in this place; and I knew 
 it not.] That is, God has made this place his pecu¬ 
 liar residence ; it is a place in which he meets with 
 and reveals himself to his followers. Jacob might 
 have supposed that this place had been consecrated to 
 God. And it has already been supposed that, his mind 
 having been brought into a humble frame, he was pre¬ 
 pared to hold communion with his Maker. 
 
 Verse 17. How dreadful is this place!] The ap¬ 
 pearance of the ladder , the angels , and the Divine 
 glory at the top of the ladder, must have left deep, 
 solemn, and even awful impressions on the mind of 
 Jacob; and hence the exclamation in the text, How 
 dreadful is this place ! 
 
 This is none other but the house of God] The 
 Chaldee gives this place a curious turn : “ This is not 
 a common place, but a place in which God delights; 
 and opposite to this place is the gate of heaven.” On- 
 kelos seems to suppose that the gate or entrance into 
 heaven was actually above this spot, and that when the 
 angels of God descended to earth, they came through 
 that opening into this place, and returned by the same 
 way. And it really appears that Jacob himself had 
 a similar notion. 
 
 Yerse 18. And Jacob — took the stone — and set it up 
 for a pillar] He placed the stone in an erect posture, 
 that it might stand as a monument of the extraordinary 
 vision which he had in this place ; and he poured oil 
 upon it , thereby consecrating it to God, so that it might 
 be considered an altar on which libations might be 
 poured, and sacrifices offered unto God. See chap, 
 xxxv. 14. The Brahmins anoint their stone images 
 with oil before bathing; and some anoint them with 
 sweet-scented oil. This is a practice which arises 
 more from the customs of the Hindoos than from their 
 idolatry. Anointing persons as an act of homage has 
 been transferred to their idols. 
 
 There is a foolish tradition that the stone set up by 
 Jacob was afterwards brought to Jerusalem, from which, 
 after a long lapse of time, it was brought to Spain, 
 
 and sets up a pillar 
 house of God, and this is the a. m. cir. 2225 . 
 
 r , B. C. cir. 1779. 
 
 gate ot heaven. - 
 
 18 And Jacob rose up early in the morning, 
 and took the stone that he had put for his 
 pillows, and h set it up for a pillar, 1 and 
 poured oil upon the top of it. 
 
 1 Lev. viii. 10, 11, 12 ; Num. vii. 1. 
 
 from Spain to Ireland, from Ireland to Scotland, and 
 on it the kings of Scotland sat to be crowned ; and 
 concerning which the following leonine verses were 
 made :— 
 
 Ni fallat fatum,—Scoti quocunque locatum 
 Invenient lapidem,—regnare tenentur ibidem. 
 
 Or fate is blind—or Scots shall find 
 Where’er this stone—the royal throne. 
 
 Camden's Perthshire. 
 
 Edward I. had it brought to Westminster ; and there 
 this stone, called Jacob's pillar , and Jacob's pilloiv , is 
 now placed under the chair on which the king sits when 
 crowned ! It would be as ridiculous to attempt to dis¬ 
 prove the truth of this tradition, as to prove that the 
 stone under the old chair in Westminster was the iden¬ 
 tical stone which served the patriarch for a bolster. 
 
 And poured oil upon the top of it.] Stones, images, 
 and altars, dedicated to Divine worship, were always 
 anointed with oil. This appears to have been con¬ 
 sidered as a consecration of them to the object of the 
 worship, and a means of inducing the god or goddess 
 to take up their residence there, and answer the peti¬ 
 tions of their votaries. Anointing stones, images, &c., 
 is used in idolatrous countries to the present day, and 
 the whole idol is generally smeared over with oil. 
 Sometimes, besides the anointing, a crown or garland 
 was placed on the stone or altar to honour the divinity, 
 who was supposed, in consequence of the anointing , 
 to have set up his residence in that place. It appears 
 to have been on this ground that the seats of polished 
 stone, on which the kings sat in the front of their 
 palaces to administer justice, were anointed, merely to 
 invite the deity to reside there, that true judgment 
 might be given, and a righteous sentence always be 
 pronounced. Of this we have an instance in Homer, 
 Odyss. lib. v., ver. 406—410 :— 
 
 E/c 6’ eXGuv, nar’ ap' k&r’ etu ^egtolgl TuOolgiv, 
 
 Ol ol eoav TTpoKapotOe Ovpauv viprjkauv, 
 
 Aevkol , a-KOGTLkftovTES akecdarog' olg etu jusv npiv 
 
 N rjTiEvg i^egkev, dsotpiv fiT]GT0)p arahavTog. 
 
 The old man early rose, walk’d forth, and sate 
 
 On polish'd stone before his palace gate ; 
 
 With unguent smooth the lucid marble shone, 
 
 Where ancient Neleus sate, a rustic throne. Pope. 
 
 This gives a part of the sense of the passage ; but 
 the last line, on which much stress should be laid, is 
 very inadequately rendered by the English poet. It 
 should be translated,— 
 
 Where Neleus sat, equal in counsel to the gods ; 
 because inspired by their wisdom, and which inspira¬ 
 tion he and his successor took pains to secure by con¬ 
 secrating with the anointing oil the seat of judgment 
 
 175 
 
 of his sleep, and he said, Surely 
 
Jacob calls the name 
 
 GENESIS. 
 
 A. M. cir. 2225. 
 
 B. C. cir. 1779. 
 
 19 And he called the name of 
 k that place 1 Beth-el: but the 
 name of that city was called; Luz at the first. 
 20 m And Jacob vowed a vow, saying, If 
 
 k Judges i. 23, 26; Hosea iv. 15. 
 
 of God. 
 
 That is, the house 
 
 on which they were accustomed to sit. Some of the 
 ancient commentators on Homer mistook the meaning 
 of this place by not understanding the nature of the 
 custom; and these Cowper unfortunately follows, trans¬ 
 lating “ resplendent as with oilwhich as destroys 
 the whole sense, and obliterates the allusion. This 
 sort of anointing was a common custom in all antiquity, 
 and was probably derived from this circumstance. Ar- 
 nobius tells us that it was customary with himself while 
 a heathen, “ when he saw a smooth polished stone that 
 had been smeared with oils, to kiss and adore it, as if 
 possessing a Divine virtue.” Si quando conspexeram 
 lubricatum lapidem, et ex olivi unguine sordidatum 
 (ordinatum ?) tanquam inesset vis prcesens, adulabar, 
 qffabar. And Theodoret, in his eighty-fourth question 
 on Genesis, asserts that many pious women in his time 
 were accustomed to anoint the coffins of the martyrs, 
 &c. And in Catholic countries when a church is con¬ 
 secrated they anoint the door-posts, pillars, altars, &c. 
 So under the law there was a holy anointing' oil to 
 sanctify the tabernacle, laver, and all other things used 
 in God’s service, Exod. xl. 9, &c. 
 
 Yerse 19. He called the name of that place Beth-el] 
 That is, the house of God; for in consequence of his 
 having anointed the stone, and thus consecrated it to 
 God, he considered it as becoming henceforth his pe¬ 
 culiar residence; see on the preceding verse. This 
 word should be always pronounced as two distinct syl¬ 
 lables, each strongly accented, Beth-El. 
 
 Was called Luz at the first.] The Hebrew has 
 Tib Ulam Luz , which the Roman edition of the 
 
 Septuagint translates OiJayJovti Oulamlouz; the 
 Alexandrian MS., OiJauyavc Oulammaus; the Al- 
 dine, O vlayyaovg Oulammaous; Symmachus, A ay- 
 uaovq Lammaous ; and some others, O v\ay Out am. 
 The Hebrew ulam is sometimes a particle sig¬ 
 
 nifying as,just as; hence it may signify that the place 
 was called Beth-El, as it teas formerly called Luz. 
 As Luz signifies an almond, almond or hazel tree, this 
 place probably had its name from a number of such 
 trees growing in that region. Many of the ancients 
 confounded this city with Jerusalem, to which they at¬ 
 tribute the eight following names, which are all ex¬ 
 pressed in this verse :— 
 
 Solyma, Luza, Bethel, Hierosolyma, Jehus, JElia, 
 Urbs sacra, Hierusalem dicitur atque Salem. 
 
 Solyma, Luz, Beth-El, Hierosolyma, Jebus, AElia, 
 The holy city is call’d, as also Jerusalem and Salem. 
 
 From Beth-El came the Baetylia, Bethyllia, B ai- 
 rvha, or animated stones , so celebrated .in antiquity, 
 and to which Divine honours were paid. The tradi¬ 
 tion of Jacob anointing this stone, and calling the place 
 Beth-El, gave rise to all the superstitious accounts of 
 the Baetylia or consecrated stones, which we find in 
 Sanchoniathon and others. These became abused to 
 
 176 
 
 of the place Beth-el 
 
 n God will be with me, and will a. m. cir. 2225. 
 
 keep me m this way that 1 go, -— 
 
 and will give me 0 bread to eat, and raiment 
 to put on, 
 
 m Chap. xxxi. 13 ; Judg. xi. 30 ; 2 Sam. xv. 8 . - n Yer. 15. 
 
 ' 0 1 Tim. vi. 8. 
 
 idolatrous purposes, and hence God strongly prohibits 
 
 them, Lev. xxvi. 1 ; and it is very likely that stones 
 of this kind were the most ancient objects of idola¬ 
 trous worship: these were afterwards formed into beau¬ 
 tiful human figures, male and female, when the art of 
 sculpture became tolerably perfected, and hence the 
 origin of idolatry as far as it refers to the worshipping 
 of images, for these, being consecrated by anointing, 
 &c., were supposed immediately to become instinct 
 with the power and energy of some divinity. Hence 3 
 
 then, the Baetylia or living stones of the ancient Phoe¬ 
 nicians, &c. As oil is an emblem of the gifts and 
 graces of the Holy Spirit, so those who receive this 
 anointing are considered as being alive unto God, and 
 are expressly called by St. Peter living stones, 1 Pet 
 ii. 4, 5. May not the apostle have reference to those 
 living stones or Baetyllia of antiquity, and thus correct 
 the notion by showing that these rather represented the 
 true worshippers of God, who were consecrated to his 
 service and made partakers of the Holy Ghost, and 
 that these alone could be properly called the living stones 
 out of which the true spiritual temple is composed 1 
 
 Yerse 20. Voiced avow] A vow is a solemn, holy 
 promise, by which a man bound himself to do certain 
 things in a particular way, time, &c., and for power 
 to accomplish which he depended on God; hence all 
 vows were made with prayer. 
 
 If God will be with me, ifc.] Jacob seems to make 
 this vow rather for his posterity than for himself, as 
 we may learn from ver. 13-15; for he particularly 
 refers to the promises which God had made to him, 
 which concerned the multiplication of his offspring, 
 and their establishment in that land. If, then, God 
 shall fulfil these promises, he binds his posterity to 
 build God a house, and to devote for the maintenance 
 of his worship the tenth of all their earthly goods. 
 This mode of interpretation removes that appearance 
 of self-interest which almost any other view of the 
 subject presents. Jacob had certainly, long ere this, 
 taken Jehovah for his God; and so thoroughly had he 
 been instructed in the knowledge of Jehovah, that we 
 may rest satisfied no reverses of fortune could have 
 induced him to apostatize : but as his taking refuge 
 with Laban was probably typical of the sojourning of 
 his descendants in Egypt, his persecution, so as to be 
 obliged to depart from Laban, the bad treatment of his 
 posterity by the Egyptians, his rescue from death, pre¬ 
 servation on his journey, re-establishment in his own 
 country, &c., were all typical of the exodus of his de¬ 
 scendants, their travels in the desert, and establishment 
 in the promised land, where they built a house to God, 
 and where, for the support and maintenance of the pure 
 worship of God, they gave to the priests and Levites 
 the tenth of all their worldly produce. If all this be 
 understood as referring to Jacob only, the Scripture 
 gives us no information how he performed his vow. 
 
 a 
 
CHAP. XXVIII. 
 
 Jacob promises to God 
 
 the tenth of all his goods. 
 
 A. M. cir. 2225 . 21 So that p I come again to mv 
 
 iJ. C. cir. 1779. r . , , . , 
 
 - father s house in peace; q then 
 
 shall the Lord be my God : 
 
 22 And this stone, which I have set for 
 
 a pillar, T shall be God’s house : a. m. cir. 2225 
 3 and of all that thou shalt ?' C ‘ Clr ‘ 1779 ‘ 
 give me I will surely give the tenth unto 
 thee. 
 
 P Judg. xi. 31 ; 2 Samuel xix. 24, 30.-Exodus xv. 2 ; Deut. 
 
 xxvi. 17; 2 Sam. xv. 8 ; 2 Kings v. 17. 
 
 r Ver. 17; chap. xiv. 20 ; xxxv. 7, 14.-s Lev. xxvii. 30-33 ; 
 
 Deut. xiv. 22, 23. 
 
 Verse 22. This stone—shall be God’s house ] That 
 is, (as far as this matter refers to Jacob alone,) should 
 I be preserved to return in safety, I shall worship 
 God in this place. And this purpose he fulfilled, for 
 there he built an altar, anointed it with oil, and 'poured 
 a drink-offering thereon. 
 
 For a practical use of Jacob’s vision, see note on 
 verse 12. 
 
 On the doctrine of tithes, or an adequate support 
 for the ministers of the Gospel, I shall here register 
 my opinion. Perhaps a word may be borne from one 
 who never received any, and has none in prospect. 
 Tithes in their origin appear to have been a sort of 
 eucharistic offering made unto God, and probably were 
 something similar to the minchah , which we learn from 
 Gen. iv. was in use almost from the foundation of the 
 world. When God established a regular, and we may 
 add an expensive worship, it was necessary that proper 
 provision should be made for the support of those who 
 were obliged to devote their whole time to it, and con¬ 
 sequently were deprived of the opportunity of providing 
 for themselves in any secular way. It was soon found 
 that a tenth part of the produce of the whole land was 
 necessary for this purpose, as a whole tribe , that of 
 Levi, was devoted to the public service of God ; and 
 when the land was divided, this tribe received no in¬ 
 heritance among their brethren. Hence, for their sup¬ 
 port, the law of tithes was enacted ; and by these the 
 priests and Levites were not only supported as the 
 ministers of God, but as the teachers and intercessors 
 of the people, performing a great variety of religious 
 duties for them which otherwise they themselves were 
 bound to perform. As this mode of supporting the 
 ministers of God was instituted by himself, so we may 
 rest assured it was rational and just. Nothing can be 
 more reasonable than to devote a portion of the earthly 
 good which we receive from the free mercy of God, 
 to his own service ; especially when by doing it we 
 are essentially serving ourselves. If the ministers of 
 God give up their whole time, talents, and strength, 
 to watch over, labour for, and instruct the people in 
 spiritual things, justice requires that they shall receive 
 their support from the work. How worthless and 
 wicked must that man be, who is continually receiving 
 good from the Lord’s hands without restoring any part 
 for the support of true religion, and for charitable pur¬ 
 poses ! To such God says, Their table shall become 
 a snare to them , and that he will curse their blessings. 
 God expects returns of gratitude in this way from 
 every nan; he that has much should give plenteously, 
 he that has little should do his diligence to give of 
 that little. 
 
 It is not the business of these notes to dispute on 
 the article of tithes ; certainly it would be well could 
 a proper substitute be found for them, and the clergy 
 
 Vol. I. ( 13 ) 
 
 paid by some other method, as this appears in the 
 present state of things to be very objectionable; and 
 the mode of levying them is vexatious in the extreme, 
 and serves to sow dissensions between the clergyman 
 and his parishioners, by which many are not only 
 alienated from the Church, but also from the power as 
 well as the form of godliness. But still the labourer 
 is worthy of his hire; and the maintenance of the pub¬ 
 lic ministry of the word of God should not be left to 
 the caprices of men. He who is only supported for his 
 work, will be probably abandoned when he is no longer 
 capable of public service. I have seen many aged and 
 worn-out ministers reduced to great necessity, and 
 almost literally obliged to beg their bread among those 
 whose opulence and salvation were, under God, the 
 fruits of their ministry! Such persons may think they 
 do God service by disputing against “ tithes, as legal 
 institutions long since abrogated,” while they permit 
 their worn-out ministers to starve :—but how shall they 
 appear in that day when Jesus shall say, I was hungry, 
 and ye gave me no meat; thirsty, and ye gave me no 
 drink; naked, and ye clothed me not ? It is true, that 
 where a provision is established on a certain order of 
 priesthood by the law, it may be sometimes claimed 
 and consumed by the worthless and the profane ; but 
 this is no necessary consequence of such establish¬ 
 ment, as there are laws which, if put in action, have 
 sufficient energy to expel every wicked and slothful 
 servant from the vineyard of Christ. This however 
 is seldom done. At all events, this is no reason why 
 those who have served God and their generation should 
 not be comfortably supported during that service ; and 
 when incapable of it, be furnished at least with the 
 necessaries of life. Though many ministers have 
 reason to complain of this neglect, who have no claims 
 on a legal ecclesiastical establishment, yet none have 
 cause for louder complaint than the generality ot those 
 called curates, or unbeneficed ministers, in the Church 
 of England : their employers clothe themselves with 
 the wool, and feed themselves with the fat; they tend 
 not the flock, and their substitutes that perform the 
 labour and do the drudgery of the office, are permitted 
 at least to half starve on an inadequate remuneration. 
 Let a national worship be supported, but let the sup¬ 
 port be derived from a less objectionable source than 
 tithes ; for as the lavv now stands relative to them, no 
 one purpose of moral instruction oi piety can be pro¬ 
 moted by the system. On their present plan tithes 
 are oppressive and unjust ; the clergyman has a right 
 by law to the tenth of the produce of the soil, and to 
 the tenth of all that is supported by it. He claims 
 even the tenth egg, as well as the tenth apple ; the 
 tenth of all grain, of all hay, and even of all the pro¬ 
 duce of the kitchen garden ; but he contributes nothing 
 to the cultivation of the soil. A comparatively poor 
 man rents a farm ; it is entirely out of heart , for it 
 
 1 /1 
 
Jacob travels toward, Raran, 
 
 GENESIS. 
 
 and comes to a well . 
 
 has been exhausted; it yields very little, and the 'tenth 
 is not much ; at the expense of all he has, he dresses 
 and manures this ungrateful soil; to repay him and 
 keep up the cultivation would require three years’ pro¬ 
 duce. It begins to yield well, and the clergyman takes 
 the tenth which is now in quantity and quality more in 
 value than a pound , where before it was not a shilling. 
 But the whole crop would not repay the farmer’s ex¬ 
 penses. In proportion to the farmer’s improvement is 
 the clergyman’s tithe, who has never contributed one 
 shilling to aid in this extra produce! Here then not 
 only the soil pays tithes, but the maids property brought 
 
 upon the soil pays tithes: his skill and industry also 
 are tithed; or if he have been obliged to borrow cash , 
 he not only has to pay tithes on the produce of this bor¬ 
 rowed money, but five per cent, interest for the money 
 itself. All this is oppressive and cruelly unjust. I 
 say again, let there be a national religion, and a na¬ 
 tional clergy supported by the state ; but let them be 
 supported by a tax , not by tithes , or rather let them be 
 paid out of the general taxation; or, if the tithe sys¬ 
 tem must be continued, let the poor-rates be abolished, 
 and the clergy, out of the tithes, support the poor in 
 their respective parishes, as was the original custom. 
 
 CHAPTER XXIX. 
 
 Jacob proceeds on his journey, 1. Comes to a welt where the flocks of his uncle Laban, as well as those of 
 several others, were usually ivatered, 2, 3. Inquires from the shepherds concerning Laban and his family, 
 4—6. While they are conversing about watering the sheep , 7, 8, Rachel arrives, 9. He assists her to 
 water her flock, 10; makes himself known unto her, 11, 12. She hastens home and communicates the 
 tidings of Jacob's arrival to her father, 12. Laban hastens to the well, embraces Jacob, and brings him 
 home, 13. After a month's stay, Laban proposes to give Jacob wages, 14, 15. Leah and Rachel described, 
 16, 17. Jacob proposes to serve seven years for Rachel, 18. Laban consents, 19. When the seven years 
 were fulfilled, Jacob demands his wife, 20, 21. Laban makes a marriage feast, 22 ; and in the evening 
 substitutes Leah for Rachel, to whom he gives Zilpah for handmaid, 23, 24. Jacob discovers the fraud, 
 and upbraids Laban, 25. He excuses himself, 26 ; and promises to give him Rachel for another seven 
 years of service, 27. After abiding a week with Leah, he receives Rachel for wife, to whom Laban gives 
 Bilhah for handmaid, 28, 29. Jacob loves Rachel more than Leah, and serves seven years for her, 30. 
 Leah being despised, the Lord makes her fruitful, while Rachel continues barren, 31. Leah bears Reuben, 
 32, and Simeon, 33, and Levi, 34, and Judah; after which she leaves off bearing, 35. 
 
 A. M. cir. 2225 . ^HEN Jacob a went on his 
 
 B. C. cir. 1779. JL . . . 
 
 -- journey, b and came into 
 
 the land of the c people of the east. 
 
 2 And he looked, and behold a well in the 
 field, and, lo, there were three flocks of sheep 
 lying by it ; for out of that well they watered 
 the flocks : and a great stone was upon the 
 well’s mouth. 
 
 3 And thither were all the flocks A.M. cir. 2225 . 
 gathered : and they rolled the -- C ~ Clr ' 1779 ‘. 
 stone from the well’s mouth, and watered the 
 sheep, and put the stone again upon the well’s 
 mouth in his place. 
 
 4 And Jacob said unto them, My brethren, 
 whence be ye ? And they said, d Of Haran 
 are we. 
 
 a Heb. lift up his feet .—— b Chap. xxviii. 5-7 ; Num. xxiii. 7; 
 Judg. vi. 3, 33 ; Hos. xii. 12. 
 
 c Hebrews, children. - d Chapter xxvii. 43; 
 
 xxviii. 10. 
 
 notes on CHAP. XXIX. 
 
 Verse 1. Then Jacob went on his journey ] The 
 original is very remarkable : And Jacob lifted up his 
 feet, and he travelled unto the land of the children of 
 the east. There is a certain cheerfulness marked in 
 the original which comports well with the state of 
 mind into which he had been brought by the vision of 
 the ladder and the promises of God. He now saw 
 that having God for his protector he had nothing to 
 fear, and therefore he went on his way rejoicing. 
 
 People of the east.] The inhabitants of Mesopota¬ 
 mia and the whole country beyond the Euphrates are 
 called HDJp kedem, or easterns, in the sacred writino-s. 
 
 Verse 2. Three flocks of sheep ] jxy tson, small 
 cattle, such as sheep , goats, &c. ; see on chap. xii. 16. 
 Sheep, in a healthy state, seldom drink in cold and 
 comparatively cold countries : but it was probably dif¬ 
 ferent in hot climates. The three flocks, if flocks and 
 not shepherds be meant, which were lying now at the 
 well, did not belong to Laban, but to three other chiefs ; 
 a 178 
 
 for Laban’s flock was yet to come, under the care of 
 Rachel, ver. 6. 
 
 Verse 3. All the flocks] Instead of ha - 
 
 darim, flocks, the Samaritan reads haroim, 
 
 shepherds ; for which reading Houbigant strongly con¬ 
 tends, as well in this verse as in verse 8. It certainly 
 cannot be said that all the flocks rolled the stone from 
 the well's mouth, and watered the sheep: and yet so 
 it appears to read if we prefer the common Hebrew 
 text to the Samaritan. It is probable that the same 
 reading was originally that of the second verse also. 
 
 And put the stone again upon the well's mouth] It 
 is very likely that the stone was a large one, which 
 was necessary to prevent ill-minded individuals from 
 either disturbing the water, or filling up the well; hence a 
 great stone was provided, which required the joint exer¬ 
 tions of several shepherds to remove it; and hence those 
 who arrived first waited till all the others were come up, 
 that they might water their respective flocks in concert. 
 
 V erse 4. My brethren, whence be ye ?] The lan» 
 
 ( 13* ) 
 
Jacob meets with Rachel, and 
 
 CHAP. XXIX. 
 
 is taken to Labans house 
 
 A. M. cir. 2225 . 5 And he said unto them, 
 
 B. C. cir. 1779. T t- T , - r 
 
 -- Know ye Laban the son of 
 
 Nahor? And they said, We know him. 
 
 6 And he said unto them, e Is he well ? f 
 And they said, He is well: and behold, Ra¬ 
 chel his daughter cometh with the sheep. 
 
 7 And he said, Lo, b it is yet high day: 
 neither is it time that the cattle should be 
 gathered together : water ye the sheep, and 
 go and- feed them. 
 
 8 And they said, We cannot, until all the 
 flocks be gathered together, and till they roll 
 the stone from the well’s mouth; then we 
 water the sheep. 
 
 9 And while he yet spake with them, h Ra¬ 
 chel came with her father’s sheep : for she 
 kept them. 
 
 10 And it came to pass, when Jacob saw 
 
 e Heb. Is there peace to him l - f Chap, xliii. 27.- s Heb. 
 
 yet the day is great. - h Exod. ii. 16.- 1 Exod. ii. 17.- k Ch. 
 
 xxxiii. 4; xlv. 14, 15. 
 
 guage of Laban and his family was Chaldee and not 
 Hebrew; (see chap. xxxi. 47;) but from the names 
 which Leah gave to her children we see that the two 
 languages had many words in common, and there¬ 
 fore Jacob and the shepherds might understand each 
 other with little difficulty. It is possible also that 
 Jacob might have learned the Chaldee or Aramitish 
 language from his mother, as this was his mother's 
 tongue. 
 
 Verse 5. Laban the son of Nahor ] Son is here 
 put for grandson , for Laban was the son of Bethuel 
 the son of Nahor. 
 
 Verse 6. Is he well ?] lb QlV^fi hashalom lo ? Is 
 there peace to him? Peace among the Hebrews sig¬ 
 nified all kinds of prosperity. Is he a prosperous man 
 in his family and in his property 1 And they said, 
 He is well , shalom, he prospers. 
 
 Rachel — cometh with the sheep.] bl"P rachel (thecA 
 sounded strongly guttural) signifies a sheep or ewe ; 
 and she probably had her name from her fondness for 
 these animals. 
 
 Verse 7. It is yet high day] The day is but about 
 half run ; neither is it time that the cattle should be 
 gathered together —it is surely not time yet to put 
 them into the folds ; give them therefore water, and 
 take them again to pasture. 
 
 Verse 8. We cannot , until all the flocks be gathered 
 together] It is a rule that the stone shall not be 
 removed till all the shepherds and the flocks which 
 have a right to this well be gathered together; 
 then, and not before, we may water the sheep. See 
 on ver. 3.. 
 
 Verse 9. Rachel came with her father's sheep] So 
 we find that young women were not kept concealed in 
 the house till the time they were married, which is the 
 common gloss put on TTjTJ? almah, a virgin , one con¬ 
 cealed. Nor was it beneath the dignity of the daugh¬ 
 ters of the most opulent chiefs to carry water from 
 
 a 
 
 Rachel the daughter of Laban A. M. cir. 2225 . 
 his mother’s brother, and the B ‘._ Clr ' 1779 . 
 sheep of Laban his mother’s brother, that 
 Jacob went near, and rolled 1 the stone from 
 the well’s mouth, and watered the flock of 
 Laban his mother’s brother. 
 
 11 And Jacob k kissed Rachel, and lifted up 
 his voice, and wept. 
 
 12 And Jacob told Rachel that he was 
 
 1 her father’s brother, and that he was Re- 
 bekah’s son: “ and she ran and told her 
 father. 
 
 13 And it came to pass, when Laban heard 
 the n tidings of Jacob his sister’s son, that 0 he 
 ran to meet him, and embraced him, and kissed 
 him, and brought him to his house. And he 
 told Laban all these things. 
 
 14 And Laban said to him, p Surely thou 
 
 1 Chap. xiii. 8 ; xiv. 14, 16.- m Chapter xxiv. 28.- n Heb. 
 
 hearing. - 0 Chap. xxiv. 29.-P Chapter ii. 23 ; Judg. ix. 2 ; 
 
 2 Sam. v. 1 ; xix. 12, 13. 
 
 the well, as in the case of Rebekah; or tend sheep, 
 as in the case of Rachel. The chief property in those 
 times consisted in flocks: and who so proper to take 
 care of them as those who were interested in their 
 safety and increase ? Honest labour, far from being 
 a discredit, is an honour both to high and low. The 
 king himself is served by the field ; and without it, and 
 the labour necessary for its cultivation, all ranks must 
 perish. Let every son, let every daughter, learn that 
 it is no discredit to be employed, whenever it may be 
 necessary, in the meanest offices, by which the inte¬ 
 rests of the family may be honestly promoted. 
 
 Verse 10. Jacob went near , and rolled the stone] 
 Probably the flock of Laban was the last of those 
 which had a right to the well; that flock being now 
 come, Jacob assisted the shepherds to roll off the stone, 
 (for it is not likely he did it by himself,) and so assisted 
 his cousin, to whom he was as yet unknown, to water 
 her flock. 
 
 Verse 11. Jacob kissed Rachel] A simple and pure 
 method by which the primitive inhabitants of the earth 
 testified their friendship to each other, first abused by 
 hypocrites , who pretended affection while their vile 
 hearts meditated terror, (see the case of Joab,) and 
 afterwards disgraced by refiners on morals, who, while 
 they pretended to stumble at those innocent expressions 
 of affection and friendship, were capable of committing 
 the grossest acts of impurity. 
 
 And lifted up his voice ] It may be, in thanksgiving 
 to God for the favour he had shown him, in conduct¬ 
 ing him thus far in peace and safety. 
 
 And wept.] From a sense of the goodness of his 
 heavenly Father, and his own unworthiness of the suc¬ 
 cess with which he had been favoured. The same 
 expressions of kindness and pure affection are repeated 
 on the part of Laban, ver. 13. 
 
 Verse 14. My bone and my flesh. J One of my near¬ 
 est relatives. 
 
 179 
 
Jacob agrees to serve Laban GENESIS. 
 
 seven years for Rachel 
 
 A. M. cir. 2225. 
 J3. C. cir. 1779. 
 
 art my bone and my flesh. And 
 he abode with him q the space 
 
 of a month. 
 
 15 And Laban said unto Jacob, Because 
 thou art my brother, shouldest thou therefore 
 serve me for naught ? tell me, what shall thy 
 wages be ? 
 
 16 And Laban had two daughters : the name 
 of the elder was Leah, and the name of the 
 younger was Rachel. 
 
 17 Leah was tender-eyed ; but A. M. cir. 2225 
 
 Rachel was r beautiful and well lr> 1779 . 
 
 favoured. 
 
 18 And Jacob loved Rachel; and said, 
 s I will serve thee seven years for Rachel thy 
 younger daughter. 
 
 19 And Laban said, * 1 It is better that I give 
 her to thee, than that I should give her to 
 another man : abide with me. 
 
 20 And Jacob u served seven years for 
 
 <1 Heb. a month of days. - r Chap. xii. 11 ; xxiv. 16 ; xxxix. 6 ; 
 
 Prov. xxxi. 30.- s Chap. xxxi. 41 ; xxxiv. 12. 
 
 l Psa. xii. 2.- u Chap. xxx. 26; Hos. xii. 12 ; Cant. viii. 6,7 ; 
 
 1 Cor. xiii. 7. 
 
 Verse 15. Because thou art my brother, c fc.] 
 Though thou art my nearest relative, yet I have no 
 right to thy services without giving thee an adequate 
 recompense. Jacob had passed a whole month in the 
 family of Laban, in which he had undoubtedly render¬ 
 ed himself of considerable service. As Laban, who 
 was of a very saving if not covetous disposition, saw 
 that he was likely to be of great use to him in his 
 secular concerns, he wished to secure his services, and 
 therefore asks him what wages he wished to have. 
 
 Verse 17. Leah was tender-eyed ] HIDI raccoth, soft, 
 delicate, lovely. I believe the word means just the 
 reverse of the signification generally given to it. The 
 design of the inspired writer is to compare both the 
 sisters together, that the balance may appear to bey 
 greatly in favour of Rachel. The chief recommenda¬ 
 tion of Leah washer soft and beautiful eyes; but Ra¬ 
 chel was HIP yephath toar, beautiful in her shape, 
 person, mien, and gait, and HfcOD PD’ yephath mareh, 
 beautiful in her countenance. The words plainly sig¬ 
 nify a fine shape and fine features, all that can be con¬ 
 sidered as essential to personal beauty. Therefore 
 Jacob loved her, and was willing to become a bond 
 servant for seven years, that he might get her to wife; 
 for in his destitute state he could produce no dowry, 
 and it was the custom of those times for the father to 
 receive a portion for his daughter, and not to give one 
 with her. One of the Hindoo lawgivers says, “ A 
 person may become a slave on account of love, or to 
 obtain a wife.” The bad system of education by which 
 women are spoiled and rendered in general good for 
 nothing, makes it necessary for the husband to get a 
 dowry with his wife to enable him to maintain her ; 
 whereas in former times they were well educated and 
 extremely useful, hence he who got a wife almost in¬ 
 variably got a prize, or as Solomon says, got a good 
 thing. 
 
 V erse 20 . And Jacob served seven years for Rachel ] 
 In ancient times it appears to have been a custom 
 among all nations that men should give dowries for 
 their wives; and in many countries this custom still 
 prevails. When Shechem asked Dinah for wife, he 
 said, Ash me never so much dowry and, gift, and I ivill 
 give according as ye shall say unto me. When Eliezer 
 went to get Rebekah for Isaac, he took a profusion of 
 riches with him, in silver, gold, jewels, and raiment , 
 w r ith other costly things , which, when the contract was 
 made, he gave to Rebekah, her mother, and her brothers. , 
 
 180 
 
 David, in order to be Saul’s son-in-law, must, instead 
 of a dowry, kill Goliath ; and when this was done, he 
 was not permitted to espouse Michal till he had killed 
 one hundred Philistines. The Prophet Hosea bought 
 his wife for fifteen pieces of silver, and a homer and 
 a half of barley. The same custom prevailed among 
 the ancient Greeks, Indians, and Germans. The Ro¬ 
 mans also had a sort of marriage entitled per coemp- 
 tionem, “ by purchase.” The Tartars and Turks still 
 buy their wives ; but among the latter they are bought 
 as a sort of slaves. 
 
 Herodotus mentions a very singular custom among 
 the Babylonians, which may serve to throw light on 
 Laban’s conduct towards Jacob. “ In every district 
 they annually assemble all the marriageable virgins on 
 a certain day ; and when the men are come together 
 and stand round the place, the crier rising up sells one 
 after another, always bringing forward the most beau¬ 
 tiful first ; and having sold her for a great sum of gold, 
 he puts up her who is esteemed second in beauty. On 
 this occasion the richest of the Babylonians used to 
 contend for the fairest wife, and to outbid one another.. 
 But the vulgar are content to take the ugly and lame 
 with money ; for when all the beautiful virgins are sold, 
 the crier orders the most deformed to stand up ; and 
 after he has openly demanded who will mary her with 
 a small sum, she is at length given to the man that is 
 contented to marry her with the least. And in this 
 manner the money arising from the sale of the hand¬ 
 some served for a portion to those whose look was dis¬ 
 agreeable, or who had any bodily imperfection. A fa¬ 
 ther was not permitted to indulge his ow T n fancy in the 
 choice of a husband for his daughter ; neither might 
 the purchaser carry off the woman which he had bought 
 without giving sufficient security that he would live 
 with her as his own wife. Those also who received 
 a sum of money with such as could bring no price in 
 this market, were obliged also to give sufficient secu¬ 
 rity that they would live with them, and if they did 
 not they were obliged to refund the money.” Thus 
 Laban made use of the beauty of Rachel to dispose of 
 his daughter Leah, in the spirit of the Babylonian cus¬ 
 tom, though not in the letter. 
 
 And they seemed unto him but a few days ] If Jacob 
 had been obliged to w r ait seven years before he mar¬ 
 ried Rachel, could it possibly be said that they could 
 appear to him as a few days? Though the letter of 
 the text seems to say the contrary, yet there are emi- 
 
Jacob demands Rachel , but 
 
 CHAP. XXIX. 
 
 a. M. cir. 2225 . Rachel ; and they seemed unto 
 B. c. cm iwj. ki m }) U t a few days, for the love 
 
 he had to her. 
 
 A. m. cir. 2232 . 21 And Jacob said unto La- 
 
 B. C. Cir. 1772. , ^ . -r r 
 
 -- ban, Live me my wile, lor my 
 
 days are fulfilled, that I may v go in unto her. 
 
 22 And Laban gathered together all the 
 men of the place, and w made a feast. 
 
 23 And it came to pass in the evening, that 
 he took Leah his daughter, and brought her 
 to him ; and he went in unto her. 
 
 24 And Laban gave unto his daughter Leah 
 Zilpali his maid for a handmaid. 
 
 v Judges xv. 1.- w Judges xiv. 10; Matthew xxii. 2-10; 
 
 John ii. 1, 2. 
 
 nent men who strongly contend that he received Ra¬ 
 chel soon after the month was finished, (see ver. 14,) 
 and then served seven years for her, which might really 
 appear but a few days to him, because of his increas¬ 
 ing love to her; but others think this quite incompati¬ 
 ble with all the circumstances marked down in the 
 text, and on the supposition that Jacob was not now 
 seventy-seven years of age, as most chronologers make 
 him, but only fifty-seven, (see on chap, xxxi.,) there 
 will be time sufficient to allow for all the transactions 
 which are recorded in his history, during his stay with 
 Laban. As to the incredibility of a passionate lover , 
 as some have termed him, waiting patiently for seven 
 years before he could possess the object of his wishes, 
 and those seven years appearing to him as only a few 
 days, it may be satisfactorily accounted for, they think, 
 two ways : 1. He had the continual company of his 
 
 elect spouse, and this certainly would take away all 
 tedium in the case. 2. Love affairs were not carried 
 to such a pitch of insanity among the patriarchs as 
 they have been in modern times ; they were much 
 more sober and sedate, and scarcely ever married be¬ 
 fore they were forty years of age, and then more for 
 conveniency, and the desire of having an offspring , 
 than for any other purpose. At the very lowest com¬ 
 putation Jacob was now fifty-seven, and consequently 
 must have passed those days in which passion runs 
 away with reason. Still, however, the obvious con¬ 
 struction of the text shows that he got Rachel the 
 week after he had married Leah. 
 
 Verse 21. My days are fulfilled] My seven years 
 are now completed, let me have my wife, for whom I 
 have given this service as a dowry. 
 
 Verse 22. Laban — made a feast.] nnt^D mishteh 
 signifies a feast of drinking. As marriage was a very 
 solemn contract, there is much reason to believe that 
 sacrifices were offered on the occasion, and libations 
 poured out; and we know that on festival occasions a 
 cup of wine was offered to every guest; and as this 
 was drunk with particular ceremonies, the feast might 
 derive its name from this circumstance, which was the 
 most prominent and observable on such occasions. 
 
 Verse 23. In the evening — he took Leah his daugh- 
 ter] As the bride was always veiled , and the bride 
 chamber generally dark , or nearly so, and as Leah was 
 
 Laban gives him Leah 
 
 25 And it came to pass, that in A. M. cir. 2232 . 
 
 . . n , ! 1 • ’ . B. C. cir. 1772. 
 
 the morning, behold, it was Leah: - 
 
 and he said to Laban, What is this thou hast 
 done unto me ? did not I serve with thee 
 for Rachel ? wherefore then hast thou be¬ 
 guiled me ? 
 
 26 And Laban said, It must not be so done 
 in our country, x to give the younger before 
 the first-born. 
 
 27 y Fulfil her week, and we will give thee 
 this also, for the service which thou shalt 
 serve with me, yet seven other years. 
 
 28 And Jacob did so, and fulfilled her week : 
 
 *Heb. place. -y Judg. xiv. 12 ; Lev. xviii. 18; Mai. ii. 15; 
 
 chap. xxix. 20. 
 
 brought to Jacob in the evening, the imposition here 
 practised might easily pass undetected by Jacob, till 
 the ensuing day discovered the fraud. 
 
 Verse 24. And Laban gave — Zilpah his maid] 
 Slaves given in this way to a daughter on her marriage, 
 were the peculiar property of the daughter; and over 
 them the husband had neither right nor power. 
 
 Verse 26. It must not be so done in our country] 
 It was an early custom to give daughters in marriage 
 according to their seniority ; and it is worthy of remark 
 that the oldest people now existing, next to the Jews, 
 I mean the Hindoos , have this not merely as a custom , 
 but as a positive law; and they deem it criminal to 
 give a younger daughter in marriage while an elder 
 daughter remains unmarried. Among them it is a high 
 offence, equal to adultery, “ for a man to marry while 
 his elder brother remains unmarried , or for a man to 
 give his daughter to such a person, or to give his 
 youngest daughter in marriage while the eldest sister 
 remains unmarried.”—Code of Gentoo Laws, chap, 
 xv., sec. 1, p. 204. This was a custom at Mesopo¬ 
 tamia; but Laban took care to conceal it from Jacob 
 till after he had given him Leah. The words of La¬ 
 ban are literally what a Hindoo would say on such a 
 subject. 
 
 Verse 27. Fulfil her week] The marriage feast, it 
 appears, lasted seven days ; it would not therefore have 
 been proper to break off the solemnities to which all 
 the men of the place had been invited, ver. 22, and 
 probably Laban wished to keep his fraud from the pub¬ 
 lic eye ; therefore he informs Jacob that if he will fulfil 
 the marriage week for Leah, he will give him Rachel 
 at the end of it, on condition of his serving seven other 
 years. To this the necessity of the case caused Jacob 
 to agree ; and thus Laban had fourteen years’ service 
 instead of seven; for it is not likely that Jacob would 
 have served ev^n seven days for Leah, as his affection 
 was wholly set on Rachel, the wife of his own choice. 
 By this stratagem Laban gained a settlement for both 
 his daughters. What a man soweth, that shall he reap. 
 Jacob had before practised deceit, and is now deceived ; 
 and Laban, the instrument of it, was afterwards de¬ 
 ceived himself. 
 
 Verse 28. And Jacob did so — and he gave him Ra¬ 
 chel] It is perfectly plain that Jacob did not serve 
 
 181 
 
GENESIS. 
 
 Rachel also given to Jacob. 
 
 A. M. cir. 2232 . and he gave him Rachel his 
 
 B. C. cir. 1772. , , . ° , 
 
 _ daughter to wile also. 
 
 29 And Laban gave to Rachel his daughter 
 K Bilhah his handmaid to be her maid. 
 
 30 And he went in also unto Rachel, and 
 he a loved also Rachel more than Leah, and 
 served with him b yet seven other years. 
 
 31 And when the Lord c saw that Leah 
 ivas hated, he d opened her womb : but Ra¬ 
 chel was barren. 
 
 a.m. cir. 2233. 32 And Leah conceived, and 
 
 cir. 1771. a son> anc [ gPg ca p e d Pis 
 
 name e Reuben: for she said, Surely the 
 Lord hath f looked upon my affliction; now 
 therefore my husband will love me. 
 
 z Verse 24 ; chapter xxx. 3-8.- a Verse 20 ; Deut. xxi. 15. 
 
 b Chap. xxx. 26; xxxi. 41 ; Hosea xii. 12.- c Psa. cxxvii. 3. 
 
 d Chap. xxx. 1.- e That is, see a son. 
 
 seven years more before he got Rachel to wife; but 
 having spent a week with Leah, and in keeping the 
 marriage feast, he then got Rachel, and served after¬ 
 wards seven years for her. Connections of this kind 
 are now called incestuous; but it appears they were 
 allowable in those ancient times. In taking both sis¬ 
 ters, it does not appear that any blame attached to Ja¬ 
 cob, though in consequence of it he was vexed by their 
 jealousies. It was probably because of this that the 
 law was made, Thou shall not take a wife to her sister , 
 to vex her , besides the other in her life-time. After 
 this, all such marriages were strictly forbidden. 
 
 Verse 31. The Lord saw that Leah was hated] 
 From this and the preceding verse we get the genuine 
 meaning of the word sane , to hate , in certain dis¬ 
 puted places in the Scriptures. The word simply sig¬ 
 nifies a less degree of love; so it is said, ver. 30: 
 “ Jacob loved Rachel more than Leah,” i. e., he loved 
 Leah less than Rachel; and this is called hating in 
 ver. 31 : When the Lord saw that Leah ivas hated — 
 that she had less affection shown to her than was her 
 due, as one of the legitimate wives of Jacob, he opened 
 her womb —he blessed her with children. Now the 
 frequent intercourse of Jacob with Leah (see the fol¬ 
 lowing verses) sufficiently proves that he did not hate 
 her in the sense in which this term is used among us; 
 but he felt and showed less affection for her than for 
 her sister. So Jacob have I loved , but Esau have I 
 hated , simply means, I have shown a greater degree 
 of affection for Jacob and his posterity than I have 
 done for Esau and his descendants, by giving the for¬ 
 mer a better earthly portion than I have given to the 
 latter, and by choosing the family of Jacob to be the 
 progenitors of the Messiah. But not one word of all 
 this relates to the eternal states of either of the two 
 nations. Those w T ho endeavour to support certain 
 peculiarities of their creed by such scriptures as these, 
 do greatly err, not knowing the Scripture, and not pro¬ 
 perly considering either the sovereignty or the mercy 
 of God. 
 
 Verse 32. She called his name Reuben] pISO reu- 
 
 182 
 
 Leah bears four sons . 
 
 33 And she conceived again, A. M. cir. 2234 
 and bare a son; and said, Be- B - ' . C . ’A U 
 cause the Lord hath heard that I was hated 
 he hath therefore given me this son also : and 
 she called his name « Simeon. 
 
 34 And she conceived again, A. M. cir. 2235. 
 
 and bare a son ; and said, Now ——--- 
 
 this time will my husband be joined unto me, 
 because I have borne him three sons : there¬ 
 fore was his name called h Levi. 
 
 35 And she conceived again, A. M. cir. 2236 
 
 . . . , 0 . | B. C. cir. 1768 
 
 and bare a son; and she said, -- 
 
 Now will I praise the Lord : therefore 
 she called his name 1 Judah; k and 1 left 
 bearing. 
 
 f Exod. iii. 7 ; iv. 31 ; Deut. xxvi. 7 ; Psa. xxv. 18 ; cvi. 44. 
 
 s That is, hearing. - h That is, joined; see Num. xviii. 2, 4. 
 
 1 Matt. i. 2.- k That is, praise. - 1 Heb. stood from bearing. 
 
 ben, literally, see ye or behold a son; for Jehovah hath 
 looked upon , riX") raah, beheld , my affliction; behold 
 then the consequence, I have got a son ! 
 
 Verse 33. She called his name Simeon.] 
 shimon, hearing; i. e., God had blessed her with 
 another son, because he had heard that she ivas hated 
 —loved less than Rachel was. 
 
 Verse 34. Therefore was his name called Levi.] 'lb 
 levi, joined; because she supposed that, in consequence 
 of all these children, Jacob would become joined to 
 her in as strong affection, at least, as he was to Rachel. 
 From Levi sprang the tribe of Levites , who instead 
 of the first-born , were joined unto the priests in the 
 service of the sanctuary. See Num. xviii. 2, 4. 
 
 Verse 35. She called his name Judah] mUT ye- 
 hudah , a confessor ; one who acknowledges God, and 
 acknowledges that all good comes from his hands, 
 and gives him the praise due to his grace and mercy. 
 From this patriarch the Jews have their name, and 
 could it be now rightly applied to them, it would 
 intimate that they were a people that confess God, 
 acknowledge his bounty, and praise him for his grace. 
 
 Left bearing.] That is, for a time; for she had 
 several children afterwards. Literally translated, the 
 original mbs *isyn taamod milledeth — she stood still 
 from bearing , certainly does not convey the same 
 meaning as that in our translation; the one appearing 
 to signify that she ceased entirely from having 
 children ; the other, that she only desisted for a time , 
 which was probably occasioned by a temporary sus¬ 
 pension of Jacob’s company, who appears to have 
 deserted the tent of Leah through the jealous manage¬ 
 ment of Rachel. 
 
 The intelligent and pious care of the original in¬ 
 habitants of the world to call their children by those 
 names which were descriptive of some remarkable 
 event in providence , circumstance of their birth , or do¬ 
 mestic occurrence , is worthy, not only of respect, but 
 of imitation. As the name itself continually called to 
 the mind, both of the parents and the child, the cir¬ 
 cumstance from which it originated, it could not fail to 
 
 a 
 
CHAP. XXX. 
 
 Rachel envies her sister, 
 
 be a lasting blessing to both. How widely different 
 is our custom! Unthinking and ungodly, we impose 
 names upon our offspring as we do upon our cattle; 
 and often the dog, the horse, the monkey, and the 
 parrot, share in common with our children the names 
 which are called Christian ! Some of our Christian 
 
 and is displeased with Jacob 
 
 names, so called, are absurd , others are ridiculous , 
 and a third class impious; these last being taken from 
 the demon gods and goddesses of heathenism. May we 
 hope that the rational and pious custom recommended 
 in the Scriptures shall ever be restored, even among 
 those who profess to believe in, fear, and love God 1 
 
 CHAPTER XXX. 
 
 Rachel envies her sister, and chides Jacob, 1. He reproves her and vindicates himself, 2. She gives him 
 her maid Bilhah, 3, 4. She conceives, and bears Dan, 5, 6 ; and afterwards Naphtali, 7, 8. Leah gives 
 Zilpah her maid to Jacob, 9. She conceives and bears Gad, 10, 11, and also Asher, 12, 13. Reuben 
 finds mandrakes, of which Rachel requests a part , 14. The bargain made between her and Leah, 15. 
 Jacob in consequence lodges with Leah instead of Rachel, 16. She conceives, and bears Issachar, 17, 18, 
 and Zebulun, 19, 20, and Dinah, 21. Rachel conceives, and bears Joseph, 22-24. Jacob requests per¬ 
 mission from Laban to go to his own country, 25, 26. Laban entreats him to tarry, and offers to give him 
 what ivages he shall choose to name, 27, 28. Jacob details the importance of his services to Laban, 29, 30, 
 and offers to continue those services for the speckled and spotted among the goats, and the brown amon <*• 
 the sheep, 31—33. Laban consents, 34, and divides all the ring-streaked and spotted among the he-goats, 
 the speckled and spotted among the she-goats, and the brown among the sheep, and puts them under the 
 care of his sons, and sets three days' journey between himself and Jacob, 35, 36. Jacob's stratagem of 
 the pilled rods, to cause the cattle to bring forth the ring-streaked, speckled, and spotted, 37—39. In conse¬ 
 quence of which he increased his flock greatly, getting all that was strong and healthy in the flock of 
 Laban, 40—43. 
 
 A. M. or. 2236. \ ND when Rachel saw that 
 
 B. C. cir. 1768. AL . . T , . .. 
 
 •- a she bare Jacob no chil¬ 
 
 dren, Rachel b envied her sister ; and said unto 
 Jacob, Give me children, c or else I die. 
 
 2 And Jacob’s anger was kindled against 
 Rachel: and he said, d Am I in God’s stead, 
 who hath withheld from thee the fruit of the 
 womb ? 
 
 3 And she said, Behold, e my maid Bilhah, 
 go in unto her; f and she shall bear upon my 
 knees, s that I may also h have children by her. 
 
 4 And she gave him Bilhah her handmaid 
 1 to wife : and Jacob went in unto her. 
 
 1 Chapter xxix. 31.- b Chapter xxxvii. 11.- c Job v. 2. 
 
 d Chap. xvi. 2 ; 1 Sam. i. 5.—— e Chap. xvi. 2.- f Chap. 1. 23 ; 
 
 Job iii. 12.- s Chap. xvi. 2.- h Heb. be built by her. - 1 Ch. 
 
 5 And Bilhah conceived, and A. M. cir. 2237 . 
 
 1 T 1 B. C. cir. 1767 
 
 bare Jacob a son. __ 
 
 6 And Rachel said, God hath k judged me, 
 and hath also heard my voice, and hath given 
 me a son: therefore called she his name 
 1 Dan. 
 
 7 And Bilhah Rachel’s maid A. M. cir. 2239 . 
 
 • , . -1 , T . B. C. cir. 1765. 
 
 conceived again, and bare Jacob - 
 
 a second son. 
 
 8 And Rachel said, With m great wrest¬ 
 lings have I wrestled with my sister, and I 
 have prevailed: and she called his name 
 n Naphtali. 0 
 
 xvi. 3; xxxv. 22.- k Psalm xxxv. 24; xliii. 1 ; Lam. iii. 59. 
 
 1 That is , judging. - m Heb. wrestlings of God ; chap, xxiii. 6. 
 
 n That is, my wrestling. - 0 Called, Matt. iv. 13, Nephthalim. 
 
 NOTES ON CHAP. XXX. 
 
 Verse 1 . Give me children, or else I die.] This is 
 a most reprehensible speech, and argues not only envy 
 and jealousy, but also a total want of dependence on 
 God. She had the greatest share of her husband’s 
 affection, and yet was not satisfied unless she could 
 engross all the privileges which her sister enjoyed ! 
 How true are those sayings, Envy is as rottenness of 
 the bones ! and, Jealousy is as cruel as the grave! 
 
 Verse 2. Am I in God's stead ] Am I greater than 
 God, to give thee what he has refused 1 
 
 Verse 3. She shall bear upon my knees] The hand¬ 
 maid was the sole property of the mistress, as has 
 already been remarked in the case of Hagar ; and 
 therefore not only all her labour, but even the chil¬ 
 dren borne by her, were the property of the mistress. 
 These female slaves, therefore, bore children vicari¬ 
 
 ously for their mistresses ; and this appears to be the 
 import of the term, she shall bear upon my knees. 
 
 That I may also ho.ve children by her.] HJiDD HJDKl 
 veibbaneh mimmennah, and I shall be built up by her. 
 Hence p ben, a son or child, from DJU banah, to build ; 
 because, as a house is formed of the stones, &c., that 
 enter into its composition, so is a family by children. 
 
 Verse 6. Called she his name Dan.] Because she 
 found God had judged for her, and decided she should 
 have a son by her handmaid ; hence she called his 
 name p dan, judging. 
 
 Verse 8. She called his name Naphtali.] 
 naphtali, my wrestling, according to the common mode 
 of interpretation ; but it is more likely that the root 
 bna pathal signifies to twist or entwine. Hence Mr. 
 Parkhurst translates the verse, “ By the twistings — 
 agency or operation, of God, I am entwisted with my 
 
 183 
 
 a 
 
GENESIS. 
 
 Issachar is born unto Jacob 
 
 Account of the mandrakes. 
 
 A. M. cir. 2239 . 9 When Leah saw that she 
 
 E. C. cir. i/ 65 . ] e f}- bearing, she took Zilpah 
 
 her maid, and p gave her Jacob to wife. 
 
 a. M. cir. 2240 . to And Zilpah Leah’s maid 
 
 -- bare Jacob a son. 
 
 11 And Leah said, A troop cometh : and she 
 called his name 9 Gad. 
 
 A. M. cir. 2242 . ] 2 And Zilpah Leah’s maid 
 
 B. C. cir. 1762. . T . , 
 
 -bare Jacob a second son. 
 
 13 And Leah said, r Happy am I, for the 
 daughters s will call me blessed : and she 
 called his name 4 Asher. 
 
 a. M. cir. 2246 . 1 4 And Reuben went in the 
 
 B. C. cir. 1758. , r . . i r i 
 
 - days oi wheat harvest, and iound 
 
 11 mandrakes in the field, and brought them 
 unto his mother Leah. Then Rachel said to 
 Leah, v Give me, I pray thee, of thy son’s 
 mandrakes. 
 
 P Ver. 4.-'i That is, a troop or company; chap. xlix. 19 ; 
 
 Deut. xxxiii. 20, 21 ; Isa. lxv. 11.- r Heb. in my happiness. 
 
 s Prov. xxxi. 28 ; Cant. vi. 9 ; Luke i. 48. 
 
 sister; that is, my family is now entwined or inter¬ 
 woven with my sister’s family, and has a chance of 
 producing the promised Seed.” The Septuagint, 
 Aquila, and the Vulgate , have nearly the same mean¬ 
 ing. It is, however, difficult to fix the true meaning 
 of the original. 
 
 Verse 11. She called his name Gad.] This has 
 been variously translated. TJ gad, may signify a troop, 
 an army , a soldier, a false god , supposed to be the 
 same as Jupiter or Mars ; for as Laban appears to 
 have been, if not an idolater, yet a dealer in a sort of 
 judicial astrology, (see chap xxxi. 19,) Leah, in say¬ 
 ing “CD bagad, which we translate a troop cometh, 
 might mean, By or with the assistance of Gad —a par¬ 
 ticular planet or star, Jupiter possibly, I have gotten 
 this son ; therefore she called him after the name of 
 that planet or star from which she supposed the suc¬ 
 cour came. See the note on chap. xxxi. 19. The 
 Septuagint translate it ev rv^y, with good fortune; the 
 Vulgat e,feliciter, happily; but in all this diversity our 
 own translation may appear as probable as any, if not 
 the genuine one, “U SO ba gad, for the keri, or mar¬ 
 ginal reading, has it in two words, a troop cometh; 
 whereas the textual reading has it only in one, 
 bagad, ivith a troop. In the Bible published by 
 Becke, 1549, the word is translated as an exclamation, 
 Good luck ! 
 
 Verse 13. And Leah said, Happy am 7] '‘IKWD 
 beoshri, in my happiness, therefore she called his name 
 TCW asher, that is, blessedness or happiness. 
 
 Verse 14. Reuben — found mandrakes] tD'Kin 
 dudaim. What these were is utterly unknown, and 
 learned men have wasted much time and pains in en¬ 
 deavouring to guess out a probable meaning. Some 
 translate the word lilies, others jessamine, others citrons, 
 others mushrooms, others figs, and some think the word 
 means flowers, ox fine flowers in general. Hasselquist, 
 the intimate friend and pupil of Linne , who travelled. 
 
 184 
 
 15 And she said unto her, a. m. cir. 2246 
 w Is it a small matter that thou B - c - cir ~ 1758 
 hast taken my husband ? and wouldest thou 
 take away my son’s mandrakes also ? And 
 Rachel said, Therefore he shall lie with thee 
 to-night for thy son’s mandrakes. 
 
 16 And Jacob came out of the field in the 
 evening, and Leah went out to meet him, and 
 said, Thou must come in unto me ; for surely 
 I have hired thee with my son’s mandrakes. 
 And he lay with her that night. 
 
 17 And God hearkened unto A. M. cir. 2247 . 
 
 -r -i j , , . B. C. cir. 1757. 
 
 -Leah, and she conceived, and__ 
 
 bare Jacob the fifth son. 
 
 18 And Leah said, God hath given me 
 my hire, because I have given my maiden 
 to my husband: and she called his name 
 x Issachar. 
 
 1 That is, happy ; chapter xlix. 20; Deut. xxxiii. 24, 25. 
 
 u Cant. vii. 13.- v Chapter xxv. 30.- w Num. xvi. 9, 13. 
 
 x That is, a hire. 
 
 into the Holy Land to make discoveries in natural his¬ 
 tory, imagines that the plant commonly called man¬ 
 drake is intended ; speaking of Nazareth in Galilee he 
 says: “ What I found most remarkable at this village 
 was a great number of mandrakes which grew in a 
 vale below it. I had not the pleasure to see this plant 
 in blossom, the fruit now (May 5th, O. S.) hanging 
 ripe to the stem, which lay withered on the ground. 
 From the season in which this mandrake blossoms and 
 ripens fruit, one might form a conjecture that it was 
 Rachel’s dudaim. These were brought her in the 
 wheat harvest, which in Galilee is in the month of May , 
 about this time, and the mandrake was now in fruit.” 
 Both among the Greeks and orientals this plant was 
 held in high repute, as being of a prolific virtue, and 
 helping conception ; and from it philtres were made, 
 and this is favoured by the meaning of the original, 
 loves, i. e., incentives to matrimonial connections : and 
 it was probably on this account that Rachel desired 
 them. The whole account however is very obscure. 
 
 Verse 15. Thou hast taken my husband] It ap¬ 
 pears probable that Rachel had found means to engross 
 the whole of Jacob’s affection and company, and that 
 she now agreed to let him visit the tent of Leah, on 
 account of receiving some of the fruits or plants which 
 Reuben had found. 
 
 Verse 16. I have hired thee] We may remark 
 among the Jewish women an intense desire of having 
 children ; and it seems to have been produced, not from 
 any peculiar affection for children, but through the hope 
 of having a share in the blessing of Abraham, by bring¬ 
 ing forth Him in whom all the nations of the earth were 
 to be blessed. 
 
 Verse 18. God hath given me my hire] '"Ot? secharu 
 And she called his name Issachar, This word 
 
 is compounded of W yesh, is, and sachar, wages, 
 
 from sachar, to content, satisfy, saturate; hence 
 a satisfaction or compensation for work done, &o. 
 
 a 
 
CHAP. XXX. 
 
 Joseph is horn unto Jacob 
 
 Jacob's agreement with Laban 
 
 A. M. cir. 2249. 
 
 B. C. cir. 1755. 
 
 19 And Leah conceived again, 
 and bare Jacob the sixth son. 
 
 20 And Leah said, God hath endued me 
 with a good dowry; now will my husband 
 dwell with me, because I have borne him six 
 and she called his name y Zebulun. 2 
 
 21 And afterwards she bare a 
 and called her name 
 
 sons 
 
 A. M. cir. 2250. 
 
 B. C. cir. 1754. 
 
 a Dinah. 
 
 daughter, 
 
 a. M. cir. 2258 . 22 And God b remembered 
 
 s - C ‘ Cir ~ i746 ’ Rachel, and God hearkened to 
 her, and c opened her womb. 
 
 A. M.2259. 23 And she conceived, and bare 
 
 ——--1- a son; and said, God hath taken 
 
 away d my reproach : 
 
 24 And she called his name e Joseph ; and 
 said, f The Lord shall add to me another son. 
 
 25 And it came to pass, when Rachel had 
 borne Joseph, that. Jacob said unto Laban, 
 B Send me away, that I may go unto h mine 
 own place, and to my country. 
 
 26 Give me my wives and my children, ^or 
 whom I have served thee, and let me go : for 
 
 thou knowest my service which I a. M. 2259. 
 have done thee. jL- C ‘ . 1 7 ^ 
 
 27 And Laban said unto him, I pray thee, 
 if I have found favour in thine eyes, tarry : 
 for k I have learned by experience that the 
 Lord hath blessed me 1 * for thy sake. 
 
 28 And he said, 111 Appoint me thy wages, 
 and I will give it. 
 
 O 
 
 29 And he said unto him, n Thou knowest 
 how I have served thee, and how thy cattle 
 was with me. 
 
 30 For it was little which thou hadst before 
 I cam.e, and it is now 0 increased unto a mul¬ 
 titude ; and the Lord hath blessed thee p since . 
 my coming : and now, when shall I q provide 
 for mine own house also ? 
 
 31 And he said, What shall I give thee ? 
 And Jacob said, Thou shalt not give me any 
 thing ; if thou wilt do this thing for me, I will 
 again feed and keep thy flock: 
 
 32 I will pass through all thy flock to-day, 
 removing from thence all the speckled and 
 spotted cattle, and all the brown cattle among 
 
 y That is, dwelling. - z Called, Matthew iv. 13, Zabulon. 
 
 * That is, judgment. - b Chap. viii. 1; 1 Sam. i. 19.- c Chap. 
 
 xxix. 31.- d 1 Sam. i. 6 ; Isa. iv. 1 ; Luke i. 25.- e That is, 
 
 adding. - f Chap. xxxv. 17.- s Chap. xxiv. 54, 56.- b Chap. 
 
 xviii. 33 ; xxxi. 55.-’ Chap. xxix. 20, 30.- k Chapter xxxix. 
 
 3, 5.- 1 See chap. xxvi. 24.- ,n Chap. xxix. 15.- n Chapter 
 
 xxxi. 6, 38,39, 40; Matt. xxiv. 45; Tit. ii. 10.- 0 Heb. broken. 
 
 forth ; ver. 43.- P Heb. at my foot. -‘i 1 Tim. v. 8. 
 
 Verse 20. Now will my husband dwell with me] 
 yizbelem; and she called his name Zebulun, 
 phsT, a dwelling or cohabitation, as she now expected 
 that Jacob would dwell with her , as he had before 
 dwelt with Rachel. 
 
 Verse 21. And called her name Dinah.] Hl'l dinah, 
 judgment. As Rachel had called her son by Bilhah 
 Dan, ver. 6 , so Leah calls her daughter Dinah, God 
 having judged and determined for her, as well as for 
 her sister in the preceding instance. 
 
 Verse 22. And God hearkened to her] After the 
 severe reproof which Rachel had received from her hus¬ 
 band, ver. 2, it appears that she sought God by prayer, 
 and that he heard her ; so that her prayer and faith ob¬ 
 tained what her impatience and unbelief had prevented. 
 
 Verse 24. She called his name Joseph] fpv Yoseph, 
 adding, or he who adds; thereby prophetically declaring 
 that God would add unto her another son, which was 
 accomplished in the birth of Benjamin, chap. xxxv. 18. 
 
 Verse 25. Jacob said unto Laban, Send me away] 
 Having now, as is generally conjectured, fulfilled the 
 fourteen years which he had engaged to serve for Leah 
 and Rachel. See ver. 26, and conclusion of chap. xxxi. 
 
 Verse 27. I have learned by experience] Wm 
 nichashti, from nachash, to view attentively, to 
 observe, to pry into. I have diligently considered the 
 whole of thy"conduct, and marked the increase of my 
 property, and find that the Lord hath blessed me for 
 thy sake. For the meaning of the word tSTU nachash, 
 see on chap. iii. 1, &c. 
 
 Verse 30. For it was little which thou hadst before 
 
 I came] Jacob takes advantage of the concession 
 made by his father-in-law, and asserts that it was for 
 his sake that the Lord had blessed him : Since my 
 coming, 'bjlb leragli, according to my footsteps —every 
 step I took in thy service, God prospered to the mul¬ 
 tiplication of thy flocks and property. 
 
 When shall I provide for mine own house] Jacob 
 had already laid his plan ; and, from what is afterwards 
 mentioned, we find him using all his skill and experience 
 to provide for his family by a rapid increase of his flocks. 
 
 Verse 32. I will pass through all thy flock] jKX 
 tson, implying, as we have before seen, all smaller 
 cattle, such as sheep, goats , &c. 
 
 All the speckled and spotted cattle] TVt? seh, which 
 we translate cattle, signifies the young either of sheep or 
 goats, what we call a lamb or a kid. Speckled,nakod, 
 signifies interspersed with variously coloured spots. 
 
 Spotted] XlbtD talu, spotted with large spots, either 
 of the same or different colours, from tala, to patch, 
 
 to make party-coloured or patch-work; see Ezek. xvi. 
 16. I have never seen such sheep as are here de¬ 
 scribed but in the islands of Zetland. There I have 
 seen the most beautiful brown, or fine chocolate colour 
 among the sheep ; and several of the ring-streaked, 
 spotted, speckled, and piebald among the same ; and 
 some of the latter description I have brought over, and 
 can exhibit a specimen of Jacob’s flock brought from 
 the North Seas, feeding in Middlesex. 
 
 And all the brown] Din chum. I should rather 
 suppose this to signify a lively brown , as the root sig¬ 
 nifies to be warm or hot. 
 
 185 
 
Separation of the GENESIS. differently coloured cattle. 
 
 A. M. 2259. the sheep, and the spotted and 
 C ' ll45 ‘- speckled among the goats : and 
 T of such shall be my hire. 
 
 33 So shall my righteousness answer for 
 me t in time to come, when it shall come for 
 my hire before thy face : every one that is not 
 speckled and spotted among the goats, and 
 brown among the sheep, that shall be counted 
 stolen with me. 
 
 34 And Laban said, Behold, I would it 
 might be according to thy w r ord. 
 
 35 And he removed that day the he-goats 
 
 r Chap. xxxi. 8. - s Psa. xxxvii. 6. - 1 Heb. to-morrow ; 
 
 Verse 35. The he-goats that were ring-streaked ] 
 DHpyn d ’Kcnn hatteyashim haakuddim , the he-goats 
 that had rings of black or other coloured hair around 
 their feel or legs. 
 
 It is extremely difficult to find out, from the 32d 
 and 35th verses, in what the bargain of Jacob with 
 his father-in-law properly consisted. It appears from 
 verse 32, that Jacob was to have for his wages all the 
 speckled , spotted , and brown among the sheep and the 
 goats; and of course that all those which were not 
 party-coloured should be considered as the property 
 of Laban. But in verse 35 it appears that Laban 
 separated all the party-coloured cattle, and delivered 
 them into the hands of his own sons; which seems as 
 if he had taken these for his own property, and left the 
 others to Jacob. It has been conjectured that Laban, 
 for the greater security, when he had separated the 
 party-coloured, which by the agreement belonged to 
 Jacob, see verse 32, put them under the care of his 
 own sons, while Jacob fed the flock of Laban, verse 
 36, three days’ journey being between the two flocks. 
 If therefore the flocks under the care of Laban’s sons 
 brought forth young that were all of one colour , these 
 were put to the flocks of Laban under the care of 
 Jacob; and if any of the flocks under Jacob’s care 
 brought forth party-coloured young, they were put to 
 the flocks belonging to Jacob under the care of Laban’s 
 sons. This conjecture is not satisfactory, and the true 
 meaning appears to be this : Jacob had agreed to take 
 all the party-coloured for his wages. As he was now 
 only beginning to act upon this agreement, consequently 
 none of the cattle as yet belonged to him ; therefore 
 Laban separated from the flock, verse 35, all such 
 cattle as Jacob might afterwards claim in consequence 
 of his bargain, (for as yet he had no right;) therefore 
 Jacob commenced his service to Laban with a flock 
 that did not contain a single animal of the description 
 of those to which he might be entitled; and the others 
 were sent away under the care of Laban’s sons, three 
 days’ journey from those of which Jacob had the care. 
 The bargain, therefore, seemed to be wholly in favour 
 of Laban; and to turn it to his own advantage, Jacob 
 made use of the stratagems afterwards mentioned. 
 This mode of interpretation removes all the apparent 
 contradiction between the 32d and 35th verses, with 
 which commentators in general have been grievously 
 
 186 
 
 that were ring-streaked and spotted, A. M. 2259, 
 
 and all the she-goats that were - 
 
 speckled and spotted, and every one that had 
 some white in it, and all the brown among the 
 sheep, and gave them into the u hand of his sons. 
 
 36 And he set three days’ journey betwixt 
 himself and Jacob : and Jacob fed the rest 
 of Laban’s flocks. 
 
 37 And v Jacob took him rods of green pop¬ 
 lar, and of the hazel and chestnut tree ; and 
 pilled white streaks in them, and made the 
 white appear which was in the rods. 
 
 Exod. xiii. 14.- u Chap. xxxi. 9.- v See chap. xxxi. 9-12. 
 
 perplexed. From the whole account we learn that 
 Laban acted with great prudence and caution , and 
 Jacob with great judgment. Jacob had already served 
 fourteen years; and had got no patrimony whatever, 
 though he had now a family of twelve children, eleven 
 sons and one daughter , besides his two wives, and 
 their two maids, and several servants. See ver. 43. 
 It was high time that he should get some property for 
 these ; and as his father-in-law was excessively parsi¬ 
 monious, and would scarcely allow him to live, he was 
 in some sort obliged to make use of stratagem to get 
 an equivalent for his services. But did he not push 
 this so far as to ruin his father-in-law’s flocks, leaving 
 him nothing but the refuse 1 See ver. 42. 
 
 Verse 37. Rods of green poplar\ Tib nj^b libneh 
 lach. The libneh is generally understood to mean the 
 ivhite poplar; and the word lach , which is here joined 
 to it, does not so much imply greenness of colour as 
 being fresh, in opposition to witheredness. Had they 
 not been fresh —just cut off, he could not have pilled 
 the bark from them. 
 
 And of the hazel ] Tib luz , the nut or filbert tree , 
 translated by others the almond tree; which of the two 
 is here intended is not known. 
 
 And chestnut tree ] armon , the plane tree , 
 
 from aram , he was naked. The plane tree is 
 properly called by this name, because of the outer 
 bark naturally peeling off , and leaving the tree bare 
 in various places, having smooth places where’ it has 
 fallen off. A portion of this bark the plane tree loses 
 every year. The Septuagint translate it in the same 
 way, 7r karavoq' and its name is supposed to be derived 
 from TrXarvg, broad, on account of its broad spreading 
 branches , for which the plane tree is remarkable. So 
 we find the Grecian army in Homer, II. ii., ver. 307, 
 sacrificing naXy vno TrhaTaviGTu, under a beautiful 
 plane tree. 
 
 Virgil, Geor. iv. 146, mentions, 
 
 - ministrantem platanum polantibus u?nbras. 
 
 The plane tree yielding the convivial shade. 
 
 And Petronius Arbiter in Satyr. :— u 
 
 Nobilis cestivas platanus diffuderat umbras. 
 
 “ The noble plane had spread its summer shade.” 
 
 See more in Parkhurst. Such a tree would be pecu¬ 
 liarly acceptable in hot countries, because of its shade. 
 
 a 
 
CHAP. XXX. 
 
 By the stratagem of the rods 
 
 Jacob gets all the best cattle 
 
 a. M. 2259. 3 S And he set the rods which he 
 
 -1-1 had pilled before the flocks in the 
 
 gutters in the watering troughs when the flocks 
 came to drink, that they should conceive when 
 they came to drink. 
 
 •39 And the flocks conceived before the 
 rods, and brought w forth cattle ring-streaked, 
 speckled, and spotted. 
 
 40 And Jacob did separate the lambs, and 
 set the faces of the flocks toward the ring- 
 streaked, and all the brown in the flock of 
 Laban ; and he put his own flocks by them¬ 
 
 A. M. 2259. 
 
 B. C. 1745 
 
 selves, and put them not unto 
 Laban’s cattle. 
 
 41 And it came to pass, whensoever the 
 stronger cattle did conceive, that Jacob laid 
 the rods before the eyes of the cattle in the gut¬ 
 ters, that they might conceive among the rods. 
 
 42 But when the cattle were feeble, he put 
 them not in : so the feebler were Laban’s, and 
 the stronger Jacob’s. 
 
 43 And the man x increased exceedingly, and 
 y had much cattle, and maid-servants, and men- 
 servants, and camels, and asses. 
 
 w Jer. xxvii. 5.- x Ver. 30. 
 
 y Chap. xiii. 2 ; xxiv. 35; xxvi. 13, 14. 
 
 Pilled white streaks in them ] Probably cutting the 
 bark through in a spiral line, and taking it off in a cer¬ 
 tain breadth all round the rods, so that the rods would 
 appear party-coloured, the white of the wood showing 
 itself where the bark was stripped off. 
 
 Verse 38. And he set the rods which he had pilled 
 before the flocks ] It has long been an opinion that 
 whatever makes a strong impression on the mind of a 
 female in the time of conception and gestation, will 
 have a corresponding influence on the mind or bod}'- 
 of the fetus. This opinion is not yet rationally ac¬ 
 counted for. It is not necessary to look for a miracle 
 here ; for though the fact has not been accounted for, 
 it is nevertheless sufficiently plain that the effect does 
 not exceed the powers of nature ; and I have no doubt 
 that the same modes of trial used by Jacob would pro¬ 
 duce the same results in similar cases. The finder of 
 God works in nature myriads of ways unknown to us; 
 we see effects without end, of which no rational cause 
 can be assigned : it has pleased God to work thus and 
 thus, and this is all that we know ; and God mercifully 
 hides the operations of his power from man in a variety 
 of cases, that he may hide pride from him. Even with 
 the little we know, how apt are we to be puffed up ! 
 We must adore God in a reverential silence on such 
 subjects as these, confess our ignorance, and acknow¬ 
 ledge that nature is the instrument by which he chooses 
 to work, and that he performs all things according to 
 the counsel of his own will, which is always infinitely 
 wise and infinitely good. 
 
 Verse 40. Jacob did separate the lambs, <fc.] When 
 Jacob undertook the care of Laban’s flock, according 
 to the agreement already mentioned, there were no 
 party-coloured sheep or goats among them, therefore the 
 ring-streaked , &c., mentioned in this verse, must have 
 been born since the agreement was made ; and Jacob 
 makes use of them precisely as he used the pilled rods, 
 that, having these before their eyes during conception, 
 the impression might be made upon their imagination 
 which would lead to the results already mentioned. 
 
 Verse 41. Whensoever the stronger cattle did con¬ 
 ceive'] The word mekushsharoth, which we 
 
 translate stronger, is understood by several of the an¬ 
 cient interpreters as signifying the early, first-born, or 
 early spring cattle ; and hence it is opposed to D'3 l9>’ 
 atuphim, which we translate feeble, and which Symma- 
 chus properly renders devrepoyovoi , cattle of the second 
 
 a 
 
 birth, as he renders the word mekushsharoth by irpu- 
 Toyovot , cattle of the first or earliest birth. Now this 
 does not apply merely to two births from the same 
 female in one year, which actually did take place 
 according to the rabbins, the first in Nisan, about our 
 March, and the second in Tisri, about our September ; 
 but it more particularly refers to early atid late lambs , 
 &c., in the same year ; as those that are born just at 
 the termination of winter, and in the very commence¬ 
 ment of spring, are every way more valuable than 
 those which were born later in the same spring. Jacob 
 therefore took good heed not to try his experiments 
 with those late produced cattle, because he knew these 
 would produce a degenerate breed, but with the early 
 cattle, which were strong and vigorous, by which his 
 breed must be improved. Hence the whole flock of 
 Laban must be necessarily injured, while Jacob’s flock 
 was preserved in a state of increasing perfection. All 
 this proves a consummate knowledge in Jacob of his 
 pastoral office. If extensive breeders in this country 
 were to attend to the same plan, our breed would be 
 improved in a most eminent degree. What a fund of 
 instruction upon almost every subject is to be found in 
 the sacred writings! 
 
 Verse 43. And the man increased exceedingly] No 
 wonder, when he used such means as the above. And 
 had maid-sei'vants , and men-servants —he was obliged 
 to increase these as his cattle multiplied. And camels 
 and asses, to transport his tents, baggage, and family, 
 from place to place, being obliged often to remove for 
 the benefit of pasturage. 
 
 We have already seen many difficulties in this chap¬ 
 ter, and strange incidents, for which we are not able 
 to account. 1. The vicarious bearing of children; 
 2. The nature and properties of the mandrakes; 3. 
 The bargain of Jacob and Laban ; and 4. The business 
 of the party-coloured flocks produced by means of the 
 females looking at the variegated rods. Tnese, espe¬ 
 cially the three last, may be ranked among the most 
 difficult things in this book. Without encumbering the 
 page with quotations and opinions, I have given the 
 best sense I could ; and think it much better and safer 
 to confess ignorance, than, under the semblance of 
 wisdom and learning, to multiply conjectures. Jacob 
 certainly manifested much address in the whole of his 
 conduct with Laban, but though nothing can excuse 
 
 187 
 
GENESIS. 
 
 Laban and his sons. 
 
 Jacob is envied by 
 
 overreaching or insincerity, yet no doubt Jacob sup¬ 
 posed himself justified in taking these advantages of a 
 man who had greatly injured and defrauded him. Had 
 Jacob got Rachel at first, for whom he had honestly 
 and faithfully served seven years, there is no evidence 
 whatever that he would have taken a second wife. 
 Laban, by having imposed his eldest daughter upon 
 him, and by obliging him to serve seven years for her 
 who never was an object of his affection, acted a part 
 wholly foreign to every dictate of justice and honesty ; 
 (for though it was a custom in that country not to give 
 the younger daughter in marriage before the elder, yet, 
 as he did not mention this to Jacob, it cannot plead in 
 Lis excuse;) therefore, speaking after the manner of 
 men, he had reason to expect that Jacob should repay 
 him in his own coin, and right himself by whatever 
 means came into his power ; and many think that he 
 did not transgress the bounds of justice, even in the 
 business of the party-coloured cattle. 
 
 The talent possessed by Jacob was a most danger¬ 
 ous one : he was what may be truly called a scheming 
 man ; his wits were still at work, and as he devised so 
 he executed, being as fruitful in expedients as he was 
 in plans. This was the principal and the most promi¬ 
 nent characteristic of his life ; and whatever was ex¬ 
 cessive here was owing to his mother’s tuition; she 
 was evidently a woman who paid little respect to what 
 is called moral principle, and sanctified all kinds of 
 
 means by the goodness of the end at which she aimed ; 
 which in social, civil, and religious life, is the most 
 dangerous principle on which a person can possibly 
 act. In this art she appears to have instructed her 
 son; and, unfortunately for himself, he was in some 
 instances but too apt a proficient. Early habits are 
 not easily rooted out, especially those of a bad kind. 
 Next to the influence and grace of the Spirit of God 
 is a good and religious education. Parents should 
 teach their children to despise and abhor low cunning, 
 to fear a lie, and tremble at an oath ; and in order to 
 be sucesssful, they should illustrate their precepts by 
 their own regular and conscientious example. How fai 
 God approved of the whole of Jacob’s conduct I shall 
 not inquire ; it is certain that he attributes his success 
 to Divine interposition, and God himself censures La¬ 
 ban’s conduct towards him ; see chap. xxxi. 7—12. But 
 still he appears to have proceeded farther than this in¬ 
 terposition authorized him to go, especially in the means 
 he used to improve his own breed, which necessarily 
 led to the deterioration of Laban’s cattle ; for, after 
 the transactions referred to above, these cattle could be 
 of but little worth. The whole account, with all its 
 lights and shades, I consider as another proof of the 
 impartiality of the Divine historian, and a strong evi¬ 
 dence of the authenticity of the Pentateuch. Neither 
 the spirit of deceit, nor the partiality of friendship } 
 could ever pen such an account. 
 
 CHAPTER XXXI. 
 
 Laban and his sons envy Jacob, 1,2; on which he is commanded by the Lord to return to his owti country , 3. 
 Having called his wives together , he lays before them a detailed statement of his situation in reference 
 to their father, 4—5 ; the services he had rendered him, 6 ; the various attempts made by Laban to defraud 
 him of his hire, 7 ; how, by God's providence, his evil designs had been counteracted, 8—12 ; and then 
 informs them that he is now called to return to his oivn country, 13. To the proposal of an immediate 
 departure, Leah and Rachel agree ; and strengthen the propriety of the measure by additional reasons, 
 14—16 ; on which Jacob collects all his family, his flocks and his goods, and prepares for his departure, 
 17, 18. Laban having gone to shear his sheep, Rachel secretes his images, 19. Jacob and his family, 
 unknown to Laban, take their departure, 20, 21. On the third day Laban is informed of their flight, 22 ; 
 and pursues them to Mount Gilead, 23. God appears to Laban in a dream, and warns him not to molest 
 Jacob, 24. He comes up ivith Jacob at Mount Gilead, 25 ; reproaches him with his clandestine departure, 
 26—29 ; and charges him ivith having stolen his gods , 30. Jacob vindicates himself, and protests his inno¬ 
 cence in the matter of the theft, 31, 32. Laban makes a general search for his images in Jacob's, Leah's, 
 Bilhah's, and Zilpah's tents ; and not finding them, proceeds to examine Rachel's, 33. Rachel, having 
 hidden them among the camel's furniture, sat upon them, 34; and making a delicate excuse for not rising 
 up, Laban desists from farther search, 35. Jacob, ignorant of Rachel's theft, reproaches Laban for his 
 suspicions, 36, 37 ; enumerates his long and faithful services, his fatigues, and Laban's injustice, 38—41 ; 
 and shows that it was owing to pod's goodness alone that he had any property, 42. Laban is moderated, 
 and proposes a covenant, 43, 44. Jacob sets up a stone, and the rest bring stones and make a heap, which 
 Laban calls Jegar-Sahadutha, and Jacob Galeed, 45—47. They make a covenant, and confirm it by an 
 oath, 48—53. Jacob offers a sacrifice ; they eat together ; and Laban and his companions, having lodged 
 in the mount all night, take a friendly leave of Jacob and his family next morning, and depart , 54, 55. 
 
 A. M. 2265 . A ND he heard the words of 
 
 B. C. 1739. JjL T 
 
 -—— - Labans sons, saying, Jacob 
 
 hath taken away all that was our father’s ; and 
 
 a Psa. xlix. 16. 
 
 NOTES ON CHAP. XXXI. 
 
 Verse 1. And he heard the words of Laban's sows] 
 The multiplication of Jacob’s cattle, and the decrease 
 
 188 
 
 of that which teas our father s hath A. M. 2265 . 
 
 i n , • B. C. 1739. 
 
 he gotten all tins a glory. —-- 
 
 2 And Jacob beheld b the countenance of 
 
 b Chap. iv. 5. 
 
 and degeneracy of those of Laban, were sufficient 
 to rouse the jealousy of Laban’s sons. This, with 
 Laban’s unfair treatment, and the direction he re- 
 
 a 
 
Jacob commanded to leave Laban . CHAP. XXXI. 
 
 He consults with his wives. 
 
 A. M. 2265. Laban, and, behold, it was not 
 - c toward him d as before. 
 
 3 And the Lord said unto Jacob, e Return 
 unto the land of thy fathers, and to thy kin¬ 
 dred ; and I will be with thee. 
 
 4 And Jacob sent and called Rachel and 
 Leah to the field unto his flock, 
 
 5 And said unto them, f I see your father’s 
 countenance, that it is not toward me as be¬ 
 fore ; but the God of my father s hath been 
 with me. 
 
 6 And h ye know that with all my power I 
 have served your father. 
 
 7 And your father hath deceived me, and 
 
 c Deut. xxviii. 54.- 11 Heb. as yesterday and the day before ; 
 
 1 Sara. xix. 7.- e Chap, xxviii. 15, 20, 21 ; xxxii. 9.- f Ver. 
 
 2.- s Ver. 3.- h Ver. 38, 39, 40, 41; chap. xxx. 29. 
 
 ceived from God, determined him to return to his own 
 country. 
 
 Hath he gotten all this glory. ] All these riches, 
 this wealth, or property. The original word “T3D 
 signifies both to be rich and to be heavy; and 
 perhaps for this simple reason, that riches ever bring 
 with them heavy weight and burden of cares and 
 anxieties. 
 
 Verse 3. And the Lord said unto Jacob , Return — 
 and I will be with thee .] I will take the same care of 
 thee in thy return , as I took of thee on thy way to 
 this place. The Targum reads, My Word shall be 
 for thy help , see chap. xv. 1. A promise of this kind 
 was essentially necessary for the encouragement of 
 Jacob, especially at this'time ; and no doubt it was a 
 powerful means of support to him through the whole 
 journey ; and it was particularly so when he heard that 
 his brother was coming to meet him, with four hundred 
 men in his retinue, chap, xxxii. 6. At that time he 
 went and pleaded the very words of this promise with 
 God, chap, xxxii. 9. 
 
 Verse 4. Jacob sent and called Rachel and Leah ] 
 He had probably been at some considerable distance 
 with the flocks ; and for the greater secrecy, he rather 
 sends for them to the field, to consult them on this most 
 momentous affair, than visit them in their tents, w r here 
 probably some of the family of Laban might overhear 
 their conversation, though Laban himself was at the 
 time three days’ journey off. It is possible that Jacob 
 shore his sheep at the same time ; and that he sent for 
 his wives and household furniture to erect tents on the 
 spot, that they might partake of the festivities usual 
 on such occasions. Thus they might all depart with¬ 
 out being suspected. 
 
 Verse 7. Changed my wages ten times ] There is a 
 stiange diversity among the ancient versions, and an¬ 
 cient and modern interpreters, on the meaning of these 
 words, flie Hebrew is tZTJD rntsrp asereth monim , 
 which Aquila translates <Je/ca aptOyovten numbers; 
 Symmachus, de/ca/uf apiOyu, ten times in number; the 
 Septuagint dena ayvuv, ten lambs , with which Origen 
 appears to agree. St. Augustine thinks that by ten 
 lambs five years’ wages is meant: that Laban had with- 
 
 a 
 
 1 changed my wages Men times; but a. m. 2265 . 
 God 1 suffered him not to hurt me. 1<39 ’ 
 
 8 If he said thus, m The speckled shall be 
 thy wages ; then all the cattle bare speckled : 
 and if he said thus, The ring-streaked shall be 
 thy hire ; then bare all the cattle ring-streaked. 
 
 9 Thus God hath n taken away the cattle of 
 your father, and given them to me. 
 
 10 And it came to pass at the time that the 
 cattle conceived, that I lifted up mine eyes, 
 and saw in a dream, and, behold, the 0 rams 
 which leaped upon the cattle were ring-streaked, 
 speckled, and grisled. 
 
 11 And p the angel of G od spake unto me 
 
 1 Ver. 41.- k Num. xiv. 22 ; Neh. iv. 12 ; Job xix. 3 ; Zech. 
 
 viii. 23.- 1 Chap. xx. 6 ; Psa. cv. 14.- m Chapter xxx. 32. 
 
 n Ver. 1, 16.- 0 Or, he-goats.- -p Chap, xlviii. 16. 
 
 held from him all the party-coloured lambs which had 
 been brought forth for five years, and because the ewes 
 brought forth lambs twice in the year, bis gravida pe- 
 cudes , therefore the number ten is used, Jacob having 
 been defrauded of his part of the produce of ten births. 
 It is supposed that the Septuagint use. lambs for years. 
 as Virgil does aristas. 
 
 En unquam patrios longo post tempore fines, 
 Pauperis et tuguri congeslum cespite culmen, 
 Post aliquot mea regna videns mirabor aristas 1 
 
 Virg. Ec. i., ver. 68. 
 
 Thus inadequately translated by Dryden : — 
 
 O must the wretched exiles ever mourn; 
 
 Nor, after length of rolling years, return 1 
 Are we condemn’d by Fate’s unjust decree, 
 
 No more our harvests and our homes to see ? 
 
 Or shall we mount again the rural throng, 
 
 And rule the country, kingdoms once our own ? 
 
 Here aristas , which signifies ears of corn , is put for 
 harvest , harvest for autumn , and autumn for years. 
 After all, it is most natural to suppose that Jacob uses 
 the word ten times for an indefinite number, which we 
 might safely translate frequently ; and that it means an 
 indefinite number in other parts of the sacred writings, 
 is evident from Lev. xxvi. 26 : Ten women shall bake 
 your bread in one oven. Eccles. vii. 19 : Wisdom 
 strengthened the wise more than ten mighty men the 
 city. Num. xiv. 22 : Because all these men have 
 tempted me now these ten times. Job xix. 3 : These 
 ten times have ye reproached me. Zech. viii. 23 '.In 
 those days — ten men shall take hold of the skirt of 
 him that is a Jew. Rev. ii. 10 : Ye shall have tribu¬ 
 lation ten days. 
 
 Verse 11. The angel of God spake unto me in a 
 dream ] It is strange that we had not heard of this 
 dream before ; and yet it seems to have taken place be¬ 
 fore the cattle brought forth, immediately after the bar¬ 
 gain between him and Laban. If we follow the Sa¬ 
 maritan the difficulty is at once removed, for it gives 
 us the whole of this dream after verse 36 of the pre¬ 
 ceding chapter. 
 
 189 
 
GENESIS. 
 
 Jacob and his family 
 a. M. 2265. in a dream, saving, Jacob : and I 
 
 B. C. 1739. . . -u- i 
 
 __ said, Here am I. 
 
 12 And he said, Lift up now thine eyes, and 
 see, all the rams which leap upon the cattle 
 are ring-streaked, speckled, and grisled : for 
 9 I have seen all that Laban doeth unto thee. 
 
 13 I am the God of Beth-el, r where thou 
 anointedst the pillar, and where thou vowedst 
 a vow unto me : now s arise, get thee out from 
 this land, and return unto the land of thy 
 kindred. 
 
 14 And Rachel and Leah answered and said 
 unto him, t Is there yet any portion or inherit¬ 
 ance for us in our father’s house ? 
 
 15 Are we not counted of him strangers ? 
 for u he hath sold us, and hath quite devoured 
 also our money. 
 
 •i Exocl. iii. 7.- r Chap. xxviii. 18, 19, 20.- 3 Ver. 3; chap. 
 
 xxxii. 9.- 1 Chap. ii. 24.- u Chap. xxix. 15, 27. 
 
 Verse 12. Grisled J D beruddim; YT3 bar ad sig¬ 
 nifies Aou7,and the meaning must be, they had white spots 
 on them similar to hail. Our word grisled comes from 
 the old French, gresle, hail , now written grele ; hence 
 gresle, grisled, spotted with white upon a dark ground. 
 
 Verse 15. Are we not counted of him strangers ?] 
 Rachel and Leah, who well knew the disposition of 
 their father, gave him here his true character. He 
 has treated us as strangers —as slaves whom he had 
 a right to dispose of as he pleased ; in consequence, 
 he hath sold us —disposed of us on the mere princi¬ 
 ple of gaining by the sale. 
 
 And hath quite devoured also our money .] Has ap¬ 
 plied to his own use the profits of the sale, and has 
 allowed us neither portion nor inheritance. 
 
 Verse 19. Laban went to shear his sheep ] Laban had 
 gone; and this was a favourable time not only to take his 
 images, but to return to Canaan without being perceived. 
 
 Rachel had stolen the images ] teraphim. 
 
 What the teraphim were is utterly unknown. In ver. 
 30 they are termed ’PlSx elohai, gods ; and to some it 
 appears very likely that they were a sort of images 
 devoted to superstitious purposes, not considered as 
 gods, but as representatives of certain Divine attributes. 
 Dr. Shuckford supposes them to be a sort of tiles, on 
 which the names or figures of their ancestors were en¬ 
 graven. Theodoret, in his 89th question, calls them 
 idols ; and says that Rachel, who was a type of the 
 true Church, stole them from her father that he might 
 be delivered from idolatry. R. S. Jarclii gives nearly 
 the same reason. 
 
 The Tar gum of Jonathan ben Uzziel gives a strange 
 turn to the whole passage. “ And Rachel stole the 
 images of her father: for they had murdered a man, 
 who was a first-born son; and having cut off his head, 
 they embalmed it with salt and spices, and they wrote 
 divinations upon a plate of gold, and put it under his 
 tongue ; and placed it against the wall, and it conversed 
 with them, and Laban worshipped it. And Jacob stole 
 
 190 
 
 steal away from Laban. 
 
 16 For all the riches which God a. m. 2265. 
 
 hath taken from our father, that J_1_ 
 
 is ours, and our children’s: now then, what¬ 
 soever God hath said unto thee, do. 
 
 17 Then Jacob rose up, and set his sons and 
 his wives upon camels ; 
 
 18 And he carried away all his cattle, and 
 all his goods which he had gotten, (the cattle 
 of his getting, which he had gotten in Padan- 
 aram,) for to go to Isaac his father in the land 
 of Canaan. 
 
 19 And Iiaban went to shear his sheep : and 
 Rachel had stolen the v images w that were her 
 father’s. 
 
 20 And Jacob stole away, x unawares to 
 Laban the Syrian, in that he told him not that 
 he fled. 
 
 v Heb. teraphim; Judg. xvii. 5; 1 Sam. xix. 13 ; Hosea iii. 4, 
 w Chap. xxxv. 2.- x Heb. the heart of Laban. 
 
 the science of Laban the Syrian, that it might not 
 discover his departure.” 
 
 If the w’ord be derived from rapha, to heal or 
 restore, then the teraphim may be considered as a sort 
 of talismans, kept for the purpose of averting and curing 
 diseases ; and probably were kept by Laban for the same 
 purpose that the Romans kept their lares and penates. 
 It is however possible that D*2*Vl teraphim is the same 
 as seraphim, the P tau and W sin being changed, 
 
 which is very frequent in the Syrian or Chaldee lan¬ 
 guage ; and we know that Laban was an Aramean or 
 Syrian. Fire has been considered from the earliest 
 ages as a symbol of the Deity ; and as the word sefa- 
 phim comes from rpi? saraph, to burn, it has been con¬ 
 jectured that the teraphim of Laban were luminous 
 forms, prepared of burnished brass, ’&c., which he 
 might imagine a proper medium of communication be¬ 
 tween God and his worshippers. Mr. Parkhurst has 
 observed that the teraphim were in use among believers 
 and unbelievers. Among the former, see this chapter; 
 for he denies that La.ban was an idolater. See also 
 Judg. xvii. 5 ; xviii. 14, 18, 20; 1 Sam. xix. 13, 16. 
 Among the latter, see 2 Kings xxiii. 24 ; Ezek. xxi. 
 21 ; Zech. x. 2. Compare 1 Sam. xv. 23, and Hos. 
 iii. 4. These are all the places in which the original 
 word is found. 
 
 The Persian translator seems to have considered 
 these teraphim as tables or instruments that served for 
 purposes of judicial astrology, and hence translates the 
 word asterlabha, astrolabes. As the astro¬ 
 
 labe was an instrument with which they took the alti¬ 
 tude of the pole-star, the sun, &c., it might, in the 
 notion of the Persian translator, imply tables, &c., by 
 which the culminating of particular stars knight be 
 determined, and the whole serve foi purposes o( judi¬ 
 cial astrology. Now as many who have professed 
 themselves to be believers in Christianity, have never¬ 
 theless addicted themselves to judicial astrology, we 
 might suppose such a thing in this case, and still con- 
 
overtake them at Mount Gilead. 
 
 Laban and his friends pursue, and CHAP. XXXI. 
 
 A. M. 2265. 21 So he fled with all that he 
 
 —1—1-1 had ; and he rose up, and passed 
 
 over the river, and y set his face toward the 
 mount Gilead. 
 
 22 And it was told Laban on the third day 
 that Jacob was fled. 
 
 23 And he took z his brethren with him, and 
 pursued after him seven days’ journey; and 
 they overtook him in the mount Gilead. 
 
 24 And God a came to Laban the Syrian in 
 a dream by night, and said unto him, Take 
 heed that thou b speak not to Jacob c either 
 good or bad. 
 
 25 Then Laban overtook Jacob. Now Ja¬ 
 cob had pitched his tent in the mount: and 
 Laban with his brethren pitched in the mount 
 of Gilead. 
 
 26 And Laban said to Jacob, What hast 
 thou done, that thou hast stolen away un¬ 
 
 awares to me, and d carried away A - ^ 22G5 * 
 
 J B. C. 1739. 
 
 my daughters, as captives taken ——1-1 
 
 with the sword ? 
 
 27 Wherefore didst thou flee away secretly, 
 and e steal away from me; and didst not tell 
 me, that I might have sent thee away with 
 mirth, and with songs, with tabret, and with 
 harp ? 
 
 28 And hast not suffered me f to kiss my 
 sons and my daughters ? s thou hast now done 
 foolishly in so doing. 
 
 29 It is in the power of my hand to do you 
 hurt: but the h God of your father spake unto 
 me 1 yesternight, saying, Take thou heed that 
 thou speak not to Jacob either good or bad. 
 
 30 And now, though thou wouldest needs be 
 gone, because thou sore longedst after thy 
 father’s house, yet wherefore hast thou k stolen 
 my gods ? 
 
 y Chap. xlvi. 28 ; 2 Kings xii. 17 ; Luke ix. 51, 53.- z Chap. 
 
 xiii. 8.- 1 Chap. xx. 3 ; Job xxxiii. 15 ; Matt. i. 20.- b Ch. 
 
 xxiv. 50.- c Heb . from good to bad. - d 1 Sam. xxx. 2. 
 
 sider Laban as no idolater. If the Persian translator 
 has not hit on the true meaning, he has formed the 
 most likely conjecture. 
 
 Verse 21. Passed over the river] The Euphrates, 
 as the Targum properly notices. But how could he 
 pass such a river with his flocks, &c. 1 This difficulty 
 does not seem to have struck critics in general. The 
 rabbins felt it, and assert that God wrought a miracle 
 for Jacob on this occasion, and that he passed overdry 
 shod. As we know not in what other way he could 
 pass, it is prudent to refer it to the power of God, 
 which accompanied him through the whole of his jour¬ 
 ney. There might, however, have been fords well 
 known to both Jacob and Laban, by which they might 
 readily pass. 
 
 The mount Gilead.] What the ancient name of this 
 mountain was, we know not; but it is likely that it 
 had not the name of Gilead till after the transaction 
 mentioned ver. 47. The mountains of Gilead were 
 eastward of the country possessed by the tribes of 
 Reuben and Gad ; and extended from Mount Hermon 
 to the mountains of Moab.— Calmet. It is joined to 
 Mount Libanus, and includes the mountainous region 
 called in the New Testament Trachonitis.— Dodd. 
 
 Verse 24. And God came to Lahan] God’s cau¬ 
 tion to Laban was of high importance to Jacob— Take 
 heed that thou speak not to Jacob either good or bad; 
 or rather, as is the literal meaning of the Hebrew, 
 
 TJ? 3133 mitlob ad ra , from good to evil; for had 
 he neither spoken good nor evil to Jacob, they could 
 have had no intercourse at all. The original is, there¬ 
 fore, peculiarly appropriate ; for when people meet, 
 the language at first is the language of friendship; the 
 command therefore implies, “ Do not begin with Peace 
 be unto thee , and then proceed to injurious language 
 and acts of violence .” If this Divine direction were 
 
 A 
 
 e Heb. hast stolen me. - f Ver. 55 ; Ruth i. 9,14 ; 1 Kings xix. 
 
 20 ; Acts xx. 37.- s 1 Sam. xiii. 13 ; 2 Chron. xvi. 9.- h Ver. 
 
 53 ; chap, xxviii. 13.- 1 Ver. 24.- k Ver. 19 ; Judg. xviii. 24. 
 
 attended to, how many of those affairs of honour , so 
 termed, which commence with, “ I hope you are well” 
 —“ I am infinitely glad to see you”—“ I am happy 
 to see you well,” &c., and end with small swords and 
 pistol bullets, would be prevented! Where God and 
 true religion act, all is fair, kind, honest, and upright; 
 but where these are not consulted, all is hollow, deceit¬ 
 ful, or malicious. Beware of unmeaning compliments, 
 and particularly of saying what thy heart feels not. 
 God hates a hypocrite and a deceiver. 
 
 Verse 27. I might have sent thee away with mirth ] 
 besimehah , with rejoicing, making a feast or 
 entertainment on the occasion ; and with songs, 
 beshirim, odes either in the praise of God, or to com¬ 
 memorate the splendid acts of their ancestors ; with 
 tabret , bethoph, the tympanum used in the east 
 
 to the present day, and there called t \ \ diff, a thin 
 broad wooden hoop, with parchment extended over one 
 end of it, to which are attached small pieces of brass, 
 tin, &c., which make a jingling noise ; it is held in 
 the air with one hand, and beat on with the fingers of 
 the other. It appears to have been precisely the 
 same with that which is called the tambourine, and 
 which is frequently to be met with in our streets. And 
 with harp, *V)JD3 bekinnor, a sort of stringed instru¬ 
 ment, a lute or harp; probably the same as the Greek 
 tavvpa kinura, a harp ; the name being evidently bor¬ 
 rowed from the Hebrew. These four things seem to 
 include all that was used in those primitive times, as 
 expressive of gladness and satisfaction on the most 
 joyous occasions. 
 
 Verse 29. It is in the power of my hand to do you 
 hurt] Literally, My hand is unto God to do you evil , 
 i. e., I have vowed to God that I will punish thee for 
 thy flight, and the stealing of my teraphim; but the 
 God of your father has prevented me from doing it. 
 
 191 
 
GENESIS. 
 
 Jacob chides with him 
 
 Laban searches for his images 
 a. M. 2265 . 31 And Jacob answered and said 
 
 B 0 1739 
 
 ___—A to Laban, Because I was afraid : 
 
 for I said, Peradventure thou wouldest take 
 by force thy daughters from me. 
 
 32 With whomsoever thou findest thy gods, 
 1 let him not live : before our brethren discern 
 thou what is thine with me, and take it to 
 thee. For Jacob knew not that Rachel had 
 stolen them. 
 
 33 And Laban went into Jacob’s tent, and 
 into Leah’s tent, and into the two maid-ser¬ 
 vants’ tents; but he found them not. Then 
 went he out of Leah’s tent, and entered into 
 Rachel’s tent. 
 
 34 Now Rachel had taken the images, and 
 put them in the camel’s furniture, and sat 
 upon them. And Laban m searched all the 
 tent, but found them not. 
 
 35 And she said to her father, Let it not 
 displease my lord that I cannot n rise up be- 
 
 1 See chap. xliv. 9.- m Heb .felt. - n Exod. xx. 12; 
 
 It is a singular instance that the plural pronoun, when 
 addressing an individual, should be twice used in this 
 place—the God of your father, CJD'QX abichem , for 
 abicha, thy father. 
 
 Verse 32. Let him not live] It appears that an¬ 
 ciently theft was punished by death ; and we know that 
 the patriarchs had the power of life and death in their 
 hands. But previously to the law, the punishment of 
 death was scarcely ever inflicted but for murder. The 
 rabbins consider that this was an imprecation used by 
 Jacob, as if he had said, Let God take away the life 
 of the person who has stolen them ! And that this 
 was answered shortly after in the death of Rachel, 
 chap. xxxv. 
 
 Verse 35. The custom of women is upon me.] This 
 she knew must be a satisfactory reason to her father; 
 for if the teraphim were used to any religious purpose, 
 and they seem to have been used in this way, as La¬ 
 ban calls them his gods, he therefore could not suspect 
 that a woman in such a situation, whose touch was con¬ 
 sidered as defiling, would have sat upon articles that 
 were either the objects of his adoration, or used for 
 any sacred purpose. The stratagem succeeded to her 
 wish, and Laban departed without suspicion. It seems 
 very natural to suppose that Rachel did believe that 
 by the use of these teraphim Laban could find out their 
 flight, and the direction they took, and therefore she 
 stole them; and having stolen them she was afraid to 
 acknowledge the theft, and probably might think that 
 they might be of some use to herself. Therefore, for 
 these reasons, she brought them away. 
 
 Verse 36. And Jacob was wroth, and chode with 
 Laban] The expostulation of Jacob with Laban, and 
 their consequent agreement, are told in this place with 
 great spirit and dignity. Jacob was conscious that 
 though he had made use of cunning to increase his 
 flocks, yet Laban had been on the whole a great gainer 
 
 192 
 
 fore thee ; for the custom of women a. m. 2265. 
 
 . ... 11, B. C. 1739. 
 
 is upon me. And he searched, but- 
 
 found not the images. 
 
 36 And Jacob was wroth, and chode with 
 Laban: and Jacob answered and said to 
 Laban, What is my trespass ? what is my sin, 
 that thou hast so hotly pursued after me ? 
 
 37 Whereas thou hast searched all my stuff, 
 what hast thou found of all thy household stuff? 
 set it here before my brethren and thy bre¬ 
 thren, that they may judge betwixt us both. 
 
 38 This twenty years have I been with thee; 
 thy ewes and thy she-goats have not cast 
 their young, and the rams of thy flock have I 
 not eaten. 
 
 39 0 That which was torn of beasts I brought 
 not unto thee ; I bare the loss of it; of p my 
 hand didst thou require it, whether stolen by 
 day, or stolen by night. 
 
 40 Thus I was; in the day the drought 
 
 Lev. xix. 32.- 0 Exod. xxii. 10, &c. - p Exod. xxii. 12. 
 
 by his services. He had served him at least twenty 
 years, fourteen for Rachel and Leah, and six for the 
 cattle ; and some suppose he had served him twenty 
 years besides the above, which is not unlikely : see the 
 remarks at the conclusion of this chapter. Forty or 
 even twenty years of a man’s life, devoted to incessant 
 labour and constantly exposed to all the inclemencies 
 of the weather, (see ver. 40,) deserve more than an 
 ordinary reward. Laban’s constitutional sin was covet¬ 
 ousness, and it was an easily besetting sin; for it ap¬ 
 pears to have governed all his conduct, and to have 
 rendered him regardless of the interests of his chil¬ 
 dren, so long as he could secure his own. That he had 
 frequently falsified his agreement with Jacob, though 
 the particulars are not specified, we have already had 
 reason to conjecture from ver. 7, and with this Jacob 
 charges his father-in-law, in the most positive manner, 
 ver. 41. Perhaps some previous unfair transactions 
 of this kind were the cause why Jacob was led to adopt 
 the expedient of outwitting Laban in the case of the spot¬ 
 ted, spangled , ring-streaked, and grisled cattle. This 
 if it did take place, though it cannot justify the measure, 
 is some palliation of it; and almost the whole of Jacob’s 
 conduct, as far as relates to Laban, can be better ex¬ 
 cused than his injuring Laban’s breed, by leaving him 
 none but the weak, unhealthy, and degenerated cattle. 
 
 Verse 39. That which was torn — of my hand didst 
 thou require it] This more particularly marks the 
 covetous and rigorous disposition of Laban ; for the 
 law of God required that what had been torn by beasts 
 the shepherd should not be obliged to make good, Exod. 
 xxii. 10, 13. And it is very likely that this law was 
 in force from the earliest times. 
 
 .Verse 40. In the day the drought consumed me, and 
 the frost by night] The being exposed to the heat by 
 day, and frost by night, is made part of the heaviest 
 punishment of Prometheus by JEschylus . 
 
 a 
 
CHAP. XXXI. 
 
 Jacob expostulates with Laban. 
 
 A. M. 2265 . consumed me, and the frost by 
 
 —!_1 night; and my sleep departed from 
 
 mine eyes. 
 
 4 1 Thus have I been twenty years in thy 
 house ; I * served thee fourteen years for thy 
 two daughters, and six years for thy cattle : 
 and r thou hast changed my wages ten times. 
 
 42 s Except the God of my father, the God 
 of Abraham, and 4 the fear of Isaac, had been 
 with me, surely thou hadst sent me away now 
 empty. u God hath seen mine affliction and 
 the labour of my hands, and * * v * rebuked thee 
 yesternight. 
 
 43 And Laban answered and said unto Ja¬ 
 cob, These daughters are my daughters, and 
 these children are my children, and these cat¬ 
 tle are my cattle, and all that thou seest is 
 mine : and what can I do this day unto these 
 my daughters, or unto their children which 
 they have born ? 
 
 1 Chap. xxix. 27, 28.- r Ver. 7.- s Psa. cxxiv. 1, 2. 
 
 1 Verse 53 ; Isa. viii. 13.'- u Chap. xxix. 32 ; Exodus iii. 7. 
 
 v 1 Chron. xii. 17; Jude 9.- w Chapter xxvi. 28. x Josh. 
 
 xxiv. 27. 
 
 ■- Hradevrog 6’ i/hiov tyoifiy tyTioyi, 
 
 Xpotag aye lips eg avGog" acyevp 6e col 
 ’H yzouaheiyuv vvt; arcoKpvxpEL <baog‘ 
 
 Haxvrjv Q’ t'pav r/hiog c/csda Tra2.iv. 
 
 JEschyl. Prom. Vine., v. 22. 
 
 Opposed to the sun’s most fervid beam, 
 
 The hue of beauty changed; till parch’d by heat 
 The night with spangled stole shall hide its light 
 From thee rejoicing, but again the sun 
 Chases the hoar frost from thy harass’d form. 
 
 J. B. B. C. 
 
 Verse 41. Twenty years ] See the remarks at the end. 
 Verse 42. The fear of Isaac ] It is strange that 
 
 Jacob should say, the God of Abraham and the fear 
 of Isaac, when both words are meant of the same Be- 
 in <r. The reason perhaps was this ; Abraham was long 
 since dead, and God was his unalienable portion for 
 ever. Isaac was yet alive in a state of probation , liv¬ 
 ing in the fear of God, not exempt from the danger of 
 falling; therefore God is said to be his fear —not only 
 the object of his religious worship in a general way, 
 but that holy and just God before whom he was still 
 working out his salvation with fear and trembling—fear 
 lest he should fall, and trembling lest he should offend. 
 
 Verse 46. Made a heap ] Si gal, translated heap, 
 signifies properly a round heap ; and this heap was 
 probably made for the double purpose of an altar and 
 a table, and Jacob’s stone or pillar was set on it for the 
 purpose of a memorial. 
 
 Verse 47. Laban called it Jegar-sahadutha] TP 
 XnnnBt yegar sahadutha, the heap or round heap of 
 witness; but Jacob called it galed, which signi¬ 
 fies the same thing. The first is pure Chaldee , the 
 
 Vol. I. ( 14 ) 
 
 They set up a monument 
 
 44 Now therefore, come thou, w let A. M. 2265. 
 
 us make a covenant, 1 and thou ; _ 
 
 x and let it be for a witness between me and thee 
 
 45 And Jacob y took a stone, and set it up 
 for a pillar. 
 
 46 And Jacob said unto his brethren, Gather 
 stones; and they took stones, and made a 
 heap : and they did eat there upon the heap. 
 
 47 And Laban called it 2 Jegar-sabadutha: 
 but Jacob called it a Galeed. 
 
 48 And Laban said, b This heap is a witness 
 between me and thee this day. Therefore 
 was the name of it called Galeed, 
 
 49 And c Mizpah; d for he said, The Lord 
 watch between me and thee, when we are ab¬ 
 sent one from another. 
 
 50 If thou shalt afflict my daughters, or if 
 thou shalt take other wives beside my daugh¬ 
 ters, (no man is with us ;) see, God is witness 
 betwixt me and thee. 
 
 y Chap, xxviii. 18.- z That is, the heap of witness ; Chald. 
 
 a That is, the heap of witness; Heb.- b Josh. xxiv. 27, 
 
 c Judges xi. 29 ; 1 Sam. vii. 5.- d That is, a beacon or 
 
 watch tower. 
 
 second pure Hebrew. “UK agar signifies to collect, 
 hence “U 1 yegar and “U1X ogar, a collection or heap 
 made up of gathered stones ; and hence also &OUN 
 egora, an altar, used frequently by the Chaldee para¬ 
 phrase See 1 Kings xii. 33 ; Judg. vi. 31 ; 2 Kings 
 xxi. 3 ; Jer. xvii. 1. See Caste!s Lexicon. From 
 this example we may infer that the Chaldee language 
 was nearly coeval with the Hebrew. A gloss made 
 by St. Jerome, and which was probably only entered 
 by him in his margin as a note, has crept into the text 
 of the Vulgate. It is found in every copy of this 
 version, and is as follows : Uterque juxta proprieta- 
 tem linguae suae, Each according to the idiom of his 
 own tongue. 
 
 Verses 48, 49. I think these two verses are badly 
 divided, and should be read thus :— 
 
 Verse 48. And Laban said, This heap is a witness 
 between me and thee this day. 
 
 Verse 49. Therefore was the name of it called Ga¬ 
 leed and Mizpah ; for he said, The Lord ivatch between 
 me and thee, when ive are absent one from another. 
 
 Mizpah ] TtDXro mitspah signifies a watch-tower ; 
 and Laban supposes that in consequence of the conse¬ 
 cration of the place, and the covenant now solemnly 
 made and ratified, that God would take possession of 
 this heap, and stand on it as on a watch-tower, to pre¬ 
 vent either of them from trenching on the conditions 
 of their covenant. 
 
 Verse 50. No man is with ns] Though all were 
 present at the sacrifice offered, yet it appears that in 
 making the contract Jacob and Laban withdrew, and 
 transacted the business in private, calling on God to 
 witness it. 
 
 Jacob had already four wives ; but Laban feared that 
 
 193 
 
GENESIS. 
 
 "Laban and Jacob part 
 
 A. M. 2265. 51 And Laban said to Jacob, 
 
 1 1 ' 39 ’ - Behold this heap, and behold this 
 pillar, which I have cast betwixt me and 
 thee; 
 
 52 This heap be witness, and this pillar be 
 witness, that I will not pass over this heap to 
 thee, and that thou shalt not pass over this 
 heap and this pillar unto me, for harm. 
 
 53 The God of Abraham, and the God of 
 Nahor, the God of their father, e judge be- 
 
 e Chap. xvi. 5.- f Chap. xxi. 23.- s Yer. 42.- h Or, killed 
 
 I 
 
 he might take others, whose children would naturally 
 come in for a share of the inheritance to the prejudice 
 of his daughters and grandchildren. Though the Ko¬ 
 ran allows a man to have four wives if he can main¬ 
 tain them, yet we learn that in many cases where a 
 man takes a wife, the parents or relatives of the 
 woman stipulate that the man is not to take another 
 during the lifetime of that one whom he now espouses; 
 and notwithstanding the permission of the Koran, he 
 is obliged to fulfil this agreement. 
 
 Verse 51. And Laban said to Jacob — behold this 
 pillar , which I have cast betwixt me and thee ] But 
 this pillar, not cast but set up , was certainly set up by 
 Jacob; for in ver. 45 we read, And Jacob took a stone , 
 and set it up for a pillar: it is therefore for the honour 
 of one Hebrew and one Samaritan MS. that they have 
 preserved the true reading in ver. 51, JVT yaritha, 
 thou hast set up. — Kennicott. Instead of either of 
 
 the above readings the Samaritan text has fcLJ'JR 
 yarata, The pillar which thou seest betwixt me and thee. 
 
 Verse 53. The God of their father] As Laban cer¬ 
 tainly speaks of the true God here, with what propriety 
 can he say that this God was the God of Terah , the 
 father of Abraham and Nahor ? It is certain that Terah 
 was an idolater ; of this we have the most positive 
 proof, Josh. xxiv. 2. Because the clause is not in the 
 Septuagint, and is besides wanting in some MSS., Dr. 
 Kennicott considers it an interpolation. But there is 
 no need of having recourse to this expedient if we 
 adopt the reading tZJD^N abichem , your father , for 
 CDiTSK abihem, their father , which is supported by 
 several of Kennicott’s and De Rossi’s MSS., and is 
 precisely the same form made use of by Laban, ver. 
 29, when addressing Jacob, and appears to me to be 
 used here in the same way; for he there most mani¬ 
 festly uses the plural pronoun , when speaking only to 
 Jacob himself. It is therefore to be considered as a 
 form of speech peculiar to Laban; at least we have 
 two instances of his use of it in this chapter. 
 
 Jacob sware by the fear of his father Isaac.] See 
 on ver. 42. 
 
 Verse 54. Offered sacrifice upon the mount] It is 
 very likely that Laban joined in this solemn religious 
 rite, and that, having offered the blood and fat to God, 
 they feasted upon the sacrifice. 
 
 Verse 55. Kissed his sons and his daughters] That 
 is, his grandchildren , Jacob’s eleven sons with Dinah 
 their sister, and their mothers Leah and Rachel. All 
 these he calls his children , ver. 43. And blessed 
 a 194 
 
 in a friendly manner . 
 
 twixt us. And Jacob f sware by A. M. 2265. 
 s the fear of his father Isaac. B. C. 173 9 ^ 
 
 54 Then Jacob h offered sacrifice upon the 
 mount, and called his brethren to eat bread: 
 and they did eat bread, and tarried all night 
 in the mount. 
 
 55 And early in the morning Laban rose up, 
 and kissed his sons and his daughters, and 
 1 blessed them : and Laban departed, and k re¬ 
 turned unto his place. 
 
 beasts. -> Chap, xxviii. 1.- k Chap, xviii. 33 ; xxx. 25. 
 
 them —prayed heartily for their prosperity, though we 
 find from ver. 29 that he came having bound himself 
 by a vow to God to do them some injury. Thus God 
 turned his intended curse into a blessing. 
 
 The most important topics in this chapter have 
 already been considered in the notes, and to those the 
 reader is referred. Jacob’s character we have already 
 seen, and hitherto have met in it little to admire ; but 
 \ve shall soon find a blessed change both in his mind 
 and in his conduct. Laban’s character appears in 
 almost every instance to disadvantage ; he does not 
 seem to be what we commonly term a wicked man, 
 but he was certainly both weak and covetous ; and 
 covetousness extinguished in him, as it does in all its 
 votaries, the principles of righteousness and benevo¬ 
 lence, and the very charities of human life. Provided 
 he could get an increase of property, he regarded not 
 who was wronged or who suffered. In this case he 
 hid himself even from his own bowels, and cared not 
 that his own children should lack even the necessaries 
 of life, provided he could increase his own store ! How 
 watchful should we be against this destructive, un¬ 
 natural, and degrading vice ! It is impossible for a 
 man who loves money to love either God or man; and 
 consequently he must be in the broad way that leads 
 to destruction. 
 
 For the difficulties in the chronology of Jacob’s 
 sojourning in Padan-aram, I beg leave to refer to the 
 following remarks. 
 
 Remarks upon Gen. xxxi. 38, &c., relative to the 
 
 time spent by Jacob in the service of his father-in- 
 
 law Laban, in Mesopotamia; from Dr. Kennicott. 
 
 “ If every reading which introduces but a single 
 difficulty demands our attention, much greater must 
 that demand be when several difficulties are caused by 
 any one mistake, or any one mistranslation. Of this 
 nature is the passage before us, which therefore shall 
 be here considered more fully, especially as I have 
 not already submitted to the learned any remarks upon 
 this subject. Jacob’s age, at the time of his going to 
 Laban, has (till very lately) been fixed, perhaps uni¬ 
 versally, at seventy-seven years. But I think it has 
 been shown by the learned Mr. Skinner , in an excel¬ 
 lent dissertation, (4to. 1765,) that the number seventy- 
 seven cannot here be right. 
 
 “ Jacob was one hundred and thirty when he went 
 down (with sixty-six persons) into Egypt. Joseph 
 
 ( 14* ) 
 
Reasons to prove that Jacob CHAP. 
 
 had then been governor ten years ; and when made 
 governor was thirty ; therefore Jacob could not be 
 more than ninety at the birth of Joseph. Now, upon 
 supposition that Jacob was seventy-seven at going to 
 Laban, and that he had no son till he was eighty-five, 
 and that he, with eleven sons, left Laban at ninety- 
 seven. there will follow these amongst other strange 
 consequences which are enumerated by Mr. Skinner, 
 page 11, &c. : 1. Though Isaac and Esau married at 
 forty , Jacob goes at seventy-seven to look for a wife, 
 and agrees to marry her seven years after. 2. Issa- 
 char is born after the affair of the mandrakes, which 
 Reuben finds and brings home when he (Reuben) was 
 about four years old ; that is, if Issachar was born 
 before Joseph, agreeably to Gen. xxx. 18, 25. 3. Ju¬ 
 dah begets Er at thirteen; for in the first of the fol¬ 
 lowing tables Judah is born in Jacob’s year eighty - 
 eight , and Er in one hundred and two. 4. Er marries 
 at nine, and is destroyed for profligacy. Er, born one 
 hundred and two, marries in one hundred and eleven. 
 See also Gen. xxxviii. 7. 5. Onan marries at eight; 
 
 for Onan, born in one hundred and three, marries in 
 one hundred and eleven. 6. Shelah, being grown at 
 ten, ought to be married ; for Shelah, born in one 
 hundred and four, is marriageable, but not married to 
 Tamar in one hundred and fourteen. See Gen. xxxviii. 
 14. 7. Pharez kept from marrying while young, yet 
 
 has a son at thirteen; for Pharez, born in one hundred 
 and fifteen, had two sons at going to Egypt in one 
 hundred and thirty. 8. Esau goes to Ishmael and 
 marries his daughter, after Jacob went to Laban at 
 seventy-seven ; though Ishmael died when Jacob was 
 sixty-three. 9. If Jacob had no son till he was eighty- 
 five, and if Joseph was born when his father was 
 ninety, then the eleven sons and Dinah were born in 
 five years. Lastly, if Jacob had no son till eighty-five, 
 and he went to Egypt at one hundred and thirty, with 
 sixty-six persons, only forty five years are allowed for 
 his family ; whereas the larger sum of sixty-five years 
 seems necessary for the births of so many children and 
 grandchildren. On this subject Le Clerc has pro¬ 
 nounced, Hisce in rebus occurrunt nodi, quos nemo 
 hactenus solvit; neque porro, ut opinor, solvet. There 
 are difficulties here ivhich have never been explained, 
 and in my opinion never can be explained. But upon 
 the single principle of Mr. Skinner, that Jacob went to 
 Laban at fifty-seven, (instead of seventy-seven ,) these 
 difficulties are solved. And it only remains to wish 
 that some authority may be found to support this con¬ 
 jecture, thus strongly founded on the exigentia loci. 
 The common opinion is formed by reckoning back 
 from the age of Joseph, when governor of Egypt, to 
 the time of his birth, and from the twenty years which 
 Jacob was with Laban. This number, Mr. Skinner 
 hinks, was originally forty; and I think that the He- 
 jrew text as it now stands confirms the conjecture, and 
 furnishes the very authority which is so much wanted. 
 
 “ After Jacob had served Laban fourteen years for 
 his two wives, where was Jacob to reside ? Esau was 
 still living; and Jacob might well be afraid of return¬ 
 ing to him, till more years of absence had disarmed 
 
 a 
 
 XXXI. ivas with Laban forty years. 
 
 his resentment; and had the death of Esau happened, 
 Jacob would then have been secure. But let us also 
 remember that Isaac was still alive, and that Esau had 
 determined to kill Jacob whenever their father should 
 die. It would therefore be no wonder if Jacob should 
 have desired to continue longer in Haran. And to 
 carry this point more effectually, he might offer to take 
 care of Laban’s cattle, and to live in his neighbourhood, 
 upon such terms of advantage to Laban as could not 
 easily be withstood. Lastly, when the good effects 
 to Laban from this connection had been experienced, 
 without profit, nay with some losses, to Jacob, for 
 twenty years, Jacob might naturally grow tired of thus 
 assisting Laban without providing for his own growing 
 family. Accordingly we find that Jacob covenants 
 with Laban for six years of more close attendance and 
 service in Laban’s own house, for which the wages 
 were expressly settled. Agreeable to the preceding 
 possibilities seems to have been the fact, Jacob living 
 in Haran forty years, and in this manner :— 
 
 14 years in Laban’s house, a covenant servant for his 
 wives. 
 
 20 - in Laban’s neighbourhood, as a friend. 
 
 6 -in Laban’s house, a covenant servant for cattle. 
 
 40 
 
 “ Now the twenty concurrent years of neighbourly 
 assistance, and the disjointed twenty of covenant ser¬ 
 vice, seem both of them distinguished in the history 
 itself. For upon Laban’s pursuit of Jacob he men¬ 
 tions twenty years twice ; which two sets of twenty , 
 if really different, make forty. Each mention of the 
 twenty years is introduced with the word HT zeh, which 
 word, when repeated, is used by way of distinction ; 
 as when we say, this and that, the one or the other. 
 Thus, Exod. xiv. 20 : So that the one came not near 
 the other. Eccles. vi. 5 : This hath more rest than the 
 other. And with the two words at a great distance, 
 Job xxi. 23 : One dieth; ver. 25 ; and another dieth, 
 &c. So here, in Gen. xxxi. 38, Jacob says to La¬ 
 ban, 'DJX n.3ty nt zeh esrim shanah anochi 
 
 immach , during the one set of twenty years I was with 
 thee, dfc. ; meaning the time in which he lived, not in 
 Laban’s house, but in his neighbourhood; not as a 
 servant , but a friend ; after he had served in Laban’s 
 house fourteen years for his daughters, and before he 
 served six years for his cattle. But then, as to the 
 other twenty, he tells Laban, at verse 41, varying the 
 phrase very remarkably, “JJTm mi? Dntpy HI 
 
 zeh li esrim shanah bebeithecha abadticha, during the 
 other twenty years ('*7 li) for myself (for my own 
 benefit) in thy house ; 7 served thee fourteen years 
 and six years, <Sfc. And during this last period, though 
 only six years, he charges Laban with changing his 
 wages ten times. So that Jacob insists upon having 
 well earned his wages through the twenty years when 
 he served for hire ; but he makes a far greater merit 
 of having, for another twenty years, assisted him with¬ 
 out wages, and even with some losses; and therefore, 
 with particular propriety, he reminds Laban of that set 
 of twenty years in the first place. 
 
 195 
 
20 years’ assist. 14 years’ service 
 
 Reasons to prove that Jacob GENESIS. ivas with Laban forty years. 
 
 The following Tables, taken chiefly from Mr. Skinner, will greatly elucidate the true chronology of Jacob. 
 
 TABLE I.—On Jacob’s being at Haran only twenty years. 
 
 (and Esau) born. 
 
 Esau marries two wives, Hittites .... 
 
 Ishmael dies, aged 137 
 
 0 Jacob 
 40 
 63 
 
 77 Jacob 
 
 84 - 
 
 85 
 
 Gen. xxvi. 34. 
 Gen. xxv. 17. 
 
 86 
 
 87 
 
 88 
 89 
 
 J 
 
 91 
 
 97 
 
 98 
 
 99 
 101 
 102 
 106 
 
 107 
 
 108 
 111 
 
 114 
 
 115 
 120 
 121 
 130 
 147 
 
 0 
 
 40 
 
 57 
 
 58 
 
 63 
 
 64 
 
 goes to Haran. 
 
 - marries Leah and Rachel 
 
 Reuben born of Leah" 
 
 Simeon do. 
 
 Levi do. 
 
 Judah do. 
 
 Dan born of Bilhah 
 Naphtali do. 
 
 Gad born of Zilpah 
 Asher do. 
 
 Issachar born of Leah 
 Zebulun and Dinah do. 
 
 Joseph born of Rachel 
 Jacob returns from Haran. 
 
 - dwells in Succoth. 
 
 - comes to Shalem, and continues there eight years. 
 
 Judah marries Shuah’s daughter. 
 
 Er born,—103 Onan,—104 Shelah. 
 
 Shechemites destroyed by Simeon and Levi. 
 
 Benjamin is born, and Rachel dies. 
 
 Joseph sold when seventeen ..... 
 Tamar married to Er, and immediately afterwards to Onan. 
 Tamar’s incest with Judah. 
 
 Pharez and Zarah born to Judah. 
 
 Isaac dies, aged 180 
 
 Joseph is made governor of Egypt .... 
 
 Jacob goes into Egypt ....... 
 
 and dies ....... 
 
 Gen. xxix. 20, 21, 27, 28. 
 
 Gen. xxix. 32-35 
 
 Gen. xxx. 6-24 
 
 Gen. xxxvii. 2. 
 
 Gen. xxxv. 28. 
 Gen. xli. 46. 
 Gen. xlvii. 9. 
 do. 28 ; 
 
 and xlix. 33. 
 
 TABLE II.—On Jacob’s being at Haran forty years. 
 
 Jacob (and Esau) born. 
 
 Esau marries two wives, Hittites .... 
 
 Jacob goes to Haran. 
 
 Esau goes to Ishmael, and marries his daughter . . Gen. xxviii. 9. 
 
 Gen. xxvi. 34. 
 
 Ishmael dies, aged 137 
 Jacob marries Leah and Rachel 
 
 65 
 
 Reuben born of Leah' 
 
 
 66 
 
 Simeon do. 
 
 
 67 
 
 Levi do. 
 
 ^ • o 
 
 68 
 
 Judah do. 
 
 
 
 Rachel, not bearing, gives Bilhah" 
 
 69 
 
 Dan born of Bilhah 
 
 
 .71 
 
 Naphtali do. 
 
 
 
 Leah, not bearing, gives Zilpah 
 
 '72 
 
 Gad born of Zilpah 
 
 >» 
 
 74 
 
 Asher do. 
 
 
 78 
 
 Reuben at 13 finds the mandrakes 
 
 79 
 
 Issachar born of Leah 
 
 
 < 81 
 
 Zebulun do. 
 
 82 Dinah 
 
 86 
 
 Judah at 18 marries Shuah’s daughter. 
 
 87 
 
 Er born,—88 Onan 
 
 —89 Shelah. 
 
 _91 
 
 Joseph born of Rachel. 
 
 Gen. xxv. 17. 
 
 Gen. xxix. 20, 21, 27, 20. 
 
 Gen. xxix. 32-35. 
 
 Gen. xxx. 6-24. 
 
 - - - years’ service for cattle. 
 
 97 Jacob comes from Haran to Succoth and Shalem. 
 
 Dinah defiled, and the Shechemites destroyed, 
 
 98 Benjamin is bom, and Rachel dies. 
 
 103 Beriah, fourth son of Asher, bom. 
 
 * Not placed in order of time, Gen. xxxvih 
 
 196 
 
 a 
 
of God at Mahanaim 
 
 Jacob is met by the angels 
 
 CHAP. XXXII. 
 
 105 Tamar married to Er—106 to Onan. 
 
 108 Joseph, at seventeen, is carried into Egypt 
 
 109 Shelah, at twenty, not given to Tamar. 
 
 110 Pharez and Zarah born of Tamar, by Judah. 
 
 120 Isaac die§, aged 180 . . • 
 
 121 Joseph, at thirty, governor of Egypt 
 
 123 Beriah, at twenty, marries. 
 
 125 Heber—127 Malchiel—born to Beriah. 
 
 128 Pharez, at eighteen, marries. 
 
 129 Hezron—130 Hamul—born to Pharez. 
 
 130 Benjamin, at thirty-two, has ten sons. 
 
 Jacob goes to Egypt ..... 
 
 147 - and dies ..... 
 
 . Gen. xxxvii. 2. 
 
 . Gen. xxxv. 28. 
 . Gen. xli. 46. 
 
 . Gen. xlvii. 9. 
 
 . do. 28: 
 
 “Our translation now is, xxxi. 38 : This twenty 
 years have I been with thee ; thy ewes and thy she- 
 goats have not cast their young , and the rams of thy 
 flock have I not eaten. 39. That which was torn of 
 beasts I brought not unto thee ; I bare the loss of it; 
 of my hand didst thou require it, whether stolen by day 
 ' or stolen by night. 40. Thus I was; in the day the 
 drought consumed me, and the frost by night; and my 
 sleep departed from mine eyes. 41. Thus have I been 
 twenty years in thy house : I served thee fourteen 
 years for thy two daughters, and six years for thy 
 cattle; and thou hast changed my wages ten times. 
 
 “ The alteration here recommended is this, chap, 
 xxxi. 38 : During the one twenty years I was with 
 thee ; thy ewes and thy she-goats have 'not cast their 
 young, and the rams , c fc., dye. 41. During the other 
 i wenty years for myself, in thy house, I served, c fc. 
 The same distinction is expressed in chap. xxx. 29 : 
 Thou knowest how I have served thee, and how thy cat¬ 
 tle was with me; i. e., how I behaved during the time 
 I was with thee as thy servant, and how thy cattle 
 fered during the time they were with me as thy friend. 
 
 and xhx. 33. 
 
 “ It must not be omitted that Archbishop Usher and 
 Bishop Lloyd ascribe sons to Jacob very soon after his 
 coming to Laban ; nay, assert that he was married al¬ 
 most as soon as he came to Haran, instead of waiting 
 seven years, as he most evidently did. And Mr. Jack- 
 son allows that some of the sons of Benjamin, who 
 are expressly numbered as going into Egypt with Ja¬ 
 cob, might be born in Egypt! From such distresses, 
 and such contradictions, does the distinction of two sets 
 of twenty years happily deliver us.” 
 
 Hoc temporis intervallo nemo concipere poterit tot res 
 contingere potuisse. S pinosa. 
 
 In such a short space of time, it is impossible that 
 so many transactions could have taken place. 
 
 I shall leave this subject with chronologers and 
 critics, and shall not attempt to decide on either opinion. 
 That of Dr. Kennicott- I think the most likely, and to 
 it I have adapted the chronology in those cases to 
 which it relates ; but there are difficulties in both cases. 
 See the note on chap, xxxviii. 1. 
 
 CHAPTER XXXII. 
 
 Jacob, proceeding on his journey, is met by the angels of God, 1, 2. Sends messengers before him to his 
 brother Esau, requesting to be favourably received, 3—5. The messengers return without an answer, but 
 with the intelligence that Esau, ivith four hundred men, was coming to meet Jacob, 6. He is greatly 
 alarmed, and adopts prudent means for the safety of himself and family, 7, 8. His affecting prayer to 
 God, 9—12. Prepares a present of five droves of different cattle for his brother, 13—15. Sends them 
 fonvard before him, at a certain distance from each other, and instructs the drivers what to say when met 
 by Esau, 15—20. Sends his ivives, servants, children and baggage, over the brook Jabbok, by night, 21—23. 
 Himself stays behind, and wrestles with an angel until the break of day, 24. He prevails and gets a new 
 name, 25—29. Calls the name of the place Peniel, 30. Is lame in his thigh in consequence of his wrest¬ 
 ling with the angel, 31, 32. 
 
 A- M. 2265. 
 B. C. 1739. 
 
 met him. 
 
 A ND . Jacob went on his way, 
 and a the angels of God 
 
 2 And when Jacob saw them, he ^M-2265. 
 
 said, This is God’s b host: and he -- 
 
 called the name of that place c Mahanaim. 
 
 a Psa. xci. 11 ; Heb. i. 14.- b Josh. v. 14 ; Psa. ciii. 21 ; 
 
 NOTES ON CHAP. NXXII. 
 
 Verse 1. The angels of God met him.] Our word 
 angel comes from the Greek ayyeXog, angelos, which 
 literally signifies a messenger; or, as translated in some 
 of our old Bibles, a tidings-bringer. The Hebrew 
 word 1*0:3 malach, from ]*o laach, to send, minister to, 
 
 a 
 
 cxlviii. 2 ; Luke ii. 13.- c That is, two hosts or camps. 
 
 employ, is nearly of the same import; and hence we 
 may see the propriety of St. Augustine’s remark : No¬ 
 men non natures sed officii, “ It is a name, not of 
 nature, but of office and hence it is applied indif¬ 
 ferently to a human agent or messenger, 2 Sam. ii. 
 5 ; to a prophet, Hag. i. 13 ; to a priest , Mai. 
 
 197 
 
GENESIS. 
 
 Esau comes to meet him . 
 
 Jacob sends messengers to Esau. 
 
 A. M. 2265. 3 And Jacob sent messengers 
 
 B. c. i/3 9^ jjgfoj-g hi m ^0 Esau his brother, 
 
 d unto the land of Seir, e the f country of 
 Edom. 
 
 4 And he commanded them, saying, & Thus 
 shall ye speak unto my lord Esau; Thy ser¬ 
 vant Jacob saith thus : I have sojourned with 
 Laban, and stayed there until now : 
 
 ** Chap, xxxiii. 14, 16.- e Chapter xxxvi. 6, 7, 8 ; Deut. ii. 5. 
 
 Josh. xxiv. 4.- f Heb. field. 
 
 ii. 7 ; to celestial spirits , Psa. ciii. 19, 20, 22 ; 
 civ. 4. 
 
 “We often,” says Mr. Parkhurst, “read of the “jxbft 
 mrr malach Yehovah, or CD'Tlbx ",DX I 70 malakey Elohim, 
 the angel of Jehovah, or the angels of God, that is, his 
 agent, personator, mean of visibility or action , what 
 was employed by God to render himself visible and 
 approachable by flesh and blood.” This angel was 
 evidently a human form, surrounded or accompanied 
 by light or glory , with or in which Jehovah was pre¬ 
 sent; see Gen. xix 1, 12, 16; Judg. xiii. 6, 21; Exod. 
 
 iii. 2, 6. “ By this vision,” says Mr. Ainsworth, “God 
 
 confirmed Jacob’s faith in him who commanded his an¬ 
 gels to keep his people in all their ways, Psa. xci. 11. 
 Angels are here called God’s host, camp , or army , as 
 in wars; for angels are God’s soldiers, Luke ii. 13; 
 horses and chariots of fire, 2 Kings ii. 11 ; fighting 
 for God’s people against their enemies, Dan. x. 20 ; 
 of them there are thousand thousands, and ten thou¬ 
 sand times ten thousand, Dan. vii. 10; and they are 
 all sent forth to minister for them that shall be heirs 
 of salvation, Heb. i. 14 ; and they pitch a camp about 
 them that fear God, Psa. xxxiv. 7.” One of the oldest 
 of the Greek poets had a tolerably correct notion of 
 the angelic ministry :— 
 
 A vrap ckelkev tovto yEvoc Kara yaia. tcalvipEV 
 T oi fisv Aaipovsg eicn, Aloc; peyahov dia j3ov2,ac;, 
 
 E<7@Aoi, ETTl^doVLOi, (j)V?iaK££ dvTJTUV avdpOTTOV’ K. T. A. 
 
 Hesiod. Op. Dies, 1. i., ver. 120. 
 When in the grave this race of men was laid, 
 
 Soon was a world of holy demons made, 
 
 Aerial spirits, by great Jove design’d 
 To be on earth the guardians of manhind. 
 
 Invisible to mortal eyes they go, 
 
 And mark our actions good or bad below; 
 
 The immortal spies with watchful care preside, 
 
 And thrice ten thousand round their charges glide : 
 They can reward with glory or with gold, 
 
 A power they by Divine permission hold. Cooke. 
 Verse 2. Mahanaim .] The two hosts, if read by 
 the points, the angels forming one, and Jacob and his 
 company forming another; or simply hosts or camps 
 in the plural. There was a city built afterwards here, 
 and inhabited by the priests of God, Josh. xxi. 38. 
 For what purpose the angels of God met Jacob, does 
 not appear from the text ; probably it was intended to 
 show him that he and his company were under the care 
 of an especial providence, and consequently to confirm 
 his trust and confidence in God. 
 
 4 he doctrine of the ministration of angels has been 
 much abused, not only among the heathens , but also 1 
 
 198 
 
 5 And k I have oxen, and asses, a. m. 2265 . 
 
 nocks, and men-servants, and - 
 
 women-servants : and I have sent to tell my 
 lord, that 1 1 may find grace in thy sight. 
 
 6 And the messengers returned to Jacob, 
 saying, We came to thy brother Esau, and 
 also k he cometh to meet thee, and four hun¬ 
 dred men with him. 
 
 s Prov. xv. 1.- h Chapter xxx. 43.-‘Chapter xxxiii. 8, 15. 
 
 k Chap, xxxiii. 1. 
 
 among Jews and Christians, and perhaps most among 
 the latter. Angels with feigned names, titles, and in¬ 
 fluences, have been and still are invoked and worship¬ 
 ped by a certain class of men; because they have found 
 that God has been pleased to employ them to minister 
 to mankind ; and hence they have made supplications 
 to them to extend their protection, to shield, defend, 
 instruct, &c. This is perfectly absurd. 1. They are 
 God’s instruments, not self-determining agents. 2. 
 They can only do what they are appointed to perform, 
 for there is no evidence that they have any discretion¬ 
 ary power. 3. God helps man by ten thousand means 
 and instruments; some intellectual, as angels ; some 
 rational, as men; some irrational, as brutes; and some 
 merely material, as the sun, wind, rain, food, raiment, 
 and the various productions of the earth. He there¬ 
 fore helps by whom he will help, and to him alone be¬ 
 longs all the glory; for should he be determined to de¬ 
 stroy, all these instruments collectively could not save. 
 Instead therefore of worshipping them, we should take 
 their own advice : See thou do it not — Worship God. 
 
 Verse 3. Jacob sent messengers'] CTDkSd malachim, 
 the same word which is before translated angels . It 
 is very likely that these messengers had been sent 
 some time before he had this vision at Mahanaim, for 
 they appear to have returned while Jacob encamped at 
 the brook Jabbok, where he had the vision of angels; 
 see verses 6 and 23. 
 
 The land of Seir, the country of Edom..] This land, 
 which was, according to Dr. Wells, situated on the 
 south of the Dead Sea, extending from thence to the 
 Arabian Gulf, 1 Kings ix. 26, was formerly possessed 
 by the Horites, Gen. xiv. 6; but Esau with his chil¬ 
 dren drove them out, destroyed them, and dwelt in 
 their stead, Deut. ii. 22; and thither Esau went from 
 the face of his brother Jacob, chap, xxxvi. 6, 7. Thus 
 we find he verified the prediction, By thy sword shall 
 thou live, chap, xxvii. 40. 
 
 Yerse 4. Thus shall ye speak unto my lord Esau] 
 Jacob acknowledges the superiority of his brother, 
 for the time was not yet come in which it could be 
 said, The elder shall serve the younger. 
 
 Yerse 6. Esau — cometh—and four hundred men 
 with him.] Jacob, conscious that he had injured his 
 brother, was now apprehensive that he was coming 
 with hostile intentions, and that he had every evil to 
 fear from his displeasure. Conscience is a terrible 
 accuser. It was a fine saying of a heathen,— 
 
 --- Hie murus aheneus esto, 
 
 Nil conscire sibi, nulla pallescere culpa. 
 
 Hor. Ep., 1. i., E. i., v 60. 
 a 
 
CHAP. XXXII. 
 
 Jacob prays for deliverance 
 
 from the hand of Esau. 
 
 A. M.2265. 7 Then Jacob was greatly afraid 
 
 3 °~ and * 1 distressed : and he divided 
 the people that was with him, and the 
 flocks, and herds, and the camels into two 
 bands; 
 
 8 And said, If Esau come to the one com¬ 
 pany, and smite it, then the other company 
 which is left shall escape. 
 
 9 111 * * * * * And Jacob said, n O God of my father 
 Abraham, and God of my father Isaac, the 
 Lord 0 which saidst unto me, Return unto 
 thy country, and to thy kindred, and I will 
 deal well with thee : 
 
 10 p I am not worthy of the least of all the 
 
 ✓ 
 
 * mercies, and of all the truth, which thou hast 
 
 1 Chap. xxxv. 3.- 
 0 Chap. xxxi. 3, 13.- 
 xxiv. 27. 
 
 - m Psalm 1. 15.- n Chapter xxviii. 13. 
 
 -P Heb. I am less than all, &c.- 1 Chap. 
 
 showed unto thy servant: for with A. M. 2265. 
 
 ** ' B C 1739 
 
 r my staff I passed over this Jordan ; _1_1_1 
 
 and now I am become two bands. 
 
 11 8 Deliver me, I pray thee, from the hand 
 of my brother, from the hand of Esau: for I 
 fear him, lest he will come and smite me, and 
 4 the mother u with the children. 
 
 12 And T thou saidst, I will surely do thee 
 good, and make thy seed as the sand of the 
 sea, which cannot be numbered for multitude. 
 
 13 And he lodged there that same night; 
 and took of that which came to his hand w a 
 present for Esau his brother; 
 
 14 Two hundred she-goats, and twenty he- 
 goats, two hundred ewes, and twenty rams, 
 
 - s Psalm lix. 1, 2 .- f Hos. x. 14.- 
 
 r Job viii. 7.- 
 
 upon. - v Chapter xxviii. 13, 14, 15.- 
 
 Prov. xviii. 16. 
 
 - u Heb. 
 
 Chapter xliii. 11 ; 
 
 Be this thy brazen bulwark of defence, 
 
 Still to preserve thy conscious innocence, 
 
 Nor e’er turn pale with guilt. Francis. 
 
 In other words, He that has a good conscience has a 
 brazen wall for his defence ; for a guilty conscience 
 needs no accuser; sooner or later it will tell the truth, 
 and not only make the man turn pale who has it, but 
 also cause him to tremble even while his guilt is known 
 only to himself and God. 
 
 It does not appear that Esau in this meeting had 
 any hostile intention, but was really coming with a part 
 of his servants or tribe to do his brother honour. If 
 he had had any contrary intention, God had removed 
 it; and the angelic host which Jacob met with before 
 might have inspired him with sufficient confidence in 
 God’s protection. But we find that when he needed 
 faith most, he appears to have derived but little benefit 
 from its influence, partly from the sense he had of the 
 injury he had done to his brother, and partly from not 
 attending sufficiently to the assurance which God had 
 given him of his gracious protection. 
 
 Verse 7. He divided the people , dpc.] His prudence 
 and cunning were now turned into a right channel, for 
 he took the most effectual method to appease his brother, 
 had he been irritated, and save at least a part of his 
 family. This dividing and arranging of his flocks, 
 family, and domestics, has something in it highly cha¬ 
 racteristic. To such a man as Jacob such expedients 
 would naturally present themselves. 
 
 Verse 9. O God of my father Abraham , dpc.] This 
 prayer is remarkable for its simplicity and energy ; 
 and it is a model too for prayer, of which it contains 
 the essential constituents: 1. Deep self-abasement. 
 2. Magnification of God’s mercy. 3. Deprecation of 
 the evil to which he was exposed. 4. Pleading the 
 promises that God had made to him. And, 5. Taking 
 encouragement from what God had already wrought. 
 
 Verse 10. I am not worthy of the least of all the 
 mercies ] The marginal reading is more consistent 
 with the original: BOSH Q'lDnn ’mttp ka- 
 tonti miccol liachasadim umiccol luemeth , lam less than 
 
 all the compassions , and than all the faithfulness, which 
 thou hast showed unto thy servant. Probably St. Paul 
 had his eye on this passage when he wrote, Unto me, 
 who am less than the least of all saints. A man who 
 sees himself in the light of God will ever feel that he 
 has no good but what he has received, and that he de¬ 
 serves nothing of all that he has. The archangels of 
 God cannot use a different language, and even the 
 spirits of just men consummated in their plenitude of 
 bliss, cannot make a higher boast. 
 
 For with my staff] i. e., myself alone , without any 
 attendants, as the Chaldee has properly rendered it. 
 
 Verse 11. And the mother with the children.] He 
 must have had an awful opinion of his brother when 
 he used this expression, which implies the utmost cru¬ 
 elty, proceeding in the work of slaughter to total ex¬ 
 termination. See Hos. x. 14. 
 
 Verse 12. Mahe thy seed as the sand] Having come 
 to the promise by which the covenant was ratified both 
 to Abraham and Isaac , he ceased, his faith having 
 gained strong confirmation in a promise which he knew 
 could not fail, and which he found was made over to 
 him, as it had been to his father and grandfather. 
 
 Verse 13. And took of that which came to his hand] 
 ITS N3H habba bey ado, which came under his hand, 
 
 i. e., what, in the course of God’s providence, came 
 
 under his power. 
 
 Verse 14. Two hundred she-goats, fyc.] This was a 
 
 princely present, and such as was sufficient to have 
 
 compensated Esau for any kind of temporal loss he 
 
 might have sustained in being deprived of his birth¬ 
 
 right and blessing. The thirty milch camels were par¬ 
 ticularly valuable, for milch camels among the Arabs 
 constitute a principal part of their riches, the creature 
 being every way so serviceable that the providence of 
 God appears peculiarly kind and wise in pioviding such 
 a beast for those countries where no other animal could 
 be of equal service. “ The she-camel gives milk con¬ 
 tinually, not ceasing till great with young ; the milk 
 of which,” as Pliny has remarked, “ when mixed with 
 three parts of water, affords the most pleasant and 
 
 199 
 
Jacob prepares and sends forward GENESIS. a present for his brother Esau 
 
 A. M. 2265. 15 Thirty milch camels with 
 
 B. C. 1739^ C0 ^ Sj forty kine, and ten bulls, 
 
 twenty she-asses, and ten foals. 
 
 16 And he delivered them into the hand of 
 his servants, every drove by themselves ; and 
 said unto his servants, Pass over before me, 
 and put a space betwixt drove and drove. 
 
 17 And he commanded the foremost, saying, 
 When Esau my brother meeteth thee, and 
 asketh thee, saying, Whose art thou ? and 
 whither goest thou ? and whose are these 
 before thee ? 
 
 18 Then thou shalt say, They be thy servant 
 Jacob’s ; it is a present sent unto my lord 
 Esau : and, behold, also he is behind us. 
 
 19 And so commanded he the second, and 
 the third, and all that followed the droves, 
 saying, On this manner shall ye speak unto 
 Esau, when ye find him. 
 
 20 And say ye moreover, Behold, thy ser- 
 
 x Proverbs xxi. 14.-y Heb. my face ; Job xlii. 8, 9.- z Deut. 
 
 iii. 16.- a Heb. caused to pass. 
 
 wholesome beverage.” Cornell lac habent, donee ite- 
 rum gravescant, suavissimumque hoc existimatur, ad 
 imam mensurafn tribus aquee addiiis. —Hist. Nat., lib. 
 xi., chap. 41. 
 
 Yerse 15. Ten bulls] The Syriac and Vulgate have 
 twenty; but ten is a sufficient proportion to the forty 
 kine. By all this we see that Jacob was led to make 
 restitution for the injury he had done to his brother. 
 Restitution for injuries done to man is essentially re¬ 
 quisite if in our power. He who can and will not 
 make restitution for the wrongs he has done, can have 
 no claim even on the mercy of God. 
 
 Verse 22. Passed over the ford Jabbok.\ This brook 
 or rivulet rises in the mountains of Galaad, and falls 
 into the Jordan at the south extremity of the lake of 
 Gennesaret. 
 
 Verse 24. And there wrestled a man with him] This 
 was doubtless the Lord Jesus Christ, who, among the 
 patriarchs, assumed that human form, w'hich in the ful¬ 
 ness of time he really took of a woman, and in which 
 he dwelt thirty-three years among men. He is here 
 styled an angel, because he was peya’Xrjg (loving A y- 
 yelog, (see the Septuagint, Isa. ix. 7,) the Messenger 
 of the great counsel or design to redeem fallen man 
 from death, and bring him to eternal glory; see 
 chap. xvi. 7. 
 
 But it may be asked, Had he here a real human 
 body, or only its form ? The latter, doubtless. How 
 then could he wrestle with Jacob 1 It need not be 
 supposed that this angel must have assumed a human 
 body, or something analagous to it, in order to render 
 himself tangible by Jacob ; for as the soul operates on 
 the body by the order of God, so could an angel ope¬ 
 rate on the body of Jacob during a whole night, and 
 produce in his imagination , by the effect of his power, 
 every requisite idea of corporeity , and in his nerves 
 
 200 
 
 vant Jacob is behind us. For he A. M. 2265. 
 
 . . T ... , . ... B. C. 1739. 
 
 said, I will x appease him with the - 
 
 present that goeth before me, and afterward I 
 
 will see his face : peradventure he will accept 
 
 y of me. 
 
 21 So went the present over before him : 
 and himself lodged that night in the company 
 
 22 And he rose up that night, and took his 
 two wives, and his two women-servants, and 
 his eleven sons, z and passed over the ford 
 Jabbok. 
 
 23 And he took them, and a sent them over 
 the brook, and sent over that he had. 
 
 24 And Jacob was left alone, and there 
 b wrestled a man with him until the c breaking 
 of the day. 
 
 25 And when he saw that he prevailed not 
 against him, he touched the hollow of his 
 thigh : and d the hollow of Jacob’s thigh was 
 out of joint, as he wrestled with him. 
 
 b Hos. xii. 3, 4 ; Eph. vi. 12.- c Heb. ascending of the morning. 
 
 d See Matt. xxvi. 44; 2 Cor. xii. 7. 
 
 every sensation of substance, and yet no substantiality 
 be in the case. 
 
 If angels, in appearing to men, borrow human bodies 
 as is thought, how can it be supposed that with such 
 gross substances they can disappear in a moment ? Cer¬ 
 tainly they do not take these bodies into the invisible 
 world with them, and the established laws of matter 
 and motion require a gradual disappearing, however 
 swiftly it may be effected. But this is not allowed to 
 be the case, and yet they are reported to vanish in¬ 
 stantaneously. Then they must render themselves in¬ 
 visible by a cloud , and this must be of a very dense 
 nature in order to hide a human body. But this very 
 expedient would make their departure still more evi¬ 
 dent, as the cloud must be more dense and apparent 
 than the body in order to hide it. This does not re¬ 
 move the difficulty. But if they assume a quantity of 
 air or vapour so condensed as to become visible, and 
 modified into the appearance of a human body, they 
 can in a moment dilate and rarefy it, and so disappear ; 
 for when the vehicle is rarefied beyond the power of 
 natural vision, as their own substance is invisible they 
 can instantly vanish. 
 
 From Hos. xii. 4, we may learn that the wrestling 
 of Jacob, mentioned in this place, was not merely a 
 corporeal exercise, but also a spiritual one; He wept 
 and made supplication unto him. See the notes there. 
 
 Verse 25. The hollow of Jacob's thigh was out of 
 joint] What this implies is difficult to find out; it is 
 not likely that it was a complete luxation of the thigh 
 bone. It may mean no more than he received a stroke 
 on the groin, not a touch ; for the Hebrew word JElJ 
 naga often signifies to smite with violence, which stroke, 
 even if comparatively slight, would effectually disable 
 him for a time, and cause him to halt for many hours, 
 if not for several days. I might add that in this place 
 
 a 
 
CHAP. XXXIX. 
 
 and is surnamed Israel. 
 
 Jacob wrestles with an angel , 
 
 A. M. 2265. 26 And e he said, Let me go, 
 
 R P 17QQ O 7 
 
 —i—1-1 for the day breaketh : And he 
 
 said, f I will not let thee go, except thou 
 bless me. 
 
 27 And he said unto him, What is thy 
 name ? And he said, Jacob. 
 
 28 And he said, * Thy name shall be called 
 no more Jacob, but h Israel: for as a prince 
 hast thou 1 power with God and k with men, 
 and hast prevailed. 
 
 29 And Jacob asked him, and said, Tell me, 
 
 1 pray thee, thy name. And he said, 1 Where- 
 
 e See Luke xxiv. 28. - f Hos. xii. 4.- s Chapter xxxv. 10 ; 
 
 2 Kings xvii. 34.- h That is, a prince of God. -iJIos. xii. 
 
 3, 4.-- k Chap. xxv. 31; xxvii. 33.- 1 Judg. xiii. 18. 
 
 —the groin, a blow might be of fatal consequence; 
 but as the angel gave it only as a proof of his power, 
 and to show that he could not prevail because he would 
 not, hence the blow was only disabling, without being 
 dangerous; and he was probably cured by the time 
 the sun rose. 
 
 Yerse 26. Let me go, for the day breaJceth\ Pro¬ 
 bably meaning, that as it was now morning, Jacob must 
 rejoin his wives and children, and proceed on their 
 journey. Though phantoms are supposed to disappear 
 when the sun rises , that could be no reason in this case. 
 Most of the angelic appearances mentioned in the Old 
 and New Testaments took place in open day, which 
 put their reality out of question. 
 
 Yerse 28. Thy name shall be called no more Jacob , 
 but Israel ] SxTkJT 1 Yisrael, from *1^ sar, a prince, or 
 •"Pi? sarah, he ruled as a prince, and bx el, God ; or 
 rather from LS^X ish, a man, (the X aleph being drop¬ 
 ped,) and HX^ raah, he saw, bx el, God ; and this cor¬ 
 responds with the name which Jacob imposed on the 
 place, calling it bx"13 peniel , the faces of God, or of 
 Elohim, which faces being manifested to him caused 
 him to say, verse 30, OD3 bx Jzns CD'rtbx ’JVjn 
 raithi Elohim panim el panim, i. e., “ I have seen the 
 Elohim faces to faces, ( i. e., fully and completely, with¬ 
 out any medium,) '^33 bxiPl vatlinnatscl napshi, and 
 my soul is redeemed.” 
 
 We may learn from this that the redemption of the 
 soul will be the blessed consequence of wrestling by 
 prayer and supplication with God : “ The kingdom of 
 heaven suffereth violence, and the violent take it by 
 force.” From this time Jacob became a new man ; 
 but it was not till after a severe struggle that he got 
 his name , his heart, and his character changed. After 
 this he was no more Jacob the supplanter, but Israel — 
 the man who prevails with God, and sees him face to 
 face. 
 
 A nd hast prevailed .] More literally, Thou hast had 
 power icith God, and with man thou shalt also prevail. 
 D'nbx im Elohim, with the strong God; D'tWX 
 im anashim, with weak, feeble man. There is a beau¬ 
 tiful opposition here between the two words : Seeing 
 thou hast been powerful with the Almighty , surely thou 
 shalt prevail over perishing mortals; as thou hast pre¬ 
 vailed with God, thou shalt also prevail with men : 
 
 fore is it that thou dost ask after my A. M. 2265. 
 
 J n 1700 
 
 name ? And he blessed him there. ——1-k 
 
 30 And Jacob called the name of the place 
 m Peniel: for n I have seen God face to face, 
 and my life is preserved. 
 
 31 And as he passed over Penuel the sun 
 0 rose upon him, and he halted upon his thigh. 
 
 32 Therefore the children of Israel eat not 
 of the sinew which shrank, which is upon the 
 hollow of the thigh, p unto this day: because 
 he touched the hollow of Jacob’s thigh in the 
 sinew that shrank. 
 
 m That is, the face of God. - n Ch. xvi. 13 ; Exod. xxiv. 11; 
 
 xxxiii. 20 ; Deut. v. 25 ; Judg. vi. 22 ; xiii. 22 ; Isaiah vi. 5. 
 0 Mai. iv. 2.-P 1 Sam. v. 5. 
 
 God calling the things that were not as though they 
 had already taken place, because the prevalency of 
 this people, the Israelites, by means of the Messiah , 
 who should proceed from them, was already determined 
 in the Divine counsel. He has never said to the seed 
 of Jacob, Seek ye my face in vain. He who wrestles 
 must prevail. 
 
 Verse 29. Tell me, I pray thee, thy name.] It is 
 very likely that Jacob wished to know the name of 
 this angel, that he might invoke him in his necessities: 
 but this might have led him into idolatry, for the doc¬ 
 trine of the incarnation could be but little understood 
 at this time; hence, he refuses to give himself any 
 name, yet shows himself to be the true God, and so 
 Jacob understood him; (see verse 28 ;) but he wished 
 to have heard from his own lips that name by which 
 he desired to be invoked and worshipped. 
 
 Wherefore is it that thou dost s ask after my name ?] 
 Canst thou be ignorant who I am 1 And he blessed 
 him there —gave him the new heart and the new na¬ 
 ture which God alone can give to fallen man, and by 
 the change he wrought in him, sufficiently showed ivho 
 he was. After this clause the Aldine edition of the 
 Septuagint, and several MSS., add 6 eart tiavyaorov, or 
 sat tovto eon d-avyaorov, tohich is wonderful; but this 
 addition seems to have been taken from Judges xiii. 18. 
 
 Yerse 31. The sun rose upon him ] Did the Pro¬ 
 phet Malachi refer to this, chap. iv. 2 : Unto you that 
 fear my name shall the Sun of righteousness arise ivith 
 healing in his wings ? Possibly with the rising of the 
 sun, which may here be understood as emblematical of 
 the Sun of righteousness —the Lord Jesus, the pain and 
 weakness of his thigh passed away, and he felt both in 
 soul and body that he was healed of his plagues. 
 
 Yerse 32. Therefore the children of Israel eat not 
 of the sinew ] What this sinew was neither Jew nor 
 Christian can tell; and it can add nothing either to 
 science, or to a true understanding of the text, to mul¬ 
 tiply conjectures. I have already supposed that the 
 part which the angel touched or struck was the groin; 
 and if this be right, the sinew, nerve, or muscle that 
 shrank, must be sought for in that place. 
 
 The serious reader must meet with much instruc¬ 
 tion in this chapter. 
 
 201 
 
Esau comes to meet Jacob 
 
 GENESIS. 
 
 1. After his reconciliation with Laban, Jacob pro¬ 
 ceeds on his way to Canaan; and as God, who was 
 continually watching for his welfare, saw the trials to 
 which he would shortly be exposed, therefore he pro¬ 
 vided for him the instructive vision of angels, that he 
 might see that those who were for him were more 
 than those who could be against him. A proper con¬ 
 sideration of God’s omniscience is of the utmost advan¬ 
 tage to every genuine Christian. He knows whereof 
 we are made, he remembers that we are but dust, he 
 sees our trials and difficulties, and his eye affects his 
 heart. Hence he is ever devising means that his ba¬ 
 nished be not expelled from him. 
 
 2. Jacob’s recollection of his unkindness and injus¬ 
 tice to his brother, when he hears that he is coming to 
 meet him, fills his soul with fear, and obliges him to 
 betake himself to God by prayer and supplication. 
 How important is the office of conscience ! And how 
 necessary are times of trial and difficulty when its 
 voice is loudest, and the heart is best prepared to re¬ 
 ceive its reproofs ! In how many cases has conscience 
 slumbered till it pleased God to send some trial by 
 which it has been powerfully awakened, and the salva¬ 
 tion of the sinner was the result! Before I was af¬ 
 flicted I went astray. 
 
 3. Though salvation be the free gift of God, yet he 
 gives it not to any who do not earnestly seek it. 
 The deeper the conviction of guilt and helplessness is, 
 the more earnest the application to God for mercy is 
 likely to be. They whose salvation costs them strong 
 crying and tears, are not likely (humanly speaking) to 
 
 with four hundred men 
 
 part with it lightly; they remember the vinegar and 
 the gall, and they watch and pray that they enter not 
 into temptation. 
 
 4. In the strife and agony requisite to enter in at 
 the strait gate, it is highly necessary that we should 
 know that the grace and salvation of God are not pur¬ 
 chased by our tears, &c. ; for those things which are 
 only proofs and arguments that we have sinned, can 
 never remove the iniquity of our transgressions. A 
 sensible and pious man observes on this subject, “ That 
 prayer and wrestling with God should be made as though 
 no other means were to be practised, and then the best 
 means be adopted as though no prayer or wrestling had 
 been used.” God marks even this strife, though highly 
 pleasing in his sight, with such proofs of its own ut¬ 
 ter insufficiency, that we may carry about with us the 
 memorial of our own weakness, worthlessness, and 
 slowness of heart to believe. God smote the thigh of 
 Jacob, 1. That he might know he had not prevailed 
 by his own strength , but by the power and mercy 
 of his God. 2. That he might have the most sensi¬ 
 ble evidence of the reality of the Divine interposition 
 in his behalf. 3. That he might see God’s displeasure 
 against his unbelief. And 4. That men in general 
 might be taught that those who will be the disciples of 
 Christ must deny themselves, take up their cross daily, 
 and mortify their members which are upon the earth. 
 Those w 7 ho have not cut off a right hand or foot, or 
 plucked out a right eye, for the kingdom of heaven’s 
 sake, are never likely to see God. The religion that 
 costs us nothing , is to us worth nothing . 
 
 CHAPTER XXXIII. 
 
 Esau, with four hundred men , meets Jacob , 1. He places his children under their respective mothers , passes 
 over before them , and bows himself to his brother , 2, 3. Esau receives him with great affection , 4. Re¬ 
 ceives the homage of the handmaids , Leah, Rachel, and their children , 5—7. Jacob offers him the present 
 of cattle, which he at first refuses, but after much entreaty accepts, 8—11. Invites Jacob to accompany him 
 to Mount Seir, 12. Jacob excuses himself because of his flocks and his children, but promises to follow 
 him, 13, 14. Esau offers to leave him some of his attendants, which Jacob declines, 15. Esau returns to 
 Seir, 16, and Jacob journeys to Succoth, 17, and to Shalem, in the land of Canaan, 18. Buys a parcel 
 of ground from the children of Hamor, 19, and erects an altar which he calls El-elohe-Israel, 20. 
 
 A. M. 2265. 
 
 B. C. 1739. 
 
 ^ND Jacob lifted up his eyes, 
 and looked, and, behold, a Esau 
 came, and with him four hundred men. And 
 he divided the children unto Leah, and unto 
 
 a Genesis, 
 
 unto the two hand- 
 
 A. M. 2265. 
 
 B. C. 1739. 
 
 Rachel, and 
 maids. 
 
 2 And he put the handmaids and their chil¬ 
 dren foremost, and Leah and her children after, 
 
 chap, xxxii. 6. 
 
 NOTES ON CHAP. XXXIII. 
 
 Yerse 1 . Behold, Esau came, and with him four 
 hundred men .j It has been generally supposed that 
 Esau came with an intention to destroy his brother, 
 and for that purpose brought with him four hundred 
 armed men. But, 1. There is no kind of evidence of 
 this pretended hostility. 2. There is no proof that the 
 lour hundred men that Esau brought with him were at 
 all armed. 3. But there is every proof that he acted 
 towards his brother Jacob with all openness and can¬ 
 dour, and with such a forgetfulness of past injuries as 
 none but a great mind could have been capable of. Why 
 
 202 
 
 then should the character of this man be perpetually 
 vilified l Here is the secret. With some people, on 
 the most ungrounded assumption, Esau is a reprobate, 
 and the type and figure of all reprobates, and therefore 
 he must be every thing that is bad. This serves a 
 system; but, whether true or false in itself, it has 
 neither countenance nor support from the character or 
 conduct of Esau. 
 
 Yerse 2. He put the handmaids and their children 
 foremost ] There is something so artificial in this 
 arrangement of Jacob’s family, that it must have had 
 some peculiar design. Was Jacob still apprehensive 
 
 a 
 
CHAP. XXXIII. 
 
 Esau receives Jacob kindly. 
 a. M. 2265. and Rachel and Joseph hinder- 
 
 B. C. 1739 r 
 
 -most. 
 
 3 And he passed over before them, and 
 T) bowed himself to the ground seven times, 
 until he came near to his brother. 
 
 4 c And Esau ran to meet him, and embraced 
 him, ^ and fell on his neck, and kissed him : 
 and they wept. 
 
 5 And he lifted up his eyes, and saw the 
 women and the children : and said, Who are 
 those e with thee ? And he said, The chil¬ 
 dren f which God hath graciously given thy 
 servant. 
 
 6 Then the handmaidens came near, they 
 and their children, and they bowed them¬ 
 selves. 
 
 7 And Leah also with her children came 
 near, and bowed themselves : and after came 
 Joseph near, and Rachel, and they bowed 
 themselves. 
 
 8 And he said, s What meanest thou by 
 h all this drove which I met ? And he said, 
 These are 1 to find grace in the sight of my 
 lord. 
 
 9 And Esau said, I have enough, my bro¬ 
 ther ; k keep that thou hast unto thyself. 
 
 10 And Jacob said, Nay, I pray thee, if now 
 1 have found grace in thy sight, then receive 
 
 b Chap, xviii. 2 ; xlii. 6 ; xliii. 26.- c Chap, xxxii. 28. 
 
 d Chap. xlv. 14, 15.- e Heb. to thee. - f Chap, xlviii. 9 ; Psa. 
 
 cxxvii. 3 ; Isa. viii. 18.- s Heb. What is all this band to thee ? 
 
 h Chap. xxxii. 16.- 1 Chap, xxxii. 5.- k Heb. be that to thee 
 
 that is thine. - 1 Chap, xliii. 3; 2 Sam. iii. 13; xiv. 24, 28, 
 
 32 ; Matt, xviii. 10. 
 
 of danger, and put those foremost whom he least es¬ 
 teemed, that if the foremost met with any evil, those 
 who were behind might escape on their swift beasts 1 
 chap, xxxii. 7, 8. Or did he intend to keep his 
 choicest treasure to the last, and exhibit his beautiful 
 Rachel and favourite Joseph after Esau had seen all 
 the rest, in order to make the deeper impression on 
 his mind ? 
 
 Verse 4. Esau ran to meet him ] How sincere and 
 genuine is this conduct of Esau, and at the same time 
 how magnanimous! He had buried all his resentment, 
 and forgotten all his injuries ; and receives his brother 
 with the strongest demonstrations, not only of forgive¬ 
 ness, but of fraternal affection. 
 
 And kissed him ] IHpUH vaiyishshakehu. In the 
 Masoretic Bibles each letter of this word is noted with 
 a point over it to make it emphatic . And by this kind 
 of notation the rabbins wished to draw the attention of 
 the reader to the change that had taken place in Esau, 
 and the sincerity with which he received his brother 
 Jacob. A Hindoo when he meets a friend after ab¬ 
 sence throws his arms round him, and his head across 
 his shoulders, twice over the right shoulder and once 
 
 a 
 
 They part in friendship. 
 
 my present at my hand; for there- a. m. 2265. 
 
 r r 1 l A r B. C. 1739. 
 
 lore 1 1 have seen thy face, as _ 
 
 though I had seen the face of God, and thou 
 
 wast pleased with me. 
 
 11 Take, I pray thee, m my blessing that is 
 brought to thee ; because God hath dealt 
 graciously with me, and because I have 
 11 enough. 0 And he urged him; and he 
 took it. 
 
 12 And he said, Let us take our journey, 
 and let us go, and I will go before thee. 
 
 13 And he said unto him, My lord knoweth 
 that the children are tender, and the flocks and 
 herds with young are with me : and if men 
 should overdrive them one day, all the flock 
 will die. 
 
 14 Let my lord, I pray thee, pass over be¬ 
 fore his servant; and I will lead on softly, 
 according p as the cattle that goeth before me 
 and the children be able to endure, until I 
 come unto mv lord q unto Seir. 
 
 m/ 
 
 15 And Esau said, Let me now r leave with 
 thee some of the folk that are with me : and 
 he said, s What needeth it ? Get me find grace 
 in the sight of my lord. 
 
 16 So Esau returned that day on his way 
 unto Seir. 
 
 17 And Jacob journeyed to 11 Suecoth, and 
 
 m Judges i. 15 ; 1 Sam. xxv. 27 ; xxx. 26; 2 Kings v. 15. 
 
 n Heb. all things; Phil. iv. 18.- 0 2 Kings v. 23.-rHeb. 
 
 according to the foot of the work, &c., and according to the foot of 
 
 the children. -Ch. xxxii. 3.- r Heb. set ox place. - s Heb. 
 
 Wherefore is this 1 - f Chap, xxxiv. 11 ; xlvii. 25 ; Ruth ii. 13. 
 
 "Josh. xiii. 27; Judg. viii. 5 ; Psa. lx. 6. 
 
 over the left, with other ceremonies according to the 
 rank of the parties. 
 
 Verse 10. Receive my present at my hand] Jacob 
 could not be certain that he had found favour with Esau, 
 unless the present had been received ; for in accepting 
 it Esau necessarily became his friend , according to 
 the custom of those times, and in that country. In the 
 eastern countries, if your present be received by your 
 superior, you may rely on his friendship; if it be not 
 received, you have every thing to fear. It is on this 
 ground that Jacob was so urgent with Esau to receive 
 his present, because he knew that after this he must 
 treat him as a friend. 
 
 Verse 14. Until I come unto my lord unto Seir.] 
 It is very likely that Jacob was perfectly sincere in his 
 expressed purpose of visiting Esau at Seir, but it is as 
 likely that circumstances afterwards occurred that ren¬ 
 dered it either improper or impracticable; and we find 
 that Esau afterwards removed to Canaan, and he and 
 Jacob dwelt there together for several years. See chap, 
 xxxvi. 6. 
 
 Verse 17. Journeyed to Succoth] So called from 
 rao succoth, the booths or tents which Jacob ereoted 
 
 203 
 
Jacob comes to Shalem, 
 
 GENESIS. 
 
 and erects an altar to God. 
 
 a. M. 2265. built him a house, and made oooths 
 _—1—11 for his cattle : therefore the name 
 of the place is called v Succoth. 
 
 18 And Jacob came to w Shalem, a city of 
 x Shechem, y which is in the land of Canaan, 
 when he came from Padan-aram ; and pitched 
 his tent before the city. 
 
 19 And z he bought a parcel A. M. 2265. 
 of a field, where he had spread B * C ‘ _ 1739, 
 his tent, at the hand of the children of 
 a Hamor, Shechem’s father, for a hundred 
 b pieces of money. 
 
 20 And he erected there an altar; and 
 c called it d El-elohe-Israel. 
 
 v That is, booths. - w John iii. 23.- x Called, Acts vii. 16, 
 
 Sychem. -J' Josh. xxiv. 1 ; Judges ix. 1.- 2 Josh. xxiv. 32 ; 
 
 John iv. 5.- a Called, Acts vii. 16, Emmor. - b Or, lambs. 
 
 c Chap. xxxv. 7.- d That is, God, the God of Israel. 
 
 there for the resting and convenience of his family, 
 who in all probability continued there for some con¬ 
 siderable time. 
 
 Verse 18. And Jacob came to Shalem, a city of She¬ 
 chem ] The word ubw shalem, in the Samaritan 
 
 shalom, should be translated here in peace, or in safety. 
 After resting some time at Succoth, which was neces¬ 
 sary for the safety of his flocks and the comfort of his 
 family, he got safely to a city of Shechem, in health 
 of body, without any loss of his cattle or servants, his 
 wives and children being also in safety. Coverdale 
 and Matthews translate this word as above, and with 
 them agree the Chaldee and the Arabic : it is not likely 
 to have been the name of a city, as it is nowhere else 
 to be found. Shechem is called in Acts vii. 16, Sy¬ 
 chem, and in John iv. 5, Sychar; in the Arabic it is 
 called Nablous, and to the present day Neapolis. It 
 was near to Samaria; and the place where the wretched 
 remains of the sect of the Samaritans were lately found, 
 from whom Dr. Huntington received a perfect copy of 
 the Samaritan Pentateuch. 
 
 Verse 19. For a hundred pieces of money. ] The 
 original, HNIOD bemeah kesitah , has been a mat¬ 
 
 ter of long and learned discussion among critics. As 
 kesitah signifies a lamb, it may imply that Jacob gave 
 the Hamorites one hundred lambs for the field ; but if 
 it be the same transaction that St. Stephen refers to in 
 Acts vii. 16, it was money, npiqq apyvptov, a sum or 
 price of silver, which was given on the occasion. It 
 has been conjectured that the money had the figure of a 
 iamb stamped on it, because it was on an average the 
 value of a lamb ; and hence it might be called a kesitah 
 or lamb from the impression it bore. It is certain that 
 in many countries the coin has had its name from the 
 image it bore; so among our ancestors a coin was called 
 an angel because it bore the image of an angel; hence 
 also a Jacobus, a Carolus, a Lewis, ( Louis d? Or,) a 
 Joe, because certain coins in England, Spain, France, 
 and Portugal, bore on one side the image of the kings 
 of those countries, James, Charles, Lewis, Joseph, or 
 Johannes. The Athenians had a coin called (3ovq , an 
 ox, because it was stamped with the figure of an ox,- 
 Hence the saying in JEschylus :— 
 
 Ta S’, alia ctyo, (3ovq era yTioTTrjq peyaq 
 
 Beprjitev Ac am. v. 36. 
 
 H I must be silent concerning other matters, a great ox 
 has come upon my tongueto signify a person who 
 had received a bribe for secrecy, i. e., a sum of money, 
 on each piece of which an ox was stamped, and hence 
 called ftovq, an ox. The word opes, riches, is a cor¬ 
 ruption of the word oves, sheep, because these animals 
 
 204 
 
 in ancient times constituted the principal riches of 
 their owners; but when other cattle were added, the 
 word pecunia, (from pecus, cattle,) which we translate 
 money, and from which we still have our English term 
 pecuniary , appears to have been substituted for oves, 
 because pecus, pecoris, and pecus, pecudis, were used 
 to signify all kinds of cattle large and small. Among 
 our British and Saxon ancestors we find coins stamp¬ 
 ed with the figure of an ox, horse, hog, goat, <fc., and 
 this custom arose in all probability, both among them 
 and other nations, from this circumstance, that in pri¬ 
 mitive times the coin was the ordinary value of the 
 animal whose image it bore. It is, all circumstances 
 weighed, most likely that a piece of money is here in¬ 
 tended, and possibly marked with the image of a lamb ; 
 but as the original word kesitah occurs only here, 
 
 and in Josh. xxiv. 32, and Job xlii. 11, this is not 
 sufficiently evident, the word itself being of very doubt¬ 
 ful signification. Mr. Parkhurst is of opinion that the 
 kesitah bore the image of a lamb ; and that these lamb 
 coins of the ancient Hebrews typified the Lamb of 
 God, who in the Divine purpose w r as considered as slain 
 from the foundation of the world, and who purchased 
 us unto God with his own blood. The conjecture is 
 at least pious, and should lead to useful reflections. 
 Those who wish to see more on this subject may con¬ 
 sult the writers in the Critici Sacri, and Calmet. 
 
 Verse 20. And he erected there an altar ] It ap¬ 
 pears that Jacob had a very correct notion of the pro¬ 
 vidence and mercy of God ; hence he says, ver. 5 : The 
 children which God hath graciously given thy ser¬ 
 vant ; and in ver. 11 he attributes all his substance to 
 the bounty of his Maker : Take, I pray thee, my bless¬ 
 ing—because God hath dealt graciously with me, and 
 because I have enough. Hence he viewed God as the 
 God of all grace, and to him he erects an altar, dedi¬ 
 cating it to God, the God of Israel, referring particu¬ 
 larly to the change of his own name, and the mercies 
 which he then received ; and hence perhaps it would 
 be best to translate the words, The strong God (is) the 
 God of Israel; as by the power of his grace and good¬ 
 ness he had rescued, defended, blessed, and supported 
 him from his youth up until now. The erecting altars 
 with particular names appears in other places; so, Exod. 
 xvii. 15, Moses calls his altar Jehovah-nissi , “ the Lord 
 is my banner.” 
 
 1. When a man’s ways please God, he maketh even 
 his enemies to be at peace with him. When Jacob had 
 got reconciled to God, God reconciled his brother to 
 him. The hearts of all men are in the hands of God, 
 and he turns them howsoever he will. 
 
 a 
 
CHAP. XXXIV. 
 
 Dinah is violated by Shechem , 
 
 2. Since the time in which Jacob wrestled with the 
 Angel of the covenant, we see in him much depend¬ 
 ence on God, accompanied with a spirit of deep hu¬ 
 mility and gratitude. God’s grace alone can change 
 the heart of man, and it is by that grace only that we 
 get a sense of our obligations; this lays us in the dust, 
 and the more we receive the lower we shall lie. 
 
 3. “ The first thing,” says good Bishop Wilson, 
 “ that pious men do, is to provide for the honour and 
 
 which displeases Jacobs sons, 
 
 worship of God.” Jacob buys apiece of ground, and 
 erects an altar on it in the land of a heathen, that he 
 might acknowledge God among his enemies, and turn 
 them to the true faith ; and there is every reason to 
 believe that this expedient would have been success¬ 
 ful, had it not been for the base conduct of his sons- 
 How true is the saying, One sinner spoileth much 
 good! Reader, beware, lest thy conduct should be¬ 
 come a stumbling block to any. 
 
 CHAPTER XXXIV. 
 
 Dinah, the daughter of Jacob and Leah, going out to see the daughters of the land , is ravished by Shechem , 
 the son of Hamor , 1,2. He entreats his father to get her for him to wife , 3. Jacob and his sons hear 
 of the indignity offered to Dinah, 5—7. Hamor proposes the suit of Shechem to Jacob and his sons, and 
 offers them a variety of advantages, 8—10. Shechem himself comes forward, begs to have Dinah to wife, 
 and offers dowry to any extent , 11, 12. The sons of Jacob pretend scruples of conscience to give their 
 sister to one who was uncircumcised ; and require, as a condition of this marriage, and of intermarriages 
 in general, that all the Shechemites should be circumcised, 13—17. Hamor and Shechem consent , 18, 19. 
 They lay the business before the elders of their city, dwell on the advantages of a connection with Jacob 
 and his family, and propose to them the condition required by the sons of Jacob, 20—23. The elders con¬ 
 sent, and all the males are circumcised, 24. While the Shechemites are incapable of defending themselves, 
 on the third day after their circumcision , Simeon and Levi, the brothers of Dinah, came upon the city, slew 
 all the males, sacked the city, took the women and children captives, and seized on all the cattle belonging to 
 the Shechemites, 25—29. Jacob is greatly displeased and alarmed at this treachery and cruelty of his sons, 
 and lays before them the probable consequences, 30. They endeavour to vindicate their conduct, 31. 
 
 A. M. cir. 2266. A ND a Dmah the daughter of 
 
 B. C. cir. 1738. T . ... . . ° 
 
 - .Leah, which she bare unto 
 
 Jacob, b went out to see the daughters of the 
 
 land. 
 
 2 And when Shechem the son of Hamor the 
 Hivite, prince of the country, c saw her, he 
 d took her, and lay with her, and e defiled her. 
 
 3 And his soul clave unto Dinah the daugh¬ 
 ter of Jacob ; and he loved the damsel, and 
 spake f kindly unto the damsel. 
 
 4 And Shechem g spake unto his father 
 Hamor, saying, Get me this damsel to wife. 
 
 5 And Jacob heard that he had 
 defiled Dinah his daughter : now 
 
 A. M. cir. 2266. 
 
 B. C. cir. 1738. 
 
 his sons were with his cattle in the field ; and 
 Jacob h held his peace until they were come. 
 
 6 And Hamor the father of Shechem went 
 out unto Jacob to commune with him. 
 
 7 And the sons of Jacob came out of the 
 field when they heard it: and the men were 
 grieved, and they J were very wroth, because 
 he k had wrought folly in Israel, in lying with 
 Jacob’s daughter; 1 which thing ought not to 
 be done. 
 
 a Chap. xxx. 21.- b Tit. ii. 5.- c Chap. vi. 2 ; Judg. xiv. 1. 
 
 d Chap. xx. 2.-- e Heb. humbled her; Deut. xxii. 29.- f Heb. 
 
 to the heart of the damsel; see Isa. xl. 2 ; Hos. ii. 14. 
 
 NOTES ON CHAP. XXXIV. 
 
 Verse 1. And Dinah — went out to see the daughters 
 of the land.] It is supposed that Jacob had been now 
 about seven or eight years in the land, and that Dinah, 
 who was about seven years of age when Jacob came 
 to Canaan, was now about fourteen or fifteen. Why 
 or on what occasion she went out we know not, but 
 the reason given by Josephus is very probable, viz., 
 that it was on one of their festivals. 
 
 Verse 2. Prince of the country] i. e., Hamor was 
 prince ; Shechem was the son of the prince or chief. 
 Our version appears to represent Shechem as prince, 
 but his father was the chief of the country. See 
 verses 6, 8, &c. 
 
 Verse 3. Spake kindly unto the damsel.] Literally, 
 he spake to the heart of the damsel —endeavoured to 
 gain her affections, and to reconcile her to her dis- 
 
 sJudg. xiv. 2 .- h l Sam. x. 27 ; 2 Sam. xiii. 22 .-' Chap. 
 
 xlix. 7 ; 2 Sam. xiii. 21 .- k Josh. vii. 15; Judg. xx. 6 .- 1 Deut. 
 
 xxiii. 17 ; 2 Sam. xiii. 12. 
 
 grace. It appears sufficiently evident from this and 
 the preceding verse that there had been no consent on 
 the part of Dinah, that the whole was an act of vio¬ 
 lence, and that she was now detained by force in the 
 house of Shechem. Here she was found when Simeon 
 and Levi sacked the city, verse 26. 
 
 Verse 7. He had wrought folly in Israel] The 
 land, afterwards generally called Israel, was not as 
 yet so named; and the sons of Jacob were neither 
 called Israel, Israelites nor Jews, till long after this. 
 How then can it be said that Shechem had wrought 
 folly in Israel ? The words are capable of a more 
 literal translation : beyisrael, may be translated, 
 
 against Israel . The angel had said, Thy name shall 
 be called no more Jacob —not only Jacob, but Israel. 
 It was this that aggravated the offence of Shechem; 
 he wrought folly against Israel , the prince of God, 
 
 205 
 
 a 
 
GENESIS. 
 
 the Shechemites he circumcised . 
 
 Jacob's sons propose that all 
 A. M. cir. 2266 . 8 And Hamor communed with 
 
 u C. cir. 1738. , • m, , c 
 
 _- them, saying, I he soul oi my son 
 
 Shechem longeth for your daughter : I pray 
 you give her him to wife. 
 
 9 And make ye marriages with us, and give 
 your daughters unto us, and take our daughters 
 unto you. 
 
 10 And ye shall dwell with us : and m the 
 land shall be before you ; dwell and 11 trade ye 
 therein, and 0 get you possession therein. 
 
 11 And Shechem said unto her father and 
 unto her brethren, Let me find grace in your 
 eyes, and what ye shall say unto me I will 
 give. 
 
 12 Ask me never so much p dowry and gift, 
 and I will give according as ye shall say unto 
 me ; but give me the damsel to wife. 
 
 13 And the sons of Jacob answered Shechem 
 and Hamor his father q deceitfully, (and said, 
 Because he had defiled Dinah their sister:) 
 
 14 And they said unto them, We cannot do 
 this thing, to give our sister to one that is 
 uncircumcised; for r that were a reproach 
 unto us : 
 
 15 But in this will we consent unto you : If 
 ye will be as we he, that every male of you be 
 circumcised; 
 
 16 Then will we give our daughters unto 
 you, and we will take your daughters to us ; 
 
 m Chapter xiii. 9 ; xx. 15.- n Chap. xlii. 34.- 0 Chapter 
 
 xlvii. 27.- p Exodus xxii. 16, 17 ; Deut. xxii. 29 ; 1 Samuel 
 
 xviii. 25. 
 
 in lying with the daughter of Jacob. Here both the 
 names are given; Jacob , whose daughter was defiled, 
 and Israel, the prince of God, against whom the offence 
 was committed. 
 
 Verse 12. Ask me never so much dowry\ See on 
 chap. xxix. 20, &c. See the law relative to this, 
 Exod. xxii. 16, 17. 
 
 Verse 13. Answered — deceitfully ] Which nothing 
 could excuse ; yet, to show that they had had much pro¬ 
 vocation, it is immediately subjoined VinTl vaidabberu, 
 they spoke thus because he had defiled Dinah their 
 sister; for so this parenthesis should be read. 
 
 Verse 14. That were a reproach unto ns] Because 
 the uncircumcised were not in the covenant of God ; 
 and to have given an heiress of the promise to one 
 who had no kind of right to its spiritual blessings, 
 from whom might spring children who would natural¬ 
 ly walk in the way of their father, would have been 
 absurd, reproachf ul, and wicked. Thus far they were 
 perfectly right; but to make this holy principle a cloak 
 for their deceitful and murderous purposes, was the 
 full sum of all wickedpess. 
 
 Verse 17. Then will we take our daughter, and we 
 will be gone.] It is natural to suppose that the tribe 
 
 206 
 
 and we will dwell with you, and A. M. cir. 2266 . 
 
 J , B. C. cir. 1738. 
 
 we will become one people.- 
 
 17 But if ye will not hearken unto us, to be 
 
 circumcised; then will we take our daughter, 
 and we will be gone. ^ 
 
 18 And their words pleased Hamor, and 
 Shechem Hamor’s son. 
 
 19 And the young man deferred not to do 
 the thing, because he had delight in Jacob’s 
 daughter : and he was s more honourable than 
 all the house of his father. 
 
 20 And Hamor and Shechem his son came 
 unto the gate of their city, and communed with 
 the men of their city, saying, 
 
 21 These men are peaceable with us ; there¬ 
 fore let them dwell in the land, and trade 
 therein; for the land, behold, it is large 
 enough for them ; let us take their daughters 
 to us for wives, and let us give them our 
 daughters. 
 
 22 Only herein will the men consent unto 
 us for to dwell with us, to be one people, if 
 every male among us be circumcised, as they 
 are circumcised. 
 
 23 Shall not their cattle and their substance 
 and every beast of theirs he ours ? only let us 
 consent unto them, and they will dwell with us 
 
 24 And unto Hamor and unto Shechem his 
 son hearkened all that 4 went out of the gate 
 
 See 2 Sam. xiii. 24, &c.- r Josh. v. 9.- s Num. xxii 
 
 15 ; 2 Chron. iv. 9 ; Isa. iii. 3-5.- 1 Chap, xxiii. 10 ; Matt, vii 
 
 6; Rom. ii. 28, 29. 
 
 of Hamor was very inconsiderable, else they would 
 not have sought an alliance with the family of Jacob, 
 and have come so readily into a painful, disgraceful 
 measure, without having either the sanction of Divine 
 authority or reason; for it does not appear that the 
 sons of Jacob urged either. And they are threatened 
 here that if they do not agree to be circumcised, 
 Dinah shall be taken from them, and restored to her 
 family; and this is probably what the Shechemites 
 saw they had not power at present to prevent. 
 
 Verse 23. Shall not their cattle and their substance 
 —be ours ?] This was a bait held out for the poor 
 unsuspecting people of Hamor by their prince and his 
 son, who were not much less deceived than the people 
 themselves. 
 
 Verse 24. Dvery male teas circumcised] These 
 simple people must have had very great affection for 
 their chief and his son, or have been under the influ¬ 
 ence of the most passive obedience , to have come so 
 readily into this measure, and to have submitted to this 
 rite. But the petty princes in Asiatic countries have 
 ever been absolute and despotic, their subjects paying 
 them the most prompt and blind obedience. I shall give 
 a few examples from Mr. Richardson’s Dissertations ;— 
 
The Shechemites consent, and CHAP. 
 
 A. M. cir. 2266. of his city : and every male was 
 
 J_L. c lr ' _1 circumcised, all that went out of 
 
 the gate of his city. 
 
 25 And it came to pass on the third day, 
 when they were sore, that two of the sons of 
 Jacob, u Simeon and Levi, Dinah’s brethren, 
 took each man his sword, and came upon the 
 city boldly, and slew all the males. 
 
 26 And they slew Hamor and Shechem his 
 son with the v edge of the sword, and took 
 Dinah out of Shechem’s house, and went out. 
 
 27 The sons of Jacob came upon the slain, 
 and spoiled the city, because they had defiled 
 their sister. 
 
 28 They took their sheep, and their oxen, 
 
 “Chapter xlix. 5, 6, 7.- v Hebrew, mouth ; Deut. xxxii. 42; 
 
 2 Sam. ii. 26 ; Isa. xxxi. 8. 
 
 Abu Thaher, chief of the Carmathians , about the 
 year nine hundred and thirty, ravaged the territory 
 of Mecca , defiled the temple, and destroyed nearly 
 40,000 people. With only 500 horse he went to lay 
 siege to Bagdad : the caliph’s general, at the head of 
 30,000 men, marched out to seize him, but before he 
 attacked him he sent an officer to summon him to 
 surrender. £ How many men has the caliph’s general V 
 said Abu Thaher. 1 Thirty thousand,’ replied the offi¬ 
 cer ‘ Among them all,’ says the Carmathian chief, 
 ‘has he got three like mine V Then, ordering his fol¬ 
 lowers to approach, he commanded one to stab him¬ 
 self, another to throw 7 himself from a precipice, and 
 a third to plunge into the Tigris; all three instantly 
 obeyed, and perished. Then turning to the officer, 
 he said, ‘ He who has such troops needs not value the 
 number of his enemies !’ 
 
 11 Hassan Sabat, one of those petty princes formerly 
 known in Asia and Europe by the title Sheekh-ul-jibel, 
 or old man of the mountain , being required by an 
 ambassador to do homage to his master, the Sultan 
 Malekshah Jelaleddin, without giving any answer, 
 ordered one of his attendants to poniard himself, and 
 another to leap from the battlements of the tower ; 
 and he was instantly obeyed ! Then turning to the 
 ambassador, he said, £ Seventy thousand are thus at¬ 
 tentive to my commands. Let this be my answer.’” 
 On a principle of this kind we may account for the 
 prompt obedience of the people of Hamor. 
 
 Verse 25. On the third day, when they ivere sore] 
 When the inflammation w r as at the height, and a fever 
 ensued which rendered the person utterly helpless, 
 and his state critical, Simeon and Levi , the half 
 brothers of Dinah, took each man his sword , probably 
 assisted by that portion of the servants which helped 
 them to take care of the flock, came on the city boldly, 
 betach, securely —without being suspected , and 
 being in no danger of meeting with resistance, and 
 slew all the males. Great as the provocation was, 
 and it certainly was very great, this was an act of un¬ 
 paralleled treachery and cruelty. 
 
 Verse 27. The sons of Jacob ] The rest of Jacob’s 
 
 a 
 
 XXXIV. are treacherously murdered. 
 
 and their asses, and that which A. M. cir. 226 G. 
 
 , . . . ... B. C. cir '738. 
 
 was 111 the city, and that which - - — 
 
 was in the field, 
 
 29 And all their wealth, and all their little 
 ones, and their wives took they captive ; and 
 spoiled even all that ivas in the house. 
 
 30 And Jacob said to Simeon and Levi, 
 w Ye have x troubled me y to make me to stink 
 among the inhabitants of the land, among the 
 Canaanites and the Perizzites : z and I being 
 few in number, they shall gather themselves 
 together against me, and slay me ; and I shall 
 be destroyed, I and my house. 
 
 31 And they said, Should he deal with our 
 sister as with a harlot ? 
 
 w Chap. xlix. 6.- x Josh. vii. 25.- Y Exod. v. 21 ; 1 Samuel 
 
 xiii. 4.- z Deut. iv. 27; Psa. cv. 12. 
 
 sons, the remaining brothers of Simeon and Levi, spoiled 
 the city. Though the others could slay the defenceless 
 males, it w T as not likely that they could have carried 
 away all the booty, with the women, children, and cat¬ 
 tle ; it is therefore most natural to suppose that the rest 
 of the sons of Jacob assisted at last in the business. 
 
 Verse 30. Ye have troubled me] Brought my mind 
 into great distress, and endangered my personal safety ; 
 to make me to stink —to render me odious to the sur¬ 
 rounding tribes, so that there is every reason to sus¬ 
 pect that when this deed is come abroad they will join 
 in a confederacy against me, and extirpate my whole 
 family. And had he not been under the peculiar pro¬ 
 tection of God, this in all human probability would 
 have been the case; but he had prevailed with God, 
 and he was also to prevail with men. That Jacob’s 
 resentment was not dissembled we have the fullest 
 proof in his depriving these two sons of the birthright, 
 which otherwise they had doubtless enjoyed. See 
 chap. xlix. 5, 7, where some additional circumstances 
 are related. 
 
 Verse 31. Shoidd he deal with our sister as with a 
 harlot ?] On this outrage alone they vindicated their 
 flagitious conduct. The word harlot first occurs here : 
 the original is not BOb'S pilegesh, which we render con¬ 
 cubine , (see its explanation chap. xxii. 24,) but roil 
 zonah, which ordinarily signifies one who prostitutes 
 herself to any person for hire. Our word harlot is 
 said to have been derived from a very odd circumstance : 
 Robert, duke of Normandy, seeing a fine-looking coun¬ 
 try girl dancing with her companions on the green, took 
 her to his bed. She was the daughter of a skinner , 
 and her name was Arlotta ; and of her William , sur- 
 named The Conqueror , was born. Hence it is said all 
 such women were from her called harlots , as William 
 himself was usually termed the Bastard. But horelet , 
 the diminutive of whore , is not a less likely derivation. 
 
 Solomon has very properly said, My son , enter not 
 into the path of the wicked, and go not in the way of 
 evil men; avoid it, pass not by it, turn from it, and 
 pass cacay, Prov. iv. 14, 15. Had not Dinah pone * 
 
 207 
 
GENESIS. 
 
 Bethel and build an altar 
 
 Jacob commanded to go to 
 
 out to see the daughters of the land, and very possibly 
 at one of their idolatrous festivals, she had not suffered 
 the foul disgrace mentioned in this chapter. Not only 
 prudence dictates that young women should keep at 
 home , but God expressly commands it, Tit. ii. 5. Dinah 
 got among idolaters, and thus partook of their iniqui¬ 
 ties ; and this led to the most base and cruel transac¬ 
 tion upon record. How true is the saying, Those who 
 wander out of the way of understanding shall abide 
 m the congregation of the dead! In the case before 
 us blame seems to attach to all parties. 
 
 1. It was wrong in Jacob to suffer his daughter, alone 
 and unprotected, to visit the daughters of the land. 
 
 2. It was excessively wicked in Shechem to take 
 this advantage of the daughter of a respectable stran¬ 
 ger, who had sought his friendship, and came to sojourn 
 among his people, and whose righteous dealing they 
 must have witnessed for at least seven years past. In 
 his behalf we may say, and it would be unjust not to 
 say it, that having done the mischief, and sinned deeply 
 against the laws of hospitality, he wished to make all 
 the reparation in his power; and therefore in the most 
 frank and liberal manner he not only offered, but most 
 pressingly entreated, permission to take Dinah to wife. 
 This was the utmost he could do in such a case. And 
 in this he is a saint of the first order when compared 
 with the noble and ignoble profligates who, while blas¬ 
 pheming the Christian name by continuing to assume 
 it, commit all kinds of breaches on the virtue of simple 
 females, and the peace of respectable families, and not 
 only make no reparation, but glory in their shame. 
 
 3. It was diabolical in Jacob's sons to slay a whole 
 tribe for the offence of one man, and especially as that 
 one had offered to make all the restitution in his power. 
 They required that Hamor, Shechem, and all their sub¬ 
 jects should be circumcised before they could conscien¬ 
 tiously consent to give their sister to Shechem in mar¬ 
 riage. This required conformity was made the cloak 
 
 of the most base and infamous designs. The simple 
 unsuspecting Shechemites agreed to the proposal; and 
 when rendered by this religious rite incapable of de¬ 
 fending themselves, they were basely murdered by 
 Simeon and Levi, and their city destroyed. Jacob, 
 to his great honour, remonstrated against this barbarous 
 and bloody act, committed apparently under the sanc¬ 
 tion of religion; and God showed his abhorrence of 
 it by directing the patriarch, in his dying moments, to 
 proscribe them from the blessings of the covenant, so 
 that they barely retained a name among the tribes of 
 Israel, being in general small, and ever disreputable, 
 except merely in the service of the sanctuary, in which 
 Levi was employed. How often since, notwithstand¬ 
 ing this solemn warning, has the pure and benevolent 
 religion of God been made, by wicked and designing 
 men, a political stalking-horse to serve the basest pur¬ 
 poses, and a covert to the worst of crimes ! But shall 
 we find fault with the holy religion of the blessed God 
 because wicked men have abused it 1 God forbid ! 
 Were it not so good as it really is, it would be inca¬ 
 pable of such abuse. An evil cannot be abused , a 
 good may ; and the greater and the more acknowledged 
 the good, the more liable to abuse. As every good is 
 so capable of being abused, does he act wisely who 
 argues against the use of the thing on this account 1 
 Shall we say that various kinds of grain, fruits, and 
 aliments are a curse , because wicked men abuse them 
 to the purposes of drunkenness and gluttony ? This 
 would argue an utter perversion of all reason : and is 
 it not on such a pretext as this that many persons have 
 ventured to call in question even the truths of Chris¬ 
 tianity 1 
 
 Whatever such men may be determined to think on 
 the subject of this chapter, with the unprejudiced reader 
 the ample and detailed relation which we have hereof 
 this barbarous transaction will appear an additional proof 
 of the veracity and impartiality of the sacred historian. 
 
 CHAPTER XXXV. 
 
 Jacob is commanded of God to go to Beth-el, and to build an altar there , 1. His exhortation to his family 
 to put away all strange gods , (fc., 2, 3. They deliver them all up, and Jacob hides them in the earth , 4. 
 They commence their journey, 5 ; come to Luz, 6 ; build there the altar El-beth-el, 7. Burial place of 
 Deborah, Rebekah's nurse , 8. God appears again unto Jacob , 9. Blesses him and renews the promises , 
 10—13. To commemorate this manifestation of God, Jacob sets up a pillar, and calls the place Beth-el, 
 14, 15. They journey to Ephrath, where Rachel, after hard labour, is delivered of Benjamin, and dies, 
 16—19. Jacob sets up a pillar on her grave, 20. They journey to Edar, 21. While at this place, 
 Reuben defiles his father's bed, 22. Account of the children of Jacob, according to the mothers , 23—26. 
 Jacob comes to Mamre to his father Isaac, who ivas probably then in the one hundred and fifty-eighth year 
 of his age, 27. Isaac dies, and is buried by his sons Esau and Jacob, 29. 
 
 A. M. cir. 2266. 
 
 B. C. cir. 1738. 
 
 A ND God said unto Jacob, 
 Arise, go up to a Beth-el, 
 and dwell there : and make there an altar unto 
 
 a Chap, xxviii. 19.- b Chap, xxviii. 13. 
 
 God, b that appeared unto thee a. M. cir. 2266. 
 c when thou fleddest from the ... 1738 .‘ 
 
 face of Esau thy brother. 
 
 c Chap, xxvii. 43. 
 
 NOTES ON CHAP. XXXY. 
 
 Terse 1 . Arise, go up to Belh-el\ The transaction 
 that had lately taken place rendered it unsafe for Jacob 
 to dwell any longer at the city of Shechem; and it 
 
 208 
 
 seems that while he was reflecting on the horrible 
 act of Simeon and Levi, and not knowing what to 
 do, God graciously appeared to him, and commanded 
 him to go up to Beth-el, build an altar there, and 
 
 a 
 
CHAP. XXXV. 
 
 Jacob arrives at Beth-el, 
 
 A. M. cir. 2266 . 2 Then Jacob said unto his 
 
 B. c. cir. 1738. d ] 10Uge ] 10 ij ) and to all that were 
 
 with him, Put away e the strange gods that 
 are among you, and f be clean, and change 
 your garments : 
 
 3 And let us arise, and go up to Beth-el; 
 and I will make there an altar unto God, * who 
 answered me in the day of my distress, 11 and 
 was with me in the way which I went. 
 
 4 And they gave unto Jacob all the strange 
 gods which were in their hand, and all their 
 1 ear-rings which were in their ears; and 
 Jacob hid them under k the oak which was by 
 Shechem. 
 
 d Chap, xviii. 19 ; Josh. xxiv. 15.- e Chap. xxxi. 19, 34 ; 
 
 Josh. xxiv. 2, 23 ; 1 Sam. vii. 3.- f Exod. xix. 10.- s Chap. 
 
 xxxii. 7, 24 ; Psa. cvii. 6.- h Chap, xxviii. 20 ; xxxi. 3, 42. 
 
 1 Hos. ii. 13.- k Josh. xxiv. 26 ; Judg. ix. 6.- 1 Exod. xv. 16 ; 
 
 thus perform the vow he had made, chap, xxviii. 
 
 20, 22. 
 
 Verse 2. Put away the strange gods] *V)jn Tlbx elo- 
 hey hannechar, the gods of the foreigners, which were 
 among them. Jacob’s servants were all Syrians, and 
 no doubt were addicted less or more to idolatry and 
 superstition. These gods might belong to them, or, as 
 some have conjectured, they were the teraphim which 
 Rachel stole ; but these have already been supposed 
 to be astrological tables, or something of this kind, 
 called by Laban his gods, because by them he supposed 
 he could predict future events, and that they referred 
 to certain astral and planetary intelligences, by whose 
 influences sublunary things were regulated. But it is 
 more natural to suppose that these gods found now in 
 Jacob’s family were images of silver, gold, or curious 
 workmanship, which were found among the spoils of 
 the city of Shechem. Lest these should become in¬ 
 citements to idolatry, Jacob orders them to be put away. 
 
 Be clean, and change your garments] Personal or 
 outward purification, as emblematical of the sanctifica¬ 
 tion of the soul, has been in use among all the true 
 worshippers of God from the beginning of the world. 
 In many cases the law of Moses more solemnly enjoined 
 rites and ceremonies which had been in use from the 
 earliest ages. “ A Hindoo considers those clothes de¬ 
 filed in which he has been employed in business, and 
 always changes them before eating and worship.”— 
 Ward. 
 
 Verse 3. Answered me in the day of my distress] 
 Not only when he fled from the face of his brother, 
 but more particularly when he was in his greatest strait 
 at the brook of Jabbok. 
 
 Verse 4. And — ear-rings which were in their ears] 
 Whether these rings were in the ears of the gods, or 
 in those of Jacob’s family, we may rest assured that 
 they were not mere ornaments, but served for super¬ 
 stitious purposes. Ear-rings were certainly worn as 
 amulets and charms, first consecrated to some god, or 
 formed under some constellation, on which magical 
 characters and images were drawn. A very ancient 
 and beautiful one of this kind brought from Egypt, cut 
 Vol. I ( 15 ) 
 
 where God appeared to him. 
 
 5 And they Tourneyed : and A. M. cir. 22 66. 
 
 , , r o j , B. C. cir. 1738. 
 
 1 the terror ot God was upon the __ 
 
 cities that were round about them, and they 
 
 did not pursue after the sons of Jacob. 
 
 6 So Jacob came to m Luz, which is in the 
 land of Canaan, (that is, Beth-el,) he and all 
 the people that were with him. 
 
 7 And he n built there an altar, and called 
 the place 0 El-beth-el : because p there God 
 appeared unto him, when he fled from the 
 face of his brother. 
 
 8 But q Deborah, Rebekah’s nurse, died, and 
 she was buried beneath Beth-el, under an oak : 
 and the name of it was called r Allon-bachuth. 
 
 xxiii. 27; xxxiv. 24 ; Deut. xi. 25 ; Josh. ii. 9 ; v. 1 ; 1 Sam. xiv 
 
 15 ; 2 Chron. xiv. 14.- m Chap, xxviii. 19, 22.- 11 Eccles 
 
 v. 4.-°That is, the God of Beth-el. -P Chap, xxviii. 13. 
 
 <l Chap. xxiv. 59.- r That is, the oak of weeping. 
 
 out of a solid piece of cornelian, now lies before me. 
 It was evidently intended for the ear, as the opening 
 is too small for any human finger; and it is engraved 
 all over with strange characters and images, which 
 prove that it was intended for a talisman or amulet. 
 It seems to be such a one as St. Augustine describes, 
 Epist. 73, which Avas suspended from the tip of the 
 ears both of men and women, not for the purpose of 
 ornament, but through an execrable superstition, for 
 the service of demons. “ Execranda superstitio liga- 
 turarum, in quibus etiam inaures virorum in summis ex 
 una parte auriculis suspensas deputantur, non ad pla- 
 cendum hominibus, sed ad serviendum daemonibus.” 
 See the notes on chap. xxiv. 22. 
 
 Verse 5. The terror of God] A supernatural awe 
 sent by the Almighty, was upon the cities that were 
 round about , so that they were not molested in their 
 departure. This could be owing to nothing less than 
 the especial providence of God. 
 
 Verse 7. El-beth-el] bx IT’D bx, the strong God, 
 the house of the strong God. But the first bx el is 
 wanting in one ofDe Rossi’s MSS., as it is also in the 
 Septuagint, Vulgate, Syriac, and some copies of the 
 Arabic. The sentence reads much better without it r 
 and much more consistent with the parallel passages. 
 
 Verse 8. But Deborah, Rebekalds nurse, died] She 
 Avas sent with Rebekah Avhen taken by Abraham’s 
 servant to be wife to Isaac, chap. xxiv. 59. Hoav she 
 came to be in Jacob’s family, expositors are greatly 
 puzzled to find out; but the text does liot state that 
 she was in Jacob’’s family . Her death is mentioned 
 merely because Jacob and his family had now arrived 
 at the place where she Avas buried, and the name of 
 that place was called Allon-bachuth, “ the oak of 
 weeping,” as it is likely her death had been greatly 
 regretted, and a general and extraordinary mourning 
 had taken place on the occasion. Of Rebekah’s death 
 we know nothing. After her counsel to her son, 
 chap, xxvii., Ave hear no more of her history from the 
 sacred writings, except of her burial in chap. xlix. 31. 
 Her name is written in the dust. And is not this 
 designed as a mark of the disapprobation, of God 1 It' 
 
 209 
 
The ‘promise renewed to Jacob. GENESIS. 
 
 The birth of Benjamin. 
 
 A. M. cir. 2266 . 9 And s God appeared unto 
 
 B. C. cir. 1738. T u • i f 
 
 __ Jacob again, when he came out 
 
 of Padan-aram, and blessed him. 
 
 10 And God said unto him, Thy name is 
 Jacob: * thy name shall not be called any 
 more Jacob, 11 but Israel shall be thy name : 
 and he called his name Israel. 
 
 11 And God said unto him, v I am God 
 Almighty : be fruitful and multiply ; w a nation 
 and a company of nations shall be of thee, 
 and kings shall come out of thy loins : 
 
 12 And the land x which I gave Abraham 
 and Isaac, to thee I will give it, and to thy 
 seed after thee will I give the land. 
 
 13 And God y went up from him in the 
 place where he talked with him. 
 
 14 And Jacob z set up a pillar in the place 
 
 where he talked with him, even a A. M. cir. 2266 . 
 P , , , B. C. cir. 1738. 
 
 ot stone : and he poured a -—_ 
 
 drink-offering thereon, and he poured oil thereon. 
 
 15 And Jacob called the name of the place 
 where God spake with him, a Beth-el. 
 
 16 And they journeyed from Beth-el ; and 
 there was but b a little way to come to Ephrath; 
 and Rachel tra vailed, and she had hard labour : 
 
 17 And it came to pass, when she was in 
 hard labour, that the midwife said unto her, 
 Fear not; c thou shalt have this son also. 
 
 18 And it came to pass, as her soul was in 
 departing, (for she died,) that she called his 
 name d Ben-oni: but his father called him 
 e Benjamin. 
 
 19 And f Rachel died, and was buried in 
 the way to s Ephrath, which is Beth-lehem. 
 
 s Hos. xii. 4.- 1 Chap. xvii. 5.- u Chapter xxxii. 28. 
 
 v Chap. xvii. 1 ; xlviii. 3, 4 ; Exod. vi. 3.- w Chap. xvii. 5, 6, 
 
 16 ; xlviii. 3 ; xlviii. 4.- x Chap. xii. 7; xiii. 15 ; xxvi. 3, 4 ; 
 
 xxviii. i3.- -y Chap. xvii. 22.- z Chap, xxviii. 18. 
 
 seems strange that such an inconsiderable person as a 
 nurse should be mentioned, when even the person she 
 brought up is passed by unnoticed ! It has been ob¬ 
 served that the nurse of AEneas is mentioned nearly in 
 the same way by the poet Virgil; and in the circum¬ 
 stances, in both cases, there is a striking resemblance. 
 
 “ Tu quoque littoribus nostris, AEneia nutrix, 
 AEternam moriens famam, Caieta, dedisti : 
 
 Et nunc servat honos sedem tunus ; ossaque nomen, 
 Hesperia in magna, (si qua est ea gloria,) signat. 
 
 At pius exequiis AEneas rite solutis, 
 
 Aggere composito tumuli, postquam alta quierunt 
 AEquora, tendit iter velis, portumque relinquit.” 
 
 AEn., lib. vii., ver. 1, &c. 
 
 “Thou too, Cajeta, whose indulgent cares 
 Nursed the great chief, and form’d his tender years, 
 Expiring here (an ever-honour’d name !) 
 
 Adorn Hesperia with immortal fame : 
 
 Thy name survives , to please thy pensive ghost; 
 Thy sacred relics grace the Latian coast. 
 
 Soon as her funeral rites the prince had paid, 
 
 And raised a tomb in honour of the dead; 
 
 The sea subsiding, and the tempests o’er, 
 
 He spreads the flying sails, and leaves the shore.” 
 
 Pitt. 
 
 Verse 9. God appeared unto Jacob again] He ap¬ 
 peared to him first at Shechem, when he commanded 
 him to go to Beth-el, and now that he is arrived at the 
 place, God appears to him the second time, and recon¬ 
 firms to him the Abrahamic blessing. To Isaac and 
 Jacob these frequent appearances of God were neces¬ 
 sary, but they were not so to Abraham ; for to him one 
 word was sufficient— Abraham believed God. 
 
 Verse 13. And God went up from him] This was 
 not a vision, nor a strong mental impression, but a 
 real manifestation of God. Jacob saw and heard him 
 speak, and before his eyes he went up —ascended to 
 
 a 210 
 
 a Chap, xxviii. 19.- b Heb. a little piece of ground ; 2 Kings 
 
 v. 19.- c Chap. xxx. 24 ; 1 Sam. iv. 20.- d That is, the soil 
 
 of my sorrow. - e That is, the son of the right hand. - f Chap. 
 
 xlviii. 7.- s Ruth i. 2; iv. 11; Mic. v. 2; Matt. ii. 6. 
 
 heaven. This w*as no doubt the future Saviour, the 
 Angel of the covenant. See chap. xvi. 7. 
 
 Verse 14. A drink-offering] “ID 2 nesech, a libation. 
 These were afterwards very common in all countries. 
 At first they consisted probably of water only, after¬ 
 wards wine was used ; see on Lev. vii. 1, &c. The 
 pillar which Jacob set up was to commemorate the 
 appearance of God to him ; the drink-offering and the 
 oil were intended to express his gratitude and devo¬ 
 tion to his preserver. It was probably the same pil¬ 
 lar which he had set up before, which had since been 
 thrown down, and which he had consecrated afresh to 
 God. 
 
 Verse 16. There was but a little way to come to 
 Ephrath] The word rnUD kibrath, translated here a 
 little way, has greatly perplexed commentators. It 
 occurs only here, in chap, xlviii. 7, and 2 Kings v. 19, 
 and it seems to have been some sort of measure applied 
 to land, as we say a mile, an acre, a rood, a perch ; but 
 what the exact quantity of the kibrath was cannot be 
 ascertained. Ephrath, called also Bethlehem, and 
 Bethlehem Ephrata, was the birthplace of our blessed 
 Redeemer. See its meaning Matt. ii. 6. 
 
 Verse 18. As her soul ivas in departing] Is not 
 this a proof that there is an immortal spirit in man, 
 which can exist separate from and independent of the 
 body l Of Rachel’s death it is said, TV^33 betseth 
 
 naphshah, in the going away of her soul; her body did 
 not go away, therefore her soul and body must have 
 been distinct. If her breath only had been intended, 
 riDlSO neshamah or flH ruach would have rather been 
 used, as the first means breath, the latter breath or 
 spirit indifferently. 
 
 She called his name Ben-oni] p the son of my 
 sorrow or affliction, because of the hard labour she had 
 in bringing him into the world; but his father called 
 him Benjamin, the son of my right hand, i. e., 
 
 the son peculiarly dear to me. So man of the right 
 
 ( 15*. ) 
 
The trespass of Reuben. CHAP. XXXV. The twelve sons of Jacob. 
 
 A. M. cir. 22 cg. 20 And Jacob set a pillar upon 
 
 B. C. cir. 1738. , . , r r 
 
 - her grave : that is the pillar oi 
 
 Rachel’s grave h unto this day. 
 
 21 And Israel journeyed, and spread his 
 tent beyond * the tower of Edar. 
 
 22 And it came to pass, when Israel dwelt 
 in that land, that Reuben went and k lay with 
 Bilhah his father’s concubine : and Israel heard 
 it. Now the sons of Jacob were twelve : 
 
 23 The sons of Leah; 1 Reuben, Jacob’s 
 first-born, and Simeon, and Levi, and Judah, 
 and Issachar, and Zebulun. 
 
 h 1 Sam. x. 2 ; 2 Sam. xviii. 18.-‘ Mic. iv. 8.- k Chap. xlix. 
 
 4 ; 1 Chron. v. 1 ; see 2 Sam. xvi. 22; xx. 3 ; 1 Cor. v. 1. 
 
 24 The sons of Rachel: Joseph, A. M. cir. 22 G 6 . 
 
 -n • 1 B. C. cir. 1738. 
 
 and Benjamin. ____ 
 
 25 And the sons of Bilhah, Rachel’s hand¬ 
 maid ; Dan, and Naphtali. 
 
 26 And the sons of Zilpah, Leah’s hand¬ 
 maid , *4ad, and Asher. These are the sons 
 of Jacob, which were born to him in Padan- 
 aram. 
 
 27 And Jacob came unto Isaac his father 
 unto m Mamre, unto the n city of Arbah, (which 
 is Hebron,) where Abraham and Isaac so¬ 
 journed. 
 
 1 Chap. xlvi. 8 ; Exod. i. 2.- m Chapter xiii. 18 ; xxiii. 2, 19 
 
 “Josh. xiv. 15; xv. 13. 
 
 hand, Psa. lxxx. 17, signifies one much loved and re¬ 
 garded of God. The Samaritan has Benyamin, the 
 son of days; i. e., the son of his old age, as Judah 
 calls him, chap. xliv. 20 ; and Houbigant contends 
 that this is the true reading, and that the Chaldee 
 termination in for im is a corruption. If it be a cor¬ 
 ruption, it is as old as the days of St. Jerome, who 
 translates the place Benjamin, id est, filius dextrce; 
 Benjamin, that is, the son of the right hand. 
 
 Verse 20 . Jacob set a pillar upon her grave] Was 
 not this the origin of funeral monuments 1 In ancient 
 times, and among rude nations, a heap of stones desig¬ 
 nated the burial place of the chief; many of these 
 still remain in different countries. Afterwards a rude 
 stone, with a simple inscription, was used, containing 
 only the name of the deceased, and that of his father. 
 But where arts and sciences flourished, superb monu¬ 
 ments were erected highly decorated, and pompously 
 inscribed. It is very likely from the circumstances 
 of Jacob that a single stone constituted the pillar in 
 this case, on which, if writing did then exist, the name, 
 or rather some hieroglyphical device, was probably 
 inscribed. That which is now called RacheVs pillar 
 is allowed, by those who have examined it, to be a 
 comparatively modern structure. 
 
 Verse 21. Tower of Edar.] Literally, the tower of 
 the flock, and so translated Mic. iv. 8. It is supposed 
 that this tower was about a mile from Bethlehem, 
 and to have been the place where the angels appeared 
 to the shepherds. The Targum of Jonathan expressly 
 says : “ It is the place in which the King Messiah 
 shall be manifested in the end of days.” By the 
 tower of the flock we may understand a place built by 
 the shepherds near to some well, for the convenience 
 of watering their flocks, and keeping watch over them 
 by night. 
 
 Verse 22. Reuben went and lay with Bilhah his 
 fathers concubine] Jonathan, in his Targum, says 
 that Reuben only overthrew the bed of Bilhah, which 
 was set up opposite to the bed of his mother Leah, 
 and that this was reputed to him as if he had lain 
 with her. The colouring given to the passage by the 
 Targumist is, that Reuben was incensed, because he 
 found Bilhah preferred after the death of Rachel to 
 his own mother Leah; and therefore in his anger he 
 overthrew her couch. The same sentiment is repeat- 
 
 a 
 
 ed by Jonathan, and glanced at by the Jerusalem 
 Targum, chap. xlix. 4. Could this view of the sub¬ 
 ject be proved to be correct, both piety and candour 
 wmuld rejoice. 
 
 And Israel heard it.] Not one word is added far¬ 
 ther in the Hebrew text ; but a break is left in the 
 verse, opposite to which there is a Masoretic note, which 
 simply states that there is a hiatus in the verse. This 
 hiatus the Septuagint has thus supplied : kol rxovrjpov 
 e^avT] Evavriov avrov, and it appeared evil in his sight . 
 
 Now the sons of Jacob were twelve] Called after¬ 
 wards the tivelve patriarchs, because they became heads 
 or chiefs of numerous families or tribes, Acts vii. 8 ; 
 and the people that descended from them are called 
 the twelve tribes, Acts xxvi. 7 ; James i. 1. Twelve 
 princes came from Ishmael, chap. xxv. 16, who were 
 heads of families and tribes. And in reference to the 
 tivelve patriarchs, our Lord chose twelve apostles. 
 Strictly speaking, there were thirteen tribes among the 
 Hebrews, as Ephraim and Manasses were counted for 
 tribes, chap, xlviii. 5, 6 ; but the Scripture in naming 
 them, says Mr. Ainsworth, usually sets down but twelve, 
 omitting the name now of one, then of another, as may 
 in sundry places be observed, Deut. xxxiii. ; Ezek. 
 xlviii. ; Rev. vii., &c. 
 
 Verse 23. The sons of Leah] The children are ar¬ 
 ranged under their respective mothers, and not in order 
 of their birth. 
 
 Verse 26. Born to him in Padan-aram.] i. e., all 
 but Benjamin was born in Canaan, ver. 16, 17. 
 
 It is well known that Padan-aram is the same as 
 Mesopotamia, and hence the Septuagint translate Me- 
 GOTzoTayia Trig 'Zvpiag, Mesopotamia of Syria. The 
 word signifies between the two rivers, from yecrog, ihe 
 midst, and vroTayog, a river. It is situated between 
 the Euphrates and Tigris, having Assyria on the east, 
 Arabia Deserta, with Babylonia, on the south, Syria on 
 the ivest, and Armenia on the north. It is now the 
 province of Diarbek, in Asiatic Turkey, and is some¬ 
 times called Maverannahar , the country beyond the 
 river ; and Aram Naharaim, Aram or Syria of the two 
 rivers. 
 
 Verse 27. The city of Arbah, (which is Hebron )] 
 See chap, xxiii. 2. It has been conjectured that Ja¬ 
 cob must have paid a visit to his father before this 
 time, as previously to this he had been some years in 
 
 211 
 
GENESIS. 
 
 Isaac's age and death. 
 
 Esau and Jacob bury him. 
 
 a. M. 2288 . 28 And the days of Isaac were a 
 
 B. C. 1716. , j j jr 
 
 __ hundred and fourscore years. 
 
 29 And Isaac gave up the ghost and died, 
 
 and 0 was gathered unto his people, a. m. 2288 . 
 being old and full of days: and C ‘ 1716 ‘ . 
 p his sons Esau and Jacob buried him. 
 
 0 Chap. xv. 15 ; xxv. 8. 
 
 p So chap. xxv. 9 ; xlix. 31. 
 
 Canaan ; but now, as he was approaching to his end, 
 Jacob is supposed to have gone to live with and com¬ 
 fort him in his declining days. 
 
 Yerse 29. Isaac gave up the ghost—and was ga¬ 
 thered unto his people ] See on chap. xxv. 8. 
 
 Esau and Jacob buried him.] See chap. xxv. 9. 
 Esau, as we have seen chap, xxxiii., was thoroughly 
 reconciled to his brother Jacob, and now they both join 
 in fraternal and filial affection to do the last kind office 
 to their amiable father. It is generally allowed that 
 the death of Isaac is mentioned here out of its chrono¬ 
 logical order, as several of the transactions mentioned 
 in the succeeding chapters, especially xxxvii. and 
 xxxviii., must have happened during his life; but that 
 the history of Joseph might not be disturbed, his death 
 is anticipated in this place. It is supposed that he lived 
 at least twelve years after Joseph was sold into Egypt. 
 
 This chapter contains several subjects which are 
 well worthy of the reader’s most serious attention. 
 
 1. That such a family as that of Jacob should have 
 had false gods in it, is a matter not less astonishing 
 than real : and suppose that we allow, as is very pro¬ 
 bable, that their images and rings were got from stran¬ 
 gers, the Syrians and the Shechemites, yet their being 
 tolerated in the family, though it is probable this was 
 for a very short time, cannot be easily accounted for. 
 It is true the law was not then given, and the unity 
 of God not so particularly taught as it was afterwards. 
 Besides, we have already seen that certain supersti¬ 
 tions were compatible in those early times with general 
 sincerity and attachment to the truth ; those times and 
 acts of ignorance were winked at, till superior light 
 shone upon the world. Between many of the prac¬ 
 tices of Laban’s family and those of the surrounding 
 heathenish tribes, there might have been but little dif¬ 
 ference ; and this was probably the reason why Dinah 
 could so readily mix with the daughters of the land, 
 chap, xxxiv. 1, which led to the fatal consequences 
 already reviewed. Sin is like the letting out of wa¬ 
 ter—when once a breach is made in the dyke, the 
 stream becomes determined to a wrong course, and its 
 progress is soon irresistible. Had not Jacob put away 
 these strange gods, the whole family might have been 
 infected with idolatry. This saying of one of the an¬ 
 cients is good, Vitia transmittit ad posteros, qui prce- 
 sentibus culpis ignoscit. — Seneca. “ He who is in¬ 
 dulgent to present offences, transmits sin to posterity J 
 The first motions of it should be firmly resisted ; after 
 struggles are too often fruitless. 
 
 2. The doctrine of a particular and especial provi¬ 
 dence has another proof in this chapter. After the 
 sanguinary conduct of Jacob’s sons, is it not surprising 
 
 212 
 
 that the neighbouring tribes did not join together and 
 extirpate the whole family 1 And so they certainly 
 would, had not the terror of God fallen upon them, 
 ver. 5. Jacob and the major part of his family were 
 innocent of this great transgression ; and on the 
 preservation of their lives, the accomplishment of 
 great events depended : therefore God watches over 
 them, and shields them from the hands of their 
 enemies. 
 
 3. The impatience and fate of the amiable Rachel, 
 who can read of without deploring 1 Give me children , 
 said she, or else I die , chap. xxx. 1. Her desire was 
 granted, and her death was the consequence ! God’s 
 way is ever best. We know not what we ask, nor what 
 we ought to ask, and therefore often ask amiss when 
 we petition for such secular things as belong to the 
 dispensations of God’s providence. For things of this 
 kind we have no revealed directory ; and when we ask 
 for them, it should be with the deepest submission to 
 the Divine will, as God alone knows what is best for 
 us. With respect to the soul , every thing is clearly 
 revealed, so that we may ask and receive, and have a 
 fulness of joy; but as to our bodies , there is much 
 reason to fear that the answer of our petitions would 
 be, in numerous cases, our inevitable destruction. How 
 many prayers does God in mercy shut out! 
 
 4. The transgression of Reuben, of whatsoever kind, 
 was marked, not only by the displeasure of his father, 
 but by that of God also ; see chap. xlix. 4. It brought 
 a curse upon him, and he forfeited thereby the right 
 of primogeniture and the priesthood : the first was 
 given to Judah, the second to Levi. Is it not in refer¬ 
 ence to this that our Lord addresses these solemn 
 words to the angel of the Church of Philadelphia : Be¬ 
 hold, I come quickly ; hold that fast which thou hast, 
 that no man take thy crown \ A man, by sowing a 
 grain of forbidden sweets, may reap an abundant har¬ 
 vest of eternal wretchedness. Reader, let not sin rob 
 thee of the kingdom of God. 
 
 5. Here we have the death of Isaac recorded : most 
 that can can be said of his character has been already 
 anticipated, see chap, xxii., &c. He appears to have 
 been generally pious, deeply submissive and obedient. 
 He was rather an amiable and good, than a great and 
 useful, man. If compared with his son Jacob, in the 
 early part of their lives, he appears to great advantage, 
 as possessing more sincerity and more personal piety. 
 But if compared with his father Abraham, O, what a 
 falling off is here ! Abraham is the most perfect cha¬ 
 racter under the Old Testament, and even under the 
 New he has no parallel but St. Paul. Isaac, though 
 falling far short of his father’s excellences, will ever 
 remain a pattern of piety and filial obedience. 
 
 a 
 
The generations of Esau 
 
 CHAP. XXXVI. 
 
 hy his Canaamtish wives. 
 
 CHAPTER XXXVI. 
 
 The genealogy of Esau , i. e., his sons, by his Canaanitish wives Adah, Aholibamah, and Bashemath, 1—3. 
 The children of Adah and Bashemath, 4. Of Aholibamah, 5. Esau departs from Canaan and goes to 
 Mount Seir, 6—8. The generations of Esau , i. e., his grandchildren, while in Seir , 9—19. The genera¬ 
 tions of Seir, the Horite, 20-30. Anah finds mules (Yemim) in the wilderness , 24. The kings which 
 reigned in Edom , 31—39. The dukes that succeeded them , 40—43. 
 
 A. M. cir. 2225 . AT0W these are the genera- 
 
 B. C. cir. 1779. ^ 
 
 .-. tions ot Esau, a who is Edom. 
 
 a. M. cir. 2288 . 2 b Esau took his wives of the 
 
 B. c. cm 1716 . j aU g| lters 0 anaan • Adah the 
 
 daughter of Elon the Hittite, and c Aholibamah 
 the daughter of Anah the daughter of Zibeon 
 the Hivite; 
 
 A. M. cir. 2225 . 3 And d Bashemath Ishmael’s 
 
 B. C. cir. 1779. , . . r , T i • i 
 
 -- daughter, sister ot JNebajoth. 
 
 A. M. cir. 2230 . 4 And e Adah bare to Esau 
 
 -_^‘.-- Clr ' 17/4 ~ Eliphaz ; and Bashemath bare 
 Reuel. 
 
 A. M. cir. 2292 . 5 And Aholibamah bare Jeush, 
 
 B. c. and Jaalam, and Korah: these 
 
 are the sons of Esau, which were born unto 
 him in the land of Canaan. 
 
 a. M. cir. 2266. 6 And Esau took his wives, 
 
 B. C. cir. 1738. 9 
 
 and his sons, and his daughters, 
 and all the f persons of his house, and his 
 cattle, and all his beasts, and all his substance, 
 which he had got in the land of Canaan ; and 
 
 a Chap. xxv. 30. 
 xxviii. 9.- 
 6, 11.- h Chap. xvii. 8 ; xxviii. 4. 
 
 - b Chap. xxvi. 34.- 
 e 1 Chron. i. 35.- f Heb. souls. 
 
 c Ver. 25.- 
 
 Chap. 
 -s Chap. xiii. 
 
 J Chap, xxxii. 3 ; Deut. 
 
 went into the country from the a. m. cir. 2266 . 
 lace ot his brother Jacob. _ 
 
 7 g For their riches were more than that 
 they might dwell together; and h the land 
 wherein they were strangers could not bear 
 them, because of their cattle. 
 
 8 Thus dwelt Esau in 1 mount Seir : k Esau 
 is Edom. 
 
 9 And these are the generations of Esau 
 the father of 1 the Edomites in mount Seir. 
 
 10 These are the names of A. M. cir. 2230 . 
 
 , tv,. . , B. C. cir. 1774. 
 
 Esau s sons ; m Eliphaz the son - 
 
 of Adah the wife of Esau, Reuel the son of 
 Bashemath the wife of Esau. 
 
 11 And the sons of Eliphaz A. M. cir. 2270 . 
 
 were Teman, Omar, n Zepho, and - 
 
 Gatam, and Kenaz. 
 
 12 And Timna was concubine to Eliphaz 
 Esau’s son; and she bare to Eliphaz 0 Ama- 
 lek: these were the sons of Adah Esau’s 
 wife. 
 
 ii. 5; Josh. xxiv. 4.- k Ver. 1.- 1 Heb. Edom. - m 1 Chron. 
 
 i. 35, &c.- n Or, Zephi; 1 Chron. i. 36.- 0 Exodus xvii. 8, 
 
 14 ; Num. xxiv. 20 ; 1 Sam. xv. 2, 3, &c. 
 
 NOTES ON CHAP. XXXVI. 
 
 Verse 1 . These are the generations of Esau ] We 
 have here the genealogy of Esau in his sons and grand¬ 
 sons, and also the genealogy of Seir the Horite. The 
 genealogy of the sons of Esau, born in Canaan, is re¬ 
 lated ver. 1-8 ; those of his grandchildren born in 
 Seir, 9—19 ; those of Seir the Horite, 20-30. The 
 generations of Esau are particularly marked, to show 
 how exactly God fulfilled the promises he made to him, 
 chap. xxv. and xxvii. ; and those of Seir the Horite 
 are added, because his family became in some measure 
 blended with that of Esau. 
 
 Verse 2. His wives ] It appears that Esau’s wives 
 went by very different names. Aholibamah is named 
 Judith , chap. xxvi. 34 ; Adah is called Bashemath in 
 the same place ; and she who is here called Bashemath 
 is called Mahalath, chap, xxviii. 9. These are varia¬ 
 tions which cannot be easily accounted for; and they 
 are not of sufficient importance to engross much time. 
 It is well known that the same persons in Scripture are 
 often called by different names. See the Table of 
 variations, chap, xxv., where there are some slight 
 examples. 
 
 Anah the daughter of Zibeon ] But this same Anah 
 is said to be the son of Zibeon, ver. 24, though in this 
 
 a 
 
 and the fourteenth verse he is said to be the daughter 
 of Zibeon. But the Samaritan , the Septuagint, (and 
 the Syriac , in ver. 2,) read son instead of daughter , 
 which Houbigant and Kennicott contend to be the true 
 reading. Others say that daughter should be referred 
 to Aholibamah, who was the daughter of Anah, and 
 granddaughter of Zibeon. I should rather prefer the 
 reading of the Samaritan, Septuagint, and Syriac, and 
 read, both here and in ver. 14, “Aholibamah, the 
 daughter of Anah the son of Zibeon,” and then the 
 whole will agree with verse 24. 
 
 Verse 6. Esau took his wives , dpci] So it appears 
 that Esau and Jacob dwelt together in Canaan, whither 
 the former removed from Seir, probably soon after the 
 return of Jacob. That they were on the most friendly 
 footing this sufficiently proves ; and Esau shows the 
 same dignified conduct as on other occasions, in leav¬ 
 ing Canaan to Jacob, and returning again to Mount 
 Seir; certainly a much less fruitful region than that 
 which he now in behalf of his brother voluntarily 
 abandoned. 
 
 Verse 12. Timna was concubine to Eliphaz ] As 
 Timna was sister to Lotan the Horite, ver. 22, we 
 see how the family of Esau and the Horites got in¬ 
 termixed. This might give the sons of Esau a pre- 
 
 213 
 
GENESIS. 
 
 Dukes of the house of Esau. 
 
 Descendants of Seir, the Ho/ite 
 
 A. M. cir. 2270 . 13 And these are the sons 
 
 B. c. cir. 1734. j^ eue j. j\j a hath, a nd Zerah, 
 
 Shammah, and Mizzah : these were the sons 
 of Bashemath Esau’s wife. 
 
 A. M. cir. 2292 . 14 And these were the sons 
 
 B. c. cir. 1712. ^ Aholibamah, the daughter of 
 
 Anah the daughter of Zibeon, Esau’s wife : 
 and she bare to Esau Jeush, and Jaalam, and 
 Korah. 
 
 First aristocracy 15 These were dukes of the 
 
 of dukes. From r _ , r 
 
 A. M. cir. 2429 sons oi Esau : the sons oi ±l<1i- 
 a. M. cir. 2471 . phaz the first-born son of Esau ; 
 o r, Fr ° m , c ~ c duke Teman, duke Omar, duke 
 
 B. (J. cir. 1575 7 7 
 
 to Zepho, duke Kenaz, 
 
 B. C. cir. 1533. * n , Tr , , . ~ 
 
 - 16 Duke Korah, duke Datam, 
 
 and duke Amalek : these are the dukes that 
 came of Eliphaz in the land of Edom : these 
 were the sons of Adah. 
 
 17 And these are the sons of Reuel Esau’s 
 son; duke Nahath, duke Zerah, duke Sham¬ 
 mah, duke Mizzah: these are the dukes that 
 came of Reuel in the land of Edom: these 
 are the sons of Bashemath Esau’s wife. 
 
 18 And these are the sons of Aholibamah 
 
 P 1 Chron. i. 38.-<1 Chapter xiv. 6; Deut. ii. 12, 22.- r Or, 
 
 Homarn ; 1 Chron. i. 39. 
 
 Esau’s wife ; duke Jeush, duke From 
 Jaalam, duke Korah : these were B ‘ C ’ to 1573 
 the dukes that came of Aholi- B - c - Clr - 1533 - 
 bamah the daughter of Anah, Esau’s wife. 
 
 19 These are the sons of Esau, who is 
 Edom, and these are their dukes. 
 
 20 p These are the sons of a m. cir. 2198. 
 
 Seir q the Horite, who inhabited B - c - Clr - 18Q6 ; 
 
 the land; Lotan, and Shobal, and Zibeon, 
 and Anah. 
 
 21 And Dishon, and Ezer, and a. m. cir. 2204 . 
 
 Dishan: these are the dukes of B ~ 18Q _ ° . ’ 
 
 the Horites, the children of Seir in the land 
 of Edom. 
 
 22 And the children of Lotan a. m. cir. 2248 . 
 
 TT . , TT , B. C. cir. 1756. 
 
 were Hon, and r Hemam ; and -- 
 
 Lotan’s sister was Timna. 
 
 23 And the children of Shobal were these; 
 s Alvan, and Manahath, and Ebal, * Shepho, 
 and Onam. 
 
 24 And these are the children of Zibeon , 
 both Ajah, and Anah: this was that Anah 
 that found u the mules in the wilderness, as 
 he fed the asses of Zibeon his father. 
 
 s Or, Allan ; 1 Chron. i. 40.- t Or, Shephi; 1 Chron. i. 40. 
 
 u See Lev. xix. 19. 
 
 text to seize the land, and expel the ancient inhabit¬ 
 ants, as we find they did, Deut. ii. 12. 
 
 Amalek'] The father of the Amalekites, afterwards 
 bitter enemies to the Jews, and whom God commanded 
 to be entirely exterminated, Deut. xxv. 17, 19. 
 
 Verse 15. Dukes of the sons of Esau] The word 
 duke comes from the Latin dux, a captain or leader. 
 The Hebrew alluph has the same signification; 
 and as it is also the term for a thousand, which is a 
 grand capital or leading number, probably the ’’SiSn 
 alluphey or dukes had this name from being leaders 
 of or captains over a company of one thousand men ; 
 just as those among the Greeks called chiliarchs, which 
 signifies the same ; and as the Romans called those 
 centurions who were captains over one hundred men, 
 from the Latin word centum, which signifies a hun¬ 
 dred. The ducal government was that which prevailed 
 first among the Idumeans, or descendants of Esau. 
 Here fourteen dukes are reckoned to Esau, seven that 
 came of his wife Adah, four of Bashemath, and three 
 of Aholibamah. 
 
 Verse 16. Duke Korah] This Dr. Kennicott pro¬ 
 nounces to be an interpolation. “ It is certain, from 
 verse 4, that Eliphaz was Esau’s son by Adah; and 
 from verses 11, 12, that Eliphaz had but six sons, 
 Teman, Omar, Zepho, Gatam, Kenaz, and Amalek. 
 It is also certain, from verses 5 and 14, that Korah 
 was the son of Esau (not of Eliphaz) by Aholibamah; 
 and as such he is properly mentioned in ver. 18 : 
 These are the sons of Aholibamah, Esau’s wife : duke 
 Jeush, duke Jaalam, duke Korah. It is clear, there- 
 
 214 
 
 fore, that some transcriber has improperly inserted 
 duke Korah in the 16th verse; from which interpo¬ 
 lation both the Samaritan text and the Samaritan ver¬ 
 sion are free.”— Kennicott’s Remarks. Everything 
 considered, I incline to the opinion that these words 
 were not originally in the text. 
 
 Verse 20. These are the sons of Seir the Horite J 
 These Horites were the original inhabitants of the 
 country of Seir, called the land of the Horites, and 
 afterwards the land of the Idumeans, when the descend¬ 
 ants of Esau had driven them out. These people are 
 first mentioned chap. xiv. 6. 
 
 Verse 21. These are the dukes of the Horites] It 
 appears pretty evident that the Horites and the de¬ 
 scendants of Esau were mixed together in the same 
 land, as before observed; and Calmet has very pro¬ 
 perly remarked, that if we compare this verse with 
 verse 30, there were princes of Seir in the country 
 of Seir, and in that of Edom ; and in comparing the 
 generations of Seir and Esau, we are obliged to con¬ 
 sider these princes as contemporary. 
 
 Verse 24. This was that Anah that found the mules 
 in the wilderness] The words ODTl UN eth haiyemim , 
 here translated mules, has given rise to a great variety 
 of conjectures and discordant opinions. St. Jerome , 
 who renders it aquas calidas, warm springs, or hot 
 baths, says there are as many opinions concerning it 
 as there are commentators. 
 
 The Septuagint has rov lapeiv, which seems to be 
 the name of a man ; but this is expressed in a great 
 variety of ways in different MSS. of that version. 
 
 a 
 
CHAP. XXXVI. 
 
 Dukes of the Horitcs, 
 
 and kings of the Edomites. 
 
 A. M. cir. 2248 . 25 And the children of Anah 
 
 — C ' cir ' 1 ' 56 ‘ were these; Dishon, and Aholi- 
 bamali the daughter of Anah. 
 
 26 And these are the children of Dishon ; 
 v Hemdan, and Eshban, and Ithran, and Cheran. 
 
 27 The children of Ezer are these ; Bilhan, 
 and Zaavan, and w Akan. 
 
 28 The children of Dishan are these; Uz, 
 and Aran. 
 
 29 These are the dukes that came of the 
 Horites; duke Lotan, duke Shobal, duke 
 Zibeon, duke Anah, 
 
 30 Duke Dishon, duke Ezer, 
 duke Dishan: these are the 
 dukes that came of Hori, among 
 
 7 O 
 
 in the land of Seir. 
 
 31 And x these are the kings 
 
 o 
 
 that reigned in the land of 
 Edom, before there reigned 
 any king over the children of 
 Israel. 
 
 32 And Bela the son of Beor 
 reigned in Edom : and the name 
 of his city was Dimhabah. 
 
 A. 
 
 M 
 
 cir. 
 
 2248. 
 
 B. 
 
 0 . 
 
 cir. 
 
 1756. 
 
 their dukes 
 
 
 I 
 
 * rom 
 
 
 A. 
 
 M. 
 
 cir. 
 
 2093, 
 
 B. 
 
 C. 
 
 cir. 
 
 1911, 
 
 
 
 to 
 
 
 A. 
 
 M. 
 
 cir. 
 
 2429, 
 
 B. 
 
 C. 
 
 cir. 
 
 1575. 
 
 A. 
 
 M. 
 
 cir. 
 
 2093. 
 
 B. 
 
 C. 
 
 cir. 
 
 1911. 
 
 v Or, Amram; 1 Chron. i. 41. 
 
 w Or, Jakan ; 1 Chron. i. 42.- x 1 Chron. i. 43. 
 
 The Syriac renders it maye, waters; the 
 
 author of this version having read in the Plebrew copy 
 from which he translated, □’’ft mayim, waters, for DD’ 
 yemim, the two first letters being transposed. 
 
 Onkelos translates the word gibbaraiya, giants, 
 
 or strong or powerful men. 
 
 The Samaritan text has >znnam#? haaimim, 
 and the Samaritan version nfj&snr/e ^ v am 
 aimai, the Emim, a warlike people, bordering upon the 
 Horites. 
 
 The Targum of Jonathan ben Uzziel paraphrases 
 the place thus : “ This is the Anah who united the 
 onager with the tame ass, and in process of time he 
 found mules produced by them.” R. D. Kimchi says, 
 that u Zibeon was both the father and brother of Anah ; 
 and this Anah, intent on heterogeneous mixtures, caused 
 asses and horses to copulate, and so produced mules.” 
 R. S. Jarchi is of the same opinion. See his com¬ 
 ment on this place. 
 
 Bochart believes the Emim are meant; and argues 
 forcibly, 1 . That matsa , he found, never signifies 
 
 to invent , but rather the meeting with or happening on 
 a thing which already exists. 2. That mules are 
 never called DD 1 yemim in the Scriptures, but D’Tia 
 peradim. 3. That Anah fed asses only, not horses. 
 And, 4. That there is no mention of mules in Palestine 
 till the days of David. From the whole he concludes 
 that the Emim are meant, with whom Axi&h. fought; 
 and he brings many places of Scripture where the same 
 form of expression, he or they found, signifies the on¬ 
 set to battle, Judg. i. 5 ; 1 Sam. xxxi. 3 ; 1 Kings 
 xiii. 24 ; 2 Chron. xxii. 8 ; Num. xxxv. 27 ; Gen. iv. 
 14; with many others. See the Hierozoicon, vol. i., 
 cap. 21, p. 238., edit. 1692. 
 
 Gusset , in Comment. Heb. Ling., examines what 
 Bochart has asserted, and supposes that mules, not the 
 Emim, were found by Anah. 
 
 Wagenseil would credit w T hat Bochart has asserted, 
 did not stronger reasons lead him to believe that the 
 word means a sort of plant! 
 
 From the above opinions and versions the reader 
 may choose which he likes best, or invent one for him¬ 
 self. My own opinion is, that mules were not known 
 before the time of Anah; and that he was probably 
 the first who coupled the mare and ass together to 
 produce this mongrel, or was the first who met with 
 creatures of this race in some very secluded part of 
 
 a 
 
 the wilderness. Is it not probable that from this Anah, 
 or HJp enah, the Enetce derived at least their fabulous 
 origin, whom Homer mentions as famous for their race 
 of wild mules ? 
 
 Uacphayovuv S’ hyciro TlvTiaipeveog "Xamov Kyp, 
 
 Ef E vstuv, odev r/piovuv yevop ayporepaav. 
 
 II., lib. ii., v. 852. 
 The Paphlagonians Pylcemenes rules, 
 
 Where rich Henetia breeds her savage mules. Pope. 
 
 The Enetcc or Henetce, who were a people contigu¬ 
 ous to Paphlagonia, Cappadocia, and Galatia, might 
 have derived their origin from this Anah, or Henah , 
 out of which the E vetol of the ancient Greek writers 
 might have been formed; and according toTheophrastus, 
 Strabo, and Plutarch, th e first mules were seen among 
 these people. See Ludov. De Dieu and Scheuchzer. 
 
 Yerse 31. Before there reigned any king over — 
 Israel.\ I suppose all the verses, from this to the 39th 
 inclusive, have been transferred to this place from 
 1 Chron. i. 43-50, as it is not likely they could have 
 been written by Moses; and it is quite possible they 
 might have been, at a very early period, written in the 
 margin of an authentic copy, to make out the regal 
 succession in Edom, prior to the consecration of Saul; 
 which words being afterwards found in the margin of 
 a valuable copy, from which others were transcribed, 
 were supposed by the copyist to be a part of the text, 
 which having been omitted by the mistake of the ori¬ 
 ginal writer, had been since added to make up the de¬ 
 ficiency ; on this conviction he would not hesitate to 
 transcribe them consecutively in his copy. In most 
 MSS. sentences and paragraphs have been left out by 
 the copyists, which, when perceived, have been added 
 in the margin, either by the original writer, or by some 
 later hand. Now, as the margin was the ordinary 
 place where glosses or explanatory notes were written, 
 it is easy to conceive how the notes, as well as the 
 parts of the original text found in the margin, might 
 be all incorporated with the text by a future transcriber; 
 and his MSS., being often copied, would of course 
 .multiply the copies with such additions, as we-have 
 much reason to believe has been the case. This ap¬ 
 pears very frequently in the Vulgate and 8^)ptuagint; 
 and an English Bible now before me, written some 
 time in the fourteenth century, exhibits several proofs 
 of this principle. See the preface to this work. 
 
 215 
 
GENESIS. 
 
 The kings and dukes 
 
 of the Edomites. 
 
 A. M. cir. 2135. 33 And Bela died, and Jobab 
 
 B. c. cir. i 860 . gon Q £ 2 erah of Bozrah 
 
 reigned in his stead. 
 
 a. M. cir. 2177 . 34 And Jobab died, and Hu- 
 
 B. c. cii^ 827 - g ^ am of the land of Temani 
 
 reigned in his stead. 
 
 A. M. cir. 2219. 35 And Husham died, and 
 
 B. C. cir. 1/So. t | ie son 0 £ Bedad, w ho 
 
 smote Midian in the field of Moab, reigned in 
 his stead : and the name of his city was Avith. 
 
 A. M. cir. 2261. 36 And Hadad died, and 
 
 B. c. cn. 1743 ^ g am ] a j 1 q£ Masrekah reigned 
 
 in his stead. 
 
 A. M. cir. 2303. 37 And Samlah died, and Saul 
 
 B. C. cir. 1701. r t» i i i r 
 
 _ of Rehoboth, by the river, reign¬ 
 ed in his stead. 
 
 A. M. cir. 2345. 38 And Saul died, and Baal- 
 
 B. C. cir. 1659. . . ~ . , . . 
 
 -- hanan the son of Achbor reigned 
 
 in his stead. 
 
 y 1 Chron. i. 50 ; Hadad Pai; after his death was an aristo¬ 
 cracy ; Exodus xv.. 15.- Z 1 Chron. i. 51.- a Or, Aliah. 
 
 39 And Baal-hanan the son of A. M. cir. 2387. 
 
 ... .. . . TT , . B. C. cir. 1617. 
 
 Achbor died, and y Hadar reign-- 
 
 ed in his stead : and the name of his city 
 
 was Pau ; and his wife’s name was Mehetabel, 
 
 the daughter of Matred, the daughter of 
 
 Mezahab. 
 
 40 And these are the names of Second aristo. 
 
 ... 7 r -r, cracy of dukes. 
 
 z the dukes that came of Esau, From 
 according to their families, after g' <5^ 1533 ! 
 
 their places, by their names; A M *?. 2M3> 
 duke Timnah, duke a Alvah, duke B. C. cir. 1491 . 
 Jetheth. 
 
 41 Duke Aholibamah, duke Elah, duke 
 Pin on, 
 
 42 Duke Kenaz, duke Teman, duke Mibzar, 
 
 43 Duke Magdiel, duke Iram : b these be the 
 dukes of Edom, according to their habitations 
 in the land of their c possession : he is Esau 
 the d father of the Edomites. 
 
 b Ver. 31; Exod. xv. 15 ; Num. xx. 14.- c Ver. 7,8; Deut.ii.5 
 
 d Chap. xxv. 30 ; xlv. 8 ; xxxvi. 43 ; 1 Chron. iv. 14; Heb. Edom. 
 
 I know there is another way of accounting for those 
 words on the ground of their being written originally 
 by Moses ; but to me it is not satisfactory. It is sim¬ 
 ply this : the word king should be considered as imply¬ 
 ing any kind of regular government, whether by chiefs, 
 dukes, judges, dfc., and therefore when Moses says 
 these are the kings which reigned in Edom, before 
 there was any king in Israel, he may be only under¬ 
 stood as saying that these kings reigned among the 
 Edomites before the family of Jacob had acquired any 
 considerable power, or before the time in which his 
 twelve sons had become the fathers of those numerous 
 tribes, at the head of which, as king himself in Jeshu- 
 run, he now stood. 
 
 Esau, after his dukes , had eight kings, who reigned 
 successively over their people, while Israel were in 
 affliction in Egypt. 
 
 Verse 33. Jobab the son of Zerah ] Many have 
 supposed that Jobab is the same as Job, so remarkable 
 for his afflictions and patience ; and that Eliphaz, men¬ 
 tioned verse 10, &c., was the same who in the book 
 of Job is called one of his friends : but there is no 
 proper proof of this, and there are many reasons 
 against it. 
 
 Verse 35. Smote Midian in the field of Moab ] 
 Bishop Cumberland supposes that this was Midian, the 
 son of Abraham by Keturah, and that he was killed 
 by Hadad some time before he w T as one hundred and 
 nine years of age; and that Moses recorded this, pro¬ 
 bably, because it was a calamity to the ancestor of 
 Jethro, his father-in-law.— Orig. of Nat., p. 14. 
 
 Verse 40. These are the names of the dukes that 
 came of Esau\ These dukes did not govern the whole 
 nation of the Idumeans, but they were chiefs in their 
 respective families, in their places —-the districts they 
 governed, and to which they gave their names. Calmet 
 thinks that those mentioned above were dukes in Edom 
 
 216 
 
 or Idumea at the time of the exodus of Israel from 
 Egypt. 
 
 Verse 43. He is Esau the father of the Edomites.'] 
 That is, The preceding list contains an account of the 
 posterity of Esau, who was the father of Edom. Thus 
 ends Esau's history; for after this there is no farther 
 account of his life, actions, or death, in the Pentateuch. 
 
 1. As Esau is so considerable a person in polemic 
 divinity, it may be necessary, in this place especially, 
 to say something farther of his conduct and character. 
 I have already, in several places, endeavoured, and I 
 hope successfully, to wipe off the odium that has been 
 thrown upon this man, (see the notes on chap, xxvii. 
 and chap, xxxiii.,) without attempting to lessen his 
 faults ; and the unprejudiced reader must see that, pre¬ 
 viously to this last account we have of him, his cha¬ 
 racter stands without a blot, except in the case of sell¬ 
 ing his birthright, and his purpose to destroy his brother. 
 To the first he was led by his famishing situation and 
 the unkindness of his brother, who refused to save his 
 life but on this condition; and the latter, made in the 
 heat of vexation and passion, he never attempted to 
 execute, even wdien he had the most ample means and 
 the fairest opportunity to do it. 
 
 Dr. Shuckford has drawn an impartial character of 
 Esau, from which I extract the following particulars : 
 “ Esau was a plain, generous, and honest man, for we 
 have no reason, from any thing that appears in his life 
 or actions, to think him wicked beyond other men of 
 his age or times ; and his generous and good temper 
 appears from all his behaviour towards his brother. 
 When they first met he was all humanity and affection, 
 and he had no uneasiness when he found that Jacob 
 followed him not to Seir, but went to live near his fa¬ 
 ther. And at Isaac’s death we do not find that he made 
 arty difficulty of quitting Canaan, which was the very 
 
 a 
 
Observations on 
 
 CHAP. XXXVII. 
 
 point which, if he had harboured any latent (evil) in¬ 
 tentions, would have revived all his resentments. He 
 is indeed called in Scripture the profane Esau ; and it 
 is written, Jacob have I loved, and Esau have I hated; 
 but there is, I think, no reason to infer, from any of 
 those expressions, that Esau was a very wicked man, 
 or that God hated or punished him for an immoral life. 
 For, 1. The sentence here against him is said expressly 
 to be founded, not upon his actions, for it was deter¬ 
 mined before the children had done good or evil. 2. 
 God’s hatred of Esau was not a hatred which induced 
 him to punish him with any evil, for he was as happy 
 in all the blessings of this life as either Abraham, Isaac, 
 or Jacob; and his posterity had a land designed by 
 God to be their possession, as well as the children of 
 Jacob, and they were put in possession of it much 
 sooner than the Israelites; and God was pleased to 
 protect them in the enjoyment of it, and to caution the 
 Israelites against invading them with a remarkable 
 strictness, Deut. ii. 4, 5. And as God was pleased 
 thus to bless Esau and his children in the blessings of 
 this life, even as much as he blessed Abraham, Isaac, 
 or Jacob, if not more, why may we not hope to find 
 him with them at the last day, as w r ell as Lot or Job 
 or any other good and virtuous man, who was not de¬ 
 signed to be a partaker of the blessing given to Abra¬ 
 ham ? 3. All the punishment inflicted on Esau was 
 
 an exclusion from being heir to the blessing promised 
 to Abraham and to his seed, which was a favour not 
 granted to Lot, to Job, to several other very virtuous 
 and good men. 4. St. Paul, in the passage before 
 cited, only intends to show the Jews that God had all 
 along given the favours that led to the Messiah where 
 he pleased ; to Abraham, not to Lot; to Jacob, not to 
 Esau; as at the time St. Paul wrote the Gentiles were 
 made the people of God, not the Jews. 5. Esau is 
 indeed called profane, but I think that word 
 
 does not mean wicked or immoral, aae(3rjg or ayapTu- 
 Aof • he was called profane for not having that due value 
 for the priest’s office which he should have had ; and 
 therefore, though I think it does not appear that he was 
 cut off from being the heir of the promises by any 
 particular action in his life, yet his turn of mind and 
 
 the preceding chapter , 
 
 thoughts do appear to have been such as to evidence 
 that God’s purpose towards Jacob was founded on the 
 truest wisdom.”— Shuckford’s Connections, vol. ii., 
 p. 174, &c. 
 
 The truth is, the Messiah must spring from some 
 one family, and God chose Abraham's through Isaac, 
 Jacob, <fc., rather than the same through Ishmael, 
 Esau , and the others in that line ; but from this choice 
 it does not follow that the first were all necessarily 
 saved, and the others necessarily lost. 
 
 2. To some the genealogical lists in this chapter will 
 doubtless appear uninteresting, especially those which 
 concern Esau and his descendants; but it was as ne- 
 cessarjr to register the generations of Esau as to re¬ 
 gister those of Jacob, in order to show that the Mes¬ 
 siah did not spring from the former, but that he did 
 spring from the latter. The genealogical tables, so 
 frequently met with in the sacred waitings, and so little 
 regarded by Christians in general, are extremely use¬ 
 ful. 1. As they are standing proofs of the truth of 
 the prophecies, which stated that the Messiah should 
 come from a particular family, which prophecies were 
 clearly fulfilled in the birth of Christ. 2. As they 
 testify, to the conviction of the Jews, that the Messiah 
 thus promised is found in the person of Jesus of Na¬ 
 zareth, who incontestably sprang from the last, the only 
 remaining branch of the family of David. These re¬ 
 gisters were religiously preserved among the Jews till 
 the destruction of Jerusalem, after which they were 
 all destroyed, insomuch that there is not a Jew in the 
 universe who can trace himself to the family of David ; 
 consequently, all expectation of a Messiah to come is, 
 even on their own principles, nugatory and absurd, as 
 nothing remains to legitimate his birth. When Christ 
 came all these registers were in existence. When St. 
 Matthew and St. Luke wrote, all these registers were 
 still in existence ; and had they pretended what could 
 not have been supported, an appeal to the registers 
 would have convicted them of a falsehood. But no 
 Jew attempted to do this, notwithstanding the excess 
 of their malice against Christ and his followers ; and 
 because they did not do it, we may safely assert no 
 Jew could do it. Thus the foundation standeth sure. 
 
 CHAPTER XXXVII. 
 
 Jacob continues to sojourn in Canaan, 1. Joseph, being seventeen years of age, is employed in feeding the 
 flocks of his father, 2. Is loved by his father more than the rest of his brethren, 3. His brethren envy 
 him, 4. His dream of the sheaves, 5—7. His brethren interpret it, and hate him on the account, 8. His 
 dream of the sun, moon, and eleven stars, 9—11. Jacob sends him to visit his brethren, ivho were with the 
 flock in Shechem, 13, 14. He wanders in the field, and is directed to go to Dothan, whither his brethren 
 had removed the flocks, 15—17. Seeing him coming they conspire to destroy him, 18—20. Reuben, 
 . secretly intending to deliver him, counsels his brethren not to kill, but to put him into a pit, 21, 22. They 
 strip Joseph of his coat of many colours, and put him into a pit, 23, 24. They afterwards draw him out, 
 and sell him to a company of Ishmaelite merchants for twenty pieces of silver, who carry him into Egypt, 
 25—28. Reuben returns to the pit, and not finding Joseph, is greatly affected, 29, 30, Josephs brethren 
 dip his coat in goat's blood to persuade his father that he had been devoured by a wild beast, 31—33. Jacob 
 is greatly distressed, 34, 35. Joseph is sold in Egypt to Potiphar, captain of Pharaoh s guard, 36. 
 
 a 217 
 
Commencement of the 
 
 GENESIS. 
 
 history of Joseph . 
 
 A N Y Jacob dwelt in the land a wherein 
 b his father was a stranger, in the land of 
 Canaan. 
 
 A. M. 2276 . 2 These are the generations of 
 
 —I_’-1 Jacob. Joseph, being seventeen 
 
 years old, was feeding the flock with his bre¬ 
 thren ; and the lad was with the sons of 
 Bilhah, and with the sons of Zilpah, his 
 father’s wives : and Joseph brought unto his 
 father c their evil report. 
 
 3 Now Israel loved Joseph more than all 
 his children, because he was d the son of his 
 old age : and he made him a coat of many 
 e colours. 
 
 4 And when his brethren saw that their 
 
 father loved him more than all his a. m. 2276. 
 
 brethren, they f hated him, and could ——I-1 
 
 not speak peaceably unto him. 
 
 5 And Joseph dreamed a dream, and he told 
 it his brethren : and they hated him yet the 
 more. 
 
 6 And he said unto them, Hear, I pray you, 
 this dream which I have dreamed: 
 
 7 For, ^ behold, we were binding sheaves in 
 the field, and, lo, my sheaf arose, and also 
 stood upright; and, behold, your sheaves stood 
 round about, and made obeisance to my sheaf 
 
 8 And his brethren said to him, Shalt thou 
 indeed reign over us ? or shalt thou indeed 
 have dominion over us ? and they hated him 
 
 a Heb. of his father's sojournings. - b Chap. xvii. 8 ; xxiii. 4 ; 
 
 xxviii. 4; xxxvi. 7 ; Heb. xi. 9.- c 1 Sam. ii. 22-24.- d Ch. 
 
 xliv. 20.- e Or, pieces ; Judg. v. 30 ; 2 Sam. xiii. 18.- f Ch. 
 
 xxvii. 41 ; xlix. 23.- e Chap. xlii. 6, 9 ; xliii. 26; xliv. 14. 
 
 NOTES ON CHAP. XXXVII. 
 
 Verse 1. Wherein his father ivas a stranger] "HUD 
 VDfc* megurey abiv , Jacob dwelt in the land of his 
 father's sojournings , as the margin very properly 
 reads it. The place was probably the vale of Hebron, 
 see ver. 14. 
 
 Verse 2. These are the generations] finbn toledoth, 
 the history of the lives and actions of Jacob and his 
 sons; for in this general sense the original must be 
 taken, as in the whole of the ensuing history there is 
 no particular account of any genealogical succession. 
 Yet the words may be understood as referring to the 
 tables or genealogical lists in the preceding chapter; 
 and if so, the original must be understood in its com¬ 
 mon acceptation. 
 
 The lad was with the sons of Bilhah] It is supposed 
 that our word lad comes from the Hebrew “lb' 1 yeled, 
 a child, a son ; and that lass is a contraction of ladess, 
 the female of lad, a girl, a young woman. Some 
 have supposed that King James desired the trans¬ 
 lators to insert this word; but this must be a mistake, 
 as the word occurs in this place in Edmund Becke's 
 Bible, printed in 1549; and still earlier in that of 
 Cover dale, printed in 1535. 
 
 B rought unto his father their evil report.] Conjec¬ 
 ture has been busily employed to find out what this 
 evil report might be ; but it is needless to inquire what 
 it was, as on this head the sacred text is perfectly 
 silent. All the use we can make of this information 
 is, that it was one cause of increasing his brothers’ 
 hatred to him, which was first excited by his father’s 
 partiality, and secondly by his own dreams. 
 
 Verse 3. A coat of many colours.] D’D3 rOfQ ke- 
 thoneth passim, a coat made up of stripes of differently 
 coloured cloth. Similar to this was the toga pr&texta 
 of the Roman youth, which was white, striped or 
 fringed with purple; this they wore till they were 
 seventeen years of age, when they changed it for the 
 toga virilis, or toga pur a, which was all white. Such 
 vestures as clothing of distinction are worn all over 
 Persia, India, and China to the present day. It is no 
 wonder that his brethren should envy him, when his 
 
 218 
 
 father had thus made him such a distinguished object 
 of his partial love. • We have already seen some of 
 the evils produced by this unwarrantable conduct of 
 parents in preferring one child to all the rest. The 
 old fable of the ape and her favourite cub, which she 
 hugged to death through kindness, was directed against 
 such foolish parental fondnesses as these. 
 
 Verse 4. And could not speak peaceably unto him.\ 
 Does not this imply, in our use of the term, that they 
 were continually quarrelling with him 1 but this is no 
 meaning of the original: Dbtyb I'VH 1*73’ veto ya- 
 chelu dabbero leshalom, they could not speak peace to 
 him, i. e., they would not accost him in a friendly 
 manner. They would not even wish him ivell. The 
 eastern method of salutation is, Peace be to thee ! DlSzr 
 
 ]b shalom lecha, among the Hebrews, and 
 
 salam, peace, or ^ salam hebibi, peace to 
 
 thee my friend, among the Arabs. Now as peace 
 among those nations comprehends all kinds of bless¬ 
 ings spiritual and temporal, so they are careful not to 
 say it to those whom they do not cordially wash well. 
 It is not an unusual thing for an Arab or a Turk to 
 hesitate to return the salam, if given by a Christian, 
 or by one of whom he has not a favourable opinion : 
 and this, in their own country, may be ever considered 
 as a mark of hostility; not only as a proof that they 
 do not wish you well, but that if they have an oppor¬ 
 tunity they will do you an injury. This was precisely 
 the case w 7 ith respect to Joseph’s brethren : they would 
 not give him the salam, and therefore felt themselves 
 at liberty to take the first opportunity to injure him. 
 
 Verse 7. We were binding sheaves in the field] 
 Though in these early times we read little of tillage , 
 yet it is evident from this circumstance that it was 
 practised by Jacob and his sons. The whole of this 
 dream is so very plain as to require no comment, un¬ 
 less we could suppose that the sheaves of grain might 
 have some reference to the plenty in Egypt under 
 Joseph’s superintendence, and the scarcity in Canaan, 
 which obliged the brethren to go down to Egypt for 
 corn, where the dream was most literally fulfilled, 
 
 a 
 
Joseph relates his two dreams. CHAP. XXXVII. His brethren conspire against him . 
 
 A. M. 2276 . yet the more for his dreams, and for 
 
 B. C. 1728. f. , 
 
 - his words. 
 
 9 And he dreamed yet another dream, and 
 told it his brethren, and said, Behold, I have 
 dreamed a dream more ; and, behold, h the 
 sun and the moon and the eleven stars made 
 obeisance to me. 
 
 10 And he told it to his father, and to his 
 brethren : and his father rebuked him, and 
 said unto him, What is this dream that thou 
 hast dreamed ? Shall I and thy mother and 
 1 thy brethren indeed come to bow down our¬ 
 selves to thee to the earth ? 
 
 11 And k his brethren envied him; but his 
 father 1 observed the saying. 
 
 12 And his brethren went to feed their 
 father’s flock in Shechem. 
 
 13 And Israel said unto Joseph, Do not thy 
 brethren feed the flock in Shechem ? come, 
 and I will send thee unto them. And he said 
 to him, Here am I. 
 
 14 And he said to him, Go, I pray thee, 
 31 see whether it be well with thy brethren, 
 and well with the flocks; and bring me word 
 
 h Ch. xlvi. 29.-' Ch. xxvii. 29.- k Acts vii. 9.- 1 Dan. 
 
 vii. 28; Luke ii. 19, 51.- m Heb. see the peace of thy brethren, 
 
 &c.; chapter xxix. 6.- n Chapter xxxV. 27.- 0 Cant. i. 7. 
 
 P 2 Kings vi. 13. 
 
 his brethren there bowing in the most abject manner 
 before him. 
 
 Yerse 9. He dreamed yet another dream ] This is 
 as clear as the preceding. But how could Jacob say, 
 Shall I and thy mother, <fc., when Rachel his mother 
 was dead some time before this ? Perhaps Jacob might 
 hint, by this explanation, the impossibility of such a 
 dream being fulfilled, because one of the persons who 
 should be a chief actor in it was already dead. But 
 any one wife or concubine of Jacob was quite suffi¬ 
 cient to fulfil this part of the dream. It is possible, 
 some think, that Joseph may have had these dreams 
 before his mother Rachel died ; but were even this the 
 case, she certainly did not live to fulfil the part which 
 appears to refer to herself. 
 
 The sun and the moon and the eleven siars] Why 
 eleven stars 1 Was it merely to signify that his bro¬ 
 thers might be represented by stars 1 Or does he not 
 rather there allude to the Zodiac , his eleven brethren 
 answering to eleven of the celestial signs, and himself 
 to the tivelfth ? This is certainly not an unnatural 
 thought, as it rs very likely that the heavens were 
 thus measured in the days of Joseph ; for the zodiacal 
 constellations have been distinguished among the east¬ 
 ern nations from time immemorial. See the notes at 
 the end of chap. xlix. 
 
 Yerse 14. Go—see whether it be ivell with thy bre¬ 
 thren ] Literally, Go, I beseech thee, and see the 
 peace of thy brethren, and the peace of the flock. Go 
 and see whether they are all in prosperity. See on 
 
 again. So he sent him out of the a. m. 2276 . 
 vale of n Hebron, and he came to . B ~ C ‘ 17 ~ 8 ‘ . 
 Schehem. 
 
 15 And a certain man found him, and, be¬ 
 hold, he was wandering in the field : and the 
 man asked him, saying, What seekest thou ? 
 
 16 And he said, I seek my brethren : 0 tell 
 me, I pray thee, where they feed their 
 flocks. 
 
 17 And the man said, They are departed 
 hence ; for I heard them say, Let us go to 
 Dothan. And Joseph went after his brethren, 
 and found them in p Dothan. 
 
 18 And when they saw him afar off, even 
 before he came near unto them, 9 they con¬ 
 spired against him to slay him. 
 
 19 And they said one to another, Behold, 
 this r dreamer cometh. 
 
 20 s Come now therefore, and let us slay 
 him, and cast him into some pit, and we will 
 say, Some evil beast hath devoured him : 
 and we shall see what will become of his 
 dreams. 
 
 21 And t Reuben heard it, and he delivered 
 
 9 1 Sam. xix. 1; Psa. xxxi. 13 ; xxxvii. 12, 32 ; xciv. 21 ; 
 Matt, xxvii. 1 ; Mark xiv. 1 ; John xi. 53 ; Acts xxiii. 12. 
 
 r Heb. master of dreams. - s Proverbs i. 11,16 ; vi. 17; xxvii. 4. 
 
 1 Chap. xlii. 22. 
 
 ver. 4. As Jacob’s sons were now gone to feed the 
 flock on the parcel of ground they had bought from the 
 Shechemites, (see chap, xxxiii. 19,) and where they 
 had committed such a horrible slaughter, their father 
 might feel more solicitous about their welfare, lest the 
 neighbouring tribes should rise against them, and re¬ 
 venge the murder of the Shechemites. 
 
 As Jacob appeals to have been at this time in the 
 vale of Hebron, it is supposed that Shechem was about 
 sixty English miles distant from it, and that Dothan 
 was about eight miles farther. But I must again ad¬ 
 vertise my readers that all these calculations are very 
 dubious ; for we do not even know that the same place 
 is intended, as there are many proofs that different 
 places went by the same names. 
 
 Yerse 19. Behold, this dreamer cometh.} niiobnn 
 baal hachalomolh, this master of dreams , this master 
 dreamer. A form of speech which conveys great 
 contempt. 
 
 Yerse 20. Come now — and let us slay him ] What 
 unprincipled savages these must have been to talk 
 thus coolly about imbruing their hands in an innocent 
 brother’s blood! How necessary is a Divine revelation, 
 to show man w r hat God hates and what he loves ! Fe¬ 
 rocious cruelty is the principal characteristic of the na- 
 tions and tribes who receive not the law at his mouth 
 
 Yerse 21. Reuben heard it] Though Reuben ap¬ 
 pears to have been a transgressor of no ordinary mag¬ 
 nitude, if we take chap. xxxv. 22 according to the 
 letter, yet his bosom was not the habitation of cruelty . 
 
 219 
 
GENESIS. 
 
 Joseph sold to the Ishmaelites. 
 
 a. M. 2276 . him out of their hands ; and said, 
 B. c. i /J3^ us n ot kill him. 
 
 22 And Reuben said unto them, Shed no 
 blood, hut cast him into this pit that is in the 
 wilderness, and lay no hand upon him; that 
 he might rid him out of their hands, to de¬ 
 liver him to his father again. 
 
 23 And it came to pass, when Joseph was 
 come unto his brethren, that they stripped Joseph 
 out of his coat, his coat of many u colours that 
 was on him; 
 
 24 And they took him, and cast him into a 
 pit: and the pit was empty, there was no 
 water in it. 
 
 25 v And they sat down to eat bread : and 
 they lifted up their eyes and looked, and, be¬ 
 hold, a company of w Ishmaelites came from 
 Gilead, with their camels bearing spicery, and 
 x balm and myrrh, going to carry it down to 
 Egypt. 
 
 26 And Judah said unto his brethren, What 
 profit is it if we slay our brother, and y con¬ 
 ceal his blood ? 
 
 u Or, pieces. - v Prov. xxx. 20 ; Amos vi. 6.-' v See verse 
 
 28, 36.- x Jer. viii. 22.-y Chap. iv. 10 ; ver. 20; Job xvi. 18. 
 
 * 1 Sam. xviii. 17.- a Chap. xlii. 21.- b Chap. xxix. 14. 
 
 He determined, if possible, to save his brother from 
 death, and deliver him safely to his father, with whose 
 fondness for him he was sufficiently acquainted. Jo¬ 
 sephus, in his usual way, puts a long flourishing speech 
 in the mouth of Reuben on the occasion, spoken in order 
 to dissuade his brethren from their barbarous purpose ; 
 but as it is totally unfounded, it is worthy of no regard. 
 
 Verse 23. They stripped Joseph out of his co'at] This 
 probably was done that, if ever found, he might not 
 be discerned to be a person of distinction , and conse¬ 
 quently, no inquiry made concerning him. 
 
 Verse 25. They sat down to eat bread] Every act 
 is perfectly in character, and describes forcibly the 
 brutish and diabolic nature of their ruthless souls. 
 
 A company of Ishmaelites ] We may naturally sup¬ 
 pose that this was a caravan, composed of different 
 tribes that, for their greater safety, were travelling to¬ 
 gether, and of which Ishmaelites and Midianites made 
 the chief. In the Chaldee they are called Arabians, 
 which, from my arab, to mingle, was in all probability 
 used by the Targumist as the word Arabians is used 
 among us, which comprehends a vast number of clans, 
 or tribes of people. The Jerusalem Targum calls them 
 ppID Sarkin, what we term Saracens. In the Persian, 
 
 tho clause stands thus : k»J 
 
 karavanee ishmaaleem araban ay a. “ A caravan of 
 Ishmaelite Arabs came.” This seems to give the true 
 sense. 
 
 Verse 28. For twenty pieces of silver] \n\he Anglo- 
 Saxon it is pjiitigum penegum, thirty pence. This, I 
 think, is the first instance on record of selling a man 
 
 220 
 
 Jacob is deceived hy his sons. 
 
 27 Come, and let ns sell him to A.M. 2276 
 
 the Ishmaelites, and z let not our ——-1 
 
 hand be upon him ; for he is a our brother and 
 b our flesh. And his brethren c were content. 
 
 28 Then there passed by d Midianites, mer¬ 
 chantmen ; and they drew and lifted up Joseph 
 out of the pit, e and sold Joseph to the Ish¬ 
 maelites for f twenty pieces of silver ; and they 
 brought Joseph into Egypt. 
 
 29 And Reuben returned unto the pit: and 
 behold, Joseph was not in the pit; and he 
 g rent his clothes. 
 
 30 And he returned unto his brethren, and 
 said, The child h is not ; and I, whither shall 
 I go? 
 
 31 And they took 1 Joseph’s coat, and killed 
 a kid of the goats, and dipped the coat in the 
 blood ; 
 
 32 And they sent the coat of many colours, 
 and they brought it to their father ; and said, 
 This have we found : know now whether it 
 he thy son’s coat or no. 
 
 33 And he knew it, and said, It is my son’s 
 
 c Heb. hearkened. - d Judg. vi. 3; ch. xlv. 4,5.- e Psa. cv. 
 
 17 ; Wisd. x. 13 ; Acts vii. 9.- f See Matt, xxvii. 9.- s Job 
 
 i. 20.- h Chap. xlii. 13, 36 ; Jer. xxxi. 15.- ' Ver. 23. 
 
 for a slave ; but the practice certainly did not commence 
 now, it had doubtless been in use long before. Instead 
 of pieces, which our translators supply, the Persian has 
 miskal, which was probably intended to signify 
 a shekel; and if shekels be intended, taking them at 
 three shillings each, Joseph was sold for about three 
 pounds sterling. I have known a whole cargo of 
 slaves, amounting to eight hundred and thirteen, bought 
 by a slave captain in Bonny river, in Africa, on an 
 average, for six pounds each; and this payment was 
 made in guns, gunpowder, and trinkets! As there 
 were only nine of the brethren present, and they sold 
 Joseph for twenty shekels, each had more than two 
 shekels as his share in this most infamous transaction. 
 
 Verse 29. Reuben returned unto the pit] It appears 
 he was absent when the caravan passed by, to whom 
 the other brethren had sold Joseph. 
 
 Verse 30. The child is not; and I, whither shall 1 
 go ?] The words in the original are very plaintive, 
 N3 ’JX rm ’JKl 1JPK nVn haiyeled einennu, vaani 
 anah, ani ba ! 
 
 Verse 32. Sent the coal of many colours — to their 
 father] What deliberate cruelty to torture the feelings 
 of their aged father, and thus harrow up his soul! 
 
 Verse 33. Joseph is without doubt rent in pieces!] 
 It is likely he inferred this from the lacerated state of 
 the coat, which, in order the better to cover their wick¬ 
 edness, they had not only besmeared with the blood of 
 the goat, but it is probable reduced to tatters. And 
 what must a father’s heart have felt in such a case! 
 As this coat is rent, so is the body of my beloved sop 
 rent in pieces! and Jacob rent his clothes. 
 
 a 
 
CHAP. XXXVII. 
 
 Jacob mourns for Joseph. 
 
 A. M. 2276. coat ; k an evil beast hath devoured 
 B C 1728 1 2 3 
 
 ——1-1 him ; Joseph is without doubt rent 
 
 in pieces 1 
 
 34 And Jacob 1 rent his clothes, and put 
 sackcloth upon his loins, and mourned for his 
 son many days. 
 
 35 And all his sons and all his daughters 
 
 k Ver. 20 ; chap. xliv. 28.-Wer. 29; 2 Sam. iii. 31. 
 
 m 2 Sam. xii. 17.- n Chap. xlii. 38; xliv. 29, 31.- 0 Chapter 
 
 xxxix. 1.-PHeb. eunuch. But the word doth signify not only 
 
 Verse 35. All his sons and all his daughters ] He 
 had only one daughter, Dinah ; but his sons' ivives may 
 be here included. But what hypocrisy in his sons to 
 attempt to comfort him concerning the death of a son 
 who they knew was alive ; and what cruelty to put 
 their aged father to such torture, when, properly speak¬ 
 ing, there was no ground for it! 
 
 Verse 36. Potiphar, an officer of Pharaoh's'] The 
 word D’lD saris , translated officer , signifies a eunuch; 
 and lest any person should imagine that because this 
 Potiphar had a wife , therefore it is absurd to suppose 
 him to have been a eunuch , let such persons know that 
 it is not uncommon in the east for eunuchs to have 
 wives , nay, some of them have even a harem, or sera¬ 
 glio , where they keep many women, though it does not 
 appear that they have any progeny ; and probably dis¬ 
 content on this ground might have contributed as much 
 to the unfaithfulness of Potiphar’s wife, as that less 
 principled motive through which it is commonly be¬ 
 lieved she acted. 
 
 Captain of the guard.] Q'TODH 112? sar hattabbachim, 
 chief of the butchers; a most appropriate name for the 
 guards of an eastern despot. If a person offend one 
 of the despotic eastern princes, the order to one of 
 the life-guards is, Go and bring me his head; and this 
 command is instantly obeyed, without judge, jury, or 
 any form of law. Potiphar, we may therefore sup¬ 
 pose, was captain of those guards whose business it 
 w r as to take care of the royal person, and execute his 
 sovereign will on all the objects of his displeasure. 
 Reader, if thou hast the happiness to live under the 
 British constitution, be thankful to God. Here, the 
 will, the power, and utmost influence of the king, were 
 he even so disposed, cannot deprive the meanest sub¬ 
 ject of his property, his liberty, or his life. All the 
 solemn legal forms of justice must be consulted ; the 
 culprit, however accused, be heard by himself and his 
 counsel; and in the end twelve honest, impartial men, 
 chosen from among his fellows, shall decide on the va¬ 
 lidity of the evidence produced by the accuser. For 
 the trial by jury, as well as for innumerable political 
 blessings, may God make the inhabitants of Great 
 Britain thankful! 
 
 1. With this chapter the history of Joseph com¬ 
 mences, and sets before our eyes such a scene of 
 wonders wrought by Divine Providence in such a 
 variety of surprising instances, as cannot fail to con¬ 
 firm our faith in God, show the propriety of resigna¬ 
 tion to his will, and confidence in his dispensations, 
 and prove that all things work together for good to 1 
 
 a 
 
 He is sold into Egypt. 
 
 m rose lip to comfort him; but he A. M. 2276. 
 
 refused to be comforted: and he ——i-1 
 
 said, For n I will go down into the grave unto my 
 son mourning. Thus his father wept for him. 
 
 36 And 0 the Midianites sold him into Egypt, 
 unto Potiphar, an p officer of Pharoah’s, and 
 q captain of the guard . r 
 
 eunuchs , but also chamberlains, courtiers, and officers ; Esth. i. 10. 
 
 q Heb. chief of the slaughtermen or executioners. - r Or, chief 
 
 marshal. 
 
 them that love him. Joseph has often been consider¬ 
 ed as a type of Christ, and this subject in the hands 
 of different persons has assumed a great variety of 
 colouring. The following parallels appear the most 
 probable ; but I shall not pledge myself for the pro¬ 
 priety of any of them : “ Jesus Christ, prefigured by 
 Joseph, the beloved of his father, and by him sent to 
 visit his brethren, is the innocent person whom his 
 brethren sold for a few pieces of silver, the bargain 
 proposed by his brother Judah, (Greek Judas,) the 
 very namesake of that disciple and brother (for so 
 Christ vouchsafes to call him) who sold his Lord and 
 Master; and who by this means became their Lord 
 and Saviour ; nay, the Saviour of strangers, and of 
 the whole world ; which had not happened but for this 
 plot of destroying him, the act of rejecting, and ex¬ 
 posing him to sale. In both examples we find the 
 same fortune and the same innocence ; Joseph in the 
 prison between two criminals ; Jesus on the cross 
 between two thieves. Joseph foretells deliverance to 
 one of his companions and death to the other, from the 
 same omens : of the two thieves, one reviles Christ, 
 and perishes in his crimes ; the other believes, and is 
 assured of a speedy entrance into paradise. Joseph 
 requests the person that should be delivered to be 
 mindful of him in his glory ; the person saved by 
 Jesus Christ entreats his deliverer to remember him 
 when he came into his kingdom.”—See Pascal's 
 Thoughts. Parallels and coincidences of this kind 
 should always be received cautiously, for where the 
 Spirit of God has not marked a direct resemblance, 
 and obviously referred to it as such in some other part 
 of his word, it is bold, if not dangerous, to say “ such 
 and such things and persons are types of Christ.” We 
 have instances sufficiently numerous, legitimately at¬ 
 tested, without having recourse to those which are of 
 dubious import and precarious application. See the 
 observation on chap. xl. 
 
 2. Envy has been defined, “ pain felt, and malig¬ 
 nity conceived, at the sight of excellence or happiness 
 in another.” Under this detestable passion did the 
 brethren of Joseph labour; and had not God particu¬ 
 larly interposed, it would have destroyed both its sub¬ 
 jects and its object. Perhaps there is no vice which 
 so directly filiates itself on Satan, as this does. In 
 opposition to the assertion that we cannot envy that by 
 which we profit , it may be safely replied that we may 
 envy our neighbour’s wisdom, though he gives us good 
 counsel; his riches, though he supplies our wants ; and 
 his greatness, though he employs it for our protection. 
 
 3. How ruinous are family distractions ! A house 
 
 221 
 
Judah marries a Canaanite, 
 
 GENESIS. 
 
 of whom three sons are horn 
 
 divided against itself cannnot stand. Parents should 
 take good heed that their own conduct be not the 
 first and most powerful cause of such dissensions, by 
 exciting envy in some of their children through undue 
 partiality to others; but it is in vain to speak to most 
 
 parents on the subject ; they will give way to foolish 
 
 predilections, till, in the prevailing distractions of 
 
 their families, they meet with the punishment of their 
 
 imprudence, when regrets are vain, and the evil past 
 
 remedv. 
 
 * 
 
 CHAPTER XXXVIII. 
 
 Judah marries the daughter of a Canaanite, 1 , 2 ; and begets of her Er, 3, Onan, 4, and Shelah, 5. Er 
 marries Tamar, 6 ; is slain for his ivickedness, 7. Onan, required to raise up seed to his brother , refuses, 
 8, 9. He also is slain , 10. Judah promises his son Shelah to Tamar, when he should be of age ; but 
 performs not his promise, 11. Judah's wife dies, 12. Tamar in disguise receives her father-in-law, he 
 leaves his signet, bracelets, and staff in her hand, and she conceives by him, 13—23. Judah is informed 
 that his daughter-in-law is with child; and, not knowing that himself was the father, condemns her to be 
 burnt, 24. She produces the signet, bracelets, and staff, and convicts Judah, 25, 26. She is delivered of 
 twins, ivho are called Pharez and Zarah, 27—30. 
 
 A. M. cir. 2251. A ND it came to pass at that 
 
 B. c. cir. 1753 . time, that Judah went down 
 
 from his brethren, and a turned in to a certain 
 b Adullamite, whose name was Hirah. 
 
 2 And Judah c saw there a daughter of a 
 certain Canaanite, whose name ivas d Shuah ; 
 and he took her, and went in unto her. 
 
 A. M. cir. 2252. 3 And she conceived, and 
 
 B. C. cir. 1752. , , . n i i • 
 
 -- bare a son; and he called Jus 
 
 name e Er. 
 
 a Chap. xix. 2, 3 ; Judg. iv. 18 ; 2 Kings iv. 8 ; Prov. xiii. 20. 
 b Josh. xv. 35 ; 1 Sam. xxii. 1 ; 2 Sam. xxiii. 13 ; Mic. i. 15. 
 
 c Chap. xxxiv. 2. 
 
 A. M. cir. 2256. 
 
 B. C. cir. 1748. 
 
 4 And she conceived again, A. M. cir. 2253 . 
 i 1 n ! , B. C. cir. 1751. 
 
 and bare a son; and she called _ 
 
 his name f Onan. 
 
 5 And she yet again con¬ 
 ceived, and bare a son; and 
 called his name s Shelah: and he was at 
 Chezib, when she bare him. 
 
 6 And Judah h took a wife for A. M. cir. 2273 . 
 Er, his first-born, whose name 
 was Tamar. 
 
 B. C. cir. 1731. 
 
 d 1 Chron. ii. 3.- e Chap. xlvi. 12 ; Num. xxvi. 19.- f Ch. 
 
 xlvi. 12 ; Num. xxvi. 19.- s Chapter xlvi. 12 ; Num. xxvi. 20. 
 
 h Chap. xxi. 21. 
 
 NOTES ON CHAP. XXXVIII. 
 
 Verse 1 . And it came to pass at that time ] The 
 facts mentioned here could not have happened at the 
 times mentioned in the preceding chapter, as those 
 times are all unquestionably too recent, for the very 
 earliest of the transactions here recorded must have 
 occurred long before the selling of Joseph. Mr. Ains¬ 
 worth remarks “that Judah and his sons must have 
 married when very young, else the chronology will not 
 agree. For Joseph was born six years before Jacob 
 left Laban and came into Canaan; chap. xxx. 25, and 
 xxxi. 41. Joseph was seventeen years old when he 
 was sold into Egypt, chap, xxxvii. 2, 25 ; he was thirty 
 years old when he interpreted Pharaoh’s dream, chap, 
 xli. 46. And nine years after, when there had been 
 seven years of plenty and two years of famine, did 
 Jacob with his family go down into Egypt, chap. xli. 
 53, 54, and xlv. 6, 11. And at their going down 
 thither, Pharez, the son of Judah, whose birth is set 
 down at the end of this chapter, had two sons, Hezron 
 and Hamul, chap. xlvi. 8, 12. Seeing then from the 
 selling of Joseph unto Israel’s going down into Egypt 
 there cannot be above twenty-three years, how is it 
 possible that Judah should take a wife, and have by 
 her three sons successively, and Shelah the youngest 
 of the three be marriageable when Judah begat 
 Pharez of Tamar, chap, xxxviii. 14, 24, and Pharez 
 be grown up, married, and have two sons, all within so 
 short a space 1 The time therefore here spoken of 
 seems to have been soon after Jacob’s coming to She- 
 
 222 
 
 chem, chap, xxxiii. 18, before the history of Dinah, 
 chap, xxxiv., though Moses for special cause relates it 
 in this place.” I should rather suppose that this chap¬ 
 ter originally stood after chap, xxxiii., and that it got 
 by accident into this place. Dr. Hales, observing that 
 some of Jacob’s sons must have married remarkably 
 young, says that “ Judah was about forty-seven years 
 old when Jacob’s family settled in Egypt. He could 
 not therefore have been above fifteen at the birth of 
 his eldest son Er; nor Er more than fifteen at his 
 marriage with Tamar; nor could it have been more 
 than two years after Er's death till the birth of Ju¬ 
 dah’s twin sons by his daughter-in-law Tamar ; nor 
 could Pharez, one of them, be more than fifteen at the 
 birth of his twin sons Hezron and Hamul, supposing 
 they were twins, just born before the departure from 
 Canaan. For the aggregate of these numbers, 15, 15, 
 2, 15, or 47 years, gives the age of Judah ; compare 
 chap, xxxviii. with chap. xlvi. 12.” See the remarks 
 of Dr. Kennicott, at the end of chap. xxxi. 
 
 Adullamite ] An inhabitant of Adullam, a city of 
 Canaan, afterwards given for a possession to the sons 
 of Judah, Josh. xv. 1, 35. It appears as if this Adul¬ 
 lamite had kept a kind of lodging house, for Shuah the 
 Canaanite and his family lodged with him ; and there 
 J udah lodged also. As the woman was a Canaanitess, 
 Judah had the example of his fathers to prove at least 
 the impropriety of such a connection. 
 
 Verse 5. And he was at Chezib when she bare him.'] 
 This town is supposed to be the same with Achzib t 
 
 a 
 
Er and Onan are slain. 
 
 CHAP. XXXVIII. 
 
 A. M. cir. 2273 . 7 And 1 Er, Judah s first-born, 
 
 B. C. cir. 1731. . _ . . , . , r . 
 
 -- was wicked m the sight of the 
 
 Lord ; k and the Lord slew him. 
 
 a. M. cir. 2274 . 8 And Judah said unto Onan, 
 
 B. C. cir. 1730. ~ , , , . r 
 
 -bo in unto 1 thy brother s wire, 
 
 and marry her, and raise up seed to thy 
 
 brother. 
 
 9 And Onan knew that the seed should not 
 be m his; and it came to pass, when he went 
 in unto his brother’s wife, that he spilled it 
 on the ground, lest that he should give seed 
 to his brother. 
 
 10 And the thing which he did n displeased 
 the Lord : wherefore he slew 0 him also. 
 
 11 Then said Judah to Tamar his daughter- 
 
 in-law, p Remain a widow at thy father’s 
 house, till Shelah my son be grown: (for 
 he said, Lest peradventure he die also, as his 
 brethren did.) And Tamar went and dwelt 
 q in her father’s house. 
 
 A. m. cir. 2277 . 12 And r in process of time 
 
 B. C. cir. 17J7. daughter of Shuah Judah’s 
 
 wife died, and Judah s was comforted, and 
 
 1 Chap. xlv. 12 ; Num. xxvi. 19.- k 1 Chron. ii. 3.- 1 Deut. 
 
 xxv. 5 ; Matt. xxii. 24.- m Deut. xxv. 6.- D Heb. ivas evil in 
 
 the eyes of the LORD. - 0 Chap. xlvi. 12 ; Num. xxvi. 19. 
 
 P Ruth i. 13.-Lev. xxii. 13.- r Heb. the days were multiplied. 
 
 which fell to the tribe of Judah, Josh. xv. 44. “ The 
 
 name,” says Ainsworth, “ has in Hebrew the signifi¬ 
 cation of lying; and to it the prophet alludes, saying 
 the houses of Achzib shall be ( Achzab) a lie to the 
 kings of Israel , Mic. i. 14.” 
 
 Verse 7. Er — was wicked in the sight of the Lord ] 
 What this wickedness consisted in we are not told; 
 hut the phrase sight of the Lord being added, proves 
 that it was some very great evil. It is worthy of 
 remark that the Hebrew word used to express Eds 
 wickedness is his own name , the letters reversed. Er 
 ; wicked, jn ra. As if the inspired writer had 
 said, “ Er was altogether wicked, a completely aban¬ 
 doned character.” 
 
 Terse 9. Onan knew that the seed should not be his\ 
 That is, that the child begotten of his brother’s widow 
 should be reckoned as the child of his deceased 
 brother, and his name, though the real father of it, 
 should not appear in the genealogical tables. 
 
 Verse 10. Wherefore he slew him also. ] The sin 
 of Onan has generally been supposed to be self-pollu¬ 
 tion ; but this is certainly a mistake ; his crime was 
 his refusal to raise up seed to his brother , and rather 
 thai do it, by the act mentioned above, he rendered 
 himself incapable of it. We find from this history 
 that long before the Mosaic law it was an established 
 custom, probably founded on a Divine precept, that if 
 a man died childless his brother was to take his wife, 
 and the children produced by this second marriage 
 were considered as the children of the first husband, 
 and in consequence inherited his possessions. 
 
 a 
 
 Judah deceived by Tamar. 
 
 went up unto his sheep-shearers a. m. cir. 2277. 
 to Timnath, he and his friend 17 ~ h. 
 
 Hirah the Adullamite. 
 
 ' 13 And it was told Tamar, saying, Behold, 
 thy father-in-law goeth up 1 to Timnath to 
 shear his sheep. 
 
 14 And she u put her widow’s garments off 
 from her, and covered her with a veil, and 
 wrapped herself, and v sat in w an open place, 
 which is by the way to Timnath; for she saw 
 x that Shelah was grown, and she was not 
 given unto him to wife. 
 
 15 When Judah saw her, he thought her to 
 be a harlot: because she had covered her face. 
 
 16 And he turned unto her by the way, and 
 said, Go to, I pray thee, let me come in unto 
 thee; (for he knew not that she was his 
 daughter-in-law.) And she said, What wilt 
 thou give me, that thou mayest come in 
 unto me ? 
 
 17 And he said, y I will send thee z a kid 
 from the flock. And she said, a Wilt thou 
 give me a pledge till thou send it ? 
 
 s 2 Samuel xiii. 39.- 1 Joshua xv. 10, 57; Judges xiv. 1. 
 
 u Judith x. 3.- v Prov. vii. 12.- w Heb. the door of eyes or 
 
 of Enajim. - x Verse 11, 26.- T Ezek. xvi. 33.- z Heb. a 
 
 kid of the goats. - a Ver. 20 . 
 
 Verse 12. In process of time ] This phrase, which 
 is in general use in the Bible, needs explanation ; the 
 original is D'OTI 13T1 vaiyirbu haiyamim , and the days 
 ivere tnultiplied. Though it implies an indefinite time, 
 yet it generally embraces a pretty long period, and in 
 this place may mean several years. 
 
 Verse 15. Thought her to be a harlot ] See the 
 original of this term, chap, xxxiv. 31. The Hebrew 
 is mil zonah , and signifies generally a person who 
 prostitutes herself to the public for hire, or one who 
 lives by the public ; and hence very likely applied to a 
 publican , a tavern-keeper , or hostess , Josh. ii. 1 ; trans¬ 
 lated by the Septuagint, and in the New Testament, 
 TTopvy, from 7 repvaw, to sell , which certainly may as 
 well apply to her goods as to her person. 
 
 It appears that in very ancient times there were 
 public persons of this description; and they generally 
 veiled themselves, sat in public places by the highway 
 side, and received certain hire. Though adultery was 
 reputed a very flagrant crime, yet this public prostitu¬ 
 tion was not; for persons whose characters were on 
 the whole morally good had connections with them. 
 But what could be expected from an age in which there 
 was no written Divine revelation, and consequently the 
 bounds of right and wrong were not sufficiently ascer¬ 
 tained! This defect was supplied in a considerable 
 measure by the law and the prophets , and now com¬ 
 pletely by the Gospel of Christ. 
 
 Verse 17. Will thou give me a pledge till thou send 
 it 1] The word erabon signifies an earnest of 
 
 something promised, a part of the price agreed for 
 
 223 
 
Tamar lays aside her veil . 
 
 GENESIS. 
 
 a. M. cir. 2277 . IS And he said, What 
 B C — cir ' shall I give thee ? And she said, 
 
 b Thy signet, and thy bracelets, and thy staff 
 that is in thine hand. And he gave it her, 
 and came in unto her, and she conceived by 
 him. 
 
 19 And she arose, and went away, and c laid 
 by her veil from her, and put on the garments 
 of her widowhood. 
 
 20 And Judah sent the kid by the hand of 
 his friend the Adullamite, to receive his pledge 
 from the woman’s hand : but he found her not. 
 
 21 Then he asked the men of that place, 
 saying. Where is the harlot that was d openly 
 by the wayside ? And they said, There was 
 no harlot in this place. 
 
 22 And he returned to Judah, and said, I 
 cannot find her; and also the men of the 
 
 b Ver. 25.- c Ver. 14.- d Or, in Enajim. - e Heb. become a 
 
 contempt. - f Judg. xix. 2.- s Lev. xxi. 9 ; Deut. xxii. 21. 
 
 between a buyer and seller, by giving and receiving 
 of which the bargain was ratified; or a deposit , which 
 was to be restored when the thing promised should be 
 given. St. Paul uses the same word in Greek letters, 
 apfraftov, 2 Cor. i. 22 ; Eph. i. 14. From the use 
 of the term in this history we may at once see what 
 the apostle means by the Holy Spirit being the earn¬ 
 est, apfiaSov, of the promised inheritance; viz., a se¬ 
 curity given in hand for the fulfilment of all God’s pro¬ 
 mises relative to grace and eternal life. We may learn 
 from this that eternal life will be given in the great day 
 to all who can produce this erabon or pledge. He 
 who has the earnest of the Spirit then in his heart 
 shall not only be saved from death , but have that eter¬ 
 nal life of which it is the pledge and the evidence. 
 What the pledge given by Judah was, see on ver. 25. 
 
 Verse 21. Where is the harlot that was openly by 
 the wayside ?] Our translators often render different 
 Hebrew words by the same term in English , and thus 
 many important shades of meaning, which involve traits 
 of character, are lost. In ver. 15, Tamar is called a 
 harlot, nJU zonah , which, as we have already seen, 
 signifies a person who prostitutes herself for money. 
 In this verse she is called a harlot in our version ; but 
 the original is not HJ1T but niJHp kedeshah, a holy or 
 consecrated person , from i5Hp kadash, to make holy , or 
 to consecrate to religious purposes. And the word 
 here must necessarily signify a person consecrated by 
 prostitution to the worship of some impure goddess. 
 
 The public prostitutes in the temple of Venus are 
 called lepodovhoi yvvaineg, holy or consecrated female 
 servants , by Strabo; and it appears from the words 
 zonah and kedeshah above, that impure rites and public 
 prostitution prevailed in the worship of the Canaanites 
 in the time of Judah. And among these people we 
 have much reason to believe that Astarte and Asteroth 
 occupied the same place in their theology as Venus did 
 among the Greeks and Romans, and were worshipped 
 with the same impure rites. 
 
 224 
 
 JudaNs rash judgment. 
 
 place said, that there was no A. M. cir. 2277 . 
 f n . , . 7 B. C. cir. 1727. 
 
 harlot in this place. -- 
 
 23 And Judah said, Let her take it to her, 
 lest we e be shamed : behold, I sent this kid, 
 and thou hast not found her. 
 
 24 And it came to pass about three months 
 after, that it was told Judah, saying, Tamar 
 thy daughter-in-law hath f played the harlot; 
 and also, behold, she is with child by whore¬ 
 dom. And Judah said, Bring her forth, g and 
 let her be burnt. 
 
 25 When she was brought forth, she sent to 
 her father-in-law, saying, By the man, whose 
 these are, am I with child: and she said, 
 11 Discern, I pray thee, whose are these, 1 the 
 signet, and bracelets, and staff. 
 
 26 And Judah k acknowledged them, and 
 said, 1 She hath been more righteous than I; 
 
 h Chapter xxxvii. 32.-'Verse 18. - k Chapter xxxvii. 33. 
 
 1 1 Sam. xxiv. 17. 
 
 Verse 23. Lest we be ashamed] Not of the act, for 
 this he does not appear to have thought criminal; but 
 lest he should fall under the raillery of his companions 
 and neighbours, for having been tricked out of his sig¬ 
 net, bracelets, and staff, by a prostitute. 
 
 Verse 24. Bring her forth, and let her be burnt.] As 
 he had ordered Tamar to live as a widow in her own 
 father’s house till his son Shelah should be marriage¬ 
 able, he considers her therefore as the wife of his son; 
 and as Shelah was not yet given to her, and she is 
 found with child, she is reputed by him as an adulteress, 
 and burning, it seems, was anciently the punishment 
 of this crime. Judah, being a patriarch or head of a 
 family, had, according to the custom of those times, 
 the supreme magisterial authority over all the branches 
 of his own family ; therefore he only acts here in his 
 juridical capacity. How strange that in the very place 
 where adultery was punished by the most violent 
 death, prostitution for money and for religious pur¬ 
 poses should be considered as no crime ! 
 
 Verse 25. The signet] n^nn chothemeth, properly a 
 seal, or instrument with which impressions were made 
 to ascertain property, &c. These exist in all countries. 
 
 Bracelets] D 'hTS peihilim, from br\3 pathal, to twist, 
 wreathe, twine, may signify a girdle or a collar by 
 which precedency, &c., might be indicated ; not the 
 muslin, silk, or linen wreath of his turban, as Mr. 
 Harmer has conjectured. 
 
 Staff.] nftD matteh, either what we would call a 
 common w-alking stick, or the staff which was the en¬ 
 sign of his tribe. 
 
 Verse 26. She hath been more righteous than I] It 
 is probable that Tamar was influenced by no other mo¬ 
 tive than that which was common to all the Israelitish 
 women, the desire to have children ivho might be heirs 
 of the promise made to Abraham, <5fC. And as Judah 
 had obliged her to continue in her widowhood under 
 the promise of giving her his son Shelah when he 
 should be of age, consequently his refusing or delaying 
 
 a 
 
CHAP. XXXVIII. 
 
 Tamar bears twins, which 
 
 are named Pharez and Zarali 
 
 A. M. cir. 2277 . because that m I gave her not to 
 B^ C. cir. i/ 2 <. mv son . And fi e knew 
 
 her again n no more. 
 
 I 27 And it came to pass in the time of her 
 travail, that, behold, twins were in her womb. 
 
 28 And it came to pass, when she travailed, 
 that the one put out his hand: and the mid¬ 
 wife took and bound upon his hand a scarlet 
 thread, saying, This came out first. 
 
 w Ver. 14.-“Job xxxiv. 31, 32.- 0 Or, Wherefore hast thou 
 
 made this breach against thee ? 
 
 29 And it came to pass, as A. M. cir. 2277 
 
 1 1 1 i i • , , , B. C. cir. 1727 
 
 he drew back his hand, that, - 
 
 behold, his brother came out: and she said, 
 
 0 How hast thou broken forth ? this breach 
 
 be upon thee : therefore his name was called 
 
 p PharezA 
 
 30 And afterward came out his brother, that 
 had the scarlet thread upon his hand: and 
 his name was called Zarah. 
 
 P That is, a breach. 
 
 -1 Chap. xlvi. 12 ; Num. xxvi. 20; 1 Chron. 
 ii. 4; Matt. i. 3. 
 
 to accomplish this promise was a breach of truth, and 
 an injury done to Tamar. 
 
 Verse 28. The midwife — bound upon his hand a 
 scarlet thread ] The binding of the scarlet thread about 
 the wrist of the child whose arm appeared first in the 
 birth, serves to show us how solicitously the privileges 
 of the birthright were preserved. Had not this cau¬ 
 tion been taken by the midwife, Pharez would have had 
 the right of primogeniture to the prejudice of his elder 
 brother Zarah. And yet Pharez is usually reckoned 
 in the genealogical tables before Zarah ; and from him, 
 not Zarah, does the line of our Lord proceed. See 
 Matt. i. 3. Probably the two brothers, as being twins, 
 u r ere conjoined in the privileges belonging to the birth¬ 
 right. 
 
 Verse 29. How hast thou brohen forth T\ P3T12 IT3 
 mah paratsta , this breach be upon thee , aleycha 
 
 parents ; thou shalt bear the name of the breach thou 
 hast made, i. e., in coming first into the world. There¬ 
 fore his name was called Parets , i. e., the person 
 who made the breach. The breach here mentioned 
 refers to a certain circumstance in parturition which it 
 is unnecessary to explain. 
 
 Verse 30. His name was called Zarah.] TYV Zarach , 
 risen or sprung up, applied to the sun, rising and dif¬ 
 fusing his light. “ He had this name,” says Ainsworth, 
 “ because he should have risen, i. e., have been born 
 first, but for the breach which his brother made.” 
 
 There are several subjects in this chapter on which 
 it may not be unprofitable to spend a few additional 
 moments. 
 
 1. The insertion of this chapter is a farther proof 
 of the impartiality of the sacred writer. The facts 
 detailed, considered in themselves , can reflect no credit 
 on the patriarchal history; but Judah , Tamar , Zarah, 
 and Pharez , were progenitors of the Messiah, and 
 therefore their birth must be recorded; and as the birth, 
 so also the circumstances of that birth, which, even 
 had they not a higher end in view, would be valuable 
 as casting light upon some very ancient customs, which 
 it is interesting to understand. These are not forgot¬ 
 ten in the preceding notes. 
 
 2. On what is generally reputed to be the sin of 
 Onan , something very pointed should be spoken. But 
 who dares and will do it, and in such language that it 
 may neither pollute the ear by describing the evil as 
 it is, nor fail of its effect by a language so refined and 
 
 Von. I. ( 16 1 
 
 so laboriously delicate as to cover the sin which it 
 professes to disclose 1 Elaborate treatises on the 
 subject will never be read by those who need them 
 most, and anonymous pamphlets are not likely to be 
 regarded. 
 
 The sin of self-pollution, which is generally con¬ 
 sidered to be that of Onau, is one of the most de¬ 
 structive evils ever practised by fallen man. In many 
 respects it is several degrees worse than common 
 whoredom, and has in its train more awful consequences, 
 though practised by numbers who would shudder at the 
 thought of criminal connections with a prostitute. It 
 excites the powers of nature to undue action, and pro¬ 
 duces violent secretions, which necessarily and speedily 
 exhaust the vital principle and energy; hence the mus¬ 
 cles become flaccid and feeble, the tone and natural 
 action of the nerves relaxed and impeded, the under¬ 
 standing confused, the memory oblivious, the judgment 
 perverted, the will indeterminate and wholly without 
 energy to resist; the eyes appear languishing and with¬ 
 out expression, and the countenance vacant; the ap¬ 
 petite ceases, for the stomach is incapable of perform¬ 
 ing its proper office ; nutrition fails, tremors, fears, and 
 terrors are generated; and thus the wretched victim 
 drags out a most miserable existence, till, superannu¬ 
 ated even before he had time to arrive at mail’s estate, 
 with a mind often debilitated even to a state of idiot- 
 ism, his worthless body tumbles into the grave, and his 
 guilty soul (guilty of self-murder) is hurried into the 
 awful presence of its Judge ! Reader, this is no cari¬ 
 cature, nor are the colourings overcharged in this shock¬ 
 ing picture. Worse w r oes than my pen can relate I 
 have witnessed in those addicted to this fascinating, 
 unnatural, and most destructive of crimes. If thou 
 hast entered into this snare, flee from the destruction 
 both of body and soul that awaits thee ! God alone 
 can save thee. Advice, warnings, threatenings, in¬ 
 creasing debility of body, mental decay, checks of con¬ 
 science, expostulations of judgment and medical assist¬ 
 ance, will all be lost on thee : God, and God alone, 
 can save thee from an evil which has in its issue the 
 destruction of thy body, and the final perdition of thy 
 soul! Whether this may have been the sin of Onan 
 or not, is a matter at present of small moment; it may 
 be thy sin ; therefore take heed lest God slay thee for 
 it. The intelligent reader w r ill see that prudence for¬ 
 bids me to enter any farther into this business. See 
 the remarks at the end of chap, xxxix. 
 
 225 
 
Joseph is bought by Potiphar , 
 
 GENESIS. 
 
 and advanced in his house 
 
 CHAPTER XXXIX. 
 
 Joseph, being brought to Potiphar 1 s house, prospers in all his undertakings, 1—3. Potiphar makes him his 
 overseer, 4. Is prospered in all his concerns for Joseph's sake, in whom he puts unlimited confidence, 5, 6. 
 The wife of Potiphar solicits him to criminal correspondence, 7. He refuses, and makes a fine apology 
 for his conduct, 8, 9. She continues her solicitations , and he his refusals , 10. She uses violence , and he 
 escapes from her hand, 11—13. accuses him to the domestics, 14, 15, and afterward to Potiphar, 
 
 16—18. Potiphar is enraged, and Joseph is cast into prison, 19, 20. The Lord prospers him, and gives 
 him great favour in the sight of the keeper of the prison , 21, who intrusts him with the care of the house 
 and all the prisoners, 22, 23. 
 
 A. M. 2276. A ND Joseph was brought down 
 
 - to Jtigypt; and a Jrotiphar, an 
 
 officer of Pharaoh, captain of the guard, an 
 Egyptian, b bought him of the hands of the 
 Ishmaelites, which had brought him down 
 thither. 
 
 2 And c the Lord was with Joseph, and he 
 was a prosperous man; and he was in the 
 house of his master the Egyptian. 
 
 3 And hi§ master saw that the Lord was 
 with him, and that the Lord d made all that 
 he did to prosper in his hand. 
 
 4 And Joseph e found grace in his sight, and 
 
 he served him : and he made him A. M. 2276. 
 
 f overseer over his house, and all —-- 
 
 that he had he put into his hand. 
 
 5 And it came to pass from the time that 
 he had made him overseer in his house, and 
 over all that he had, that g the Lord blessed 
 the Egyptian’s house for Joseph’s sake ; and 
 the blessing of the Lord was upon all that 
 he had in the house and in the field. 
 
 6 And he left all that he had in Joseph’s 
 hand ; and he knew not aught he had, save 
 the bread which he did eat. And Joseph 
 h was a goodly person, and well-favoured. 
 
 a Ch. xxxvii. 36 ; Psa. cv. 17.- b Ch. xxxvii. 28.- c Yer. 21; 
 
 chap. xxi. 22 ; xxvi. 24, 28 ; xxviii. 15 ; 1 Sam. xvi. 18 ; xviii. 
 
 14, 28 ; Acts vii. 9.- d Psa. i. 3.- e Chap, xviii. 3 ; xix. 19; 
 
 ver. 21.- f Gen. xxiv. 2.- s Ch. xxx. 27.- h 1 Sam. xvi. 12. 
 
 NOTES ON CHAP. XXXIX. 
 
 Yerse 1. An officer of Pharaoh, captain of the guard] 
 Mr. Ainsworth, supposing that his office merely con¬ 
 sisted in having charge of the king’s prisoners, calls 
 Potiphar provost marshal! See on chap, xxxvii. 36, 
 and xl. 3. 
 
 Yerse 4. He made him overseer] TpSH hiphkid, from 
 *7p2 pakad, to visit, take care of, superintend ; the same 
 as etuokottoc, overseer or bishop, among the Greeks. 
 This is the term by which the Septuagint often express 
 the meaning of the original. 
 
 Yerse 6. Joseph was a goodly person, and well fa¬ 
 voured.] ruOD nSU ixn HD 1 yepheh thoar, vipheh 
 mareh, beautiful in his person, and beautiful in his 
 countenance. The same expressions are used relative 
 to Rachel; see them explained chap. xxix. 17. The 
 beauty of Joseph is celebrated over all the East, and 
 the Persian poets vie with each other in descriptions of 
 his comeliness. Mohammed spends the twelfth chapter 
 of the Koran entirely on Joseph, and represents him as 
 a perfect beauty, and the most accomplished of mortals. 
 Erom his account, the passion of Zuleekha (for so the 
 Asiatics call Potiphar’s wife) being known to the ladies 
 of the court, they cast the severest reflections upon 
 her : in order to excuse herself, she invited forty of 
 them to dine with her, put knives in their hands, and 
 gave them oranges to cut, and caused Joseph to attend. 
 When they saw him they were struck with admiration, 
 and so confounded, that instead of cutting their oranges 
 they cut and hacked their own hands, crying out, 
 
 hasha lillahi ma hadha bashara in hadha ilia malakon 
 kareemon. “ O God! this is not a human being , this 
 a 226 
 
 is none other than a glorious angel!”—Surat xii,, 
 verse 32. 
 
 Two of the finest poems in the Persian language 
 were written by the poets Jamy and Nizamy on the 
 subject of Joseph and his mistress; they are both en¬ 
 titled Yusuf ive Zuleekha. These poems represent 
 Joseph as the most beautiful and pious of men; and 
 Zuleekha the most chaste, virtuous, and excellent of 
 women, previous to her having seen Joseph ; but they 
 state that when she saw him she was so deeply af¬ 
 fected by his beauty that she lost all self-government, 
 and became a slave to her passion. Hafiz expresses 
 this, and apologizes for her conduct in the following 
 elegant couplet:— 
 
 v jpj gI J- icr" 
 
 •• * t. 
 
 Men az an husn-i roz afzoon keh Yusuf dasht danistam 
 Keh ishk az pardah-i ismat beroon arad Zideekhara. 
 
 “ I understand, from the daily increasing beauty which 
 Joseph possessed, 
 
 How love tore away the veil of chastity from Zu¬ 
 leekha. ” 
 
 The Persian poets and eastern historians, however, 
 contrive to carry on a sort of guiltless passion be¬ 
 tween them till the death of Potiphar, when Zuleekha, 
 grown old, is restored to youth and beauty by the power 
 of God, and becomes the wife of Joseph. What tra¬ 
 ditions they had beside the Mosaic text for what they 
 say on this subject, are now unknown ; but the whole 
 story, with innumerable embellishments, is so generally 
 current in the East that I thought it not amiss to take 
 
 ( 16 * ) 
 
CHAP. XXXIX. 
 
 by the wife of Potiyhar. 
 
 Joseph is tempted to sin 
 
 A. M. cir. 2285. 
 
 B. C. cir. 1719. 
 
 7 And it came to pass after 
 these things, that his master’s 
 wife cast her eyes upon Joseph ; and she said, 
 * Lie with me. 
 
 8 But he refused, and said unto his master’s 
 wife, Behold, my master wotteth not what is 
 with me in the house, and he hath committed 
 all that he hath to my hand; 
 
 9 There is none greater in this house than I; 
 neither hath he kept back any thing from me but 
 thee, because thou art his wife: k how then can I 
 do this great wickedness, and 1 sin against God ? 
 
 10 And it came to pass, as she spake to 
 Joseph day by day, that he hearkened not 
 unto her, to lie by her, or to be with her. 
 
 11 And it came to pass about this time, that 
 Joseph went into the house to do his business ; 
 and there was none of the men of the house 
 there within. 
 
 12 And m she caught him by his garment, 
 saying, Lie with me : and he left his garment 
 in her hand, and fled, and got him out. 
 
 13 And it came to pass, when she saw that 
 he had left his garment in her hand, and was 
 fled forth, 
 
 14 That she called unto the men of her 
 house, and spake unto them, saying, See, he 
 hath brought in a Hebrew unto us to mock 
 us : he came in unto me to lie with me, and 
 I cried with a n loud voice : 
 
 15 And it came to pass, when he heard that 
 
 *2 Sam. xiii. 11.- k Prov. vi. 29, 32.- 1 Chap. xx. 6 ; Lev. 
 
 vi. 2; 2 Sam. xii. 13; Psalm li. 4.- m Prov. vii. 13, &c. 
 
 n Heb. great. - 0 Exod. xxiii. 1 ; Psa. cxx. 3.-PProv. vi. 
 
 34, 35.-9 Psa. cv. 18; 1 Pet. ii. 19. 
 
 this notice of it. The twelfth chapter of the Koran, 
 which celebrates the beauty, piety, and acts of this pa¬ 
 triarch, is allowed to be one of the finest specimens 
 of Arabic composition ever formed; and the history 
 itself, as told by Moses, is one of the most simple, 
 natural, affecting, and well-told narratives ever publish¬ 
 ed. It is a master-piece of composition, and never 
 fails of producing its intended effect on the mind of a 
 careful reader. The Arab lawgiver saw and felt the 
 beauties and excellences of his model; and he certainly 
 put forth all the strength of his own language, and all 
 the energy of his mind, in order to rival it. 
 
 Verse 8. My master wotteth not ] Knoweth not, from 
 the old Anglo-Saxon pitan, witan , to know; hence pic, 
 wit, intellect, understanding, icisdom, prudence. 
 
 Verse 9. How then] "I'NT veeik, and how ? Jo¬ 
 seph gives two most powerful reasons for his noncom¬ 
 pliance with the wishes of his mistress : 1. Gratitude 
 to his master, to whom he owed all that he had. 2. 
 His fear of God, in whose sight it would be a heinous 
 offence, and who would not fail to punish him for it. 
 With the kindness of his master and the displeasure 
 
 a 
 
 I lifted up my voice and cried, A. M. cir. 2285. 
 that he left his garment with -- C ‘ cir ~ 1/19 i 
 me, and fled, and got him out. 
 
 16 And she laid up his garment by her, 
 until his lord came home. 
 
 17 And she 0 spake unto him according to 
 these words, saying, The Hebrew servant 
 which thou hast brought unto us, came in 
 
 unto me to mock me : 
 
 18 And it came to pass, as I lifted up my 
 voice and cried, that he left his garment with 
 me, and fled out. 
 
 19 And it came to pass, when his master 
 heard the words of his wife, which she spake 
 unto him, saying, After this manner did thy 
 servant to me; that his p wrath was kindled. 
 
 20 And Joseph’s master took him, and * put 
 him into the r prison, a place where the king’s 
 prisoners ivere bound: and he was there in 
 the prison. 
 
 21 But the Lord was with Joseph, and 
 s showed him mercy, and * gave him favour 
 in the sight of the keeper of the prison. 
 
 22 And the keeper of the prison u commit¬ 
 ted to Joseph’s hand all the prisoners that 
 were in the prison ; and whatsoever they did 
 there, he was the doer of it. 
 
 23 The keeper of the prison looked not to 
 any thing that was under his hand ; because 
 v the Lord was with him, and that which he 
 did, the Lord made it to prosper. 
 
 r Chap. xl. 3, 15; xli. 14.- s Heb. extended kindness unto 
 
 him. - 1 Exod. iii. 21; xi. 3 ; xii, 36 ; Psa. cvi. 46 ; Proverbs 
 
 xvi. 7 ; Daniel i. 9 ; Acts vii. 9, 10.- u Chapter xl. 3, 4. 
 
 v Ver. 2, 3. 
 
 of God before his eyes, how could he be capable of 
 committing an act of transgression, which would at 
 once have distinguished him as the most ungrateful 
 and the most worthless of men 1 
 
 Verse 14. He hath brought in a Hebreio unto us] 
 Potiphar’s wife affects to throw great blame on her 
 husband, whom we may reasonably suppose she did 
 not greatly love. He hath brought in —he hath raised 
 this person to all his dignity and eminence, to give 
 him the greater opportunity to mock us. pn'ib le- 
 tsachek , here translated to mock, is the same word 
 used in chap. xxvi. 8, relative to Isaac and Rebekah; 
 and is certainly used by Potiphar’s wife in ver. 17, to 
 signify some kind of familiar intercourse not allowable 
 but between man and wife. 
 
 Verse 20. Put him into the prison] "1HD fU3 beith 
 sohar , literally the round house; in such a form the 
 prison was probably built. 
 
 Verse 21. The Lord was with Joseph ] It is but of 
 little consequence where the lot of a servant of God 
 mav be cast; like Joseph he is ever employed for his 
 master, and God honours him and prospers his work 
 
 227 
 
GENESIS. 
 
 Imprisonment of the 
 
 1. He who acknowledges God in all his ways, has 
 the promise that God shall direct all his steps. Jo¬ 
 seph’s captivity shall promote God’s glory; and to 
 this end God works in him, for him, and by him. 
 Even the irreligious can see when the Most High dis¬ 
 tinguishes his followers. Joseph’s master saw that 
 Jehovah was with him ; and from this we may learn 
 that the knowledge of the true God was in Egypt, 
 even before the time of Joseph, though his worship 
 was neither established nor even tolerated there. 
 Both Abraham and Isaac had been in Egypt, and 
 they had left a savour of true godliness behind them. 
 
 2. Joseph’s virtue in resisting the solicitations of 
 his mistress was truly exemplary. Had he reasoned 
 after the manner of men, he might have soon found 
 that the proposed intrigue might be carried on with 
 the utmost secrecy and greatly to his secular advan¬ 
 tage. But he chose to risk all rather than injure a 
 kind benefactor, defile his conscience, and sin against 
 God. Such conduct is so exceedingly rare that his 
 example has stood on the records of time as almost 
 without a parallel, admired by all, applauded by most, 
 and in similar circumstances, I am afraid, imitated 
 by few. The fable of the brave and virtuous Bellero- 
 phon and Sthenobrea, wife of Prcetus, king of the 
 Argives, was probably founded on this history. 
 
 3. Joseph fled and got him out . To know when to 
 
 crdef butler and baker 
 
 fight and when to fly are of great importance in the 
 Christian life. Some temptations must be manfully 
 met, resisted, and thus overcome ; from others we 
 must fly. He who sthnds to contend or reason, espe¬ 
 cially in such a case as that mentioned here, is infalli¬ 
 bly ruined. Principiis obsta, “ resist the first overtures 
 of sin,” is a good maxim. After-remedies come too late. 
 
 4. A woman of the spirit of Potiphar’s wife is 
 capable of any species of evil. When she could not 
 get her wicked ends answered, she began to accuse. 
 This is precisely Satan’s custom : he first tempts men 
 to sin, and then accuses them as having committed it, 
 even where the temptation has been faithfully and per- 
 severingly resisted ! By this means he can trouble a 
 tender conscience, and weaken faith by bringing con¬ 
 fusion into the mind. Thus the inexperienced especially 
 are often distracted and cast down; hence Satan is pro¬ 
 perly called the accuser of the brethren, Rev. xii. 10. 
 
 Very useful lessons may be drawn from every part 
 of the relation in this chapter, but detailing the facts 
 and reasoning upon them would be more likely to pro¬ 
 duce than prevent the evil. An account of this kind 
 cannot be touched with too gentle a hand. Others 
 have been profuse here ; I chose to be parsimonious, 
 for reasons which the intelligent reader wall feel as 
 well as myself. Let this remark be applied to what 
 has been said on the sin of Onan, chap, xxxviii. 
 
 CHAPTER XL. 
 
 Pharaoh's chief butler and his chief baker, having offended their lord, are put in prison, 1-3. The captain 
 of the guard gives them into the care of Joseph, 4. Each of them has a dream, 5. Joseph, seeing them 
 sad , questions them on the subject, 6 , 7. Their answer , 8. The chief butler tells his dream , 9-11, 
 Joseph interprets it, 12, 13. Gives a slight sketch of his history to the chief butler, and begs him to think 
 upon hiYn when restored to his office, 14, 15. The chief baker tells his dream, 16, 17. Joseph interprets 
 this also , 18, 19. Both dreams are fulfilled according to the interpretation, the chief butler being restored 
 to his office, and the chief baker hanged, 20—22. The chief butler makes no interest for Joseph, 23. 
 
 A. M. cir. 2286. 
 
 B. C. cir. 1718. 
 
 A ND 
 
 it came to pass after 
 these things, that the a but¬ 
 ler of the king of Egypt and his baker had 
 offended their lord the king of Egypt. 
 
 2 And Pharaoh was b wroth against two of 
 his officers, against the chief of the butlers, 
 and against the chief of the bakers. 
 
 3 c And he put them in ward a. m. cir. 2286 . 
 in the house of the captain of C ' Clr ' 1718j 
 the guard, into the prison, the place where 
 Joseph ivas bound. 
 
 4 And the captain of the guard charged 
 Joseph with them, and he served them : and 
 they continued a season in ward. 
 
 a Neh. i. 11- b Prov. xvi. 14. 
 
 c Chap, xxxix. 20, 23. 
 
 NOTES ON CHAP. XL. 
 
 Verse 1. The butler] npi^D mashkeh, the same as 
 saky among the Arabians and Persians, and 
 
 signifying a cup-bearer. 
 
 Baker] opheh; rather cook, confectioner, or 
 
 the like. 
 
 Had offended] They had probably been accused 
 of attempting to take away the king’s life, one by 
 poisoning his drink, the other by poisoning his bread 
 or confectionaries. 
 
 Verse 3. Where Joseph was bound.] The place in 
 which Joseph was now confined; this is what is im¬ 
 plied in being bound; for, without doubt, he had his 
 
 228 
 
 personal liberty. As the butler and the baker were 
 state criminals they were put in the same prison with 
 Joseph, which we learn from the preceding chapter, 
 verse 20, was the king's prison. All the officers in 
 the employment of the ancient kings of Egypt "were, 
 according to Diodorus Siculus, taken from the most 
 illustrious families of the priesthood in the country; no 
 slave or common person being ever permitted to serve 
 in the presence of the king. As these persons, therefore, 
 were of the most noble families, it is natural to expect 
 they would be put, when accused, into the state prison. 
 
 Verse 4. They continued a season] LTD' yamim , 
 literally days; how long we cannot tell. But many 
 
CHAP. XL. 
 
 Dreams of the butler and baker. 
 
 Joseph's interpretation of them . 
 
 a. M. c,ir. 2287. 5 And they dreanjed a dream, 
 
 B. C. cir. 1717. , , - , J . 
 
 -- both oi them, each man his 
 
 dream in one night, each man according to 
 
 the interpretation of his dream; the butler 
 
 and the baker of the king of Egypt, which 
 
 were bound in the prison. 
 
 6 And Joseph came in unto them in the 
 morning, and looked upon them, and, behold, 
 they were sad. 
 
 7 And he asked Pharaoh’s officers that to ere 
 with him in the ward of his lord’s house, saying, 
 Wherefore d look ye so sadly to-day ? 
 
 8 And they said unto him, e We have dream¬ 
 ed a dream, and there is no interpreter of it. 
 And Joseph said unto them, * Do not inter¬ 
 pretations belong to God ? tell me them , I 
 pray you. 
 
 9 And the chief butler told his dream to 
 Joseph, and said to him, In my dream, behold, 
 a vine was before me; 
 
 10 And in the vine were three branches : 
 and it teas as though it budded, and her blos¬ 
 soms shot forth; and the clusters thereof 
 brought forth ripe grapes : 
 
 11 And Pharaoh’s cup teas in my hand: 
 and I took the grapes, and pressed them into 
 Pharaoh’s cup, and I gave the cup into Pha¬ 
 raoh’s hand. 
 
 12 And Joseph said unto him, A. M. cir. 2287. 
 
 g I his is the interpretation of it: - 
 
 The three branches h are three days : 
 
 13 Yet within three days shall Pharaoh * 1 lift k 
 up thine head, and restore thee unto thy place : 
 and thou shalt deliver Pharaoh’s cup into his 
 hand, after the former manner when thou wast 
 his butler. 
 
 14 But 1 think m on me when it shall be well 
 with thee, and n show kindness, I pray thee 7 
 unto me, and make mention of me unto Pha¬ 
 raoh, and bring me out of this house : 
 
 15 For indeed I was stolen away out of the 
 land of the Hebrews : 0 and here also have I 
 done nothing that they should put me into 
 the dungeon. 
 
 16 When the chief baker saw that the in¬ 
 terpretation was good, he said unto Joseph, I 
 also was in my dream, and, behold, I had 
 three p white baskets on my head : 
 
 17 And in the uppermost basket there ivas 
 of all manner of 9 bakemeats for Pharaoh; 
 and the birds did eat them out of the basket 
 upon my head. 
 
 18 And Joseph answered and said, r This is 
 the interpretation thereof: The three baskets 
 are three days : 
 
 19 s Yet within three days shall Pharaoh 
 
 d Heb. are your faces evil? Neh. ii. 2.- e Chap. xli. 15. 
 
 1 See chap. xli. 16 ; Dan. ii. 11, 28, 47. - s Ver. 18 ; chap. xli. 
 
 12 , 25 ; Judg. vii. 14 ; Dan. ii. 36 ; iv. 19.- h Chap. xli. 26. 
 
 *2 Kings xxv. 27 ; Psa. iii. 3 ; Jer. lii. 31.- k Or, reckon. 
 
 suppose the word signifies a complete year; and as 
 Pharaoh called them to an account on his birthday, 
 verse 20, Calmet supposes they had offended on the 
 preceding birthday, and thus had been one whole year 
 in prison. 
 
 Verse 5. Each man according to the interpretation ] 
 Not like dreams in general, the disordered workings 
 of the mind, the consequence of disease or repletion ; 
 these were dreams that had an interpretation, that is, 
 that were prophetic. 
 
 Verse 6. They were sad.] They concluded that 
 their dreams portended something of great importance, 
 DUt they could not tell what. 
 
 Verse 8. There is no interpreter] They either had 
 access to none, or those to whom they applied could 
 give them no consistent, satisfactory meaning. 
 
 Do not interpretations belong to God ?] God alone, 
 the Supreme Being, knows what is in futurity; and if 
 ho have sent a significant dream, he alone can give the 
 solution. 
 
 Verse 11 . And I took the grapes and pressed them 
 into Pharaoh's cup ] From this we find that wine an¬ 
 ciently was the mere expressed juice of the grape, with¬ 
 out fermentation. The saky, or cup-bearer, took the 
 
 a 
 
 1 Heb. remember me with thee. - m Luke xxiii. 42.- n Josh. 
 
 ii. 12; 1 Sam. xx. 14, 15 ; 2 Sam. ix. 1; 1 Kings ii. 7.- 0 Chap. 
 
 xxxix. 20.- P Or, full of holes. -4 Heb. meat of Pharaoh, the 
 
 work of a baker or cook. - r Ver. 12.- s Ver. 13. 
 
 bunch, pressed the juice into the cup, and instantly de¬ 
 livered it into the hands of his master. This was 
 anciently the p 1 yayin of the Hebrews, the otvog of the 
 Greeks, and the mustum of the ancient Latins. 
 
 Verse 12 . The three branches are three days] That 
 is, The three branches signify three days; so, this is 
 my body, that is, this bread signifies or represents my 
 body ; this cup is my blood, represents my blood; a 
 form of speech frequently used in the sacred writings, 
 for the Hebrew has no proper word by which our terms 
 signifies, represents, &c., are expressed ; therefore it. 
 says such a thing is, for represents, points out, &c. 
 And because several of our ancestors would understand 
 such words in their true, genuine, critical, and sole 
 meaning, Queen Mary, Bishops Gardiner, Bonner, and 
 the rest of that demoniacal crew, reduced them to ashes 
 in Smithfield and elsewhere ! 
 
 Verse 14. Make mention of me unto Pharaoh ] One 
 would have supposed that the very circumstance of 
 his restoration, according to the prediction of Joseph, 
 would have almost necessarily prevented him from for¬ 
 getting so extraordinary a person. But what have mere 
 courtiers to do either with gratitude or kindness ? 
 
 Verse 15. For indeed I was stolen] TOJJ gunnob 
 
 229 
 
The butler is restored. 
 
 GENESIS. 
 
 The baker is hanged. 
 
 A. M. cir. 2287. t lift up thy head from off thee, 
 
 B. C. cir. 1717. Tin, , 
 
 - and shall hang thee on a tree ; 
 
 and the birds shall eat thy flesh from off thee. 
 
 20 And it came to pass the third day, which 
 
 was Pharaoh’s u birthday, that he * v made a 
 
 feast unto all his servants : and he w lifted x up 
 
 the head of the chief butler and of the chief 
 
 baker among his servants. 
 
 21 And ►he y restored the A. M. cir. 2287 
 
 chief butler unto his butlership -—- 
 
 again; and z he gave the cup into Pharaoh’s 
 hand : 
 
 22 But he a hanged the chief baker, as 
 Joseph had interpreted to them. 
 
 23 Yet did not the chief butler remember 
 Joseph, but b forgat him. 
 
 1 Or, reckon thee, and take thy office from thee. - u Matt. xiv. 6. 
 
 v Mark vi. 21.--' r Ver. 13, 19 ; Matt. xxv. 19.- x Or, reckoned. 
 
 gumiabti, stolen, I have been stolen —most assuredly I 
 was stolen ; and here also have I done nothing. These 
 were simple assertions, into the proof of which he was 
 ready to enter if called on. 
 
 Verse 19. Lift up thy head from off thee'] Thus we 
 find that beheading, hanging, and gibbeting, were modes 
 of punishment among the ancient Egyptians ; but the 
 criminal was beheaded before he was hanged, and then 
 either hanged on hooks, or by the hands. See Lam. 
 v. 12. 
 
 Verse 20. Pharaoh" 1 s birthday] The distinguishing 
 a birthday by a feast appears from this place to have 
 been a very ancient custom. It probably had its origin 
 from a correct notion of the immortality of the soul, 
 as the commencement of life must appear of great con¬ 
 sequence to that person who believed he was to live 
 for ever. St. Matthew, xiv. 6, mentions Herod’s keep¬ 
 ing his birthday; and examples of this kind are fre¬ 
 quent to the present time in most nations. 
 
 Lifted up the head of the chief butler, tyc.] By 
 lifting up the head, probably no more is meant than 
 bringing them to trial, tantamount to what was done 
 by Jezebel and the nobles of Israel to Naboth : Set 
 Naboth on high among the people; and set two men, 
 sons of Belial, to bear witness against him, fie.; 1 
 Kings xxi. 9, &c. The issue of the trial was, the 
 baker alone was found guilty and hanged ; and the 
 butler, being acquitted, was restored to his office. 
 
 Verse 23. Yet did not the chief butler remember 
 Joseph] Had he mentioned the circumstance to Pha¬ 
 raoh, there is no doubt that Joseph’s case would have 
 been examined into, and he would in consequence have 
 
 7 Ver. 13.- z Neh. ii. 1.- a Ver. 19.- b Job xix. 14 ; Psa. 
 
 xxxi. 12; Eccles. ix. 15, 16 ; Amos vi. 6. 
 
 been restored to his liberty'; but, owing to the ingrati¬ 
 tude of the chief butler, he was left two years longer 
 in prison. 
 
 Many commentators have seen in every circumstance 
 in the history of Joseph a parallel between him and 
 our blessed Lord So, “ Joseph in prison represents 
 Christ in the custody of the Jews ; the chief butler 
 and the chief baker represent the two thieves which 
 were crucified with our Lord; and as one thief was 
 pardoned, and the other left to perish, so the chief 
 butler was restored to his office,.and the chief baker 
 hanged.” I believe God never designed such parallels; 
 and I am astonished to find comparatively grave and 
 judicious men trifling in this way, and forcing the fea¬ 
 tures of truth into the most distorted anamorphosis, so 
 that even her friends blush to acknowledge her. This 
 is not a light matter ; we should beware how we attri¬ 
 bute designs to God that he never had, and employ the 
 Holy Spirit in forming trifling and unimportant simili¬ 
 tudes. Of plain, direct truth we shall find as much 
 in the sacred writings as we can receive and compre¬ 
 hend; let us not therefore hew out unto ourselves broken 
 cisterns that can hold no water. Interpretations of 
 this kind only tend to render the sacred writings un¬ 
 certain ; to expose to ridicule all the solemn types and 
 figures which it really contains ; and to furnish pretexts 
 to infidels and irreligious people to scoff at all spiritu¬ 
 ality, and lead them to reject the word of God entirety, 
 as incapable of being interpreted on any fixed or ra¬ 
 tional plan. The mischief done by this system is realty 
 incalculable. See the observations on chap, xxxvii. 
 
 CHAPTER XL1. 
 
 Pharaoh" 1 s dream of the seven iv ell favoured and seven ill-favoured Jdne, 1—4. His dream of the seven full 
 and seven thin ears of corn, 5—7. The magicians and wise men applied to for the interpretation of them, 
 but could give no solution, 8. The chief butler recollects and recommends Joseph, 9—13. Pharaoh com¬ 
 mands him to be brought out of prison, 14. Joseph appears before Pharaoh, 15, 16 Pharaoh repeats his 
 dreams, 17—24. Joseph interprets them, 25—32, and gives Pharaoh directions how to provide against the 
 approaching scarcity, 33—36. Pharaoh, pleased with the counsel, appoints Joseph to be superintendent of 
 all his affairs, 37—41. Joseph receives the badges of his new office, 42, 43, and has his powers defined, 
 44 ; receives a new name, and marries Asenath, daughter of Poti-Pherah ,priest of ON, 45. Joseph's age 
 when brought before Pharaoh, 46. Great fertility of Egypt in the seven plenteous years , 47. Joseph 
 hoards up the grain, 48, 49. Ephraim and Manasseh born, 50-52. The seven years of famine commence, 
 with great rigour, 53—55. Joseph opens the storehouses to the Egyptians, 56. People from the neigh 
 bouring countries come to Egypt to buy corn , the famine being in all those lands, 57. 
 
 230 a 
 
CHAP. XLI. 
 
 of the kine and ears oj corn. 
 
 Pharaoh? s prophetic dreams 
 
 A 
 
 B 
 
 . M. 2289. A ND it came to pass at the end 
 . c.i/ij. q £ two f u p years, that Pharaoh 
 
 a dreamed: and, behold, he stood by b the 
 river. 
 
 2 And, behold, there came up out of the 
 river seven well-favoured c kine and fat-flesh¬ 
 ed ; and they fed in a meadow 
 
 3 And, behold, seven other kine came up 
 after them out of the river, ill-favoured and 
 lean-fleshed; and stood by the other kine 
 upon the brink of the river. 
 
 4 And the ill-favoured and lean-fleshed kine 
 did eat up the seven well-favoured and fat 
 kine. So Pharaoh awoke. 
 
 5 And he slept and dreamed the second 
 
 • Chap, xxxvii. 5-10; xl. 5 ; Esth. vi. 1; Dan. ii. 1-3 ; iv. 5 ; 
 
 Matt, xxvii. 19.- b Ezek. xxix. 3, 9.- c See ver. 17-27. 
 
 NOTES ON CHAP. XLI. 
 
 Verse 1. Two full years ] rVD 1 lDYUI# shenatha- 
 yim yamim, two years of days, two complete solar 
 revolutions, after the events mentioned in the preced¬ 
 ing chapter. 
 
 The river i] The Nile, the cause of the fertility of 
 Egypt. 
 
 Verse 2. There came up out of the river seven 
 well-favoured kine ] This must certainly refer to the 
 hippopotamus or river horse, as the circumstances of 
 coming up out of the river and feeding in the field 
 characterize that animal alone. The hippopotamus is 
 the well-known inhabitant of the Nile, and frequently 
 by night comes out of the river to feed in the fields, 
 or in the sedge by the river side. 
 
 Verse 6. Blasted ivith the east wind ] ■ It has been 
 very properly observed that all the mischief done to 
 corn or fruit, by blasting, smutting, mildews, locusts, 
 &c., is attributed to the east wind. See Exod. x. 13 ; 
 xiv. 21 ; Psa. lxxviii. 26; Ezek. xvii. 10; Jonah iv. 8 
 In Egypt it is peculiarly destructive, because it comes 
 through the parched deserts of Arabia, often destroy¬ 
 ing vast numbers of men and women. The destruc¬ 
 tive nature of the simoom or smoom is mentioned by 
 almost all travellers. Mr. Bruce speaks of it in his 
 Travels in Egypt. On their way to Syene, Idris 
 their guide, seeing one of these destroying blasts 
 coming, cried out with a loud voice to the company, 
 “ Fall upon your faces, for here is the simoom /” “I 
 saw,” says Mr. B., “ from the <S. E. a haze come, in 
 colour like the purple part of the rainbow, but not so 
 compressed or thick. It did not occupy twenty yards 
 in breadth, and was about twelve feet high from the 
 ground. It was a kind of blush upon the air, and it 
 moved very rapidly, for I scarce could turn to fall 
 upon the ground, with my head northward, when I felt 
 the heat of its current plainly upon my face. We all 
 lay flat upon the ground, as if dead, till Idris told us 
 it was blown over. The meteor or purple haze which 
 I saw, was indeed passed, but the light air that still 
 blew was of a heat to threaten suffocation. For my 
 part, I found distinctly in my breast that I had imbibed 
 
 a 
 
 time; and, behold, seven ears of a.m.2289. 
 
 ... . B. C. 1715. 
 
 corn came up upon one stalk, d rank —- 
 
 and good. 
 
 6 And, behold, seven thin ears and blasted 
 with the east wind sprung up after them. 
 
 7 And the seven thin ears devoured the 
 seven rank and full ears. And Pharaoh 
 awoke, and, behold, it ivas a dream. 
 
 8 And it came to pass in the morning, e that . 
 his spirit was troubled ; and he sent and called 
 for all f the magicians of Egypt, and all the 
 
 s wise men thereof: and Pharaoh told them 
 his dreams ; but there was none that could 
 interpret them unto Pharaoh. 
 
 9 Then spake the chief butler unto Pharaoh, 
 
 d Heb .fat. - e Dan. ii. 1; iv. 5, 19.- f Exodus vii. 11, 22 ; Isa. 
 
 xxix. 14 ; Dan. i. 20 ; ii. 2 ; iv. 7.- s Matt. ii. 1. 
 
 a part of it; nor was I free from an asthmatic sensa¬ 
 tion till I had been some months in Italy, at the baths 
 of Poretta, near two years afterwards.”—Travels, vol. 
 vi. p. 462. On another occasion the whole company 
 were made ill by one of these pestilential blasts, so 
 that they had scarcely strength to load their camels.— 
 Ibid. p. 484. The action of this destructive wind is 
 referred to by the Prophet Hosea, chap. xiii. 15 : 
 Though he be fruitful among his brethren , an east 
 wind shall come, the wind of the Lord shall come up 
 from the wilderness, and his spring shall become 
 dry, and his fountain shall be dried up : he shall spoil 
 the treasure of all pleasant vessels. 
 
 Verse 8. Called for all the magicians ] O’DDIH 
 chartummim. The word here used may probably 
 mean no more than interpreters of abstruse and diffi¬ 
 cult subjects ; and especially of the Egyptian hiero¬ 
 glyphics, an art which is now entirely lost. It is most 
 likely that the term is Egyptian, and consequently its 
 etymology must remain unknown to us. If Hebrew, 
 Mr. Parkhurst’s definition may be as good as any : 
 
 “ £9"in cheret , a pen or instrument to write or draw 
 with, and DJI tarn, to perfect or accomplish ; those who 
 were perfect in drawing their sacred, astrological, and 
 hieroglyphical figures or characters, and who, by means 
 of them, pretended to extraordinary feats, among which 
 was the interpretation of dreams. They seem to have 
 been such persons as Josephus (Ant., lib. ii., c. 9, s. 2) 
 calls 'I epoypappaTeic, sacred scribes, or professors of 
 sacred learning.” 
 
 Wise men] TVDDn chacameyha, the persons who, 
 according to Porphyry, “ addicted themselves to the 
 worship of God and the study of wisdom, passing 
 their whole life in the contemplation of Divine things. 
 Contemplation of the stars, self-purification, arithmetic, 
 and geometry, and singing hymns in honour of their 
 gods, was their continual employment. ’—See Dodd. 
 
 It was probably among these that Pythagoras con¬ 
 versed, and from whom he borrowed that modest name 
 by which he wished his countrymen to distinguish him, 
 viz., <j)tkoco(po(;, a philosopher, simply, a lover of wisdom. 
 
 Verse 9. I do remember my faults ] It is not pos- 
 
 231 " 
 
GENESIS. 
 
 Pharaoh calls Joseph, and 
 
 repeats his dreams to him 
 
 a. M. 2289. saving, I do remember mv faults 
 B. C. 1715. , r ? 
 
 _ this day: 
 
 10 Pharaoh was h wroth with his servants, 
 * and put me in ward in the captain of the 
 guard’s house, both me and the chief baker: 
 
 11 And k we dreamed a dream in one night, 
 I and he ; we dreamed each man according 
 to the interpretation of his dream. 
 
 12 And there was there with us a young 
 man, a Hebrew, * 1 servant to the captain of the 
 guard; and we told him, and he m interpreted 
 to us our dreams ; to each man, according to 
 his dream, he did interpret. 
 
 13 And it came to pass, n as he interpreted 
 to us, so it was ; me he restored unto mine 
 office, and him he hanged. 
 
 14 0 Then Pharaoh sent and called Joseph, 
 and they p brought q him hastily r out of the 
 dungeon : and he shaved himself, and changed 
 his raiment, and came in unto Pharaoh. 
 
 15 And Pharaoh said unto Joseph, I have 
 dreamed a dream, and there is none that can 
 interpret it : s and I have heard say of thee, 
 that 1 thou canst understand a dream to inter¬ 
 pret it. 
 
 16 And Joseph answered Pha- A. M. 2289. 
 
 , . \ . . B. C. 1715. 
 
 raoh, saying, " It is not in me: - 
 
 v God shall give Pharaoh an answer of peace. 
 
 17 And Pharaoh said unto Joseph, w In my 
 dream, behold, I stood upon the bank of the 
 river. 
 
 18 And, behold, there came up out of the 
 river seven kine, fat-fleshed, and well favour 
 ed ; and they fed in a meadow : 
 
 19 And, behold, seven other kine came up 
 after them, poor, and very ill-favoured and 
 lean-fleshed, such as I never saw in all the 
 land of Egypt for badness : 
 
 20 And the lean and the ill-favoured kine 
 did eat up the, first seven fat kine ; 
 
 21 And when they had x eaten them up, it 
 could not be known that they had eaten them ; 
 but they were still ill-favoured, as at the be¬ 
 ginning. So I awoke. 
 
 22 And I saw in my dream, and, behold, 
 seven ears came up in one stalk, full and 
 good : 
 
 23 And, behold, seven ears, y withered, thin, 
 and blasted with the east wind, sprung up 
 after them : 
 
 h Chapter xl. 2, 3.-* Chapter xxxix. 20.- k Chapter xl. 5. 
 
 1 Chap, xxxvii. 36.- m Chap. xl. 12, &c.- n Chapter xl. 22. 
 
 0 Psa. cv. 20.-P Dan. ii. 25.-1 Heb. made him run. - r 1 Sam. 
 
 ii. 8 ; Psa. cxiii. 7, 8.- s Ver. 12 ; Psa. xxv. 14 ; Dan. v. 16. 
 
 1 Or, when thou hearest a dream, thou canst interpret it. 
 
 u Dan. ii. 30 ; Acts iii. 12; 2 Cor. iii. 5.- T Chap. xl. 8 ; Dan. 
 
 ii. 22, 28, 47 ; iv. 2.- *'Ver. 1.- x Heb. come to the inward 
 
 parts of them. --y Or, small. 
 
 sible he could ha \e forgotten the circumstance to which 
 he here alludes ; it was too intimately connected with 
 all that was dear to him, to permit him ever to forget 
 it. But it was not convenient for him to remember this 
 before; and probably he would not have remembered 
 it now, had he not seen, that giving this information in 
 such a case was likely to serve his own interest. We 
 are justified in thinking evil of this man because of his 
 scandalous neglect of a person who foretold the rescue 
 of his life from imminent destruction, and who, being 
 unjustly confined, prayed to have his case fairly repre¬ 
 sented to the king that justice might be done him ; but 
 this courtier, though then in the same circumstances 
 himself, found it convenient to forget the poor, friend¬ 
 less Hebrew slave! 
 
 Yerse 14. They brought him hastily out of the dun¬ 
 geon ] Pharaoh was in perplexity on account of his 
 dreams ; and when he heard of Joseph, he sent imme¬ 
 diately to get him brought before him. He shaved 
 himself—having let his beard grow all the time he 
 was in prison, he now trimmed it, for it is not likely 
 that either the Egyptians or Hebrews shaved them¬ 
 selves in our sense of the word : the change of raiment 
 was, no doubt, furnished out of the king’s wardrobe ; 
 as Joseph, in his present circumstances, could not be 
 supposed to have any changes of raiment. 
 
 Yerse 16 It is not in me, cfr.] 'If 1 )! biladai, with¬ 
 out or independently of me —4 am not essential to thy 
 comfort, God himself has thee under his care. And 
 
 332 
 
 he will send thee, or answer thee, peace; thou shalt 
 have prosperity shelom) howsoever ominous 
 
 thy dreams may appear. By this answer he not only 
 conciliated the mind of the king, but led him to expect 
 his help from that God from whom alone all comfort, 
 protection, and prosperity, must proceed. 
 
 Yerse 18. Seven kine, fat-fleshed\ See on ver. 2. 
 And observe farther, that the seven fat and the seven 
 lean kine coming out of the same river plainly show, 
 at once, the cause both of the plenty and the dearth. 
 It is well known that there is scarcely any rain in 
 Egypt; and that the country depends for its fertility 
 on the overflowing of the Nile ; and that the fertility 
 is in proportion to the duration and quantity of the 
 overflow. We may therefore safely conclude that the 
 seven years of plenty were owing to an extraordinary 
 overfloiving of the Nile ; and that the seven years of 
 dearth were occasioned by a very partial, or total want 
 of this essentially necessar} r inundation. Thus then 
 the two sorts of cattle, signifying years of plenty and 
 ivant, might be said to come out of the same river , as 
 the inundation was either complete, partial, or wholly 
 restrained. See on ver. 31. 
 
 Yerse 21. And ivhen they had eaten them up, 4 C -] 
 Nothing can more powerfully mark the excess and se¬ 
 verity of the famine than creatures of the beeve or of 
 tbe hippopotamus kind eating each other, and yet with¬ 
 out any effect; remaining as lean and as wretched as 
 they were before. A sense of want increases the 
 
 a 
 
CHAP. XLI. 
 
 Joseph interprets the 
 
 A. M. 2289. 24 And the thin ears devoured 
 
 ——1 -1 the seven good ears : and 2 1 told 
 
 this unto the magicians; but there was none 
 that could declare it to me. 
 
 25 And Joseph said unto Pharaoh, The 
 dream of Pharaoh is one : a God hath showed 
 Pharaoh what he is about to do. 
 
 26 The seven good kine are seven years ; 
 and the seven good ears are seven years : the 
 dream is one. 
 
 27 And the seven thin and ill-favoured kine 
 that came up after them, are seven years ; 
 and the seven empty ears, blasted with the 
 east wind, shall be b seven years of famine. 
 
 28 c This is the thing which I have spoken 
 unto Pharaoh : what God is about to do, he 
 showeth unto Pharaoh. 
 
 29 Behold, there come d seven years of 
 great plenty throughout all the land of Egypt: 
 
 30 And there shall e arise after them seven 
 
 z Ver. 8 ; Daniel iv. 7.- a Dan. ii. 28, 29, 45 ; Rev. iv. 1. 
 
 b 2 Kings viii. 1.- c Ver. 25.- d Verse 47.- e Ver. 54. 
 
 f Chap. xlvii. 13. 
 
 appetite, and stimulates the digestive powers to unusual 
 action ; hence the concoction of the food becomes very 
 rapid, and it is hurried through the intestines before its 
 nutritive particles can be sufficiently absorbed ; and 
 thus, though much is eaten, very little nourishment is 
 derived from it. And when they had eaten them up , 
 it could not be known that they had eaten them ; but 
 they were still ill-favoured., as at the beginning. A 
 most nervous and physically correct description. 
 
 Verse 25. God hath shoioed Pharaoh what he is 
 about to doi] Joseph thus shows the Egyptian king 
 that though the ordinary cause of plenty or want is 
 the river Nile, yet its inundations are under the direc¬ 
 tion of God : the dreams are sent by him, not only to 
 signify beforehand the plenty and want , but to show 
 also that all these circumstances, however fortuitous 
 they may appear to man, are under the direction of an 
 overruling Providence. 
 
 Verse 31. The plenty shall not be known in the land 
 by reason of that famine following ] As Egypt de¬ 
 pends for its fertility on the flowing of the Nile, and 
 this flowing is not always equal, there must be a point 
 to which it must rise to saturate the land sufficiently, 
 in order to produce grain sufficient for the support of 
 its inhabitants. Pliny, Hist. Nat., lib. v., cap. 9, has 
 given us a scale by which the plenty and dearth may 
 be ascertained; and, from what I have been able to 
 collect from modern travellers, this scale may be yet 
 considered as perfectly correct. Justum incrementum 
 est cubitorum xvi. Minores aquce non omnia rig ant, 
 ampliores detinent , tardius recedendo. H^e serendi 
 tempora absumunt , solo madente , ill^e non dant, si- 
 tiente. Utrumque reputat provincia. In xii. cubitis 
 famem sentit. In xiii. eliamnum esurit; xiv. cubita 
 hilaritatem ajferunt; xv. securitatem; xvi. delicias. 
 
 two dreams of Pharaoh 
 
 years of famine ; and all the plenty A. M. 2289. 
 shall be forgotten in the land of R c - 1715 - 
 Egypt ; and the famine f shall consume the 
 land; 
 
 31 And the plenty shall not be known in 
 the land by reason of that famine following; 
 for it shall he very s grievous. 
 
 32 And for that the dream was doubled unto 
 Pharaoh twice ; it is because the h thing is 
 5 established by God, and God will shortly 
 bring it to pass. 
 
 33 Now therefore let Pharaoh look out a 
 man discreet and wise, and set him over the 
 land of Egypt. 
 
 34 Let Pharaoh do this, and let him appoint 
 k officers over the land, and 1 take up the fifth 
 part of the land of Egypt in the seven plen¬ 
 teous years : 
 
 35 And m let them gather all the food of 
 those good years that come, and lay up com 
 
 5Heb. heavy.- - h Num. xxiii. 19; Isa. xlvi. 10, 11.- 5 Or, 
 
 prepared of God. - 151 Or, overseers. - 1 Proverbs vi. 6, 7, 8 
 
 m Ver. 48. 
 
 “ The ordinary height of the inundations is sixteen cu¬ 
 bits. When the waters are lower than this standard, 
 they do not overflow the whole ground ; when above 
 this standard, they are too long in running off. In the 
 first case the ground is not saturated ; by the second, 
 the waters are detained so long on the ground that 
 seed-time is lost. The province marks both. If it 
 rise only twelve cubits, a famine is the consequence. 
 Even at thirteen cubits hunger prevails; fourteen 
 cubits produces general rejoicing; fifteen, perfect 
 security ; and sixteen, all the luxuries of life .” 
 
 When the Nile rises to eighteen cubits it prevents 
 the sowing of the land in due season, and as necessa¬ 
 rily produces a famine as when it does not overflow 
 its banks. 
 
 Verse 33. A man discreet and ivise] As it is im¬ 
 possible that Joseph could have foreseen his own ele¬ 
 vation, consequently he gave this advice without any 
 reference to himself. The counsel therefore was either 
 immediately inspired by God, or was dictated by policy, 
 prudence, and sound sense. 
 
 Verse 34. Let him appoint officers ] pekidim, 
 
 visiters, overseers : translated by Ainsworth, bishops ; 
 see chap, xxxix. 1. 
 
 Take up the fifth part of the land ] What is still 
 called the meery , or that part of the produce which is 
 claimed by the king by way of tax. It is probable 
 that in Joseph’s time it was not so much as & fifth part, 
 most likely a tenth: but as this was an extraordinary 
 occasion, and the earth brought forth by handfuls, ver. 
 47, the king would be justified in requiring a fifth ; and 
 from the great abundance , the people could pay this 
 increased tax without feeling it to be oppressive. 
 
 Verse 35. Under the hand of Pharaoh ] To be com¬ 
 pletely at the disposal of the king. 
 
 233 
 
GENESIS. 
 
 Joseph's prudent counsel. 
 
 He is advanced by Pharaoh. 
 
 A. M. 2289. under the hand of Pharaoh, and let 
 
 B. C. 1715. . £ , . . 
 
 - them keep iood m the cities. 
 
 36 And that food shall be for store to the 
 land against the seven years of famine, which 
 shall be in the land of Egypt; that the land 
 n perish 0 not through the famine. 
 
 37 And p the thing was good in the eyes of 
 Pharaoh, and in the eyes of all his servants. 
 
 38 And Pharaoh said unto his servants, Can 
 we find such a one as this is, a man q in whom 
 the Spirit of God is ? 
 
 39 And Pharaoh said unto Joseph, Foras¬ 
 much as God hath showed thee all this, there 
 is none so discreet and wise as thou art: 
 
 40 r Thou shalt be over my house, A. M. 2289. 
 
 J B. C. 1715. 
 
 and according unto thy word shall 
 all my people s be ruled: only in the throne 
 will I be greater than thou. 
 
 41 And Pharaoh said unto Joseph, See, I 
 have 1 set thee over all the land of Egypt. 
 
 42 And Pharaoh 11 took off his ring from his 
 hand, and put it upon Joseph’s hand, and 
 v arrayed him in vestures of w fine linen, x and 
 put a gold chain about his neck; 
 
 43 And he made him to ride in the second 
 chariot which he had ; y and they cried before 
 him, z Bow the knee : a and he made him 
 ruler b over all the land of Egypt. 
 
 n Heb. be not cut off. - 0 Chap, xlvii. 15, 19.-P Psalm cv. 
 
 19 ; Acts vii. 10.-iNum. xxvii. 18 ; Job xxxii. 8 ; Prov. ii. 
 
 6 ; Dan. iv. 8, 18 ; v. 11, 14 ; vi. 3.- r Psa. cv. 21, 22 ; 1 Mac. 
 
 ii. 53 ; Acts vii. 10. 
 
 s Heb. be armed, or, kiss. - 1 Dan. vi. 3.- u Esth. iii. 10; 
 
 viii. 2, 8.- v Esth. viii. 15.- w Or, silk. - x Dan. v. 7, 29. 
 
 y Esth. vi. 9.- z Or, tender father; chap. xlv. 8.- a Heb. 
 
 Abrech. - b Chap. xlii. 6; xlv. 8, 26 ; Acts vii. 10. 
 
 Yerse 37. The thing ivas good ] Pharaoh and his 
 courtiers saw that the counsel was prudent, and should 
 be carefully followed. 
 
 Yerse 38 .In whom the Spirit of God ist] O'TlSx ni7 
 tuach Elohim, the identical words used chap. i. 2; and 
 certainly t6 be understood here as in the preceding 
 place. If the Egyptians were idolaters, they acknow¬ 
 ledged Joseph’s God ; and it is not to be supposed that 
 they only became acquainted with him on this occasion. 
 The knowledge of the true God was in Egypt long 
 before ; but it is very likely that though they acknow¬ 
 ledged his influence with respect to Joseph, as they 
 saw most clearly that he acted under an influence far 
 beyond that of their magicians, for he interpreted 
 dreams which they could not; yet they might, notwith¬ 
 standing, have their gods many and their lords many 
 at this time, for w T e know that in religious matters they 
 were exceedingly corrupt afterwards. 
 
 Yerse 40. According unto thy word shall all my 
 people he ruled\ Literally, At thy mouth shall all my 
 people kiss. In the eastern countries it is customary 
 to kiss any thing that comes from a superior, and this 
 is done by way of testifying respect and submission. 
 In this sense the words in the text are to be under¬ 
 stood : All the people shall pay the profoundest respect 
 and obedience to all thy orders and commands. 
 
 Only in the throne will I he greater than thou .] 
 This, in one word, is a perfect description of a prime 
 minister. Thou shalt have the sole management, 
 under me, of all state affairs. 
 
 Verse 42. And Pharaoh took off his ring—and put 
 it upon Joseph's hand ] In this ring was probably set 
 the king's signet , by which the royal instruments were 
 sealed; and thus Joseph was constituted what we would 
 call Lord Chancellor, or Lord Keeper of the Privy Seal. 
 
 Vestures of fine linen\ W shesh. Whether this 
 mean linen or cotton is not known. It seems to have 
 been a term by which both were denominated ; or it 
 may be some other substance or cloth with which we 
 are unacquainted. If the fine linen of Egypt was 
 such as that which invests the bodies of the mummies, 
 and these in general were persons of the first distinc- 
 
 234 
 
 tion, and consequently were enveloped in cloth of the 
 finest quality, it was only fine comparatively speaking, 
 Egypt being the only place at that time where such, 
 cloth was manufactured. I have often examined the 
 cloth about the bodies of the most splendidly orna¬ 
 mented mummies, and found it sackcloth when com¬ 
 pared with the fine Irish linens. As this shesh ap¬ 
 pears to have been a part of the royal clothing, it was 
 probably both scarce and costly. “ By comparing,’ 5 
 says Parkhurst, “Exod. xxv. 4, xxvi. 1, with 2 Chron. 
 ii. 14, and Exod. xxvi. 31, with 2 Chron. iii. 14, it 
 appears that huts, cotton, is called V/W shesh; and 
 by comparing Exod. xxviii. 42, with Exod. xxxix. 28, 
 that 12 had, linen, is also called t VV) shesh; so that 
 shesh seems a name expressive of either of these, from 
 their cheerful vivid whiteness." 
 
 Put a gold chain about his neck ] This was not 
 merely a badge of office. The chain might be intended 
 to point out the union which should subsist between 
 all parts of the government—the king, his ministers, 
 and the people ; as also that necessary dependence 
 which they had reciprocally on each other, as well as 
 the connection which must be preserved between the 
 different members of the body politic, and the laws and 
 institutions by which they were to be governed. Its 
 being of gold might be intended to show the excellence, 
 utility, and permanence of a government constituted 
 on wise, just, and equal laws. We are justified in 
 drawing such inferences as these, because in ancient 
 times, in all nations, every thing was made an emblem 
 or representation of some spiritual or moral subject. 
 It is strange that, probably without adverting to the 
 reasons, the chain of gold worn about the neck is in 
 different nations an emblem of civil authority. 
 
 Verse 43. He made him to ride in the second cha¬ 
 riot ] That which usually followed the king’s chariot 
 in public ceremonies. 
 
 Bow the knee ] *p:3tf abrech, which we translate how 
 the knee, and which we might as well translate any 
 thing else, is probably an Egyptian word, the signifi¬ 
 cation of which is utterly unknown. If we could sup¬ 
 pose it to be a Hebrew word, it might be considered 
 
 a 
 
CHAP. XLI. 
 
 Joseph is married to Asenath 
 
 Manasseh and Ephraim horn. 
 
 A. M. 2299. 
 
 B. C. 1715. 
 
 44 And Pharaoh said unto Joseph, 
 I am Pharaoh, and without thee 
 shall no man lift up his hand or foot in all the 
 land of Egypt. 
 
 45 And Pharaoh called Joseph’s name 
 c Zaphnath-paaneah ; and he gave him to wife 
 Asenath the daughter of Poti-pherah d priest 
 of On. And Joseph went out over all the 
 land of Egypt. 
 
 46 And Joseph was thirty years old when 
 he e stood before Pharaoh king of Egypt. 
 And Joseph went out from the presence of 
 Pharaoh, and went throughout all the land of 
 Egypt. 
 
 a M °™89 47 Arid in the seven plenteous 
 
 B. c. 1715. years the earth brought forth by 
 A. M. 2296. handfuls. 
 
 B ~ c ~ 1 ' 08, 48 And he gathered up all the 
 
 0 Which in the Coptic signifies a revealer of secrets, or, the 
 
 man to whom secrets are revealed. - d Or, prince ; Exod. ii. 16 ; 
 
 2 Sam. viii. 18 ; xx. 26.- e 1 Sam. r.vi. 21 ; 1 Kings xii. 6, 8 ; 
 
 food of the seven years, which a. m. cn-. 2289 
 
 were in the land ot Egypt, and -- 
 
 laid up the food in the cities : the food of 
 the field, which was round about every city, 
 laid he up in the same. 
 
 49 And Joseph gathered f corn as the sand 
 of the sea, very much, until he left number¬ 
 ing ; for it was without number. 
 
 50 ° And unto Joseph were born two sons 
 before the years of famine came, which Ase¬ 
 nath the daughter of Poti-pherah h priest of 
 On bare unto him. 
 
 51 And Joseph called the A. M. cir. 2292. 
 name of the first-born 1 Manas- C ~ cir ~ 1712 . 
 sell: for God, said he , hath made me forget 
 all my toil, and all my father’s house. 
 
 52 And the name of the second A. M. cir. 2293 
 called he k Ephraim : for God B - c - Lir - I7IL 
 
 Dan. i. 19.- f Chap. xxii. 17 ; Judg. vii. 12 ; 1 Sam. xiii. 5 ; 
 
 Psa. lxxviii. 27.- s Ch. xlvi. 20 ; xlviii. 5.- h Or, prince; ver. 
 
 45 ; 2 Sam. viii. 18.-‘ That is, forgetting. - k That is, fruitful. 
 
 as compounded of 2^ ab, father, and “p rack, tender; 
 for Joseph might be denominated a father, because of 
 his care over the people, and the provision he was 
 making for their preservation; and tender because of 
 his youth. Or it may be compounded of 3N ab, fa¬ 
 ther, and “pD barech, blessing, the latter 2 beth being 
 easily lost in the preceding one ; and Joseph might 
 have this epithet as well as the other, on account of 
 the care he was taking to turn aside the heavy curse 
 of the seven years of famine, by accumulating the 
 blessings of the seven years of plenty. Besides, fa¬ 
 ther seems to have been a name of office, and proba¬ 
 bly father of the king ox father of Pharaoh might sig¬ 
 nify the same as the king's minister among us ; see on 
 chap. xlv. 8. But if it be an Egyptian word, it is 
 vain to look for its signification in Hebrew. 
 
 Yerse 44. I am Pharaoh ] The same as if he had 
 said, I am the king; for Pharaoh was the common 
 title of the sovereigns of Egypt. 
 
 Yerse 45. Zaphnath-paaneah ] The meaning of this 
 title is as little known as that of abrech in the prece¬ 
 ding verse. Some translate it, The revealer of secrets ; 
 others, The treasury of glorious comfort. St. Jerome 
 translates the whole verse in the most arbitrary manner. 
 Vertitque nomen ejus, et vocavit eum, lingua JEgypli- 
 aca , Salvatorem mundi. “ And he changed his name, 
 and called him in the Egyptian language, The saviour 
 of the world." None of the Asiatic versions acknow¬ 
 ledge this extraordinary gloss, and it is certainly wor¬ 
 thy of no regard. The Anglo-Saxon nearly copies the 
 Yulgate : nembe fiine on Cgiptipc pibbaneapbep pselenb. 
 
 And named him in Egyptian, The healer of the world. 
 All the etymologies hitherto given of this word are, to 
 3ay the least of them, doubtful. I believe it also to be 
 an Egyptian epithet, designating the office to which 
 he was now raised ; and similar to our compound terms, 
 Prime-Minister, Lord-Chancellor . High-Treasurer, 
 Chief-Justice, dye. 
 
 Asenath, the daughter of Poti-pherah ] There is no 
 likelihood that the Poti-pherah mentioned here is the 
 same as the Potiphar who had purchased Joseph, and, 
 on the false accusations of his wife, cast him into prison. 
 1. The Scripture gives no intimation that they were 
 one and the same person. 2. Poti-pherah had chil¬ 
 dren, and Potiphar was an eunuch; see on chap, 
 xxxvii. 36 ; for though eunuchs often kept women, 
 there is no proof that they had any issue by them. 
 
 Priest of On.~\ For the signification of the word 
 jDD cohen ox priest, see on chap. xiv. 18. On is ren¬ 
 dered Heliopolis (the city of the sun, Sunnan bujih) 
 by the Septuagint and Anglo-Saxon; and it is very 
 likely that this Poti-pherah was intendant of that noms 
 or province, under Pharaoh. 
 
 Joseph went out over all the lanJ\ No doubt for 
 the building of granaries, and appointing proper officers 
 to receive the corn in every place, as Dr. Dodd has 
 very properly conjectured. 
 
 Yerse 46. Joseph was thirty years old ] As he was 
 seventeen years old wffien he was sold into Egypt, 
 chap, xxxvii. 2, and was now thirty, he must have 
 been thirteen years in slavery. 
 
 Stood before Pharaoh ] This phrase always means 
 admission to the immediate presence of the sovereign, 
 and having the honour of his most unlimited confidence. 
 Among the Asiatic princes, the privilege of coming 
 even to their seat, of standing before them, dye., was 
 granted only to the highest favourites. 
 
 Yerse 47. The earth brought forth by handfuls .] 
 This probably refers principally to rice, as it grows in 
 tufts, a great number of stalks proceeding from the 
 same seed. In those years the Nile probably rose 
 sixteen cubits ; see on ver. 31. 
 
 Yerse 50. Two 50 / 15 ] Whom he called by names 
 expressive of God’s particular and bountiful providence 
 towards him. Manasseh, menashsheh, signi¬ 
 
 fies forgetfulness, from HUU nashah, to forget ; and 
 
 235 
 
 a 
 
The dearth commences , and 
 
 GENESIS. 
 
 A. M. cir. 2293 . hath caused me to be 1 fruitful in 
 P' Pi . cir ' . 1 the land of my aflliction. 
 
 A. M. 2296 . 53 And the seven years of plen- 
 
 B. C. 1708. X , • 1 1 J r 
 
 - teousness, that was in the land ot 
 
 Egypt, were ended. 
 
 54 m And the seven years of dearth began to 
 come, n according as Joseph had said: and 
 the dearth was in all lands ; but in all the land 
 of Egypt there was bread. 
 
 55 And when all the land of Egypt was 
 famished, the people cried to Pharaoh for 
 
 Chapter xlix. 22.- m Psalm cv. 16; Acts vii. 11. 
 
 n Ver. 30. 
 
 Ephraim, D’HiDN ep hr ay im,fruitfulness, from HID pa- 
 rah, to be fruitful; and he called his sons by these 
 names, because God had enabled him to forget all his 
 toil, disgrace, and affliction, and had made him f ruitful 
 in the very land in which he had suffered the greatest 
 misfortune and indignities. 
 
 Verse 54. The seven years of dearth began to come ] 
 Owing in Egypt to the Nile not rising more than 
 twelve or thirteen cubits; (see on ver. 31;) but there 
 must have been other causes which affected other 
 countries, not immediately dependent on the Nile, 
 though remotely connected with Egypt and Canaan. 
 
 The dearth ivas in all lands ] All the countries 
 dependent on the Nile. And it appears that a general 
 drought had taken place, at least through all Egypt 
 and Canaan; for it is said, ver. 57, that the famine 
 was sore in all lands —Egypt and Canaan, and their 
 respective dependencies. 
 
 Verse 55. When all the land of Egypt was famished] 
 As Pharaoh, by the advice of Joseph, had exacted a 
 fifth part of all the grain during the seven years of 
 plenty, it is very likely that no more was left than 
 what was merely necessary to supply the ordinary 
 demand both in the way of home consumption, and 
 for the purpose of barter or sale to neighbouring 
 countries. 
 
 Verse 56. Over all the face of the earth\ The 
 original, piKH 122 * *73 col peney haarets, should be 
 translated, all the face of that land, viz., Egypt , as it 
 is explained at the end of the verse. 
 
 Verse 57. All countries came into Egypt—to buy ] 
 As there had not been a sufficiency of rains, vapours, 
 &c., to swell the Nile, to effect a proper inundation in 
 Egypt, the same cause would produce drought, and 
 consequently scarcity, in all the neighbouring coun¬ 
 tries ; and this may be all that is intended in the text. 
 
 1. As the providence of God evidently led the but¬ 
 ler and baker of Pharaoh, as well as the king himself, 
 to dream the prophetic dreams mentioned in this and 
 
 236 
 
 prevails over all the earth 
 
 bread : and Pharaoh said unto all A. M. 2296. 
 
 B C 1708 
 
 the Egyptians, Go unto Joseph; ——1-i, 
 
 what he saith to you, do. 
 
 56 And the famine was over all the face 
 of the earth. And Joseph opened 0 all the 
 store-houses, and p sold unto the Egyptians ; 
 and the famine waxed sore in the land of 
 
 Egypt- 
 
 57 q And all countries came into Egypt, to 
 Joseph, for to buy corn; because that the 
 famine was so sore in all lands. 
 
 0 Heb. all wherein was.-PChap. xlii. 6; xlvii. 14, 24. 
 
 *1 Deut. ix. 28. 
 
 the preceding chapter, so his Spirit in Joseph led to 
 the true interpretation of them. What a proof do all 
 these things give us of a providence that is so general 
 as to extend its influence to every part, and so parti¬ 
 cular as to notice, influence, and direct the most 
 minute circumstances ! Surely God “ has way every 
 where, and all things serve his will.” 
 
 2. Dreams have been on one hand superstitiously 
 regarded, and on the other skeptically disregarded. 
 That some are prophetic there can be no doubt; that 
 others are idle none can hesitate to believe. Dreams 
 may be divided into the six following kinds : 1. Those 
 which are the mere nightly result of the mind’s re¬ 
 flections and perplexities during the business of the 
 day. 2. Those which spring from a diseased state of 
 the body, occasioning startings, terrors, &c. 3. Those 
 
 which spring from an impure state of the heart, men¬ 
 tal repetitions of those acts or images of illicit plea¬ 
 sure, riot, and excess, which form the business of a 
 profligate life. 4. Those which proceed from a dis¬ 
 eased mind , occupied with schemes of pride, ambition, 
 grandeur, &c. These, as forming the characteristic 
 conduct of the life, are repeatedly reacted in the deep 
 watches of the night, and strongly agitate the soul with 
 illusive enjoyments and disappointments. 5. Those 
 which come immediately from Satan, which instil 
 thoughts and principles opposed to truth and righteous¬ 
 ness, leaving strong impressions on the mind suited to 
 its natural bent and turn, which, in the course of the 
 day, by favouring circumstances, may be called into 
 action. 6. Those which come from God, and which 
 necessarily lead to him, whether prophetic of future 
 good or evil, or impressing holy purposes and heavenly 
 resolutions. Whatever leads away from God, truth, 
 and righteousness, must be from the source of evil ; 
 whatever leads to obedience to God, and to acts of be¬ 
 nevolence to man, must be from the source of good¬ 
 ness and truth. Reader, there is often as much super¬ 
 stition in disregarding as in attending to dreams ; and 
 he who fears God will escape it in both. 
 
 a 
 
Jacob sends his ten sons 
 
 CHAP. XLIL 
 
 to Egypt to buy food. 
 
 CHAPTER XLIL 
 
 Jacob sends his ten sons to Egypt to buy com, 1—3 ; but refuses to permit Benjamin to go, 4. They arrive 
 in Egypt, and bow themselves before Joseph, 5, 6. He treats them roughly and calls them spies, 7—10. 
 They defend themselves and give an account of their family, 11—13. He appears unmoved, and puts 
 them all in prison for three days, 14—17. On the third day he releases them on condition of their bring¬ 
 ing Benjamin, 18—20. Being convicted by their consciences, they reproach themselves with their cruelty 
 to their brother Joseph, and consider themselves under the displeasure of God, 21—23. Joseph is greatly 
 affected, detains Simeon as a pledge for Benjamin, orders their sacks to be filled with corn, and the purchase 
 money to be put in each man’s sack, 24, 25. When one of them is going to give his ass provender he 
 discovers his money in the mouth of his sack, at which they are greatly alarmed, 26—28. They come to 
 their father in Canaan, and relate what happened to them in their journey, 29—34. On emptying their 
 sacks, each man’s money is found in his sack's mouth, which causes alarm both to them and their father, 35. 
 Jacob deplores the loss of Joseph and Simeon, and refuses to let Benjamin go, though Reuben offers his 
 two sons as pledges for his safety, 36-38. 
 
 A. M. 2297 . JYTOW when a Jacob saw that 
 
 B. C. 1707. ±\ . . _ , . 
 
 - there was corn in Egypt, Jacob 
 
 said unto his sons, Why do ye look one upon 
 
 another ? 
 
 2 And he said, Behold, I have heard that 
 there is corn in Egypt: get you down thither, 
 and buy for us from thence ; that we may 
 b live, and not die. 
 
 3 And Joseph’s ten brethren went down to 
 buy corn in Egypt. 
 
 4 But Benjamin, Joseph’s brother, Jacob 
 sent not with his brethren ; for he said, c Lest 
 peradventure mischief befall him. 
 
 5 And the sons of Israel came to buy corn 
 among those that came : for the famine was 
 d in the land of Canaan. 
 
 6 And Joseph was the governor e over the 
 land, and he it was that sold to all the people 
 
 *• Acts vii. 12.- b Chap, xliii. 8; Psa. cxviii. 17 ; Isa. xxxviii. 1. 
 
 c Ver. 38.- d Acts vii. 11. 
 
 NOTES ON CHAP. XLIL 
 Verse 1. Jacob saw that there was corn ] That is, 
 Jacob heard from the report of others that there was 
 plenty in Egypt. The operations of one sense, in 
 Hebrew, are often put for those of another. Before 
 agriculture was properly known and practised, famines 
 were frequent; Canaan seems to have been peculiarly 
 vexed by them. There was one in this land in the 
 time of Abraham, chap. xii. 10 ; another in the days of 
 Isaac, chap. xxvi. 1 ; and now' a third in the time of 
 Jacob. To this St. Stephen alludes, Acts vii. 11 : 
 there was great affliction, and our fathers found no 
 sustenance. 
 
 Verse 6. Joseph was the governor] shallit, an 
 intendant, a protector, from shalat, to be over as 
 a protector; hence shelatim, shields, or arms 
 
 for protection and defence, 2 Sam. viii. 7 ; and Jlt3*7Zr 
 shilton, power and authority , Eccles. viii. 4, 8 ; and 
 nence the Arabic sultan, a lord, prince, or 
 
 king , from LL* salata, he obtained and exercised 
 dominion, he ruled. Was it not from this very cir¬ 
 cumstance, Joseph being shallit, that all the Moham- 
 
 of the land: and Joseph s brethren A. M. 2297. 
 
 ... . \ . B. C. 1707. 
 
 came, and 1 bowed down them- -- 
 
 selves before him with their faces to the earth. 
 
 7 And Joseph saw his brethren, and lie 
 knew them, but made himself strange unto 
 them, and spake s roughly unto them; and 
 said unto them, Whence come ye ? And they 
 said, From the land of Canaan to buy food. 
 
 8 (And Joseph knew his brethren, but they 
 knew not him.) 
 
 9 And Joseph h remembered the dreams 
 which he dreamed of them, and said unto 
 them, Ye are spies ; to see the nakedness of 
 the land ye are come. 
 
 10 And they said unto him, Nay, my lord, 
 but to buy food are thy servants come. 
 
 11 We are all one man’s sons ; we are true 
 men , thy servants are no spies. 
 
 e Chap. xli. 41.- f Chap. xxxvii. 7.- s Heb. hard things with 
 
 them. - h Chap, xxxvii. 5, 9. 
 
 medan governors of Egypt, Ac., took the title of 
 sultan ? 
 
 Bowed down themselves before him] Thus fulfilling 
 the prophetic dream, chap, xxxvii. 7, 8, which they 
 had taken every precaution to render null and void. 
 But there is neither might nor counsel against the Lord. 
 
 Verse 9. Ye are spies] Qnx D’SllD meraggelirn 
 attem, ye are footmen, trampers about, footpads, vaga¬ 
 bonds, lying in wait for the property of others ; persons 
 who, under the pretence of wishing to buy corn, desire 
 only to find out whether the land be so defenceless 
 that the tribes to which ye belong (see ver. 11) may 
 attack it successfully, drive out the inhabitants, and 
 settle in it themselves ; or, having plundered it, retire 
 to their deserts. This is a frequent custom among 
 the Arabs to the present day. Thus Joseph spake 
 roughly to them merely to cover that w^armth of affec¬ 
 tion which he felt towards them ; and that being thus 
 brought, apparently, into straits and dangerous circum¬ 
 stances, their consciences might be awakened to reflect 
 on and abhor their own wickedness. 
 
 Verse 11. We are all one man’s sons] We do not 
 
 237 
 
GENESIS. 
 
 with his brethren 
 
 Joseph deals roughly 
 
 A. M. 2297. 12 And he said unto them, Nay, 
 
 - but to see the nakedness of the 
 
 land ye are come. 
 
 13 And they said, Thy servants are twelve 
 brethren, the sons of one man in the land of 
 Canaan; and, behold, the youngest is this day 
 with our father, and one 1 is not.. 
 
 14 And Joseph said unto them, That is it 
 that I spake unto you, saying, Ye are spies : 
 
 15 Hereby ye shall be proved : k By the 
 life of Pharaoh ye shall not go forth hence, 
 except your youngest brother come hither. 
 
 16 Send one of you, and let him fetch your 
 brother, and ye shall be 1 kept in prison, that 
 your words may be proved, whether there be 
 any truth in you: or else by the life of Pha¬ 
 raoh surely ye are spies. 
 
 17 And he m put them all together into ward 
 three days. 
 
 18 And Joseph said unto them the third 
 day, This do, and live ; n /or I fear God : 
 
 19 If ye be true men , let one of your bre- 
 
 ‘Chap. xxxvii. 30 ; Lara. v. 7; see chap. xliv. 20.- k See 
 
 1 Sam. i. 26 ; xvii. 55 ; Judith xi. !:■ - 1 Heb. bound. - m Heb. 
 
 gathered. -“Lev. xxv. 43; Neh. v. 15.-°Ver. 24; chapter 
 
 xliii. 5; xliv. 23. 
 
 belong to different tribes, and it is not likely that one 
 family would make a hostile attempt upon a whole 
 kingdom. This seems to be the very ground that 
 Joseph took, viz., that they were persons belonging to 
 different tribes. Against this particularly they set up 
 their defence, asserting that they all belonged to one 
 family ; and it is on the proof of this that Joseph puts 
 them, ver. 15, in obliging them to leave one as a 
 hostage, and insisting on their bringing their remaining 
 brother ; so that he took exactly the same precautions 
 to detect them as if he had had no acquaintance with 
 them, and had every reason to be suspicious. 
 
 Yerse 13. One is not.\ An elliptical sentence, One 
 is not alive. 
 
 Yerse 15. By the life of Pharaoh ] Tl chey 
 
 Pharoh, Pharaoh hveth. As if he had said, As surely 
 as the king of Egypt lives, so surely shall ye not go 
 hence unless your brother come hither. Here there¬ 
 fore is no oath ; it is just what they themselves make 
 it in their report to their father, chap, xliii. 3 : the 
 man did solemnly protest unto us ; and our translators 
 should not have put it in the form of an oath, espe¬ 
 cially as the original not only will bear another ver¬ 
 sion, but is absolutely repugnant to this in our sense 
 of the word. 
 
 Yerse 18. I fear GoP j NY ’’JN OVlSttH UN eth ha- 
 elohim ani yare, literally translated the passage runs 
 thus, I also fear the gods; but the emphatic H ha is 
 probably added by Joseph, both here and in his con¬ 
 versation with Pharaoh, the more particularly to point 
 out the eminence and perfection of the Supreme Being 
 as contradistinguished from the gods of Egypt. He 
 
 238 
 
 thren be bound in the house of your A. M. 2297. 
 
 prison: go ye, carry com ior the --- 
 
 famine of your houses : 
 
 20 But 0 bring your youngest brother unto 
 me : so shall your words be verified, and ye 
 shall not die. And they did so. 
 
 21 And they said one to another, p We are 
 verily guilty concerning our brother, in that 
 we saw the anguish of his soul, when he 
 besought us, and we would not hear ; ** there¬ 
 fore is this distress come upon us. 
 
 22 And Reuben answered them, saying, 
 r Spake I not unto you, saying, Do not sin 
 against the child; and ye would not hear ? 
 therefore, behold, also his blood is s required. 
 
 23 And they knew not that Joseph under¬ 
 stood them; for t he spake unto them by an 
 interpreter. 
 
 24 And he turned himself about from them, 
 and wept; and returned to them again, and 
 communed with them, and took from them 
 Simeon, and bound him before their eyes. 
 
 P Job xxxvi. 8, 9; Hos. v. 15.-<i Prov. xxi. 13 ; Matt. vii. 2. 
 
 r Chap, xxxvii. 21.- s Chap. ix. 5; 1 Kings ii. 32; 2 Chron. 
 
 xxiv. 22; Psa. ix. 12 ; Luke xi. 50, 51.—— 1 Heb. an interpreter 
 was between them. 
 
 seems to say to his brethren, I am a worshipper of the 
 true God, and ye have nothing to fear. 
 
 Yerse 21 . We are verily guilty] How finely are 
 the office and influence of conscience exemplified in 
 these words! It was about twenty-two years since 
 they had sold their brother, and probably their con¬ 
 science had been lulled asleep to the present hour. 
 God combines and brings about those favorable cir¬ 
 cumstances which produce attention and reflection , 
 and give weight to the expostulations of conscience. 
 How necessary to hear its voice in time, for here it 
 may be the instrument of salvation; but if not heard 
 in this world, it must be heard in the next; and there, 
 in association with the unquenchable fire, it will be the 
 never-dying worm. Reader, has not thy sin as yet 
 found thee out 1 Pray to God to take away the veil 
 from thy heart, and to give thee that deep sense of 
 guilt which shall oblige thee to flee for refuge to 
 the hope which is set before thee in the Gospel of 
 Christ. 
 
 Yerse 23. For he spake unto them by an interpreter.] 
 Either there was a very great difference between the 
 two languages as then spoken, or Joseph, to prevent 
 all suspicion, might affect to be ignorant of both. We 
 have many evidences in this book that the Egyptians, 
 Hebrews, Canaanites, and Syrians, could understand 
 each other in a general way, though there are also 
 proofs that there was a considerable difference between 
 their dialects. 
 
 Yerse 24. Took—Simeon and bound him before 
 their eyes.] This was retaliation, if, as the rabbins 
 suppose, it was Simeon who bound Joseph, and put him 
 
 a 
 
CHAP. XLII. 
 
 They return to Jacob , and give 
 
 A. M. 2297 . 25 Then Joseph commanded to 
 
 -- nil their sacks with corn, and to 
 
 restore every man’s money into his sack, and 
 to give them provision for the way : and u thus 
 did he unto them. 
 
 26 And they laded their asses with the corn, 
 and departed thence. 
 
 27 And as v one of them opened his sack to 
 give his ass provender in the inn, he espied 
 his money; for, behold, it was in his sack’s 
 mouth. 
 
 28 And he said unto his brethren, My mo¬ 
 ney is restored ; and, lo, it is even in my 
 sack : and their heart w failed them, and they 
 were afraid, saying one to another, What is 
 this that God hath done unto us ? 
 
 29 And they came unto Jacob their father 
 unto the land of Canaan, and told him all that 
 befell unto them ; saying, 
 
 30 The man, who is the lord of the land, 
 spake x roughly to us, and took us for spies 
 of the country. 
 
 31 And we said unto him, We are true men ; 
 we are no spies : 
 
 u Matt. v. 44; Rom. xii. 17, 20, 21.- v See chap, xliii. 21. 
 
 w Heb. went forth. 
 
 into the pit. A recollection of this circumstance must 
 exceedingly deepen the sense he had of his guilt. 
 
 Verse 25. Commanded to Jill their sacks ] CItSd 
 keleyhem , their vessels ; probably large woollen bags, 
 or baskets lined with leather, which, as Sir John Char¬ 
 din says, are still in use through all Asia, and are called 
 tambellet; they are covered with leather, the better to 
 resist the wet, and to prevent dirt and sand from mix¬ 
 ing with the grain. These vessels, of whatever sort, 
 must have been different from those called ptjr sak in 
 the twenty-seventh and following verses, which was 
 probably only a small sack or bag, in which each had 
 reserved a sufficiency of corn for his ass during the 
 journey ; the larger vessels or bags serving to hold the 
 wheat or rice they had brought, and their own packages. 
 The reader will at once see that the English word sack 
 is plainly derived from the Hebrew. 
 
 Verse 26. They laded their asses] Amounting, no 
 doubt, to several scores, if not hundreds, else they 
 could not have brought a sufficiency of corn for the 
 support of so large a family as that of Jacob. 
 
 Verse 27. One of them opened his sack] From 
 ver. 35 we learn that each of the ten brethren on 
 emptying his sack when he returned found his money 
 in it; can we suppose that this was not discovered by 
 them all before 1 It seems not; and the reason was 
 probably this : the money was put in the mouth of the 
 sack of one only, in the sacks of the others it was 
 placed at or near to the bottom; hence only one dis¬ 
 covered it on the road, the rest found it when they 
 came to empty their sacks at their father’s house. 
 
 a 
 
 an account of their journey. 
 
 32 We be twelve brethren, sons A. M. 2297. 
 
 r r U • ’ . B. C. 1707 . 
 
 01 our lather; one is not, and the_ 
 
 youngest is this day with our father in the 
 land of Canaan. 
 
 33 And the man, the lord of the country, 
 said unto us, y Hereby shall I know that ye 
 are true men ; leave one of your brethren 
 here with me, and take food for the famine 
 of your households, and be gone : 
 
 34 And bring your youngest brother unto 
 me : then shall I know that ye are no spies, 
 but that ye are true men : so will I deliver 
 you your brother, and ye shall z traffic in the 
 land. 
 
 35 And k came to pass as they emptied 
 their sacks, that, behold, a every man’s bundle 
 of money was in his sack : and when both 
 they and their father saw the bundles of mo¬ 
 ney, they were afraid. 
 
 36 And Jacob their father said unto them, 
 Me have ye b bereaved of my children: Joseph 
 is not, and Simeon is not, and ye will take 
 Benjamin away: all these things are against 
 me. 
 
 x Heb. with us hard things. - -7 Ver. 15,. 19, 20.- - z Ch. xxxiv. 
 
 10.- a See chap, xliii. 21.- b Chap, xliii. 14. 
 
 In the inn] pb?33 bammalon , from jb lan, to lodge , 
 stay, remain, <fc. The place at which they stopped 
 to bait or rest themselves and their asses. Our word 
 inn gives us a false idea here ; there were no such 
 places of entertainment at that time in the desert over 
 which they had to pass, nor are there any to the pre¬ 
 sent day. Travellers generally endeavour to reach a 
 well, where they fill their girbahs, or leathern bottles, 
 with fresh water, and having clogged their camels, 
 asses, &c., permit them to crop any little verdure there 
 may be in the place, keeping watch over them by turns. 
 This is all we are to understand by the malon or inn 
 in the text, for even caravanseries were not then in 
 use, which are generally no more than four walls per¬ 
 fectly exposed, the place being open at the top. 
 
 Verse 28. Their heart failed them] D^b NV1 vai- 
 yetse libbam, their heart went out. This refers to that 
 spasmodic affection which is felt in the breast at any 
 sudden alarm or fright. Among the common people 
 in our own country we find an expression exactly sim¬ 
 ilar, “ My heart was ready to leap out at my mouth,” 
 used on similar occasions. 
 
 What is this that God hath done unto us ?] Their 
 guilty consciences, now thoroughly awakened, were in 
 continual alarms; they felt that they deserved God’s 
 curse, and every occurrence served to confirm and in¬ 
 crease their suspicions. 
 
 Verse 35. As they emptied their sacks] See on 
 ver. 27. 
 
 Verse 36. All these things are against me.] VPI ’bp 
 n:bj alai hayu cullanah ; literally, All these things are 
 
 239 
 
GENESIS. 
 
 Reuben offers his two sons as 
 
 pledges for Benjamin's safety 
 
 A. m. 2297 . 37 And Reuben spake unto his 
 
 B C 1707. . A 
 
 _—1 -k father, saying, Slay my two sons, 
 
 if I bring him not to thee : deliver him into 
 
 my hand, and I will bring him to thee again. 
 
 38 And he said, My son shall not go down 
 
 with you ; for c his brother is dead, A. M.2297. 
 and he is left alone : d if mischief —— 
 befall him by the way in the which ye go, 
 then shall ye e bring down my gray hairs with 
 sorrow to the grave. 
 
 c Yer. 13 ; chap, xxxvii. 33; xliv. 28. 
 
 d Yer. 4; chap. xliv. 29.- e Chap, xxxvii. 35 ; xliv. 31. 
 
 upon me. Not badly translated by the Vulgate, In me 
 hac omnia mala reciderunt, “ All these evils fall back 
 upon me.” They lie upon me as heavy loads, hasten¬ 
 ing my death ; they are more than I can bear. 
 
 Verse 37. Slay my two sons, if I bring him not to 
 thee] What a strange proposal made by a son to his 
 father, concerning his grandchildren ! But they show 
 the honesty and affection of Reuben’s heart; he felt 
 deeply for his father’s distress, and was determined to 
 risk and hazard every thing in order to relieve and 
 comfort him. There is scarcely a transaction in which 
 Reuben is concerned that does not serve to set his 
 character in an amiable point of view, except the single 
 instance mentioned chap. xxxv. 22, and which for the 
 sake of decency and piety we should wish to understand 
 as the Targumists have explained it. See the notes. 
 
 Verse 38. He is left alone ] That is, Benjamin is 
 the only remaining son of Rachel; for he supposed 
 Joseph , who was the other son, to be dead. 
 
 Shall ye bring down my gray hairs with sorrow] 
 Here he keeps up the idea of the oppressive burden 
 mentioned ver. 36, to which every occurrence was 
 adding an additional'weight, so that he felt it impos¬ 
 sible to support it any longer. 
 
 The following observations of Dr. Dodd on this 
 verse are very appropriate and judicious : “ Nothing 
 can be more tender and picturesque than the words of 
 the venerable patriarch. Full of affection for his be¬ 
 loved Rachel, he cannot think of parting with Benja¬ 
 min, the only remaining pledge of that love, now Jo¬ 
 seph, as he supposes, is no more. We seem to behold 
 the gray-headed, venerable father pleading with his 
 sons, the beloved Benjamin standing by his side, im¬ 
 patient sorrow in their countenances, and in his all the 
 bleeding anxiety of paternal love. It will be difficult 
 to find in any author, ancient or modern, a more exqui¬ 
 site picture.” 
 
 1. There is one doctrine relative to the economy 
 
 J 
 
 of Divine Providence little heeded among men; I mean 
 the doctrine of restitution. When a man has done 
 wrong to his neighbour, though, on his repentance, 
 and faith in our Lord Jesus, God forgives him his sin, 
 yet he requires him to make restitution to the person 
 
 injured, if it lie in the compass of his power. If he 
 do not, God will take care to exact it in the course of 
 his providence. Such respect has he for the dictates 
 of infinite justice that nothing of this kind shall pass 
 unnoticed. Several instances of this have already oc¬ 
 curred in this history, and we shall see several more. 
 No man should expect mercy at the hand of God who, 
 having wronged his neighbour, refuses, when he has it 
 in his power, to make restitution. Were he to weep 
 tears of blood, both the justice and mercy of God would 
 shut out his prayer, if he made not his neighbour 
 amends for the injury he may have done him. The 
 mercy of God, through the blood of the cross, can 
 alone pardon his guilt; but no dishonest man can ex¬ 
 pect this ; and he is a dishonest man who illegally holds 
 the property of another in his hand. The unnatural 
 brethren who sold their brother are now about to be 
 captivated themselves ; and the binder himself is bound 
 in his turn : and though a kind Providence permits not 
 the evil to fall upon them, yet, while apprehending it, 
 they feel all its reality, conscience supplying the lack 
 of prison , jailer , and bonds. 
 
 2. The ways of Providence are often to us dark and 
 perplexed, so that we are ready to imagine that good 
 can never result from what appears to us to be directly 
 contrary to our interest; and we are often tempted to 
 think that those very providential dealings of God, 
 which have for their object our present and eternal 
 welfare, are rather proofs of his displeasure, or evi¬ 
 dences of his vindictive judgment. All these things 
 are against me, said poor desponding Jacob ; whereas, 
 instead of being against him, all these things were for 
 him ; and by all these means w'as the merciful God 
 w r orking for the preservation of himself and his family, 
 and the fulfilment of his ancient promise, that the pos¬ 
 terity of Abraham should be as the stars of heaven for 
 multitude. Plow strange is it that our faith, after so 
 many evidences of his goodness, should still be so weak; 
 and that our opinion of him should be so imperfect, 
 that we can never trust in him but while he is under 
 our own eye ! If we see him producing good, w r e can 
 believe that he is doing so, and this is all. If we be¬ 
 lieve not, he abides faithful; but our unbelief must 
 make our own way extremely perplexing and difficult. 
 
 CHAPTER XLIIL 
 
 The famine continuing, Jacob desires his sons to go again to Egypt and buy some food, 1, 2. Judah shows 
 the necessity of Benjamin’s accompanying them, without whom it would be useless to return to Egypt, 3—5. 
 Jacob expostulates with him, 6. Judah replies, and offers to become surety for Benjamin, 7—10. Jacob 
 at last consents, and desires them to take a present with them for the governor of Egypt; and double 
 money, that which they had brought back m their sacks 1 mouth, and the price of the load they loere now to 
 bring; and, having prayed for them , sends them away , 11—15. They arrive in Egypt, and ore brought 
 
 240 a 
 
Judah shows the necessity of CHAP. XLIII. going immediately to Egypt. 
 
 to Joseph's house to dine with him, at which they are greatly alarmed , 16—18. They speak to the steward 
 of Joseph's house concerning the money returned in their sacks , 19—22. He gives them encouragement, 
 23, 24. Having made ready the present , they bring it to Joseph when he came home to dine , 25, 26. He 
 speaks kindly to them , and inquires concerning their health , and that of their father , 27, 28. Joseph is 
 greatly affected at seeing his brother Benjamin, 29—31. They dine ivith him , and are distinguished accord¬ 
 ing to their seniority; but Benjamin receives marks of peculiar favour , 32—34. 
 
 A. M. 2297 . A nd the famine was a sore in 
 
 B. C. 1707. 
 
 the land. 
 
 2 And it came to pass, when they had eaten 
 ap the corn which they had brought out of 
 Egypt, their father said unto them, Go again, 
 buy us a little food. 
 
 3 And Judah spake unto him, saying, The 
 man b did solemnly protest unto us, saying, 
 Ye shall not see my face, except your c bro¬ 
 ther he with you. 
 
 4 If thou wilt send our brother with us, we 
 will go down and buy thee food: 
 
 5 But if thou wilt not send him, we will not 
 go down : for the man said unto us, Ye shall 
 not see my face, except your brother he with 
 you. 
 
 «s 
 
 6 And Israel said, Wherefore dealt ye so ill 
 with me, as to tell the man whether ye had 
 yet a brother ? 
 
 7 And they said, The man d asked us straitly 
 of our state, and of our kindred, saying, Is 
 
 a Chap. xli. 54, 57.- 
 xlii. 20; xliv. 23.- 
 
 f Heb. knowing could we know. 
 
 - b Heb. protesting protested. - c Chap. 
 
 - d Heb. asking asked us. - e Heb. mouth. 
 
 your father yet alive ? have ye A. M. 2297. 
 
 another brother ? and we told him -----"-- 
 
 according to the e tenor of these words : f could 
 we certainly know that he would say, Bring 
 your brother down ? 
 
 8 And Judah said unto Israel his father, 
 
 Send the lad with me, and we will arise and 
 
 go ; that we may live, and not die, both we, 
 
 and thou, and also our little ones. 
 
 9 I will be surety for him ; of my hand shalt 
 thou require him : ^ if I bring him not unto 
 thee, and set him before thee, then let me bear 
 the blame for ever: 
 
 10 For except we had lingered, surely now 
 we had returned h this second time. 
 
 11 And their father Israel said unto them, 
 If it must he so now, do this ; take of the 
 best fruits in the land in your vessels, and 
 1 carry down the man a present, a little k balm, 
 and a little honey, spices and myrrh, nuts and 
 almonds : 
 
 £ Chap. xliv. 32; Philera. 18, 19.- h Or, twice by this. 
 
 1 Chap, xxxii. 20; Prov. xviii. 16.- k Chap, xxxvii. 25; 
 
 Jer. viii. 22. 
 
 NOTES ON CHAP. XLIII. 
 
 Verse 8. Send the lad with me] As the original 
 is not “iV yeled , from which we have derived our word 
 lad, but naar, it would have been better had our 
 translators rendered it by some other term, such as 
 the youth , or the young man , and thus the distinction 
 in the Hebrew would have been better kept up. Ben¬ 
 jamin was at this time at least twenty-four years of 
 age, some think thirty , and had a family of his own. 
 See chap. xlvi. 21. 
 
 That we may live , and not die ] An argument drawn 
 from self-preservation, what some have termed the first 
 laic of nature. By your keeping Benjamin we are pre¬ 
 vented from going to Egypt ; if we go not to Egypt 
 we shall get no corn ; if we get no corn we shall all 
 perish by famine; and Benjamin himself, who other¬ 
 wise might live, must, with thee and the whole family, 
 infallibly die. 
 
 Verse 9. Let me bear the blame for ever] TiNLDm 
 D'D'H Sj "jb vechaiathi lecha col haiyamim, then shall 
 I sin against thee all my days , and consequently be 
 liable to punishment for violating my faith. 
 
 Verse 11. Carry down the man a present] From 
 the very earliest times presents were used as means of 
 introduction to great men. This is particularly noticed 
 by Solomon : A man's gift maketh room for him , and 
 bringeth him before great men , Prov. xviii. 16. But 
 
 Vol. I ( 17 ) 
 
 what was the present brought to Josepl on this occa¬ 
 sion 1 After all the labour of commentators, we are 
 obliged to be contented with probabilities and conjec¬ 
 ture. According to our translation, the gifts w r ere 
 balm , honey , spices , myrrh , nuts, and almonds. 
 
 Balm] ’"IX tsori is supposed to signify resin in 
 general, or some kind of gum issuing from trees. 
 
 Honey] cm debash has been supposed to be the 
 same as the rob of grapes , called in Egypt dibs. 
 Others think that honey , in the common sense of the 
 term, is to be understood here : we know that honey 
 was plentiful in Palestine. 
 
 Spices] nechoth is supposed to mean gum 
 
 storax, which might be very valuable on account of 
 its qualities as a perfume. 
 
 Myrrh] ttb lot , supposed by some to mean slacte; 
 by others to signify an ointment made of myrrh. 
 
 Nuts] D AiD2 botnim, by some rendered pistachio 
 nuts, those produced in Syria being the finest in the 
 world ; by others, dates ; others, walnuts ; others, pine 
 apples; others, the nuts of the terebinth tree. 
 
 Almonds] D'lpiy shekedim, correctly enough trans¬ 
 lated, and perhaps the only article in the collection of 
 which we know any thing with certainty. It is gene¬ 
 rally allowed that the land of Canaan produces the 
 best almonds in the east; and on this account they 
 might be deemed a very acceptable present to the 
 
 241 
 
GENESIS. 
 
 Benjamin accompanies 
 
 his brethren to Egypt. 
 
 A. M. 2297. 12 And take double money in 
 
 B ‘ 17 . Q7 '.„ your hand; and the money * 1 * that 
 was brought again in the mouth of your sacks, 
 carry it again in your hand; peradventure it 
 was an oversight: 
 
 13 Take also your brother, and arise, go 
 again unto the man : 
 
 14 And God Almighty give you mercy before 
 the man, that he may send away your other 
 brother, and Benjamin. m If n I be bereaved 
 of my children , I am bereaved. 
 
 15 And the men took that present, and they 
 took double money in their hand, and Benja¬ 
 min ; and rose up, and went down to Egypt, 
 and stood before Joseph. 
 
 16 And when Joseph saw Benjamin with 
 them, he said to the 0 ruler of his house, Bring 
 these men home, and p slay, and make ready ; 
 for these men shall q dine with me at noon. 
 
 17 And the man did as Joseph bade ; and 
 the man brought the men into Joseph’s house. 
 
 18 And the men were afraid, because they 
 were brought into Joseph’s house ; and they 
 said, Because of the money that w T as returned 
 
 m our sacks at the first time are A. M. 229 <. 
 
 . B. C. 1707 . 
 
 we brought in : that he may r seek - 
 
 occasion against us, and fall upon us, and 
 
 take us for bondmen, and our asses. 
 
 19 And they came near to the steward of 
 Joseph’s house, and they communed with him 
 at the door of the house, 
 
 20 And said, 0 sir, s we 1 came indeed down 
 at the first time to buy food : 
 
 21 And u it came to pass, when we came 
 to the inn, that we opened our sacks, and, 
 behold, every man’s money was in the mouth 
 of his sack, our money in full weight : and 
 we have brought it again in our hand. 
 
 22 And other money have we brought down 
 in our hands to buy food : we cannot tell who 
 put our money in our sacks. 
 
 23 And he said, Peace be to you, fear not: 
 your God, and the God of your father, hath 
 given you treasure in your sacks : v I had your 
 money. And he brought Simeon out unto 
 them. 
 
 24 And the man brought the men into 
 Joseph’s house, and w gave them water, and 
 
 1 Chap. xlii. 25, 35.—-— m Esth. iv. 16.- n Or, and I, as I have 
 
 been , &c.- 0 Chap. xxiv. 2; xxxix. 4; xliv. 1 . -PHeb. kill a 
 
 killing ; 1 Sam. xxv. 11.-1 Heb. eat. 
 
 T Heb. roll himself upon us ; Job xxx. 14.- 3 Ch. xlii. 3, 10 
 
 1 Heb. coming down we came down. - u Chap. xlii. 27, 35 
 
 v Heb. your money came to me. - w Chap, xviii. 4 : xxiv. 32. 
 
 governor of Egypt. Those who wish to see this sub¬ 
 ject exhausted must have recourse to the Physica Sa¬ 
 cra of Scheuchzer. 
 
 Yerse 12. Double money] What was returned in 
 their sacks, and what was farther necessary to buy 
 another load. 
 
 Yerse 14. This verse may be literally translated 
 thus : “ And God, the all-sufficient, shall give you 
 tender mercies before the man, and send to you your 
 other brother, and Benjamin ; and I, as I shall be child¬ 
 less, so I shall be childless.” That is, I will submit 
 to this privation, till God shall restore my children. 
 It appears that this verse is spoken prophetically; and 
 that God at this time gave Jacob a supernatural evi¬ 
 dence that his children should be restored. 
 
 Yerse 16. Slay , and make ready ] H2D teboach 
 tebach, slay a slaying , or make a great slaughter — 
 let preparations be made for a great feast or entertain¬ 
 ment. See a similar form of speech, Prov. ix. 2 ; 
 I Sam. xxv. 11 ; and Gen. xxxi. 54. 
 
 Yerse 18. And the men were afraid] A guilty con¬ 
 science needs no accuser. Every thing alarms them ; 
 they now feel that God is exacting retribution, and 
 they know not what the degrees shall be, nor where 
 it shall stop. 
 
 Fail upon us] irSy V^nn hithgolel alainu, roll 
 himself upon us. A metaphor taken from ivrestlers ; 
 when a man has overthrown his antagonist, he rolls 
 himself upon him, in order to keep him down. 
 
 And our asses.] Which they probably had in great 
 
 242 
 
 number with them ; and which, if captured, would have 
 been a great loss to the family of Jacob, as such cattle 
 must have constituted a principal part of its riches. 
 
 Yerse 20. O sir, we came indeed—to buy food ] 
 There is a frankness now in the conduct of Joseph’s 
 brethren that did not exist before; they simply and 
 honestly relate the whole circumstance of the money 
 being found in their sacks on their return from their 
 last journey. Afflictions from the hand of God, and 
 under his direction, have a wonderful tendency to hum¬ 
 ble the soul. Did men know how gracious his designs 
 are in sending such, no murmur would ever be heard 
 against the dispensations of Divine Providence. 
 
 Yerse 23. And he said] The address of the steward 
 in this verse plainly proves that the knowledge of the 
 true God was in Egypt. It is probable that the stew¬ 
 ard himself was a Hebrew, and that Joseph had given 
 him intimation of the whole affair ; and though he was 
 not at liberty to reveal it, yet he gives them assu¬ 
 rances that the whole business would issue happily. 
 
 I had your money.] ,l 7^ frO D3DDD caspechem ba 
 elai, your money comes to me. As I am the steward, 
 the cash for the corn belongs to me. Ye have no rea¬ 
 son to be apprehensive of any evil; the whole trans¬ 
 action is between myself and you ; receive therefore 
 the money as a present from the God of your father, 
 no matter whose hands he makes use of to convey it. 
 The conduct of the steward, as well as his words, had 
 a great tendency to relieve their burdened minds. 
 
 Yerse 24. Brought the men into Joseph's house, <5pc.] 
 
 ( 17* ) 
 
CHAP. XLIII. 
 
 with his brethren> 
 
 Joseph's interview 
 
 A. M. 2297 . thev washed their feet; and he cave 
 
 B. C. 1707. . r , ° 
 
 -- their asses provender. 
 
 25 And they made ready the present against 
 Joseph came at noon : for they heard that 
 they should eat bread there. 
 
 26 And when Joseph came home, they 
 brought him the present which was in their 
 hand into the house, and x bowed themselves 
 to him to the earth. 
 
 27 And he asked them of their y welfare, 
 and said, * Is your father well, the old man 
 ft of whom ye spake ? Is he yet alive ? 
 
 28 And they answered, Thy servant our 
 father is in good health, he is yet alive. 
 b And they bowed down their heads, and made 
 obeisance. 
 
 29 And he lifted up his eyes, and saw his 
 brother Benjamin, c his mother’s son, and said, 
 Is this your younger brother, d of whom ye 
 spake unto me ? And he said, God be gra¬ 
 cious unto thee, my son ! 
 
 x Chap, xxxvii. 7, 10.-y Heb. peace ; chap, xxxvii, 14. 
 
 1 Heb. Is there peace to your father? - a Chap. xlii. 11, 13. 
 
 b Chap, xxxvii. 7, 10.- c Chap. xxxv. 17, 18. 
 
 This is exactly the way in which a Hindoo receives a 
 guest. As soon as he enters, one of the first civilities 
 is the presenting of water to wash his feet. So indis¬ 
 pensable is this, that water to wash the feet makes a 
 part of the offerings to an image. 
 
 Verse 27. And he asked them of their welfare ] This 
 verse may be thus translated: “ And he asked therh 
 concerning their prosperity; and he said, Is your 
 father prosperous, the old man who ye told me was 
 alive? And they said, Thy servant our father pros¬ 
 pers ; he is yet alive.” 
 
 Verse 29. He lifted up his eyes, and saw his bro¬ 
 ther Benjamin ] They were probably introduced to 
 him successively ; and as Benjamin was the youngest, 
 he would of course be introduced last. 
 
 God be gracious unto thee, my son /] A usual 
 salutation in the east from the aged and superiors to 
 the younger and inferiors, which, though very em¬ 
 phatic and expressive in ancient times, in the present 
 day means no more than “ I am your humble servant,” 
 or “ I am exceedingly glad to see you ;” words which 
 among us mean—just nothing. Even in David’s time 
 they seem to have been, not only devoid of meaning, 
 but to be used as a cloak for the basest and most 
 treacherous designs : They bless with their mouths, 
 but they curse inwardly. Hence Joab salutes Amasa , 
 kieses him with apparent affection, and stabs him in 
 the same moment! The case of Judas , betraying the 
 Son of man with a kiss, will not be forgotten. 
 
 Verse 32. They set on for him by himself, dye.] 
 From the text it appears evident that there were three 
 tables, one for Joseph, one for the Egyptians, and one 
 for the eleven brethren. 
 
 The Eygptians might not eat bread with the He- 
 
 a 
 
 30 And Joseph made haste ; for A. m. 2297 . 
 e his bowels did yearn upon his —~ ‘ 1 ‘° 7 '. 
 brother: and he sought where to weep; 
 and he entered into his chamber, and f wept 
 there. 
 
 31 And he washed his face, and went out, 
 and refrained himself, and said, Set on s bread. 
 
 32 And they set on for him by himself, and 
 for them by themselves, and for the Egyptians 
 which did eat with him, by themselves : be¬ 
 cause the Egyptians might not eat bread with 
 the Hebrews ; for that is h an abomination 
 unto the Egyptians. 
 
 33 And they sat before him, the first-born 
 according to his birthright, and the youngest 
 according to his youth : and the men marvelled 
 one at another. 
 
 34 And he took and sent messes unto them 
 from before him : but Benjamin’s mess was 
 * five times so much as any of theirs. And 
 they drank and k were merry with him. 
 
 d Chap. xlii. 13.- e l Kings iii. 26.- f Chap. xlii. 24. 
 
 s Ver. 25.- h Chap. xlvi. 34; Exod. viii. 26.- 1 Chap. xlv. 22. 
 
 k Heb. drank largely ; see Hag. i. 6; John ii. 10. 
 
 brews] There might have been some political reason 
 for this, with which we are unacquainted ; but inde¬ 
 pendently of this, two may be assigned. 1. The He¬ 
 brews were shepherds; and Egypt had been almost 
 ruined by hordes of lawless wandering banditti, under 
 the name of Hycsos, or King-shepherds, who had but 
 a short time before this been expelled from the land 
 by Amasis, after they had held it in subjection for 
 259 years, according to Manetho, committing the most 
 wanton cruelties. 2. The Hebrews sacrificed those 
 animals which the Egyptians held sacred, and fed on 
 their flesh. The Egyptians were in general very su¬ 
 perstitious, and would have no social intercourse with 
 people of any other nation; hence we are informed 
 that they would not even use the knife of a Greek, 
 because they might have reason to suspect it had cut 
 the flesh of some of those animals which they held sa¬ 
 cred. Among the Hindoos different castes will not 
 eat food cooked in the same vessel. If a person of 
 another caste touch a cooking vessel, it is thrown 
 away. Some are of opinion that the Egyptian idola¬ 
 try, especially their worship of Apis under the figure 
 of an ox, was posterior to the time of Joseph ; ancient 
 monuments are rather against this opinion, but it is 
 impossible to decide either way. The clause in the 
 Alexandrian Septuagint stands thus, B bckvypa yap 
 eotlv rote AtyvTtTtoig [t rag Tcoiprjv Trpo(3aruv,] “ For 
 [every shepherd] is an abomination to the Egyptians 
 but this clause is probably borrowed from chap. xlvi. 
 34, where it stands in the Hebrew as well as in the 
 Greek. See the note on chap. xlvi. 34. 
 
 Verse 33. The first-born according to his birth¬ 
 right] This must greatly astonish these brethren, to 
 find themselves treated with so much ceremony, and 
 
 243 
 
GENESIS. 
 
 Joseph's cup is put 
 
 at the same time with so much discernment of their 
 respective ages. 
 
 Terse 34. Benjamin's mess was Jive times so much 
 as any of theirs .] Sir John Chardin observes that 
 «in Persia, Arabia, and the Indies, there are several 
 houses where they place several plates in large salvers, 
 and set one of these before each person, or before two 
 or three, according to the magnificence of each house. 
 This is the method among the Hindoos; the dishes 
 are not placed on the table, but messes are sent to 
 each individual by the master of the feast or by his 
 substitute. The great men of the state are always 
 served by themselves, in the feasts that are made for 
 them ; and with greater profusion, their part of each 
 hind of provision being always double, treble, or a 
 larger proportion of each kind of meat.” The cir¬ 
 cumstance of Benjamin’s having a mess five times as 
 large as any of his brethren, shows the peculiar honour 
 which Joseph designed to confer upon him. See 
 several useful observations on this subject in Hammer's 
 Observ., vol. ii., p. 101, &c., Edit. 1808. 
 
 into Benjamin's sack . 
 
 1 . The scarcity in Canaan was not absolute; though 
 they had no corn, they had honey, nuts, almonds, &c. 
 In the midst of judgment, God remembers mercy. If 
 there was scarcity in Canaan , there was plenty in 
 Egypt; and though his providence had denied one 
 country corn, and accumulated it in the other, his 
 bounty had placed in the former money enough to 
 procure it from the latter. How true is the saying, 
 “ It is never ill with any but it might be worse P 1 
 Let us be deeply thankful to God that we have any 
 thing, seeing we deserve no good at his hands. 
 
 2. If we examine our circumstances closely, and 
 call to remembrance the dealings of God’s providence 
 towards us, we shall find that we can sing much both 
 of mercy and of judgment. For one day of absolute 
 unavoidable want, we shall find we had three hundred 
 and sixty-four, if not of fulness, yet of a competency. 
 Famines, though rarely happening, are everywhere 
 recorded; innumerable years of abundance are scarcely 
 ever registered! Such is the perverseness and in¬ 
 gratitude of man! 
 
 
 CHAPTER XLIY. 
 
 Joseph commands his steward to put his cup secretly into Benjamin’s sack, 1,2. The sons of Jacob depart 
 with the corn they had purchased, 3. Joseph commands his steward to pursue them, and charge them with 
 having stolen his cup , 4—6. The brethren excuse themselves, protest their innocence, and offer to submit 
 to be slaves should the cup be found with any of them, 7—9. Search is made, and the cup is found in 
 Benjamin's sack, 10—12. They are brought back and submit themselves to Joseph, 13—16. He deter¬ 
 mines that Benjamin alone, with whom the cup is found, shall remain in captivity, 17. Judah , in a most 
 
 affecting speech, pleads for Benjamin's enlargement, 
 
 A. M. 2297 . A ND he commanded a the steward 
 
 B. C. 1707. J-JL . 
 
 _ oi his house, saying, rill the 
 
 men’s sacks with food, as much as they can 
 
 carry, and put every man’s money in his 
 
 sack’s mouth; 
 
 2 And put my cup, the silver cup, in the 
 sack’s mouth of the youngest, and his corn 
 money. And he did according to the word 
 that Joseph had spoken. 
 
 3 As soon as the morning was light, the men 
 were sent away, they and their asses. 
 
 a Heb. him that was over his house. 
 
 NOTES ON CHAP. XLIY. 
 
 Terse 2. Put my cup — in the sack's mouth of the 
 youngest ] The stratagem of the cup seems to have 
 been designed to bring Joseph’s brethren into the 
 highest state of perplexity and distress , that their de¬ 
 liverance by the discovery that Joseph was their bro¬ 
 ther might have its highest effect. 
 
 Terse 5. Whereby — he divineth ?] Divination by 
 cups has been from time immemorial prevalent among 
 the Asiatics; and for want of knowing this, com¬ 
 mentators have spent a profusion of learned labour 
 upon these words, in order to reduce them to that 
 kind of meaning which would at once be consistent 
 with the scope and design of the history, and save 
 
 244 
 
 and offers himself to be a bondman in his stead, 18-34. 
 
 4 And when tliev were gone out a. m. 2297. 
 
 - . . 7 & c -. B. C. 1707. 
 
 01 the city, and not yet iar on, - 
 
 Joseph said unto his steward, Up, follow after 
 the men : and when thou dost overtake them, 
 say unto them, Wherefore have ye rewarded 
 evil for good ? 
 
 5 Is not this it in which my lord drinketh, 
 and whereby indeed he b divineth ? ye have 
 done evil in so doing. 
 
 6 And he overtook them, and he spake unto 
 them these same words. 
 
 b Or, maketh trial. 
 
 Joseph from the impeachment of sorcery and divina¬ 
 tion. I take the word KTU nachash here in its gene¬ 
 ral acceptation of to view attentively, to inquire. Now 
 there has been in the east a tradition, the commence¬ 
 ment of which is lost in immemorial time, that there 
 was a cup, which had passed successively into the 
 hands of different potentates, which possessed the 
 strange property of representing in it the whole world 
 and all the things which were then doing in it. The 
 
 cup is called «A*w**=* ^ jami Jemsheed, the cup of 
 Jemsheed, a very ancient king of Persia, whom late 
 historians and poets have confounded with Bacchus, 
 Solomon, Alexander the Great, 6pc. This cup, filled 
 with the elixir of immortality , they say was discovered 
 
 a 
 
The embarrassed situation 
 
 CHAP. XLIV. 
 
 A. M. 2297. 7 And they said unto him, Where- 
 
 B. c. 1707. £ ore sa * t j 1 m y i orc [ these words ? 
 
 God forbid that thy servants should do accord¬ 
 ing to this thing: 
 
 8 Behold, c the money, which we found in 
 our sacks’ mouths, we brought again unto thee 
 out of the land of Canaan: how then should 
 we steal out of thy lord’s house silver or gold ? 
 
 9 With whomsoever of thy servants it be 
 found, d both let him die, and we also will be 
 my lord’s bondmen. 
 
 10 And he said, Now also let it he accord¬ 
 ing unto your words : he, with whom it is 
 found, shall be my servant; and ye shall be 
 blameless. 
 
 11 Then they speedily took down every 
 man his sack to the ground, and opened every 
 man his sack. 
 
 12 And he searched, and began at the eldest, 
 and left at the youngest; and the cup was 
 found in Benjamin’s sack. 
 
 c Chap, xliii. 21.- d Chap. xxxi. 32.-- e Chap, xxxvii. 29, 34 ; 
 
 Num. xiv. 6 ; 2 Sam. i. 11. 
 
 when digging to lay the foundations of Persepolis. The 
 Persian poets are full of allusions to this cup, which, 
 from its property of representing the whole world and 
 
 its transactions, is styled by them jam 
 
 jehan nima , 11 the cup showing the universe and to 
 the intelligence received by means of it they attribute 
 the great prosperity of their ancient monarchs, as by it 
 they understood all events, past, present, and to come. 
 Many of the Mohammedan princes and governors affect 
 still to have information of futurity by means of a cup. 
 When Mr. Norden was at Derri in the farthest part 
 of Egypt, in a very dangerous situation, an ill-natured 
 and powerful Arab, in a threatening way, told one of 
 their people whom they sent to him that “ he knew 
 what sort of people they were, for he had consulted 
 his cup , and found by it that they were those of whom 
 one of their prophets had said, that Franks (Europeans) 
 would come in disguise ; and, passing everywhere, 
 examine the state of the country; and afterwards 
 bring over a great number of other Franks, conquer 
 the country, and exterminate all.” By this we see 
 that the tradition of the divining cup still exists, and 
 in the very same country too in which Joseph formerly 
 ruled. Now though it is not at all likely that Joseph 
 practised any kind of divination , yet probably, accord¬ 
 ing to the superstition of those times, (for I suppose 
 the tradition to be even older than the time of Joseph,) 
 supernatural influence might be attributed to his cup; 
 and as the whole transaction related here was merely 
 intended to deceive his brethren for a short time, he 
 might as well affect divination by his cup , as he affected 
 to believe they had stolen it. The steward therefore 
 uses the word nachash in its proper meaning: 
 Is not this it out of which my lord drinketh , and in 
 which he inspecteth accurately ? ver. 5. And hence 
 
 a 
 
 of Joseph s brethren, 
 
 13 Then they e rent their clothes, a. m. 2297 . 
 
 J 7 B C 1707 
 
 and laded every man his ass, and - 
 returned to the city. 
 
 14 And Judah and his brethren came to 
 Joseph’s house ; for he was yet there : and 
 they f fell before him on the ground. 
 
 15 And Joseph said unto them, What deed 
 is this that ye have done ? wot ye not that 
 such a man as I can certainly s divine ? 
 
 16 And Judah said, What shall we say unto 
 my lord ? what shall we speak ? or how shall 
 we clear ourselves ? God hath found out the 
 iniquity of thy servants : behold, h we are my 
 lord’s servants, both we, and he also with 
 whom the cup is found. 
 
 ] 7 And he said, 1 God forbid that I should 
 do so : hut the man in whose hand the cup 
 is found, he shall be my servant; and as for 
 you, get you up in peace unto your father. 
 
 18 Then Judah came near unto him, and 
 said, 0, my lord, let thy servant, I pray thee, 
 
 f Chap. xxxvii. 7.- s Or, make trial; verse 5.- 11 Verse 9. 
 
 1 Prov. xvii. 15. 
 
 Joseph says, ver. 15 : Wot ye not —did ye not know, 
 that such a person as I (having such a cup) would 
 accurately and attentively look into it ? As I consider 
 this to be the true meaning, I shall not trouble the 
 reader with other modes of interpretation. 
 
 Verse 16. What shall we say , dfc .] No words can 
 more strongly mark confusion and perturbation of mind. 
 They, no doubt, all thought that Benjamin had actually 
 stolen the cup; and the probability of this guilt might 
 be heightened by the circumstance of his having that 
 very cup to drink out of at dinner; for as he had the 
 most honourable mess, so it is likely he had the most 
 honourable cup to drink out of at the entertainment. 
 
 Verse 18. Thou art even as Pharaoh .] As wise, 
 as powerful, and as much to be dreaded as he. In 
 the Asiatic countries, the reigning monarch is always 
 considered to be the pattern of all perfection; and the 
 highest honour that can be conferred on any person, is 
 to resemble him to the monarch ; as the monarch him¬ 
 self is likened, in the same complimentary way, to an 
 angel of God. See 2 Sam. xiv. 17, 18. Judah is the 
 chief speaker here, because it was in consequence of his 
 becoming surety for Benjamin that Jacob permitted him 
 to accompany them to Egypt. See chap, xliii. 9. 
 
 u Every man who reads,” says Dr. Dodd, “ to the 
 close of this chapter, must confess that Judah acts here 
 the part both of the affectionate brother and of the du¬ 
 tiful son, who, rather than behold his father’s misery 
 in case of Benjamin’s being left behind, submits to be¬ 
 come a bondman in his stead : and indeed there is such 
 an air of candour and generosity running through the 
 whole strain of this speech, the sentiments are so tender 
 and affecting, the expressions so passionate, and flow so 
 much from artless nature, that it is no wonder if they 
 
 245 
 
I 
 
 Judah's affecting speech 
 
 GENESIS. 
 
 in behalf of Benjamin 
 
 A. M. 2297. speak a word in my lord’s ears, 
 
 B. C. 1707. klQ , __ burn 
 
 against 
 
 and k let not thine anger 
 thy servant: for thou art even 
 
 as 
 
 Pharaoh. 
 
 19 My lord asked his servants, saying, Have 
 ye a father, or a brother ? 
 
 20 And we said unto my lord, We have a 
 father, an old man, and 1 a child of his old age, 
 
 a little one ; and his brother is dead, and he 
 alone is left of his mother, and his father loveth 
 him. 
 
 21 And thou saidst unto thy servants, m Bring 
 him down unto me, that I may set mine eyes 
 upon him. 
 
 22 And we said unto my lord, The lad 
 cannot leave his father : for if he should leave 
 his father, his father would die. 
 
 23 And thou saidst unto thy servants, n Ex¬ 
 cept your youngest brother come down with 
 you, ye shall see my face no more. 
 
 24 And it came to pass when we came up 
 unto thy servant my father, we told him the 
 words of my lord. 
 
 25 And 0 our father said, Go again, and buy 
 us a little food. 
 
 26 And we said, We cannot go down : if 
 our youngest brother be with us, then will we 
 go down : for we may not see the man’s face, 
 except our youngest brother be with us. 
 
 k Chap, xviii. 30, 32 ; Exod. xxxii. 22.- 1 Chap, xxxvii. 3. 
 
 m Chap. xlii. 15, 20.- 11 Chapter xliii. 3, 5.-°Chap. xliii. 2. 
 
 rChap. xlvi. 19.-^Chap. xxxvii. 33. 
 
 came home to Joseph’s heart, and forced him to throw 
 off the mask.” “ When one sees,” says Dr. Jackson, 
 “ such passages related hy men who affect no art, and 
 who lived long after the parties who first uttered them, 
 we cannot conceive how all particulars could be so 
 naturally and fully recorded, unless they had been sug¬ 
 gested by His Spirit who gives mouths and speech unto 
 men; who, being alike present to all successions, is 
 able to communicate the secret thoughts of forefathers 
 to their children, and put the very words of the de¬ 
 ceased, never registered before, into the mouths or pens 
 of their successors born many ages after; and that as 
 exactly and distinctly as if they had been caught, in 
 characters of steel or brass , as they issued out of their 
 mouths. For it is plain that every circumstance is 
 here related with such natural specifications , as if Moses 
 had heard them talk ; and therefore could not have 
 been thus represented to us, unless they had been writ¬ 
 ten by His direction who knows all things, fore-past, 
 present, or to come.” 
 
 246 
 
 27 And thy servant my father a. m. 2297. 
 
 said unto us, Ye know that p my - 
 
 wife bare me two sons: 
 
 28 And the one went out from me, and I 
 said, q Surely he is torn in pieces : and I saw 
 him not since : 
 
 29 And if ye r take this also from me, and 
 mischief befall him, ye shall bring down my 
 gray hairs with sorrow to the grave. 
 
 30 Now therefore, when I come to thy ser¬ 
 vant my father, and the lad be not with us ; 
 (seeing that s his life is bound up in the lad’s 
 life ;) 
 
 31 It shall come to pass, when he seeth 
 that the lad is not with us, that he will die ; 
 and thy servants shall bring down the gray 
 hairs of thy servant our father with sorrow to 
 the grave. 
 
 32 For thy servant became surety for the 
 lad unto my father, saying, 1 If I bring him 
 not unto thee, then I shall bear the blame to 
 my father for ever. 
 
 33 Now therefore, I pray thee, 11 let thy 
 servant abide instead of the lad, a bondman 
 to my lord; and let the lad go up with hia 
 brethren. 
 
 34 For how shall I go up to my father, and 
 the lad be not with me ? lest peradventure I 
 see the evil that shall T come on my father. 
 
 r Chap. xlii. 36, 38.- 3 1 Sam. xviii. 1.-* Chap, xliii. 9, 
 
 u Exod. xxxii. 32.- v Heb . find my father •, Exod. xviii. 8 ; Job 
 
 xxxi. 29; Psa. cxvi. 3; cxix. 143. 
 
 To two such able and accurate testimonies I may be 
 permitted to add my own. No paraphrase can heighten 
 the effect of Judah’s address to Joseph. To add would 
 be to diminish its excellence ; to attempt to explain 
 would be to obscure its beauties; to clothe the ideas 
 in other language than that of Judah, and his transla¬ 
 tors in our Bible, would ruin its energy, and destroy 
 its influence. It is perhaps one of the most tender, 
 affecting pieces of natural oratory ever spoken or 
 penned; and we need not wonder to find that when 
 Joseph heard it he could not refrain himself, but wept 
 aloud. His soul must have been insensible beyond 
 what is common to human nature, had he not imme¬ 
 diately yielded to a speech so delicately tender, and so 
 powerfully impressive. We cannot but deplore the 
 unnatural and unscientific division of the narrative in 
 our common Bibles, which obliges us to have re¬ 
 course to another chapter in order to witness the 
 effects which this speech produced on the heart of 
 Joseph. 
 
 a 
 
 I 
 
Joseph , deeply affected , makes 
 
 CHAP. XLY. 
 
 himself known to his brethren. 
 
 CHAPTER XLY. 
 
 Joseph, deeply affected with the speech of Judah, could no longer conceal himself, but discovers himself to his 
 brethren, 1-4. Excuses their conduct towards him, and attributes the whole to the providence of God, 5—8. 
 Orders them to hasten to Canaan, and bring up their father and their own families, cattle, cfc., because 
 there were five years of the famine yet to come, 9—13. He embraces and converses with all his brethren, 
 14, 15. Pharaoh, hearing that Joseph's brethren were come to Egypt, and that Joseph had desired them 
 to return to Canaan and bring back their families, not only confirms the order, but promises them the best 
 part of the land of Egypt to dwell in; and provides them carriages to transport themselves and their house¬ 
 holds, 16—20. Joseph provides them with wagons according to the commandment of Pharaoh; and 
 having given them various presents, sends them away with suitable advice, 21—24. They depart, arrive 
 in Canaan, and announce the glad tidings to their father, who for a time believes not, but being assured of 
 the truth of their relation, is greatly comforted, and resolves to visit Egypt, 25-28. 
 
 A. M. 2297 . T^HEN Joseph could not refrain 
 
 B. c. 1707 . JL . .. 
 
 - himseii before all them that 
 
 stood by him; and he cried, Cause every 
 
 man to go out from me. And there stood 
 
 no man with him, while Joseph made himself 
 
 known unto his brethren. 
 
 2 And he a wept aloud: and the Egyptians 
 and the house of Pharaoh heard. 
 
 3 And Joseph said unto his brethren, b I am 
 Joseph; doth my father yet live? And his 
 
 brethren could not answer him; A. m.2297. 
 
 B. C. 1707 . 
 
 for they were c troubled at his 
 presence. 
 
 4 And Joseph said unto his brethren, Come 
 near to me, I pray you. And they came near. 
 And he said, I am Joseph your brother, 
 d whom ye sold into Egypt. 
 
 5 Now therefore e be not grieved, f nor angry 
 with yourselves, that ye sold me hither: g for 
 God did send me before you to preserve life. 
 
 a Heb. gave forth his voice in weeping ; Num. xiv. 1.- b Acts 
 
 vii. 13.- c Or, terrified; Job iv. 5 ; xxiii. 15; Matt. xiv. 26; 
 
 Mark vi. 50.- d Chap, xxxvii. 28. 
 
 NOTES ON CHAP. XLY. 
 
 Verse 1. Joseph could not refrain himself] The 
 word paxnn hithappek is very emphatic'; it signifies to 
 force one's self, to do something against nature, to do 
 violence to one's self. Joseph could no longer constrain 
 himself to act a feigned part—all the brother and the 
 son rose up in him at once, and overpowered all his 
 resolutions; he felt for his father, he realized his dis¬ 
 appointment and agony; and he felt for his brethren, 
 “ now at his feet submissive in distress;” and, that he 
 might give free and full scope to his feelings, and the 
 most ample play to the workings of his affectionate 
 heart, he ordered all his attendants to go out, while he 
 made himself known to his brethren. “ The beauties 
 of this chapter,” says Dr. Dodd, “ are so striking, that 
 it would be an indignity to the reader’s judgment to 
 point them out; all who can read and feel must be sen¬ 
 sible of them, as there is perhaps nothing in sacred or 
 profane history more highly wrought up, more interest¬ 
 ing or affecting.” 
 
 Verse 2. The Egyptians and the house of Pharaoh 
 heard.] It seems strange that Joseph should have 
 wept so loud that his cries should be heard at some 
 considerable distance, as we may suppose his dwelling 
 was not very nigh to the palace ! “ But this,” says 
 
 Sir John Chardin, “ is exactly the genius of the people 
 of Asia—their sentiments of joy or grief are properly 
 transports, and their transports are ungoverned, exces¬ 
 sive, and truly outrageous. When any one returns 
 from a long journey, or dies, his family burst into cries 
 that may be heard twenty doors off; and this is re¬ 
 newed at different times, and continues many days, 
 according to the vigour of the passion. Sometimes 
 
 e Isa. xl. 2 ; 2 Cor. ii. 7. - f Heb. neither let there he anger in 
 
 your eyes. -6 Chap. 1. 20; Psa. cv. 16, 17; see 2 Sam. xvi. 10, 
 
 11; Acts iv. 24. 
 
 they cease all at once, and then begin as suddenly, 
 with a greater shrillness and loudness than one could 
 easily imagine.” This circumstance Sir John brings 
 to illustrate the verse in question. See Harmer, vol. 
 iii. p. 17. But the house of Pharaoh may certainly 
 signify Pharaoh's servants, or any of the members of 
 his household, such as those whom Joseph had desired 
 to withdraw, and who might still be within hearing of 
 his voice. After all, the words may only mean that the 
 report was brought to Pharaoh’s house. See ver. 16. 
 
 Verse 3. / am Joseph] Mr. Pope supposed that 
 the discovery of Ulysses to his son Telemachus bears 
 some resemblance to Joseph’s discovery of himself to 
 his brethren. The passage may be seen in Homer, 
 Odyss. 1. xvi., ver. 186—218. 
 
 A few lines from Cowper's translation will show 
 much of the spirit of the original, and also a consider¬ 
 able analogy between the two scenes 
 
 “I am thy father, for whose sake thou lead’st 
 A life of wo by violence oppress’d. 
 
 So saying, he kiss’d his son ; while from his cheeks 
 Tears trickled, tears till then perforce restrain'd. 
 
 -Then threw Telemachus 
 
 His arms around his father's neck, and wept. 
 
 Pangs of soft sorrow, not to be suppress'd , 
 
 Seized both. - 
 
 So they, their cheeks with big round drops of wo 
 Bedewing, stood." 
 
 Verse 5. Be not grieved, nor angry with yourselves] 
 This discovers a truly noble mind: he not only for¬ 
 gives and forgets, but he wishes even those who had 
 wronged him to forget the injury they had done, that 
 
 247 
 
GENESIS. 
 
 Joseph directs his brethren 
 
 to bring their f ather to him 
 
 A. M. 2297. 6 For these two years hath the 
 
 B. C. 1707. r • i * i 
 
 -famine been m the land: and yet 
 
 there are five years, in the which there shall 
 
 neither he earing nor harvest. 
 
 7 And God sent me before you h to preserve 
 you a posterity in the earth, and to save your 
 lives by a great deliverance. 
 
 8 So now it was not you that sent me hither, 
 but God: and he hath made me 1 a father to 
 Pharaoh, and lord of all his house, and a ruler 
 throughout all the land of Egypt. 
 
 9 Haste ye, and go up to my father, and 
 say unto him, Thus saith thy son Joseph, God 
 hath made me lord of all Egypt: come down 
 unto me, tarry not. 
 
 10 And k thou shaft dwell in the land of 
 
 11 Heb. to put for you a remnant. - [ Ch. xli. 43 ; Judg. xvii. 10; 
 
 they might not suffer distress on the account; and with 
 deep piety he attributes the whole to the providence 
 of God; for, says he, God did send me before you to 
 preserve life. On every word here a strong emphasis 
 may be laid. It is not you, but God; it is not you 
 that sold me, but God who sent me ; Egypt and Ca¬ 
 naan must both have perished, had not a merciful pro¬ 
 vision been made ; you were to come down hither, and 
 God sent me before you ; death must have been the 
 consequence of this famine, had not God sent me here 
 to preserve life. 
 
 Verse 6. There shall neither be earing nor harvest. ] 
 Earing has been supposed to mean collecting the ears 
 of corn, wdiich would confound it with harvest: the 
 ■word, however, means ploughing or seed-time , from the 
 Anglo-Saxon ejuan erian, probably borrowed from the 
 Latin aro, to plough , and plainly means that there should 
 be no seed-time, and consequently no harvest; and why 1 
 Because there should be a total want of rain in other 
 countries, and the Nile should not rise above twelve 
 cubits in Egypt; see on chap. xli. 31. But the ex¬ 
 pressions here must be qualified a little, as we find from 
 chap, xlvii. 19, that the Egyptians came to Joseph to 
 buy seed; and it is probable that even during this 
 famine they sowed some of the ground, particularly on 
 the borders of the river, from which a crop, though 
 not an abundant one, might be produced. The passage, 
 however, in the above chapter may refer to the last 
 year of the famine, when they came to procure seed 
 for the ensuing year. 
 
 Verse 8. He hath made me a father to Pharaoh ] It 
 has already been conjectured that father was a name 
 of office in Egypt, and that father of Pharaoh might 
 among them signify the same as prime minister or the 
 king's minister does among us. Calmet has remarked 
 that among the Phoenicians, Persians, Arabians, and 
 Romans, the title of father was given to certain officers 
 of state. The Roman emperors gave the name of 
 father to the prefects of the Praetorium, as appears by 
 the letters of Constantine to Ablavius. The caliphs 
 gave the same name to their prime ministers. In 
 Judges xvii. 10, Micah says to the young Levite. Dwell 
 
 248 
 
 Goshen, and thou shalt be near A. M. 2297. 
 
 unto me, thou, and thy children, —— -1 
 
 and thy children’s children, and thy flocks, 
 and thy herds, and all that thou hast: 
 
 11 And there will I nourish thee ; (for yet 
 there are five years of famine;) lest thou, 
 and thy household, and all that thou hast, 
 come to poverty. 
 
 12 And, behold, your eyes see, and the eyes 
 of my brother Benjamin, that it is 1 my mouth 
 that speaketh unto you. 
 
 13 And ye shall tell my father of all my 
 glory in Egypt, and of all that ye have seen; 
 and ye shall haste and m bring down my fa¬ 
 ther hither. 
 
 14 And he fell upon his brother Benjamin’s 
 
 Job xxix. 16.- k Ch. xlvii. 1.- 1 Ch. xlii. 23.- 111 Acts vii. 14. 
 
 with me, and be unto me a father and a priest. And 
 Diodorus Siculus remarks that the teachers and coun¬ 
 sellors of the kings of Egypt were chosen out of the 
 priesthood. 
 
 Verse 10. Thou shalt dwell in the land of Goshen ] 
 Probably this district had been allotted to Joseph by 
 the king of Egypt, else we can scarcely think he could 
 have promised it so positively, without first obtaining 
 Pharaoh’s consent. Goshen was the most easterly 
 province of Lower Egypt, not far from the Arabian 
 Gulf, lying next to Canaan, (for Jacob went directly 
 thither when he came into Egypt,) from whence it is 
 supposed to have been about fourscore miles distant, 
 though Hebron was distant from the Egyptian capital 
 about three hundred miles. At Goshen Jacob stayed 
 till Joseph visited him, chap. xlvi. 28. It is also called 
 the land of Rameses , chap, xlvii. 11 , from a city of 
 that name, which was the metropolis of the country. 
 Josephus, Antiq., 1. ii., c. 4, makes Heliopolis, the city 
 of Joseph’s father-in-law, the place of the Israelites’ 
 residence. As 0120 geshem signifies rain in Hebrew, 
 St. Jerome and some others have supposed that Ji2M 
 Goshen comes from the same root, and that the land 
 in question was called thus because it had rain, which 
 was not the case with Egypt in general; and as it was 
 on the confines of the Arabian Gulf, it is very probable 
 that it was watered from heaven, and it might be ow¬ 
 ing to this circumstance that it was peculiarly fertile, 
 for it is stated to be the best of the land of Egypt. 
 See chap, xlvii. 6, 11. See also Calmet and Dodd. 
 
 Verse 12. That it is my mouth that speaketh unto 
 you.'] The Targum of Jonathan ben Uzziel renders 
 the place thus :—- <£ Your eyes see, and the eyes of my 
 brother Benjamin, that it is my own mouth that speaketh 
 with you, in the language of the house of the sanc¬ 
 tuary.” Undoubtedly Joseph laid considerable stress 
 on his speaking with them in the Hebrew tongue , with¬ 
 out the assistance of an interpreter, as in the case 
 mentioned chap. xlii. 23. 
 
 Verse 14. He fell upon his brother Benjamin's neck] 
 Among the Asiatics kissing the beard, the neck, and 
 the shoulders , is in use to the present day; and probably 
 
CHAP. XLV. 
 
 They return to Canaan 
 
 laden with rich presents 
 
 A. M. 2297. neck, and wept; and Benjamin 
 
 B. C. 1707. i • i 
 
 - wept upon his neck. 
 
 15 Moreover he kissed all his brethren, and 
 wept upon them: and after that his brethren 
 talked with him. 
 
 16 And the fame thereof was heard in 
 Pharaoh’s house, saying, Joseph’s brethren 
 are come : and it n pleased Pharaoh well, and 
 his servants. 
 
 17 And Pharaoh said unto Joseph, Say unto 
 thy brethren, This do ye : lade your beasts, 
 and go, get you unto the land of Canaan ; 
 
 18 And take your father, and your house¬ 
 holds, and come unto me : and I will give you 
 the good of the land of Egypt, and ye shall 
 eat ° the fat of the land. 
 
 19 Now thou art commanded, this do ye ; 
 take you wagons out of the land of Egypt for 
 your little ones, and for your wives, and bring 
 your father, and come. 
 
 20 Also p regard not your stuff; for the 
 good of all the land of Egypt is yours. 
 
 21 And the children of Israel did so: and 
 
 Joseph gave them wagons, accord- A. M. 2297. 
 ing to the 1 commandment of Pha- 17Q7 *. 
 raoh, and gave them provision for the way. 
 
 22 To all of them he gave each man changes 
 of raiment; but to Benjamin he gave three 
 hundred pieces of silver, and r five changes of 
 raiment. 
 
 23 And to his father he sent after this man¬ 
 ner ; ten asses s laden with the good things 
 of Egypt, and ten she-asses laden with corn 
 and bread and meat for his father by the way. 
 
 24 So he sent his brethren away, and they 
 departed : and he said unto them, See that 
 ye fall not out by the way. 
 
 25 And they went up out of Egypt, and 
 came into the land of Canaan unto Jacob their 
 father, 
 
 26 And told him, saying, Joseph is yet alive, 
 and he is governor over all the land of Egypt. 
 t And u Jacob’s heart fainted, for he believed 
 them not. 
 
 27 And they told him all the words of 
 Joseph, which he had said unto them : and 
 
 n Heb. was good in the eyes of Pharaoh; chap. xli. 37. 
 
 °Chap. xxvii. 28; Num. xviii. 12, 29.--PHeb. let not your eyes 
 
 spare, &c. 
 
 falling on the neck signifies no more than kissing the 
 neck or shoulders, with the arms around. 
 
 Verse 20. Regard not your stuff ] Literally, Let 
 not your eye spare your instruments or vessels. DD ll 7D 
 keleychem, a general term , in which may be included 
 household furniture, agricultural utensils, or implements 
 of any description. They were not to delay nor en¬ 
 cumber themselves with articles which could be readily 
 found in Egypt, and were not worth so long a carriage. 
 
 Verse 21. Joseph gave them ivagons] rnS.3p agaloth, 
 from agal, which, though not used as a verb in the 
 Hebrew Bible, evidently means to turn round , roll 
 round, be circular , &c., and hence very properly ap¬ 
 plied to wheel carriages. It appears from this that 
 such vehicles were very early in use, and that the road 
 from Egypt to Canaan must have been very open and 
 much frequented, else such carriages could not have 
 passed by it. 
 
 Verse 22. Changes of raiment ] It is a common 
 custom with all the Asiatic sovereigns to give both 
 garments and money to ambassadors and persons of 
 distinction, whom they particularly wish to honour. 
 Hence they keep in their wardrobes several hundred 
 changes of raiment, ready made up for presents of this 
 kind That such were given by way of reward and 
 honour, see Judges xiv. 12, 19 ; Rev. vi. 11. At the 
 close of a feast the Hindoos , among other presents to 
 the guests, commonly give new garments. A Hindoo 
 garment is merely a piece of cloth, requiring no work 
 of the tailor.— Ward. 
 
 Verse 23. Meat for his father by the way.] pm 
 mazon , from |T zan, to prepare, provide , &c. Hence 
 
 a 
 
 ^ Heb. mouth ; Num. iii. 16.- r Chap. xliii. 34.- s Heb, 
 
 carrying. - f Job xxix. 24; Psa. cxxvi. 1; Luke xxiv. II, 41. 
 
 u Heb. his. 
 
 prepared meat , some made-up dish, delicacies, confec¬ 
 tionaries, &c. As the word is used, 2 Chron. xvi. 14, 
 for aromatic preparations, it may be restrained in its 
 meaning to something of that kind here. In Asiatic 
 countries they have several curious methods of pre¬ 
 serving flesh by potting, by which it may be kept for 
 any reasonable length of time sweet and wholesome. 
 Some delicacy, similar to the savoury food which Isaac 
 loved, may be here intended ; and this was sent to Ja¬ 
 cob in consideration of his age, and to testify the re¬ 
 spect of his son. Of other kinds of meat he could 
 need none, as he had large herds, and could kill a lamb , 
 kid, sheep, or goat, whenever he pleased. 
 
 ’ Verse 24. See that ye fall not out by the ivay.] This 
 prudent caution was given by Joseph, to prevent his 
 brethren from accusing each other for having sold him ; 
 and to prevent them from envying Benjamin, for the 
 superior favour shown him by his brother. It is strange, 
 but so it is, that children of the same parents are apt 
 to envy each other, fall out, and contend; and there¬ 
 fore the exhortation in this verse must be always sea¬ 
 sonable in a large family. But a rational, religious 
 education will, under God, prevent every thing of this 
 sort. 
 
 Verse 26 . JacoVs heart fainted] Probably the good 
 news so overpowered him as to cast him into a swoon. 
 He believed them not —he thought it was too good news 
 to be true ; and though it occasioned his swooning, yet 
 on his recovery he could not fully credit it. See a 
 similar case, Luke xxiv. 41. 
 
 Verse 27. When he saw the wagons—the spirit of 
 Jacob — revived ] The wagons were additional evi- 
 
 249 
 
GENESIS. 
 
 Jacob’s joy upon hearing 
 
 that Joseph was yet alive. 
 
 A. M. 2297. when he saw the wagons which 
 
 B. C. 1707. T i-i 
 
 -- Joseph had sent to carry him, the 
 
 spirit of Jacob their father revived : 
 
 28 And Israel said, It is enough ; a. m. 2297 
 
 T U . ’ T T B.C. 1707. 
 
 Joseph my son is yet alive: I - 
 
 will go and see him before I die. 
 
 dences of the truth of what he had heard from his 
 sons; and the consequence was, that he was restored 
 to fresh vigour, he seemed as if he had gained new 
 life, 'nm vattechi, and he lived; revixit, says the Vul¬ 
 gate, he lived afresh. The Septuagint translate the 
 original word by avE&nvprioe, which signifies the blow¬ 
 ing and stirring up of almost extinguished embers that 
 had been buried under the ashes, which word St. Paul 
 uses, 2 Tim. i. 6, for stirring up the gift of God. The 
 passage at once shows the debilitated state of the vene¬ 
 rable patriarch, and the wonderful effect the news of 
 Joseph’s preservation and glory had upon his mind. 
 
 Verse 28. It is enough; Joseph my son is yet alive'] 
 It was not the state of dignity to which Joseph had 
 arisen that particularly affected Jacob, it was the con¬ 
 sideration that he was still alive. It was this that 
 caused him to exclaim 3*1 rab ; “ much ! multiplied! 
 my son is yet alive! I will go and see him before I 
 die.” None can realize this scene; the words, the 
 circumstances, all refer to indescribable feelings. 
 
 1. In Joseph’s conduct to his brethren there are 
 several things for which it is difficult to account. It 
 is strange, knowing how much his father loved him, 
 that he never took an opportunity, many of which must 
 have offered, to acquaint him that he was alive; and 
 that self-interest did not dictate the propriety of this 
 to him is at first view surprising, as his father would 
 undoubtedly have paid his ransom, and restored him to 
 liberty: but a little reflection will show that prudence 
 dictated secrecy. His brethren, jealous and envious 
 in the extreme, would soon have found out other methods 
 of destroying his life, had they again got him into their 
 power. Therefore for his pefsonal safety, he chose 
 rather to be a bond-slave in Egypt than to risk his life 
 by returning home. On this ground it is evident that 
 he could not with any safety have discovered the place 
 of his residence. 
 
 2. His carriage to his brethren, previously to his 
 making himself known, appears inexcusably harsh, if 
 not vindictive; but when the men are considered, it 
 will appear sufficiently evident that no other means 
 would have been adequate to awaken their torpid con¬ 
 sciences, and bring them to a due sense of their guilt. 
 A desperate disease requires a desperate remedy. The 
 event justified all that he did, and God appears to have 
 been the director of the whole. 
 
 3. His conduct in requiring Benjamin to be as it 
 were torn away from the bleeding heart of an aged, 
 
 desolate father, in whose affection he himself had long 
 lived, is the most difficult to be satisfactorily accounted 
 for. Unless the Spirit of prophecy had assured him 
 that this experiment would terminate in the most fa¬ 
 vourable manner, his conduct in making it cannot well 
 be vindicated. To such prophetic intimation this con¬ 
 duct has been attributed by learned men ; and we may 
 say that this consideration, if it does not untie the knot , 
 at least cuts it. Perhaps it is best to say that in all 
 these things Joseph acted as he was directed by a pro¬ 
 vidence, under the influence of which he might have 
 been led to do many things which he had not previously 
 designed. The issue proves that the hand of God’s 
 wisdom and goodness directed, regulated, and governed 
 every circumstance, and the result was glory to God in 
 the highest, and on earth, peace and good will among men. 
 
 4. This chapter, which contains the unravelling of 
 the plot, and wonderfully illustrates the mysteries of 
 these particular providences, is one of the most in¬ 
 teresting in the whole account: the speech of Joseph 
 to his brethren, ver. 1—13, is inferior only to that of 
 Judah in the preceding chapter. He saw that his 
 brethren wore confounded at his presence, that they 
 were struck with his present power, and that they keenly 
 remembered and deeply deplored their own guilt. It 
 was necessary to comfort them, lest their hearts should 
 have been overwhelmed with overmuch sorrow. How 
 delicate and finely wrought is the apology he makes 
 for them! the whole heart of the affectionate brother 
 is at once seen in it —art is confounded and swallowed 
 up by nature—“ Be not grieved, nor angry with your¬ 
 selves—it was not you that sent me hither, but God.” 
 What he says also concerning his father shows the 
 warmest feelings of a benevolent and filial heart. In¬ 
 deed, the whole chapter is a master-piece of composi¬ 
 tion ; and it is the more impressive because it is evi¬ 
 dently a simple relation of facts just as they occurred ; 
 for no attempt is made to heighten the effect by rhe¬ 
 torical colouring or philosophical reflections ; it is all 
 simple, sheer nature, from beginning to end. It is a 
 history that has no fellow, crowded with incidents as 
 probable as they are true ; w r here every passion is called 
 into action, where every one acts up to his own cha¬ 
 racter, and where nothing is outre in time, or extrava¬ 
 gant in degree. Had not the history of Joseph formed 
 a part of the sacred Scriptures, it would have been 
 published in all the living languages of man, and read 
 throughout the universe ! But it contains the things 
 of God, and to all such the carnal mind is enmity. 
 
 CHAPTER XLVI. 
 
 Jacob begins his journey to Egypt, comes to Beer-sheba, and offers sacrifices to God, 1. God appears to him 
 in a vision, gives him gracious promises, and assures him of his protection, 2—4. He proceeds, with his 
 family and their cattle, on his journey towards Egypt, 5—7. A genealogical enumeration of the seventy 
 persons who went down to Egypt, 8, c fc. The posterity of Jacob by Leah. Reuben and his sons, 9, 
 Simeon and his sons, 10. Levi and his sons, 11. Judah and his sons, 12. Issachar and his sons, 13 
 
 250 a 
 
CHAP. XLVI. 
 
 Jacob and his family 
 
 go into Egypt 
 
 And Zebulun and his sons, 14. All the posterity of Jacob by Leah, thirty and three, 15. The posterity 
 of Jacob by Zilpah. Gad and his sons, 16. Asher and his sons, 17. All the posterity of Jacob by 
 Zilpah, sixteer, 18. The posterity of Jacob by Rachel. Joseph awe? his sons, 19, 20. Benjamin and 
 his sons, 21. .ill the posterity of Jacob by Rachel, fourteen, 22. The posterity of Jacob by Bilhah. 
 Dan and his sons, 23. Naphtali and his sons, 24. All the posterity of Jacob by Bilhah, seven, 25. 
 All the immediate descendants of Jacob by his four wives, threescore and six, 26 ; and all the descendants 
 of the house of Jacob, seventy souls, 27. Judah is sent before to inform Joseph of his father" 1 s coming, 28. 
 Joseph goes to Goshen to meet Jacob, 29. Their affecting interview, 30. Joseph proposes to return to 
 Pharaoh, and inform him of the arrival of his family, 31, and of their occupation, as keepers of cattle, 32. 
 Instructs them what to say when called before Pharaoh, and questioned by him, that they might be per¬ 
 mitted to dwell unmolested in the land of Goshen, 33, 34. 
 
 A. M. 2298. A ND Israel took his lournev 
 
 B. C. 1706. lx. . , .. . . . . \ J 
 - with all that he had, and came 
 
 to a Beer-sheba, and offered sacrifices b unto 
 
 the God of his father Isaac. 
 
 2 And God spake unto Israel c in the visions 
 of the night, and said, Jacob, Jacob. And 
 he said, Here am I. 
 
 3 And he said, I am God, d the God of thy 
 father : fear not to go down into Egypt ; for 
 I will there e make of thee a great nation : 
 
 4 f I will go down with thee into Egypt, 
 and I will also surely z bring thee up again: 
 and h Joseph shall put his hand upon thine eyes. 
 
 5 And 1 Jacob rose up from Beer-sheba : and 
 the sons of Israel carried Jacob their father, 
 
 a Chap. xxi. 31,33; xxviii. 10.- b Chap. xxvi. 24,25 ; xxviii. 
 
 13 ; xxxi. 42.- c Chap. xv. 1; Job xxxiii. 14, 15.- d Chap. 
 
 rxviii. 13.- c Chap. xii. 2; Deut. xxvi. 5.- f Chap, xxviii. 
 
 15; xlviii. 21. 
 
 and their little ones, and their wives, A. M. 2298. 
 in the wagons k which Pharaoh had — C ' 17 ° 6 * . 
 sent to carry him. 
 
 6 And they took their cattle, and their goods, 
 which they had gotten in the land of Canaan, 
 and came into Egypt, 1 Jacob, and all his seed 
 with him : 
 
 7 His sons, and his sons’ sons with him, 
 his daughters, and his sons’ daughters, and all 
 his seed brought he with him into Egypt. 
 
 8 And m these are the names of the children 
 of Israel, which came into Egypt, Jacob and 
 his sons : n Reuben, Jacob’s first-born. 
 
 9 And the sons of Reuben ; Hanoch, and 
 Phallu, and Hezron, and Carmi. 
 
 sChap. xv. 16; 1. 13, 24, 25; Exod. iii. 8.-Chap. 1. 1. 
 
 ‘Acts vii. 15.- k Chap. xlv. 19, 21.- 1 Deut. xxvi. 5; Josh. 
 
 xxiv. 4 ; Psa. cv. 23; Isa. Iii. 4.- 111 Exod. i. 1; vi. 14. 
 
 n Num. xxvi. 5 ; 1 Chron. v. 1. 
 
 NOTES ON CHAP. XLYI. 
 
 Yerse 1 . And came to Beer-sheba ] This place ap¬ 
 pears to be mentioned, not only because it was the way 
 from Hebron, where Jacob resided, to Egypt, whither 
 he was going, but because it was a consecrated place, 
 a place where God had appeared to Abraham, chap, 
 xxi. 33, and to Isaac, chap. xxvi. 23, and where Jacob 
 is encouraged to expect a manifestation of the same 
 goodness : he chooses therefore to begin his journey 
 with a visit to God's house; and as he was going into 
 a strange land, he feels it right to renew his covenant 
 with God by sacrifice. There is an old proverb which 
 applies strongly to this case : “ Prayers and provender 
 never hinder any man’s journey.” He who would travel 
 safely must take God w T ith him. 
 
 Verse 3. Fear not to go down into Egypt] It ap¬ 
 pears that there had been some doubts in the patriarch’s 
 mind relative to the propriety of this journey ; he found, 
 from the confession of his own sons, how little they 
 were to be trusted. But every doubt is dispelled by 
 this Divine manifestation. 1. He may go down con¬ 
 fidently, no evil shall befall him. 2. Even in Egypt 
 the covenant shall be fulfilled, God will make of him 
 there a great nation . 3. God himself w T ill acompany 
 
 him on his journey, be with him in the strange land, 
 and even bring back his bones to rest with those of his 
 fathers. 4. He shall see Joseph, and this same be¬ 
 loved son shall be with him in his last hours, and do 
 the last kind office for him. Joseph shall put his hand 
 
 upon thine eyes. It is not likely that Jacob would have 
 at all attempted to go down to Egypt, had he not re¬ 
 ceived these assurances from God ; and it is very likely 
 that he offered his sacrifice merely to obtain this in¬ 
 formation. It was now a time of famine in Egypt, 
 and God had forbidden his father Isaac to go down to 
 Egypt when there was a famine there, chap. xxvi. 
 1—3 ; besides, he may have had some general intima¬ 
 tion of the prophecy delivereffto his grandfather Abra¬ 
 ham, that his seed should be afflicted in Egypt, chap, 
 xvs 13, 14 ; and he also knew that Canaan, not Egypt, 
 was to be the inheritance of his family, chap, xii., &c. 
 On all these accounts it was necessary to have the most 
 explicit directions from God, before he should take such 
 a journey. 
 
 Yerse 7. All his seed brought he with him into 
 Egypt.] When Jacob went down into Egypt he was 
 in the one hundred and thirtieth year of his age, two 
 hundred and fifteen years after the promise was made 
 to Abraham, chap. xii. 1—4, in the year of the world 
 2298, and before Christ 1706. 
 
 Yerse 8. These are the names of the children of 
 Israel] It may be necessary to observe here, First , 
 that several of these names are expressed differently 
 elsewhere, Jemuel for Nemuel, Jachin for Jarib, Ger- 
 shon for Gershom, &c. ; compare Num. xxvi. 12 ; 1 
 Chron. iv. 24. But it is no uncommon case for the 
 same person to have different names, or the same 
 name to be differently pronounced ; see chap. xxv. 15. 
 
 251 
 
Enumeration of the seventy GENESIS. persons who went into Egypt. 
 
 A. M. 2298. 10 And 0 the sons of Simeon; 
 
 B. C. 170 6^ p j emue i j an d Jamin, and Ohad, 
 
 and Jachin, and r Zohar, and Shaul the son of 
 a Canaanitish woman. 
 
 11 And the sons of s Levi; t Gershon, Ko- 
 hath, and Merari. 
 
 12 And the sons of 11 Judah ; Er, and Onan, 
 and Shelah, and Pharez, and Zarah: but 
 v Er and Onan died in the land of Canaan. 
 And w the sons of Pharez were Hezron and 
 Hamul. 
 
 13 x And the sons of Issachar; Tola, and 
 y Phuvah, and Job, and Shimron. 
 
 14 And the sons of Zebulun ; Sered, and 
 Elon, and Jahleel. 
 
 15 These be the sons of Leah, which she 
 bare unto Jacob in Padan-aram, with his 
 daughter Dinah : all the souls of his sons and 
 
 0 Exod. vi. 15 ; 1 Chron. iv. 24.- P Or, Nemuel. -'i Or, 
 
 Jarib. - r Or, Zerah; 1 Chron. iv. 24.- S 1 Chron. vi. 1, 16. 
 
 * Or, Gershom. - u 1 Chron. ii. 3 ; iv. 21.- T Chap, xxxviii. 
 
 3, 7, 10.- vv Chap, xxxviii. 29; 1 Chron. ii. 5. 
 
 his daughters were thirty and a. M. 2298. 
 three. - 
 
 16 And the sons of Gad ; z Ziphion, and 
 Haggi, Shuni, and a Ezbon, Eri, and b Arodi, 
 and Areli. 
 
 17 c And the sons of Asher; Jimnah, and 
 Ishuah, and Isui, and Beriah, and Serah their 
 sister: and the sons of Beriah ; Heber, and 
 Malchiel. 
 
 18 d These are the sons of Zilpah, e whom 
 Laban gave to Leah, his daughter; and these 
 she bare unto Jacob, even sixteen souls. 
 
 19 The sons of Rachel f Jacob’s wife; 
 Joseph and Benjamin. 
 
 20 ^ And unto Joseph in the land of Egypt 
 were born Manasseh and Ephraim, which 
 Asenath the daughter of Poti-pherah h priest 
 of On bare unto him. 
 
 x 1 Chron. vii. 1.- y Or, Puah, and Jashub. - z Num. xxvi. 
 
 15, &c., Zephon. - a Or, Ozni. - b Or, Arod. - c 1 Chron. vii 
 
 30.- d Chap. xxx. 10.- e Chap. xxix. 24.- f Chap. xliv. 27. 
 
 £ Chap. xli. 50.- h Or, prince. 
 
 Secondly, that it is probable that some names in this list 
 are brought in by prolepsis or anticipation, as the per¬ 
 sons were born (probably) during the seventeen years 
 which Jacob sojourned in Egypt, see ver. 12. Thirdly, 
 that the families of some are entered more at large than 
 others because of their peculiar respectability, as in the 
 ease of Judah, Joseph, and Benjamin; but see the 
 tables under verse 20. 
 
 Verse 12. The sons of Pharez were Hezron and 
 Hamul.'] It is not likely that Pharez was more than 
 ten years of age when he came into Egypt, and if so 
 he could not have had children; therefore it is neces¬ 
 sary to consider Hezron and Hamul as being born du¬ 
 ring the seventeen years that Jacob sojourned in Egypt, 
 see on ver. 8 : and it appears necessary, for several 
 reasons, to take these seventeen years into the account, 
 as it is very probable that what is called the going down 
 into Egypt includes the seventeen years which Jacob 
 spent there. 
 
 Verse 20. Unto Joseph—were born Manasseh and 
 Ephraim] There is a remarkable addition here in the 
 Septuagint, which must be noticed : E yevovro de vloi 
 M-avaaorj, ovp etekev avrcp h TcaXhanri rj 'Ey pa, tov M axtp' 
 M axip < 5 e eyevvrjc te tov TaAaad. T lot de Etypaiy adetyov 
 Mavaocny, S ovraliaap icai T aap. T lot de hovraTiaap., 
 Ede/r These were the sons of Manasseh whom his 
 Syrian concubine bore unto him: Machir; and Ma- 
 chir begat Galaad. The sons of Ephraim, Manas- 
 seEs brother, were Sutalaam and Taam; and the 
 sons of Sutalaam, Edem. These add five per¬ 
 sons to the list, and make out the number given by 
 Stephen, Acts vii. 14, which it seems he had taken 
 from the text of the Septuagint, unless we could sup¬ 
 pose that the text of Stephen had been altered to make 
 it correspond to the Septuagint, of which there is 
 not tne slightest evidence from ancient MSS. or 
 versions. The addition in the Septuagint is not 
 
 252 
 
 found in either the Hebrew or the Samaritan at present; 
 and some suppose that it was taken either from 
 Num. xxvi. 29, 35, or 1 Chron. vii. 14—20, but in 
 none of these places does the addition appear as it 
 stands in the Septuagint, though some of the names 
 are found interspersed. Various means have been pro¬ 
 posed to find the seventy persons in the text, and to 
 reconcile the Hebrew with the Septuagint and the New 
 Testament. 
 
 A table given by Scheuchzer, extracted from the Me¬ 
 mories de Trevoux, gives the following general view : 
 
 The twelve sons of Jacob with their children and 
 grandchildren .■ 
 
 Reuben and his four sons .... 5 
 Simeon and his six sons .... 7 
 
 Levi and his three sons.4 
 
 Judah and his seven sons and grandsons 8 
 Issachar and his four sons .... 5 
 
 Zebulun and his three sons .... 4 
 
 Total sons of Jacob and Leah . . - 33 
 
 Gad and his seven sons.8 
 
 Asher and his seven sons and grandsons 8 
 
 Total sons of Jacob and Zilpah . . - 16 
 
 Joseph and his two sons.3 
 
 Benjamin and his ten sons . . . .11 
 
 Total sons of Jacob and Rachel . - 14 
 
 Dan and his son.2 
 
 Naphtali and his four sons .... 5 
 
 Total sons of Jacob and Bilhah . - 7 
 
 Total sons of Jacob and his four wives - 70 
 
 “ To harmonize this with the Septuagint and St. 
 Stephen, Acts vii. 14, to the number sixty-six (all the 
 souls that came out of Jacob’s loins, ver. 26) add nine 
 of the patriarchs’ wives, Judah’s wife being already 
 dead in Canaan, (chap, xxxviii. 12.) Benjamin being 
 
 a 
 
CHAP. XLVI. 
 
 Enumeration of the seventy 
 
 persons who went into Egypt.. 
 
 a. M. 2298. 21 1 And the sons of Benjamin 
 a c. i< 06 . were J 3 e i a? an( j jBecher, and Ash- 
 
 bel, Gera, and Naaman, lc Ehi, and Rosh, 
 1 Muppim, and m Huppim, and Ard. 
 
 22 These are the sons of Rachel, which 
 were born to Jacob : all the souls were fourteen. 
 
 23 n And the sons of Dan ; ° Hushim. 
 
 24 p And the sons of Naphtali; Jahzeel, and 
 Guni, and Jezer, and Shillem. 
 
 25 q These are the sons of Bilhah, r which 
 Laban gave unto Rachel his daughter, and 
 she bare these unto Jacob : all the souls were 
 seven. 
 
 A. M. 2298. 
 
 B. C. 1706. 
 
 26 8 All the souls that came with 
 Jacob into Egypt, which came out 
 of his t loins, besides Jacob’s sons’ wives, all 
 the souls were threescore and six ; 
 
 27 And the sons of Joseph, which were 
 born him in Egypt, were two souls : u all the 
 souls of the house of Jacob, which came into 
 Egypt, were threescore and ten. 
 
 28 And he sent Judah before him unto Jo¬ 
 seph, v to direct his face unto Goshen; and 
 they came w into the land of Goshen. 
 
 29 And Joseph made ready his chariot, and 
 went up to meet Israel his father, to Goshen, 
 
 1 1 Chron. vii. 6; viii. 1.- k Num. xxvi. 38; Ahiram. 
 
 •Numbers xxvi. 39; Shupham; 1 Chron. vii. 12; Shuppim. 
 m Hupham, Num. xxvi. 39.- n 1 Chron. vii. 12.- 0 Or, Shu- 
 
 ham; Num. xxvi. 42.-P 1 Chron. vii. 13.-q Chap. xxx. 5,7. 
 
 r Ch. xxix. 29.- a Exod. i. 5.-‘Heb. thigh; chap. xxxv. 11. 
 
 u Deut. x. 22; see Acts vii. 14.- v Ch. xxxi. 21.-w Ch. xlvii. 1. 
 
 supposed to be as yet unmarried, and the wife of Jo¬ 
 seph being already in Egypt, and therefore out of the 
 case : the number will amount to seventy-five, which is 
 that found in the Acts.”— Universal History. 
 
 Dr. Hales’ method is more simple, and I think more 
 satisfactory : “ Moses states that all the souls that came 
 with Jacob into Egypt, which issued from his loins, (ex¬ 
 cept his sons’ wives,) were sixty-six souls, Gen. xlvi. 
 
 26 ; and this number is thus collected :— 
 
 Jacob’s children, eleven sons and one daughter . 12 
 
 Reuben's sons.4 
 
 Simeon's sons.6 
 
 Levi's sons. .3 
 
 Judah's three sons and two grandsons .... 5 
 
 Issachar's sons.4 
 
 Zebulun's sons.3 
 
 Gad's sons.7 
 
 Asher's four sons, one daughter, and two grandsons 7 
 
 Dan's son.1 
 
 Naphtali's sons.4 
 
 Benjamin's sons.10 
 
 66 
 
 “ If to these sixty-six children, and grandchildren, 
 arid great grandchildren, we add Jacob himself, Joseph 
 and his two sons, the amount is seventy , the whole 
 amount of Jacob’s family which settled in Egypt. 
 
 “ In this statement the wives of Jacob’s sons, who 
 formed part of the household, are omitted; but they 
 amounted to nine , for of the twelve wives of the twelve 
 sons of Jacob, Judah’s wife was dead, chap, xxxviii. 
 12, and Simeon’s also, as we may collect from his 
 youngest son Shaul by a Canaanitess, ver. 10, and 
 Joseph’s wife was already in Egypt. These nine 
 wives, therefore, added to the sixty-six, give seventy- 
 jive souls, the whole amount of Jacob’s household that 
 went down with him to Egypt; critically correspond¬ 
 ing with the statement in the New Testament, that 
 ‘ Joseph sent for his father Jacob and all his kindred, 
 amounting to seventy five souls.’ The expression all 
 his kindred , including the wives which were Joseph’s 
 kindred, not only by affinity, but also by consanguinity, 
 being probably of the families of Esau, Ishmael, or Ke- 
 
 a 
 
 turah. Thus does the New Testament furnish an admi¬ 
 rable comment on the Old.”— Analysis, vol., ii. p. 159 . 
 
 It is necessary to observe that this statement, which 
 appears on the whole the most consistent, supposes that 
 Judah was married when about fourteen years of age, 
 his son Er at the same age, Pharez at the same, Asher 
 and his fourth son Beriah under twenty, Benjamin 
 about fifteen , and Joseph's sons and grandsons about 
 twenty. But this is not improbable, as the children 
 of Israel must all have married at a very early age, to 
 have produced in about two hundred and fifteen years 
 no less than six hundred thousand persons above twenty 
 years old, besides women and children. 
 
 Verse 28. He sent Judah before him unto Joseph ] 
 Judah was certainly a man of sense, and also an elo¬ 
 quent man ; and of him Joseph must have had a very 
 favourable opinion from the speech he delivered before 
 him, chap. xliv. 18, &c. ; he was therefore chosen as 
 the most proper person to go before and announce Ja¬ 
 cob’s arrival to his son Joseph. 
 
 To direct his face unto Goshen ] The land of Go¬ 
 shen is the same, according to the Septuagint, as the 
 land of Rameses, and Goshen itself the same as 
 Heroopolis, 'H poov rr ohg Heroon-polis , the city of 
 heroes, a name by which it went in the days of the 
 Septuagint, and which it still retained in the time of 
 Josephus, for he makes use of the same term in speak¬ 
 ing of this place. See on ver. 34. 
 
 Verse 29. And Joseph made ready his chariot ] 
 irDIHD mercabto. In chap. xli. 43, we have the first 
 mention of a chariot, and if the translation be correct, 
 it is a proof that the arts were not in a rude state in 
 Egypt even at this early time. When we find wagons 
 used to transport goods from place to place, we need 
 not wonder that these suggested the idea of forming 
 chariots for carrying persons, and especially those of 
 high rank and authority. Necessity produces arts, 
 and arts and science produce not only an increase of 
 the conveniences but also of the refinements and luxu¬ 
 ries of life. It has been supposed that a chariot is 
 not intended here ; for as the word ri3D*lD mercabah, 
 which we and most of the ancient versions translate 
 chariot, comes from DD") rachab, he rode, saddling his 
 horse may be all that is intended. But it is more 
 
 253 
 
Joseph meets his father, and tells his GENESIS, * brethren what to sop to Pharaoh . 
 
 A.M.2298. and presented himself unto him; 
 
 -1 and he x fell on his neck, and wept 
 
 on his neck a good while. 
 
 30 And Israel said unto Joseph, y Now let 
 me die, since I have seen thy face, because 
 hou art yet alive. 
 
 31 And Joseph said unto his brethren, and 
 unto his father’s house, z I will go up, and 
 show Pharaoh, and say unto him, My bre¬ 
 thren, and. my father’s house, which were in 
 the land of Canaan, are come unto me. 
 
 32 And the men are shepherds, for a their 
 
 trade hath been to feed cattle ; and a. M. 2298 
 
 they have brought their flocks, and ——-- 
 
 their herds, and all that they have. 
 
 33 And it shall come to pass, when Pharaoh 
 shall call you, and shall say, b What is your 
 occupation ? 
 
 34 That ye shall say, Thy servants’ c trade 
 hath been about cattle d from our youth even 
 until now, both we, and also our fathers ; 
 that ye may dwell in the land of Goshen ; for 
 every shepherd is e an abomination unto the 
 Egyptians. 
 
 * So chap. xlv. 14.-y So Luke ii. 29, 30.- z Chap, xlvii. 1. 
 
 a Heb. they are men of cattle. - b Chap, xlvii. 2, 3. 
 
 likely to signify a chariot, as the verb "1DK asar, which 
 signifies to bind, tie, or yoke, is used; and not JJOn 
 chabash, which signifies to saddle. 
 
 Fell on his neck'] See chap. xlv. 14. 
 
 Verse 30. Now let me die, since I have seen thy 
 face] Perhaps old Simeon had this place in view when, 
 seeing the salvation of Israel, he said, Lord, now let- 
 test thou thy servant depart in peace, flc., Luke ii. 29. 
 
 Verse 34. Thy servants' 1 trade hath been about cattle] 
 “The land of Goshen, called also the land of Rameses, 
 lay east of the Nile, by which it was never overflowed, 
 and was bounded by the mountains of the Thebaid on 
 the south, by the Nile and Mediterranean on the west 
 and north, and by the Red Sea and desert of Arabia 
 on the east. It was the Heliopolitan nome or district, 
 and its capital was called ON. Its proper name was 
 Geshen, the country of grass or pasturage, or of the 
 shepherds, in opposition to the rest of the land which 
 was sown after having been overflowed by the Nile.” 
 — Bruce. As this land was both fruitful and pleasant, 
 Joseph wished to fix his family in that part of Egypt; 
 hence he advises them to tell Pharaoh that their trade 
 had been in cattle from their youth: and because every 
 shepherd is an abomination to the Egyptians, hence he 
 concluded that there would be less difficulty to get them 
 quiet settlement in Goshen, as they would then be se¬ 
 parated from the Egyptians, and consequently have the 
 free use of all their religious customs. This scheme 
 succeeded, and the consequence was the preservation 
 both of their religion and their lives, though some of 
 their posterity did afterwards corrupt themselves; see 
 Ezek. xx. 8 ; Amos v. 26. As it is well known that 
 the Egyptians had cattle and flocks themselves, and 
 that Pharaoh even requested that some of Joseph’s 
 brethren should be made rulers over his cattle, how 
 could it be said, as in ver. 34, Every shepherd is an 
 abomination unto the Egyptians ? Three reasons may 
 be assigned for this : 1. Shepherds and feeders of cat¬ 
 tle were usually a sort of lawless, freebooting banditti, 
 frequently making inroads on villages, &c., carrying 
 off cattle, and whatever spoils they could find. This 
 might probably have been the case formerly, for it is 
 well known it has often been the case since. On this 
 account such persons must have been universally de¬ 
 tested. 2. They must have abhorred shepherds if Ma- 
 nctho's account of the hycsos or king-shepherds can be 
 
 254 
 
 0 Ver. 32.- d Chap. xxx. 35 ; xxxiv. 5 ; xxxvii. 12.- e Chap. 
 
 xliii. 32; Exod. viii. 26. 
 
 credited. Hordes of marauders under this name, from 
 Arabia, Syria, and Ethiopia, (whose chief occupation, 
 like the Bedouin Arabs of the present day, was to keep 
 flocks,) made a powerful irruption into Egypt, which 
 they subdued and ruled with great tyranny for 259 
 years. Now, though they had been expelled from that 
 land some considerable time before this, yet their name, 
 and all persons of a similar occupation, were execrated 
 by the Egyptians, on account of the depredations and 
 long-continued ravages they had committed in the coun¬ 
 try. 3. The last and probably the best reason why 
 the Egyptians abhorred such shepherds as the Israel¬ 
 ites were, was, they sacrificed those very animals, the 
 ox particularly, and the sheep, which the Egyptians 
 held sacred. Hence the Roman historian Tacitus , 
 speaking of the Jews, says : “ Caeso ariete velut in 
 contumelia Ammonis ; Bos quoque immolatur, quem 
 AEgyptii Apim colunt.” “ They sacrifice the ram in 
 order to insult Jupiter Ammon, and they sacrifice the 
 ox, which the Egyptians worship under the name of 
 Apis.” Though some contend that this idolatry was 
 not as yet established in Egypt, and that the king-shep¬ 
 herds were either after the time of Joseph, or that 
 Manetho by them intends the Israelites themselves; 
 yet, as the arguments by which these conjectures are 
 supported are not sufficient to overthrow those which 
 are brought for the support of the contrary opinions, 
 and as there was evidently an established religion and 
 priesthood in Egypt before Joseph’s time, (for we find 
 the priests had a certain portion of the land of Egypt 
 which w r as held so sacred that Joseph did not attempt 
 to buy it in the time of the famine, when he bought 
 all the land which belonged to the people, chap, xlvii. 
 20-22,) and as that established priesthood was in all 
 likelihood idolatrous, and as the worship of Apis under 
 the form of an ox was one of the most ancient forms 
 of worship in Egypt, we may rest tolerably certain that 
 it was chiefly on this account that the shepherds, or 
 those who fed on and sacrificed these objects of their 
 worship, were an abomination to the Egyptians. Cal- 
 met has entered into this subject at large, and to his 
 notes I must refer those readers who wish for farther 
 information. See on chap, xliii. 32. 
 
 On the principal subject of this chapter, the going 
 down of Jacob and his family into Egypt, Bishop War- 
 
 a 
 
CHAP. XLVII. 
 
 Joseph informs Pharaoh 
 
 burton, in bis Divine Legation of Moses, makes the 
 following judicious reflections: “The promise God 
 made to Abraham, to give his posterity the land of Ca¬ 
 naan, could not be performed till that family was grown 
 strong enough to take and keep possession of it. In 
 the meantime, therefore, they were necessitated to 
 reside among idolaters, and to reside unmixed ; but 
 whoever examines their history will see that the Is¬ 
 raelites had ever a violent propensity to join themselves 
 to Gentile nations, and practise their manners. God 
 therefore, in his infinite wisdom, brought them into 
 Egypt, and kept them there during this period, the only 
 place where they could remain for so long a time safe 
 
 of his father's arrival. 
 
 and unconfounded with the natives, the ancient Egyp¬ 
 tians being by numerous institutions forbidden all fel¬ 
 lowship with strangers, and bearing besides a particular 
 aversion to the profession of the Israelites, who were 
 shepherds. Thus the natural dispositions of the Is 
 raelites, which in Egypt occasioned their superstitions, 
 and in consequence the necessity of a burdensome ritual, 
 would in any other country have absorbed them into 
 Gentilism , and confounded them with idolaters. From 
 the Israelites going into Egypt arises a new occasion 
 to adore the footsteps of Eternal Wisdom in his dis¬ 
 pensations to his chosen people.” 
 
 CHAPTER XLVII. 
 
 Joseph informs Pharaoh that his father and brethren are arrived in Goshen , 1. He presents five of his 
 brethren before the king , 2, who questions them concerning their occupation ; they inform him that they are 
 shepherds, and request permission to dwell in the land of Goshen, 3, 4. Pharaoh consents , and desires 
 that some of the most active of them should be made rulers over his cattle , 5, 6. Joseph presents his 
 father to Pharaoh , 7, who questions him concerning his age , 8, to which Jacob returns an affecting answer, 
 and blesses Pharaoh , 9, 10. Joseph places his father and family in the land of Rameses, ( Goshen ,) and 
 furnishes them with provisions. 11, 12. The famine prevailing in the land , the Egyptians deliver up all 
 their money to Joseph to get food, 13—15. The next year they bring their cattle, 16, 17. The third , 
 their lands and their persons, 18 - 21 . The land of the priests Joseph does not buy , as it ivas a royal grant 
 to them from Pharaoh , 22. The people receive seed to sow the land on condition that they shall give a 
 fifth part of the produce to the king , 23, 24. The people agree , and Joseph makes it a law all over Egypt , 
 25, 26. The Israelites multiply exceedingly , 27. Jacob , having lived seventeen years in Goshen, and 
 being one hundred and forty-seven years old , 28, makes Joseph promise not to bury him in Egypt , but in 
 Canaan , 29, 30. Joseph promises and confirms it with an oath , 31. 
 
 a. M. 2298. rpHEN Joseph a came and told 
 
 B. C. 1706. X 1 
 
 and my brethren, and their flocks, and their 
 herds, and all that they have, are come out of 
 the land of Canaan ; and, behold, they are in 
 b the land of Goshen. 
 
 2 And he took some of his brethren, even 
 five men, and c presented them unto Pharaoh. 
 
 3 And Pharaoh said unto his brethren, 
 d What is your occupation ? And they said 
 
 Pharaoh, and said, My father 
 
 unto Pharaoh, e Thy servants are A. M. 2298 . 
 
 , -1 , , 1 J . B. C. 1706. 
 
 shepherds, both we, and also our - 
 
 fathers. 
 
 4 (They said moreover unto Pharaoh,) f For 
 to sojourn in the land are we come ; for thy 
 servants have no pasture for their flocks ; s for 
 the famine is sore in the land of Canaan : now 
 therefore, we pray thee, let thy servants h dwell 
 in the land of Goshen. 
 
 5 And Pharaoh spake unto Joseph, saying, 
 
 a Chap. xlvi. 31.- b Chap. xlv. 10 ; xlvi. 28.- c Acts vii. 13. 
 
 d Chap. xlvi. 33.- e Chap. xlvi. 34. 
 
 f Chap. xv. 13 ; Deut. xxvi. 5.- e Chap. xli. 27, 30, 31, 50, 56 ; 
 
 xliii. 1 ; Acts vii. 11.-- h Chap. xlvi. 34. 
 
 NOTES ON CHAP. XLVII. 
 
 Verse 2. He took some of his brethren ] There is 
 something very strange in the original; literally trans¬ 
 lated it signifies “ from the end or extremity (nifp^ 
 miktseh) of his brethren he took five men.” This has 
 been understood six different ways. 1. Joseph took 
 five of his brethren that came first to hand —'at random , 
 without design or choice. 2. Joseph took five of the 
 meanest-looking of his brethren to present before Pha¬ 
 raoh, fearing if he had taken the sightliest that Pha¬ 
 raoh would detain them for his service, whereby their 
 religion and morals might be corrupted. 3. Joseph 
 took five of the best made and finest-looking of his 
 brethren, and presented them before Pharaoh, wishing 
 to impress his mind with a favourable opinion of the 
 
 family which he had just now brought into Egypt, and 
 to do himself honour. 4. Joseph took five of the 
 youngest of his brethren. 5. He took five of the eldest 
 of his brethren. 6. He took five from the extremity 
 or end of his brethren, i. e., some of the eldest and 
 some of the youngest , viz., Reuben, Simeon, Levi, Is- 
 sachar,. and Benjamin.— Rab. Solomon. It is certain 
 that in Judges xviii. 2, the word may be understood 
 as implying dignity , valour , excellence , and pre-emi¬ 
 nence : And the children of Dan sent of their family 
 five men DJWSfpD miklsotham, not from their coasts , 
 but of the most eminent or excellent they had; and it 
 is probable they might have had their eye on what Jo¬ 
 seph did here when they made their choice, choosing 
 the same number, five , and of their principal men, as 
 
 255 
 
Jacob is introduced to Pharaoh. 
 
 GENESIS. 
 
 A. M. 2298 . Thy father and thy brethren are 
 
 B. C. 1706. J J 
 
 -- come unto thee : 
 
 6 1 The land of Egypt is before thee; in 
 the best of the land make thy father and bre¬ 
 thren to dwell; k in the land of Goshen let 
 them dwell: and if thou knowest any men of 
 activity among them, then make them rulers 
 over my cattle. 
 
 7 And Joseph brought in Jacob his father, 
 and set him before Pharaoh: and Jacob 
 blessed Pharaoh. 
 
 8 And Pharaoh said unto Jacob, 1 How old 
 art thou ? 
 
 9 And Jacob said unto Pharaoh, m The days 
 of the years of my pilgrimage are a hundred 
 and thirty years : n few and evil have the days 
 of the years of my life been, and 0 have not 
 attained unto the days of the years of the 
 life of my fathers, in the days of their 
 pilgrimage. 
 
 i Chap. xx. 15.-I s Yer. 4.- 1 Heb. how many are the days 
 
 of the years of thy life ? - m Heb. xi. 9, 13 ; Psa. xxxix. 12. 
 
 a Job xiv. 1.-°Chap. xxv. 7; xxxv. 28.- p Yer. 7. 
 
 did Joseph, because the mission was important, to go 
 and search out the land. But the word may be under¬ 
 stood simply as signifying some; out of the whole of 
 his brethren he took only five men, &c. 
 
 Yerse 6. In the best of the land make thy father 
 and brethren to dwell; in the land of Goshen let them 
 dwell ] So it appears that the land of Goshen was the 
 best of the land of Egypt. 
 
 Men of activity ] Vti ’BUN anshey chayil, stout or 
 robust men —such as were capable of bearing fatigue, 
 and of rendering their authority respectable. 
 
 Rulers over my cattle.] HJpD mikneh signifies not 
 only cattle, but possessions or property of any kind ; 
 though most usually cattle are intended, because in an¬ 
 cient times they constituted the principal part of a 
 man’s property. The word may be taken here in a 
 more extensive sense, and the circumstances of the 
 case seem obviously to require it. If every shepherd 
 was an abomination to the Egyptians, however we may 
 understand or qualify the expression, is it to be sup¬ 
 posed that Pharaoh should desire that the brethren of 
 his prime minister, of his chief favourite, should be 
 employed in some of the very meanest offices in the 
 land 1 We may therefore safely understand Pharaoh 
 as expressing his will, that the brethren of Joseph 
 should be appointed as overseers or superintendents of 
 his domestic concerns, while Joseph superintended 
 those of the state. 
 
 Yerse 7. Jacob blessed Pharaoh.] Saluted him on 
 his entrance with Peace be unto thee , or some such 
 expression of respect and good will. For the mean¬ 
 ing of the term to bless , as applied to God and man, 
 see on chap. ii. 3. 
 
 Yerse 9. The days of the years of my pilgrimage] 
 '‘lUft megurai, of my sojourning or wandering. Jacob 
 
 256 
 
 He and his sons placed in Goshen. 
 
 10 And Jacob p blessed Pha- A. M. 2298 . 
 
 , , r . r B. C. 1706 . 
 
 raoh, and went out irom beiore - 
 
 Pharaoh. 
 
 11 And Joseph placed his father and his 
 brethren, and gave them a possession in the 
 land of Egypt, in the best of the land, in the 
 land of * Rameses, r as Pharaoh had com¬ 
 manded. 
 
 12 And Joseph nourished his father, and his 
 brethren, and all his father’s household, with 
 bread, s according to their families . 1 
 
 13 And there was no bread in all the land; 
 for the famine was very sore, 11 so that the land 
 of Egypt, and all the land of Canaan, fainted 
 by reason of the famine. 
 
 14 v And Joseph gathered up A. M. cir. 2300 
 
 n a .1 . r , . B. C. cir. 1704. 
 
 all the money that was found in — -.— 
 
 the land of Egypt, and in the land of Canaan, 
 for the corn which they bought: and Joseph 
 brought the money into Pharaoh’s house. 
 
 ^Exod. i. 11 ; xii. 37.- r Yer. 6.- s Or, as a little child is 
 
 nourished. - 1 Heb. according to the little ones ; chap. 1. 21. 
 
 “Chap. xli. 30; Acts vii. 11.- v Chap. xli. 56. 
 
 had always lived a migratory or wandering life, in dif¬ 
 ferent parts of Canaan, Mesopotamia, and Egypt, 
 scarcely ever at rest; and in the places w r here he lived 
 longest, always exposed to the fatigues of the field and 
 the desert. Our word pilgrim comes from the French 
 pelerin and pelegrin, which are corrupted from the Latin 
 peregrinus, an alien, stranger , or foreigner, from the 
 adverb peregre, abroad, not at home. The pilgrim was 
 a person who took a journey, long or short, on some 
 religious account, submitting during the time to many 
 hardships and privations. A more appropriate term 
 could not be conceived to express the life of Jacob, 
 and the motive which induced him to live such a life. 
 His journey to Padan-aram or Mesopotamia excepted, 
 the principal part of his journeys were properly pit- 
 grimages, undertaken in the course of God’s provi¬ 
 dence on a religious account. 
 
 Have not attained unto the—life of my fathers] 
 Jacob lived in the whole one hundred and forty-seven 
 years ; Isaac his father lived one hundred and eighty ; 
 and Abraham his grandfather, one hundred and seventy- 
 five. These were days of years in comparison of the 
 lives of the preceding patriarchs, some of whom lived 
 nearly ten centuries ! 
 
 Yerse 14. Gathered up all the money] i. e ., by selling 
 corn out of the public stores to the people ; and this 
 he did till the money failed, ver. 15, till all the money 
 was exchanged for corn, and brought into Pharaoh’s 
 treasury. Besides the fifth part of the produce of the 
 seven plentiful years, Joseph had bought additional com 
 with Pharaoh 1 s money to lay up against the famine that 
 was to prevail in the seven years of dearth ; and it is 
 very likely that this was sold out at the price for which 
 it was bought, and the fifth part, which belonged to 
 Pharaoh, sold out at the same price. And as money 
 
CHAP. XLVII. 
 
 Joseph buys all the land 
 
 A. M. 230 L 15 And when money failed in 
 
 ——1__1 the land of Egypt, and in the land 
 
 of Canaan, all the Egyptians came unto Joseph, 
 and said, Give us bread : for w why should 
 we die in thy presence ? for the money faileth. 
 
 16 And Joseph said, Give your cattle ; and 
 I will give you for your cattle, if money fail. 
 
 17 And they brought their cattle unto Jo¬ 
 seph : and Joseph gave them bread in ex¬ 
 change for horses, and for the flocks, and for 
 the cattle of the herds, and for the asses ; and 
 he x fed them with bread for all their cattle, 
 for that year. 
 
 A. M. 2302. 18 When that year was ended, 
 
 B C 1702 - 
 
 ——1-1 they came unto him the second 
 
 year, and said unto him, We will not hide it 
 
 from my lord, how that our money is spent; 
 
 my lord also hath our herds of cattle ; there 
 
 is not aught left in the sight of my lord, but 
 
 our bodies and our lands : 
 
 19 Wherefore shall we die before thine eyes, 
 
 w Ver. 19.- x Heb. led them. -y Ezra vii. 24. 
 
 at that time could not be plentiful, the cash of the whole 
 nation was thus exhausted, as far as that had circulated 
 among- the common people. 
 
 "Verse 1G. Give your cattle ] This was the wisest 
 measure that could be adopted, both for the preserva¬ 
 tion of the people and of the cattle also. As the people 
 had not grain for their own sustenance, consequently 
 they could have none for their cattle; hence the cattle 
 were in the most immin mt danger of starving ; and the 
 people also were in equal danger, as they must have 
 divided a portion of that bought for themselves with 
 the cattle, which for the sake of tillage, &c., they 
 wished of course to preserve till the seven years of 
 famine should end. The cattle being bought by Joseph 
 were supported at the royal expense, and very likely 
 returned to the people at the end of the famine ; for 
 how else could they cultivate their ground, transport 
 their merchandise, &c., &c. 1 For this part of Jo¬ 
 seph’s conduct he certainly deserves high praise and 
 no censure, 
 
 Verse 18. When that year was ended\ The sixth 
 year of the famine, they came unto him the second 
 year , which was the last or seventh year of the famine, 
 in which it was necessary to sow the land that there 
 might be a crop the succeeding year; for Joseph, on 
 whose prediction they relied had foretold that the fa¬ 
 mine should continue only seven years , and consequently 
 they expected the eighth year to be a fruitful year pro¬ 
 vided the land was sowed , without which, though the 
 inundation of the land by the Nile might amount to the 
 sixteen requisite cubits, there could be no crop. 
 
 Verse 19. Buy us and our land for bread] In times 
 of famine in Hindostan , thousands of children have 
 been sold to prevent their perishing. In the Burman 
 empire the sale of whole families to discharge debts 
 is very common.— Wards Customs. 
 
 Vol. I. ( 18 ) 
 
 of Egypt for Pharaoh 
 
 both we and our land ? buy us and A. M. 2302 . 
 
 our land for bread, and we and __ I 1,02 \ 
 
 our land will be servants unto Pharaoh : and 
 give us seed, that we may live, and not die, that 
 the land be not desolate. 
 
 20 And Joseph bought all the land of Egypt 
 for Pharaoh; for the Egyptians sold every 
 man his field, because the famine prevailed 
 over them : so the land became Pharaoh’s. 
 
 21 (And as for the people, he removed them 
 to cities, from one end of the borders of 
 Egypt even to the other end thereof.) 
 
 22 y Only the land of the z priests bought 
 he not ; for the priests had a portion assigned 
 them of Pharaoh, and did eat their portion 
 which Pharaoh gave them : wherefore they 
 sold not their lands. 
 
 23 Then Joseph said unto the A. M. 2203 . 
 
 people, Behold, I have bought you ——--1 
 
 this day and your land for Pharaoh : lo, here 
 is seed for you, and ye shall sow the land. 
 
 z Or, princes ; chap. xli. 45 ; 2 Sam. viii. 18. 
 
 Verse 21. And as for the people , he removed them to 
 cities] It is very likely that Joseph was influenced 
 by no political motive in removing the people to the 
 cities, but merely by a motive of humanity and pru¬ 
 dence. As the corn was laid up in the cities he found 
 it more convenient to bring them to the place where 
 they might be conveniently fed ; each being within the 
 reach of an easy distribution. Thus then the country 
 which could afford no sustenance was abandoned for 
 the time being, that the people might be fed in those 
 places where the provision was deposited. 
 
 Verse 22. The land of the priests bought he not] 
 From this verse it is natural to infer that whatever the 
 religion of Egypt was, it ivcis established by law and 
 supported by the state. Hence when Joseph bought 
 all the lands of the Egyptians for Pharaoh, he bought 
 not-the land of the priests, for that was a portion as¬ 
 signed them by Pharaoh; and they did eat —did live 
 on, that portion. This is the earliest account we have 
 of an established religion supported by the state. 
 
 Verse 23. I have bought you this day and your land 
 for Pharaoh] It fully appears that the kingdom of 
 Egypt was previously to the time of Joseph a very 
 limited monarchy. The king had his estates ; the 
 priests had their lands ; and the common people their 
 partrimony independently of both. The land of Ra¬ 
 ineses or Goshen appears to have been the king's land, 
 ver. 11. The priests had their lands, which they did 
 not sell to Joseph, ver. 22, 26 ; and that the people 
 had lands independent of the crown, is evident from 
 the purchases Joseph made, ver. 19, 20 ; and we may 
 conclude from those purchases that Pharaoh had no 
 power to levy taxes upon his subjects to increase his 
 own revenue until he had bought the original right 
 which each individual had in his possessions. And 
 | when Joseph bought this for the king he raised the 
 
 257 a 
 
The Israelites are multiplied. GENESIS. " Jacob’s death draws near. 
 
 A. M. 2303 . 24 And it shall come to pass m 
 
 B. C. 1701 . , . , n . , 
 
 .- the increase, that ye shall give the 
 
 fifth part unto Pharaoh, and four parts shall 
 be your own, for .seed of the field, and for 
 your food, and for them of your households, 
 and for food for your little ones. 
 
 25 And they said, Thou hast saved our 
 lives . a let us find grace in the sight of my 
 lord, and we will be Pharaoh’s servants. 
 
 26 And Joseph made it a law over the land 
 of Egypt unto this day, that Pharaoh should 
 have the fifth part; b except the land of the 
 c .priests only, which became not Pharaoh’s. 
 
 27 And Israel d dwelt in the land of Egypt, 
 in the country of Goshen ; and they had pos¬ 
 sessions therein, and e grew, and multiplied 
 exceedingly. 
 
 a Chap, xxxiii. 15.- b Verse 22.- c Or, princes ; verse 22. 
 
 d Ver. 11.- e Chap. xlvi. 3.- { Heb. the days of the years of 
 
 his life; see ver. 9.- s So Deut. xxxi. 14 ; 1 Kings ii. 1. 
 
 crown an ample revenue, though he restored the lands, 
 by obliging each to pay one fif th of the product to the 
 king, ver. 24. And it is worthy of remark that the 
 people of Egypt well understood the distinction be¬ 
 tween subjects and servants ; for when they came to 
 sell their land, they offered to sell themselves also, and 
 said : Buy us and our land, and we and our land will 
 he servants unto Pharaoh , ver. 19. 
 
 Diodorus Siculus, lib. i., gives the same account of 
 the ancient constitution of Egypt. “ The land,” says 
 he, “ was divided into three parts : 1. One belonged 
 to the priests, with which they provided all sacri¬ 
 fices, and maintained all the ministers of religion. 
 2. A second part was the king’s, to support his court 
 and family, and to supply expenses for wars if they 
 should happen. Hence there were no taxes , the king 
 having so ample an estate. 3. The remainder of the 
 land belonged to the subjects, who appear (from the 
 account of Diodorus) to have been all soldiers, a kind 
 of standing militia, liable, at the king’s expense, to 
 serve in all wars for the preservation of the state.” 
 This was a constitution something like the British ; 
 the government appears to have been mixed , and the 
 monarchy properly limited, till Joseph, by buying the 
 land of the people, made the king in some sort de¬ 
 spotic. But it does not appear that any improper use 
 was made of this, as in much later times we find it 
 still a comparatively limited monarchy. 
 
 Verse 24. Ye shall give the fifth part unto Pharaoh ] 
 This is precisely the case in Hindostan; the king has 
 the fifth part of all the crops. 
 
 Verse 26. And Joseph made it a law\ That the 
 people should hold their land from the king, and give 
 him the fifth part of the produce as a yearly tax. 
 Beyond this it appears the king had no farther de¬ 
 mands. The whole of this conduct of Joseph has 
 been as strongly censured by some as applauded by 
 others. It is natural for men to run into extremes in 
 attacking or defending any position. Sober and judi- 
 a 258 
 
 28 And Jacob lived m the land A. M. 2315 . 
 
 r -r, , . B. C. 1689. 
 
 01 Egypt seventeen years : so 1 the-■ 
 
 whole age of Jacob was a hundred forty and 
 
 seven years. 
 
 29 And the time & drew nigh that Israel must 
 die ; and he called his son Joseph, and said 
 unto him, If now I have found grace in thy 
 sight, h put, I pray thee, thy hand under my 
 thigh, and 1 deal kindly and truly with me; 
 k bury me not, I pray thee, in Egypt: 
 
 30 But 1 1 will lie with my fathers, and thou 
 shalt carry me out of Egypt, and m bury me 
 in their burying-place. And he said, I will 
 do as thou hast said. 
 
 31 And he said, Swear unto me ; and he 
 sware unto him. And n Israel bowed himself 
 upon the bed’s head. 
 
 h Chap. xxiv. 2-•> Chap. xxiv. 49. - k So chap. 1. 25 
 
 l 2 Sam. xix. 37.- m Ch. xlix. 29 ; 1. 5, 13.- n Chap, xlviii. 
 
 2 ; 1 Kings i. 47 ; Heb. xi. 21. 
 
 cious men will consider ivhat Joseph did by Divine 
 appointment as a prophet of God, and what he did 
 merely as a statesman from the circumstances of the 
 case, the complexion of the times, and the character 
 of the people over whom he presided. When this is 
 dispassionately done, we shall see much reason to 
 adore God, applaud the man, and perhaps in some 
 cases censure the minister. Joseph is never held up 
 to our view as an unerring prophet of God. He was 
 an honoured instrument in the hands of God of saving 
 two nations from utter ruin, and especially of pre¬ 
 serving that family from which the Messiah was to 
 spring, and of perpetuating the true religion among 
 them. In this character he is represented in the 
 sacred pages. His conduct as the prime minister of 
 Pharaoh was powerfully indicative of a deep and con¬ 
 summate politician, who had high notions of preroga¬ 
 tive, which led him to use every prudent means to 
 aggrandize his master, and at the same time to do 
 what he judged best on the whole for the people he 
 governed. See the conclusion of the 50th chapter. 
 
 Verse 29. Put — thy hand under my thigh ] See 
 on chap. xxiv. 2. 
 
 Verse 30. I will lie with my fathers] As God had 
 promised the land of Canaan to Abraham and his 
 posterity, Jacob considered it as a consecrated place, 
 under the particular superintendence and blessing of 
 God : and as Sarah, Abraham, and Isaac were interred 
 near to Hebron, he in all probability wished to lie, not 
 only in the same place, but in the same grave ; and it 
 is not likely that he would have been solicitous about 
 this, had he not considered that promised land as being 
 a type of the rest that remains for the people of God, 
 and a pledge of the inheritance among the saints in 
 light. 
 
 Verse 31. And Israel bowed himself upon the bed's 
 head.] Jacob was now both old and feeble, and we 
 may suppose him reclined on his couch when Joseph 
 came; that he afterwards sat up erect (see chap. 
 
 ( 18* ) 
 
CHAP. XLVIII. 
 
 Joseph visits 
 
 xlviii. 2) while conversing with his son, and receiving 
 his oath and promise ; and that when this was finished 
 he bowed himself upon the bed's head —exhausted with 
 the conversation, he again reclined himself on his bed 
 as before. This seems to be the simple meaning, 
 which the text, unconnected with any religious system 
 or prejudice, naturally proposes. But because Pint? 
 shachah, signifies not only to bow but to worship , be¬ 
 cause acts of religious worship were performed by 
 bowing or prostration , and because HDP) mittah , a bed, 
 by the change of the points , only becomes matteh, a 
 staff, in which sense the Septuagint took it, translating 
 the original words thus : K at. irpooEKwrioev \apar\k cm 
 to anpov Trig frafibov avrov , and Israel worshipped upon 
 the top of his staff, which the writer of the Epistle to 
 
 his dying father 
 
 the Hebrews, chap. xi. 21, quotes literatim; there¬ 
 fore some have supposed that Jacob certainly had a 
 carved image on the head or top of his staff, to which 
 he paid a species of adoration ; or that he bowed him¬ 
 self to the staff or sceptre of Joseph, thus fulfilling the 
 prophetic import of his son’s dreams! The sense of 
 the Hebrew text is given above. If the reader pre¬ 
 fers the sense of the Septuagint and the Epistle to 
 the Hebrews, the meaning is, that Jacob, through 
 feebleness, supported himself with a staff, and that, 
 when he got the requisite assurance from Joseph that 
 his dead body should be carried to Canaan, leaning on 
 his staff he bowed his head in adoration to God, who 
 had supported him all his life long, and hitherto ful¬ 
 filled all his promises. 
 
 CHAPTER XLVIII. 
 
 Joseph , hearing that his father was near death , toolc his two sons Ephraim and Manasseh, and went to Goshen 
 to visit him , 1. Jacob strengthens himself to receive them, 2. Gives Joseph an account of God's appear¬ 
 ing to Mm at Luz, and repeating the promise, 3, 4. Adopts Ephraim ant? Manasseh as his own sons, 5, 6. 
 Mentions the death of Rachel at Ephrath, 7. He blesses Ephraim and Manasseh, preferring the former, 
 who ivas the younger , to his elder brother, 8—17. Joseph, supposing his father had mistaken in giving the 
 right of primogeniture to the youngest, endeavours to correct him, 18. Jacob shows that he did it design¬ 
 edly, prophecies much good concerning both ; but sets Ephraim the youngest before Manasseh, 19, 20. 
 Jacob speaks of his death, and predicts the return of his posterity from Egypt, 21. And gives Joseph a 
 portion above his brethren, which he had taken from the Amorites, 22. 
 
 A. M. 2315 . A ND it came to pass after these 
 
 - things, that one told Joseph, 
 
 Behold, thy father is sick : and he took with 
 him his two sons, Manasseh and Ephraim. 
 
 2 And one told Jacob, and said, Behold, thy 
 son Joseph cometh unto thee : and Israel 
 strengthened himself, and sat upon the bed. 
 
 3 And Jacob said unto Joseph, God almighty 
 appeared unto me at a Luz in the land of 
 Canaan, and blessed me, 
 
 4 And said unto me, Behold, I will make 
 thee fruitful, and multiply thee, and I will 
 make of thee a multitude of people ; and will 
 
 a Ch. xxviii. 13, 19 ; xxxv. 6, 9, &c.- b Ch. xvii. 8.- c Ch. 
 
 NOTES ON CHAP. XLVIII. 
 
 Verse 1. One told Joseph, Behold, thy father is sick] 
 He was ill before, and Joseph knew it; but it appears 
 that a messenger had been now despatched to inform 
 Joseph that his father was apparently at the point of 
 death. 
 
 Verse 2. Israel strengthened himself, and sat upon 
 the bed.] He had been confined to his bed before, 
 (see chap, xlvii. 31,) and now, hearing that Joseph 
 .vas come to see him, he made what efforts his little 
 remaining strength would admit, to sit up in bed to 
 receive his son. This verse proves that a bed, not a 
 staff. , is intended in the preceding chapter, ver. 31. 
 
 Verse 3. God Almighty] bx El Shaddai, the all- 
 sufficient God , the Outpourer and Dispenser of mercies , 
 
 give this land to thy seed after a. m. 2315. 
 
 thee, b for an everlasting pos- - 
 
 session. 
 
 5 And now thy c two sons, Ephraim and 
 Manasseh, which were born unto thee in the 
 land of Egypt, before I came unto thee into 
 Egypt, are mine; as Reuben and Simeon, 
 they shall be mine. 
 
 6 And thy issue, which thou begettest after 
 them, shall be thine, and shall be called after 
 the name of their brethren in their inheritance. 
 
 ? And as for me, when I came from Padan, 
 d Rachel died by me in the land of Canaan 
 
 xli. 50; xlvi. 20; Josh. xiii. 7; xiv. 4.- d Ch. xxxv. 9, 16, 19. 
 
 (see chap. xvii. 1,) appeared to me at Luz, afterwards 
 called Beth-El; see chap, xxviii. 13 ; xxxv. 6, 9. 
 
 Verse 5. And now thy two sons, Ephraim and Ma¬ 
 nasseh —are mine] I now adopt them into my own 
 family, and they shall have their place among my 
 twelve sons, and be treated in every respect as those, 
 and have an equal interest in all the spiritual and tem¬ 
 poral blessings of the covenant. 
 
 Verse 7. Rachel died by me, df-c.] Rachel was the 
 wife of Jacob’s choice, and the object of his unvary¬ 
 ing affection ; he loved her in life—he loves her in 
 death : many waters cannot quench love, neither can 
 the floods drown it. A match of a man’s own making, 
 when guided by reason and religion, will neePsoarily 
 be a happy one. When fathers and mothers make 
 
 259 
 
GENESIS. 
 
 tmd made tribes in Israel 
 
 Ephraim and, Manasseh blessed , 
 
 A. M. 2315. m the way, when yet there was 
 
 - but a little way to come unto 
 
 Ephrath : and I buried her there in the way 
 of Ephrath ; the same is Beth-lehem. 
 
 8 And Israel beheld Joseph’s sons, and said, 
 Who are these ? 
 
 9 And Joseph said unto his father, e They 
 are my sons, whom God hath given me in 
 this place. And he said, Bring them, I pray 
 thee, unto me, and f I will bless them. 
 
 10 (Now £ the eyes of Israel were h dim for 
 age, so that he could not see.) And he 
 
 e So chapter xxxiii. 5.- f Chapter xxvii. 4.- s Chapter 
 
 xxvii. I. 
 
 matches for their children, which are dictated by mo¬ 
 tives, not of affection, but merely of convenience, 
 worldly gain, &c., &c., such matches are generally 
 wretched ; it is Leah in the place of Rachel to the end 
 of life’s pilgrimage. 
 
 Verse 8. Who are these?] At verse 10 it is said, 
 that Jacob’s eyes were dim for age, that he could not 
 see —could not discern any object unless it were near 
 him; therefore, though he saw Ephraim and Manas¬ 
 seh, yet he could not distinguish them till they were 
 brought nigh unto him. 
 
 Verse 11. J had not thought to see thy face] Thero 
 is much delicacy and much tenderness in these expres 
 sions. He feels himself now amply recompensed for 
 his long grief and trouble on account of the supposed 
 death of Joseph, in seeing not only himself but his two 
 sons, whom God, by an especial act of favour, is about 
 to add to the number of his own. Thus we find that 
 as Reuben and Simeon were heads of two distinct 
 tribes in Israel, so were Ephraim and Manasseh; be¬ 
 cause Jacob, in a sort of sacramental way, had adopted 
 them with equal privileges to those of his own sons. 
 
 Verse 12. Joseph—bowed himself with his face to 
 the earth.] This act of Joseph has been extravagantly 
 extolled by Dr. Delaney and others. “ When I con¬ 
 sider him on his knees to God,” says Dr. Delaney, 
 “ I regard him as a poor mortal in the discharge of his 
 duty to his Creator. When I behold him bowing 
 before Pharaoh, I consider him in the dutiful posture 
 of a subject to his prince. But when I see him bend¬ 
 ing to the earth before a poor, old, blind, decrepit father, 
 I behold him with admiration and delight. How doth 
 that humiliation exalt him !” This is insufferable ! for 
 it in effect says that it is a wondrous condescension in 
 a young man, who, in the course of God’s providence, 
 with scarcely any efforts of his own, was raised to 
 affluence and worldly grandeur, to show respect to his 
 father ! And that respect was the more gratuitous 
 and condescending, because that father was poor, old, 
 blind, and decrepit! The maxim of this most excep¬ 
 tionable flight of admiration is, that “ children who 
 have risen to affluence are not obliged to reverence 
 their parents when reduced in their circumstances, and 
 brought down by the weight of years and infirmities 
 to the sides of the grave ; and should they acknow¬ 
 ledge and reverence them, it would be a mark of sin- 
 
 260 
 
 brought them near unto him; and he A. M. 2315. 
 
 1 kissed them, and enBraced them. ——i-- 
 
 11 And Israel said unto Joseph, k I had not 
 thought to see thy face : and lo, God hath 
 showed me also thy seed. 
 
 12 And Joseph brought them out from be¬ 
 tween his knees, and he bowed himself with 
 his face to the earth. 
 
 13 And Joseph took them both, Ephraim in 
 his right hand toward Israel’s left hand, and 
 Manasseh in his left hand toward Israel’s right 
 hand, and brought them near unto him. 
 
 h Heb. heavy ; Isaiah vi. 10 ; lix. 1.-' Chap, xxvii. 27. 
 
 k Chap. xlv. 26. 
 
 gular goodness, and be highly meritorious.” Should 
 positions of this kind pass without reprehension ? I 
 trow not. By the law of God and nature Joseph was 
 as much bound to pay his dying father this filial re¬ 
 spect, as he was to reverence his king, or to worship 
 his God. As to myself, 1 must freely confess that I 
 see nothing peculiarly amiable in this part of Joseph’s 
 conduct; he simply acquitted himself of a duty which 
 God, nature, decency, and common sense, imperiously 
 demanded of him, and all such in his circumstances, 
 to discharge. To the present day children in the east, 
 next to God, pay the deepest reverence to their pa¬ 
 rents. Besides, before whom was Joseph bowing r 
 Not merely his father, but a most eminent patriarch; 
 one highly distinguished by the Lord, and one of the 
 three of whom the Supreme Being speaks in the most 
 favourable and affectionate manner; the three who 
 received and transmitted the true faith , and kept un¬ 
 broken the Divine covenant; I am the God of Abra¬ 
 ham, the God of Isaac, and the God of Jacob. He 
 has never said, I am the God of Joseph. And if we 
 compare the father and the son as men, we shall find 
 that the latter was exceeded by the former in almost 
 endless degrees. Joseph owed his advancement and 
 his eminence to what some would call good fortune, 
 and what we know to have been the especial providence 
 of God working in his behalf, wholly independent of 
 his own industry, &c., every event of that providence 
 issuing in his favour. Jacob owed his own support 
 and preservation, and the support and preservation of 
 his numerous family, under God, to the continual ex¬ 
 ercise of the vast powers of a strong and vigorous 
 mind, to which the providence of God seemed ever in 
 opposition ; because God chose to try to the uttermost 
 the great gifts which he had bestowed. If therefore 
 the most humble and abject inferior should reverence 
 dignity and eminence raised to no common height, so 
 should Joseph bow down his face to the earth before 
 JACOB. 
 
 Besides, Joseph, in thus reverencing his father, only 
 followed the customs of the Egyptians among whom he 
 lived, who, according to Herodotus, (Euterpe, c. 80 ,) 
 were particularly remarkable for the reverence they 
 paid to old age. “ For if a young person meet his 
 senior, he instantly turns aside to make way for him; 
 if an aged person enter an apartment, the youth always 
 
 a 
 
Form of the blessing pronounced CHAP. XLVIII. 
 
 on Ephraim and Manasseh 
 
 A. M. 2315. 14 And Israel stretched out his 
 
 —-C* 1689, right hand, and laid it upon Ephraim’s 
 head, who teas the younger, and his left hand 
 upon Manasseh’s head, 1 guiding his hands 
 wittingly; for Manasseh was the first-born. 
 
 15 And m he blessed Joseph, and said, God, 
 n before whom my fathers Abraham and Isaac 
 
 did walk, the God which fed me A. M. 2315. 
 all my life long unto this day, B^c. igsq. 
 
 16 The Angel 0 which redeemed me from all 
 evil, bless the lads ; and let p my name be 
 named on them, and the name of my fathers 
 Abraham and Isaac ; and let them q grow into 
 a multitude in the midst of the earth. 
 
 1 Ver. 19.- m Heb. xi. 21.-“Chap. xvii. 1; xxiv. 40. 
 
 °Chap. xxviii. 15 ; xxxi. 11, 13, 24; Psa xxxiv. 22; exxi. 7. 
 
 rise from their seatsand Mr. Savary observes that 
 the reverence mentioned by Herodotus is yet paid to 
 old age on every occasion in Egypt. In Mohammedan 
 countries the children sit as if dumb in the presence 
 of their parents, never attempting to speak unless 
 spoken to. Among the ancient Romans it was consi¬ 
 dered a crime worthy of death not to rise up in the 
 presence of an aged person, and acting a contrary 
 part was deemed an awful mark of the deep degene¬ 
 racy of the times. Thus the satirist:— 
 
 Credebant hoc grande nefas, et morte piandum , 
 
 Si Juvenis vetulo non assurrexerat; et si 
 Barbato cuicumque puer. Juv. Sat. xiii., v. 54. 
 
 And had not men the hoary heads revered, 
 
 Or boys paid reverence when a man appear’d, 
 
 Both must have died . Dryden. 
 
 Indeed, though Dr. Delaney is much struck with 
 what he thinks to be great and meritorious condescen¬ 
 sion and humility on the part of Joseph ; yet we find 
 the thing itself, the deepest reverence to parents and 
 old age, practised by all the civilized nations in the 
 world, not as a matter of meritorious courtesy, but as 
 a point of rational and absolute duty. 
 
 Verse 14. Israel stretched out his right hand, <fc.] 
 Laying hands on the head was always used among 
 the Jews in giving blessings, designating men to any 
 office, and in the consecration of solemn sacrifices. 
 This is the first time we find it mentioned; but we 
 often read of it afterwards. See Num. xxvii. 18, 
 23 ; Deut. xxxiv. 9 ; Matt. xix. 13, 15 ; Acts vi. 6 ; 
 1 Tim. iv. 14. Jacob laid his right hand on the head 
 of the younger, which we are told he did wittingly — 
 well knowing what he was about, for (or although) 
 Manasseh was the first-born , knowing by the Spirit 
 of prophecy that Ephraim’s posterity would be more 
 powerful than that of Manasseh. It is observable how 
 God from the beginning has preferred the younger to 
 the elder, as Abel before Cain; Shem before Japheth; 
 Isaac before Ishmael; Jacob before Esau; Judah and 
 Joseph before Reuben; Ephraim before Manasseh ; 
 Moses before Aaron; and David before his brethren. 
 “ This is to be resolved entirely into the wise and se¬ 
 cret counsel of God, so far as it regards temporal bless- 
 irgs and national privileges, as the apostle tells us, 
 Rom. ix. 11 ; see the notes on chap. xxv. 23. But 
 this preference has no concern with God’s conferring 
 a greater measure of his love and approbation on one 
 person more than another ; compare Gen. iv. 7, with 
 Heb xi. 4, and you will see that a difference in moral 
 character was the sole cause why God preferred Abel 
 to Cain.”— Dodd. The grace that converts the soul 
 
 a 
 
 PAmosix. 12; Acts xv. 17.-<iHeb. as fishes do increase; 
 
 see Num. i. 46 ; xxvi. 34, 37. 
 
 certainly comes from the mere mercy of God, without 
 any merit on man’s part; and a sufficiency of this is 
 offered to every man , Tit. ii. 11, 12. But it is not 
 less certain that God loves those best who are most 
 faithful to this grace. 
 
 Verse 15. He blessed Joseph ] The father first, 
 and then the sons afterwards. And this is an addition¬ 
 al proof to what has been adduced under ver. 12, of 
 Jacob’s superiority; for the less is always blessed of 
 the greater. 
 
 The God which fed me all my life long ] Jacob is 
 now standing on the verge of eternity, with his faith 
 strong in God. He sees his life to be a series of 
 mercies; and as he had been affectionately attentive, 
 provident, and kind to his most helpless child, so has 
 God been unto him ; he has fed him all his life long ; 
 he plainly perceives that he owes every morsel of food 
 which he has received to the mere mercy and kindness 
 of God. 
 
 Verse 16. The Angel which redeemed me from all 
 evil] b&Jn hammalac haggoel. The Messen¬ 
 
 ger, the Redeemer or Kinsman; for so Sxi goel signi¬ 
 fies ; for this term, in the law of Moses, is applied to 
 that person whose right it is, from his being nearest 
 akin , to redeem or purchase back a forfeited inherit¬ 
 ance. But of whom does Jacob speak 1 We have 
 often seen, in the preceding chapters, an angel of God 
 appearing to the patriarchs; (see particularly chap. xvi. 
 7, and the note there ;) and w r e have full proof that 
 this was no created angel, but the Messenger of the 
 Divine Council, the Lord Jesus Christ. Who then 
 was the angel that redeemed Jacob, and whom he in¬ 
 voked to bless Ephraim and Manasseh ? Is it not 
 JESUS \ He alone can be called Goel , the redeem¬ 
 ing Kinsman; for he alone took part of our flesh and 
 blood that the right of redemption might be his; and 
 that the forfeited possession of the favour and image 
 of God might be redeemed, brought back, and restored 
 to all those who believe in his name. To have invoked 
 any other angel or messenger in such a business would 
 have been impiety. Angels bless not ; to God alone 
 this prerogative belongs. With what confidence may 
 a truly religious father use these words in behalf of his 
 children : “ Jesus, the Christ, who hath redeemed 
 me, bless the lads, redeem them also, and save them 
 unto eternal life !” 
 
 Let my name be named on them] “ Let them be 
 ever accounted as a part of my own family; let them 
 be true Israelites —persons who shall prevail with God 
 as I have done ; and the name of Abraham —being 
 partakers of his faith; and the name of Isaac —let 
 them be as remarkable for submissive obedience as he 
 
 261 
 
GENESIS. 
 
 his elder brother. 
 
 Ephraim preferred before 
 
 A. M. 2315. 17 And when Joseph saw that 
 
 C - ~ 1689 ‘ ■ his father r laid his right hand 
 upon the head of Ephraim, it s displeased 
 him : and he held up his father’s hand, to 
 remove it from Ephraim’s head unto Manas- 
 seh’s head. 
 
 18 And Joseph said unto his father, Not so, 
 my father: for this is the first-born ; put thy 
 right hand upon his head. 
 
 19 And his father refused, and said, 4 I know 
 it, my son, I know it: he also shall become a 
 people, and he also shall be great: but truly 
 u his younger brother shall be greater than 
 
 r Yer. 14.- s Was evil in his eyes ; chap, xxviii. 8.- f Ver. 
 
 14.- u Num. i. 33, 35 ; ii. 19, 21; Deut. xxxiii. 17 ; Rev. vii. 
 
 6 , 8.- v Heb. fulness. 
 
 was. Let the virtues of Abraham, Isaac, and Jacob 
 be accumulated in them, and invariably displayed by 
 them !” These are the very words of adoption ; and 
 by the imposition of hands , the invocation of the Re¬ 
 deemer, and the solemn blessing pronounced, the adop¬ 
 tion was completed. From this moment Ephraim and 
 Manasseh had the same rights and privileges as Jacob’s 
 sons, which as the sons of Joseph they could never 
 have possessed. 
 
 And let them grow into a multitude ] mb UT1 ve- 
 yidgu larob ; Let them increase like fishes into a mul¬ 
 titude. Fish are the most prolific of all animals ; see 
 the instances produced on chap. i. 20. This prophetic 
 blessing was verified in a most remarkable manner; 
 see Num. xxvi. 34, 37 ; Deut. xxxiii. 17; Josh. xvii. 
 17. At one time the tribe of Ephraim amounted to 
 40,500 effective men, and that of Manasseh to 52,700, 
 amounting in the whole to 93,200. 
 
 Verse 18. Joseph said — Not so, my father\ Joseph 
 supposed that his father had made a mistake in laying 
 his right hand on the head of the youngest, because 
 the right hand was considered as the most noble, and 
 the instrument of conveying the highest dignities, and 
 thus it has ever been considered among all nations, 
 though the reason of it is not particularly obvious. 
 Even in the heavens the right hand of God is the place 
 of the most exalted dignity. It has been observed that 
 Joseph spoke here as he was moved by natural affec¬ 
 tion, and that Jacob acted as he was influenced by the 
 Holy Spirit. 
 
 Verse 20. In thee shall Israel bless ] That is, In 
 future generations the Israelites shall take their form 
 of wishing prosperity to any nation or family from the 
 circumstance of the good which it shall be known that 
 God has done to Ephraim and Manasseh : May God 
 make thee as fruitful as Ephraim , and multiply thee 
 as Manasseh ! So, to their daughters when married, 
 the Jewish women are accustomed to say, God make 
 thee as Sarah and Rebekah ! The forms are still in use. 
 
 Verse 21. Behold, I die ] With what composure 
 is this most awful word expressed ! Surely of Jacob it 
 might be now said, “ He turns his sight undaunted on 
 the tomb for though it is not said that he was full 
 of days, as were Abraham and Isaac, yet he is per- 
 
 262 
 
 he, and his seed shall become a A. M. 2315 . 
 
 B. C. 1689. 
 
 v multitude of nations. -- 
 
 20 And he blessed them that day, saying, 
 w In thee shall Israel bless, saying, God make 
 thee as Ephraim and as Manasseh: and he 
 set Ephraim before Manasseh. 
 
 21 And Israel said unto Joseph, Behold, I 
 die ; but x God shall be with you, and bring 
 you again unto the land of your fathers. 
 
 22 Moreover y I have given to thee one 
 portion above thy brethren, which I took out 
 of the hand z of the Amorite, with my sword 
 and with my bow. 
 
 w So Ruth iv. 11, 12.- x Chap. xlvi. 4 ; 1. 24.-r Josh. 
 
 xxiv. 32 ; 1 Chron. v. 2 ; John iv. 5.- z Chap. xv. 16 ; xxxiv. 
 
 28; Josh. xvii. 14, &c. 
 
 fectly willing to bid adieu to earthly things, and lay his 
 body in the grave. Could any person act as the pa¬ 
 triarchs did in their last moments, who had no hopes 
 of eternal life, no belief in the immortality of the soul ? 
 Impossible ! With such a conviction of the being of 
 God, with such proofs of his tenderness and regard, 
 with such experience of his providential and miracu¬ 
 lous interference in their behalf, could they suppose 
 that they were only creatures of a day, and that Gcd 
 had wasted so much care, attention, providence, grace, 
 and goodness, on creatures who were to be ultimately 
 like the beasts that perish 1 The supposition that they 
 could have no correct notion of the immortality of the 
 soul is as dishonourable to God as to themselves. But 
 what shall we think of Christians who have formed 
 this hypothesis into a system to prove—what ? Why, 
 that the patriarchs lived and died in the dark ! That 
 either the soul has no immortality, or that God has not 
 thought proper to reveal it. Away with such an 
 opinion ! It cannot be said to merit serious refutation. 
 
 Verse 22. Moreover I have given to thee one por¬ 
 tion ] inx DDKf shechem achad, one shechem or one 
 shoulder. We have already seen the transactions be¬ 
 tween Jacob and his family on one part, and Shechem 
 and the sons of Hamor on the other. See chap, xxxiii. 
 18, 19, and chap, xxxiv. As he uses the word she¬ 
 chem here, I think it likely that he alludes to the pur¬ 
 chase of the field or parcel of ground mentioned chap, 
 xxxiii. 18, 19. It has been supposed that this parcel 
 of ground, which Jacob bought from Shechem, had 
 been taken from him by the Amorites, and that he af¬ 
 terwards had recovered it by his sword and by his bow , 
 i. e., by force of arms. Shechem appears to have 
 fallen to the lot of Joseph’s sons; (see Josh. xvii. 1, 
 and xx. 7 ;) and in our Lord’s time there was a parcel 
 of ground near to Sychar or Shechem which was still 
 considered as that portion which Jacob gave to his son 
 Joseph, John iv. 5 ; and on the whole it was probably 
 the same that Jacob bought for a hundred pieces of 
 money, chap, xxxiii. 18, 19. But how it could be said 
 that he took this out of the hand of the Amorite with 
 his sword and his bow, we cannot tell. Many attempts 
 have been made to explain this abstruse verse, but they 
 have all hitherto been fruitless. Jacob’s words were 
 
 a 
 
CHAP. XLIX. 
 
 Jacob calls his sons together 
 
 no doubt perfectly well understood by Joseph, and pro¬ 
 bably alluded to some transaction that is not now on 
 record; and it is much safer for us to confess our ig¬ 
 norance, than to hazard conjecture after conjecture on 
 a subject of which we can know nothing certainly. 
 
 1, On filial respect to aged and destitute parents we 
 have already had occasion to speak ; see ver. 11. The 
 duty of children to their parents only ceases when the 
 parents are laid in their graves, and this duty is the 
 next .in order and importance to the duty we owe to 
 God. No circumstances can alter its nature or lessen 
 its importance ; Honour thy father and thy mother is 
 the sovereign, everlasting command of God. While 
 the relations of parent and child exist, this command¬ 
 ment will be in full force. 
 
 2. The Redeeming Angel , the Messenger of the 
 covenant , in his preserving and saving influence, is in¬ 
 voked by dying Jacob to be the protector and Saviour 
 of Ephraim and Manasseh, ver. 16. With what ad¬ 
 vantage and effect can a dying parent recommend the 
 Lord Jesus to his children, who can testify with his 
 last breath that this Jesus has redeemed him from all 
 evil! Reader, canst thou call Christ thy Redeemer ? 
 Hast thou, through him, recovered the forfeited inhe- 
 
 that he may bless them. 
 
 ritance 1 Or dost thou expect redemption from all evil 
 by any other means 1 Through him , and him alone , 
 God will redeem thee from all thy sins; and as thou 
 knowest not what a moment may bring forth, thou hast 
 not a moment to lose. Thou hast sinned, and there 
 is no name given under heaven among men whereby 
 thou canst be saved but Jesus Christ. Acquaint thy¬ 
 self now with him, and be at peace, and thereby good 
 shall come unto thee. 
 
 3. We find that the patriarchs ever held the pro¬ 
 mised land in the most sacred point of view. It was 
 God's gift to them; it was confirmed by a covenant 
 that spoke of and referred to better things. We be¬ 
 lieve that this land typified the rest which remains for 
 the people of Goa, and can we be indifferent to the ex¬ 
 cellence of this rest! A patriarch could not die in 
 peace, however distant from this land, without an as¬ 
 surance that his bones should be laid in it. How can 
 we live, how can we die comfortably, without the as¬ 
 surance that our lives are hid with Christ in God, and 
 that we shall dwell in his presence for ever l There 
 remains a rest for the people of God, and only for the 
 people of God; for those alone who love, serve, re¬ 
 verence, and obey him, in his Son Jesus Christ, shall 
 ever enjoy it. 
 
 CHAPTER XLIX. 
 
 Jacob , about to die , calls his sons together that he may bless them , or give prophetic declarations concerning 
 their posterity, 1, 2. Prophetic declaration concerning , Reuben, 3, 4. Concerning Simeon and Levi, 5—7; 
 concerning Judah, 8—12 ; concerning Zebulun, 13 ; concerning Issachar, 14, 15 ; concerning Dan, 16—18 ; 
 concerning Gad, 19 ; concerning Asher, 20 ; concerning Naphtali, 21 ; concerning Joseph, 22-26 ; con¬ 
 cerning Benjamin, 27. Summary concerning the twelve tribes , 28. Jacob gives directions concerning his 
 being buried in the cave of Machpelah, 29—32. Jacob dies, 33. 
 
 A. M. 2315 . A ND Jacob called unto his sons, 
 
 B. C. 1G89. -CL , 
 
 --. and said, leather yourselves 
 
 together, that I may a tell you that which shall 
 Defall you h in the last days. 
 
 2 Gather yourselves together, m. 2315. 
 
 and hear, ye sons of Jacob ; and-- 
 
 c hearken unto Israel your father. 
 
 3 Reuben, thou art d my first-born, my might, 
 
 a Deut. xxxiii. 1; Amos iff. 7.- b Deut. iv. 30; Numbers 
 
 xxiv. 14 ; Isa. ii. 2; xxxix. 6 ; Jer. xxiii. 20; Dan. ii. 28, 
 
 NOTES ON CHAP. XLIX. 
 
 Verse 1. That which shall befall you in the last days .] 
 It is evident from this, and indeed from the whole com¬ 
 plexion of these important prophecies, that the twelve 
 sons of Jacob had very little concern in them, person¬ 
 ally considered, as they were to be fulfilled in the last 
 days, i. e., in times remote from that period, and con¬ 
 sequently to their posterity , and not to themselves , or 
 to their immediate families. The whole of these pro¬ 
 phetic declarations, from ver. 2 to ver. 27 inclusive, is 
 delivered in strongly figurative language, and in the 
 poetic form, which, in every translation, should be pre¬ 
 served as nearly as possible, rendering the version line 
 for line with the original. This order I shall pursue 
 in the succeeding notes, always proposing the verse 
 first, in as literal a translation as possible, line for line 
 with the Hebrew after the hemistich form, from which 
 the sense will more readily appear ; but to the Hebrew 
 
 a 
 
 29; Acts ii. 17; Heb. i. 2.- e Psa. xxxiv. 11.- d Chap. 
 
 xxix. 32. 
 
 text and the common version the reader is ultimately 
 referred. 
 
 2. Come together and hear, 0 sons of Jacob! 
 
 And hearken unto Israel your father. 
 
 Bishop Newton has justly observed that Jacob had 
 received a double blessing, spiritual and temporal; 
 the promise of being progenitor of the Messiah , and 
 the promise of the land of Canaan. The promised 
 land he might divide among his children as he pleased, 
 but the other must be confined to one of his sons ; 
 he therefore assigns to each son a portion in the land 
 of Canaan, but limits the descent of the blessed seed 
 to the tribe of Judah. Some have put themselves to 
 a great deal of trouble and learned labour to show 
 that it was a general opinion of the ancients that the 
 soul, a short time previous to its departure from the 
 bodv, becomes endued with a certain measure of the 
 
 263 • 
 
GENESIS. 
 
 The 'prophecy concerning 
 
 A. M. 2315. e and the beginning of my strength, 
 
 _—1-1 the excellency of dignity, and the 
 
 excellency of power: 
 
 4 Unstable as water, f thou s shalt not excel; 
 because thou h wentest up to thy father’s bed; 
 
 e Deut. xxi. 17; Psa. lxxviii. 51.- f Heb. do not thou excel. 
 
 s 1 Chron. v. 1.- h Chap. xxxv. 22; 1 Chron. v. 1; Deut. 
 
 xxvii. 20. 
 
 prophetic gift or foresight; and that this was probably 
 the case with Jacob. But it would be derogatory to 
 the dignity of the prophecies delivered in this chap¬ 
 ter, to suppose that they came by any other means 
 than direct inspiration, as to their main matter, though 
 certain circumstances appear to be left to the patri¬ 
 arch himself, in which he might express his own 
 feelings both as a father and as a judge. This is 
 strikingly evident, 1. In the case of Reuben , from 
 whom he had received the grossest insult, however 
 the passage relative to him may be understood ; and, 
 
 2. In the case of Joseph , the tenderly beloved son of 
 his most beloved wife Rachel , in the prophecy con¬ 
 cerning whom he gives full vent to all those tender 
 and affectionate emotions which, as a father and a hus¬ 
 band, do him endless credit. 
 
 3. Reuben, my first-born art thou! 
 
 My might, and the prime of my strength, 
 Excelling in eminence, and excelling in power: 
 
 4. Pouring out like the waters:—thou shalt not excel, 
 For thou wentest up to the bed of thy father,— 
 Then thou didst defile : to my couch he went up ! 
 
 Verse 3. Reuben as the first-born had a right to a 
 double portion of all that the father had ; see Deut. 
 xxi. 17. 
 
 The eminence or dignity mentioned here may refer 
 to the priesthood ; the power, to the regal government 
 or kingdom. In this sense it has been understood by 
 all the ancient Targumists. The Targum of Onkelos 
 paraphrases it thus : “ Thou shouldst have received 
 three portions, the birthright, the priesthood, and the 
 kingdom and to this the Targums of Jonathan ben 
 JJzziel and Jerusalem add : “ But because thou hast 
 sinned, the birthright is given to Joseph, the kingdom 
 to Judah, and the priesthood to Levi.” That the 
 birthright was given to the sons of Joseph we have 
 the fullest proof from 1 Chron. v. 1. 
 
 Verse 4. Pouring out like the waters ] This is an 
 obscure sentence because unfinished. It evidently 
 relates to the defilement of his father’s couch; and 
 the word THD pachaz, here translated pouring out, and 
 in our Version unstable, has a bad meaning in other 
 places of the Scripture, being applied to dissolute, de¬ 
 bauched, and licentious conduct. See Judg. ix. 4 ; 
 Zeph. iii. 4; Jer. xxiii. 14, 32; xxix. 23. 
 
 Thou shalt not excels This tribe never rose to any 
 eminence in Israel; was not so numerous by one 
 third as either Judah, Joseph, or Dan, when Moses 
 took the sum of them in the wilderness, Num. i. 21 ; 
 and was among the first that were carried into cap¬ 
 tivity, 1 Chron. v. 26. 
 
 Then thou didst defile ] Another unfinished sen¬ 
 tence, similar to the former, and upon the same sub- 
 
 264 
 
 Reuben , Simeon , and Levi 
 then defiledst thou it: 1 2 3 4 he went A. M. 2315 . 
 
 B. C. 1689. 
 
 up to my couch. - 
 
 5 k Simeon and Levi are 1 brethren; m in 
 struments n of cruelty are in their habitations. 
 
 6 O my soul, 0 come not thou into their 
 
 1 Or, my couch is gone. - k Chap. xxix. 33, 34.- 1 Prov. xviii. 
 
 9.- m Or, their swords are weapo?is of violence. - n Ch. xxxiv. 
 
 25.-° Prov. i. 15, 16. 
 
 ject, passing over a transaction covertly, which deli¬ 
 cacy forbade Jacob to enlarge on. For the crime of 
 Reuben, see the notes on chap. xxxv. 22. 
 
 5. Simeon and Levi, brethren : 
 
 They have accomplished their fraudulent purposes. 
 
 6 . Into their secret council my soul did not come ; 
 
 In their confederacy my honour was not united : 
 For in their anger they slew a man^’K ish, a noble,) 
 And in their pleasure they murdered a prince. 
 
 7. Cursed was their anger, for it was fierce ! 
 
 And their excessive wrath, for it was inflexible! 
 
 I will divide them out in Jacob, 
 
 And I will disperse them in Israel. 
 
 Verse 5. Simeon and Levi are brethren ] Not only 
 springing from the same parents, but they have the 
 same kind of disposition, headstrong, deceitful, vindic¬ 
 tive, and cruel. 
 
 They have accomplished, tfc.] Our margin has it. 
 Their swords are weapons of violence, i. e. Their 
 swords, which they should have used in defence of 
 their persons or the honourable protection of their 
 families, they have employed in the base and dastardly 
 murder of an innocent people. 
 
 The Septuagint gives a different turn to this line 
 from our translation, and confirms the translation 
 given above : hvvereXeaav abuaav e^aipeaecog- avruw 
 They have accomplished the iniquity of their purpose ; 
 with which the Samaritan Version agrees. In the 
 Samaritan text we read calu, they have accom¬ 
 
 plished, instead of the Hebrew 'hD keley, weapons or in¬ 
 struments, which reading most critics prefer : and as to 
 mecherotheyhem, translated above their frau¬ 
 dulent purposes, and which our translation on almost 
 no authority renders their habitations, it must either 
 come from the JEthiopic “Dro macar, he counselled, de¬ 
 vised stratagems, c fc., (see Castel,) or from the Arabic 
 
 macara, he deceived, practised deceit,plotted, &c., 
 which is nearly of the same import. This gives not 
 only a consistent but evidently the true sense. 
 
 Verse 6. Into their secret council, &c.] Jacob here 
 exculpates himself from all participation in the guilt 
 of Simeon and Levi in the murder of the Shechemites. 
 He most solemnly declares that he knew nothing of 
 the confederacy by which it was executed, nor of the 
 secret council in which it was plotted. 
 
 If it should be said that the words &OJ3 tabo and 
 *inn techad should be translated in the future tense 
 or in the imperative , as in our translation, I shall not 
 contend ; though it is well known that the preterite is 
 often used for the future in Hebrew, and vice versa. 
 Taken thus, the words mark the strong detestation 
 which this holy man’s soul felt for the villany of his 
 sons ; “ My soul shall not come into their secret 
 
 a 
 
CHAP XLIX. 
 
 The prophecy 
 A. M. 2315, secret; p unto their assembly, 
 
 B C 1G89 ' ^ 1 
 
 ——-1 i mine honour, be not thou united : 
 
 for r in their anger they slew a man, and in 
 
 their self-will they s digged down a wall. 
 
 7 Cursed he their anger, for it was fierce ; 
 
 P Psa. xxvi. 9 ; Eph. v. 11.-<1 Psa. xvi. 9 ; xxx. 12 ; lvii. 8. 
 
 r Chap, xxxiv. 26.- 3 Or, houghed oxen. - 1 Josh. xix. 1 ; xxi. 
 
 council. My honour shall not he united to their con¬ 
 federacy.” 
 
 For in their anger they slew a man] W'it ish, a 
 noble, an honourable man, viz., Shechem. 
 
 And in their pleasure ] This marks the highest 
 degree of wickedness and settled malice , they were 
 delighted with their deed. A similar spirit Saul of 
 Tarsus possessed previously to his conversion ; speak¬ 
 ing of the martyrdom of St. Stephen, St. Luke says, 
 Acts viii. 1 : 2 avTioq 6e rjv ovvevdoicov ttj avaipeau 
 
 avTov' And Saul ivas gladly consenting to his death. 
 He was with the others highly delighted with it; and 
 thus the prediction of our Lord was fulfilled, John 
 xvi. 2 : Yea , the time cometh, that whosoever killeth 
 you will think that he doeth God service. And it is 
 represented as the highest pitch of profligacy and 
 wickedness, riot only to sin, but to delight in it; see 
 Rom. i. 32. As the original word |UT1 raison signifies, 
 in general, pleasure , benevolence , delight , &c., it should 
 neither be translated self-will nor wilfulness , as some 
 have done, but simply as above ; and the reasons 
 appear sufficiently obvious. They murdered a prince —r 
 Hamor , the father of Shechem. Instead of DW shor, 
 which we have translated a wall , and others an ox, I 
 read sar, a prince, which makes a consistent sense ; 
 (see Kennicott’s first Dissertation, p. 56, &c.;) as there 
 is no evidence whatever that Simeon and Levi either 
 dug down a wall or houghed the oxen , as some have 
 translated the passage; (see the margin;) on the con¬ 
 trary, the text, chap. xxxv. 28, 29, proves that they 
 had taken for their own use the sheep , oxen, asses, all 
 their wealth, their ivives, and their little ones. 
 
 Verse 7. Cursed ivas their anger] The first motions 
 of their violence were savage; and their excessive or 
 overflowing wrath, rnny ebrah, for it was inflexible 
 —neither the supplications of the males, nor the en¬ 
 treaties, tears, cries, and shrieks of the helpless females, 
 could deter them from their murderous purpose; for 
 this, ver. 5, they are said to have accomplished. 
 
 Iioill divide them out, Dpinx achallekem, I will make 
 them into lots, giving a portion of them to one tribe, 
 and a portion to another ; but they shall never attain 
 to any political consequence. This appears to have 
 been literally fulfilled. Levi had no inheritance 
 except forty-eight cities, scattered through different 
 parts of the land of Canaan : and as to the tribe of 
 Simeon, it is generally believed among the Jews that 
 they became schoolmasters to the other tribes ; and 
 when they entered Canaan they had only a small por¬ 
 tion, a few towns and villages in the worst part of 
 Judah’s lot, Josh. xix. 1 , which afterwards finding 
 too little, they formed different colonies in districts 
 which they conquered from the Idumeans and Ama- 
 lehtes, 1 Chron. iv. 39, &c. Thus these two tribes 
 
 concerning Judah. 
 
 and their, wrath, for it was cruel: 1 1 a. m. 2315. 
 
 will divide them in Jacob, and scat- ——1- 
 
 ter them in Israel. 
 
 8 u Judah, thou art he whom thy brethren 
 shall praise ; v thy hand shall he in the neck 
 
 5, 6, 7; 1 Chron. iv. 24, 39. - u Chap. xxix. 35 ; Deut. xxxiii. 7. 
 
 v Psa. xviii. 40. 
 
 were not only separated from each other, but even 
 divided from themselves, according to this prediction 
 of Jacob. 
 
 8. Judah ! thou ! Thy brethren shall praise thee. 
 
 Thy hand, in the neck of thine enemies : 
 
 The sons of thy father shall bow themselves to thee, 
 
 9. A lion’s whelp is Judah : 
 
 From the prey, my son, thou hast ascended. 
 
 He couched, lying down like a strong lion, 
 
 And like a lioness ; who shall arouse him 1 
 
 10. From Judah the sceptre shall not depart, 
 
 Nor a teacher from his offspring, 
 
 Until that Shiloh shall come, 
 
 And to him shall be assembled the peoples. 
 
 11. Binding his colt to the vine, 
 
 And to the choice vine the foals of his ass. 
 
 He washed his garments in wine, 
 
 His clothes in the blood of the grape. 
 
 12. With wine shall his eyes be red, 
 
 And his teeth shall be white with milk. 
 
 Terse 8. Thy brethren shall praise thee.] As the 
 name Judah signifies praise, Jacob takes occasion from 
 its meaning to show that this tribe should be so emi¬ 
 nent and glorious, that the rest of the tribes should 
 praise it; that is, they should acknowledge its supe¬ 
 rior dignity, as in its privileges it should be distinguished 
 beyond all the others. On the prophecy relative to Ju¬ 
 dah, Dr. Hales has several judicious remarks, and has 
 left very little to be farther desired on the subject. 
 Every reader will be glad to meet with them here. 
 
 “ The prophecy begins with his name Judah, sig¬ 
 nifying the praise of the Lord, which was given to 
 him at his birth by his mother Leah, chap. xxix. 35. 
 It t-hen describes the warlike character of this tribe, 
 to which, by the Divine appointment, was assigned the 
 first lot of the promised land, which was conquered 
 accordingly by the pious and heroic Caleb ; the first 
 who laid hands on the necks of his enemies, and routed 
 and subdued them, Josh. xiv. 11 ; xv. 1 ; Judg. i. 1, 
 2 ; and led the way for their total subjugation under 
 David; who, in allusion to this prediction, praises God, 
 and says : Thou hast given me the necks of mine ene¬ 
 mies, that I might destroy them that hate me, Psa. 
 xviii. 40. In the different stages of its strength, this 
 tribe is compared to a lion’s ivhelp, to a full grown 
 lion, and to a nursing lioness, the fiercest of all. 
 Hence a lion was the standard of Judah ; compare 
 Num. ii. 3, Ezek. i. 10. The city of David, where 
 he reposed himself after his conquests, secure in the 
 terror of his name, 1 Chron. xiv. 17, was called 
 Ariel, the lion of God , Isa. xxix. 1 ; and our Lord 
 himself, his most illustrious descendant, the Lion of 
 the tribe of Judah, Rev. v. 5. 
 
 265 
 
 a 
 
GENESIS. 
 
 concerning Judah. 
 
 A. M. 2315. of thine enemies ; w thy father’s chil 
 
 B. C. 1689. J 
 
 dren shall bow down before thee. 
 
 9 Judah is x a lion’s whelp : from the prey, 
 
 w Chap, xxvii. 29 ; 1 Chron. v. 2. 
 
 my son, thou art gone up : y he A. M. 2315 . 
 
 stooped down, he couched as a —— -- 
 
 lion, and as an old lion ; who shall rouse him up ? 
 
 x Hos. v. 4; Rev. v. 5.-y Num. xxiii. 24 ; xxiv. 9. 
 
 “ The duration of the power of this famous tribe is 
 next determined : ‘ the sceptre of dominion,’ as it is 
 understood Esth. viii. 4 ; Isa. xiv. 5, &c., or its civil 
 government, was not to cease or depart from Judah 
 until the birth or coming of Shiloh, signifying the 
 Apostle , as Christ is styled, Heb. iii. 1 ; nor was the 
 native lawgiver, or expounder of the laiv, teacher, or 
 scribe , intimating their ecclesiastical polity, to cease, 
 until Shiloh should have a congregation of peoples, 
 or religious followers, attached to him. And how 
 accurately was this fulfilled in both these respects ! 
 
 “ 1. Shortly before the birth of Christ a decree was 
 issued by Augustus Csesar that all the land of Judea 
 and Galilee should be enrolled, or a registry of persons 
 taken, in which Christ was included, Luke ii. 1—7 ; 
 whence Julian the apostate unwittingly objected to his 
 title of Christ or King, that ‘ he was born a subject 
 of Caesar !’ About eleven years after Judea was made 
 a Roman province, attached to Syria on the deposal 
 and banishment of Archelaus , the son of Herod the 
 Great , for maladministration ; and an assessment of 
 properties or taxing was carried into effect by Cyre- 
 nius, then governor of Syria, the same who before, as 
 the emperor’s procurator, had made the enrolment, 
 Luke ii. 2 ; Acts v. 37 ; and thenceforth Judea was 
 governed by a Roman deputy, and the judicial power 
 of life and death taken away from the Jews, John 
 xviii. 31. 
 
 “ 2. Their ecclesiastical polity ceased with the 
 destruction of their city and temple by the Romans, 
 A. D. 70 ; at which time the Gospel had been preach¬ 
 ed through the known world by the apostles, ‘ his wit¬ 
 nesses in Jerusalem , and in all Judea , and in Samaria, 
 and unto the uttermost parts of the earth ;’ Acts ii. 8 ; 
 Rom. x. 18. 
 
 “ Our Lord’s triumphant entry into Jerusalem, be¬ 
 fore his crucifixion, 1 riding on an ass, even a colt the 
 foal of an ass,’ which by his direction his disciples 
 brought to him for this purpose,— £ Go into the village 
 over against you, and presently ye shall find an ass 
 tied , and a colt with her; loose them, and bring them 
 to me,’ Matt. xxi. 2—5, remarkably fulfilling the pro¬ 
 phecy of Zechariah, ix. 9, is no less a fulfilment of 
 this prophecy of Shiloh. 1 binding or tying his foal to 
 the vine, even his ass's colt to the choice vine.' In 
 ancient times to ride upon white asses or ass-colts was 
 the privilege of persons of high rank, princes, judges, 
 and prophets, Judg. v. 10; x. 4; Num. xxii. 22. 
 And as the children of Israel were symbolized by the 
 vine, Psa. lxxx. 8, Hos. x. 1, and the men of Judah 
 by ‘ a (choice) vine of Sorek,' in the original, both 
 here and in the beautiful allegory of Isaiah, v. 1-7, 
 adopted by Jeremiah, ii. 21, and by our Lord, Matt, 
 xxi. 3 1, who styled himself the true vine, John xv. 1 ; 
 so the union of both these images signified our Lord’s 
 assumption, as the promised Shiloh, of the dignity of 
 the king of the Jews, not in a temporal but in a 
 spiritual sense, as he declared to Pilate, John xviii. 
 
 266 
 
 36, as a prelude to his second coming in glory ‘to 
 restore again the kingdom to Israel.' 
 
 “ The vengeance to be then inflicted on all the 
 enemies of his Church, or congregation of faithful 
 Christians, is expressed by the symbolical imagery of 
 c washing his garments in wine, and his clothes in the 
 blood of grapes ;' which to understand literally, would 
 be incongruous and unusual any where, while it aptly 
 represents his garments crimsoned in the blood of his 
 foes, and their immense slaughter; an imagery fre¬ 
 quently adopted in the prophetic scriptures. 
 
 “ The strength and wholesomer.ess of Shiloh’s doc¬ 
 trine are next represented by having ‘ his eyes red 
 with ivine, and his teeth white with milk.' And thus 
 the evangelical prophet, in similar strains, invites the 
 world to embrace the Gospel : — 
 
 Ho, every one that thirsteth, come to the waters , 
 
 And he that hath no money ; come, buy and eat: 
 
 Yea, come, buy wine and milk, 
 
 Without money and without price. Isa. lv. 1. 
 
 “ On the last day of the feast of tabernacles it was 
 customary among the Jews for the people to bring 
 water from the fountain of Siloah or Siloam, which 
 they poured on the altar, singing the words of Isaiah, 
 
 xii. 3 : With joy shall ye draw water from the foun¬ 
 tain of salvation ; which the Targum interprets, ‘ With 
 joy shall ye receive a new doctrine from the elect 
 of the just one ;’ and the feast itself was also called 
 Hosannah, Save, we beseech thee. And Isaiah has 
 also described the apostasy of the Jews from their tu¬ 
 telar GoJ^Immanuel, under the corresponding imagery 
 of their ‘ rejecting the gently-flowing waters of Siloah ,’ 
 Isa. viii. 6-8. 
 
 “ Hence our Lord, on the last day of the feast, sig¬ 
 nificantly invited the Jews to come unto him as the 
 true and living Fountain of waters, Jer. ii. 13. ‘If 
 any man thirst, let him come to me and drink;’ John 
 vii. 37. He also compared his doctrine to new wine , 
 which required to be put into new bottles, made of 
 skins strong enough to contain it, Matt. ix. 17 ; while 
 the Gospel is repeatedly represented as affording milk 
 for babes, or the first principles of the oracles of God 
 for novices in the faith, as well as strong meat [and 
 strong wine] for masters in Christ or adepts, Matt. 
 
 xiii. 11 ; Heb. v. 12-14. 
 
 “ And our Lord’s most significant miracle was 
 wrought at this fountain, when he gave sight to a man 
 forty years old, who had been blind from his birth, by 
 sending him, after he had anointed his eyes with 
 moistened clay, to wash in the pool of Siloam, which 
 is the Greek pronunciation of the Hebrew nVk? Siloah 
 or Siloh, Isa. viii. 6, where the Septuagmt version 
 reads 'Liloap, signifying, according to the evangelist, 
 aTTEGTaAfievog, sent forth, and consequently derived 
 from nSjy shalach, to send, John ix. 7. Our Lord 
 thus assuming to himself his two leading titles of 
 Messiah, signifying anointed, and Shiloh, sent forth 
 
 a 
 
CHAP. XLIX. 
 
 Shiloh's coming foretold. 
 
 A. M. 2315. 10 2 The sceptre shall not depart 
 
 B. C. 1689. r . i • i r 
 
 - from Judah, nor a a lawgiver b lrom 
 
 between his feet, c until Shiloh come ; d and 
 
 unto him shall the gathering of the people be. 
 
 11 0 Binding his foal unto the vine, and his 
 
 ass’s colt unto the choice vine; he washed 
 
 his garments in wine, and his clothes in the 
 
 blood of grapes : 
 
 z Num. xxiv. 17; Jer. xxx. 21 ; Zech. x. 11.- a Psa. lx. 7 ; 
 
 cviii. 8, or Num. xxi. 18.- b Deut. xxviii. 57.- c Isa. xi. 1 ; 
 
 lsii. 11 ; Ezek. xxi. 27 ; Dan. ix. 25; Matt. xxi. 9; Luke i. 32, 
 
 or delegated from God; as he had done before at the 
 opening of his mission : ‘ The Spirit of the Lord is 
 
 upon me, because he hath anointed me to preach the 
 Gospel to the poor ; he hath sent me forth {a-KEGTaAne) 
 to heal the broken-hearted,’ &c. ; Luke iv. 18. 
 
 “ And in the course of it he declared, I was not 
 sent forth {aireoTaAr}v) but unto the lost sheep of the 
 house of Israel , Matt. xv. 24, by a twofold reference 
 to his character in Jacob's prophecy of Shiloh and 
 Shepherd of Israel, Gen. xlix. 10—24. ‘This is 
 life eternal, to know thee the only true God, and Jesus 
 Christ whom thou sentest forth,' (airEGTEiAac,) to in¬ 
 struct and save mankind, John xvii. 3 ; and he thus 
 distinguishes his own superior mission from his com¬ 
 mission to his apostles: ‘As the Father hath sent 
 me, (aneoTaAne [ie,) so I send you,’ tte/xtco) vpaq, John 
 xx. 21. Whence St. Paul expressly styles Jesus 
 C hrist ‘ the Apostle ('O AnoGToAof) and High Priest 
 of our profession,’ Heb. iii. 1 ; and by an elaborate 
 argument shows the superiority of his mission above 
 that of Moses, and of his priesthood above that of 
 Aaron, in the sequel of the epistle. His priesthood 
 was foretold by David to be a royal priesthood , after 
 the order of Melchizedek , Psa. cx. 4. But Where shall 
 we find his mission or apostleship foretold, except in 
 Jacob’s prophecy of Shiloh 1 which was evidently so 
 understood by Moses when God offered to send him 
 as his ambassador to Pharaoh, and he declined at first 
 the arduous mission : ‘ 0 my Lord, send I pray thee 
 by the hand of Him whom thou wilt send' or by the 
 promised Shiloh , Exod. iii. 10 ; iv. 13 ; by whom in 
 his last blessing to the Israelites, parallel to that of 
 Jacob, he prayed that ‘ God would bring back Judah 
 to his people’ from captivity, Deut. xxxiii. 7. 
 
 “ Here then we find the true meaning and deriva¬ 
 tion of the much disputed term Shiloh in this prophecy 
 of Jacob, which is fortunately preserved by the Vul¬ 
 gate, rendering qui mittendus est, he that is to be sent, 
 and also by a rabbinical comment on Deut. xxii. 7 : 
 ‘ If you keep this precept, you hasten the coming of 
 the Messiah, who is called Sent.’ 
 
 “ This important prophecy concerning Judah inti¬ 
 mates, 1. The warlike character and conquests of this 
 tribe ; 2. The cessation of their civil and religious 
 polity at the first coming of Shiloh; 3. His meek and 
 lowly inauguration at that time, as spiritual King of 
 the Jews, riding on an ass like the ancient judges and 
 prophets; 4. His second coming as a w arrior to 
 trample on all his foes ; and, 5. To save and instruct 
 his faithful people.”— Hales' Anal., vol. ii., p. 167, &c. 
 
 a 
 
 Prophecy concerning Zebulun, 
 
 12 His f eyes shall be red with A. M. 2315- 
 
 wine, and his teeth white with ——1-1 
 
 milk. 
 
 13 s Zebulun shall dwell at the haven of the 
 sea ; and he shall be for a haven of ships ; 
 and his border shall be unto Zidon. 
 
 14 Issachar is a strong ass couching down 
 between two burdens : 
 
 33.- d Isa. ii. 2 ; xi. 10 ; xlii. 1,4; xlix. 6, 7,22, 23 ; lv. 4, 5 ; 
 
 lx. 1, 3,4, 5 ; Hag. ii. 7 ; Luke ii. 30,31, 32.- e 2 Kings xviii. 32. 
 
 f Prov. xxiii. 29.- s Deut. xxxiii. 18, 19 ; Josh. xix. 10, 11. 
 
 Verse 10. From Judah the sceptre shall not depart ] 
 The Jews have a quibble on the word DDE? shebet, 
 which we translate sceptre; they say it signifies a 
 staff or rod, and that the meaning of it is, that “ afflic¬ 
 tions shall not depart from the Jews till the Messiah 
 comesthat they are still under affliction, and there¬ 
 fore the Messiah is not come. This is a miserable 
 shift to save a lost cause. Their chief Targumist, 
 Onkelos, understood and translated the word nearly as 
 we do ; and the same meaning is adopted by the Jeru¬ 
 salem Targum, and by all the ancient versions, the 
 xVrabic excepted, which has 1 kazeeb, a rod; but 
 
 in a very ancient MS. of the Pentateuch in my own 
 possession the word sebet is used, which signi¬ 
 
 fies a tribe. Judah shall continue a distinct tribe till 
 the Messiah shall come ; and it did so; and after his 
 coming it was confounded with the olbcrs, so that all 
 distinction has been ever since lost. 
 
 Nor a teacher from his offspring] I am sufficiently 
 aware that the literal meaning of the original vbj") 
 mibbeyn raglaiv is from between his feet, and I am as 
 fully satisfied that it should never be so translated; 
 from between the feet and out of the thigh simply 
 mean progeny, natural offspring, for reasons which 
 surely need not be mentioned. The Targum of Jona¬ 
 than ben Uzziel, and the Jerusalem Targum, apply 
 the whole of this prophecy, in a variety of very minute 
 particulars, to the Messiah, and give no kind of coun¬ 
 tenance to the fictions of the modern Jews. 
 
 13. At the haven of the seas shall Zebulun dwell, 
 And he shall be a haven for ships. 
 
 And his border shall extend unto Sidon. 
 
 Verse 13. Zebulun’s lot or portion in the division 
 of the Promised Land extended from the Mediterra¬ 
 nean Sea on the west, to the lake of Gennesareth on 
 the east; see his division, Josh. xix. 10, &c. The 
 Targum of Jonathan ben Uzziel paraphrases the pas¬ 
 sage thus : “ Zebulun shall be on the coasts of the sea, 
 and he shall rule over the havens; he shall subdue 
 the provinces of the sea with his ships, and his border 
 shall extend unto Sidon.” 
 
 14. Issachar is a strong ass 
 Couching between two burdens. 
 
 15. And he saw the resting place that it was good, 
 And the land that it was pleasant; 
 
 And he inclined his shoulder to the load, 
 
 And became a servant unto tribute. 
 
 Verse 14. Issachar is a strong ass] D“U "VStl chamor 
 varem is properly a strong-limbed ass; couching be 
 
 267 
 
The prophecy concerning 
 
 GENESIS. 
 
 Issachar and Dan 
 
 A. M. 2315 . 1 5 And be saw that rest was 
 
 B. C. 1689. , 1 1 111 
 
 - good, and the land that it was 
 
 pleasant; and bowed h his shoulder to bear, 
 
 and became a servant unto tribute. 
 
 16 1 Dan shall judge his people, a. m. 23 ^ 5 . 
 
 as one of the tribes of Israel. ——--1 
 
 17 k Dan shall be a serpent by the way, 
 1 an adder in the path, that biteth the horse 
 
 h 1 Sam. x. 9.- 1 Deut. xxxiii. 22-; Judg. xviii. 1, 2. 
 
 k Judg. xviii. 27.- 1 Heb. an arrow-snake. 
 
 tween two burdens —bearing patiently, as most under¬ 
 stand it, the fatigues of agriculture, and submitting to 
 exorbitant taxes rather that exert themselves to drive 
 out the old inhabitants. 
 
 The two burdens literally mean the two sacks or 
 panniers, one on each side of the animal’s body; and 
 couching down between these refers to the well-known 
 propensity of the ass, whenever wearied or overload¬ 
 ed, to lie down even with its burden on its back. 
 
 Terse 15. He saw that rest ] The inland portion 
 that was assigned to him between the other tribes. 
 He inclined his shoulder to the load; the Chaldee pa- 
 raphrast gives this a widely different turn to, that given 
 it by most commentators: “ He saw his portion that 
 it was good, and the land that it was fruitful; and he 
 shall subdue the provinces of the people, and drive out 
 their inhabitants, and those who are left shall be his 
 servants, and his tributaries.” Grotius understands it 
 nearly in the same way. The pusillanimity which is 
 generally attributed to this tribe certainly does not 
 agree with the view in which they are exhibited in 
 Scripture. In the song of Deborah this tribe is praised 
 for the powerful assistance which it then afforded, 
 Judg. v. 15. And in 1 Chron. vii. 1—5, they are ex¬ 
 pressly said to have been valiant men of might in all 
 their families, and in all their generations; i. e., 
 through every period of their history. It appears they 
 were a laborious, hardy, valiant tribe, patient in labour, 
 and invincible in war; bearing both these burdens 
 with great constancy whenever it was necessary. 
 When Tola of this tribe judged Israel, the land had 
 rest twenty-three years, Judg. x. 1. 
 
 16. Dan shall judge his people, 
 
 As one of the tribes of Israel. 
 
 17. Dan shall be a serpent on the way, 
 
 A cerastes upon the track, 
 
 Biting the heels of the horse, 
 
 And his rider shall fall backwards. 
 
 Terse 16. Dan shall judge] Dan, whose name sig¬ 
 nifies judgment, was the eldest of Jacob’s sons by Bil- 
 hah, Rachel’s maid, and he is here promised an equal 
 rule with those tribes that sprang from either Leah or 
 Rachel, the legal wives of Jacob. 
 
 Some Jewish and some Christian writers under¬ 
 stand this prophecy of Samson, who sprang from this 
 tribe, and judged, or as the word might be translated 
 avenged, the people of Israel twenty years. See Judg. 
 xiii. 2; xv. 20. 
 
 Terse 17. Dan shall be a serpent ] The original 
 word is nachash, and we have seen on chap. iii. 
 that this has a great variety of significations. It is 
 probable that a serpent is here intended, but of what 
 kind we know not; yet as the principal reference in 
 the text is to guile, cunning, &c., the same creature 
 may be intended as in chap. iii. 
 
 A cerastes upon the track] The word paw shephi- 
 
 268 
 
 phon, which is nowhere else to be found in the Bible, 
 is thus translated by the Vulgate, and Bochart approves 
 of the translation. The cerastes has its name from 
 two little horns upon its head, and is remarkable for 
 the property here ascribed to the shephiphon. The 
 word mN orach, which we translate path, signifies the 
 track or rut made in the ground by the wheel of a 
 cart, wagon, &c. And the description that Nicander 
 gives of this serpent in his Theriaca perfectly agrees 
 with what is here said of the shephiphon 
 
 ev S’ ayadoicnv 
 
 H vai ayaTpoxi'ijcn rcapa orifiov evSvKeg avei. v. 262. 
 It lies under the sand, or in some cart rut by the way. 
 
 It is intimated that this tribe should gain the prin¬ 
 cipal part of its conquests more by cunning and stra¬ 
 tagem, than by valour; and this is seen particularly 
 in their conquest of Laish, Judges xviii., and even 
 in some of the transactions of Samson, such as burn¬ 
 ing the corn of the Philistines, and at last pulling down 
 their temple, and destroying three thousand at one time, 
 see Judg. xvi. 26—30. 
 
 18. For thy salvation have I waited, O Lord! 
 
 This is a remarkable ejaculation, and seems to stand 
 perfectly unconnected with all that went before and all 
 that follows; though it is probable that certain pro¬ 
 phetic views which Jacob now had, and which he 
 does not explain, gave rise to it; and by this he at 
 once expressed both his faith and hope in God. Both 
 Jewish and Christian commentators have endeavoured 
 to find out the connection in which these words ex¬ 
 isted in the mind of the patriarch. The Targum of 
 Jonathan expresses the whole thus: “When Jacob 
 saw Gideon the son of Joash, and Samson the son of 
 Manoah, which were to be saviours in a future age, 
 he said: I do not wait for the salvation of Gideon, 1 
 do not expect the salvation of Samson, because their 
 salvation is a temporal salvation; but I wait for and 
 expect thy salvation, 0 Lord, because thy salvation is 
 eternal.” And the Jerusalem Targum much to the 
 same purpose : “ Our father Jacob said : Wait not, my 
 soul, for the redemption of Gideon the son of Joash 
 which is temporal, nor the redemption of Samson which 
 is a created salvation ; but for the salvation which 
 thou hast said by thy Word should come to thy peo¬ 
 ple the children of Israel: my soul waits for this thy 
 salvation.” Indeed these Targums understand almost 
 the whole of these prophecies of the Messiah, and es¬ 
 pecially what is said about Judah, every word of which 
 they refer to him. Thus the ancient Jews convict the 
 moderns of both false interpretations and vain expecta¬ 
 tions. As the tribe of Dan was the first that appears 
 to have been seduced from the true worship of God, 
 (see Judg. xviii. 30,) some have thought that Jacob 
 refers particularly to this, and sees the end of the 
 general apostasy only in the redemption by Jesus 
 
CHAP. XLIX. 
 
 The prophecy concerning 
 
 a. m. 2315. heels, so that his rider shall fall 
 B. C. 1699. . , 
 
 .- backward. 
 
 18 m I have waited for thy salvation, 0 Lord ! 
 
 19 n Gad, a troop shall overcome him : but 
 he shall overcome at the last. 
 
 Psa. xxv. 6 ; cxix. 166,174 ; Isa. xxv. 9.- 
 
 1 Chron. v. 18. 
 
 - n Deut. xxxiii. 20 ; 
 
 Christ, considering the nachash above as the seducer , 
 and the Messiah the promised seed. 
 
 19. Gad, an army shall attack him, 
 
 And he shall attack in return. 
 
 This is one of the most obscure prophecies in the 
 whole chapter; and no two interpreters agree in the 
 translation of the original words, which exhibit a most 
 singular alliteration: — 
 
 lJIU’ TI“U “U gad gedud yegudennu ; 
 
 *1V Nim vehu yagud akeb. 
 
 The prophecy seems to refer generally to the fre¬ 
 quent disturbances to which this tribe should be ex¬ 
 posed, and their hostile, warlike disposition, that would 
 always lead them to repel every aggression. It is 
 likely that the prophecy had an especial fulfilment 
 when this tribe, in conjunction with that of Reuben 
 and the half tribe of Manasseh, got a great victory 
 over the Hagarites, taking captive one hundred thou¬ 
 sand men, two thousand asses , fifty thousand camels, 
 and two hundred and fifty thousand sheep; see 
 1 Chron. v. 18—22. Dr. Durell and others translate 
 the last word akeb , rear —“ He shall invade their 
 
 rear which contains almost no meaning , as it only 
 seems to state that though the army that invaded Gad 
 should be successful, yet the Gadites would harass 
 their rear as they returned: but this could never be a 
 subject of sufficient consequence for a prophecy. The 
 word ekeb is frequently used as a particle , signi¬ 
 fying in consequence, because of, on account of. After 
 the Gadites had obtained the victory above mentioned, 
 they continued to possess the land of their enemies 
 till they were carried away captive. The Chaldee 
 paraphrasts apply this to the Gadites going armed 
 over Jordan before their brethren, discomfiting their 
 enemies, and returning back with much spoil. See 
 Josh. iv. 12, 13, and xxii. 1, 2, 8. 
 
 20. From Asher his bread shall be fat, 
 
 And he shall produce royal dainties. 
 
 This refers to the great fertility of the lot that fell 
 to Asher, and which appears to have corresponded 
 with the name , which signifies happy or blessed. His 
 great prosperity is described by Moses in this figura¬ 
 tive way : “ Let Asher be blessed with children, let 
 him be acceptable to his brethren, and let him dip his 
 foot in oil Deut. xxxiii. 24. 
 
 21. Naphtali is a spreading oak, 
 
 Producing beautiful branches. 
 
 This is Bochart's translation ; and perhaps no man 
 who understands the genius of the Hebrew language 
 will attempt to dispute its propriety ; it is as literal as 
 it is correct. Our own translation scarcely gives any 
 sense. The fruitfulness of this tribe in children mav 
 
 Gad, Asher, and Naphtali. 
 
 20 0 Out of Asher his bread shall he a. m. 2315. 
 fat, and he shall yield royal dainties. —- ~ 1689 ~ 
 
 21 p Naphtali is a hind let loose : he giveth 
 goodly words. 
 
 22 Joseph is a fruitful bough, even a fruit- 
 
 -P Deuteronomy 
 
 0 Deuteronomy xxxiii. 24 ; Joshua xix. 24.- 
 
 xxxiii. 23. 
 
 be here intended. From his four sons Jahzeel, Gum, 
 Jezer, and Shillem, which he took down into Egypt, 
 chap. xlvi. 24, in the course of two hundred and fifteen 
 years there sprang of effective men 53,400 : but as 
 great increase in this way was not an uncommon case 
 in the descendants of Jacob, this may refer particu¬ 
 larly to the fruitfulness of their soil, and the especial 
 providential care and blessing of the Almighty; to 
 which indeed Moses seems particularly to refer, Deut. 
 xxxiii. 23 : O Naphtali, satisfied with favour, and full 
 ivith the blessing of the Lord. So that he may be re¬ 
 presented under the notion of a tree planted in a rich 
 soil, growing to a prodigious size, extending its branches 
 in all directions, and becoming a shade for men and 
 cattle, and a harbour for the fowls of heaven 
 
 22. The son of a fruitful (vine) is Joseph ; 
 
 The son of a fruitful (vine) by the fountain : 
 
 The daughters (branches) shoot over the wall. 
 
 23. They sorely afflicted him and contended with him; 
 The chief archers had him in hatred. 
 
 24. But his bow remained in strength, 
 
 And the arms of his hands were made strong 
 By the hand of the Mighty One of Jacob : 
 
 By the name of the Shepherd, the Rock of Israel; 
 
 25. By the God of thy father, for he helped thee; 
 And God All-sufficient, he blessed thee. 
 
 The blessing of the heavens from above, 
 
 And the blessings lying in the deep beneath, 
 
 The blessings of the breasts and of the womb 
 
 26. The blessings of thy father have prevailed 
 Over the blessings of the eternal mountains, 
 
 And the desirable things of the everlasting hills. 
 These shall be on the head of Joseph, 
 
 And on his crown who was separated from his 
 brethren. 
 
 Verse 22. The son of a fruitful vine] This ap¬ 
 pears to me to refer to Jacob himself, who w r as blessed 
 with such a numerous posterity that in two hundred 
 and fifteen years after this his own descendants amount¬ 
 ed to upwards of 600,000 effective men ; and the 
 figures here are intended to point out the continual 
 growth and increase of his posterity. Jacob was a 
 fruitful tree planted by a fountain, which because it 
 was good would yield good fruit; and because it was 
 planted near a fountain, from being continually watered, 
 would be perpetually fruitful. The same is used and 
 applied to Jacob, Deut. xxxiii. 28 : The fountain of 
 Jacob shall be upon a land of corn, and wine, fyc. 
 
 The daughters, DD3 banoth, put here for branches » 
 shoot over or run upon the wall.] Alluding probably 
 to the case of the vine, which requires to be supported 
 by a wall, trees, &c. Some commentators have un¬ 
 derstood this literally, and have applied it to the Egyp¬ 
 tian women, who were so struck with the beauty of 
 
 269 
 
GENESIS. 
 
 Joseph is blessed with 
 
 extraordinary privileges 
 
 A. M. 2315 . ful bough by a well ; whose 
 - branches run over the wall: 
 
 23 The archers have r sorely grieved him, 
 and shot at him, and hated him: 
 
 24 But his s bow abode in strength, and the 
 arms of his hands were made strong by the 
 hands of t the mighty God of Jacob ; 11 (from 
 thence v is the shepherd, w the stone of Israel :) 
 
 25 x Even by the God of thy father, who 
 shall help thee : y and by the Almighty, z who 
 
 shall bless thee with blessings of a. m. 2315 . 
 
 0 B. C. 1689. 
 
 heaven above, blessings of the deep 
 that lieth under, blessings of the breast and 
 of the womb : 
 
 26 The blessings of thy father have prevailed 
 above the blessings of thy progenitors, a unto 
 the utmost bound of the everlasting hills : 
 b they shall be on the head of Joseph, and on 
 the crown of the head of him that was sepa¬ 
 rate from his brethren. 
 
 1 Heb. daughters. - r Chap, xxxvii. 4,24,28 ; xxxix. 20 ; xlii. 
 
 21; Psa. cxviii. 13.- s Job xxix. 20 ; Psa. xxxvii. 15.- 1 Psa. 
 
 cxxxii. 2, 5.- u Chap. xlv. 11 ; xlvii. 12 ; 1. 21. 
 
 Joseph as to get upon walls, the tops of houses, &c., 
 to see him as he passed by. This is agreeable to the 
 view taken of the subject by the Koran. See the 
 notes on chap, xxxix. 7. 
 
 Verse 23. The chief archers ] □’’Vn 'by 3 baaley 
 chitstsim, the masters of arrows —Joseph’s brethren, 
 who either used such weapons, while feeding their 
 flocks in the deserts, for the protection of themselves 
 and cattle, or for the purpose of hunting; and who pro¬ 
 bably excelled in archery. It may however refer to the 
 bitter speeches and harsh words that they spoke to and of 
 him, for they hated him, and could not speak peaceably 
 to him , chap, xxxvii. 4. Thus they sorely afflicted 
 him, and were incessantly scolding or finding fault. 
 
 Verse 24. But his bow remained in strength] The 
 more he was persecuted, either by his brethren or in 
 Egypt, the more resplendent his uprightness and vir¬ 
 tues shone : and the arms —his extended power and 
 influence, of his hands — plans , designs , and particular 
 operations of his prudence, judgment, discretion, flc., 
 were all rendered successful by the hand —the power¬ 
 ful succour and protection, of the Mighty One of Ja¬ 
 cob —that God who blessed and prospered all the coun¬ 
 sels and plans of Jacob, and protected and increased 
 him also when he was in a strange land, and often un¬ 
 der the power of those who sought opportunities to 
 oppress and defraud him. 
 
 By the name of the Shepherd; the Rock of Israel ] 
 Jehovah , and El-Elohey Israel; see chap, xxxiii. 20. 
 This appears to me to refer to the subject of the thirty- 
 second chapter, where Jacob wrestled with God, had 
 God’s name revealed to him, and his own name changed 
 from Jacob to Israel, in consequence of which he built 
 an altar, and dedicated it to God, who had appeared to 
 him under the name of Elohey-Israel, the strong God 
 of Israel; which circumstance led him to use the term 
 Rock, which, as an emblem of power, is frequently 
 given to God in the sacred writings, and may here re¬ 
 fer to the stone which Jacob set up. It is very pro¬ 
 bable that the word shepherd is intended to apply to 
 our blessed Lord, who is the Shepherd of Israel, the 
 good Shepherd, John x. 11—17 ; and who, beyond all 
 controversy, was the person with whom Jacob wrestled. 
 See the notes on chap. xvi. 7, and xxxii. 24. 
 
 Verse 25. The God of thy father] How frequently 
 God is called the God of Jacob none needs be told who 
 reads the Bible. 
 
 God All-sufficient] Instead of ''Vd fiX eth Shaddai, 
 
 270 
 
 v Psa. lxxx. 1.- w Isa. xxviii. 16.- x Chap, xxviii. 13, 21 ; 
 
 xxxv. 3 ; xliii. 23.-y Chap. xvii. 1; xxxv. 11.- z Deut. xxxiii. 
 
 13.- a Deut. xxxiii. 15 ; Hab. iii. 6.- b Deut. xxxiii. 16. 
 
 the Almighty or All-sufficient; I read HI? bx El Shad¬ 
 dai, God All-sufficient; which is the reading of the 
 Samaritan, Septuagint, Syriac, and Coptic, and of three 
 reputable MSS. in the collections of Kennicott and Be 
 Rossi. The copies used by those ancient versions had 
 evidently bx El, God, and not DX eth, the, a mistake 
 produced in later times. On the word 'Hty bx El 
 Shaddai, see the note on chap. xvii. 1. 
 
 The blessing of the heavens from above] A gene¬ 
 rally pure, clear, serene sky, frequently dropping down 
 fertilizing showers and dews, so as to make a very 
 fruitful soil and salubrious atmosphere. 
 
 Blessings lying in the deep beneath] Whatever riches 
 could be gained from the sea or rivers, from mines and 
 minerals in the bowels of the earth, and from abundant 
 springs in different parts of his inheritance. Our trans¬ 
 lation of this line is excessively obscure : Blessings 
 of the deep that lieth under. What is it that lies un¬ 
 der the deep ? By connecting bircoth, blessings, 
 with JYim robetseth, lying, all ambiguity is avoided, 
 and the text speaks a plain and consistent sense. 
 
 The blessings of the breasts and of the womb.] A 
 numerous offspring, and an abundance of cattle. The 
 progeny of Joseph, by Ephraim and Manasseh, amount¬ 
 ed at the first census or enumeration (Num. i.) to 75,900 
 men, which exceeded the sum of any one tribe ; Ju¬ 
 dah, the greatest of the others, amounting to no more 
 than 74,600. Indeed, Ephraim and Manasseh had 
 multiplied so greatly in the days of Joshua, that a com¬ 
 mon lot was not sufficient for them. See their com¬ 
 plaint, Josh. xvii. 14. 
 
 Verse 26. The blessing of thy father, c fc.] The 
 blessings which thy father now prays for and pronounces 
 are neither temporal nor transitory; they shall exceed 
 in their duration the eternal mountains, and in their 
 value and spiritual nature all the conveniences, com¬ 
 forts, and delicacies which the everlasting hills can 
 produce. They shall last when the heavens and the 
 earth are no more, and shall extend throughout eter¬ 
 nity. They are the blessings which shall be commu¬ 
 nicated to the world by means of the Messiah. 
 
 The Jerusalem Targum paraphrases the place thus : 
 “ The blessing of this father shall be added unto the 
 blessings wherewith thy fathers Abraham and Isaac, 
 who are likened to mountains, have blessed thee ; and 
 they shall exceed the blessings of the four mothers . 
 Sarah, Rebekah, Rachel, and Leah, who are likened 
 to the hills: all these blessings shall be a crown of 
 
 a 
 
Prophecy concerning Benjamin . CHAP. 
 
 A. M. 2315. 27 Benjamin shall c raven as a 
 
 .A—1-1 wolf: in the morning he shall devour 
 
 the prey, d and at night he shall divide the spoil. 
 
 28 All these are the twelve tribes of Israel : 
 and this is it that their father spake unto them, 
 and blessed them ; every one according to 
 his blessing he blessed them. 
 
 29 And he charged them, and said unto 
 them, I e am to be gathered unto my people : 
 f bury me with my fathers s in the cave that 
 is in the field of Ephron the Hittite. 
 
 30 In the cave that is in the field of Mach- 
 pelah, (which is before Mamre in the land of 
 
 c Judg. xx. 21, 25 ; Ezek. xxii. 25,27.- d Num. xxiii. 24; Esth. 
 
 viii. 11 ; Ezek. xxxix. 10 ; Zech. xiv. 1,7.- e Ch. xv. 15 ; xxv. 8. 
 
 magnificence on the head of Joseph, and on the crown 
 of the head of him who was a prince and governor in 
 the land of Egypt.” 
 
 27. Benjamin is a ravenous wolf: 
 
 In the morning he shall devour the prey, 
 
 And in the evening he shall divide the spoil. 
 
 This tribe is very fitly compared to a ravenous wolf, 
 because of the rude courage and ferocity which they 
 have invariably displayed, particularly in their war with 
 the other tribes, in which they killed more men than 
 the whole of their own numbers amounted to. 
 
 “ This last tribe,” says Dr. Hales, “ is compared to 
 a wolf for its ferocious and martial disposition, such 
 as was evinced by their contests with the other tribes, 
 in which, after two victories, they were almost exter¬ 
 minated, Judg. xix., xx.” Its union with the tribe of 
 Judah seems to be intimated in their joint conquests, 
 expressed nearly in the same terms : “Judah went up 
 from the prey;” “ Benjamin devoured the prey.” Moses 
 in his parallel prophecy, Deut. xxxiii. 12, confirms this 
 by signifying that the sanctuary should be fixed in his 
 lot, and that he should continue as long as the exist¬ 
 ence of the temple itself:— 
 
 The beloved of the Lord shall dwell with him 
 in safety, 
 
 And shall cover him all the day long. 
 
 And shall dwell between his shoulders. 
 
 Deut. xxxiii. 12. 
 
 In the morning , cf-c.] These expressions have been 
 variously understood. The sense given above is that 
 in which the principal interpreters agree ; but Houbi- 
 gant protests against the prophecy signifying the con¬ 
 tinuance of this tribe, as the words, “ in the morning 
 devouring the prey,” and “ in the evening dividing the 
 spoil,” are supposed to imply ; “ because,” he observes, 
 “after the return from the Babylonish captivity, this 
 tribe is no more mentioned.” But this may be ac¬ 
 counted for from the circumstance of its being asso¬ 
 ciated with that of Judah, (see 1 Kings xii. 21-24,) 
 after which it is scarcely ever mentioned but in that 
 union. Being thus absorbed in the tribe of Judah, it 
 continued from the morning till the evening of the Jew¬ 
 ish dispensation, and consequently till the Lion of the 
 tribe of Judah was seen in the wilderness of Israel. 
 
 a 
 
 XLIX. Jacob's dying request . 
 
 Canaan,) h which Abraham bought a. m. 2315 . 
 with the field of Ephron the Hit- B -— — 8 -- 
 tite for a possession of a burying-place. 
 
 31 (* There they buried Abraham and Sarah 
 his wife ; k there they buried Isaac and Re- 
 bekah his wife ; and there I buried Leah.) 
 
 32 The purchase of the field and of the 
 cave that is therein zuas from the children of 
 Heth. 
 
 33 And when Jacob had made an end of 
 commanding his sons, he gathered up his feet 
 into the bed, and yielded up the ghost, and 
 1 was gathered unto his people. 
 
 f Ch. xlvii. 30; 2 Sam. xix. 37.-s Ch. 1.13.- h Ch. xxiii. 16 
 
 1 Chap, xxiii. 19 ; xxv. 9.- k Chap. xxxv. 29.- 1 Ver. 29. 
 
 In the morning , according to Mr. Ainsworth, “ sig¬ 
 nifies th e first times; for Ehud of Benjamin was the 
 second judge that saved the Israelites from the hands 
 of the Moabites, Judg. iii. 15, &c. Saul of Benja¬ 
 min was the first king of Israel; he and his son were 
 great warriors, making a prey of many enemies 
 1 Sam. xi. 6, 7, 11; xiv. 13, 15, 47, 48. And the 
 evening, the latter times; for Mordecai and Esther 
 of Benjamin delivered the Jews from a great destruc¬ 
 tion, and slew their enemies, Esth. viii. 7, 9, 11; ix. 
 5, 6, 15, 16.” 
 
 Verse 28. Every one according to his blessing ] 
 That is, guided by the unerring Spirit of prophecy 
 Jacob now foretold to each of his sons all the import¬ 
 ant events which should take place during their suc¬ 
 cessive generations, and the predominant characteristic 
 of each tribe ; and, at the same time, made some com¬ 
 paratively obscure references to the advent of the 
 Messiah, and the redemption of the world by him. 
 
 Verse 29. Bury me ivith my fathers, cj-c.] From 
 this it appears that the cave at Maehpelah was a com¬ 
 mon burying-place for Hebrews of distinction; and 
 indeed the first public burying-place mentioned in his¬ 
 tory. From ver. 31 we find that Abraham, Sarah, 
 Isaac, Rebekah, and Leah, had been already deposited 
 there, and among them Jacob wished to have his bones 
 laid ; and he left his dying charge with his children to 
 bury him in this place, and this they conscientiously 
 performed. See chap. 1. 13. 
 
 Verse 33. He gathered up his feet into the bed ] It 
 is very probable that while delivering these prophetic 
 blessings Jacob sat upon the side of his bed, leaning 
 upon his staff; and having finished, he lifted up his 
 feet into the bed, stretched himself upon it, and 
 expired ! 
 
 And was gathered unto his people .] The testimony 
 that this place bears to the immortality of the soul, 
 and to its existence separate from the body, should 
 not be lightly regarded. In the same moment in 
 which Jacob is said to have gathered up his feet into 
 the bed, and to have expired, it is added, and was 
 gathered unto his people. It is certain that his body 
 was not then gathered to his people , nor till seven 
 weeks after; and it is not likely that a circumstance, 
 so distant in point both of time and place, would 
 
 271 
 
GENESIS, 
 
 Jacob's sons supposed to have 
 
 have been thus anticipated , and associated with facts 
 that took place in that moment. I cannot help there¬ 
 fore considering this an additional evidence for the 
 immateriality of the soul , and that it was intended 
 by the Holy Spirit to convey this grand and conso¬ 
 latory sentiment, that when a holy man ceases to live 
 among his fellows, his soul becomes an inhabitant of 
 another world, and is joined to the spirits of just men 
 made perfect. 
 
 1. It has been conjectured (see the note, chap, 
 xxxvii. 9) that the eleven stars that bowed down to 
 Joseph might probably refer to the signs of the Zodiac , 
 which were very anciently known in Egypt, and are 
 supposed to have had their origin in Chaldea. On 
 this supposition Joseph’s eleven brethren answered 
 to eleven of these signs, and himself to the twelfth. 
 General Valiancy has endeavoured, in his Collectanea 
 de Rebus Hibernicis, vol. vi., part ii., p. 343, to trace 
 out the analogy between the twelve sons of Jacob 
 and the twelve signs of the Zodiac, which Dr. Hales 
 (Analysis , vol. ii., p. 165) has altered a little, and 
 placed in a form in which it becomes more generally 
 applicable. As this scheme is curious, many readers 
 who may not have the opportunity of consulting the 
 above works will be pleased to find it here. That 
 there is an allusion to the twelve signs of the Zodiac, 
 and probably to.their ancient asterisms , may be readily 
 credited; but how far the peculiar characteristics of 
 the sons of Jacob were expressed by the animals in 
 the Zodiac, is a widely different question. 
 
 1. Reuben —“Unstable (rather pouring out) as 
 waters ”—the sign Aquarius, represented as a 
 man pouring out waters from an urn. 
 
 2. Simeon and Levi —“The united brethren” — 
 the sign Gemini or the Twins. 
 
 3. Judah—“ The strong lion ”— the sign Leo. 
 
 4. Asher —“ His bread shall be fat ”—the sign 
 Virgo or the Virgin, generally represented as 
 holding a full ear of corn. 
 
 5. Issachar —“ A strong ass ” or ox, both used in 
 husbandry—the sign Taurus or the Bull. 
 
 6. and 7. Dan —“ A serpent biting the horse’s 
 heels”— Scorpio, the Scorpion. On the celes¬ 
 tial sphere the Scorpion is actually represented 
 as biting the heel of the horse of the archer 
 Sagittarius; and Chelae , “ his claws,” origin¬ 
 ally occupied the space of Libra. 
 
 8. Joseph—“ His bow remained in strength” — the 
 sign Sagittarius, the archer or bow-man ; com¬ 
 monly represented, even on the Asiatic Zodiacs, 
 with his bow bent, and the arrow drawn up to the 
 head —the bow in full strength. 
 
 9. Naphtali —by a play on his name, PlStO taleh, the 
 
 ram —the sign Aries, according to the rabbins. 
 
 10. Zebulun— “A haven for ships”—denoted by 
 Cancer, the crab. 
 
 11. Gad —“ A troop or army” — reversed, dag , a fish 
 —the sign Pisces. 
 
 12. Benjamin— “A ravening wolf” —Capricorn, 
 which on the Egyptian sphere was represented 
 b y a goat led by Pan, with a wolfs head. 
 
 What likelihood the reader may see in all this, I 
 
 272 
 
 given rise to the ancient Zodiac. 
 
 cannot pretend to say ; but that the twelve signs were 
 at that time known in Egypt and Chaldea, there can 
 be little doubt. 
 
 2. We have now seen the life of Jacob brought to 
 a close; and have carefully traced it through all its 
 various fortunes, as the facts presented themselves in 
 the preceding chapters. Isaac Kis father was what 
 might properly be called a good man; but in strength 
 of mind he appears to have fallen far short of his 
 father Abraham, and his son Jacob. Having left the 
 management of his domestic concerns to Rebekah his 
 wife, who was an artful and comparatively irreligious 
 woman, the education of his sons was either neglected 
 or perverted. The unhappy influence which the pre¬ 
 cepts and example of his mother had on the mind 
 of her son we have seen and deplored. Through the 
 mercy of God Jacob outlived the shady part of his 
 own character, and his last days were his brightest 
 and his best. He had many troubles and difficulties 
 in life, under which an inferior mind must have neces¬ 
 sarily sunk ; but being a worker together with the 
 providence of God, his difficulties only served in gene¬ 
 ral to whet his invention, and draw out the immense 
 resources of his own mind. He had to do with an 
 avaricious, procrastinating relative, as destitute of 
 humanity as he was of justice. Let this plead some¬ 
 thing in his excuse. He certainly did outwit his 
 father-in-law ; and yet, probably, had no more than 
 the just recompense of his faithful services in the 
 successful issue of all his devices. From the time in 
 which God favoured him with that wonderful mani¬ 
 festation of grace at Peniel, chap, xxxii., he became 
 a new man. He had frequent discoveries of God 
 before, to encourage him in journeys, secular affairs, 
 &c. ; but none in which the heart-changing power of 
 Divine grace was so abundantly revealed. Happy he 
 whose last days are his best! We can scarcely con¬ 
 ceive a scene more noble or dignified than that 
 exhibited at the deathbed of Jacob. This great man 
 was now one hundred and forty-seven years of age; 
 though his body, by the waste of time, was greatly 
 enfeebled, yet with a mind in perfect vigour, and a 
 hope full of immortality, he calls his numerous family 
 together, all of them in their utmost state of pros¬ 
 perity, and gives them his last counsels, and his 
 dying blessing. His declarations show that the secret 
 of the Lord was with him, and that his candle shone 
 bright upon his tabernacle. Having finished his work, 
 with perfect possession of all his faculties, and being 
 determined that while he was able to help himself 
 none should be called in to assist, (which was one of 
 the grand characteristics of his life,) he, with that 
 dignity which became a great man and a man of God, 
 stretched himself upon his bed, and rather appears to 
 have conquered death than to have suffered it. Who, 
 seeing the end of this illustrious patriarch, can help 
 exclaiming, There is none like the God of Jeshurun ! 
 Let Jacob’s God be my God! Let me die the death 
 of the righteous, and let my last end be like his! 
 Reader, God is still the same: and though he may 
 not make thee as great as was Jacob, yet he is ready 
 to make thee as good; and, whatever thy past life 
 may have been, to crown thee with loving-kindness 
 and tender mercies, that thy end also may be peace. 
 
 a 
 
Joseph mourns for the 
 
 CHAP. L. 
 
 death of his father. 
 
 CHAPTER L. 
 
 Joseph bewails the death of his father, and commands the physicians to embalm him, 1,2. The Egyptians 
 mourn for him seventy days, 3. Joseph begs permission from Pharaoh to accompany his father's corpse to 
 Canaan , 4, 5. Pharaoh consents , 6. Pharaoh's domestics and elders, the elders of Egypt, Joseph and 
 his brethren , with chariots, horsemen , <^c., form the funeral procession , 7-9. They come to the threshing- 
 floor of Atad, and mourn there seven days, 10. The Canaanites call the place Abel-Mizraim, 11. They 
 bury Jacob in the cave of Machpelah, 12, 13. Joseph returns to Egypt , 14. His brethren, fearing his 
 displeasure , sene? messengers to him to entreat his forgiveness of past wrongs , 15-17. They follow, and 
 prostrate themselves before him, and offer to be his servants, 18. Joseph receives them affectionately, and 
 assures them and theirs of his care and protection, 19-21. Joseph and his brethren dwell in Egypt, and 
 he sees the third generation of his children, 22, 23. Being about to die, he prophecies the return of the 
 children of Israel from Egypt, 24, and causes them to swear that they will carry his bones to Canaan, 25. 
 Joseph dies, aged one hundred and ten years; is embalmed, and put in a coffin in Egypt, 26. 
 
 A. M. 2315. 
 
 B. C. 1689. 
 
 Joseph 
 ther’s face, 
 
 him, and kissed him. 
 
 a fell upon his fa- 
 and b wept upon 
 
 2 And Joseph commanded his ser- A. M. 2315. 
 vants the physicians to c embalm his ——’ 16 "’ 
 father; and the physicians embalmed Israel 
 
 “Chapter xlvi. 4.- b 2 Kings xiii. 14.- c Yer. 26 ; 2 Chron. 
 
 xvi. 14 ; Matt. xxvi. 12; Mark xiv. 8 ; xvi. 1 ; Luke xxiv. 1. 
 
 NOTES ON CHAP. L. 
 
 Verse 1. Joseph fell upon his father's face] Though 
 this act appears to be suspended by the unnatural divi¬ 
 sion of this verse from the preceding chapter, yet we 
 may rest assured it was the immediate consequence of 
 Jacob’s death. 
 
 Verse 2. The physicians] ropheim, the healers, 
 
 those whose business it was to heal or restore the bod}r 
 from sickness by the administration of proper medi¬ 
 cines ; and when death took place, to heal or preserve 
 it from dissolution by embalming , and thus give it a 
 sort of immortality or everlasting duration. The ori¬ 
 ginal word £DJn chanat, which we translate to embalm, 
 has undoubtedly the same meaning with the Arabic 
 In X^hanala, which also signifies to embalm, or to pre¬ 
 serve from putrefaction by the application of spices, 
 
 &c., and hence %•• hantat, an embalmer. The 
 
 word is used to express the reddening of leather ; and 
 probably the ideal meaning may be something analogous 
 to our tanning, which consists in removing the moisture, 
 and closing up the pores so as to render them imper¬ 
 vious to wet. This probably is the grand principle in 
 embalming ; and whatever effects this, will preserve 
 flesh as perfectly as skin. Who can doubt that a hu¬ 
 man muscle , undergoing the same process of tanning 
 as the hide of an ox, would not become equally incor¬ 
 ruptible ? I have seen a part of the muscle of a hu¬ 
 man thigh, that, having come into contact with some 
 tanning matter , either in the coffin or in the grave, was 
 in a state of perfect soundness, when the rest of the 
 body had been long reduced to earth; and it exhibited 
 the appearance of a thick piece of ivell tanned leather. 
 
 In the art of embalming, the Egyptians excelled all 
 nations in the world ; with them it was a common prac¬ 
 tice. Instances of the perfection to which they car¬ 
 ried this art may be seen in the numerous mummies, 
 as they are called, which are found in different Euro¬ 
 pean cabinets, and which have been all brought from 
 Egypt. This people not only embalmed men and wo¬ 
 men, and thus kept the bodies of their beloved relatives 
 from the empire of corruption, but they embalmed use¬ 
 ful animals also. I have seen the body of the Ibris 
 Vol. I. ( 19 ) 
 
 thus preserved ; and though the work had been done 
 for some thousands of years, the very feathers were 
 in complete preservation, and the colour of the plumage 
 discernible. The account of this curious process, the 
 articles used, and the manner of applying them, I sub¬ 
 join from Herodotus and Diodorus Siculus, as also the 
 manner of their mournings and funeral solemnities, 
 which are highly illustrative of the subjects in this 
 chapter. 
 
 “ When any man of quality dies,” says Herodotus, 
 “ all the women of that family besmear their heads and 
 faces with dirt; then, leaving the body at home, they 
 go lamenting up and down the city with all their rela¬ 
 tions ; their apparel being girt about them, and their 
 breasts left naked. On the other hand the men, having 
 likewise their clothes girt about them, beat themselves. 
 These things being done, they carry the dead body to 
 be embalmed ; for which there are certain persons ap¬ 
 pointed who profess this art. These, when the body 
 is brought to them, show to those that bring it certain 
 models of dead persons in wood, according to any of 
 which the deceased may be painted. One of these 
 they say is accurately made like to one whom, in such 
 a matter, I do not think lawful to name ; tov ovk oaiov 
 rcoiovyai to ovvopa era toiovtu Tcprjy/MTi ovopa^uv ; (pro¬ 
 bably Osiris, one of the principal gods of Egypt, is 
 here intended ;) then they show a second inferior to it, 
 and of an easier price ; and next a third, cheaper than 
 the former, and of a very small value ; which being 
 seen, they ask them after which model the deceased 
 shall be represented. When they have agreed upon 
 the price they depart; and those with whom the dead 
 corpse is left proceed to embalm it after the following 
 manner : First of all, they with a crooked iron draw 
 the brain out of the head through the nostrils; next, 
 with a sharp JEthiopic stone they cut up that part of 
 the abdomen called the ilia, and that way draw out all 
 the bowels, which, having cleansed and washed with 
 palm wine, they again rinse and wash with wine per¬ 
 fumed with pounded odours : then filling up the belly 
 with pure myrrh and cassia grossly powdered, and all 
 other odours except frankincense , they sew it up again. 
 
 070 o 
 
 £ l O A 
 
The Egyptians mourn 
 
 GENESIS. 
 
 tor Jacob seventy days . 
 
 A. M. 2315. 
 
 B. O. 1689. 
 
 3 And forty days were fulfilled 
 for him; (for so are fulfilled the 
 days of those which are embalmed :) and the 
 
 d Heb. wept. 
 
 Egyptians d mourned e for him a. m. 2315 . 
 
 _ _ B. C. 1689. 
 
 threescore and ten days. - 
 
 4 And when the days of his mourning were 
 
 e Num. xx. 29 ; Deut. xxxiv. 8. 
 
 Having so done, they salt it up close with nitre seventy 
 days , for longer they may not salt it. After this num¬ 
 ber of days are over they wash the corpse again, and 
 then roll it up with fine linen, all besmeared with a sort 
 of gum, commonly used by the Egyptians instead of 
 glue. Then is the body restored to its relations, who 
 prepare a wooden coffin for it in the shape and likeness 
 of a man, and then put the embalmed body into it, and 
 thus enclbsed, place it in a repository in the house, set¬ 
 ting it upright against the wall. After this manner 
 they, with great expense, preserve their dead; whereas 
 those who to avoid too great a charge desire a medi¬ 
 ocrity , thus embalm them : they neither cut the belly 
 nor pluck out the entrails, but fill it with clysters of oil 
 of cedar injected up the anus , and then salt it the afore¬ 
 said number of days. On the last of these they press 
 out the cedar clyster by the same way they had in¬ 
 jected it, which has such virtue and efficacy that it 
 brings out along with it the bowels wasted, and the 
 nitre consumes the flesh, leaving only the skin and 
 bones : having thus done, they restore the dead body 
 to the relations, doing nothing more. The third way 
 of embalming is for those of yet meaner circumstances; 
 they with lotions wash the belly, then dry it up with 
 salt for seventy days, and afterwards deliver it to be 
 carried away. Nevertheless, beautiful women and 
 ladies of quality were not delivered to be embalmed 
 till three or four days after they had been dead for 
 which Herodotus assigns a sufficient reason, however 
 degrading to human nature : T ovto 6 e ttoieovgl ovtu 
 Tovde elvcKa, Iva prj crept oi Tapt^evTat ptayuvrai ryot 
 yvvat^r hapepdrjvai yap rtva (pact ptoyopevov veupcp repoa- 
 (parep ywatnop’ KaTEnrai be rov opoTExvov. [The ori¬ 
 ginal should not be put into a plainer language; the 
 abomination to which it refers being too gross.] “ But 
 if any stranger or Egyptian was either killed by a 
 crocodile or drowned in the river, the city where he 
 was cast up was to embalm and bury him honourably 
 in the sacred monuments, whom no one, no, not a re¬ 
 lation or friend, but the priests of the Nile only, might 
 touch; because they buried one who was something 
 more than a dead man.”— Herod. Euterpe, p. 120, 
 ed. Gale. 
 
 Diodorus Siculus relates the funeral ceremonies 
 of the Egyptians more distinctly and clearly, and 
 with some very remarkable additional circumstances. 
 “ When any one among the Egyptians dies,” says he, 
 “ all his relations and friends, putting dirt upon their 
 heads, go lamenting about the city, till such time as the 
 body shall be buried : in the meantime, they abstain 
 from baths and wine, and all kinds of delicate meats; 
 neither do they, during that time, wear any costly ap¬ 
 parel. The manner of their burials is threefold: one 
 very costly, a second sort less chargeable, and a third 
 very mean. In the first, they say , there is spent a 
 talent of silver; in the second, twenty mince ; but in 
 the last there is very little expense. Those who have 
 the care of ordering the body are such as have been 
 a 274 
 
 taught that art by their ancestors. These, showing 
 each kind of burial, ask them after what manner they 
 will have the body prepared. When they have agreed 
 upon the manner, they deliver the body to such as are 
 usually appointed for this office. First, he who has 
 the name of scribe , laying it upon the ground, marks 
 about the flank on the left side how much is to be cut 
 away; then he who is called tt apaoxtoTyg, paraschistes, 
 the cutter or dissector , with an JEthiopic stone , cuts 
 away as much of the flesh as the law commands, and 
 presently runs away as fast as he can; those who are 
 present, pursuing him, cast stones at him, and curse 
 him, hereby turning all the execrations which they 
 imagine due to his office upon him. For whosoever 
 offers violence, wounds, or does any kind of injury to 
 a body of the same nature with himself, they think 
 him worthy of hatred : but those who are Tapixevrai, 
 taricheutce , the embalmers , they esteem worthy of ho¬ 
 nour and respect; for they are familiar with their priests, 
 and go into the temples as holy men, without any pro¬ 
 hibition. As soon as they come to embalm the dis¬ 
 sected body, one of them thrusts his hand through the 
 wound into the abdomen, and draws forth all the bowels 
 but the heart and kidneys, which another washes and 
 cleanses with wine made of palms and aromatic odours. 
 Lastly, having washed the body, they anoint it with oil 
 of cedar and other things for about thirty days, and 
 afterwards with myrrh, cinnamon, and other such like 
 matters, which have not only a power to preserve it a 
 long time, but also give it a sweet smell; after which 
 they deliver it to the kindred in such manner that 
 every member remains whole and entire, and no part 
 of it changed, but the beauty and shape of the face 
 seem just as they were before; and the person may 
 be known, even the eyebrows and eyelids remaining as 
 they were at first. By this means many of the Egyp¬ 
 tians, keeping the dead bodies of their ancestors in 
 magnificent houses, so perfectly see the true visage and 
 countenance of those that died many ages before they 
 themselves were born, that in viewing the proportions 
 of every one of them, and the lineaments of their 
 faces, they take as much delight as if they were still 
 living among them. Moreover, the friends and nearest 
 relations of the deceased, for the greater pomp of the 
 solemnity, acquaint the judges and the rest of their 
 friends with the time prefixed for the funeral or day 
 of sepulture, declaring that such a one (calling the 
 dead by his name) is such a day to pass the lake ; at 
 which time above forty judges appear, and sit together 
 in a semicircle, in a place prepared on the hither.side 
 of the lake, where a ship, provided beforehand by such 
 as have the care of the business, is haled up to the 
 shore, and steered by a pilot whom the Egyptians in 
 their language called Charon. Hence they say Or¬ 
 pheus, upon seeing this ceremony while he was in 
 Egypt, invented the fable of hell, partly imitating 
 therein the people of Egypt, and partly adding some¬ 
 what of his own. The ship being thus brought to the 
 
 ( 19* ) 
 
CHAP. L. 
 
 Joseph goes up to Canaan 
 
 a. M. 2315 . past, Joseph spake unto f the house 
 
 - of Pharaoh, saying, li now 1 have 
 
 found grace in your eyes, speak, I pray you, 
 in the ears of Pharaoh, saying, 
 
 5 b My father made me swear, saying, Lo, 
 I die : in my grave h which I have digged for 
 me, in the land of Canaan, there shalt thou 
 bury me. Now, therefore, let me go up, I 
 pray thee, and bury my father, and I will 
 come again. 
 
 6 And Pharaoh said, Go up, and bury thy 
 father, according as he made thee swear. 
 
 { Esth. iv. 2.-s Chap, xlvii. 29. 
 
 lake side, before the coffin is put on board every one 
 is at liberty by the law to accuse the dead of what he 
 thinks him guilty. If any one proves he was a bad 
 'man, the judges give sentence that the body shall be 
 deprived of sepulture ; but in case the informer be 
 convicted of false accusation, then he is severely pun¬ 
 ished. If no accuser appear, or the information prove 
 false, then all the kindred of the deceased leave off 
 mourning, and begin to set forth his praises, yet say 
 nothing of his birth, (as the custom is among the 
 Greeks ,) because the Egyptians all think themselves 
 equally noble; but they recount how the deceased was 
 educated from his youth and brought up to man’s estate, 
 exalting his piety towards the gods , and justice towards 
 men, his chastity , and other virtues wherein he excel¬ 
 led ; and lastly pray and call upon the infernal deities 
 (rou? Karo deove, the gods below) to receive him into 
 the societies of the just. The common people take 
 this from the others, and consequently all is said in his 
 praise by a loud shout, setting forth likewise his vir¬ 
 tues in the highest strains of commendation, as one 
 that is to live for ever with the infernal gods. Then 
 those that have tombs of their own inter the corpse in 
 places appointed for that purpose; and they that have 
 none rear up the body in its coffin against some strong 
 wall of their house. But such as are denied sepul¬ 
 ture on account of some crime or debt, are laid up at 
 home without coffins; yet when it shall afterwards 
 happen that any of their posterity grows rich, he com¬ 
 monly pays off the deceased person’s debts, and gets 
 his crimes absolved, and so buries him honourably; for 
 the Egyptians are wont to boast of their parents and 
 ancestors that were honourably buried. It is a custom 
 likewise among them to pawn the dead bodies of their 
 parents to their creditors; but then those that do not 
 redeem them fall under the greatest disgrace imagin¬ 
 able, and are denied burial themselves at their deaths.” 
 — Diod. Sic. Biblioth., lib. i., cap. 91-93., edit. Bi- 
 pont. See also the Necrokedia, or Art of Embalm¬ 
 ing , by Greenhill, 4to., p. 241, who endeavoured in 
 vain to recommend and restore the art. But he could 
 not give his countrymen Egyptian manners; for a 
 dead carcass is to the British an object of horror, and 
 scarcely any, except a surgeon or an undertaker , cares 
 to touch it. 
 
 Verse 3. Forty days] The body it appears required 
 this number of days to complete the process of em- 
 
 to bury his father. 
 
 7 And Joseph went up to burv his A. M. 2315. 
 
 r 1 J • j n B. C. 1689. 
 
 father; and with him went up all - 
 
 the servants of Pharaoh, the elders of his house, 
 and all the elders of the land of Egypt, 
 
 8 And all the house of Joseph, and his 
 brethren, and his father’s house : only their 
 little ones, and their flocks, and their herds, 
 they left in the land of Goshen. 
 
 9 And there went up with him both chariots 
 and horsemen: and it was a very great com 
 pany. 
 
 10 And they came to the threshing-floor of 
 
 h 2 Chron. xvi. 14 ; Isa. xxii. 16 ; Matt, xxvii. 60. 
 
 balming ; afterwards it lay in natron thirty days more, 
 making in the whole seventy days, according to the 
 preceding accounts, during which the mourning was 
 continued. 
 
 Verse 4. Speak, I pray you, in the ears of Pharaoh] 
 But w r hy did not Joseph apply himself ? Because he 
 was now in his mourning habits, and in such none 
 must appear in the presence of the eastern monarchs. 
 See Esth. iv. 2. 
 
 Verse 7. The elders of his house] Persons w r ho, 
 by reason of their age, had acquired much experience; 
 and who on this account were deemed the best quali¬ 
 fied to conduct the affairs of the king’s household. 
 Similar to these were the ealboytmen, Eldermen, or 
 Aldermen, among our Saxon ancestors, who were sena¬ 
 tors and peers of the realm. 
 
 The funeral procession of Jacob must have been 
 truly grand. Joseph, his brethren and their descend¬ 
 ants, the servants of Pharaoh, the elders of his house, 
 and all the elders —all the principal men, of the land 
 of Egypt, with chariots and horsemen, must have ap¬ 
 peared a very great company indeed. We have seen 
 lords, for their greater honour, buried at the public 
 expense; and all the male branches of the royal family, 
 as well as the most eminent men of the nation, join in 
 the funeral procession, as in the case of the late Lord 
 Nelson; but what was all this in comparison of the 
 funeral solemnity now before us ? Here was no con¬ 
 queror, no mighty man of valour, no person of proud 
 descent; here was only a plain man, who had dwelt 
 almost all his life long in tents, without any other 
 subjects than his cattle, and whose kingdom was not 
 of this world. Behold this man honoured by a na¬ 
 tional mourning, and by a national funeral! It may 
 be said indeed that “ all this was done out of respect 
 to Joseph.” Be it so ; ivhy was Joseph thus respect¬ 
 ed ? Was it because he had conquered nations , had 
 made his sword drunk with blood, had triumphed over 
 the enemies of Egypt ? NO ! But because he had 
 saved men alive; because he was the king's faithful 
 servant, the rich man's counsellor, and the poor man's 
 friend. He was a national blessing; and the nation 
 mourns in his affliction, and unites to do him honour. 
 
 Verse 10. The threshing-floor of Atad] As 
 atad signifies a bramble or thorn, it has been under¬ 
 stood by the Arabic, not as a man's name, but as the 
 name of a place; but all the other versions and the 
 
 275 
 
GENESIS. 
 
 Jacob is buried in the 
 A. M. 2315 . Atad, which is beyond Jordan, and 
 
 B C 1689 , , , J , . . 
 
 - there they Mourned with a great 
 
 and very sore lamentation: k and he made a 
 
 mourning for his father seven days. 
 
 11 And when the inhabitants of the land, 
 the Canaanites, saw the mourning in the floor 
 of Atad, they said, This is a grievous mourn¬ 
 ing to the Egyptians : wherefore the name of 
 it was called 1 Abel-mizraim, which is beyond 
 Jordan. 
 
 12 And his sons did unto him according as 
 he commanded them : 
 
 13 For m his sons carried him into the land 
 
 * 2 Sam. i. 17 ; Acts viii. 2.- k l Sam. xxxi. 13; Job ii. 13. 
 
 1 That is, the mourning of the Egyptians. 
 
 Targums consider- it as the name of a man. Thresh¬ 
 ing-floors were always in a field, in the open air ; and 
 Atad was probably what we would call a great farmer 
 or chief of some clan or tribe in that place. Jerome 
 supposed the place to have been about two leagues 
 from Jericho ; but we have no certain information on 
 this point. The funeral procession stopped here, pro¬ 
 bably as affording pasturage to their cattle while they 
 observed the seven days' mourning which terminated 
 the funeral solemnities, after which nothing remained 
 but the interment of the corpse. The mourning of the 
 ancient Hebrews was usually of seven days’ continu¬ 
 ance, Num. xix. 19 ; 1 Sam. xxxi. 13 ; though on 
 certain occasions it was extended to thirty days, Num. 
 xx. 29 ; Deut. xxi. 13 ; xxxiv. 8, but never longer. 
 The seventy days’ mourning mentioned above was that 
 of the Egyptians, and was rendered necessary by the 
 long process of embalming, which obliged them to keep 
 the body out of the grave for seventy days' as we 
 learn both from Herodotus and Diodorus. Seven days 
 by the order of God a man was to mourn for his dead, 
 because during that time he was considered as unclean ; 
 but when those were finished he was to purify him¬ 
 self, and consider the morning as ended; Num. xix. 
 11 , 19. Thus God gave seven days, in some cases 
 thirty , to mourn in : man, ever in his own estimation 
 wiser than the word of Crod, has added eleven whole 
 months to the term, which nature itself pronounces to 
 be absurd, because it is incapable of supporting grief 
 for such a time ; and thus mourning is now, except in 
 the first seven or thirty days, a mere solemn ill-con¬ 
 ducted farce, a grave mimicry, a vain shoiv, that con¬ 
 victs itself of its own hypocrisy. Who will rise up 
 on the side of God and common sense, and restore be¬ 
 coming sorrow on the death of a relative to decency 
 of garb and moderation in its continuance 1 Suppose 
 the near relatives of the deceased were to be allowed 
 seven days of seclusion from society, for the purpose 
 of meditating on death and eternity, and after this to 
 appear in a mourning habit for thirty days ; every im¬ 
 portant end would be accomplished, and hypocrisy, 
 the too common attendant of man, be banished, espe¬ 
 cially from that part of his life in which deep sincerity 
 is not less becoming than in the most solemn act of 
 his religious intercourse with God 
 
 276 
 
 cave of Machpelah, 
 of Canaan, and buried him in the a. M. 2315 
 
 r „ , . . , T -1 in B. C. 1689 
 
 cave of the field of Machpelah, -- 
 
 (which Abraham n bought with the field, for a 
 
 possession of a burying-place, of Ephron the 
 
 Ilittite,) before Mamre. 
 
 14 And Joseph returned into Egypt, he 
 and his brethren, and all that went up with 
 him to bury his father, after he had buried 
 his father. 
 
 15 And when Joseph’s brethren saw that 
 their father was dead, 0 they said, Joseph will 
 peradventure hate us, and will certainly requite 
 us all the evil which we did unto him. 
 
 m Chapter xlix. 29, 30; Acts vii. 16.-“Chapter xxiii. 16. 
 
 0 Job xv. 21, 22. 
 
 In a kind of politico-religious institution formed by 
 his late majesty Ferdinand IV., king of Naples and 
 the Sicilies, I find the following rational institute rela¬ 
 tive to this point ; “ There shall be no mourning among 
 you but only on the death of a father, mother, husband , 
 or wife. To render to these the last duties of affec¬ 
 tion, children, ivives, and husbands only shall be per¬ 
 mitted to wear a sign or emblem of grief: a man may 
 wear scrape tied round his right arm; a woman, •ablacli 
 handkerchief around her neck; and this in both cases 
 for only two months at the most.” Is there a purpose 
 which religion, reason, or decency can demand that 
 would not be answered by such external mourning as 
 this 1 Only such relatives as the above, brothers and 
 sisters being included, can mourn ; all others make 
 only a part of the dumb hypocritical show. 
 
 Verse 12. And his sons did unto him ] This and 
 the thirteenth verse have been supposed by Mr. Locke 
 and others to belong to the conclusion of the preceding 
 chapter, in which connection they certainly read more 
 consistently than they do here. 
 
 Verse 15. Saw that their father was dead] This at 
 once argues both a sense of guilt in their own con¬ 
 sciences, and a leant of confidence in their brother. 
 They might have supposed that hitherto he had for¬ 
 borne to punish them merely on their father’s account; 
 but now that he was dead, and Joseph having them 
 completely in his power, they imagined that he would 
 take vengeance on them for their former conduct to¬ 
 wards him. 
 
 Thus conscience records criminality ; and, hy giving 
 birth to continual fears and doubtfulness, destroys all 
 peace of mind, security, and confidence. On this sub¬ 
 ject an elegant poet has spoken with his usual point 
 and discernment :— 
 
 Exemplo quodcumque malo committitur, ipsi 
 
 Displicet auctori. Prima est haze idtio, quod se 
 
 Judice nemo nocens absolvitur, improba quamvis 
 
 Gratia fallaci Prcetoris vicerit urna. 
 
 Juv. Sat. xiii. 1, &c. 
 
 Happily metaphrased by Mr. Dry den: — 
 
 He that commits a fault shall quickly find 
 
 The pressing guilt lie heavy on his mind. 
 
CHAP. L. 
 
 Joseph's brethren ask forgiveness. 
 
 Joseph's last charge to them. 
 
 A. M. 2315. 16 And they p sent a messenger 
 
 ■?* C ‘ 1689 ‘ unto Joseph, saying, Thy father did 
 command before he died, saying, 
 
 17 So shall ye say unto Joseph, Forgive, I 
 pray thee now, the trespass of thy brethren, 
 and their sin ; q for they did unto thee evil: 
 and now, we pray thee, forgive the trespass 
 of the servants of r the God of thy father. 
 And Joseph wept when they spake unto him. 
 
 18 And his brethren also went and s fell 
 down before his face ; and they said, Behold, 
 we be thy servants. 
 
 19 And Joseph said unto them, 1 Fear not: 
 u for am I in the place of God ? 
 
 20 v But as for you, ye thought evil against 
 me; but w God meant it unto good, to bring 
 to pass, as it is this day, to save much people 
 alive. 
 
 21 Now therefore fear ye not: X I will 
 
 nourish you, and your little ones. 
 And he comforted them, and spake 
 y kindly unto them. 
 
 A. M. 2315. 
 13. C. 1639. 
 
 22 And Joseph dwelt in Egypt, A. M. 2369. 
 he, and his father’s house: and _ B ~ c ; I63j ~. 
 Joseph lived a hundred and ten years. 
 
 23 And Joseph saw Ephraim’s children 2 of 
 the third generation: a the children also of 
 Machir, the son of Manasseh, b were c brought 
 up upon Joseph’s knees. 
 
 24 And Joseph said unto his brethren, I 
 die: and d God will surely visit you, and 
 bring you out of this land, unto the land 
 e which he sware to Abraham, to Isaac, and 
 to Jacob. 
 
 25 And f Joseph took an oath of the chil 
 dren of Israel, saying, God will surely visit 
 you, and ye shall carry up my bones from 
 hence. 
 
 PHeb. charged. - 1 Prov. xxviii. 13. - r Chap. xlix. 25. 
 
 *Chap. xxxvii. 7, 10.- 1 Chap. xlv. 5.- u Deut. xxxii. 35; 
 
 Job xxxiv. 29 ; Rom. xii. 19 ; Heb. x. 30 ; 2 Kings v. 7.- v Psa. 
 
 Ivi. 5 ; Isaiah x. 7.- w Chapter xlv. 5, 7 ; Acts iii. 13, 14, 15. 
 
 *Chap. xlvii. 12 ; Matt. v. 44. 
 
 Though bribes ox favour shall assert his cause, 
 
 Pronounce him guiltless , and elude the laws, 
 
 None quits himself; his own impartial thought 
 
 Will damn, and conscience will record the fault. 
 
 This, first, the wicked feels. 
 
 We have seen this in the preceding history often 
 exemplified in the case of Joseph’s brethren. 
 
 Verse 16. Thy father did command] Whether he 
 did or not we cannot tell. Some think they had 
 feigned this story, but that is not so likely. Jacob 
 might have had suspicions too, and might have thought 
 that the best way to prevent evil was to humble them¬ 
 selves before their brother, and get a fresh assurance 
 of his forgiveness. 
 
 Verse 17. The servants of the God of thy father.] 
 These words were wonderfully well chosen, and spo¬ 
 ken in the most forcible manner to Joseph’s piety and 
 -filial affection. No wonder then that he wept when 
 they spake to him. 
 
 Verse 19. Am I in the place of Godl] These 
 words may be understood either as a question, or an 
 affirmative proposition. How should I take any far¬ 
 ther notice of your transgression ! I have passed it 
 by, the matter lies now between God and you. Or, 
 In the order of Divine providence I am now in God’s 
 place ; he has furnished me with means, and made 
 me a distributor of his bounty ; I will therefore not 
 only nourish you, but also your little ones, ver. 21 : 
 and therefore he spake comfortably unto them, as in 
 chap. xlv. 8, telling them that he attributed the whole 
 business to the particular providence of God rather 
 than to any ill will or malice in them, and that, in 
 permitting him to be brought into Egypt, God had 
 graciously saved their lives, the life of their father, 
 the lives of the people of Canaan, and of the Egyptians : 
 
 y Heb. to their hearts ; chap, xxxiv." 3.- z Job xlii. 16. 
 
 a Num. xxxii. 39.- b Chap. xxx. 3.-- c Heb. borne. - d Ch. 
 
 xv. 14; xlvi. 4; xlviii. 21; Exod. iii. 16, 17; Heb. xi. 22. 
 
 e Chap. xv. 14; xxvi. 3; xxxv. 12 ; xlvi. 4.- f Exod. xiii. 19 ; 
 
 Josh. xxiv. 32; Acts vii. 16. 
 
 as therefore God had honoured him by making him 
 vicegerent in the dispensations of his especial bounty 
 towards so many people, it was impossible he should 
 be displeased with the means by which this was 
 brought about. 
 
 Verse 22. Joseph dwelt in Egypt] Continued in 
 Egypt after his return from Canaan till his death ; he, 
 and his father's house —all the descendants of Israel, 
 till the exodus or departure under the direction of 
 Moses and Aaron, which was one hundred and forty- 
 four years after. 
 
 Verse 23. Were brought up upon Joseph's knees.] 
 They were educated by him, or under his direction ; his 
 sons and their children continuing to acknowledge him 
 as patriarch, or head of the family, as long as he lived. 
 
 Verse 24. Joseph said — I die] That is, I am dying ; 
 and God will surely visit you —he will yet again give 
 you, in the time when it shall be essentially necessary, 
 the most signal proof of his unbounded love towards 
 the seed of Jacob. 
 
 And bring you out of this land] Though ye have 
 here every thing that can render life comfortable, yet 
 this is not the typical land , the Ignd given by covenant, 
 the land which represents the rest that remains for the 
 people of God. 
 
 Verse 25. Ye shall carry up my bones] That I may 
 finally rest with my ancestors in the land which God 
 gave to Abraham, to Isaac, and to Jacob ; and which 
 is a pledge as it is a type of the kingdom of heaven. 
 Thus says the author of the Epistle to the Hebrews, 
 chap. xi. 22 : “ By faith Joseph, when he died, 
 (teTievtuv, when dying,) made mention of the depar¬ 
 ture (efodoa, of the exodus) of the children of Israel; 
 and gave commandment concerning his bones.” From 
 this it is evident that Joseph considered all these 
 
 277 
 
GENESIS. 
 
 Joseph, dies , is embalmed, 
 
 and put in a coffin in Egypt. 
 
 A. M. 2369. 
 
 B. C.1635. 
 
 26 So Joseph died, being a hun¬ 
 dred and ten years old : and they 
 
 s embalmed him, and he was put 
 in a coffin in Egypt. 
 
 A. M. 2369. 
 
 B. C. 1635. 
 
 s Genesis, 
 
 things as typical, and by this very commandment 
 expressed his faith in the immortality of the soul, and 
 the general resurrection of the dead. This oath, by 
 which Joseph then bound his brethren, their posterity 
 considered as binding on themselves ; and Moses took 
 care, when he departed from Egypt, to carry up 
 Joseph’s body with him, Exod. xiii. 19 ; which was 
 afterwards buried in Shechem, Josh. xxiv. 32, the 
 very portion which Jacob had purchased from the 
 Amorites, and which he gave to his son Joseph, Gen. 
 xlviii. 22 ; Acts vii. 16. See the reason for this 
 command as given by Chrysostom, vol. ii., p. 695, 
 sec. D. E. 
 
 Verse 26. Joseph died, being a hundred and ten 
 years old\ D’JES? p ben meah vaeser shanim ; 
 
 literally, the son of a hundred and ten years. Here 
 the period of time he lived is personified , all the years 
 of which it was composed being represented as a 
 nurse or father, feeding, nourishing, and supporting 
 him to the end. This figure, which is termed by 
 rhetoricians prosopopoeia, is very frequent in Scripture ; 
 and by this virtues, vices, forms, attributes, and quali¬ 
 ties, with every part of inanimate nature, are repre¬ 
 sented as endued with reason and speech , and perform¬ 
 ing all the actions of intelligent beings. 
 
 They embalmed him] See on ver. 2. The same 
 precautions were taken to preserve his body as to 
 preserve that of his father Jacob; and this was parti¬ 
 cularly necessary in his case, because his body was 
 to be carried to Canaan a hundred and forty-four 
 years after; which was the duration of the Israelites’ 
 bondage after the death of Joseph. 
 
 And he was put in a coffin in Egypt.] On this 
 subject I shall subjoin some useful remarks from 
 Harmer's Observations, which several have borrowed 
 without acknowledgment. I quote my own edition of 
 this Work, vol. hi., p. 69, &c. Lond. 1808. 
 
 “ There were some methods of honouring* the dead 
 which demand our attention ; the being put into a 
 cofin has been in particular considered as a mark of 
 distinction. 
 
 “ With us the poorest people have their coffins ; if 
 the relations cannot afford them, the parish is at the 
 expense. In the east, on the contrary, they are not 
 always used, even in our times. The ancient Jews 
 probably buried their dead in the same manner: 
 neither was the body of our Lord put in a coffin, nor 
 that of Elisha, whose bones were touched by the 
 corpse that was let down a little after into his se¬ 
 pulchre, 2 Kings xiii. 21. That coffins were anciently 
 used in Egypt, all agree ; and antique coffins of stone 
 and of sycamore wood are still to be seen in that 
 country, not to mention those said to be made of a 
 sort of pasteboard , formed by folding and gluing cloth 
 together a great number of times, curiously plastered, 
 and then painted with hieroglyphics. 
 
 “ As it was an ancient Egyptian custom, and was 
 not used in the neighbouring countries, on these ac¬ 
 counts the sacred historian was doubtless led to observe 
 
 278 
 
 chap. 1. 2. 
 
 of Joseph that he was not only embalmed, but was 
 also put in a coffin, both being practices almost pecu¬ 
 liar to the Egyptians. 
 
 “ Mr. Maillet conjectures that all were not inclosed 
 in coffins which were laid in the Egyptian reposi¬ 
 tories of the dead, but that it was an honour appro¬ 
 priated to persons of distinction ; for after having 
 given an account of several niches which are found in 
 those chambers of death, he adds : ‘ But it must not 
 be imagined that the bodies deposited in these gloomy 
 apartments were all inclosed in chests, and placed in 
 niches. The greater part were simply embalmed and 
 swathed, after which they laid them one by the side 
 of the other, without any ceremony. Some were even 
 put into these tombs without any embalming at all, or 
 with such a slight one that there remains nothing of 
 them in the linen in which they were wrapped but the 
 bones, and these half rotten. It is probable that each 
 considerable family had one of these burial-places to 
 themselves ; that the niches were designed for the 
 bodies of the heads of the family; and that those of 
 their domestics and slaves had no other care taken of 
 them than merely laying them in the ground after 
 being slighty embalmed, and sometimes even without 
 that ; which was probably all that was done to heads 
 of families of less distinction.’— Lett. 7, p. 281. The 
 same author gives an account of a mode of burial 
 anciently practised in that country, which has been 
 but recently discovered : it consisted in placing the 
 bodies, after they were swathed up, on a layer of char¬ 
 coal, and covering them with a mat, under a bed of 
 sand seven or eight feet deep. 
 
 “ Hence it seems evident that coffins were not 
 universally used in Egypt, and were only used for 
 persons of eminence and distinction. It is also rea¬ 
 sonable to believe that in times so remote as those of 
 Josdph they might have been much less common than 
 afterwards, and that consequently Joseph’s being put 
 in a coffin in Egypt might be mentioned with a de¬ 
 sign to express the great honours the Egyptians did 
 him in death, as well as in life ; being treated after 
 the most sumptuous manner, embalmed, and put into 
 a coffin .” 
 
 It is no objection to this account that the widow 
 of Nain’s son is represented as carried forth to be 
 buried in a copog or bier; for the present inhabitants 
 of the Levant, who are well known to lay their dead 
 in the earth uninclosed, carry them frequently out to 
 burial in a kind of coffin, which is not deposited in the 
 grave, the body being taken out of it, and placed in 
 the grave in a reclining posture. It is probable that 
 the coffins used at Nain were of the same kind, being 
 intended for no other purpose but to carry the body to 
 the plarce of interment, the body itself being buried 
 without them. 
 
 It is very probable that the chief difference was 
 not in being with or without a coffin, but in the expen¬ 
 siveness of the coffin itself; some of the Egyptian 
 coffins being made of granite, and covered all over 
 
 a 
 
Observations on the 
 
 with hieroglyphics, the catting of which must have 
 been done at a prodigious expense, both of time and 
 money ; the stone being so hard that we have no tools 
 by which we can make any impression on it. Two 
 of these are now in the British Museum, that appear 
 to have belonged to some of the nobles of Egypt. 
 They are dug out of the solid stone, and adorned with 
 almost innumerable hieroglyphics. One of these, 
 vulgarly called Alexander’s tomb, is ten feet three 
 inches and a quarter long, ten inches thick in the 
 sides, in breadth at top five feet three inches and a 
 half, in breadth at bottom four feet two inches and a 
 half, and three feet ten in depth, and weighs about ten 
 tons. .In such a coffin I suppose the body of Joseph 
 was deposited ; and such a one could not have been 
 made and transported to Canaan at an expense that 
 any private individual could bear. It was with incre¬ 
 dible labour and at an extraordinary expense that the 
 coffin in question was removed the distance of but a 
 few miles, from the ship that brought it from Egypt, 
 to its present residence in the British Museum. Judge, 
 then, at what an expense such a coffin must have been 
 digged, engraved, and transported over the desert 
 from Egypt to Canaan, a distance of three hundred 
 miles! We need not be surprised to hear of car¬ 
 riages and horsemen, a very great company, when 
 such a coffin was to be carried so far, with a suitable 
 company to attend it. 
 
 Joseph’s life w r as the shortest of all the patriarchs, 
 for which Bishop Patrick gives a sound physical 
 reason—he was the son of his father’s old age. It 
 appears from Archbishop Usher’s Chronology that Jo¬ 
 seph governed Egypt under four kings, Mephramutho- 
 sis, Thmosis, Amenophis , and Orus. His government, 
 we know, lasted eighty years; for when he stood 
 before Pharaoh he was thirty years of age, chap. xli. 
 46, and he died when he was one hundred and ten. 
 
 On the character and conduct of Joseph many re¬ 
 marks have already been made in the preceding notes. 
 On the subject of his piety there can be but one opi¬ 
 nion. It was truly exemplary, and certainly was tried 
 in cases in which few instances occur of persevering 
 fidelity. His high sense of the holiness of God, the 
 strong claims of justice, and the rights of hospitality 
 and gratitude, led him, in the instance of the solicita¬ 
 tions of his master’s wife, to act a part which, though 
 absolutely just and proper, can never be sufficiently 
 praised. Heathen authors boast of some persons of 
 such singular constancy; but the intelligent reader 
 will recollect that these relations stand in general in 
 their fabulous histories , and are destitute of those 
 characteristics which truth essentially requires ; such, 
 I mean, as the story of Hippolytus and Phredra, Belle- 
 rophon and Antea or Sthenobcea, Peleus and Astyda- 
 mia , and others of this complexion, which appear to 
 be marred pictures, taken from this highly finished 
 original which the inspired writer has fairly drawn 
 from life. 
 
 His fidelity to his master is not less evident, and 
 God’s approbation of his conduct is strongly marked; 
 for he caused whatsoever he did to prosper, whether 
 a slave in the house of his master, a prisoner in the 
 dungeon, or a prime minister by the throne, which is 
 a full proof that his ways pleased him; and this is 
 
 a 
 
 character of Joseph 
 
 more clearly seen in the providential deliverances by 
 which he was favoured. 
 
 On the political conduct of Joseph there are con¬ 
 flicting opinions. On the one hand it is asserted that 
 “ he found the Egyptians a free people , and that he 
 availed himself of a most afflicting providence of God 
 to reduce them all to a state of slavery , destroyed 
 their political consequence, and made their king des¬ 
 potic.” In all these respects his political measures 
 have been strongly vindicated, not only as being di¬ 
 rected by God, but as being obviously the best, every 
 thing considered, for the safety, honour, and welfare 
 of his sovereign and the kingdom. It is true he 
 bought the lands of the people for the king, but he 
 farmed them to the original occupiers again, at the 
 moderate and fixed crown rent of one-fifth part of the 
 produce. “ Thus did he provide for the liberty and 
 independence of the people , while he strengthened the 
 authority of the king by making him sole proprietor 
 of the lands. And to secure the people from farther 
 exaction, Joseph made it a law over all the land of 
 Egypt, that Pharaoh (i. e. the king) should have only 
 the fifth part; which law subsisted to the time of 
 Moses, chap, xlvii. 21—26. By this wise regulation,’ 
 continues Dr. Hales, “ the people had four-fifths of 
 the produce of the lands for their own use, and were 
 exempted from any farther taxes, the king being bound 
 to support his civil and military establishment out of 
 the crown rents.” By the original constitution of 
 Egypt established by Menes , and Thoth or Hermes 
 his prime minister, the lands w r ere divided into three 
 portions , between the king , the priests , and the mili¬ 
 tary, each party being bound to support its respective 
 establishment by the produce. See the quotations 
 from Diodorus Siculus, in the note on chap, xlvii. 23. 
 It is certain, therefore, that the constitution of Egypt 
 was considerably altered by Joseph, and there can be 
 no doubt that much additional pow r er was, by this 
 alteration, vested in the hands of the king ; but as we 
 do not find that any improper use was made of this 
 powder, we may rest assured that it was so qualified 
 and restricted by wholesome regidations , though they 
 are not here particularized, as completely to prevent 
 all abuse of the regal power, and all tyrannical usurpa¬ 
 tion of popular rights. That the people were nothing 
 but slaves to the king, the military, and the priests 
 before, appears from the account given by Diodorus ; 
 each of the three estates probably allowing them a 
 certain portion of land for their own use, while culti¬ 
 vating the rest for the use and emolument of their 
 masters. Matters, however, became more regular 
 under the administration of Joseph ; and it is perhaps 
 not too much to say, that, previously to this, Egypt 
 was without a fixed regular constitution, and that it 
 was not the least of the blessings that it owed to the 
 wisdom and prudence of Joseph, that he reduced it to 
 a regular form of government, giving the people such 
 an interest in the safety of the state as was well cal¬ 
 culated to insure their exertions to defend the nation, 
 and render the constitution fixed and permanent. 
 
 It is well known that Justin, one of the Roman 
 historians, has made particular and indeed honourable 
 mention of Joseph's administration in Egypt, in the 
 account he gives of Jewish affairs, lib. xxxvi. cap. 2. 
 
 279 
 
 CHAP. L. 
 
Importance of the 
 
 How the relation may have stood in Trogus Pompe- 
 ius , from whose voluminous works in forty-four books 
 or volumes Justin abridged his history, we cannot tell, 
 as the work of Trogus is irrecoverably lost; but it is 
 evident that the account was taken in the main from 
 the Mosaic history, and it is written with as much 
 candour as can be expected from a prejudiced and 
 unprincipled heathen. 
 
 Minimus cctate inter fratres Joseph fuit, djc. “ Jo¬ 
 seph was the youngest of his brethren, who, being 
 envious of his excellent endowments, stole him and 
 privately sold him to a company of foreign merchants, 
 by whom he was carried into Egypt; where, having 
 diligently cultivated magic arts, he became, in a short 
 time,.a prime favourite with the king himself. For 
 he was the most sagacious of men in explaining pro¬ 
 digies ; and he was the first who constructed the 
 science of interpreting dreams. Nor was there any 
 thing relative to law r s human or Divine with which he 
 seemed unacquainted ; for he predicted a failure of the 
 crops many years before it took place ; and the in¬ 
 habitants of Egypt must have been famished had not 
 the king, through his counsel, made an edict to pre¬ 
 serve the fruits for several years. And his experi¬ 
 ments were so powerful, that the responses appear to 
 have been given, not by man, but by God.” Tanta- 
 que experimenta ejus fuerunt , ut non ab homine, sed a 
 Deo, responsa dari viderentur. I believe Justin refers 
 here, in the word experimenta, to his figment of magi¬ 
 cal incantations eliciting oracular answers. Others 
 have translated the words : “ So excellent ivere his 
 regulations that they seemed rather to be oracular 
 responses, not given by man, but by God.” 
 
 I have already compared Joseph with his father 
 Jacob, see chap, xlviii. 12, and shall make no apology 
 for having given the latter a most decided superiority. 
 Joseph was great; but his greatness came through 
 the interposition of especial providences. Jacob was 
 great, mentally and practically great, under the ordi¬ 
 nary workings of Providence ; and, towards the close 
 of his life, not less distinguished for piety towards 
 God than his son Joseph was in the holiest period of 
 his life. 
 
 Thus terminates the Book of Genesis, the most 
 ancient record in the world ; including the history of 
 two grand subjects, Creation and Providence, of 
 each of which it gives a summary, but astonishingly 
 minute, and detailed account. From this book almost 
 all the ancient philosophers, astronomers, chronologists, 
 and historians have taken their respective data; and 
 all the modern improvements and accurate discoveries 
 in different arts and sciences have only served to con¬ 
 firm the facts detailed by Moses ; and to show that all 
 the ancient writers on these subjects have approoxhed 
 to or receded from truth and the phenomena of na¬ 
 ture, in proportion as they have followed the Mosaic 
 history. 
 
 In this book the creative power and energy of 
 God are first introduced to the reader’s notice, and 
 the mind is overwhelmed with those grand creative 
 acts by which the universe was brought into being. 
 When this account is completed, and tbe introduction 
 of sin, and its awful consequences in the destruction 
 
 280 
 
 hook of Genesis. 
 
 of the earth by a flood, noticed, then the Almighty 
 Creator is next introduced as the Restorer and Pre¬ 
 server of the world ; and thus the history of Provi¬ 
 dence commences : a history in which the mind of 
 man is alternately delighted and confounded with the 
 infinitely varied plans of wisdom and mercy in pre¬ 
 serving the human species, counteracting the evil 
 propensities of men and devils by means of gracious 
 influences conveyed through religious institutions, 
 planting and watering the seeds of righteousness which 
 himself had sowed in the hearts of men, and leading 
 forward and maturing the grand purposes of his grace 
 in the final salvation of the human race. 
 
 After giving a minutely detailed account of the 
 peopling of the earth, ascertaining and settling the 
 bounds of the different nations of mankind, the sacred 
 writer proceeds with the history of one family only; 
 but he chooses that one through which, as from an 
 ever-during fountain, the streams of justice, grace, 
 goodness, wisdom, and truth, should emanate. Here 
 we see a pure well of living water, springing up unto 
 eternal life, restrained in its particular influence to 
 one people till, in the fulness of time, the fountain 
 should be opened in the house of David for sin and 
 for uncleanness in general, and the earth filled with 
 the knowledge and salvation of God; thus by means 
 of one family, as extensive a view of the economy of 
 providence and grace is afforded as it is possible for 
 the human mind to comprehend. 
 
 In this epitome how wonderful do the workings of 
 Providence appear ! An astonishing concatenated train 
 of stupendous and minute events is laid before us; 
 and every transaction is so distinctly marked as every¬ 
 where to exhibit the finger, the hand, or the arm of 
 God ! But did God lavish his providential cares and 
 attention on this one family, exclusive of the rest of 
 his intelligent offspring 1 No : for the same superin¬ 
 tendence, providential direction, and influence, would 
 be equally seen in all the concerns of human life, in 
 the preservation of individuals, the rise and fall of 
 kingdoms and states, and in all the mighty revolu¬ 
 tions, natural, moral, and political, in the universe, 
 were God, as in the preceding instances, to give us 
 the detailed history ; but what was done in the family 
 of Abraham, was done in behalf of the whole human 
 race. This specimen is intended to show us that God 
 does work, and that against him and the operations of 
 his hand, no might, no counsel, no cunning of men or 
 devils, can prevail; that he who walks uprightly walks 
 securely ; and that all things work together for good 
 to them who love God ; that none is so ignorant, low , 
 or lost, that God cannot instruct, raise up, and save. 
 In a word, he shows himself by this history to be the 
 invariable friend of mankind, embracing every oppor¬ 
 tunity to do them good, and, to speak after the manner 
 of men, rejoicing in the frequent recurrence of such 
 opportunities; that every man, considering the sub¬ 
 ject, may be led to exclaim in behalf of all his fellows, 
 BEHOLD how HE loveth THEM ! 
 
 On the character of Moses as a historian and phi¬ 
 losopher (for in his legislative character he does not 
 yet appear) much might be said, did the nature of this 
 work admit. But as brevity has been everywnere 
 studied, and minute details rarely admitted, and only 
 
 a 
 
 GENESIS. 
 
Objections against the 
 
 where absolutely necessary, the candid reader will ex- 
 cuse any deficiencies of this kind which he may have 
 already noticed. 
 
 Of the accuracy and impartiality of Moses as a 
 historian , many examples are given in the course of 
 the notes, with such observations and reflections as the 
 subjects themselves suggested; and the succeeding 
 books will afford many opportunities for farther remarks 
 on these topics. 
 
 The character of Moses as a philosopher and chro- 
 nologist , has undergone the severest scrutiny. A class 
 of philosophers, professedly infidels, have assailed the 
 Mosaic account of the formation of the universe, and 
 that of the general deluge, with such repeated attacks 
 as sufficiently prove that, in their apprehension, the 
 pillars of their system must be shaken into ruin if 
 those accounts could not be proved to be false. Tra¬ 
 ditions, supporting accounts different from those in 
 the sacred history, have been borrowed from the most 
 barbarous as well as the most civilized nations, in 
 order to bear on this argument. These, backed by 
 various geologic observations made in extensive travels, 
 experiments on the formation of different strata or 
 beds of earth, either by inundations or volcanic erup¬ 
 tion, have been all condensed into one apparently 
 strong but strange argument, intended to overthrow 
 the Mosaic account of the creation. The argument 
 may be stated thus : “ Th$ account given by Moses 
 of the time when God commenced his creative acts 
 is too recent ; for, according to his Genesis, six thou¬ 
 sand years have not yet elapsed since the formation of 
 the universe; whereas a variety of phenomena prove 
 that the earth itself must have existed, if not from 
 eternity, yet at least fourteen if not twenty thousand 
 years.” This I call a strange argument, because it 
 is well known that all the ancient nations in the world, 
 the Jews excepted, have, to secure their honour and 
 respectability, assigned to themselves a duration of the 
 most improbable length ; and have multiplied months, 
 weeks, and even days, into years, in order to support 
 their pretensions to the most remote antiquity. The 
 millions of years which have been assumed by the 
 Chinese and the Hindoos have been ridiculed for their 
 manifest absurdity, even by those philosophers who 
 have brought the contrary charge against the Mosaic 
 account ! So notorious are the pretensions to remote 
 ancestry and remote eras, in every false and fabricated 
 system of family pedigree and national antiquity, as to 
 produce doubt at the very first view of their subjects, 
 and to cause the impartial inquirer after truth to take 
 every step with the extreme of caution, knowing that 
 in going over such accounts he everywhere treads 
 on a kind of enchanted ground. 
 
 When in the midst of these a writer is found who, 
 without saying a word of the systems of other nations, 
 professes to give a simple account of the creation and 
 peopling of the earth, and to show the very conspicu¬ 
 ous part that his own people acted among the various 
 nations of the world, and who assigns to the earth 
 and to its inhabitants a duration comparatively but as 
 of yesterday, he comes forward with such a variety 
 of claims to he heard, read, and considered, as no 
 other writer can pretend to. And as he departs from 
 the universal custom of all writers on similar subjects, j 
 
 a 
 
 Mosaic chronology answered 
 
 in assigning a comparatively recent date, not only to 
 his own nation, but to the universe itself, he must have 
 been actuated by motives essentially different from 
 those which have governed all other ancient historians 
 and chronologists. 
 
 The generally acknowledged extravagance and ab¬ 
 surdity of all the chronological systems of ancient 
 times, the great simplicity and harmony of that of 
 Moses, its facts evidently borrowed by others, though 
 disgraced by the fables they have intermixed with 
 them, and the very late invention of arts and sciences, 
 all tend to prove, at the very first view, that the Mo¬ 
 saic account, which assigns the shortest duration to 
 the earth, is the most ancient and the most likely to 
 be true. But all this reasoning has been supposed to 
 be annihilated by an argument brought against the 
 Mosaic account of the creation by Mr. Patrick Bry- 
 done, F. R. S., drawn from the evidence of different 
 eruptions of Mount iEtna. The reader may find this 
 in his “ Tour through Sicily and Malta,” letter vii., 
 where, speaking of his acquaintance with the Cano - 
 nico Recupero at Catania, who was then employed on 
 writing a natural history of Mount .ZEtna, he says : 
 “ Near to a vault which is now thirty feet below 
 ground, and has probably been a burying-place, there 
 is a draw-well where there are several strata of lavas, 
 (i. e., the liquid matter formed of stones, &o., which 
 is discharged from the mountain in its eruptions,) with 
 earth to a considerable thickness over each stratum. 
 Recupero has made use of this as an argument to 
 prove the great antiquity of the eruptions of this moun¬ 
 tain. For if it requires two thousand years and up¬ 
 wards to form but a scanty soil on the surface of a 
 lava, there must have been more than that space of 
 time between each of the eruptions which have formed 
 these strata. But what shall we say of a pit they 
 sunk near to Jaci, of a great depth 1 They pierced 
 through seven distinct lavas, one under the other, the 
 surfaces of which were parallel, and most of them 
 covered with a thick bed of rich earth . Now, says 
 he, the eruption which formed the lowest of these 
 lavas, if we may be allowed to reason from analogy, 
 must have flowed from the mountain at least fourteen 
 thousand years ago! Recupero tells me, he is ex¬ 
 ceedingly embarrassed by these discoveries, in writing 
 the history of the mountain ; that Moses hangs like a 
 dead weight upon him, and blunts all his zeal for in¬ 
 quiry, for that he really has not the conscience to make 
 his mountain so young as that prophet makes the 
 world. 
 
 “ The bishop, who is strenuously orthodox, (for it is 
 an excellent see,) has already warned him to be upon 
 his guard ; and not to pretend to be a better natural 
 historian than Moses, nor to presume to urge any thing 
 that may in the smallest degree be deemed contradic¬ 
 tory to his sacred authority.” 
 
 Though Mr. Brydone produces this as a sneer 
 against revelation, bishops, and orthodoxy, yet the 
 sequel will prove that it was good advice, and that 
 the bishop was much better instructed than either Re¬ 
 cupero or Brydone, and that it would have been much 
 to their credit had they taken his advice. 
 
 1 have given, however, this argument at length ; 
 
 ’ and even in the insidious dress of Mr. Brydone, whose 
 
 281 
 
 CHAP. L. 
 
The geology and astronomy 
 
 faith in Divine revelation appears to have been upon 
 a par with that of Signior Recupero, both being built 
 nearly on the same foundation; to show from the 
 answer how slight the strongest arguments are, pro¬ 
 duced from insulated facts by prejudice and partiality, 
 when brought to the test of sober, candid, philosophi¬ 
 cal investigation, aided by an increased knowledge of 
 the phenomena of nature. “ In answer to this argu¬ 
 ment,” says Bishop Watson, (Letters to Gibbon,) “it 
 might be urged that the time necessary for converting 
 lavas into fertile fields must be very different, accord¬ 
 ing to the different consistencies of the lavas, and 
 their different situations with respect to elevation and 
 depression , or their being exposed to winds, rains, and 
 other circumstances ; as for instance, the quantity of 
 ashes deposited over them, after they had cooled, &c., 
 Sic., just as the time in which heaps of iron slag, 
 which resembles lava, are covered with verdure, is 
 different at different furnaces, according to the nature 
 of the slag and situation of the furnace; and something 
 of this kind is deducible from the account of the Canon 
 (Recupero) himself, since the crevices in the strata are 
 often full of rich good soil, and have pretty large trees 
 growing upon them. But should not all this be thought 
 sufficient to remove the objection, I will produce the 
 canon an analogy in opposition to his analogy, and 
 which is grounded on more certain facts. 
 
 “ JE tna and Vesuvius resemble each other in the 
 causes which produce their eruptions, in the nature of 
 their lavas, and in the time necessary to mellow them 
 into soil fit for vegetation; or, if there be any slight 
 difference in this respect, it is probably not greater 
 than what subsists between different lavas of the same 
 mountain. This being admitted, which no philosopher 
 will deny, the canon’s (Recupero’s) analogy will prove 
 just nothing at all if we can produce an instance of 
 seven different lavas, with interjacent strata of vegeta¬ 
 ble earth, which have flowed from Mount Vesuvius 
 within the space, not of fourteen thousand, but of 
 somewhat less than one thousand seven hundred years ; 
 for then, according to our analogy, a stratum of lava 
 may be covered with vegetable soil in about two hun¬ 
 dred and fifty years, instead of requiring two thousand 
 for that purpose. 
 
 “ The eruption of Vesuvius, which destroyed Her¬ 
 culaneum and Pompeii, is rendered still more famous 
 by the death of Pliny, recorded by his nephew in his 
 letter to Tacitus. This event happened A. D. 79 ; 
 but we are informed by unquestionable authority, (Re¬ 
 marks on the nature of the soil of Naples and Us 
 vicinity, by Sir William Hamilton, Philos. Transact., 
 vol. lxi., p. 7,) that the matter which covers the an¬ 
 cient town of Herculaneum is not the produce of one 
 eruption only, for there are evident marks that the 
 matter of six eruptions has taken its course over that 
 which lies immediately over the town, and was the 
 cause of its destruction. The strata are either of 
 lava or burnt matter with veins of good soil betiveen 
 them. You perceive,” says the bishop, “ with what 
 ease a little attention and increase of knowledge may 
 remove a great difficulty ; but had we been able to say 
 nothing in explanation of this phenomenon, we should 
 not have acted a very rational part in making our 
 ignorance the foundation of our infidelity , or suffer- 
 
 282 
 
 of the booh of Genesis 
 
 ing a minute philosopher to rob us of our religion.” 
 In this, as well as in all other cases, the foundation stands 
 sure, being deeply and legibly impressed with God’s seal: 
 See also Dr. Greaves's Lectures on the Pentateuch. 
 
 There is a very sensible paper written by Don Jo¬ 
 seph Gioeni* on the eruption of HUtna in 1781 ; in 
 which, among many other valuable observations, I find 
 the following note : “ I was obliged to traverse the 
 current of lava made by the eruption of 1766, the most 
 ancient of any that took this direction, viz., Bronte. 
 I saw several streams of lava which had crossed others, 
 and which afforded me evident proofs of the fallacy of 
 the conclusions of those who seek to estimate the 
 period of the formation of the beds of lava from the 
 change they have undergone. Some lava of earlier 
 date than others still resist the weather, and present a 
 vitreous and unaltered surface, while the lava of later 
 date already begin to be covered with vegetation.”—See 
 Pinkerton on Rock, vol. ii., p. 395. 
 
 On the geology and astronomy of the book of Gene¬ 
 sis, much has been written, both by the enemies and 
 friends of revelation; but as Moses has said but very 
 little on these subjects, and nothing in a systematic 
 way, it is unfair to invent a system pretendedly col¬ 
 lected out cf his words, and thus make him account¬ 
 able for what he never wrote. There are systems of 
 this kind, the preconceived fictions of their authors, 
 for which they have sought support and credit by tor¬ 
 tured meanings extracted from a few Hebrew roots , 
 and then dignified them with the title of The Mosaic 
 System of the Universe. This has afforded infidelity 
 a handle which it has been careful to turn to its own 
 advantage. On the first chapter of Genesis, I have 
 given a general view of the solar system, without pre¬ 
 tending that I had found it there. I have also ven¬ 
 tured to apply the comparatively recent doctrine of 
 caloric to the Mosaic account of the creation of light 
 previous to the formation of the sun, and have sup¬ 
 ported it with such arguments as appeared to me to 
 render it at least probable : but I have not pledged 
 Moses to any of my explanations, being fully convinced 
 that it was necessarily foreign from his design to enter 
 into philosophic details of any kind, as it was his grand 
 object, as has been already remarked, to give a history 
 of Creation and Providence in the most abridged 
 form of which it was capable. And who, in so few 
 words, ever spoke so much 1 By Creation I mean the 
 production of every being, animate and inanimate, 
 material and intellectual. And by Providence, not 
 only the preservation and government of all being, 
 but also the various and extraordinary provisions made 
 by Divine justice and mercy for the comfort and final 
 salvation of man. These subjects I have endeavoured 
 to trace out through every chapter of this book, and to 
 exhibit them in such a manner as appeared to me the 
 best calculated to promote glory 1 o God in the highest , 
 and upon earth peace and good will among men. 
 
 Observations on the Jewish manner of dividing and 
 reading the Law and the Prophets. 
 
 The ancient Jews divided the whole law of Moses 
 into fifty-four sections, which they read in their syna- 
 
 * The Chevalier Gioeni was an inhabitant of the first region 
 of JEtna. 
 
 GENESIS. 
 
 a 
 
CHAP. L. 
 
 Masoretical notes. 
 
 Jewish division of the Pentateuch. 
 
 gogues in the course of the fifty-two Sabbaths in the 
 year, joining two of the shortest twice together, that 
 the whole might be finished in one year’s space ; but 
 in their intercalated years, in which they added a month, 
 they had fifty-four Sabbaths, and then they had a sec¬ 
 tion for each Sabbatli: and it was to meet the exigency 
 of the intercalated years that they divided the law into 
 fifty-four sections at first. When Antiochus Epiphanes 
 forbade the Jews on pain of death to read their law, 
 they divided the prophets into the same number of sec¬ 
 tions, and read them in their synagogues in place of 
 the law; and when, under the Asmoneans, they re¬ 
 covered their liberty, and with it the free exercise of 
 their religion, though the reading of the law was re¬ 
 sumed, they continued the use of the prophetic sections, 
 reading them conjointly with those in the law. To 
 this first division and mode of reading the law there 
 is a reference, Acts xv. 21: For Moses of old time 
 hath in every city them that preach him, being read 
 IN THE SYNAGOGUES EVERY SABBATH DAY. To the 
 second division and conjoint reading of the law and 
 the prophets we also find a reference, Acts xiii. 15 : 
 And after the reading of the law and the prophets, 
 the rulers of the synagogue sent unto them, saying, 
 6fc. And that the prophets were read in this way in 
 our Lord's time, we have a proof, Luke iv. 16, &c , 
 where, going into the synagogue to read on the Sab¬ 
 bath day, as was his custom, there ivas delivered unto 
 him the book of the Prophet Isaiah: and it appears 
 that the prophetical section for that Sabbath was taken 
 from the sixty-first chapter of his prophecies. 
 
 Of these sections the book of Genesis contains 
 twelve : 
 
 The first, called iYtsn3 bereshith, begins chap. i. 
 ver. 1, and ends chap. vi. ver. 8. 
 
 The second, called PU Noach, begins chap. vi. ver. 
 9, and ends chap. xi. 
 
 The third, called "jS lech lecha, begins chap, xii., 
 and ends chap, xviii. 
 
 The fourth, called KYI vaiyera , begins chap, xviii., 
 and ends chap. xxii. 
 
 The fifth, called ’Tl chaiyey Sarah, begins 
 chap, xxiii., and ends chap. xxv. ver. 18. 
 
 The sixth, called rn^in toledolh, begins chap. xxv. 
 ver. 19, and ends chap, xxviii. ver. 9. 
 
 The seventh, called vaiyetse, begins chap, 
 xxviii. ver. 10, and ends chap, xxxii. ver. 3. 
 
 The eighth, called mtiH vaiyishlach , begins chap, 
 xxxii. ver. 4, and ends chap, xxxvi. 
 
 The ninth, called vaiyesheb , begins chap, 
 
 xxxvii., and ends chap. xl. 
 
 The tenth, called ppD mikkets, begins chap, xli., 
 and ends chap. xliv. ver. 17. 
 
 The eleventh, called iVYl vaiyiggash , begins chap, 
 xliv. ver. 18, and ends chap, xlvii. ver. 27. 
 
 The twelfth, called TH vayechi , begins chap, xlvii. 
 rex. 28, and ends chap. 1. 
 
 These sections have their technical names, from the 
 words with which they commence ; and are marked in 
 the Hebrew Bibles with three 233 pe's, which are an 
 abbreviation for PI15H3 parashah, a section or division; 
 and sometimes with three ODD samech's, which are an 
 abbreviation for the word YiD seder,- or KY1D sidra, an 
 order, a full and absolute division. The former are 
 generally called nV'tJHD parashioth, distinctions, divi ■ 
 sions, sections ; the latter DYD sedarim, orders, ar¬ 
 rangements ; as it is supposed that the sense is more 
 full and complete in these than in the parashioth. See 
 the Tables, &c., at the end of the Book of Deuteronomy, 
 where all these matters, and others connected with 
 them, are considered in great detail. 
 
 Masoretic Notes on the Book of Genesis. 
 
 At the end of all the books in the Hebrew Bible, 
 the Masoretes have affixed certain notes, ascertaining 
 the number of greater and smaller sections, chapters, 
 verses, and letters. These they deemed of the greatest 
 importance, in order to preserve the integrity of their 
 law, and the purity of their prophets. And to this 
 end they not only numbered every verse, word, and 
 letter, but even went so far as to ascertain how often 
 each letter of the alphabet occurred in the whole Bible l 
 Thus sacredly did they watch over their records in or¬ 
 der to prevent every species of corruption. 
 
 The sum of all the verses in Bereshith (Genesis) 
 is 1534. And the memorial sign of this sum is lb "jk— 
 aleph K signifying 1000 ; final caph "| 500; lamed *7 30, 
 and daleth 1 4.== 1534. 
 
 The middle verse of Genesis is the fortieth of chap, 
 xxvii. : By thy sword shalt thou live. 
 
 The parashioth, or greater sections, are twelve. 
 The symbol of which is the word nr zeh, this, Exod. 
 iii. 15 : And this is my memorial to all generations. 
 Where zain T stands for 7, and he n for 5.= 12. 
 
 The sedarim, or orders, (see above) are forty-three. 
 The symbol of which is the word DJ gam. Gen. xxvii. 
 33 : Yea (DJ gam) and he shall be blessed. Where 
 girnel J stands for 3, and mem D for 40. = 43. 
 
 The perakim, or modern division of chapters, are 
 fifty ; the symbol of which is "J 1 ? lecha, Isa. xxxiii. 2 : 
 We have waited for thee. Where lamed h stands for 
 30, and caph "j for 20. = 50. 
 
 The open sections are 43, the close sections 48 / 
 total 91 : the numerical sign of which is tse, get 
 thee out, Exod. xi. 8, where tsaddi ¥ stands for 90, 
 and aleph K for 1. = 91. 
 
 The number of letters is about 52,740; but this 
 last is more a matter of conjecture and computation 
 than of certainty, and on it no dependence can safely 
 be placed, it being a mere multiplication by twelve, the 
 number of sections, of 4395, the known number of 
 letters in the last or twelfth section of the book. On 
 this subject see Buxtorf’s Tiberias, p. 181. 
 
 283 
 
 a 
 
A CHRONOLOGICAL TABLE 
 
 OF THE PRINCIPAL TRANSACTIONS RELATED IN THE BOOK OF GENESIS, ACCORDING TO THE COMPUTATION OF ARCH¬ 
 BISHOP USHER, WHICH IS CHIEFLY FOLLOWED IN THE PRECEDING NOTES ; SHOWING IN WHAT YEAR OF THE 
 WORLD, AND WHAT YEAR BEFORE CHRIST, EACH EVENT HAPPENED. 
 
 The reader will observe, from the chronological notes in the margin of the preceding work, that in a few 
 instances I have departed from the Usherian computation, for which he will find my reasons in the notes. 
 
 This table I have considerably enlarged by inserting the Edomitish kings and dukes , and a few other trans¬ 
 actions of profane history contemporary with the facts mentioned by Moses, by which the reader will have a 
 synopsis or general view of all the transactions of the first two thousand four hundred years of the world, 
 which stand upon any authentic records. 
 
 The first year of the world, answering to the 710th year of the Julian period, and supposed to be 4004 
 
 before the vulgar era of the birth of Christ. 
 
 A. M. B. C. 
 
 1 First day’s work : Creation of the hea- 40t)4 
 vens and earth ; of light, with the 
 distinction of day and night, Gen. i. 
 
 1-5. 
 
 Second day: Creation of the firmament, 
 and separation of the superior and 
 inferior waters, i. 6—8. 
 
 Third day: The earth drained, the seas, 
 lakes, &c., formed; trees, plants, and 
 vegetables produced, i. 9—13. 
 
 Fourth day : The sun, moon, planets, 
 and stars produced, i. 14—19. 
 
 Fifth day: All kinds of fowls and fishes 
 created, i. 20—23. 
 
 Sixth day : Beasts wild and tame, rep¬ 
 tiles, insects, and man, i. 24—28. 
 
 Seventh day : Set apart and hallowed 
 to be a Sabbath, or day of rest for 
 ever, ii. 2, 3. 
 
 Tenth day : The first woman sins, 
 leads her husband into the trans¬ 
 gression, is called Eve, iii. 1—20. 
 
 They are both expelled from Para¬ 
 dise, iii. 22—24. 
 
 N. B. This opinion, though rendered 
 respectable by great names, is very 
 doubtf ul, and should be received with 
 very great caution. I think it wholly 
 inadmissible; and though I insert it 
 as the generally received opinion, 
 yet judge it best to form no guesses 
 and indulge no conjectures on such 
 
 an obscure point. 
 
 2 Cain and Abel born, iv. 1, 2. 4002 
 
 129 Abel killed by his brother Cain, iv. 8. 3875 
 
 130 Birth of Seth, iv. 25. 3874 
 
 235 Enos son of Seth born, iv. 26. Hence 3769 
 
 followed the distinction between the 
 descendants of Cain and those of 
 Seth; the former being called sons of 
 men, the latter sons of God, vi. 1—4. 
 
 325 
 
 Birth of Cainan, son of Enos, v. 9. 
 
 3679 
 
 395 
 
 -— of Mahalaleel, son of Cainan, v. 
 
 3609 
 
 
 12 . 
 
 
 460 
 
 ——of Jared, son of Mahalaleel, v. 15. 
 
 3544 
 
 632 
 
 —-— of Enoch, son of Jared, v. 18. 
 
 3382 
 
 
 OO 
 
 c* 
 
 
 A. M. B. C. 
 
 687 Birthof Methuselah, son of Enoch,v. 21. 3317 
 
 874 -of Lamech, son of Methuselah, 3130 
 
 v. 25. 
 
 930 Death of Adam, aged 930 years, v. 5. 3074 
 
 987 Enoch is translated in the 365th year 3017 
 of his age, v. 24. 
 
 1042 Seth dies, aged 912 years, v. 8. 2962 
 
 1056 Birth of Noah, son of Lamech, v. 29. 2948 
 
 1140 Enos dies, aged 905 years, v. 11. 2864 
 
 1235 Cainan dies, aged 910 years, v. 14. 2769 
 
 1290 Mahalaleel dies, aged 895 years, v. 17. 2714 
 
 1422 Jared dies, aged 962 years, v. 20. 2582 
 
 1536 God commissions Noah to preach re- 2468 
 pentance to the guilty world, and to * 
 
 announce the deluge. He commands 
 him also to build an ark for the safety 
 of himself and his family. This com¬ 
 mission was given 120 years before 
 the flood came, 1 Pet. iii. 20; 2 Pet. 
 ii. 5 ; Gen. vi. 17. 
 
 1556 Birth of Japheth, son of Noah, v. 32, 2448 
 
 compared with x. 21. 
 
 1558 of Shem. 2446 
 
 1560 of Ham. 2444 
 
 1651 Death of Lamech, aged 777 years, v. 2353 
 31. 
 
 1656 of Methuselah, aged 969 years, 2348 
 
 v. 27. 
 
 - The general DELUGE, vii. - 
 
 - Noah, his family, and the animals to - 
 
 be preserved, enter the ark the 17th 
 day of the 2d month of this year, 
 
 vii. 11. The rain commences, and 
 continues 40 days and nights, and 
 the waters continue without decreas¬ 
 ing 150 days; they afterwards be¬ 
 gin to abate, and the ark rests on 
 Mount Ararat, viii. 4. 
 
 - Noah sends out a raven, viii. 7. -- 
 
 - Seven days after he sends out a dove, - 
 
 which returns the same day; after 
 seven days he sends out the dove a 
 second time, which returns no more, 
 
 viii. 8-12. 
 
 1657 Noah, his family, &c., leave the ark. He 2347 
 
 offers sacrifices to God, viii. and ix. 
 
 a 
 
CHRONOLOGY TO GENESIS. 
 
 A.. M. B. C. 
 
 1658 Birth of Arphaxad, son of Shem, xi. 2346 
 10 , 11 . 
 
 1693 of Salah, son of Arphaxad, xi. 12. 2311 
 
 1723 of Eber, son of Salah, xi. 14. 2281 
 
 1757 of Peleg, son of Eber, xi. 16. 2247 
 
 - Building of the Tower of Babel, xi. 1—9. - 
 
 1771 About this time Babylon was built by 2233 
 the command of Nimrod. 
 
 1787 Birth of Reu, son of Peleg, xi. 18. 2217 
 
 1816 Commencement of the regal government 2188 
 
 of Egypt, from Mizraim, son of Ham. 
 
 Egypt continued an independent 
 kingdom from this time to the reign 
 of Cambyses, king of Persia, which 
 was a period of 1663 years, accord¬ 
 ing to Constantinus Manasses. 
 
 1819 Birth of Serug, son of Reu xi. 20. 2185 
 
 1849 -of Nahor, son of Seiag, xi. 22. 2155 
 
 1878 -of Terah, son of Nahor, xi. 24. 2126 
 
 1915 About this time, JEgialeus founds the 2089 
 kingdom of Sicvon, according to 
 Eusebius. 
 
 1948 Birth of Nahor and Ha ran, sons of 2056 
 Terah, xi. 26. 
 
 1996 Peleg dies, aged 239 years, xi. 19. 2008 
 
 1997 Nahor dies, aged 148 years, xi. 25. 2007 
 2006 Noah dies, aged 950 years, 350 years 1998 
 
 after the flood, ix. 29. 
 
 2008 Birth of Abram, son of Terah, xi. 26. 1996 
 
 2018 -of Sarai, wife of Abram. 1986 
 
 2026 Reu dies, xi. 21. 1978 
 
 2049 Serug dies, xi. 23. 1955 
 
 2079 Chedorlaomer, king of Elam, subdues 1925 
 the kings of the Pentapolis, Sodom, 
 Gomorrah, &c., to whom they con¬ 
 tinued in subjection 12 years, xiv. 4. 
 
 2083 The calling of Abram out of UR of the 1921 
 
 Chaldees, where the family had been 
 addicted to idolatry, Josh. xxiv. 2. 
 
 He comes to Haran in Mesopotamia, 
 with Lot his nephew, Sarai his wife, 
 and his father Terah, who dies at 
 Haran, aged 205 years, xi. 31, 32. 
 
 - Abram comes to Canaan,when 75 years - 
 
 of age, Gen. xii. 4. From this period 
 the 430 years of the sojourning of the 
 Israelites, mentioned Exod. xii. 40, 
 
 41, is generally dated. 
 
 2084 Abram goes into Egypt because of the 1920 
 
 famine, xii. 10; causes Sarai to pass 
 for his sister. Pharaoh ( Apophis) 
 takes her to his house ; but soon re¬ 
 stores her, finding her to be Abram’s 
 wife, ver. 14—20. 
 
 2086 Abram and Lot, having returned to the 1918 
 land of Canaan, separate ; Lot goes 
 to Sodom, and Abram to the valley 
 of Mamre, near to Hebron, xiii. 
 
 2090 The kings of the Pentapolis revolt from 1914 
 
 Chedorlaomer, xiv. 4. 
 
 2091 Chedorlaomer and his allies make war 1913 
 
 with the kings of the Pentapolis; 
 
 Lot is taken captive ; Abram with 
 
 A. M. B. C 
 
 his allies pursues Chedorlaomer, de¬ 
 feats him and the confederate kings 
 delivers Lot and the other captives, 
 and is blessed by Melchizedek, king 
 of Salem, xiv. 
 
 2093 God promises Abram a numerous pos- 1911 
 
 terity, xv. 1. 
 
 - About this time Bela, the first king -- 
 
 of the Edomites, began to reign, 
 xxxvi. 32. 
 
 2094 Sarai gives Hagar to Abram, xvi. 2. 1910 
 
 - Of her Ishmael is born, xvi. 15, Abram -- 
 
 being then 86 years old. 
 
 2096 Arphaxad dies, 403 years after the 1908 
 birth of Salah, xi. 13. 
 
 2107 God makes a covenant with Abram; 1897 
 
 gives him the promise of a son ; 
 changes his name into A braham , and 
 Sarai’s into Sarah, and enjoins cir¬ 
 cumcision, xvii. 1, 5, 6, &c. Abra¬ 
 ham entertains three angels on their 
 way to destroy Sodom, &c., xviii. 
 
 He intercedes for the inhabitants; 
 but as ten righteous persons could 
 not be found in those cities, they 
 are destroyed, xix. 23. Lot is de¬ 
 livered, and for his sake Zoar is 
 preserved, ver. 19, &c. 
 
 -— Abraham retires to Beer-sheba, after- -- 
 
 wards sojourns at Gerar. Abime- 
 lech, king of Gerar, takes Sarah, 
 in order to make her his wife, but 
 is obliged to restore her, xx. 
 
 2108 Isaac is born, xxi. 2, 3. 1896 
 
 - Moab and Ben-ammi, the sons of Lot, -- 
 
 born, xix. 37, 38. 
 
 2110 Abraham sends away Ishmael, xxi. 1894 
 13, 14. 
 
 2118 Abimelech and Phichol his chief cap- 1886 
 tain make an agreement with Abra¬ 
 ham, and surrender the well of Beer- 
 sheba for seven ewe lambs, xxi. 
 
 22, &c. 
 
 2126 Salah dies 403 years after the birth of 1878 
 Eber, xi. 15. 
 
 2135 About this time Jobab, the second king 1869 
 of the Edomites, began to reign, 
 xxxvi. 33. 
 
 2141 Abraham is called to sacrifice his son 1863 
 Isaac, xxii. 
 
 2145 Sarah dies, aged 127 years, xxiii. 1. 1859 
 
 2148 Abraham sends Eliezer to Mesopotamia 1856 
 to get a wife for his son Isaac, xxxiv. 
 
 2154 About this time Abraham marries Ke- 1850 
 turah, xxv. 1. 
 
 2158 Shem, son of Noah, dies 500 years 1846 
 after the birth of Arphaxad, xi. 11. 
 
 2168 Birth of Jacob and Esau, Isaac their 1836 
 
 father being 60years old, xv. 22, &c. 
 
 2177 About this time Husham, the third 1827 
 king of the Edomites, began to 
 reign, xxxvi. 34. 
 
 2183 Abraham dies, aged 175 years,xxv. 7,8. 1821 
 
 285 
 
CHRONOLOGY TO GENESIS. 
 
 A. M. B. C. 
 
 2187 Eber dies, 430 years after the birth of 1817 
 Peleg, xi. 17. 
 
 2200 God appears to Isaac, and gives him 1804 
 glorious promises, xxvi. 4. He 
 stays at Gerar during the famine, 
 xxvi. 6. 
 
 2208 Esau marries two Canaanitish women, 1796 
 xxvi. 34. 
 
 2219 About this time Hadad, the fourth king 1785 
 of the Edomites, began to reign, 
 xxxvi. 35. 
 
 •-- Deluge of Ogyges in Greece , 1020 years - 
 
 before the first Olympiad. 
 
 2225 Jacob by subtlety obtains Esau’s bless- 1779 
 ing, xxvii. He goes to Haran, and 
 engages to serve Laban seven years 
 for Rachel, xxviii., xxix. 
 
 - Esau marries Mahalath, the daughter - 
 
 of Ishmael, xxviii. 9. 
 
 2231 Ishmael dies, aged 137 years, xxv. 17. 1773 
 
 2232 Jacob espouses Rachel seven years 1772 
 
 after his engagement with Laban : 
 
 Leah is put in the place of her sis¬ 
 ter ; but seven days after he receives 
 
 Rachel, xxix. 
 
 2233 Reuben is born, xxix. 32. 1771 
 
 2234 Simeon is born, xxix. 33. 1770 
 
 2235 Levi is born, xxix. 34. 1769 
 
 2236 Judah is born, xxix. 35. 1768 
 
 2237 Dan is born, xxx. 5, 6. 1767 
 
 2239 Naphtali is born, xxx. 7, 8. 1765 
 
 2240 Gad is born, xxx. 10, 11. 1764 
 
 2242 Asher is born, xxx. 12, 13. 1762 
 
 Evechous begins to reign over the Chal¬ 
 deans 224 years before the Arabs 
 reigned in that country (Julius Afri- 
 canus.) Usher supposes him to have 
 been the same with Belus, who was 
 
 afterwards worshipped by the Chal¬ 
 deans. 
 
 2247 Issachar is born, xxx. 17, 18. 1757 
 
 2249 Zebulun is born, xxx. 19, 20. 1755 
 
 2250 Dinah is born, xxx. 21. 1754 
 
 2259 Joseph is born, xxx. 23, 24. 1745 
 
 2261 About this time Samlah, the fifth king 1743 
 
 of the Edomites, began to reign, 
 xxxvi. 36. 
 
 2265 Jacob and his family, unknown to La- 1739 
 
 ban, set out for Canaan. Laban, 
 hearing of his departure, pursues 
 him ; after seven days he comes up 
 with him at the mountains of Gilead; 
 
 they make a covenant, and gather a 
 heap of stones, and set up a pillar as 
 a memorial of the transaction, xxxi. 
 
 - Jacob wrestles with an Angel, and has - 
 
 his name changed to that of Israel, 
 xxxii. 24-29. 
 
 - Esau meets Jacob, xxxiii. 4. - 
 
 -Jacob arrives in Canaan, and settles - 
 
 among the Shechemites, xxxiii. 18. 
 
 2266 Benjamin born, and Rachel dies imme- 1738 
 diately after his birth, xxxv. 18. 
 
 286 
 
 A. M. B. C. 
 
 2266 Dinah defiled by Shechem, and the sub- 1738 
 sequent murder of the Shechemites 
 by Simeon and Levi, xxxiv. 
 
 2276 Joseph, aged seventeen years, falling 1728 
 under the displeasure of his brothers, 
 they conspire to take away his life, 
 but afterwards change their minds, 
 and sell him for a slave to some 
 Ishmaelite merchants,who bring him 
 to Egypt and sell him to Potiphar, 
 xxxvii. 
 
 2278 Pharez and Zarah, the twin-sons of 1726 
 Judah, born about this time, xxxviii 
 27-30. 
 
 2285 Joseph, through the false accusation of 1719 
 his mistress, is cast into prison, 
 where, about two years after, he in¬ 
 terprets the dreams of the chief but¬ 
 ler and the chief baker, xxxix., xl. 
 
 2288 Isaac dies, aged 180 years, xxxv. 28. 1716 
 
 2289 Joseph interprets the two prophetic 1715 
 
 dreams of Pharaoh, xli. 
 
 - Commencement of the seven years of - 
 
 plenty. 
 
 2290 About this time was born Manasseh, 1714 
 
 Joseph’s first-born. 
 
 2292 About this time was born Ephraim, Jo- 1712 
 seph’s second son. 
 
 2296 Commencement of the seven years of 1708 
 
 famine. 
 
 2297 Jacob sends his sons to Egypt to buy 1707 
 
 corn, xlii. 1, &c. 
 
 2298 He sends them a second time, and with 1706 
 
 them his son Benjamin, xliii. 11. 
 
 - Joseph makes himself known to his -- 
 
 brethren, sends for his father, and 
 allots him and his household the land 
 of Goshen to dwell in ; Jacob being 
 then 130 years old, xlv., xlvi. 
 
 2300 Joseph sells corn to the Egyptians, and 1704 
 
 brings all the money in Egypt into 
 the king’s treasury, xlvii. 14. 
 
 2301 He buys all the cattle, xlvii. 16. 1703 
 
 2302 All the Egyptians give themselves up 1702 
 
 to be Pharaoh’s servants, in order to 
 get corn to preserve their lives and 
 sow their ground, xlvii. 18, &c. 
 
 2303 The seven years of famine ended. 1701 
 
 - About this time Saul, the sixth king -- 
 
 of the Edomites, began to reign, 
 xxxvi. 37. 
 
 2315 Jacob, having blessed his sons and the 1689 
 sons of Joseph, Ephraim, and Ma¬ 
 nasseh, dies, aged 147 years. He 
 is embalmed and carried into Ca¬ 
 naan, and buried in the cave of 
 Machpelah, xlix. 1. 
 
 2345 About this time Baal-hanan, the se- 1659 
 venth king of the Edomites, began 
 to reign, xxxvi. 38. 
 
 2369 Joseph dies, aged 110, having go- 1635 
 verned Egypt fourscore years. 
 
 About this time Hadar or Hadad, the 
 a 
 
 2387 
 
 1617 
 
CHRONOLOGY TO GENESIS. 
 
 A. M. B. C. 
 
 eighth and last king of the Edom¬ 
 ites, began to reign, xxxvi. 39. 
 
 2429 About this time the regal government 1575 
 of the Edomites is abolished, and 
 the first aristocracy of dukes begins, 
 xxxvi. 15, 16. 
 
 2471 About this time the second aristocracy 1533 
 of Edomitish dukes begins, xxxvi. 
 
 40-43. 
 
 A.M. B.C. 
 
 2474 Caleb, the son of Jephunneh, born forty 1530 
 years before he was sent by Moses 
 to spy out the land of Canaan. 
 
 2494 Ramasses Miamun died in the 67th 1510 
 year of his reign, under whom, and 
 his son Amenophis , who succeeded 
 him, the children of Israel endured 
 the cruel bondage and oppression 
 mentioned in Exodus i. 
 
 Finished the correction of this Part , April 6th , 1827.—A. Clarke. 
 
 a 287 
 
PREFACE TO THE BOOK 
 
 OP 
 
 EXODUS. 
 
 ^pHE name by which this book is generally distinguished is borrowed from the Septuagmt , 
 in which it is called Efydog, Exodus, the going out or departure ; and by the Codex 
 Alexandrinus, Egodoc Aljvktov, the departure from Egypt , because the departure of the 
 Israelites from Egypt is the most remarkable fact mentioned in the whole book. In the 
 Hebrew Bibles it is called ninty nbxi ve-elleii siiemoth, these are the names , which are the 
 words with which it commences. It contains a history of the transactions of 145 years, 
 beginning at the death of Joseph, where the book of Genesis ends, and coming down to the 
 erection of the tabernacle in the wilderness at the foot of Mount Sinai. 
 
 In this book Moses details the causes and motives of the persecution raised up against the 
 Israelites in Egypt, the orders given by Pharaoh to destroy all the Hebrew male children, 
 and the prevention of the execution of those orders through the humanity and piety of the 
 midwives appointed to deliver the Hebrew women. The marriage of Amram and Jochebed 
 is next related; the birth of Moses ; the mangier in which he was exposed on the river Nile, 
 and in which he was discovered by the daughter of Pharaoh; his being providentially put 
 under the care of his own mother to be nursed, and educated as the son of the Egyptian 
 princess ; how, when forty years of age, he left the court, visited and defended his brethren; 
 the danger to which he was in consequence exposed; his flight to Arabia ; his contract with 
 Jethro, priest or prince of Midian, whose daughter Zipporah he afterwards espoused. While 
 employed in keeping the flocks of his father-in-law, God appeared to him in a burning bush, 
 and commissioned him to go and deliver his countrymen from the oppression under which 
 they groaned. Having given him the most positive assurances of protection and power to 
 work miracles, and having associated with him his brother Aaron, he sent them first to the 
 Israelites to declare the purpose of Jehovah, and afterwards to Pharaoh to require him, in 
 the name of the Most High, to set the Israelites at liberty. Pharaoh, far from submitting, 
 made their yoke more grievous ; and Moses, on a second interview with him, to convince him 
 by whose authority he made the demand, wrought a miracle before him and his courtiers. 
 This being in a certain way imitated by Pharaoh’s magicians, he hardened his heart, and 
 refused to let the people go, till God, by ten extraordinary plagues, convinced him of his 
 omnipotence, and obliged him to consent to dismiss a people over whose persons and pro¬ 
 perties he had claimed and exercised a right founded only on the most tyrannical principles. 
 The plagues by which God afflicted the whole land of Egypt, Goshen excepted, where the 
 Israelites dwelt, were the following:— 
 
 1. He turned all the waters of Egypt into blood. 2. He caused innumerable frogs to 
 come over the whole land. 3. He afflicted both man and beast with immense swarms of 
 vermin. 4. Afterwards with a multitude of different kinds of insects. 5. He sent a grievous 
 pestilence among their cattle. 6. Smote both man and beast with boils. 7. Destroyed their 
 
 288 a 
 
PREFACE TO EXODUS 
 
 crops with grievous storms of hail, accompanied with the most terrible thunder and lightning. 
 8. Desolated the whole land by innumerable swarms of locusts. 9. He spread a palpable 
 darkness all over Egypt; and, 10. In one night slew all the first-born, both of man and 
 beast, through the whole of the Egyptian territories. What proved the miraculous nature of 
 all these plagues most particularly was, 1st, Their coming exactly according to the prediction 
 and at the command of Moses and Aaron. 2dly, Their extending only to the Egyptians, 
 and leaving the land of Goshen, the Israelites, their cattle and substance, entirely untouched. 
 
 After relating all these things in detail, with their attendant circumstances, Moses describes 
 the institution, reason, and celebration of the passover ; the preparation of the Israelites for 
 their departure; their leaving Goshen and beginning their journey to the promised land, by 
 the way of Raineses, Succoth, and Etham. How Pharaoh, repenting of the permission he 
 had given them to depart, began to pursue them with an immense army of horse and foot, and 
 overtook them at their encampment at Baal-zephon, on the borders of the Red Sea. Their 
 destruction appearing then to be inevitable, Moses farther relates that having called earnestly 
 upon God, and stretched his rod over the waters, they became divided, and the Israelites 
 entered into the bed of the sea, and passed over to the opposite shore. Pharaoh and his host 
 madly pursuing in the same track, the rear of their army being fairly entered by the time the 
 last of the Israelites had made good their landing on the opposite coast, Moses stretching 
 his rod again over the waters, they returned to their former channel and overwhelmed the 
 Egyptian army, so that every soul perished. 
 
 Moses next gives a circumstantial account of the different encampments of the Israelites 
 in the wilderness, during the space of nearly forty years : the miracles wrought in their 
 behalf; the chief of which were the pillar of cloud by day, and the pillar of fire by night, 
 to direct and protect them in the wilderness ; the bringing water out of a rock for them and 
 their cattle ; feeding them with manna from heaven ; bringing innumerable flocks of quails 
 to their camp; giving them a complete victory over the Amalekites at the intercession of 
 Moses; and particularly God’s astonishing manifestation of himself on Mount Sinai, when 
 he delivered to Moses an epitome of his whole law, in what was called the Ten Words or 
 Ten Commandments. 
 
 Moses proceeds to give a circumstantial detail of the different laws, statutes, and ordinances 
 which he received from God, and particularly the giving of the Ten Commandments on Mount 
 Sinai, and the awful display of the Divine Majesty on that solemn occasion ; the formation 
 of the Ark, holy Table and Candlestick ; the Tabernacle, with its furniture, covering, 
 courts, &c., the brazen Altar, golden Altar, brazen Laver, anointing oil, perfume, sacer¬ 
 dotal garments for Aaron and his sons, and the artificers employed on the work of the 
 Tabernacle, &c. He then gives an account of Israel’s idolatry in the matter of the golden 
 calf, made under the direction of Aaron; God’s displeasure, and the death of the principal 
 idolaters; the erection and consecration of the Tabernacle, and its being filled and encom¬ 
 passed with the Divine glory, with the order and manner of their marches by direction of 
 the miraculous pillar ; with which the book concludes. 
 
 Vol. I. ( 20 ) 
 
 289 
 
THE SECOND BOOK OF MOSES, 
 
 CALLED 
 
 EXODUS. 
 
 Year before the common Year of Christ, 1706.—Julian Period, 3008.—Cycle of the Sun, 7.—Dominical 
 Letter, F.—Cycle of the Moon, 2.—Indiction, 15.—Creation from Tisri or September, 2298 
 
 CHAPTER I. 
 
 The names and number of the children of Israel that went down into Egypt, 1—5. Joseph and all his bre*> 
 thren of that generation die , 6. The great increase of their posterity , 7. The cruel policy of the king of 
 Egypt to destroy them , 8—11. They increase greatly, notwithstanding their affliction, 12. Account of 
 their hard bondage, 13, 14. Pharaoh's command to the Hebrew midwives to kill all the male children , 
 15, 16. The midwives disobey the king's commandment, and, on being questioned, vindicate themselves , 
 17—19. God is pleased with their conduct, blesses them, and increases the people, 20, 21. Pharaoh gives 
 a general command to the Egyptians to drown all the male children of the Hebrews, 22. 
 
 A. M. 2298. 
 
 B. C. 1706. 
 
 N °w a these are the names of 
 
 the children of Israel, which 
 came into Egypt; every man and his house¬ 
 hold came with Jacob. 
 
 2 Reuben, Simeon, Levi, and Judah, 
 
 3 Issachar, Zebulun, and Benjamin, 
 
 4 Dan, and Naphtali, Gad, and Asher. 
 
 5 And all the souls that came out of the 
 
 b loins of Jacob were c seventy souls : A. M. 229a 
 
 r T 1 . ^ / 7 B. C. 1706. 
 
 tor Joseph was in Egypt already . - 
 
 6 And d Joseph died, and all his A. M. 2369 . 
 
 brethren, and all that generation. - 
 
 7 e And the children of Israel were fruitful, 
 and increased abundantly, and multiplied, and 
 waxed exceeding mighty ; and the land was 
 filled with them. 
 
 a Gen. xlvi. 8 ; chap. vi. 14.- 15 Heb. thigh. - = Gen. xlvi. 26, 
 
 27 ; ver. 20 ; Beut. x. 22. 
 
 NOTES ON CHAP. I. 
 
 Yerse 1. These are the names ] Though this book 
 is a continuation of the book of Genesis, with which 
 probably it was in former times conjoined, Moses 
 thought it necessary to introduce it with an account of 
 the names and number of the family of Jacob when 
 they came to Egypt, to show 1 2 3 4 5 that though they were 
 then very few, yet in a short time, under the especial 
 blessing of God, they had multiplied exceedingly ; and 
 thus the promise to Abraham had been literally fulfilled. 
 See the notes on Gen. xlvi. 
 
 Yerse 6. Joseph died, and all his brethren ] That 
 is, Joseph had now been some time dead, as also all 
 his brethren, and all the Egyptians who had known 
 Jacob and his twelve sons; and this is a sort of reason 
 why the important services performed by Joseph were 
 forgotten. 
 
 Yerse 7. The children of Israel were fruitful ] 1*12 
 
 290 
 
 d Gen. 1. 26 ; Acts vii. 15.- e Gen. xlvi. 3 ; Deut. xxvi. 5; 
 
 Psa. cv. 24 ; Acts vii. 17. 
 
 paru, a general term, signifying that they were like 
 healthy trees, bringing forth an abundance of fruit. 
 
 And increased ] XYtJP yishretsu, they increased like 
 fishes, as the original word implies. See Gen. i. 20, 
 and the note there. 
 
 Abundantly ] UY yirbu, they multiplied ; this is a 
 separate term, and should not have been used as an 
 adverb by our translators. 
 
 And waxed exceeding mighty ] TKD 1DVJH 
 
 vaiyaalsmu bimod meod, and they became strong be¬ 
 yond measure— superlatively , superlatively —so that 
 the land (Goshen) was filled ivith them. This astonish¬ 
 ing increase was, under the providence of God, chiefly 
 owing to two causes : 1. The Hebrew women were 
 exceedingly fruitful, suffered very little in parturition, 
 and probably often brought forth twins. 2. There ap¬ 
 pear to have been no premature deaths among them. 
 Thus in about two hundred and fifteen years they were 
 
 ( 20 * ) 
 
CHAP. 1. 
 
 The Hebrews are persecuted 
 
 by the Egyptians . 
 
 A. M. cir. 2400. 
 
 B. C. cir. 1604. 
 
 8 Now there f arose up a new 
 king over Egypt, which knew 
 
 not Joseph. 
 
 9 And he said unto his people, Behold, 
 e the people of the children of Israel are more 
 and mightier than we : 
 
 10 h Come on, let us * * deal wisely with 
 them; lest they multiply, and it come to 
 pass, that, when there falleth out any war, 
 they join also unto our enemies, and fight 
 
 against us, and so get them up a. m. cir. 2400 . 
 
 ® r , , L B. C. cir. 1604. 
 
 out 01 the land. _ 
 
 11 Therefore they did set over them task¬ 
 masters k to afflict them with their burdens. 
 And they built for Pharaoh treasure cities, 
 Pithom m and Raamses. 
 
 12 n But the more they afflicted them, 
 the more they multiplied and grew. And 
 they were grieved because of the children 
 of Israel. 
 
 f Acts vii. 18.-s Psa. cv. 24.- h Psa. x. 2; lxxxiii. 
 
 3, 4.-’ Job v. 13 ; Psa. cv. 25 ; Prov. xvi. 25 ; xxi. 30; 
 
 Acts vii. 19. 
 
 k Gen. xv. 13 ; chap. iii. 7; Deut. xxvi. 6.- 1 Chap. ii. 11 ; 
 
 v. 4, 5; Psa. lxxxi. 6.- m Gen. xlvii. 11.- n Heb. and as 
 
 they afflicted them, so they multiplied, &c. 
 
 multiplied to upwards of 600,000, independently of old 
 men, women, and children. 
 
 Verse 8. There arose up a new king ] Who this 
 was it is difficult to say. It was probably Ramesses 
 Miamun, or his son Amenophis , who succeeded him 
 in the government of Egypt about A. M. 2400, before 
 Christ 1604. 
 
 Which knew not Joseph .] The verb^T yada , which 
 we translate to know, often signifies to acknowledge or 
 approve. See Judges ii. 10; Psa. i. 6; xxxi. 7; 
 Hos. ii. 8 ; Amos iii. 2. The Greek verbs eidu and 
 yivcjoiio are used precisely in the same sense in the 
 New Testament. See Matt. xxv. 12, and 1 John iii. 1. 
 We may therefore understand by the new king's not 
 knowing Joseph, his disapproving of that system of 
 government which Joseph had established, as well as 
 his haughtily refusing to acknowledge the obligations 
 
 • under which the whole land of Egypt was laid to this 
 eminent prime minister of one of his predecessors. 
 
 Verse 9. He said unto his people ] He probably 
 summoned a council of his nobles and elders to con¬ 
 sider the subject; and the result was to persecute and 
 destroy them, as is afterwards stated. 
 
 Verse 10. They join also unto our enemies ] It has 
 been conjectured that Pharaoh had probably his eye 
 on the oppressions which Egypt had suffered under the 
 shepherd-kings, who for a long series of years had, 
 according to Manetho, governed the land with extreme 
 cruelty. As the Israelites were of the same occupa¬ 
 tion, (viz., shepherds ,) the jealous, cruel king found it 
 easy to attribute to them the same motives ; taking it 
 for granted that they were only waiting for a favoura¬ 
 ble opportunity to join the enemies of Egypt, and so 
 overrun the whole land. 
 
 Verse 11. Set over them task-masters ] D'DID 'HIP 
 sarey missim, chiefs or princes of burdens, works, or 
 tribute; emoTarag tov epyov, Sept, overseers oj the 
 works. The persons who appointed them their work, 
 and exacted the performance of it. The work itself 
 being oppressive, and the manner in which it was ex¬ 
 acted still more so, there is some room to think that 
 they not only worked them unmercifully, but also obliged 
 them to pay an exorbitant tribute at the same time. 
 
 Treasure cities\ niJDDD arey miscenoth, store 
 cities—public granaries. Calmet supposes this to be 
 the name of a city, and translates the verse thus : 
 “ They built cities, viz., Miscenoth, Pithom, and Ra- 
 meses.” Pithom is supposed to be that which Hero¬ 
 
 dotus calls Patumos. Raamses, or rather Rameses , 
 (for it is the same Hebrew word as in Gen. xlvii. 11, 
 and should be written the same way here as there,) is 
 supposed to have been the capital of the land of 
 Goshen, mentioned in the book of Genesis by antici¬ 
 pation ; for it was probably not erected till after the 
 days of Joseph, when the Israelites were brought 
 under that severe oppression described in the book of 
 Exodus. The Septuagint add here, sat Q,v, y eanv 
 Ukiov-Kohig' and ON, which is Heliopolis; i. e., the 
 city of the Sun. The same reading is found also in 
 the Coptic version. 
 
 Some writers suppose that beside these cities the 
 Israelites built the pyramids. If this conjecture be 
 well founded, perhaps they are intended in the word 
 HIJDDD miscenoth, which, from |DD sachan, to lay up 
 in store, might be intended to signify places where 
 Pharaoh laid up his treasures ; and from their structure 
 they appear to have been designed for something of 
 this kind. If the history of the pyramids be not found 
 in the book of Exodus, it is nowhere else extant; 
 their origin, if not alluded to here, being lost in their 
 very remote antiquity. Diodorus Siculus, who has 
 given the best traditions he could find relative to them, 
 says that there was no agreement either among the 
 inhabitants or the historians concerning the building of 
 the pyramids.—-Bib. Hist., lib. i., cap. lxiv. 
 
 Josephus expressly says that one part of the op¬ 
 pression suffered by the Israelites in Egypt was occa¬ 
 sioned by building pyramids. See on ver. 14. 
 
 In the book of Genesis, and in this book, the word 
 Pharaoh frequently occurs, which, though many sup¬ 
 pose it to be a proper name peculiar to one person, 
 and by this supposition confound the acts of several 
 Egyptian kings, yet is to be understood only as a name 
 of office. 
 
 It may be necessary to observe that all the Egyp¬ 
 tian kings, whatever their own name was, took the sur¬ 
 name of Pharaoh when they came to the throne ; a 
 name which, in its general acceptation signified the same 
 as king or monarch, but in its literal meaning, as Bo- 
 chart has amply proved, it signifies a crocodile, which 
 being a sacred animal among the Egyptians, the word 
 might be added to their kings in order to procure them 
 the greater reverence and respect. 
 
 Verse 12 . But the more they afflicted them ] The 
 margin has pretty nearly preserved the import of the 
 original : And as they afflicted them, so they multiplied 
 
 291 
 
The midwives are commanded 
 
 EXODUS. 
 
 A. M. cir. 2400. 
 
 B. C. cir. 1604. 
 
 13 And the Egyptians made 
 the children of Israel to serve 
 
 with rigour : 
 
 14 And they 0 made their lives bitter with 
 hard bondage, p in mortar, and in brick, and 
 in all manner of service in the field: all their 
 service, wherein they made them serve, was 
 with rigour. 
 
 15 And the king of Egypt spake to the 
 Hebrew midwives, of which the name of the 
 one was Shiphrah, and the name of the other 
 Puah : 
 
 16 And he said, When ye do the office of 
 
 0 Chapter ii. 23; vi. 9; Num. xx. 15; Acts vii. 19, 34. 
 
 P Psa. lxxxi. 6. 
 
 to destroy the male children 
 
 a midwife to the Hebrew women, A. M. cir. 2400 . 
 
 , 7 . , B. C. cir. 1604. 
 
 and see them upon the stools ; - 
 
 if it he a son, then ye shall kill him : but if 
 
 it he a daughter, then she shall live. 
 
 17 But the midwives q feared God, and did 
 not r as the king of Egypt commanded them, 
 but saved the men children alive. 
 
 18 And the king of Egypt called for the 
 midwives, and said unto them, Why have ye 
 done this thing, and have saved the men 
 children alive ? 
 
 19 And s the midwives said unto Pharaoh, 
 Because the Hebrew women are not as the 
 
 q Prov. xvi. 6.- r Dan. iii. 16, 18; vi. 13 ; Acts v. 29. 
 
 8 See Josh. ii. 4, &c.; 2 Sam. xvii. 19, 20. 
 
 and so they grew. That is, in proportion to their 
 afflictions was their prosperity ; and had their suffer¬ 
 ings been greater, their increase would have been still 
 more abundant. 
 
 Verse 13. To serve with rigour ] “pan bepharech, 
 with cruelty , great oppression ; being ferocious with 
 them. The word fierce is supposed by some to be 
 derived from the Hebrew, as well as the Latin ferox, 
 from which we more immediately bring our English 
 term. This kind of cruelty to slaves, and ferocious¬ 
 ness, unfeelingness, and hard-heartedness, were par¬ 
 ticularly forbidden to the children of Israel. See Lev. 
 xxv. 43,46, where the same word is used : Thou shall 
 not rule over him with rigour, but shall fear thy God. 
 
 Verse 14. They made their lives bitter ] So that 
 they became weary of life, through the severity of 
 their servitude. 
 
 With hard bondage'] baabodah kashah, 
 
 with grievous servitude. This was the general cha¬ 
 racter of their life in Egypt; it was a life of the most 
 painful servitude, oppressive enough in itself, but made 
 much more so by the cruel manner of their treatment 
 while performing tbeir tasks. 
 
 In mortar , and in brick] First, in digging the clay, 
 kneading, and preparing it, and secondly, forming it 
 into bricks , drying them in the sun, &c. 
 
 Service in the field] Carrying these materials to 
 the places where they were to be formed into build¬ 
 ings, and serving the builders while employed in those 
 public works. Josephus says “ The Egyptians con¬ 
 trived a variety of ways to afflict the Israelites; for 
 they enjoined them to cut a great number of channels 
 for the river, and to build walls for their cities and 
 ramparts, that they might restrain the river, and hin¬ 
 der its waters from stagnating upon its overrunning 
 its own banks ; they set them also to build pyramids, 
 (jTvpajubas re avoiKodoyovvreg,) and wore them out, 
 and forced them to learn all sorts of mechanic arts, 
 and to accustom themselves to hard labour.”—Antiq., 
 lib. ii., cap. ix., sec. 1. Philo bears nearly the same 
 testimony, p. 86, Edit. Mangey. 
 
 Verse 15. Hebrew midwives] Shiphrah and Puah, 
 who are here mentioned, were probably certain chiefs , 
 under whom all the rest acted, and by whom they 
 were instructed in the obstetric art. Aben Ezra sup- 
 
 292 
 
 poses there could not have been fewer than five hun¬ 
 dred midwives among the Hebrew women at this time ; 
 but that very few were requisite see proved on verse 19. 
 
 Verse 16. Upon the stools] CD'JDXn Sp al haob - 
 nayim. This is a difficult word, and occurs nowhere 
 else in the Hebrew Bible but in Jer. xviii. 3, where 
 we translate it the potter'’s wheels. As px signifies 
 a stone , the obnayim has been supposed to signify a 
 stone trough , in which they received and washed the 
 infant as soon as born. Jcirchi, in his book of Hebreiv 
 roots , gives a very different interpretation of it; he 
 derives it from p ben, a son , or tHTJD banim, children ; 
 his words must not be literally translated, but this is 
 the sense : “ When ye do the office of a midwife to 
 the Hebrew women, and ye see that the birth is 
 broken forth, if it be a son, then ye shall kill him.” 
 Jonathan ben Uzziel gives us a curious reason for the 
 command given by Pharaoh to the Egyptian women: 
 “ Pharaoh slept, and saw in his sleep a balance, and 
 behold the whole land of Egypt stood in one scale, 
 and a lamb in the other ; and the scale in which the 
 lamb was outweighed that in which was the land of 
 Egypt. Immediately he sent and called all the chief 
 magicians, and told them his dream. And Janes and 
 Jimbres , (see 2 Tim. iii. 8,) who were chief of the 
 magicians, opened their mouths and said to Pharaoh, 
 ‘ A child is shortly to be born in the congregation of 
 the Israelites, whose hand shall destroy the whole 
 land of Egypt.’ Therefore Pharaoh spake to the 
 midwives , c fc.” 
 
 Verse 17. The midwives feared God] Because 
 they knew that God had forbidden murder of every 
 kind ; for though the law was not yet given, Exod. xx. 
 13, being Hebrews they must have known that God 
 had from the beginning declared, Whosoever sheddeth 
 mail’s blood , by man shall his blood be shed , Gen. ix. 6. 
 Therefore they saved the male children of all to whose 
 assistance they were called. See ver. 19. 
 
 Verse 19. The Hebreiv women are not as the Egyp~ 
 tian ivomen] This is a simple statement of what 
 general experience shows to be a fact, viz., that 
 women, who during the whole of their pregnancy are 
 accustomed to hard labour, especially in the open air, 
 have comparatively little pain in parturition. At this 
 time the whole Hebrew nation, men and women , wbre 
 
CHAP. I. 
 
 and God blesses them. 
 
 The midwives refuse , 
 
 a. M. cir. 2400 . Egyptian women ; for they are 
 
 --lively, and are delivered ere the 
 
 midwives come in unto them. 
 
 20 * Therefore God dealt well with the 
 
 1 Proverbs xi. 18; Eccles. viii. 12; Isaiah iii. 10; 
 
 Heb. vi. 10. 
 
 in a state of slavery , and were obliged to work in 
 mortar and brick, and all manner of service in the 
 field, ver. 14, and this at once accounts for the ease 
 and speediness of their travail. With the strictest 
 truth the midwives might say, The Hebrew women are 
 not as the Egyptian women: the latter fare delicately, 
 are not inured to labour, and are kept shut up at home, 
 therefore they have hard, difficult, and dangerous 
 labours; but the Hebrew women are lively , r\vn cha- 
 yoth , are strong , hale , and vigorous , and therefore are 
 delivered ere the midwives come in unto them. In 
 such cases we may naturally conclude that the midwives 
 were very seldom even sent for. And this is proba¬ 
 bly the reason why we find but two mentioned; as in 
 such a state of society there could be but very little 
 employment for persons of that profession, as a mother, 
 an aunt , or any female acquaintance or neighbour, 
 could readily afford all the assistance necessary in 
 such cases. Commentators, pressed with imaginary 
 difficulties, have sought for examples of easy parturi¬ 
 tion in ^Ethiopia, Persia, and India, as parallels to the 
 case before us; but they might have spared them¬ 
 selves the trouble, because the case is common in all 
 parts of the globe where the women labour hard, and 
 especially in the open air. I have known several in¬ 
 stances of the kind myself among the labouring poor. 
 I shall mention one : I saw a poor woman in the open 
 field at hard labour ; she stayed away in the afternoon, 
 but she returned the next morning to her work with 
 her infant child, having in the interim been safely de¬ 
 livered ! She continued at her daily work, having 
 apparently suffered no inconvenience ! 
 
 I have entered more particularly into this subject 
 because, through want of proper information, (perhaps 
 from a worse motive,) certain persons have spoken 
 very unguardedly against this inspired record : “ The 
 Hebrew midwives told palpable lies, and God com¬ 
 mends them for it; thus we may do evil that good 
 may come of it, and sanctify the means by the end.'" 
 Now I contend that there was neither lie direct nor 
 even prevarication in the case. The mid wives boldly 
 state to Pharaoh a fact , (had it not been so, he had a 
 thousand means of ascertaining the truth,) and they 
 tate it in such a way as to bring conviction to his 
 mind on the subject of his oppressive cruelty on the 
 one hand, and the mercy of J ehovah on the other. As 
 if they had said, “ The very oppression under which, 
 through thy cruelty, the Israelites groan, their God has 
 turned to their advantage ; they are not only fruitful, 
 but they bring forth with comparatively no trouble ; 
 we have scarcely any employment among them.” 
 Here then is a fact , boldly announced in the face of 
 danger; and we see that God was pleased with this 
 frankness of the mid wives, and he blessed them for it. 
 
 "Verse 20. Therefore God dealt well ivith the mid¬ 
 wives : and the people multiplied, and waxed very 
 
 midwives : and the people mul- A. M. cir. 2400 . 
 
 . .. J J 1 • , B. C. cir. 1604. 
 
 tiplied, and waxed very mighty. - 
 
 21 And it came to pass, because the mid¬ 
 wives feared God, u that he made them houses. 
 
 u 1 Samuel ii. 35 ; 2 Samuel vii. 11, 13, 27, 29 ; 1 Kings ii. 24 ; 
 xi. 38; Psa. cxxvii. 1. 
 
 mighty.\ This shows an especial providence and 
 blessing of God; for though in all cases where fe¬ 
 males are kept to hard labour they have comparatively 
 easy and safe travail, yet in a state of slavery the in¬ 
 crease is generally very small, as the children die for 
 want of proper nursing, the women, through their 
 labour, being obliged to neglect their offspring; so 
 that in the slave countries the stock is obliged to be 
 recruited by foreign imports : yet in the case above 
 it was not so; there was not one barren among their 
 tribes, and even their women, though constantly obliged 
 to perform their daily tasks, were neither rendered un¬ 
 fruitful by it, nor taken off by premature death through 
 the violence and continuance of their labour, when 
 even in the delicate situation mentioned above. 
 
 Verse 21. He made them houses .] Dr. Shuckford 
 thinks that there is something wrong both in the 
 punctuation and translation of this place, and reads 
 the passage thus, adding the 21st to the 20th verse : 
 “ And they multiplied and waxed mighty ; and this 
 happened (VTI vayehi) because the midwives feared 
 God; and he ( Pharaoh) made (drib lahem, masc.) 
 them ( the Israelites) houses ; and commanded all his 
 people, saying, Every son that is born, &c.” The 
 doctor supposes that previously to this time the Is¬ 
 raelites had no fixed dwellings, but lived in tents, and 
 therefore had a better opportunity of concealing their 
 children; but now Pharaoh built them houses, and 
 obliged them to dwell in them, and caused the Egyp¬ 
 tians to watch over them, that all the male children 
 might be destroyed, which could not have been easily 
 effected had the Israelites continued to live in their 
 usual scattered manner in tents. That the houses in 
 question were not made for the midwives, but for the 
 Israelites in general, the Hebrew text seems pretty 
 plainly to indicate, for the pronoun Dnb lahem , to them , 
 is the masculine gender ; had the midwives been meant, 
 the feminine pronoun jnb lahen would have been used. 
 Others contend that by making them houses, not only 
 the midwives are intended, but also that the words 
 mark an increase of their families, and that the objec¬ 
 tion taken from the masculine pronoun is of no weight, 
 because these pronouns are often interchanged ; see 
 1 Kings xxii. 17, where Dnb lahem is written, and in 
 the parallel place, 2 Chron. xviii. 6, jnb lahen is used. 
 So DHD bahem, in 1 Chron. x. 7, is written jHD bahen , 
 1 Sam. xxxi. 7, and in several other places. There 
 is no doubt that God did bless the midwives, his ap¬ 
 probation of their conduct is strictly marked ; and 
 there can be no doubt of his prospering the Israelites, 
 for it is particularly said that the people multiplied and 
 waxed very mighty. But the words most probably 
 refer to the Israelites, whose houses or families were 
 built up by an extraordinary increase of children, not¬ 
 withstanding the cruel policy of the Egyptian king. 
 Vain is the counsel of man when opposed to the de- 
 
 293 
 
Pharaoh commands all his people EXODUS. 
 
 to destroy the male children. 
 
 A. M. cir. 2431 . 22 And Pharaoh charged all his 
 
 B. C. cir. 1573. , . v t, ° +1 . • 
 
 - people, saying,' Every son that is 
 
 born ye shall cast into the river, and A. M. cir. 2431. 
 
 J „ I. B. C. cir. 1573. 
 
 every daughter ye shall save alive. - 
 
 v Acts vii. 19 ; chap. vii. 19-21 ; 
 
 Rev. xvi. 4-6. 
 
 terminations of God ! All the means used for the de¬ 
 struction of this people became in his hand instruments 
 of their prosperity and increase. How true is the 
 saying, If God be for us, who can be against us ? 
 
 Verse 22. Ye shall cast into the river ] As the Nile, 
 which is here intended, was a sacred river among the 
 Egyptians, it is not unlikely that Pharaoh intended the 
 young Hebrews as an offering to his god, having two 
 objects in view : 1. To increase the fertility of the 
 country by thus procuring, as he might suppose, a pro¬ 
 per and sufficient annual inundation; and 2. To prevent 
 an increase of population among the Israelites, and in 
 process of time procure their entire extermination. 
 
 It is conjectured, with a great show of probability, 
 that the edict mentioned in this verse was not made 
 till after the birth of Aaron, and that it was revoked 
 soon after the birth of Moses ; as, if it had subsisted 
 in its rigour during the eighty-six years which elapsed 
 between this and the deliverance of the Israelites, it 
 is not at all likely that their males would have amounted 
 to six hundred thousand, and those all effective men. 
 
 In the general preface to this work reference has 
 been made to Origen’s method of interpreting the 
 Scriptures, and some specimens promised. On the 
 plain account of a simple matter of fact, related in the 
 preceding chapter, this very eminent man, in his 2d 
 Homily on Exodus, imposes an interpretation of which 
 the following is the substance. 
 
 “ Pharaoh , king of Egypt, represents the devil; the 
 male and female children of the Hebrews represent the 
 animal and rational faculties of the soul. Pharaoh, 
 the devil, wishes to destroy all the males, i. e., the 
 seeds of rationality and spiritual science through which 
 the soul tends to and seeks heavenly things; but he 
 wishes to preserve the females alive, i. e., all those 
 animal propensities of man, through which he becomes 
 carnal and devilish. Plence,” says he, “ when you 
 see a man living in luxury, banquetings, pleasures, and 
 sensual gratifications, know that there the king of 
 Egypt has slain all the males, and preserved all the 
 females alive. The midivives represent the Old and 
 New Testaments: the one is called Sephora, which 
 signifies a sparrow, and means that sort of instruction 
 by which the soul is led to soar aloft, and contemplate 
 heavenly things; the other is called Phua, which sig¬ 
 nifies ruddy or bashful, and points out the Gospel, which 
 is rudely with the blood of Christ, spreading the doc¬ 
 trine of his passion over the earth. By these, as mid¬ 
 wives, the souls that are born into the Church are heal¬ 
 ed, for the reading of the Scriptures corrects and heals 
 what, is amiss in the mind. Pharaoh, the devil, wishes 
 to corrupt those midwives, that all the males —the 
 spiritual propensities, may be destroyed ; and this he 
 endeavours to do by bringing in heresies and corrupt 
 opinions. But the foundation of God standeth sure. 
 The midwives feared God, therefore he builded them 
 houses. If this be taken literally, it has little or no 
 meaning, and is of no importance; but it points out 
 
 294 
 
 that the midwives —the law and the Gospel, by teach¬ 
 ing the fear of God, build the houses of the Church , 
 and fill the whole earth with houses of prayer. There¬ 
 fore these midwives, because they feared God, and 
 taught the fear of God, did not fulfil the command of 
 the king of Egypt—they did not kill the males, and I 
 dare confidently affirm that they did not preserve the 
 females alive ; for they do not teach vicious doctrines 
 in the Church, nor preach up luxury, nor foster sin, 
 which are what Pharaoh wishes in keeping th e females 
 alive; for by these virtue alone is cultivated and nou¬ 
 rished. By Pharaoh's daughter I suppose the Church 
 to be intended, which is gathered from among the Gen¬ 
 tiles ; and although she has an impious and iniquitous 
 father, yet the prophet says unto her, Hearken, O daugh¬ 
 ter, and consider, incline thine ear; forget also thine 
 own people, and thy father's house, so shall the king 
 greatly desire thy beauty, Psa. xlv. 10, 11. This 
 therefore is she who is come to the waters to bathe , 
 i. e., to the baptismal font, that she may be washed 
 from the sins which she has contracted in her father's 
 house. Immediately she receives bowels of commise¬ 
 ration, and pities the infant; that is, the Church , com¬ 
 ing from among the Gentiles, finds Moses —the law , 
 lying in the pool, cast out, and exposed by his own peo¬ 
 ple in an ark of bulrushes, daubed over ivilh pitch — 
 deformed and obscured by the carnal and absurd glosses 
 of the Jews, who are ignorant of its spiritual sense; 
 and w r hile it continues with them is as a helpless and 
 destitute infant; but as soon as it enters the doors of 
 the Christian Church it becomes strong and vigorous; 
 and thus Moses —the law, groivs up, and becomes, 
 through means of the Christian Church, more respect¬ 
 able even in the eyes of the Jews themselves, accord¬ 
 ing to his own prophecy : I will move them to jealousy 
 with those which are not a people; I will provoke them 
 to anger with a foolish nation , Deut. xxxii. 21. Thus 
 taught by the Christian Church, the synagogue forsakes 
 idolatry; for when it sees the Gentiles worshipping 
 the true God, it is ashamed of its idols , and worships 
 them no more. In like manner, though we have had 
 Pharaoh for our father —though the prince of this 
 world has begotten us by wicked works, yet when we 
 come unto the waters of baptism we take unto us Mo¬ 
 ses —the law of God, in its true and spiritual mean¬ 
 ing ; what is low or weak in it we leave, what is strong 
 and perfect we take and place in the royal palace of 
 our heart. Then we have Moses grown up —we no 
 longer consider the law as little or mean; all is mag¬ 
 nificent, excellent, elegant, for all is spiritually under¬ 
 stood. Let us beseech the Lord Jesus Christ that he 
 may reveal himself to us more and more, and show us 
 how great and sublime Moses is; for he by his Holy 
 Spirit reveals these things to whomsoever he will. To 
 him be glory and dominion for ever and ever ! Amen.” 
 
 Neither the praise of piety nor the merit of inge¬ 
 nuity can be denied to this eminent man in such inter¬ 
 pretations as these. But who at the same time does 
 not see that if such a mode of exposition were to be 
 
 a 
 
Moses is born, 
 
 CHAP II. 
 
 allowed, the trumpet could no longer give a certain 
 sound 1 Every passage and fact might then be obliged 
 to say something, any thing, every thing, or nothing, 
 according to the fancy , peculiar creed, or caprice of 
 the interpreter. 
 
 I have given this large specimen from one of the 
 ancients, merely t.o save the moderns, from whose works 
 on the sacred writings I could produce many specimens 
 equally singular and more absurd. Reader, it is pos¬ 
 
 and put into an ark. 
 
 sible to trifle with the testimonies of God, and all the 
 while speak serious things; but if all be not done ac¬ 
 cording to the pattern shown in the mount, much evil 
 may be produced, and many stumbling blocks thrown 
 in the way of others, which may turn them totally out 
 of the way of understanding; and then what a dreadful 
 account must such interpreters have to give to that God 
 who has pronounced a curse, not only on those who take 
 away from his word, but also on those who add to it. 
 
 CHAPTER II. 
 
 Amram and Jochebed marry , 1 . Moses is born , and is hidden by his mother three months , 2. Is exposed in 
 an ark of bulrushes on the river Nile, and watched by his sister , 3,4. He is found by the daughter of 
 Pharaoh, who commits him to the care of his own mother, and has him educated as her own son, 5—9. 
 When grown up, he is brought to Pharaoh’s daughter, who receives him as her oivn child, and calls him 
 Moses, 10. Finding an Egyptian smiting a Hebrew, he kills the Egyptian, and hides him in the sand, 
 11, 12. Reproves two Hebrews that were contending together, one of whom charges him with killing the 
 Egyptian, 13, 14. Pharaoh, hearing of the death of the Egyptian, sought to slay Moses, ivho, being 
 alarmed, escapes to the land of Midian, 15. Meets with the seven daughters of Reuel, priest or prince of 
 Midian, who came to water their flocks, and assists them, 16, 17. On their return they inform their 
 father Reuel, who invites Moses to his house, 18—20. Moses dwells with him, and receives Zipporah his 
 daughter to wife, 21. She bears him a son whom he calls Gershom, 22. The children of Israel, griev¬ 
 ously oppressed in Egypt, cry for deliverance, 23. God remembers his covenant with Abraham, Isaac, 
 and Jacob, and hears their prayer, 24, 25. 
 
 A. M. cir. 2432. A ND there went a a man of the 
 
 B. C. cir. 1572. -Tx. . r t • i , •, 
 
 -_house ot Levi, and took to 
 
 wife a daughter of Levi. 
 
 A. M. 2433. 2 And the woman conceived, and 
 
 B. C. 1571. . , . , . 
 
 -- bare a son : and b when she saw 
 
 him that he was a goodly child, she hid him 
 three months. 
 
 a Chap. vi. 20 ; Num. xxvi. 59 ; 1 Chron. xxiii. 14. 
 
 NOTES ON CHAP. II. 
 
 Yerse 1. There went a man] Amram, son of Ko- 
 hath, son of Levi, chap. vi. 16—20. A daughter of 
 Levi, Jochebed, sister to Kohath, and consequently both 
 the wife and aunt of her husband Amram, chap. vi. 20 ; 
 Num. xxvi. 59. Such marriages were at this time 
 lawful, though they were afterwards forbidden, Lev. 
 xviii. 12. But it is possible that daughter of Levi 
 means no more than a descendant of that family, and 
 that probably Amram and Jochebed were only cousin 
 germans. As a new law was to be given and a new 
 priesthood formed, God chose a religious family out 
 of which the lawgiver and the high priest were both 
 to spring. 
 
 Yerse 2. Bare a sow] This certainly was not her 
 first child, for Aaron was fourscore and three years old 
 when Moses was but fourscore, see chap. vii. 7 : and 
 there was a sister, probably Miriam, who was older 
 than either; see below, ver. 4, and see Num. xxvi. 59. 
 Miriam and Aaron had no doubt been both born before 
 the decree was passed for the destruction of the He¬ 
 brew male children, mentioned in the preceding chapter. 
 
 Goodly child] The text simply says Kin DID ’D ki tob 
 hi, that he was good , which signifies that he was not 
 only a perfect, well-formed child, but that he was very 
 
 3 And when she could not longer a. M. 2433 . 
 hide him, she took for him an ark B ' P . ' ... ! 0 ! . 1 . * - 
 of bulrushes, and daubed it with slime and 
 with pitch, and put the child therein ; and she 
 laid it in the flags by the river’s brink. 
 
 4 c And his sister stood afar off, to wit what 
 would be done to him. 
 
 b Acts vii. 20; Heb. xi. 23.- c Ch. xv. 20; Num. xxvi. 59. 
 
 beautiful; hence the Septuagint translate the place, 
 Idovreg be avro aareiov, Seeing him to be beautiful, 
 which St. Stephen interprets, Hv aamog to 6eo, He 
 was comely to God, or divinely beautiful. This very 
 circumstance was wisely ordained by the kind provi¬ 
 dence of God to be one means of his preservation. 
 Scarcely any thing interests the heart more than the 
 sight of a lovely babe in distress. His beauty would 
 induce even his parents to double their exertions to 
 save him, and was probably the sole motive which led 
 the Egyptian princess to take such particular care of 
 him, and to educate him as her own son, which in all 
 likelihood she would not have done had he been only 
 an ordinary child. 
 
 Yerse 3. An ark of bulrushes] NQJl HAH tebath 
 gome, a small boat or basket made of the Egyptian 
 reed called papyrus , so famous in all antiquity. This 
 plant grows on the banks of the Nile, and in marshy 
 grounds; the stalk rises to the height of six or seven 
 cubits above the water, is triangular, and terminates 
 in a crown of small filaments resembling hair, which 
 the ancients used to compare to a thyrsus. This reed 
 was of the greatest use to the inhabitants of Egypt, 
 the pith contained in the stalk serving them for food, 
 and the woody part to build vessels with; which ves- 
 
 295 
 
EXODUS. 
 
 Pharaoh’s daughter sees 
 
 Moses among the flags. 
 
 A. M. 2433 . 5 And the d daughter of Pharaoh 
 
 _!—1-1 came down to wash herself at the 
 
 river; and her maidens walked along by the 
 
 d Acts, 
 
 &els frequently appear on engraved stones and other 
 monuments of Egyptian antiquity. For this purpose 
 they made it up like rushes into bundles, and by tying 
 them together gave their vessels the necessary figure 
 and solidity. “ The vessels of bulrushes or papyrus,” 
 says Dr. Shaw, “ were no other than large fabrics of 
 the same kind with that of Moses, Exod. ii. 3, which 
 from the late introduction of planks and stronger mate¬ 
 rials are now laid aside.” Thus Pliny , lib. vi., cap. 
 16, takes notice of the naves papyraceas armamenta- 
 que Nili, “ ships made of papyrus and the equipments 
 of the Nile :” and lib. xiii., cap. 11, he observes, Ex 
 ipsa quidem papyro navigia texunt: “ Of the papyrus 
 itself they construct sailing vessels.” Herodotus and 
 Diodorus have recorded the same fact; and among 
 the poets, Lucan , lib. iv., ver. 136 : Conseritur bibula 
 Memphitis cymba papyro , “ The Memphian or Egyp¬ 
 tian boat is constructed from the soaking papyrus.” 
 The epithet bibula is particularly remarkable, as cor¬ 
 responding with great exactness to the nature of the 
 plant, and to its Hebrew name gome, which signi¬ 
 fies to soak, to drink up. See Parkhurst sub voce. 
 
 She laid it in the flags] Not willing to trust it in 
 the stream for fear of a disaster; and probably choos¬ 
 ing the place to which the Egyptian princess was 
 accustomed to come for the purposes specified in the 
 note on the following verse. 
 
 Verse 5. And the daughter of Pharaoh] Josephus 
 calls her Thermuthis, and says that “ the ark was 
 borne along by the current, and that she sent one that 
 could swim after it; that she was struck with the 
 figure and uncommon beauty of the child ; that she 
 inquired for a nurse, but that he having refused the 
 breasts of several, and his sister proposing to bring a 
 Hebrew nurse, his own mother was procured.” But 
 all this is in Josephus’s manner, as well as the long 
 circumstantial dream that he gives to Amram concern¬ 
 ing the future greatness of Moses, which cannot be 
 considered in any other light than that of a fable, and 
 not even a cunningly devised one. 
 
 To wash herself at the river] Whether the daugh¬ 
 ter of Pharaoh went to bathe in the river through 
 motives of pleasure, health, or religion, or whether 
 she bathed at all, the text does not specify. It is 
 merely stated by the sacred writer that she went down 
 to the river to wash ; for the word herself is not in 
 the original. Mr. Harmer, Observat., vol. iii., p. 529, 
 is of opinion that the time referred to above was that 
 in which the Nile begins to rise; and as the dancing 
 girls in Egypt are accustomed now to plunge them¬ 
 selves into the river at its rising, by which act they 
 testify their gratitude for the inestimable blessing of 
 its inundations, so it might have been formerly; and 
 that Pharaoh’s daughter was now coming down to the 
 river on a similar account. I see no likelihood in all 
 this. If she washed herself at all, it might have been 
 a religious ablution, and yet extended no farther than 
 to the hands and face; for the word yrn rachats } to 
 
 206 
 
 river’s side : and when she saw a. m. 2433. 
 
 , , 7 . _ , B. C. 1571 . 
 
 the ark among the nags, she sent-- 
 
 her maid to fetch it. 
 
 chap. vii. 21. 
 
 wash, is repeatedly used in the Pentateuch to signify 
 religious ablutions of different kinds. Jonathan in his 
 Targum says that God had smitten all Egypt with 
 ulcers, and that the daughter of Pharaoh came to wash 
 in the river in order to find relief; and that as soon 
 as she touched the ark where Moses was, her ulcers 
 were healed. This is all fable. I believe there w T as 
 no bathing in the case, but simply what the text states, 
 washing, not of her person, but of her clothes, w r hich 
 was an employment that even kings’ daughters did 
 not think beneath them in those primitive times. Ho¬ 
 mer, Odyss. vi., represents Nausicaa, daughter of 
 Alcmous, king of the Phwacians, in company with her 
 maidens, employed at the seaside in washing her own 
 clothes and those of her five brothers ! While thus 
 employed they find Ulysses just driven ashore after 
 having been shipwrecked, utterly helpless, naked, and 
 destitute of every necessary of life. The whole scene 
 is so perfectly like that before us that they appear to 
 me to be almost parallels. I shall subjoin a few lines. 
 The princess, having piled her clothes on a carriage 
 drawn by several mules, and driven to the place of 
 washing, commences her work, which the poet de¬ 
 scribes thus:— 
 
 T ai 6’ aid anr/VTic 
 
 Elpara x E P ,yLV cTiovto, k ai Eafipeov peT^av vdup. 
 
 'Lrefiov 6’ ev ftodpoiai 6oug, epida irpodepovaai. 
 
 A vrap ettei ttT ivvav re, nadrjpav te f)wxa iravra^ 
 
 E %Eir\Q TTETaaav napa 8iv ’ aXog, r/xi paAiora 
 Aaiyyac ttotl ^epcrov we oteTcvv eg ke QaTiaoGa. 
 
 Odyss., lib. vi., ver. 90. 
 
 “ Light’ning the carriage, next they bore in hand 
 The garments down to the unsullied leave, 
 
 And thrust them heap'd into the pools; their task 
 Despatching brisk, and with an emulous haste. 
 When all ivere purified , and neither spot 
 Could be perceived or blemish more, they spread 
 The raiment orderly along the beach, 
 
 Where dashing tides had cleansed the pebbles most.” 
 
 Cowper. 
 
 When this task was finished we find the Phasacian 
 princess and her ladies (K ovprj 6’ ek BaXapoio — apfi- 
 tecAol aTAai) employed in amusing themselves upon 
 the beach, till the garments they had washed should 
 be dry and fit to be folded up, that they might reload 
 their carriage and return. 
 
 In the text of Moses the Egyptian princess, accom¬ 
 panied by her maids, nTnj’J naarotheyha, comes down 
 to the river, not to bathe herself, for this is not inti¬ 
 mated, but merely to wash, vrn 1 ? lirchots; at the time 
 in which the ark is perceived we may suppose that 
 she and her companions had finished their task, and, 
 like the daughter of Alcinous and her maidens, were 
 amusing themselves walking along by the river's side, 
 as the others did by tossing a ball , a<paipr) rat r’ ap 
 eiecu&v, when they as suddenly and as unexpectedly 
 discovered Mqsqs adrift on the flood, as Nausicaa 
 
CHAP. II. 
 
 Moses is given to his mother. 
 
 He slays an Egyptian . 
 
 b’ c is? 3 * ’ ^ And W ^ en S ^ e ^ad °P ene d it, 
 
 —— 1 she saw the child : and, behold, the 
 
 babe wept. And she had compassion on him, 
 and said, This is one of the Hebrews’ children. 
 
 7 Then said his sister to Pharaoh’s daughter, 
 Shall I go and call to thee a nurse of the 
 Hebrew women, that she may nurse the child 
 for thee ? 
 
 8 And Pharaoh’s daughter said to her, Go. 
 And the maid went, and called the child’s 
 mother. • 
 
 9 And Pharaoh’s daughter said unto her, 
 Take this child away, and nurse it for me, and 
 I will give thee thy wages. And the woman 
 took the child, and nursed it. 
 
 10 And the child grew, and she A. M. 2433. 
 
 o ; BO 1571 
 
 brought him unto Pharaoh’s daugh- —-1 
 
 ter, and he became e her son. And she called 
 his name f Moses : and she said, Because I 
 drew him out of the water. 
 
 11 And it came to pass in those A. M. 2473 . 
 
 days, s when Moses was grown, __1_1 
 
 that he went out unto his brethren, and 
 looked on their h burdens : and he spied an 
 Egyptian smiting a Hebrew, one of his 
 brethren. 
 
 12 And he looked this way and that way, 
 and when he saw that there teas no man, 
 he 1 slew the Egyptian, and hid him in 
 the sand. 
 
 e Acts vii. 21.- f That is, drawn out. -S' Acts vii. 23, 24; 
 
 Heb. xi. 24, 25, 26.- 11 Chapter i. 11.- 5 Acts vii. 24 
 
 and her companions discovered Ulysses just escaped 
 naked from shipwreck. In both the histories, that of 
 the poet and this of the prophet, both the strangers, 
 the shipwrecked Greek and the almost drowned He¬ 
 brew, were rescued by the princesses, nourished and 
 preserved alive ! Were it lawful to suppose that Ho¬ 
 mer had ever seen the Hebrew story, it would be 
 reasonable to conclude that he had made it the basis 
 of the 6th book of the Odyssey. 
 
 Versed. She had compassion on him] The sight of 
 a beautiful babe in distress could not fail to make the 
 impression here mentioned ; see on ver. 2. It has 
 already been conjectured that the cruel edict of the 
 Egyptian king did not continue long in force ; see 
 chap. i. 22. And it will not appear unreasonable to 
 suppose that the circumstance related here might have 
 brought about its abolition. The daughter of Pharaoh, 
 struck with the distressed state of the Hebrew chil¬ 
 dren from what she had seen in the case of Moses, 
 would probably implore her father to abolish this san¬ 
 guinary edict. 
 
 V erse 7. Shall I go and call—a nurse] Had not 
 the different circumstances marked here been placed 
 under the superintendence of an especial providence, 
 there is no human probability that they could have 
 had such a happy issue. The parents had done every 
 thing to save their child that piety, affection, and pru¬ 
 dence could dictate, and having done so, they left the 
 event to God. By faith , says the apostle, Heb. xi. 
 23, Moses, when he ivas born, was hid three months 
 of his parents, because they saw he loas a proper child; 
 and they were not afraid of the Icing's commandment. 
 Because of the king’s commandment they were obliged 
 to make use of the most prudent caution to save the 
 child’s life ; and their faith in God enabled them to 
 risk their own safety , for they were not afraid of the 
 king’s commandment—they feared God, and they had 
 no other fear. 
 
 Verse 10 . And he became her son.] From this time 
 of his being brought home by his nurse his education 
 commenced, and he was learned in all the wisdom of 
 the Egyptians , Acts vii. 22, who in the knowledge of 
 
 nature probably exceeded all the nations then on the 
 face of the eaafh. 
 
 And she called his name] n&’D mosheh , because 
 □’OH jO min hammayim , out of the waters inn’i^D me- 
 shithihu, have I drawn him. 51^0 mashah signifies t& 
 draw out; and mosheh is the person drawn out; the 
 word is used in the same sense Psa. xviii. 17, and 
 
 2 Sam. xxii. 17. What name he had from his parents 
 we know not ; but whatever it might be it was ever 
 after lost in the name given to him by the princess of 
 Egypt. x\bul Farajius says that Thermuthis delivered 
 him to the wise men Janees and Jimbrees to he in¬ 
 structed in wisdom. 
 
 Verse 11. When Moses was grown] Being full 
 forty years of age, as St. Stephen says, Acts vii. 23, 
 it came into his heart to visit his brethren , i. e., he was 
 
 excited to it by a Divine inspiration ; and seeing one 
 of them suffer wrong , by an Egyptian smiting him, 
 probably one of the task-masters, he avenged him and 
 smote —slew, the Egyptian, supposing that God who 
 had given him commission, had given also his brethren 
 to understand that they were to be delivered by his 
 hand,; see Acts vii. 23-25. Probably the Egyptian 
 killed the Hebrew, and therefore on the Noahic pre¬ 
 cept Moses was justified in killing him ; and he was 
 authorized so to do by the commission which he had 
 received from God, as all succeeding events amply 
 prove. Previously to the mission of Moses to deliver 
 the Israelites, Josephus says, “ The ^Ethiopians hav¬ 
 ing made an irruption into Egypt, and subdued a 
 great part of it, a Divine oracle advised them to em¬ 
 ploy Moses the Hebrew. On this the king of Egypt 
 made him general of the Egyptian forces; with these 
 he attacked the .Ethiopians, defeated and drove them 
 back into their own land, and forced them to take 
 refuge in the city of Saba, where he besieged them. 
 Tharbis, daughter of the .Ethiopian king, seeing him, 
 fell desperately in love with him, and promised to give 
 up the city to him on condition that he would take her 
 to wife, to which Moses agreed, and the city was put 
 into the hands of the Egyptians.”—Jos. Ant. lib. ii., 
 chap. 9. St. Stephen probably alluded to something 
 
 297 
 
EXODUS. 
 
 Moses flees from Pharaoh , 
 
 A. M. 2473 . 1 3 And k when he went out the 
 
 two men of 
 the Hebrews strove together: and he said to 
 him that did the wrong, Wherefore smitest 
 thou thy fellow ? 
 
 14 And he said, 1 Who made thee 111 a prince 
 and a judge over us ? intendest thou to kill 
 me, as thou killedst the Egyptian ? And Moses 
 feared, and said, Surely this thing is known. 
 
 15 Now when Pharaoh heard this thing, he 
 sought to slay Moses. But n Moses fled from 
 the face of Pharaoh, and dwelt in the land of 
 Midian : and he sat down by 0 a well. 
 
 k Acts vii. 26.- 1 Acts vii. 27,28.- m Heb. a man, a prince ; 
 
 Gen. xiii. 8.- n Acts vii. 29 ; Heb. xi. 27.- 0 Gen. xxiv. 11 ; 
 
 xxix. 2.-P Chap. iii. 1. 
 
 of this kind when he said Moses was mighty in deeds 
 as well as words. 
 
 Verse 13. Two men of the Hebrews strove together] 
 How strange that in the very place where they were 
 suffering a heavy persecution because they were He¬ 
 brews , the very persons themselves who suffered it 
 should be found persecuting each other ! It has been 
 often seen that in those times in which the ungodly 
 oppressed the Church of Christ, its own members have 
 been separated from each other by disputes concern¬ 
 ing comparatively unessential points of doctrine and 
 discipline, in consequence of which both they and the 
 truth have become an easy prey to those whose de¬ 
 sire was to waste the heritage of the Lord. The 
 Targum of Jonathan says that the two persons who 
 strove were Dathan and Abiram. 
 
 Verse 14. And Moses feared] He saw that the 
 Israelites were not as yet prepared to leave their 
 bondage ; and that though God had called him to be 
 their leader, yet his providence had not yet suffi¬ 
 ciently opened the way ; and had he stayed in Egypt 
 be must have endangered his life. Prudence there¬ 
 fore dictated an escape for the present to the land of 
 Midian. 
 
 Verse 15. Pharaoh — sought to slay Moses. But 
 Moses fled from the face of Pharaoh] How can this 
 be reconciled with Heb. xi. 27 : By faith he (Moses) 
 forsook Egypt, not fearing the wrath of the king ? 
 Very easily. The apostle speaks not of this forsak¬ 
 ing of Egypt, but of his and the Israelites’ final de¬ 
 parture from it, and of the bold and courageous manner 
 in which Moses treated Pharaoh and the Egyptians, 
 disregarding his threatenings and the multitudes of 
 them that pursued after the people whom, in the name 
 and strength of God, he led in the face of their ene¬ 
 mies out of Egypt. 
 
 Dwelt in the land of Midian] A country generally 
 supposed to have been in Arabia Petraea, on the east¬ 
 ern coast of the Red Sea, not far from Mount Sinai. 
 This place is still called by the Arabs the land of 
 Midian or the land of Jethro. Abul Farajius calls 
 it the land of the Arabs. It is supposed that the Mi- 
 dianites derived their origin from Midian, the fourth 
 son of Abraham by Keturah, thus :—Abraham, Zim- 
 
 298 
 
 and goes to Midian. 
 
 16 p Now 9 the priest of Midian A. M. 2473 . 
 
 , . . , r 1 , B. C. 1531. 
 
 had seven daughters: and r they - 
 
 came and drew water , and filled the troughs 
 
 to water their father’s flock. 
 
 17 And the shepherds came and drove them 
 away: but Moses stood up and helped them, 
 and s watered their flock. 
 
 18 And when they came to * Reuel, their 
 father, he said, How is it that ye are come 
 so soon to-day ? 
 
 19 And they said, An Egyptian delivered us 
 out of the hand of the shepherds, and also drew 
 water enough for us, and watered the flock. 
 
 *1 Or, prince, as Gen. xli. 45.- r Genesis xxiv. 11 ; xxix. 10; 
 
 1 Sam. ix. 11.- s Gen. xxix. 10.- f Num. x. 29 ; called also 
 
 Jethro or Jether; chap. iii. 1; iv. 18 ; xviii. 1, &c. 
 
 ran, Jokshan, Medan and Midian, Raguel, Jethro; 
 see Gen. xxv. 1. But Calmet contends that if Jethro 
 had been of the family of Abraham, either by Jokshan , 
 or Midian , Aaron and Miriam could not have re¬ 
 proached Moses with marrying a Cushite , Zipporah, 
 the daughter of Reuel. He thinks therefore that the 
 Midianites were of the progeny of Cush, the son of 
 Ham; see Gen. x. 6. 
 
 Verse 16. The priest of Midian] Or prince , or 
 both ; for the original jPO cohen has both meanings. 
 See it explained at large, Gen. xv. 18. The trans¬ 
 action here very nearly resembles that mentioned Gen. 
 xxix. concerning Jacob and Rachel; see the notes 
 there. 
 
 Verse 17. The shepherds—drove them] The verb 
 DHJnV yegareshum , being in the masculine gender, 
 seems to imply that the shepherds drove away the 
 flocks of Reuel’s daughters, and not the daughters 
 themselves. . The fact seems to be, that, as the daugh¬ 
 ters of Reuel filled the troughs and brought their flocks 
 to drink, the shepherds drove those away, and, profit¬ 
 ing by the young women’s labour, watered their own 
 cattle. Moses resisted this insolence, and assisted 
 them to water their flocks, in consequence of which 
 they were enabled to return much sooner than they 
 were wont to do, ver. 18. 
 
 Verse 18. Reuel , their father] In Num. x. 2.9 this 
 person is called Raguel , but the Hebrew is the same 
 in both places. The reason of this difference is that 
 the y ain in bxijn is sometimes used merely as vowel , 
 sometimes as g , ng, and gn, and this is occasioned by 
 the difficulty of the sound, which scarcely any Euro¬ 
 pean organs can enunciate. As pronounced by the 
 Arabs it strongly resembles the first effort made by 
 the throat in gargling, or as Meninski says, Est vox 
 vituli matrem vocantis , “ It is like the sound made by 
 a calf in seeking its dam.” Raguel is the worst 
 method of pronouncing it; Re-u-el, the first syllable 
 strongly accented, is nearer to the true sound. A 
 proper uniformity in pronouncing the same word where- 
 ever it. may occur, either in the Old or New Testa¬ 
 ment, is greatly to be desired. The person in question 
 appears to have several names. Here he is called 
 Reuel; in Num. x. 29, Raguel; in Exod. iii. 1 ,Jethor; 
 
 a. 
 
 B. C. 1531. 
 
 second day, behold, 
 
CHAP. IT. 
 
 Moses marries Zipporah. 
 
 God hears the cry of his people 
 
 a. M. 2473 . 20 And he said unto his daugh- 
 
 —-—1-1 ters, And where is he ? why is it 
 
 that ye have left the man ? call him, that he 
 may u eat bread. 
 
 21 And Moses was content to dwell with 
 the man : and he gave Moses v Zipporah his 
 daughter. 
 
 22 And she bare him a son, and he called 
 his name w Gershom : x for he said, I have 
 been y a stranger in a strange land. 
 
 23 And it came to pass z in process of 
 
 time, that the king of Egypt a. m. cir. 2504 . 
 died : and the children of Israel B _ c - cir ~ Ij0Q 
 
 a sighed by reason of the bondage, and they 
 cried, and b their cry came up unto God by 
 reason of the bondage. 
 
 24 And God c heard their groaning, and God 
 d remembered his e covenant with Abrahatn, 
 with Isaac, and with Jacob. 
 
 25 And God f looked upon the children 
 of Israel, and God s had respect unto 
 them ? 1 
 
 u Gen. xxxi. 54; xliii. 25.-' Chapter iv. 25; xviii. 2. 
 
 w That is, a stranger here. - x Chap, xviii. 3.-y Acts vii. 29 ; 
 
 Heb. xi. 13, 14.- z Chap. vii. 7 ; Acts vii. 30.- a Num. xx. 
 
 16; Deut. xxvi. 7 ; Psa. xii. 5. 
 
 in Judges iv. 11, Hobab; and in Judges i. 16 he 
 is called Tp Keyni , which in chap. iv. we translate 
 Kenite. Some suppose that Re-u-el was father to 
 Hobab , who was also called Jethro. This is the most 
 likely; see the note on chap. iii. 1. 
 
 Verse 20. That he may eat bread.] That he may 
 be entertained, and receive refreshment to proceed on 
 his journey. Bread , among the Hebrews, was used to 
 signify all kinds of food commonly used for the support 
 of man’s life. 
 
 Verse 21. Zipporah his daughter.] AbulFarajius 
 calls her “ Saphura the black , daughter of Rewel the 
 Midianite, the son of Dedan, the son of Abraham by 
 his wife Keturah.” The Targum calls her the grand¬ 
 daughter of Reuel. It appears that Moses obtained 
 Zipporah something in the same way that Jacob ob¬ 
 tained Rachel; namely, for the performance of certain 
 services, probably keeping of sheep; see chap. iii. 1. 
 
 Verse 22. Called his name Gershom ] Literally, a 
 stranger; the reason of which Moses immediately 
 adds, for I have been an alien in a strange land. 
 
 The Vulgate , the Septuagint, as it stands in the 
 Complutensian Polyglot , and in several MSS., the Sy¬ 
 riac , the Coptic , and the Arabic , add the following 
 words to this verse : And the name of the second he 
 called Eliezer, for the God of my father has been my 
 help , and delivered me from the hand of Pharaoh. 
 These words are found in chap, xviii. 4, but they are 
 certainly necessary here, for it is very likely that these 
 two sons were born within a short space of each 
 other; for in chap. iv. 20 it is said, Moses took his 
 wife and his sons, by which it is plain that he had 
 both Gershom and Eliezer at that time. Houbigant 
 introduces this addition in his Latin version, and con¬ 
 tends that this is its most proper place. Notwith¬ 
 standing the authority of the above versions, the 
 clause is found in no copy, printed or MS., of the He¬ 
 brew text. 
 
 Verse 23. In process of time — the king of Egypt 
 died] According to St. Stephen, (Acts vii. 30, com¬ 
 pared with Exod. vii. 7,) the death of the Egyptian 
 king happened about forty years after the e c cape of 
 Moses to Midian. The words DHH D’3^n D’D’3 TVI 
 vayehi baiyamim harabbim hahem , which we translate 
 And it came to pass in process of time , signify, And it 
 
 a 
 
 b Gen. xviii. 20; chap. iii. 9; xxii. 23, 27; Deut. xxiv. 15 
 
 James v. 4.- c Chap. vi. 5.- d Chap. vi. 5 ; Psa. cv. 8, 42 
 
 cvi. 45.- e Gen. xv. 14; xlvi. 4.- f Ch. iv. 31; 1 Sam. i. 11 
 
 2 Sam. xvi. 12; Luke i. 25.- s Heb. knew. - h Chap. iii. 7. 
 
 was in many days from these that the king, &c. It 
 has already been remarked that Archbishop Usher 
 supposes this king to have been Ramesses Miamun, 
 who was succeeded by his son Amenophis, who was 
 drowned in the Red Sea when pursuing the Israelites, 
 but Abid Farajius says it was Amunfathis , (Ameno¬ 
 phis,) he who made the cruel edict against the Hebrew 
 children. 
 
 Some suppose that Moses wrote the book of Job 
 during the time he sojourned in Midian, and also the 
 book of Genesis. See the preface to the book of Job, 
 where this subject is considered. 
 
 Sighed by reason of the bondage] For the nature of 
 their bondage, see on chap. i. 14. 
 
 Verse 24. God remembered his covenant] God’s 
 covenant is God’s engagement; he had promised to 
 Abraham, to Isaac, and to Jacob, to give their posterity 
 a land flowing with milk and honey, &c. They are 
 now under the most oppressive bondage, and this was 
 the most proper time for God to show them his mercy 
 and power in fulfilling his promise. This is all that is 
 meant by God’s remembering his covenant, for it was 
 noio that he began to give it its effect. 
 
 Verse 25. And God had respect unto them.] VTJ 
 □'PlSx vaiyeda Elohim, God kneiv them, i. e., he ap¬ 
 proved of them, and therefore it is said that their cry 
 came up before God , and he heard their groaning. The 
 word JH’ yada , to know , in the Hebrew Bible, as well 
 as yivuxjKw in the Greek Testament, is frequently used 
 in the sense of approving ; and because God kneiv — 
 had respect for and approved of, them, therefore he was 
 determined to deliver them. For □TlSx Elohim , GOD, 
 in the last clause of this verse, Houbigant reads □JT'Sx 
 aleyhem, upon them, which is countenanced by the 
 Vulgate , Septuagint , Chaldee , Coptic , and Arabic , and 
 appears to have been the original reading. The dif¬ 
 ference in the original consists in the interchange of 
 two letters, the , yod and n he. Our translators in¬ 
 sert unto them , in order to make up that sense which 
 this various reading gives without trouble. 
 
 The farther we proceed in the sacred writings, the 
 more the history both of the grace and providence of 
 God opens to our view. He ever cares for his crea¬ 
 tures, and is mindful of his promise. The very means 
 
 299 
 
EXODUS. 
 
 Jethro at Mount Horeh. 
 
 Moses keeps the flock of 
 
 made use of to destroy his work are, in his hands, the 
 instruments of its accomplishment. Pharaoh orders 
 the male children of the Hebrews to be thrown into 
 the river; Moses, who was thus exposed, is found by 
 his own daughter, brought up as her own son, and from 
 his Egyptian education becomes much better qualified 
 for the great work to which God had called him ; and 
 his being obliged to leave Egypt was undoubtedly a 
 powerful means to wean his heart from a land in which 
 he had at his command all the advantages and luxuries 
 of life. His sojourning also in a strange land, where 
 he was obliged to earn his bread by a very painful em¬ 
 ployment, fitted him for the perilous journey he was 
 obliged to take in the wilderness, and enabled him to 
 bear the better the privations to which he was in con¬ 
 sequence exposed. 
 
 The bondage of the Israelites was also wisely per¬ 
 mitted, that they might with less reluctance leave a 
 country where they had suffered the greatest oppres¬ 
 sion and indignities. Had they not suffered severely 
 previously to their departure, there is much reason to 
 believe that no inducements could have been sufficient 
 to have prevailed on them to leave it. And yet their 
 leaving it was of infinite consequence, in the order both 
 of grace and providence, as it was indispensably ne¬ 
 cessary that they should be a people separated from all 
 the rest of the world, that they might see the promises 
 of God fulfilled under their own eyes, and thus have 
 the fullest persuasion that their law was Divine, their 
 prophets inspired by the Most High, and that the Mes¬ 
 siah came according to the prophecies before delivered 
 concerning him. 
 
 From the example of Pharaoh’s daughter, (see note 
 ver. 4,) and the seven daughters of Jethro, (ver. 16,) 
 we learn that in the days of primitive simplicity, and 
 in this respect the best days, the children, particularly 
 the daughters of persons in the highest ranks in life, 
 
 were employed in the most laborious offices. Kings’ 
 daughters performed the office of the laundress to their 
 own families ; and the daughters of princes tended and 
 watered the flocks. We have seen similar instances 
 in the case of Rebekah and Rachel; and we cannot 
 be too pointed in calling the attention of modern deli¬ 
 cate females, who are not only above serving their own 
 parents and family, but even their own selves : the con¬ 
 sequence of which is, they have neither vigour nor 
 health ; their growth, for want of healthy exercise, is 
 generally cramped ; their natural powers are prema¬ 
 turely developed, and their whole course is rather an 
 apology for living, than a state of effective life. Many 
 of these live not out half their days, and their offspring, 
 when they have any, is more feeble than themselves; 
 so that the jace of man where such preposterous con¬ 
 duct is followed (and where is it not followed 1) is in 
 a state of gradual deterioration. Parents who wish 
 to fulfil the intention of God and nature, will doubtless 
 see it their duty to bring up their children on a different 
 plan. A worse than the present can scarcely be found 
 out. 
 
 Afflictions , under the direction of God’s providence 
 and the influence of his grace, are often the means of 
 leading men to pray to and acknowledge God, who in 
 the time of their prosperity hardened their necks from 
 his fear. When the Israelites were sorely oppressed, 
 they began to pray. If the cry of oppression had not 
 been among them, probably the cry for mercy had not 
 been heard. Though afflictions, considered in them¬ 
 selves, can neither atone for sin nor improve the moral 
 state of the soul, yet God often uses them as means to 
 bring sinners to himself, and to quicken those who, 
 having already escaped the pollutions of the world, were 
 falling again under the influence of an earthly mind. 
 Of many millions besides David it may truly be said s 
 Before they were afflicted they went astray. 
 
 CHAPTER III. 
 
 Moses keeping the flock of Jethro at Mount Horeb, the angel of the Lord appears to him in a burning bush, 
 I, 2. Astonished at the sight, he turns aside to examine it, 3, ichen God speaks to him out of the fire, 
 and declares himself to be the God of Abraham, Isaac, and Jacob, 4—6 ; announces his purpose of deliver¬ 
 ing the Israelites from their oppression, and of bringing them into the promised land, 7—9 ; commissions 
 him to go to Pharaoh, and to be leader of the children of Israel from Egypt, 10. Moses excuses him¬ 
 self, 11 ; and God, to encourage him, promises him his protection, 12. Moses doubts whether the Israel¬ 
 ites will credit him, 13, and God reveals to him his Name, andinforms himivhathe is to say to the people, 
 14—17, and instructs him and the elders of Israel to apply unto Pharaoh for permission to go three days' 
 journey into the wilderness, to sacrifice unto the Lord, 18 ; foretells the obstinacy of the Egyptian king, 
 and the miracles which he himself should luork in the sight of the Egyptians, 19, 20 ; and promises that, 
 on the departure of the Israelites, the Egyptians should be induced to furnish them with all necessaries for 
 their journey, 21,22. 
 
 B C 1491 ’ N^- oses kept the flock of 
 
 -— -1- Jethro his father-in-law, a the 
 
 priest of Midian : and he led the flock to the 
 
 backside of the desert, and came A. M. 2513 . 
 
 to D the mountain of God, even - 
 
 to Horeb. 
 
 a Chap. ii. 16. 
 
 NOTES ON CHAP. III. 
 
 Terse 1. Jethro his father-in-law ] Concerning 
 
 Jethro, see the note on chap. ii. 18. Learned men 
 
 300 
 
 b Chap, xviii. 5 ; 1 Kings xix. 8. 
 
 are not agreed on the signification of the word jnn 
 chothen, which we translate father-in-law, and which 
 in Gen. xix. 14, we translate son-in-law . It seems to 
 
 a 
 
CHAP. III. 
 
 The angel appears to Moses , 
 
 out of the burning bush. 
 
 A. M. 2513. 2 And c the angel of the Lord ap- 
 
 B. C. 1491. r 
 
 ——1 -1 peared unto him in a flame of fire, 
 
 out of the midst of a bush : and he looked, 
 
 and, behold, the bush burned with fire, and 
 
 the bush tuas not consumed. 
 
 3 And Moses said, I will now turn aside, 
 
 and see this d great sight, why the a. m. 2513. 
 
 bush is not burned. _1_1_ 
 
 4 And when the Lord saw that he turned 
 aside to see, God called e unto him out of the 
 midst of the bush, and said, Moses, Moses. 
 And he said, Here am I. 
 
 c Deut. xxxiii. 16 ; Isa. lxiii. 9 ; Acts vii. 30. 
 
 be a general term for a relative by marriage, and the 
 connection only in which it stands can determine its 
 precise meaning. It is very possible that Reuel was 
 now dead, it being forty years since Moses came to 
 Midian ; that Jethro was his son, and had succeeded 
 him in his office of prince and priest of Midian ; that 
 Zipporah was the sister of Jethro ; and that conse¬ 
 quently the word pn chothen should be translated 
 brother-in-law in this place : as we learn from Gen. 
 xxxiv. 9, Deut. vii. 3, Josh, xxiii. 12, and other places, 
 that it simply signifies to contract affinity by marriage. 
 If this conjecture be right, we may well suppose that, 
 Reuel being dead, Moses was continued by his brother- 
 in-law Jethro in the same employment he had under 
 his father. 
 
 Mountain of God] Sometimes named Horeb, at 
 other times Sinai. The mountain itself had two peaks; 
 one was called Horeb , the other Sinai. Horeb was 
 probably the primitive name of the mountain, which 
 was afterwards called the mountain of God , because 
 God appeared upon it to Moses; and Mount Sinai, TD, 
 from HID seneh, a bush, because it was in a bush or 
 bramble, in a flame of fire, that this appearance was 
 made. 
 
 Yerse 2. The angel of the Lord ] Not a created 
 angel certainly; for he is called miT Jehovah, ver. 4, 
 &e., and has the most expressive attributes of the 
 Godhead applied to him, ver. 14, &c. Yet he is an 
 angel, malach, a messenger, in whom was the 
 
 name of God, chap, xxiii. 21 ; and in whom dwelt all 
 the fulness of the Godhead bodily, Col. ii. 9 ; and who, 
 in all these primitive times, was the Messenger of the 
 covenant, Mai. iii. 1. And who was this but Jesus, 
 the Leader, Redeemer, and Saviour of mankind ? See 
 the note on Gen. xvi. 7. 
 
 A flame of fire, out of the midst of a bush\ Fire was, 
 not only among the Hebrews but also among many 
 other ancient nations, a very significant emblem of the 
 Deity. God accompanied the Israelites in all their 
 journeyings through the wilderness as a pillar of fire 
 by night ; and probably a fire or flame in the holy of 
 holies, between the cherubim, was the general symbol 
 of his presence ; and traditions of these things, which 
 must have been current in the east, have probably given 
 birth, not only to the pretty general opinion that God 
 appears in the likeness of fire, *but to the whole of the 
 Zoroastrian system of fire-worship. It has been re¬ 
 ported of Zoroaster, or Zeradusht, that having retired 
 to a mountain for the study of wisdom, and the benefit 
 of solitude, the whole mountain was one day enveloped 
 with flame, out of the midst of which he came with¬ 
 out receiving any injury; on which he offered sacrifices 
 to God, who, he was persuaded, had then appeared to 
 him. M. Anquetil du Perron gives much curious in- 
 
 d Psa. cxi. 2; Acts vii. 31.- e Deut. xxxiii. 16. 
 
 formation on this subject in his Zend Avesta. The 
 modern Parsees call fire the offspring of Ormusd, and 
 worship it with a vast variety of ceremonies. 
 
 Among the fragments attributed to EEschylus, and 
 collected by Stanley in his invaluable edition of this 
 poet, p. 647, col. 1, we find the following beautiful 
 verses :— 
 
 Xopifo Ovtjtov tov Qeov, sat prj bosu 
 'Oyoiov avrip oapuLvov KaOecravaL. 
 
 Ovk oicrOa 6’ avrov’ ttote ysv up nvp QaivcTac 
 A.K'XaoTov bpgtj' nore 6’ v<5op, ttote de yvo<j>og. 
 
 “Distinguish God from mortal men ; and do not 
 suppose that any thing fleshly is like unto him. Thou 
 knowest him not : sometimes indeed he appears as a 
 formless and impetuous fire, sometimes as water , 
 sometimes as thick darkness .” The poet proceeds 
 
 Tpeyei d’ opr], sat yaia, nai TreXupiop 
 Bi >dop OaTiaaarig, icupsuv inpog yeya, 
 
 'O rav ETrfikeipy yopyov oyfia Seckotov. 
 
 “ The mountains, the earth, the deep and extensive 
 sea, and the summits of the highest mountains tremble 
 whenever the terrible eye of the Supreme Lord looks 
 down upon them.” 
 
 These are very remarkable fragments, and seem all 
 to be collected from traditions relative to the different 
 manifestations of God to the Israelites in Egypt, and 
 in the wilderness. Moses wished to see God, but he 
 could behold nothing but an indescribable glory : no¬ 
 thing like mortals, nothing like a human body, appear¬ 
 ed at any time to his eye, or to those of the Israelites. 
 “ Ye saw no manner of similitude,” said Moses, “ on 
 the day that the Lord spake unto you in Horeb, out 
 of the midst of the fire,” Deut. iv. 15. But some¬ 
 times the Divine power and justice were manifested 
 by the indescribable , formless, impetuous, consuming 
 flame ; at other times he appeared by the water which 
 he brought out of the flinty rock; and in the thick 
 darkness on Horeb, when the fiery law proceeded from 
 his right hand, then the earth quaked and the mountain 
 trembled : and when his terrible eye looked out upon 
 the Egyptians through the pillar of cloud and fire, 
 their chariot wheels were struck off, and confusion and 
 dismay were spread through all the hosts of Pharaoh ; 
 Exod. xiv. 24, 25. 
 
 And the bush was not consumed.] I. An emblem 
 of the state of Israel in its various distresses and per¬ 
 secutions : it was in the fire of adversity, but was not 
 consumed. 2. An emblem also of the state of the 
 Church of God in the wilderness, in persecutions often, 
 in the midst of its enemies, in the region of the shadow 
 of death—yet not consumed. 3. An emblem also of 
 the state of every follower of Christ: cast down, but 
 not forsaken ; grievously tempted, but not destroved ; 
 
 301 
 
God converses with Moses, EXODU S. * and makes known his purpose . 
 
 A. M. 2513 . 5 And he said, Draw not nigh 
 
 R G 1401 ° 
 
 -L hither: f put off thy shoes from 
 
 off thy feet, for the place whereon thou standest 
 is holy ground. 
 
 6 Moreover he said, * I am the God of thy 
 father, the God df Abraham, the God of Isaac, 
 and the God of Jacob. And Moses hid his 
 face ; for h he was afraid to look upon God. 
 
 7 And the Lord said, I have surely seen 
 the affliction of my people which are in Egypt, 
 
 f Chap. xix. 12; Josh. v. 15 ; Acts vii. 33.- s Gen. xxviii. 13; 
 
 ver. 15; chap. iv. 5 ; Matt. xxii. 32 ; Markxii. 26 ; Luke xx. 37 ; 
 
 Acts vii. 32.- 11 So 1 Kings xix. 13; Isa. vi. 1, 5 ; Neh. ix. 9 ; 
 
 Psa. cvi. 44; Acts vii. 34.- 1 Ch. ii. 23, 24.- k Chap. i. 11. 
 
 walking through the fire, but still unconsumed ! Why 
 are all these preserved in the midst of those things 
 which have a natural tendency to destroy them 1 Be¬ 
 cause God is in the midst of them ; it was this that 
 preserved the bush from destruction; and it was this 
 that preserved the Israelites ; and it is this, and this 
 alone, that preserves the Church, and holds the soul 
 of every genuine believer in the spiritual life. He in 
 whose heart Christ dwells not by faith, will soon be 
 consumed by the world, the flesh, and the devil. 
 
 Verse 5. Put off thy shoes ] It is likely that from 
 this circumstance all the eastern nations have agreed 
 to perform all the acts of their religious worship bare¬ 
 footed. All the Mohammedans, Brahmins, and Par- 
 sees do so still. The Jews were remarked for this in 
 the time of Juvenal; hence he speaks of their per¬ 
 forming their sacred rites barefooted; Sat. vi., ver. 158 : 
 
 Observant ubi festa mero pede sabbata reges. 
 
 The ancient Greeks did the same. Jamblichus, in the 
 life of Pythagoras, tells us that this was one of his 
 maxims, kvvTtobrjTog 6ve nai TcpooicvvEL, Offer sacrifice 
 and worship with your shoes off. And Solinus asserts 
 that no person was permitted to enter into the temple 
 of Diana, in Crete, till he had taken off his shoes. 
 “ JEdem Numinis (Diana) praterquam nudus vestigio 
 nullus licito ingreditur .” Tertullian observes, de je- 
 junio, that in a time of drought the worshippers of 
 Jupiter deprecated his wrath, and prayed for rain, 
 walking barefooted. “ Cum stupet ccelum, et aret 
 annus, nudipedalia, denunciantur.” It is probable that 
 D’bgJ nealim , in the text, signifies sandals , translated 
 by the Chaldee blJD sandal , and icblJD sandala , (see 
 Gen. xiv. 23,) which was the same as the Roman so- 
 lea , a sole alone, strapped about the foot. As this sole 
 must let in dust, gravel, and sand about the foot in 
 travelling, and render it very uneasy, hence the cus¬ 
 tom of frequently washing the feet in those countries 
 where these sandals were worn. Pulling off the shoes 
 was, therefore, an emblem of laying aside the pollu¬ 
 tions contracted by walking in the way of sin. Let 
 those who name the Lord Jesus Christ depart from 
 iniquity. In our western countries reverence is ex¬ 
 pressed by pulling off the hat; but how much more 
 significant is the eastern custom! “ The natives of 
 
 Bengal never go into their own houses with their shoes 
 on, nor into the houses of others, but always leave 
 
 302 
 
 and 1 have heard their cry k by rea- A. M. 2513 . 
 
 c ^ J r 1 T B - C. 1491. 
 
 son 01 their task-masters; lor 1 1 - 
 
 know their sorrows ; 
 
 8 And m I am come down to n deliver them 
 out of the hand of the Egyptians, and to bring 
 them up out of that land 0 unto a good lancf 
 and a large, unto a land p flowing with milk 
 and honey ; unto the place of 9 the Canaanites, 
 and the Hittites, and the Amorites, and the 
 Perizzites, and the Hivites, and the Jebusites. 
 
 1 Gen. xviii. 21; ch. ii. 25.- m Gen. xi. 5, 7 ; xviii.21 ; 1.24. 
 
 n Ch. vi. 6, 8 ; xii. 51. - 0 Deut. i. 25 ; viii. 7, 8, 9. - p Ver. 
 
 17 ; chap. xiii. 5 ; xxxiii. 3 ; Num. xiii. 27 ; Deut. xxvi. 9, 15 ; 
 Jer. xi. 5 ; xxxii. 22 ; Ezek. xx. 6.-3 Gen. xv. 18. 
 
 their shoes at the door. It would be a great affront 
 not to attend to this mark of respect when visiting ; 
 and to enter a temple without pulling off the shoes 
 would be an unpardonable offence.”— Ward. 
 
 The place whereon thou standest is holy ground.] It 
 was now particularly sanctified by the Divine pre¬ 
 sence ; but if we may credit Josephus, a general opi¬ 
 nion had prevailed that God dwelt on that mountain ; 
 and hence the shepherds, considering it as sacred 
 ground, did not dare to feed their flocks there. Moses, 
 however, finding the soil to be rich and the pasturage 
 good, boldly drove his flock thither to feed on it.—- 
 Antiq., b. ii., c. xii., s. 1. 
 
 Verse 6. 7 am the God of thy father ] Though the 
 word abi, father , is here used in the singular, St. 
 Stephen, quoting this place, Acts vii. 32, uses the 
 plural, f O tcjv TraTepuv aov, The God of thy 
 
 fathers ; and that this is the meaning the following 
 words prove : The God of Abraham, the God of Isaac, 
 and the God of Jacob. These were the fathers of 
 Moses in a direct line. This reading is confirmed by 
 the Sa?7iaritan and by the Coptic. Abraham was the 
 father of the Ishmaelites, and with him was the cove¬ 
 nant first made. Isaac was the father of the Edom¬ 
 ites as well as the Israelites , and with him was the 
 covenant renewed. Jacob was the father of the 
 twelve patriarchs, who were founders of the Jewish 
 nation, and to him were the promises particularly con¬ 
 firmed. Hence we see that the Arabs and Turks in 
 general, who are descendants of Ishmael; the Edom¬ 
 ites , now absorbed among the Jews, (see the note on 
 Gen. xxv. 23,) who are the descendants of Esau; 
 and the Jewish people , wheresoever scattered, wlio 
 are the descendants of Jacob , are all heirs of the pro¬ 
 mises included in this primitive covenant; and their 
 gathering in with the fulness of the Gentiles may be 
 confidently expected. 
 
 And Moses hid his face'] For similar acts, see the 
 passages referred to in the margin. He teas afraid to 
 look —he was overawed by God’s presence, and daz¬ 
 zled with the splendour of the appearance. 
 
 Verse 7. I have surely seen] TPiO 71*0 raoh raithi , 
 seeing , I have seen —I have not only seen the afflic¬ 
 tions of this people because I am omniscient, but I have 
 considered their sorrows, and my eye affects my heart. 
 
 Verse 8. And I am come down to deliver them] 
 This is the very purpose for which I am now come 
 
 a 
 
CHAP. III. 
 
 God commissions Moses 
 
 a. M.2513. 9 Now therefore, behold, r the 
 
 B -. C. 1491 ‘ - cry of the children of Israel is 
 come unto me : and I have also seen the 
 * oppression wherewith the Egyptians oppress 
 them. 
 
 10 1 Come now therefore, and I will send 
 thee unto Pharaoh, that thou mayest bring 
 forth my people the children of Israel out of 
 Egypt. 
 
 11 And Moses said unto God, 11 Who am I, 
 that I should go unto Pharaoh, and that I 
 
 r Chap. ii. 23.- 3 Chap. i. 11 , 13, 14, 22 .- 1 Psa. cv. 26; 
 
 Mic. vi. 4.—-— u See chap. vi. 12 ; 1 Sam. xviii. 18 ; Isa. vi. 5, 8 ; 
 
 down upon this mountain, and for which I manifest 
 myself to thee. 
 
 Large — la?id] Canaan, when compared with the 
 small tract of Goshen, in which they were now situat¬ 
 ed, and where, we learn, from chap. i. 7, they were 
 straitened for room, might be well called a large land. 
 See a fine description of this land Deut. viii. 7. 
 
 A land flowing with milk and honey\ Excellent for 
 pasturage, because abounding in the most wholesome 
 herbage and flowers ; and from the latter an abundance 
 of wild honey was collected by the bees. Though cul¬ 
 tivation is now almost entirely neglected in this land, 
 because of the badness of the government and the 
 scantiness of the inhabitants, yet it is still good for 
 pasturage , and yields an abundance of honey. The 
 terms used in the text to express the fertility of this 
 land, are commonly used by ancient authors on similar 
 subjects It is a metaphor taken from a breast pro¬ 
 ducing copious streams of milk. Homer calls Argos 
 ovdap apovpr/e, the breast of the country , as affording 
 streams of milk and honey, II. ix., ver. 141. So Virgil;— 
 Prima tulit tellus, eadem vos ubere laeto 
 Accipiet. JEn., lib. iii., ver. 95. 
 
 “ The land that first produced you shall receive you 
 again into its joyous bosom.” 
 
 The poets feign that Bacchus, the fable of whom 
 they have taken from the history of Moses, produced 
 rivers of milk and honey, of water and wine :— 
 
 'Pei 6e yaTiasri neSov, 
 
 'Pei 6' oivcp, fyei 6e ye'kiaaav 
 
 NeKTapi. Eurip. Bacch ., E7rod., ver. 8. 
 
 “ The land flows with milk ; it flows also with wine ; 
 it flows also with the nectar of bees, (honey.)” This 
 seems to be a mere poetical copy from the Pentateuch, 
 where the sameness of the metaphor and the corre¬ 
 spondence of the descriptions are obvious. 
 
 Place of the Canaanites, cfc.] See Gen. xv. 18, &c. 
 
 Verse 11. Who am I — that I should bring ] He 
 was so satisfied that this was beyond his power, and 
 all the means that he possessed, that he is astonished 
 that even God himself should appoint hirp to this 
 work! Such indeed was the bondage of the children 
 of Israel, and the power of the people by whom they 
 were enslaved, that had not their deliverance come 
 through supernatural means, their escape had been 
 utterly impossible. 
 
 to go to Pharaoh 
 
 should bring forth the children of A. M. 2513 
 Israel out of Egypt ? B. c. hoi. 
 
 12 And he said, Y Certainly I will be with 
 thee ; and this shall he a token unto thee that 
 I have sent thee : When thou hast brought 
 forth the people out of Egypt, ye shall serve 
 God upon this mountain. 
 
 13 And Moses said unto God, Behold, when 
 I come unto the children of Israel, and shall 
 say unto them, The God of your fathers hath 
 sent me unto you; and they shall say to me, 
 
 Jer. i. 6 .- v Genesis xxxi. 3 ; Deut. xxxi. 23 ; Josh. i. 5 ; 
 
 Rom. viii. 31. 
 
 Verse 12. Certainly I will be with thee ] This 
 great event shall not be left to thy wisdom and to thy 
 power ; my counsel shall direct thee, and my power 
 shall bring all these mighty things to pass. 
 
 And this shall be a token] Literally, And this to 
 thee for a sign , i. e., this miraculous manifestation of 
 the burning bush shall be a proof -that I have sent 
 thee; or, My being with thee , to encourage thy heart, 
 strengthen thy hands, and enable thee to work mira¬ 
 cles, shall be to thyself and to others the evidence of 
 thy Divine mission. 
 
 Ye shall serve God upon this mountain .] This was 
 not the sign , but God shows him, that in their return 
 from Egypt they should take this mountain in their 
 way, and should worship him in this place. There 
 may be a prophetic allusion here to the giving o^ the 
 law on Mount Sinai. As Moses received his com¬ 
 mands here , so likewise should the Israelites icceive 
 theirs in the same place. After all, the Divine Being 
 seems to testify a partial predilection for thu moun¬ 
 tain, for reasons that are not expressed. See the 
 note on ver. 5. 
 
 Verse 13. They shall say — What is his nameT\ 
 Does not this suppose that the Israelites had an idola¬ 
 trous notion even of the Supreme Being 1 They had 
 probably drank deep into the Egyptian superstitions, 
 and had gods many and lords many; and Moses con¬ 
 jectured that, hearing of a supernatural deliverance, 
 they would inquire who that God was by whom it was 
 to be effected. The reasons given here by the rab¬ 
 bins are too refined for the Israelites at this time. 
 “ When God,” say they, “ judgeth his creatures, he is 
 called DTlbx Elohim; when he warreth against the 
 wicked, he is called Tsebaoth; but when he 
 
 showeth mercy unto the world, he is called mrr Ye- 
 hovah .” It is not likely that the Israelites had much 
 knowledge of God or of his ways at the time to which 
 the sacred text refers ; it is certain they had no writ¬ 
 ten word. The book of Genesis, if even written, (for 
 some suppose it had been composed by Moses during 
 his residence in Midian,) had not yet been communi¬ 
 cated to the people ; and being so long without any 
 revelation, and perhaps without even the form of Di¬ 
 vine worship, their minds being degraded by the state 
 of bondage in which they had been so long held, and 
 seeing and hearing little in religion but the supersti¬ 
 tions of those among whom they sojourned, they could 
 
 303 
 
 a 
 
God reveals his name to Moses, EXODUS. and gives particular instructions 
 
 A. M. 2513. What is his name ? what shall I 
 ?' C ’ 1491 ‘ . say unto them ? 
 
 14 And God said unto Moses, I AM THAT 
 I AM : and he said, Thus shalt thou say unto 
 the children of Israel, w I AM hath sent me 
 unto you. 
 
 15 And God said moreover unto Moses, 
 Thus shalt thou say unto the children of Israel, 
 The Lord God of your fathers, the God of 
 Abraham, the God of Isaac, and the God of 
 Jacob, hath sent me unto you: this is x my 
 name for ever, and this is my memorial unto 
 all generations. 
 
 16 Go, and y gather the elders of Israel 
 together, and say unto them, The Lord God 
 
 w Chap. vi. 3 ; John viii. 58 ; 2 Cor. i. 20 ; Heb. xiii. 8 ; Rev. 
 i. 4. - 2 Psa. cxxxv. 13; Hos. xii. 5. -y Ch. iv. 29.- z Gen. 
 
 have no distinct notion of the Divine Being. Moses 
 himself might have been in doubt at first on this sub¬ 
 ject, and he seems to have been greatly on his guard 
 against illusion ; hence he asks a variety of questions, 
 and endeavours, by all prudent means, to assure him¬ 
 self of the truth and certainty of the present appear¬ 
 ance and commission. He well knew the power of 
 the Egyptian magicians, and he could not tell from 
 these first views whether there might not have been 
 som« delusion in this case. God therefore gives him 
 the fullest proof, not only for the satisfaction of the 
 people, to whom he was to be sent, but for his own 
 full conviction, that it was the supreme God who now 
 spoke to him. 
 
 VerseH. I am that I am] DTRs* T^X ITTIH Eheyeh 
 asher Eheyeh. These words have been variously 
 understood. The Vulgate translates Ego sum qui sum, 
 I am who am. The Septuagint, E yo el/u 6 £2v, I am 
 he to ho exists. The Syriac , the Persic , and the Chal¬ 
 dee preserve the original words without any gloss. 
 The Arabic paraphrases them, The Eternal, who passes 
 not away; which is the same interpretation given by 
 Abul Farajius , who also preserves the original words, 
 and gives the above as their interpretation. The Tar- 
 gum of Jonathan , and the Jerusalem Targum para¬ 
 phrase the words thus : “ He who spake, and the world 
 was; who spake, and all things existed.” As the ori¬ 
 ginal words literally signify, I will he ichat I will he, 
 some have supposed that God simply designed to in¬ 
 form Moses, that what he had been to his fathers 
 Abraham, Isaac, and Jacob, he ivould he to him and 
 the Israelites ; and that he would perform the promises 
 he had made to his fathers, by giving their descend¬ 
 ants the promised land. It is difficult to put a mean¬ 
 ing on the words ; they seem intended to point out the 
 eternity and self-existence of God. Plato, in his Par¬ 
 menides, where he treats sublimely of the nature of 
 God, says, Ovd’ apa ovopa egtiv avrcp, nothing can ex¬ 
 press his nature; therefore no name can he attributed 
 to him. See the conclusion of this chapter, and on 
 the word Jehovah , chap, xxxiv. 6, 7. 
 
 Verse 15. This is my name for ever ] The name 
 
 304 
 
 of your fathers, the God of Abra- A. M. 2M3. 
 
 ham, of Isaac, and of Jacob, ap- -- 
 
 peared unto me, saying, z I have surely visited 
 you, and seen that which is done to you in 
 Egypt: 
 
 17 And I have said, a I will bring you up 
 out of the affliction of Egypt unto the land 
 of the Canaanites, and the Hittites, and the 
 Amorites, and the Perizzites, and the Hivites, 
 and the Jebusites, unto a land flowing with 
 milk and honey. 
 
 18 And b they shall hearken to thy voice : and 
 c thou shalt come, thou and the elders of Israel, 
 unto the king of Egypt, and ye shall say unto 
 him, The Lord God of the Hebrews hath d met 
 
 1. 24 ; ch. ii. 25 ; iv. 31 ; Luke i. 68.- a Gen. xv. 14,16 ; ver 8. 
 
 b Ch. iv. 31.- 0 Ch. v. 1, 3.- d Num. xxiii. 3, 4, 15, 16. 
 
 here referred to is that which immediately precedes, 
 lThSk mrr Yehovah Elohim , which we translate the 
 Lord God, the name by which God had been known 
 from the creation of the world, (see Gen. ii. 4,) and 
 the name by which he is known among the same 
 people to the present day. Even the heathens knew 
 this name of the true God ; and hence out of our mn 1 
 Yehovah they formed their Jao, Jeve , and Jove; so 
 that the word has been literally fulfilled, This is my 
 memorial unto all generations. See the note on the 
 word Elohim, Gen. i. 1. As to be self-existent and 
 eternal must be attributes of God for ever, does it not 
 follow that the dS^ 1 ? leolam, for ever, in the text sig¬ 
 nifies eternity ? “ This is my name to eternity—and 
 
 my memorial,” “H Tib ledor dor, “ to all succeeding 
 generations.” While human generations continue he 
 shall be called the God of Abraham, the God of Isaac, 
 and the God of Jacob; but when time shall be no 
 more, he shall be Jehovah Elohim. Hence the first 
 expression refers to his eternal existence, the latter to 
 the discovery he should make of himself as long as 
 time should last. See Gen. xxi. 33. Diodorus Sicu¬ 
 lus says, that “ among the Jews, Moses is reported 
 to have received his laws from the God named Jao,” 
 law, i. e., Jeue, Jove, or Jeve; for in all these ways 
 the word mn' Yehovah may be pronounced; and in 
 this way I have seen it on Egyptian monuments. See 
 Diod., lib. 1., c. xciv. 
 
 Verse 16. Elders of Israel ] Though it is not likely 
 the Hebrews were permitted to have any regular go¬ 
 vernment at this time, yet there can be no doubt of 
 their having such a government in the time of Joseph, 
 and for some considerable time after; the elders of 
 each tribe forming a kind of court of magistrates, by 
 which all actions were tried, and legal decisions made, 
 in the Israelitish community. 
 
 I have surely visited you\ An exact fulfilment of 
 the prediction of Joseph, Gen. 1. 24, God will surely 
 visit you, and in the same words too. 
 
 Verse 18. They shall hearken to thy voice ] This 
 assurance was necessary to encourage him in an en-« 
 terprise so dangerous and important. 
 
 a 
 
CHAP. III. 
 
 Obstinacy of Pharaoh foretold . 
 
 The people not to go out empty . 
 
 A. M. 2513. with us : and now let us go, we 
 
 ^ 1_1 beseech thee, three days’ journey 
 
 into the wilderness, that we may sacrifice to 
 the Lord our God. 
 
 19 And I am sure that the king of Egypt 
 e will not let you go, f no, not by a mighty hand. 
 
 20 And I will 8 stretch out my hand, and 
 smite Egypt with h all my wonders which I 
 will do in the midst thereof: and * 1 after tha t 
 he will let you g o. 
 
 e Chap. v. 2 ; vii. 4.- f Or, but by strong hand. - S Ch. vi. 
 
 6; vii. 5; ix. 15.- h Chap. vii. 3 ; xi. 9; Deut. vi. 22 ; Neh. 
 
 *x. 10; Psa. cv. 27; cxxxv. 9 ; Jer. xxxii. 20 ; Acts vii. 36; see 
 
 Three days' journey into the wilderness} Evidently 
 intending Mount Sinai, which is reputed to be about 
 three days’ journey, the shortest way, from the land 
 of Goshen. In ancient times, distances were com¬ 
 puted by the time required to pass over them. Thus, 
 instead of miles, furlongs, &c., it was said, the dis¬ 
 tance from one place to another was so many days', 
 so many hours' journey; and it continues the same 
 in all countries where there are no regular roads or 
 highways. 
 
 Verse 19. I am sure that the king of Egypt will 
 not let you go, no, not by a mighty hand] When the 
 facts detailed in this history have been considered in 
 connection with the assertion as it stands in our Bibles, 
 the most palpable contradiction has appeared. That 
 the king of Egypt did let them go, and that by a 
 mighty hand, the book itself amply declares. We 
 should therefore seek for another meaning of the ori¬ 
 ginal word. velo, which generally means and not, 
 has sometimes the meaning of if not, unless, except, 
 &c. ; and in Becke's Bible, 1549, it is thus translated : 
 
 I am sure that the kyng of Egypt wyl not let you go, 
 except wyth a myghty hand. This import of the 
 negative particle, which is noticed by Noldius, Heb. 
 Part., p. 328, was perfectly understood by the Vul¬ 
 gate, where it is translated nisi, unless ; and the Sep- 
 tuagint in their eav yrj, which is of the same import; 
 and so also the Coptic. The meaning therefore is 
 very plain : The king of Egypt, who now profits much 
 by your servitude, will not let you go till he sees my 
 hand stretched out, and he and his nation be smitten 
 with ten plagues. Hence God immediately adds, ver. 
 20 : I will stretch out my hand, and smite Egypt 
 with all my wonders—and after that, he will let 
 you go. 
 
 Verse 22. Every woman shall borrow\ This is 
 certainly not a very correct translation : the original 
 word shaal signifies simply to ask, request, de¬ 
 
 mand, require, inquire, &c. ; but it does not signify to 
 borrow in the proper sense of that word, though in a 
 very few places of Scripture it is thus used. In this 
 and the parallel place, chap. xii. 35, the word signifies 
 to ask or demand, and not to borrow, which is a gross 
 mistake into which scarcely any of the versions, an¬ 
 cient or modern, have fallen, except our own. The 
 •Septuagint has airyoei, she shall ask ; the Vulgate, 
 postulabit, she shall demand; the Syriac, Chaldee, 
 Samaritan, Samaritan Version, Coptic, and Persian, 
 
 Vol. I. ( 21 ) 
 
 21 And k I will give tins people A. M. 2513 . 
 
 r • .i • i . ? 1 T' • B. C. 1491. 
 
 lavour in the sight 01 the Egyptians : _ 
 
 and it shall come to pass, that, when ye go, 
 ye shall not go empty. 
 
 22 1 But every woman shall borrow of her 
 neighbour, and of her that sojourneth in her 
 house, jewels of silver, and jewels of gold, 
 and raiment: and ye shall put them upon 
 your sons, and upon your daughters ; and m ye 
 shall spoil n the Egyptians. 
 
 chap. vii. to xiii.-' Chap. xii. 31.- k Chap. xi. 3 ; xii. 36; 
 
 Psa. cvi. 46 ; Prov. xvi. 7.- 1 Gen. xv. 14 ; ch. xi. 2 ; xii. 35, 36. 
 
 m Job xxvii. 17; Prov. xiii. 22; Ezek. xxxix. 10.- n Or, Egypt. 
 
 are the same as the Hebrew. The European ver¬ 
 sions are generally correct on this point; and our 
 common English version is almost the sole transgress¬ 
 or : I say, the common version, which, copying the 
 Bible published by Becke in 1549, gives us the ex¬ 
 ceptionable term borrow, for the original shaal, 
 
 which in the Geneva Bible, and Barker's Bible of 
 1015, and some others, is rightly translated aske. 
 God commanded the Israelites to ask or demand a 
 certain recompense for their past services, and he in¬ 
 clined the hearts of the Egyptians to give liberally; 
 and this, far from being a matter of oppression, wrong , 
 or even charity, was no more than a very partial 
 recompense for the long and painful services which we 
 may say six hundred thousand Israelites had rendered 
 to Egypt, during a considerable number of years. And 
 there can be no doubt that while their heaviest op¬ 
 pression lasted, they were permitted to accumulate 
 no kind of property, as all their gains went to their 
 oppressors. 
 
 Our exceptionable translation of the original has 
 given some countenance to the desperate cause of in¬ 
 fidelity ; its abettors have exultingly said : “ Moses re¬ 
 presents the just God as ordering the Israelites to bor¬ 
 row the goods of the Egyptians under the pretence of 
 returning them, whereas he intended that they should 
 march off with the booty.” Let these men know that 
 there was no borrowing in the case ; and that if ac¬ 
 counts were fairly balanced, Egypt would be found 
 still in considerable arrears to Israel. Let it also be 
 considered that the Egyptians had never any right to 
 the services of the Hebrews. Egypt owed its policy, 
 its opulence, and even its political existence, to the 
 Israelites. What had Joseph for his important ser¬ 
 vices l Nothing ! He had neither district, nor city, 
 nor lordship in Egypt; nor did he reserve any to his 
 children. All his services were gratuitous; and being 
 animated with a better hope than any earthly posses¬ 
 sion could inspire, he desired that even his bones should 
 be carried up out of Egypt. Jacob and his family, it 
 is true, were permitted to sojourn in Goshen, but they 
 were not provided for in that place ; for they brought 
 their cattle, their goods, and all that they had into 
 Egypt, Gen. xlvi. 1,6; so that they had nothing but 
 the bare land to feed on; and had built treasure cities 
 or fortresses, we know not how many ; and two whole 
 cities, Pithom and Raamses, besides; and for all these 
 services they had no compensation whatever, but were 
 
 305 
 
Observations on the 
 
 EXODUS. 
 
 preceding chapter. 
 
 besides cruelly abused, and obliged to witness, as the 
 sum of their calamities, the daily murder of their male 
 infants. These particulars considered, will infidelity 
 ever dare to produce this case again in support of its 
 worthless pretensions 1 
 
 Jewels of silver, cf-c.] The word ’Sd keley we have 
 already seen signifies vessels, instruments , weapons, 
 &c., and may be very well translated by our English 
 term, articles or goods. The Israelites got both gold 
 and silver, probably both in coin and in plate of dif¬ 
 ferent kinds; and such raiment as was necessary for 
 the journey which they were about to undertake. 
 
 Ye shall spoil the Egyptians .] The verb natsal 
 signifies, not only to spoil, snatch away , but also to get 
 away , to escape, to deliver , to regain , or recover. Spoil 
 signifies what is taken by rapine or violence; but this 
 cannot be the meaning of the original word here, as 
 the Israelites only asked , and the Egyptians without 
 fear , terror , or constraint, freely gave. It is worthy 
 of remark that the original word is used, 1 Sam. xxx. 
 22, to signify the recovery of property that had. been 
 taken away by violence: “ Then answered all the wicked 
 men, and men of Belial, of those that went with Da¬ 
 vid, Because they went not with us we will not give 
 them aught of the spoil (SbtPnD mehashsHALAi.) that 
 we have recovered, uSxn ntsw asher hitstsalnu. In 
 this sense we should understand the word here. The 
 Israelites recovered a part of their property —their 
 wages, of which they had been most unjustly deprived 
 by the Egyptians. 
 
 In this chapter w r e have much curious and important 
 information; but what is most interesting is the name 
 by which God was pleased to make himself known to 
 Moses and to the Israelites, a name by which the Su¬ 
 preme Being was afterwards known among the wisest 
 inhabitants of the earth. He who IS and who WILL 
 BE what he IS. This is a proper characteristic of 
 the Divine Being, who is, properly speaking, the only 
 Being, because he is independent and eternal; whereas 
 all other beings, in whatsoever forms they may appear, 
 are derived, finite, changeable, and liable to destruc¬ 
 tion, decay, and even to annihilation. When God, 
 therefore, announced himself to Moses by this name, 
 he proclaimed his own eternity and immateriality; and 
 the very name itself precludes the possibility of idol¬ 
 atry, because it was impossible for the mind, in con¬ 
 sidering it, to represent the Divine Being in any 
 assignable shape ; for who could represent Being or 
 Existence by any limited form ? And who can have 
 any idea of a form that is unlimited ? Thus, then, we 
 find that the first discovery which God made of him¬ 
 self was intended to show the people the simplicity 
 and spirituality of his nature ; that while they con¬ 
 sidered him as Being, and the Cause of all Being, they 
 might be preserved from all idolatry for ever. The 
 a 306 
 
 very name itself is a proof of a Divine revelation ; for 
 it is not possible that such an idea could have ever 
 entered into the mind of man, unless it had been com¬ 
 municated from above. It could not have been pro¬ 
 duced by reasoning, for there were no premises on 
 which it could be built, nor any analogies by w'hich it 
 could have been formed. We can as easily compre¬ 
 hend eternity as we can being , simply considered in and 
 of itself, when nothing of assignable forms, colours, or 
 qualities existed, besides its infinite and illimitable self. 
 
 To this Divine discovery the ancient Greeks owed 
 the inscription which they placed above the door of 
 the temple of Apollo at Delphi: the whole of the 
 inscription consisted in the simple monosyllable El, 
 THOU ART, the second person of the Greek sub¬ 
 stantive verb et/u, I am. On this inscription Plutarch, 
 one of the most intelligent of all the Gentile philoso¬ 
 phers, made an express treatise, tt epi rov El ev A e7apoig y 
 having received the true interpretation in his travels in 
 Egypt, whither he had gone for the express purpose 
 of inquiring into their ancient learning, and where he 
 had doubtless seen these words of God to Moses in 
 the Greek version of the Septuagint, which had been 
 current among the Egyptians ( for whose sake it was 
 first made) about four hundred years previously to the 
 death of Plutarch. This philosopher observes that 
 “ this title is not only proper, but peculiar to God, be¬ 
 cause He alone is being; for mortals have no partici¬ 
 pation of true being, because that which begins and 
 ends, and is continually changing, is never one nor the 
 same, nor in the same state. The deity on whose 
 temple this word was inscribed was called Apollo, Ako?l- 
 /l ov, from a, negative, and ttoTivc, many, because God 
 is one, his nature simple, his essence uncompounded. ” 
 Hence he informs us the ancient mode of addressing 
 God was, “ El 'EN, Thou art One, ov yap ttoTJo to 
 deiov eotlv, for many cannot be attributed to the Divine 
 nature : aai ov wpoTcpov ovdtv eariv, ovd’ varepov, ovbs 
 ye?Aov, ovSe Trap(pxVp £V ov, ovdc tt peofivTepov, ovde veo- 
 repov, in which there is neither first nor last, future 
 nor past, old nor young; aXK elc uv evl to vvv to aei 
 TTE'ir'kripuK.E, but as being one, fills up in one NOW an 
 eternal duration.” And he concludes with observing 
 that “ this word corresponds to certain others on the 
 same temple, viz., rN£20T 2EAYT0N, Know thy¬ 
 self; as if, under the name El, Thou Art, the Deity 
 designed to excite men to venerate Him as eternally 
 existing, ovra SiairavToc, and to put them in mind 
 of the frailty and mortality of their own nature.” 
 
 What beautiful things have the ancient Greek phi¬ 
 losophers stolen from the testimonies of God to enrich 
 their own works, without any kind of acknowledgment! 
 And, strange perversity of man ! these are the very 
 things which we so highly applaud in the heathen co¬ 
 pies, while we neglect or pass them by in the Divine 
 originals ! 
 
 ( 21* ) 
 
The rod changed into a serpent. 
 
 GIIAP. IV. The hand of Moses becomes leprous . 
 CHAPTER IV. 
 
 Moses continuing to express his fear that the Israelites would not credit his Divine mission, 1, God, to 
 strengthen his faith, and to assure him that his countrymen would believe him, changed his rod into a ser¬ 
 pent, and the serpent into a rod, 2-5; made his hand leprous, and afterwards restored it, 6, 7 ; intimating 
 that he had now endued him ivith power to work such miracles, and that the Israelites would believe, 8; 
 and farther assures him that he should have power to turn the water into blood, 9. Moses excuses himself 
 on the ground of his not being eloquent , 10, and God reproves him for his unbelief, and promises to give 
 him supernatural assistance, 11, 12. Moses expressing his utter unwillingness to go on any account, God 
 is angry, and then promises to give him his brother Aaron to be his spokesman , 13—16, and appoints his 
 rod to be the instrument of working miracles, 17. Moses returns to his relative Jethro, and requests 
 liberty to visit his brethren in Egypt, and is permittted, 18. God appears to him in Midian, and assures 
 him that the Egyptians who sought his life were dead, 19. Moses, with his ivife and children, set out on 
 their journey to Egypt, 20. God instructs him what he shall say to Pharaoh, 21—23. He is in danger 
 of losing his life, because he had not circumcised his son, 24. Zipporah immediately circumcising the 
 child, Moses escapes unhurt, 25, 26. Aaron is commanded to go and meet his brother Moses; he goes 
 and meets him at Horeb, 27. Moses informs him of the commission he had received from God, 28. They 
 both go to their brethren, deliver their message, and work miracles, 29, 30. The people believe and adore 
 God , 31. 
 
 A. M. 2oi3. A ND Moses answered and said, 
 
 B. C. 1491. JPL -p, . . .. . . 
 
 - nut, behold, they will not be¬ 
 lieve me, nor hearken unto my voice: for 
 they will say, The Lord hath not appeared 
 unto thee. 
 
 2 And the Lord said unto him, What is 
 that in thine hand ? And he said, a A rod. 
 
 3 And he said, Cast it on the ground. And 
 he cast it on the ground, and it became a 
 serpent; and Moses fled from before it. 
 
 4 And the Lord said unto Moses, Put forth 
 thine hand, and take it by the tail. And he 
 
 put forth his hand, and caught A. M. 2513. 
 
 it, and it became a rod in his —-—1 -1 
 
 hand: 
 
 5 That they may b believe that c the Lord 
 God of their fathers, the God of Abraham, the 
 God of Isaac, and the God of Jacob, hath 
 appeared unto thee. 
 
 6 And the Lord said furthermore unto him. 
 
 * 
 
 Put now thine hand into thy bosom. And 
 he put his hand into his bosom : and when 
 he took it out, behold, his hand was leprous 
 d as snow. 
 
 a Ver. 17, 20.- b Chap. xix. 9.- c Chap. iii. 15. 
 
 d Nura. xii. 10; 2 Kings v. 27. 
 
 NOTES ON CHAP. IY. 
 
 Verse 1 . They will not believe me] As if he had 
 said, Unless I be enabled to work miracles, and give 
 them proofs by extraordinary works as well as by words, 
 they will not believe that thou hast sent me. 
 
 Verse 2. A rod.] matteh, a staff, probably his 
 
 shepherd’s crook; see Lev. xxvii. 32. As it was 
 made the instrument of working many miracles, it was 
 afterwards called the rod of God; see ver. 20. 
 
 Verse 3. A serpent] Of what sort we know not, 
 as the word nachash is a general name for serpents, 
 and also means several other things, see Gen. iii. 1 : 
 but it was either of a kind that he had not seen before, 
 or one that he knew to be dangerous; for it is said, 
 he fled from before it Some suppose the staff was 
 changed into a crocodile; see on chap. vii. 7. 
 
 Verse 4. He put forth his hand, and caught it] 
 Considering the light in which Moses had viewed this 
 serpent, it required considerable faith to induce him 
 thus implicitly to obey the command of God; but he 
 obeyed, and the noxious serpent became instantly the 
 miraculous rod in his hand! Implicit faith and obe¬ 
 dience conquer all difficulties; and he who believes in 
 God, and obeys him in all things, has really nothing to 
 fear. 
 
 Aerse 5. That they may believe] This is an ex- 
 
 a 
 
 ample of w r hat is called an imperfect or unfinished 
 speech, several of which occur in the sacred writings. 
 It may be thus supplied : Do this before them, that they 
 may believe that the Lord—hath appeared unto thee. 
 
 Verse 6. His hand was leprous as snow.] That is, 
 the leprosy spread itself over the whole body in thin 
 white scales; and from this appearance it has its Greek 
 name herrpa, from lemp, a scale. Dr. Mead says, “ I 
 have seen a remarkable case of this in a countryman, 
 whose whole body was so miserably seized with it, that 
 his skin was shining as if covered with snoio; and as 
 the furfuraceous scales were daily rubbed off, the flesh 
 appeared quick or raw underneath.” The leprosy, at 
 least among the Jews, was a most inveterate and con¬ 
 tagious disorder, and deemed by them incurable. Among 
 the heathens it was considered as inflicted by their gods, 
 and it was supposed that they alone could remove it. 
 It is certain that a similar belief prevailed among the 
 Israelites ; hence, when the king of Syria sent his 
 general, Naaman, to the king of Israel to cure him of 
 his leprosy, he rent his clothes, saying, Am I God, to 
 kill and to make alive, that this man doth send unto me 
 to recover a man of his leprosy ? 2 Kings v. 7. This 
 appears, therefore, to be the reason why God chose this 
 sign, as the instantaneous infliction and removal of this 
 disease were demonstrations which all would allow of 
 
 307 
 
Moses pleads his unfitness 
 
 EXODUS, 
 
 for the Divine mission . 
 
 A. M. 2513. 7 And he said, Pat thine hand 
 
 ——--1 into thy bosom again. And he put 
 
 his hand into his bosom again ; and plucked 
 it out of his bosom, and, behold, e it was turn¬ 
 ed again as his other flesh. 
 
 8 And it shall come to pass, if they will 
 not believe thee, neither hearken to the voice 
 of the first sign, that they will believe the 
 voice of the latter sign. 
 
 9 And it shall come to pass, if they will not 
 believe also these two signs, neither hearken 
 unto thy voice, that thou shalt take of the 
 water of the river, and pour it upon the dry 
 land : and f the water which thou takest out 
 
 of the river s shall become blood A. M. 2513 . 
 
 , . 7 7 B. C. 1491. 
 
 upon the dry land. ■- 
 
 10 And Moses said unto the Lord, 0 my 
 Lord, I am not h eloquent, neither * 1 * i. heretofore 
 nor since thou hast spoken unto thy servant; 
 but k I am slow of speech, and of a slow tongue. 
 
 11 And the Lord said unto him, 1 Who hath 
 made man s mouth ? or who maketh the dumb, 
 or deaf, or the seeing, or the blind ? have not 
 I the Lord ? 
 
 12 Now therefore go, and I will be m with 
 thy mouth, and teach thee what thou shalt say. 
 
 13 And he said, O my Lord, n send, I pray 
 thee, by the hand of him whom thou 0 wilt send. 
 
 0 Deut. xxxii. 39 ; Num. xii. 13,14; 2 Kings v. 14 ; Matt. viii. 3. 
 
 1 Chap. vii. 19.- s Heb. shall be and shall be. - h Heb. a man 
 
 of words. -* Heb. smce yesterday, nor since the third day. 
 
 k Chap. vi. 12 ; Jer. i. 6.- 1 Psa. xciv. 9.- m Isa. 1.4 ; Jer 
 
 i. 9 ; Matt. x. 19 ; Mark xiii. 11; Luke xii. 11, 12; xxi. 14, 15 
 n See Jonah i. 3.- 0 Or, shouldest. 
 
 the sovereign power of God. We need, therefore, 
 seek for no other reasons for this miracle : the sole 
 reason is sufficiently obvious. 
 
 Verse 8. If they will not believe—the voice of the 
 first sign , df-c.] Probably intimating that some would 
 be more difficult to be persuaded than others : some 
 would yield to the evidence of the first miracle; others 
 would hesitate till they had seen the second; and others 
 would not believe till they had seen the water of the 
 Nile turned into blood, when poured upon the dryland; 
 ver. 9. 
 
 Verse 10. I am not eloquent ] D'HDT lo ish 
 
 debarim , I am not a man of words; a periphrasis com¬ 
 mon in the .Scriptures. So Job xi. 2, DTSSJf iVN ish 
 sephathayim, a man of lips , signifies one that is talkative. 
 Psa. cxl. 12, pi^b ish lashon, a man of tongue , sig¬ 
 nifies a prattler. But how could it be said that Moses 
 was not eloquent, -when St. Stephen asserts, Acts vii. 
 22, that he was mighty in words as well as in deeds ? 
 There are three ways of solving this difficulty : 1. 
 Moses might have had some natural infirmity, of a late 
 standing, which at that time rendered it impossible for 
 him to speak readily, and which he afterwards over¬ 
 came ; so that though he was not then a man of words , 
 yet he might afterwards have been mighty in ivords as 
 well as deeds. 2. It is possible he was not intimately 
 acquainted with the Hebrew tongue, so as to speak 
 clearly and distinctly in it. The first forty years of 
 his life he had spent in Egypt, chiefly at court; and 
 though it is very probable there was an affinity between 
 the two languages, yet they certainly were not the 
 same. The last forty he had spent in Midian, and it 
 is not likely that the pure Hebrew tongue prevailed 
 there, though it is probable that a dialect of it was 
 there spoken. On these accounts Moses might find 
 it difficult to express himself with that readiness and 
 persuasive flow of language, which he might deem es¬ 
 sentially necessary on such a momentous occasion ; as 
 he would frequently be obliged to consult his memory 
 for proper expressions, which would necessarily pro¬ 
 duce frequent hesitation, and general slowness of utter¬ 
 ance, which he might think would ill suit an ambassa- 
 
 308 
 
 dor of God. 3. Though Moses was slow of speech, 
 yet when acting as the messenger of God his word 
 was with power , for at his command the plagues came 
 and the plagues were stayed; thus was he mighty in 
 words as well as in deeds : and this is probably the 
 meaning of St. Stephen. 
 
 By the expression, neither heretofore , nor since thou 
 hast spoken unto thy servant , he might possibly mean, 
 that the natural inaptitude to speak readily, which he 
 had felt, he continued to feel, even since God had be¬ 
 gun to discover himself; for though he had wrought 
 several miracles for him, yet he had not healed this in¬ 
 firmity. See on chap. vi. 12. 
 
 Verse 11. Who hath made maids mouth ? <fyci\ Can¬ 
 not he who formed the mouth, the whole organs of 
 speech, and hath given the gift of speech also, cannot 
 he give utterance 1 God can take away those gifts 
 and restore them again. Do not provoke him : he who 
 created the eye , the ear, and the mouth , hath also made 
 the blind, the deaf and the dumb. 
 
 Verse 12. I will be with thy mouth ] The Chaldee 
 translates, My WORD, meimeri , shall be with thy 
 mouth. And Jonathan ben Uzziel paraphrases, I and 
 my WORD will be with the speech of thy mouth. See 
 on Gen. xv. 1, and Lev. xxv. 10. 
 
 Verse 13. Send — by the hand of him whom thou 
 wilt send.\ Many commentators, both ancient and mo¬ 
 dern, have thought that Moses prays here for the im¬ 
 mediate mission of the Messiah; as if he had said : 
 “Lord, thou hast purposed to send this glorious person 
 at some time or other, I beseech thee send him noiv , 
 for who can be sufficient to deliver and rule this people 
 but himself alone 1” The Hebrew nbtSTl T3 *0 nbl? 
 shelach na beyad tishlach literally translated is, Send 
 now (or, I beseech thee ) by the hand thou wilt send ; 
 which seems to intimate, Send a person more fit for 
 the work than I am. So the Septuagint: Upoxeipioat. 
 Svvapevov aXkov , ov aTcocrreleLg • Elect another powerful 
 person , whom thou wilt send. It is right to find out 
 the Messiah wherever he is mentioned in the Old Tes¬ 
 tament; but to press scriptures into this service which 
 have not an obvious tendency that way, is both impro- 
 
 a 
 
God, greatly displeased, appoints CIIAP. IV. Aaron to accompany Moses. 
 
 A. M. 2513 . 14 And the anger of the Lord 
 
 —*—1-1 was kindled against Moses, and he 
 
 said, Is not Aaron the Levite thy brother ? I 
 know that he can speak well. And also, be¬ 
 hold, p he cometh forth to meet thee ; and 
 when he seeth thee, he will be glad in his 
 heart. 
 
 15 And q thou shalt speak unto him, and 
 T put words in his mouth : and I will be with 
 
 p Ver. 27; 1 Sam. x. 2, 3, 5.-i Chapter vii. 1, 2.- r Num. 
 
 xxii. 38; xxiii. 5, 12, 16; Deut. xviii. 18; Isa. li. 16; Jer. 
 
 per and dangerous. I am firmly of opinion that Moses 
 had no reference to the Messiah when he spoke these 
 words. 
 
 Yerse 14. And the anger of the Lord was kindled 
 against Moses] Surely this would not have been the 
 case had he only in modesty , and from a deep sense 
 of his own unfitness, desired that the Messiah should 
 be preferred before him. But the whole connection 
 shows that this interpretation is unfounded. 
 
 Is not Aaron the Levite thy brother ?] Iloubigant 
 endeavours to prove from this that Moses, in ver. 13, 
 did pray for the immediate mission of the Messiah, 
 and that God gives him here a reason why this could 
 not be, because the Levitical priesthood was to precede 
 the priesthood of our Lord. Is not Aaron the Levite , 
 &c. Must not the ministry of Aaron be first esta¬ 
 blished, before the other can take place 1 Why then 
 ask for that which is contrary to the Divine counsel 1 
 From the opinion of so great a critic as Houbigant no 
 man would w r ish to dissent, except through necessity : 
 however, I must say that it does appear to me that his 
 view of these verses is fanciful, and the arguments by 
 which he supports it are insufficient to establish his 
 point. 
 
 I know that he can speak well.] N1H ‘IDT' DDT 'D TJ?V 
 yadati ki dabber yedabber hu, I knoiv that in speaking 
 he toill speak. That is, he is apt to talk, and has a 
 ready utterance. 
 
 He cometh forth to meet thee] He shall meet thee 
 at my mount, (ver. 27,) shall rejoice in thy mission, 
 and most heartily co-operate with thee in all things. 
 A necessary assurance, to prevent Moses from sus¬ 
 pecting that Aaron, who was his elder brother, would 
 envy his superior call and office. 
 
 Verse 15. I will be with thy mouth , and with his 
 mouth] Ye shall be both, in all things which I ap¬ 
 point you to do in this business, under the continual 
 inspiration of the Most High. 
 
 Verse 16 . He shall be thy spokesman] Literally, 
 He shall speak for thee (or in thy stead) to the people. 
 
 He shall be to thee instead of a mouth] He shall 
 convey every message to the people; and thou shalt 
 be to him instead of God —thou shalt deliver to him 
 what I communicate to thee. 
 
 Verse 17. Thou shalt take this rod] From the 
 story of Moses’s rod the heathens have invented the 
 fables of the thyrsus of Bacchus, and the caduceus 
 of Mercury. Cicero reckons five Bacchuses, one of 
 which, according to Orpheus, was born of the river 
 
 a 
 
 thy mouth, and with his mouth, a. M. 2513. 
 and s will teach you what ye B ’ C ‘ 149L 
 shall do. 
 
 16 And he shall be thy spokesman unto 
 the people : and he shall be, even he shall be 
 to thee instead of a mouth, and * thou shalt 
 be to him instead of God. 
 
 17 And thou shalt take u this rod in thine 
 hand, wherewith thou shalt do signs. 
 
 O 
 
 i- 9-- s Deuteronomy v. 31.- t Chap. vii. 1; xviii. 19. 
 
 u Ver. 2. 
 
 Nile; but, according to the common opinion, he was 
 born on the banks of that river. Bacchus is expressly 
 said to have been exposed on the river Nile , hence he 
 is called Nilus, both by Diodorus and Macrobius; 
 and in the hymns of Orpheus he is named Myses , 
 because he was drawn out of the water. He is repre¬ 
 sented by the poets as being very beautiful , and an 
 illustrious warrior; they report him to have overrun 
 all Arabia with a numerous army both of men and wo¬ 
 men. He is said also to have been an eminent law¬ 
 giver, and to have written his laws on two tables. He 
 always carried in his hand the thyrsus, a rod wreathed 
 with serpents, and by which he is reported to have 
 wrought many miracles. Any person acquainted with 
 the birth and exploits of the poetic Bacchus will at 
 once perceive them to be all borrowed from the life 
 and acts of Moses, as recorded in the Pentateuch ; and 
 it would be losing time to show the parallel, by quot¬ 
 ing passages from the book of Exodus. 
 
 The caduceus or rod of Mercury is well known in 
 poetic fables. It is another copy of the rod of Moses. 
 He also is reported to have wrought a multitude of 
 miracles by this rod; and particularly he is said to 
 kill and make alive, to send souls to <the invisible world 
 and bring them back from thence. Homer represents 
 Mercury taking his rod to work miracles precisely in 
 the same way as God commands Moses to take his. 
 
 'E pprjq 6e ipvxaq Ku/l krjviog eZefcakeiTo 
 A vdpov yvTjaTTjpaw 6e 'PABAON pera x e P a ’ lt> 
 
 K akijv, xP v xeirjv, tij t* avdpuv oppara Oskyei, 
 
 'fiv edekei, rove; <J’ avre sat vk vuovraq eyeipei . 
 
 Odyss., lib. xxiv., ver. 1. 
 
 Cyllenian Hermes now call’d forth the souls 
 Of all the suitors ; with his golden wand 
 O f power, to seal in balmy sleep ivhose eyes 
 Soe'er he will , and open them again. Cowper. 
 
 Virgil copies Homer, but carries the parallel far¬ 
 ther, tradition having probably furnished him with 
 more particulars; but in both we may see a disguised 
 copy of the sacred history, from which indeed the 
 Greek and Roman poets borrowed most of their 
 beauties. 
 
 Turn virgam capit : hac animas ille evoc.at Oreo 
 Pallentes, alias sub tristia Tartara mittit; 
 
 Dat somnos, adimitque, et lumina morte resignat. 
 Illa fretus agit ventos, et turbida tranat. 
 
 iEneid., lib. iv., ver. 242. 
 309 
 
EXODUS. 
 
 Moses returns to Midian, and 
 
 brings his family to Egypt 
 
 a. M. 2513 . 18 And Moses went and returned 
 
 149 ] 1 to v Jethro his father-in-law, and 
 said unto him, Let me go, I pray thee, and 
 return unto my brethren which are in Egypt, 
 and see whether they be yet alive. And Jethro 
 said to Moses, Go in peace. 
 
 19 And the Lord said unto Moses in Midian, 
 Go, return into Egypt: for w all the men are 
 dead which sought thy life. 
 
 20 And Moses took his wife and A. M. 2513 . 
 
 B. C. 1491. 
 
 his sons, and set them upon an ass, -- 
 
 and he returned to the land of Egypt: and 
 Moses took x the rod of God in his hand. 
 
 21 And the Lord said unto Moses, When 
 thou goest to return into Egypt, see that thou 
 do all those y wonders before Pharaoh wdiich 
 I have put in thine hand: but z I will harden 
 his heart, that he shall not let the people go. 
 
 r Heb. Jether. - w Chap. ii. 15, 23 ; Matt. ii. 20.- x Chapter 
 
 xvii. 9 ; Num. xx. 8, 9.-y Chap. iii. 20. 
 
 2 Chap. vii. 3, 13 ; ix. 12, 35; x. 1; xiv. 8 ; Deut. ii. 30 ; 
 xi. 20 ; Isa. lxiii. 17; John xii. 40 ; Rom. ix. 18. 
 
 J *sh. 
 
 But first he grasps within his awful hand 
 
 The mark of sovereign power, the magic wand ; 
 
 With this he draws the ghosts from hollow graves, 
 
 With this he drives them doivn the Stygian waves; 
 
 With this he seals in sleep the wakeful sight, 
 
 And eyes, though closed in death, restores to light. 
 
 Thus arm’d, the god begins his airy race, 
 
 And drives the racking clouds along the liquid space. 
 
 Dryden. 
 
 Many other resemblances between the rod of the 
 poets and that of Moses, the learned reader will 
 readily recollect. These specimens may be deemed 
 sufficient. 
 
 Yerse 18. Let me go, I pray thee, and return unto 
 my brethren ] Moses, having received his commission 
 from God, and directions how to execute it, returned 
 to his father-in-law, and asked permission to visit his 
 family and brethren in Egypt, without giving him any 
 intimation of the great errand on which he w T as going. 
 His keeping this secret has been attributed to his sin¬ 
 gular modesty: but however true it might be that 
 Moses was a truly humble and modest man, yet his 
 prudence alone was sufficient to have induced him to 
 observe silence oil this subject; for, if once imparted 
 to the family of his father-in-law, the news might have 
 reached Egypt before he could get thither, and a ge¬ 
 neral alarm among the Egyptians would in all proba¬ 
 bility have been the consequence ; as fame would not 
 fail to represent Moses as coming to stir up sedition 
 and rebellion, and the whole nation would have been 
 armed against them. It was therefore essentially ne¬ 
 cessary that the business should be kept secret. 
 
 In the Septuagint and Coptic the following addition 
 is made to this verse : M era tie rag ypepag rag noT^'Xag 
 eke wag ETelevTrjcEV 6 fiaatlevg AtyvTrrov' After these 
 many days, the king of Egypt died. This was pro¬ 
 bably an ancient gloss or side note, which in process 
 of time crept into the text, as it appeared to throw 
 light on the following verse. 
 
 Yerse 19. In Midian ] This was a new revelation, 
 and appears to have taken place after Moses returned 
 to his father-in-law previous to his departure for 
 Egypt. 
 
 Verse 20. His wife and his sons] Both Gershom 
 and Eliezer, though the birth of the latter has not yet 
 been mentioned in the Hebrew text. See the note on 
 chap. ii. 22. 
 
 Set them upon an aw] The Septuagint reads the 
 word in the plural, etu ra vKo^vyia, upon asses , as it 
 
 310 
 
 certainly required more than one to carry Zipporah, 
 Gershom, and Eliezer. 
 
 The rod of God] The sign of sovereign power, by 
 which he was to perform all his miracles; once the 
 badge of his shepherd's office, and now that by which 
 he is to feed, rule, and protect his people Israel. 
 
 Yerse 21. But I will harden his heart] The case 
 of Pharaoh has given rise to many fierce controver¬ 
 sies, and to several strange and conflicting opinions. 
 Would men but look at the whole account without the 
 medium of their respective creeds, they would find 
 little difficulty to apprehend the truth. If we take up 
 the subject in a theological point of view, all sober 
 Christians will allow the truth of this proposition of 
 St. Augustine, when the subject in question is a person 
 who has hardened his own heart by frequently resist¬ 
 ing the grace and Spirit of God: Non ohdurat Deus 
 impertiendo malitiam, sed non impertiendo misert- 
 cordiam; Epist. 194, ad Sixtum, “ God does not 
 harden men by infusing malice into them, but by not 
 imparting mercy to them.” And this other will be as 
 readily credited : Non operatur Deus in homine ipsam 
 duritiam cordis; sed indurare eum dicitur quern mol- 
 lire noluerit, sic etiam excczcare quern illuminare nolue- 
 rit, et repellere eum quern noluerit vocare. “ God 
 does not work this hardness of heart in man; but he 
 may be said to harden him whom he refuses to soften, 
 to blind him whom he refuses to enlighten, and to 
 repel him whom he refuses to call.” It is but just 
 and right that he should withhold those graces which 
 he had repeatedly offered, and which the sinner had 
 despised and rejected. Thus much for the general 
 principle. The verb pin chazak, which we translate 
 harden, literally signifies to strengthen, confirm, make 
 hold or courageous; and is often used in the sacred 
 writings to excite to duty, perseverance, &c., and is 
 placed by the Jews at the end of most books in the 
 Bible as an exhortation to the reader to take courage, 
 and proceed with his reading and with the obedience 
 it requires. It constitutes an essential part of the 
 exhortation of God to Joshua, chap. i. 7 : Only be 
 thou strong, pin pi rak chazak. And of Joshua’s 
 dying exhortation to the people, chap, xxiii. 6 : Be ye 
 therefore very courageous, DHpini vachazaktem, to 
 keep and to do all that is ivritten in the book of the 
 law. Now it would be very strange in these places 
 to translate the word harden: Only be thou hard, Be 
 ye therefore very hard ; and yet if we use the word 
 hardy, it would suit the sense and context perfectly 
 
 a 
 
CHAP. IV. 
 
 The Lord meets him by the way. 
 
 A. M. 2513 . 22 And thou shalt say unto Pha- 
 
 B. C. 1491. raQ j 1 ^ r pj ius sa ith the Lord, a Israel 
 
 is my son, b even my first-born : 
 
 23 And I say unto thee, Let my son go, 
 that he may serve me : and if thou refuse to 
 let him go, behold, c I will slay thy son, even 
 thy first-born. 
 
 a Hos. xi. 1 ; Rom. ix. 4; 2 Cor. vi. 18.- b Jer. xxxi. 9; 
 
 James i. 18.- c Chap. xi. 5 ; xii. 29. 
 
 well: Only be thou hardy ; Be ye therefore very 
 hardy. Now suppose we apply the word in this way 
 to Pharaoh, the sense would be good, and the justice 
 of God equally conspicuous. I will make his heart 
 hardy, bold, daring, presumptuous ; for the same prin¬ 
 ciple acting* against God’s order is presumption , which 
 when acting according to it is undaunted courage. 
 It is true that the verb kashah is used, chap. vii. 
 3, which signifies to render stiff, tough, or stubborn, 
 but it amounts to nearly the same meaning with the 
 above. 
 
 All those who have read the Scriptures with care 
 and attention, know well that God is frequently repre¬ 
 sented in them as doing what he only permits to be 
 done. So because a man has grieved his Spirit and 
 resisted his grace he withdraws that Spirit and grace 
 from him, and thus he becomes bold and presumptuous 
 in sin. Pharaoh made his own heart stubborn against 
 God, chap. ix. 34; and God gave him up to judicial 
 blindness, so that he rushed on stubbornly to his own 
 destruction. From the whole of Pharaoh’s conduct 
 we learn that he was bold, haughty, and cruel; and 
 God chose to permit these dispositions to have their 
 full sway in his heart without check or restraint from 
 Divine influence : the consequence was what God in¬ 
 tended, he did not immediately comply with the requi¬ 
 sition to let the people go ; and this \vas done that 
 God might have the fuller opportunity of manifesting 
 his power by multiplying signs and miracles, and thus 
 impress the hearts both of the Egyptians and Israelites 
 with a due sense of his omnipotence and justice. The 
 whole procedure was graciously calculated to do end¬ 
 less good to both nations. The Israelites must be 
 satisfied that they had the true God for their protector ; 
 and thus their faith was strengthened. The Egyp¬ 
 tians must see that their gods could do nothing against 
 the God of Israel; and thus their dependence on them 
 was necessarily shaken. These great ends could not 
 have been answered had Pharaoh at once consented 
 to let the people go. This consideration alone unra¬ 
 vels the mystery, and explains every thing. Let it be 
 observed that there is nothing spoken here of the 
 eternal state of the Egyptian king ; nor does any thing 
 in the whom of the subsequent account authorize us 
 to believe that God hardened his heart against the 
 influences of his own grace , that he might occasion 
 him so to sin that his justice might consign him to 
 hell. This would be such an act of flagrant injustice 
 as we could scarcely attribute to the worst of men. 
 He who leads another into an offence that he may 
 have a fairer pretence to punish him for it, or brings 
 him into such circumstances that he cannot avoid com- 
 
 Zipporah circumcises her son. 
 
 24 And it came to pass by the A. M. 2513 
 
 way in the inn, that the Lord d met -— 
 
 him, and sought to 0 kill him. 
 
 25 Then Zipporah took f a sharp * stone; 
 and cut off the foreskin of her son, and h cast 
 it, at his feet, and said, Surely a bloody hus¬ 
 band art thou to me. 
 
 d Num. xxii. 22.- e Gen. xvii. 14.- f Josh. v. 2, 3.-sOr, 
 
 knife. - h Heb. made it touch. 
 
 mitting a capital crime, and then hangs him for it, is 
 surely the most execrable of mortals. What then 
 should we make of the God of justice and mercy 
 should we attribute to him a decree, the date of which 
 is lost in eternity, by which he has determined to cut 
 off from the possibility of salvation millions of millions 
 of unborn souls, and leave them under a necessity of 
 sinning, by actually hardening their hearts against the 
 influences of his own grace and Spirit, that he may, 
 on the pretext of justice, consign them to endless per¬ 
 dition 1 Whatever may be pretended in behalf of 
 such unqualified opinions, it must be evident to all 
 who are not deeply prejudiced, that neither the justice 
 nor the sovereignty of God can be magnified by them. 
 See farther on chap. ix. 16. 
 
 Yerse 22. Israel is my son, even my first-born\ 
 That is, The Plebrew people are unutterably dear to me. 
 
 Yerse 23. Let my son go, that he may serve me] 
 Which they could not do in Goshen, consistently with 
 the policy and religious worship of the Egyptians; 
 because the most essential part of an Israelite’s wor¬ 
 ship consisted in sacrifice, and the animals which they 
 offered to God were sacred among the Egyptians. 
 Moses gives Pharaoh this reason chap. viii. 26. 
 
 I will slay thy son, even thy first-born.] Which, on 
 Pharaoh’s utter refusal to let the people go, was ac¬ 
 cordingly done ; see chap. xii. 29. 
 
 Yerse 24. By the icay in the inn] See the note on 
 Gen. xlii 27. The account in this and the following 
 verse is very obscure. Some suppose that the 23d 
 verse is not a part of the message to Pharaoh, but 
 was spoken by the Lord to Moses ; and that the whole 
 may be thus paraphrased : “ And I have said unto thee, 
 (Moses,) Send forth (rh'M shallach ) my son, (Gershom, 
 by circumcising him,) that he may serve me, (which he 
 cannot do till entered into the covenant by circumci¬ 
 sion,) but thou hast refused to send him forth ; behold , 
 (therefore,) I will slay thy son, thy first-born. And 
 it came to pass by the way in the inn, (when he was 
 on his journey to Egypt,) that Jehovah met him, and 
 sought (threatened) to kill him (Gershom.) Then 
 Zipporah took a sharp stone, and cut away the fore¬ 
 skin of her son, and caused it to touch his feet, (Jeho¬ 
 vah’s, who probably appeared in a bodily shape; the 
 Septuagint call him the Angel of the Lord,) and said 
 unto him, A spouse by blood, art thou unto me - Then 
 he (Jehovah) ceased from him (Gershom.) Then she 
 said , A spouse by blood art thou unto me, because of 
 this circumcision .” That is, I who am an alien have 
 entered as fully into covenant with thee by doing this 
 act, as my son has on whom this act has been performed. 
 
 The meaning of the whole passage seems to be this:—* 
 
 311 
 
 a 
 
Moses and Aaron meet at Horeb. 
 
 EXODUS. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 
 26 So he let him go: then she 
 said, A bloody husband thou art , 
 because of the circumcision. 
 
 27 And the Lord said to Aaron, Go into the 
 wilderness 1 to meet Moses. And he went, and 
 met him in k the mount of God, and kissed him. 
 
 28 And Moses 1 told Aaron all the words 
 of the Lord who had sent him, and all the 
 m signs which he had commanded him. 
 
 29 And Moses and Aaron n went and ga- 
 
 *Ver. 14.- k Chap. iii. 1.- 1 Verses 15,16.- m Verses 8,9. 
 
 “Chap. iii. 16.- 0 Ver. 16.- p Chap. iii. 18; ver. 8, 9. 
 
 They make known their mission. 
 
 tliered together all the elders of A. M. 2513. 
 the children of Israel: - ?'. . 0 '. 1 . 491 . * . 
 
 30 0 And Aaron spake all the words which 
 the Lord had spoken unto Moses, and did 
 the signs in the sight of the people. 
 
 31 And the people p believed : and when 
 they heard that the Lord had q visited the 
 children of Israel, and that he r had looked upon 
 their affliction, then s they bowed their heads 
 and worshipped. 
 
 i Chapter iii. 16.- r Chap. ii. 25; iii. 7.- s Gen. xxiv. 26 ; 
 
 chap. xii. 27; 1 Chron. xxix. 20. 
 
 The son of Moses, Gershom or Eliezer, (for it does not 
 appear which,) had not been circumcised, though it 
 would seem that God had ordered the father to do it; 
 but as he had neglected this, therefore Jehovah was 
 about to have slain the child, because not in cove¬ 
 nant with him by circumcision, and thus he intended 
 to have punished the disobedience of the father by the 
 natural death of his son. Zipporah, getting acquainted 
 with the nature of the case and the danger to which 
 
 o 
 
 her first-born was exposed, took a sharp stone and 
 cut off the foreskin of her son. By this act the dis¬ 
 pleasure of the Lord was turned aside, and Zipporah 
 considered herself as now allied to God because of this 
 circumcision. According to the law, (Gen. xvii. 14,) 
 the uncircumcised child ivas to be cut off from his 
 ;people , so that there should be no inheritance for that 
 branch of the family in Israel. Moses therefore, for 
 neglecting to circumcise the child, exposed him to this 
 cutting off, and it was but barely prevented by the 
 prompt obedience of Zipporah. As circumcision was 
 the seal of that justification by faith which comes 
 through Christ, Moses by neglecting it gave a very 
 bad example, and God was about to proceed against 
 him with that severity which the law required. 
 
 The sharp stone mentioned ver. 25 was probably a 
 knife made of flint , for such were anciently used, even 
 where knives of metal might be had, for every kind 
 of operation about the human body, such as embowel- 
 ling for the purpose of embalming, circumcision, &c. 
 Ancient authors are full of proofs of these facts. See 
 the note on Gen. 1. 2. 
 
 It is probable that Zipporah, being alarmed by this 
 circumstance, and fearing worse evils, took the reso¬ 
 lution to return to her father’s house with her two 
 sons. See chap, xviii. 1, &c. 
 
 Verse 27. The Lord said to Aaron] See ver. 14. 
 By some secret but powerful movement on Aaron’s 
 mind, or by some voice or angelic ministry, he was 
 now directed to go and meet his brother Moses; and 
 so correctly was the information given to both, that 
 they arrived at the same time on the sacred mountain. 
 
 Verse 30. Aaron spake all the words ] It is likely 
 that Aaron was better acquainted with the Hebrew 
 tongue than his brother, and on this account he be¬ 
 came the spokesman. See on ver. 8. 
 
 Did the signs] Turned the rod into a serpent, made 
 the hand leprous , and changed the water into blood. 
 See on ver 8 and 9. 
 
 Verse 31. The people believed] They credited the 
 account given of the Divine appointment of Moses 
 and Aaron to be their deliverers out of their bondage, 
 the miracles wrought on the occasion confirming the 
 testimony delivered by Aaron. 
 
 They bowed their heads and worshipped.] See a 
 similar act mentioned, and in the same words, Gen. 
 xxiv. 26. The bowing the head, &c., here, may pro¬ 
 bably refer to the eastern custom of bowing the head 
 down to the knees, then kneeling down and touching 
 the earth with the forehead. This was a very painful 
 posture and the most humble in which the body could 
 possibly be placed. Those who pretend to worship 
 God, either by prayer or thanksgiving, and keep them¬ 
 selves during the performance of those solemn acts in 
 a state of perfect ease, either carelessly standing or 
 stupidly sitting , surely cannot have a due sense of the 
 majesty of God, and their own sinfulness and unwor¬ 
 thiness. Let the feelings of the body put the soul in 
 remembrance of its sin against God. Let a man put 
 himself in such a position ( kneeling for instance) as it 
 is generally acknowledged a criminal should assume, 
 when coming to his sovereign and judge to bewail his 
 sins, and solicit forgiveness. 
 
 The Jewish custom, as we learn from Rabbi May- 
 mon, was to bend the body so that every joint of the 
 backbone became incurvated, and the head was bent 
 towards the knees, so that the body resembled a bow ; 
 and prostration implied laying the body flat upon the 
 earth, the arms and legs extended to the uttermost, 
 the mouth and forehead touching the ground. In 
 Matt. viii. 2 the leper is said to worship our Lord, 
 TvpooEKwei avrcp • but in Luke v. 12 he is said to have 
 fallen on his face, tceuuv etu rpoaorov. These two 
 accounts show that he first kneeled down, probably 
 putting his face down to his knees, and touching the 
 earth with his forehead ; and then prostrated himself, 
 his legs and arms being both extended. See on 
 Gen. xvii. 3. 
 
 The backwardness of Moses to receive and execute 
 the commission to deliver the children of Israel, has 
 something very instructive in it. He felt the import¬ 
 ance of the charge, his own insufficiency, and the 
 awful responsibility under which he should be laid if 
 he received it. Who then can blame him for hesitat¬ 
 ing ? If he miscarried (and how difficult in such a 
 case not to miscarry !) he must account to a jealous 
 
 312 
 
CHAP. V. 
 
 God's message to Pharaoh 
 
 God, whose justice required him to punish every de¬ 
 linquency. What should ministers of the Gospel feel 
 on such subjects 1 Is not their charge more important 
 and more awful than that of Moses 1 How few con¬ 
 sider this ! It is respectable, it is honourable, to be in 
 the Gospel ministry, but who is sufficient to guide and 
 feed the flock of God 1 If through the pastor’s unfit¬ 
 ness or neglect any soul should go astray, or perish 
 through want of proper spiritual nourishment, or 
 through not getting his portion in due season , in what 
 a dreadful state is the pastor ! That soul, says God, 
 shall die in his iniquities, but his blood will I require 
 
 He refuses to let the people go. 
 
 at the watchman’s hands ! Were these things duly 
 considered by those who are candidates for the Gos¬ 
 pel ministry, who could be found to undertake it 1 We 
 should then indeed have the utmost occasion to pray 
 the Lord of the harvest , £n/3a?i?iecv, to thrust out 
 labourers into the harvest , as no one, duly considering 
 those things would go, unless thrust out by God him¬ 
 self. 0 ye ministers of the sanctuary ! tremble for 
 your own souls, and the souls of those committed to 
 your care, and go not into this work unless God go 
 with you. Without his presence, unction, and appro¬ 
 bation, ye can do nothing. 
 
 CHAPTER V. 
 
 Moses and Aaron open their commission to Pharaoh, 1. He insultingly asks who Jehovah is, in whose name 
 they require him to dismiss the people, 2. They explain, 3. He charges them ivith making the people 
 disaffected, 4, 5 ; and commands the task-masters to increase their work , and lessen their means of perform¬ 
 ing it, 6—9. The task-masters do as commanded, and refuse to give the people straw to assist them m 
 making brick, and yet require the fulfilment of their daily tasks as formerly, when furnished with all the 
 necessary means, 10—13. The Israelites failing to produce the ordinary quantity of brick, their own 
 officers, set over them by the task-masters, are cruelly insulted and beaten, 14. The officers complain to 
 Pharaoh, 15, 16 ; but find no redress, 17, 18. The officers, finding their case desperate, bitterly reproach 
 Moses and Aaron for bringing them into their present circumstances, 19—21. Moses retires, and lays the 
 matter before the Lord, and pleads with him, 22, 23. 
 
 A. M. 2513 . A ND afterward Moses and Aaron 
 
 B. C. 1491. lx. . . ,, t™ i 
 
 - went in, and told rharaoh, 
 
 Thus saith the Lord God of Israel, Let my 
 
 people go, that they may hold a a feast unto 
 
 me in the wilderness. 
 
 2 And Pharaoh said, b Who is the Lord, 
 that I should obey his voice to let Israel go ? 
 
 I know not the Lord, c neither A. M. 2513, 
 will I let Israel go. B. C. 1491 . 
 
 3 And they said, d The God of the Hebrews 
 hath met with us : let us go, we pray thee, 
 three days’ journey into the desert, and sacri¬ 
 fice unto the Lord our God; lest he fall upou 
 us with pestilence, or with the sword. 
 
 a Chap. x. 9.- b 2 Kings xviii. 35 ; Job xxi. 15. 
 
 NOTES ON CHAP. Y. 
 
 Verse 1. And afterward Moses and Aaron went ] 
 This chapter is properly a continuation of the preced¬ 
 ing, as the succeeding is a continuation of this; and 
 to preserve the connection of the facts they should be 
 read together. 
 
 How simply, and yet with what authority, does Moses 
 deliver his message to the Egyptian king ! Thus saith 
 JEHOVAH, God of Israel, Let my people go. It is 
 well in this, as in almost every other case where mrr 
 Jehovah occurs, to preserve the original word : our 
 using the word Lord is not sufficiently expressive, and 
 often leaves the sense indistinct. 
 
 Verse 2. Who is the Lord ] Who is Jehovah, that 
 I should obey his voice 1 What claims has he on me ? 
 I am under no obligation to him. Pharaoh spoke here 
 under the common persuasion that every place and 
 people had a tutelary deity, and he supposed that this 
 Jehovah might be the tutelary deity of the Israelites, 
 to whom he, as an Egyptian, could be under no kind 
 of obligation. It is not judicious to bring this ques¬ 
 tion as a proof that Pharaoh was an atheist: of this 
 the text alTords no evidence. 
 
 ^ erse 3. JThree days’ journey] The distance from 
 Goshen to Sinai; see chap. iii. 18. 
 
 c Chap. iii. 19.- d Chap. iii. 18. 
 
 And sacrifice unto the Lord] Great stress is laid 
 on this circumstance. God required sacrifice ; no re¬ 
 ligious acts which they performed could be acceptable 
 to him without this. He had now showed them that 
 it was their indispensable duty thus to worship him, 
 and that if they did not they might expect him to send 
 the pestilence —some plague or death proceeding im¬ 
 mediately from himself, or the sword —extermination 
 by the hands of an enemy. The original word “VH 
 deber, from “IDT dabar, to drive off, draw under, <fc., 
 which we translate pestilence from the Latin pestis, the 
 plague, signifies any kind of disease by which an ex¬ 
 traordinary mortality is occasioned, and which appears 
 from the circumstances of the case to come imme¬ 
 diately from God. The Israelites could not sacrifice 
 in the land of Egypt, because the animals they were 
 to offer to God were held sacred by the Egyptians ; 
 and they could not omit this duty, because it was essen¬ 
 tial to religion even before the giving of the law. Thus 
 we find that Divine justice required the life of the ani¬ 
 mal for the life of the transgressor, and the people were 
 conscious, if this were not done, that God would con¬ 
 sume them with the pestilence or the sword. From 
 the foundation of the world the true religion required 
 sacrifice. Before, under, and after the ^aw, this was 
 
 313 
 
The Israelites are ordered 
 
 EXODUS. 
 
 to make brick without straw. 
 
 a.m. 2513. 4 And the king oi Egypt said 
 
 B. C. 1491. , ,, n ° , 
 
 -—- unto them, Where! ore do ye, 
 
 Moses and Aaron, let the people from their 
 works ? get you unto your e burdens. 
 
 5 And Pharaoh said, Behold, the people of 
 the land now are f many, and ye make them 
 rest from their burdens. 
 
 6 And Pharaoh commanded the same day 
 the e task-masters of the people, and their 
 officers, saying, 
 
 7 Ye shall no more give the people straw to 
 make brick, as heretofore : let them go and 
 gather straw for themselves. 
 
 8 And the tale of the bricks, which they did 
 
 e Chap. i. 11.- f Chap. i. 7, 9.- s Chap. i. 11. 
 
 deemed essential to salvation. Under the Christian 
 dispensation Jesus is the lamb of God that taketh 
 away the sin of the world ; and being still the Lamb 
 newly slain before the throne, no man cometh unto the 
 Father but by him. 
 
 “ In this first application to Pharaoh, we observe,” 
 says Dr. Dodd, “ that proper respectful submission 
 which is due from subjects to their sovereign. They 
 represent to him the danger they should be in by dis¬ 
 obeying their God, but do not so much as hint at any 
 punishment that would follow to Pharaoh.” 
 
 Verse 4. Wherefore do ye, Moses and Aaron] He 
 hints that the Hebrews are in a state of revolt, and 
 charges Moses and Aaron as being ringleaders of the 
 sedition. This unprincipled charge has been, in nearly 
 similar circumstances, often repeated since. Men who 
 have laboured to bring the mass of the common people 
 from ignorance, irreligion, and general profligacy of 
 manners, to an acquaintance with themselves and God, 
 and to a proper knowledge of their duty to him and to 
 each other, have been often branded as being disaffect¬ 
 ed to the state, and as movers of sedition among the 
 people! See on ver. 17. 
 
 Let the people ] taphriu, from para, to 
 
 loose or disengage, which we translate to let, from the 
 Anglo-Saxon lettan lettan, to hinder . Ye hinder 
 the people from working. Get ye to your burdens. 
 11 Let religion alone, and mind your work.” The 
 language not only of tyranny, but of the basest 
 irreligion also. 
 
 Verse 5. The people of the land now are many ] 
 The sanguinary edict had no doubt been long before 
 repealed, or they could not have multiplied so greatly. 
 
 Verse 6. The task-masters of the people and their 
 officers ] The task-masters were Egyptians, (see on 
 chap. i. 11,) the officers were Hebrews; see below, 
 ver. 14. But it is probable that the task-masters, 
 chap. i. 11, who are called D'DD 'Ytf sarey missim, 
 princes of the burdens or taxes, were different from 
 those termed task-masters here, as the words are dif¬ 
 ferent ; nogesim signifies exactors or oppressors 
 
 —persons who exacted from them an unreasonable 
 proportion either of labour or money. 
 
 Officers. —D’lDiy shoterim; those seem to have been 
 
 314 
 
 make heretofore, ye shall lay upon A. M. 2513 . 
 
 them; ye shall not diminish aught ——--- 
 
 thereof: for they be idle ; therefore they cry, 
 saying, Let us go and sacrifice to our God. 
 
 9 h Let there more work be laid upon the 
 men, that they may labour therein ; and let 
 them not regard vain words. 
 
 10 And the task-masters of the people went 
 out, and their officers, and they spake to the 
 people, saying, Thus saith Pharaoh, I will not 
 give you straw. 
 
 11 Go ye, get you straw where ye can find 
 it: yet not aught of your work shall be dimi¬ 
 nished. 
 
 h Heb. Let the work he heavy upon the men. 
 
 an inferior sort of officers, who attended on supe¬ 
 rior officers or magistrates to execute their orders. 
 They are supposed to have been something like our 
 sheriffs. 
 
 Verse 7. Straw to make brick] There have been 
 many conjectures concerning the use of straw in mak¬ 
 ing bricks. Some suppose it was used merely for 
 burning them, but this is hh^ounded. The eastern 
 bricks are often made of clay and straw kneaded to¬ 
 gether, and then not burned, but thoroughly dried in 
 the sun. This is expressly mentioned by Philo in his 
 life of Moses, who says, describing the oppression of 
 the Israelites in Egypt, that some were obliged to work 
 in clay for the formation of bricks, and others to gather 
 straw for the same purpose, because straw is the bond 
 by which the brick is held together, 7r? uv6ov yap axvpa 
 Seayog .— Phil. Oper., edit. Mang., vol. ii. , p. 86. 
 And Philo’s account is confirmed by the most intelli¬ 
 gent travellers. Dr. Shaw says that the straw in the 
 bricks still preserves its original colour, which is a 
 proof that the bricks were never burned. Some of 
 these are still to be seen in the cabinets of the curious; 
 and there are several from ancient Babylon now before 
 me, where the straw which was amalgamated with the 
 clay is still perfectly visible. From this we may see 
 the reason of the complaint made to Pharaoh, ver. 16 : 
 the Egyptians refused to give the necessary portion 
 of straw for kneading the bricks, and yet they required 
 that the full tale or number of bricks should be pro¬ 
 duced each day as they did when all the necessary 
 materials were brought to hand; so the people were 
 obliged to go over all the cornfields, and pluck up the 
 stubble, which they were obliged to substitute for straw. 
 See ver. 12. 
 
 Verse 8. And the tale of the bricks ] Tale signi¬ 
 fies the number, from the Anglo-Saxon teeiian, to num - 
 her, to count, &c. 
 
 For they be idle ; therefore they cry—Let us go and 
 sacrifice ] Thus their desire to worship the true God 
 in a proper manner was attributed to their unwilling¬ 
 ness to work ; a reflection which the Egyptians (in 
 principle) of the present day cast on those who, while 
 they are fervent in spirit serving the Lord, are not 
 slothful in business. See below, ver. 17. 
 
CIIAP. V. 
 
 The Israelites cruelly oppressed. 
 
 Moses pleads with the Lord. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 
 12 »So the people were scattered 
 abroad throughout all the land of 
 Egypt, to gather stubble instead of straw. 
 
 13 And the task-masters hasted them , say¬ 
 ing, Fulfil your works, your 1 daily tasks, as 
 when there was straw. 
 
 .14 And the officers of the children of Israel, 
 which Pharaoh’s task-masters had set over 
 them, were beaten, and demanded, Wherefore 
 have ye not fulfilled your task, in making 
 brick both yesterday and to-day, as heretofore ? 
 
 15 Then the officers of the children of Israel 
 came and cried unto Pharaoh, saying, Where¬ 
 fore dealest thou thus with thy servants ? 
 
 16 There is no straw given unto thy ser¬ 
 vants, and they say to us, Make brick : and, 
 behold, thy servants are beaten; but the fault 
 is in thine own people. 
 
 17 But he said, Ye are idle; ye are idle : 
 therefore ye say, Let us go and do sacrifice 
 to the Lord. 
 
 1S Go therefore now, and work; for there 
 
 shall no straw be given vou, yet a. M. 2513 . 
 
 ° J 7 J ft CJ 14Q1 
 
 shall ye deliver the tale of bricks. —— -- 
 
 19 And the officers of the children of Israel 
 did see that they were in evil case , after it 
 was said, A r e shall not diminish aught from 
 your bricks of your daily task. 
 
 20 And they met Moses and Aaron, who 
 
 «/ ' 
 
 stood in the way, as they came forth from 
 Pharaoh: 
 
 21 k And they said unto them, The Lord 
 look upon you, and judge ; because ye have 
 made our savour 1 to be abhorred in the eyes 
 of Pharaoh, and in the eyes of his servants, 
 to put a sword in their hand to slay us. 
 
 22 And Moses returned unto the Lord, and 
 said, Lord, wherefore hast thou so evil en¬ 
 treated this people ? why is it that thou hast 
 sent me ? 
 
 23 For since I came to Pharaoh to speak 
 in thy name, he hath done evil to this peo¬ 
 ple ; m neither hast thou delivered thy people 
 at all. 
 
 * Heb. a matter of a ®ay inhis day. - k Chap. vi. 9.- 1 Heb. 
 
 to stink; Gen. xxxiv. 30 ; 1 Sam. xiii. 4 , xxvii. 12 ; 2 Samuel 
 
 x. 6; 1 Chron. xix. 6.- m Hebrew, delivering thou hast not 
 
 delivered. 
 
 Verse 14. And the officers—were beaten\ Probably 
 bastinadoed; for this is the common punishment in 
 Egypt to the present day for minor offences. The 
 manner of it is this : the culprit lies on his belly, his 
 legs being turned up behind erect, and the executioner 
 gives him so many blows on the soles of the feet with 
 a stick. This is a very severe punishment, the suf¬ 
 ferer not being able to walk for many weeks after, and 
 some are lamed by it through the whole of their lives. 
 
 Verse 16. The fault is in thine own people.] JlNtDn 
 chatath, the sin, is in thy own people. 1st. Because 
 they require impossibilities; and, 2dly, because they 
 punish us for not doing what cannot be performed. 
 
 Verse 17. Ye are idle—therefore ye say , Let us 
 go and do sacrifice ] It is common for those who feel 
 unconcerned about their own souls to attribute the 
 religious earnestness of others, who feel the impor¬ 
 tance of eternal things, to idleness or a disregard of 
 their secular concerns. Strange that they cannot see 
 there is a medium! He who has commanded them 
 to be diligent in business , has also commanded them to 
 be fervent in spirit , serving the Lord. He whose 
 diligence in business is not connected with a true reli¬ 
 gious fervour of spirit, is a lover of the world ; and 
 whatever form he may have he has not the power of 
 godliness, and therefore is completely out of the road 
 to salvation. 
 
 Verse 19. Did see that they were in evil case] 
 They saw that they could neither expect justice nor 
 mercy; that their deliverance was very doubtful, and 
 their case almost hopeless. 
 
 Verse 21. The Lord look upon you , and judge ] 
 These were hasty and unkind expressions ; but the 
 afflicted must be allowed the privilege of complaining ; 
 
 a 
 
 it is all the solace that such sorrow can find ; and if 
 in such distress words are spoken which should not 
 be justified, yet the considerate and benevolent w'ill 
 hear them with indulgence. God is merciful; and 
 the stroke of this people was heavier even than their 
 groaning. 
 
 Put a sword in their hand] Given them a pretence 
 which they had not before, to oppress us even unto 
 death. 
 
 Verse 22. And Moses returned unto the Lord ] 
 This may imply, either that there was a particular 
 place into which Moses ordinarily went to commune 
 with Jehovah ; or it may mean that kind of turning of 
 heart and affection to God, which every pious mind 
 feels itself disposed to practise in any time or place. 
 The old adage will apply here : “ A praying heart 
 never lacks a praying placed 
 
 Lord , wherefore hast thou so evil entreated this 
 people ?] It is certain that in this address Moses uses 
 great plainness of speech. Whether the offspring of 
 a testy impatience and undue familiarity, or of strong 
 faith which gave him more than ordinary access to 
 the throne of his gracious Sovereign, it would be diffi¬ 
 cult to say. The latter appears to be the most pro¬ 
 bable, as we do not find, from the succeeding chapter, 
 that God was displeased w r ith his freedom ; we may 
 therefore suppose that it was kept within due bounds, 
 and that the principles and motives were all pure and 
 good. However, it should be noted, that such free¬ 
 dom of speech with the Most High should never be 
 used but on very special occasions, and then only by 
 his extraordinary messengers. 
 
 Verse 23. He hath done evil to this people] Their 
 misery is increased instead of being diminished. 
 
 315 
 
The Lord's gracious EXODUS. promises of redemption* 
 
 Neither hast thou delivered thy people at all.] The 
 marginal reading is both literal and correct : And deli¬ 
 vering thou hast not delivered. Thou hast begun the 
 work by giving us counsels and a commission, but thou 
 hast not brought the people from under their bondage. 
 Thou hast signified thy pleasure relative to their de¬ 
 liverance, but thou hast not brought them out of the 
 hands of their enemies. 
 
 1. It is no certain proof of the displeasure of God 
 that a whole people, or an individual, may be found 
 in a state of great oppression and distress ; nor are 
 affluence and prosperity any certain signs of his appro¬ 
 bation. God certainly loved the Israelites better than 
 he did the Egyptians; yet the former were in the 
 deepest adversity, while the latter were in the height 
 of prosperity. Luther once observed, that if secular 
 prosperity were to be considered as a criterion of the 
 Divine approbation, then the grand Turk must be 
 the highest in the favour of God, as he was at that 
 time the most prosperous sovereign on the earth. 
 An observation of this kind, on a case so obvious, 
 was realiy well calculated to repress hasty conclu¬ 
 sions drawn from these external states, and to 
 lay down a correct rule of judgment for all. such 
 occasions. 
 
 2. In all our addresses to God we should ever 
 
 remember that we have sinned, against him, and 
 deserve nothing but punishment from his hand. We 
 should therefore bow before him with the deepest 
 humiliation of soul, and take that caution of the wise 
 man, “ Be not rash with thy mouth, and let not thine 
 heart be hasty to utter any thing before God ; for God 
 is in heaven, and thou upon earth ; therefore let thy 
 words be few,” Eccles. v. 2. There is the more 
 need to attend to this caution, because many ignorant 
 though well-meaning people use very improper, not 
 to say indecent, freedoms in their addresses to the 
 throne of grace. With such proceedings God cannot 
 be well pleased ; and he who has not a proper im¬ 
 pression of the dignity and excellence of the Divine 
 Nature, is not in such a disposition as it is essentially 
 necessary to feel, in order to receive help from God. 
 He who knows he has sinned, and feels that he is less 
 than the least of all God’s mercies, will pray with the 
 deepest humility, and even rejoice before God with 
 trembling. A solemn awe of the Divine Majesty is 
 not less requisite to successful praying, than faith in 
 our Lord Jesus Christ. When we have such a com¬ 
 mission as that of Moses, we may make use of his 
 freedom of speech ; but till then, the publican’s prayer 
 will best suit the generality of those who are even 
 dignified by the name of Christian— Lord, be merci¬ 
 ful to ME, a SINNER ! 
 
 CHAPTER VI. 
 
 God encourages Moses, and promises to show wonders upon Pharaoh, and to bring out his people with a strong 
 hand, I. He confirms this promise by his essential name JEHOVAH, 2, 3 ; by the covenant he had made 
 with their fathers, 4, 5. Sends Moses with a fresh message to the Hebreios, full of the most gracious 
 promises, and confirms the whole by appealing to the name in which his unchangeable existence is implied , 
 6—8. Moses delivers the message to the Israelites, but through anguish of spirit they do not believe, 9. 
 He receives a new commission to go to Pharaoh, 10, 11. He excuses himself on account of his unreadi¬ 
 ness of speech, 12. The Lord gives him and Aaron a charge both to Pharaoh and to the children of 
 Israel, 13. The genealogy of Reuben, 14 ; of Simeon, 15 ; of Levi, from whom descended Gershon, 
 Kohath, and Merari, 16. The sons of Gershon, 17 ; of Kohath, 18 ; of Merari, 19. The marriage of 
 Amram and Jochebed, 20. The sons of Izhar and Uzziel, the brothers of Amram, 21, 22. Marriage 
 of Aaron and Elisheba, and the birth of their sons, Nadab, Abihu, Eleazar, and Ithamar, 23. The sons 
 o/Korah, the nephew of Aaron, 24. The marriage of Eleazar to one of the daughters of Putiel, and 
 the birth o/’Phinehas, 25. These genealogical accounts introduced for the sake of showing the line of 
 descent of Moses and Aaron, 26,27. A recapitulation of the commission delivered to Moses and Aaron, 29, 
 and a repetition of the excuse formerly made by Moses, 30. 
 
 A. M. 2513 . r FIIEN the Lord said unto Moses, 
 
 B. C. 1491. J- _ T ill i t 'll 
 
 - i\ow shalt thou see what I will 
 
 do to Pharaoh : for a with a strong hand shall 
 
 he let them go, and with a strong hand b shall 
 
 he drive them out of his land. 
 
 2 And God spake unto Moses, a. M. 2513. 
 
 , U. T ’ B. C. 1491. 
 
 and said unto him, 1 am the - 
 
 c Lord : 
 
 3 And I appeared unto Abraham, unto Isaac, 
 and unto Jacob, by the name of d God Almighty, 
 
 a Chap. iii. 19.-- b Chap. xi. 1; xii. 31, 33, 39. 
 
 NOTES ON CHAP. VI. 
 
 Verse 1. With a strong hand] npin V yad chaza- 
 hah, the same verb which we translate to harden; see 
 on chap. iv. 21. The strong hand here means sove¬ 
 reign power, suddenly and forcibly applied. God pur¬ 
 posed to manifest his sovereign power in the sight of 
 Pharaoh and the Egyptians ; in consequence of which 
 Pharaoh would manifest his power and authority as 
 
 316 
 
 c Or, JEHOVAH. - d Gen. xvii. 1; xxxv. 11 ; xlviii. 3. 
 
 sovereign of Egypt, in dismissing and thrusting out 
 the people. See chap. xii. 31—33. 
 
 Verse 2. I am the Lord] It should be, I am JE¬ 
 HOVAH, and without this the reason of what is said 
 in the 3d verse is not sufficiently obvious. 
 
 Verse 3. By the name of God Almighty] 'Hty bx 
 El-Shaddai, God All-sufficient; God the dispenser oi 
 pourer-out of gifts. See on Gen xvii. 1. 
 
 a 
 
CHAP. VI. 
 
 to remember his covenant. 
 
 Jehovah promises by his name 
 
 A. M. 2513. but by my name e JEHOVAH 
 --- was 1 not known to them. 
 
 4 f And I have also established my covenant 
 with them, * to give them the land of Canaan, 
 the land of their pilgrimage, wherein they 
 were strangers. 
 
 5 And h I have also heard the groaning of 
 the children of Israel, whom the Egyptians 
 
 e Chap. iii. 14; Psa. lxviii. 4 ; lxxxiii. 18 ; John via. 58 ; Rev. 
 
 i. 4.-- f Gen. xv. 18 ; xvii. 4, 7.- s Gen. xvii. 8; xxviii. 4. 
 
 h Chap. ii. 24. 
 
 But by my name Jehovah was I not known to 
 them.] This passage has been a sort of crux criti- 
 corum, and has been variously explained. It is cer¬ 
 tain that the name Jehovah was in use long before the 
 days of Abraham, see Gen. ii. 4, where the words 
 DTlbx nirr Jehovah Elohim occur, as they do fre¬ 
 quently afterwards ; and see Gen. xv. 2, where Abra¬ 
 ham expressly addresses him by the name Adonai 
 Jehovah; and see the 7th verse, where God reveals 
 himself to Abraham by this very name : And he said 
 unto him , I am Jehovah, that brought thee out of Ur 
 of the Chaldees. How then can it be said that by his 
 name Jehovah he was not known unto them ? Several 
 answers have been given to this question ; the fol¬ 
 lowing are the chief:—1. The words should be read 
 interrogatively, for the negative particle if} lo, not, 
 has this power often in Hebrew. “ I appeared unto 
 Abraham, Isaac, and Jacob by the name of God Al¬ 
 mighty, and by my name Jehovah was I not also 
 made known unto them 1” 2. The name Jehovah 
 
 was not revealed before the time mentioned here, for 
 though it occurs so frequently in the book of Genesis, 
 as that book was written long after the name had 
 come into common use, as a piincipal characteristic 
 of God, Moses employs it in his history because of 
 this circumstance ; so that whenever it appears pre¬ 
 viously to this, it is by the figure called prolepsis or 
 anticipation. 3. As the name niiY Jehovah signifies 
 existence , it may be understood in the text in question 
 thus: “ 1 appeared unto Abraham, Isaac, and Jacob 
 by my name God Almighty, or God All-sufficient, i. e., 
 having all power to do all good; in this character I 
 made a covenant with them, supported by great and 
 glorious promises ; but as those promises had respect 
 unto their posterity, they could not be fulfilled to those 
 fathers : but now, as Jehovah, I am about to give 
 existence to all those promises relative to your support, 
 deliverance from bondage, and your consequent settle¬ 
 ment in the promised land.” 4. The words may be 
 considered as used comparatively: though God did 
 appear to those patriarchs as Jehovah, and they 
 acknowledged him by this name, yet it was but com¬ 
 paratively known unto them ; they knew nothing of 
 the power and goodness of God, in comparison of what 
 the Israelites were now about to experience. 
 
 I believe the simple meaning is this, that though 
 from the beginning the name Jehovah was known as 
 one of the names of the Supreme Being, yet what it 
 really implied they did not know'. ’T# Sx El-Shaddai, 
 God All-sufficient, they knew well by the continual 
 
 keep m bondage; and I have re- A. M. 2513 . 
 
 membered my covenant. -- 
 
 6 Wherefore say unto the children of Israel, 
 * 1 am the Lord, and k I will bring you out 
 from under the burdens of the Egyptians, 
 and I will rid you out of their bondage, and 
 I will * 1 redeem you with a stretched-out arm, 
 and with great judgments : 
 
 ‘Ver. 2, 8, 29.- k Chap. iii. 17; vii. 4 ; Deut. xxvi. 8; 
 
 Psa. lxxxi. 6; cxxxvi. 11, 12.- 1 Chap. xv. 13 ; Deut. vii. 8 ; 
 
 1 Chron. xvii. 21 ; Neh. i. 10. 
 
 provision he made for them, and the constant protec¬ 
 tion he afforded them ; but the name niJT Jehovah is 
 particularly to be referred to the accomplishment of 
 promises already made; to the giving them a being , 
 and thus bringing them into existence, which could not 
 have been done in the order of his providence sooner 
 than here specified : this name therefore in its power 
 and significancy was not known unto them ; nor fully 
 known unto their descendants till the deliverance from 
 Egypt and the settlement in the promised land. It is 
 surely possible for a man to bear the name of a cer¬ 
 tain office or dignity before he fulfils any of its func¬ 
 tions. King, mayor, alderman, magistrate, constable , 
 may be borne by the several persons to whom they 
 legally belong, before any of the acts peculiar to those 
 offices are performed. The king, acknowledged as 
 such on his coronation, is known to be such by his le¬ 
 gislative acts ; the civil magistrate, by his distribution 
 of justice, and issuing warrants for the apprehending 
 of culprits ; and the constable, by executing those war¬ 
 rants. All these were known to have their respective 
 names, but the exercise of their powers alone shows 
 what is implied in being king, magistrate, and consta¬ 
 ble. The following is a case in point, which fell within 
 my own knowledge. 
 
 A case of dispute between certain litigious neigh¬ 
 bours being heard in court' before a weekly sitting of 
 the magistrates, a woman who came as an evidence in 
 behalf of her bad neighbour, finding the magistrates 
 inclining to give judgment against her mischievous 
 companion, took her by the arm and said, “ Come away! 
 
 I told you you would get neither law nor justice in this 
 place.” A magistrate, who was as much an honour 
 to his function as he was to human nature, immediately 
 said, “ Here, constable! take that woman and lodge 
 her in Bridewell, that she may know there is some law 
 and justice in this place.” 
 
 Thus the worthy magistrate proved he had the power 
 implied in the name by executing the duties of his 
 office. And God who teas known as Jehovah, the 
 being who makes and gives effect to promises, was 
 known to the descendants of the twelve tribes to be 
 that Jehovah, by giving effect and being to the pro¬ 
 mises which he had made to their fathers. 
 
 Yerse 4. I have also established my covenant] I have 
 now fully purposed to give present effect to all my en¬ 
 gagements with your fathers, in behalf of their posterity. 
 
 Yerse 6. Say unto the children of Israel, I am the 
 Lord, and I will bring you out, 4c.] This confirms 
 the explanation given of ver. 3, which see. 
 
 317 
 
The Israelites disbelieve Moses. 
 
 EXODUS. God's charge to Israel and Pharaoh. 
 
 A. M. 2513 . 7 And I will m take you to me for 
 
 B. C. 1491. . . T , 
 
 -- a people, and n I will be to you a 
 
 God: and ye shall know that I am the Lord 
 
 your God, which bringeth you out 0 from 
 
 under the burdens of the Egyptians. 
 
 8 And I will bring you in unto the land, 
 concerning the which I did p swear q to give 
 it to Abraham, to Isaac, and to Jacob; and I 
 will give it you for a heritage : I am the 
 Lord. 
 
 9 And Moses spake so unto the children of 
 Israel : r but they hearkened not unto Moses 
 for s anguish of spirit, and for cruel bondage. 
 
 10 And the Lord spake unto Moses, saying, 
 
 11 Go in, speak unto Pharaoh king of 
 Egypt, that he let the children of Israel go 
 out of his land. 
 
 12 And Moses spake before the Lord, 
 saying, Behold, the children of Israel have 
 4 not hearkened unto me ; how then shall 
 
 Pharaoh hear me, 11 who am of un- A. M. 2513 . 
 circumcised lips : --—— 
 
 13 And the Lord spake unto Moses and 
 unto Aaron, and gave them a charge unto the 
 children of Israel, and unto Pharaoh king of 
 Egypt, to bring the children of Israel out of 
 the land of Egypt. 
 
 14 These be the heads of their fathers’ 
 houses : * * v * * The sons of Reuben, the first-born 
 of Israel; Hanoch, and Pallu, Hezron, and 
 Carmi : these be the families of Reuben. 
 
 15 w And the sons of Simeon ; Jemuel, and 
 Jamin, and Ohad, and Jachin, and Zohar, and 
 Shaul the son of a Canaanitish woman : these 
 are the families of Simeon, 
 
 16 And these are the names of x the sons 
 of Levi according to their generations ; Ger- 
 shon, and Kohath, and Merari; and the years 
 of the life of Levi were a hundred thirty and 
 seven years. 
 
 m Deut. iv. 20 ; vii. 6 ; xiv. 2 ; xxvi. 18 ; 2 Sam. vii. 24. 
 
 n Gen. xvii. 7, 8; chap. xxix. 45, 46 ; Deut. xxix. 13 ; Rev. xxi. 
 
 7.- 0 Chap. v. 4, 5 ; Psa. lxxxi. 6 .-p Heb. lift up my hand; 
 
 see Gen. xiv. 22; Deut. xxxii. 40.-i Gen. xv. 18; xxvi. 3 ; 
 
 xxviii. 13 ; xxxv. 12.- r Chapter v. 21.- s Heb. shortness, or, 
 
 straitness. -- l 2 3 Ver. 9.- u Ver. 30; chap. iv. 10; Jer. i. 6. 
 
 v Gen. xlvi. 9; 1 Chron. v. 3.- w 1 Chron. iv. 24; Gen. xlvi. 
 
 10 .- x Gen. xlvi. 11 ; Num. iii. 17; 1 Chron. vi. 1, 16. 
 
 Verse 7. I will take you to me for a people , <fc.] 
 This was precisely the covenant that he had made with 
 Abraham. See Gen. xvii. 7, and the notes there. 
 
 And ye shall know that I am the Lord your God ] 
 By thus fulfilling my promises ye shall know what is 
 implied in my name. See on ver. 3. 
 
 But why should God take such a most stupid, re¬ 
 fractory, and totally worthless people for his people ? 
 
 1. Because he had promised to do so to their noble 
 ancestors Abraham, Isaac, Jacob, Joseph, Judah, &c., 
 men worthy of all praise, because in general friends of 
 God, devoted to his will and to the good of mankind. 
 
 2. “ That (as Bishop Warburton properly observes) 
 the extraordinary providence by which they were pro¬ 
 tected, might become the more visible and illustrious; 
 for had they been endowed with the shining qualities 
 of the more polished nations, the effects of that provi¬ 
 dence might have been ascribed to their own wisdom.” 
 
 3. That God might show to all succeeding genera¬ 
 tions that he delights to instruct the ignorant, help the 
 weak, and save the lost; for if he bore long with Israel, 
 showed them especial mercy, and graciously received 
 them whenever they implored his protection, none need 
 despair. God seems to have chosen the worst people 
 in the universe, to give by them unto mankind the high¬ 
 est and most expressive proofs, that he wills not the 
 death of a sinner, but rather that he may turn from his 
 iniquity and live. 
 
 Verse 8. Which I did swear ] ’T DX 'TXtyj nasathi 
 eth yadi, I have lifted up my hand. The usual mode 
 of making an appeal to God, and hence considered to 
 be a form of swearing. It is thus that Isa. lxii. 8 is 
 to be understood : The Lord hath sworn by his right 
 hand , and by the arm of his strength. 
 
 Verse 9. But they hearkened not ] Their bondage 
 
 318 
 
 was become so extremely oppressive that they had lost 
 all hope of ever being redeemed from it. After this 
 verse the Samaritan adds, Let us alone, that we may 
 serve the Egyptians : for it is better for us to serve 
 the Egyptians than that we should die in the wilder¬ 
 ness. This appears to be borrowed from chap. xiv. 12. 
 
 Anguish of spirit ] TTH kotzer ruach, shortness 
 of spirit or breath. The words signify that their la¬ 
 bour was so continual, and their bondage so cruel and 
 oppressive, that they had scarcely time to breathe. 
 
 Verse 12. Uncircumcised lips ?] The word *77p aral, 
 which we translate uncircurncised , seems to signify 
 any thing exuberant or superfluous. Had not Moses 
 been remarkable for his excellent beauty, I should have 
 thought the passage might be rendered protuberant lips ; 
 but as this sense cannot be admitted for the above rea¬ 
 son, the word must refer to some natural impediment 
 in his speech ; and probably means a want of distinct 
 and ready utterance, either occasioned by some defect 
 in the organs of speech, or impaired knowledge of the 
 Egyptian language after an absence of forty years. 
 See the note on chap. iv. 10. 
 
 Verse 14. These be the heads ] ’’KWI rashey , the 
 chiefs or captains. The following genealogy was sim¬ 
 ply intended to show that Moses and Aaron came in a 
 direct line from Abraham, and to ascertain the time of 
 Israel’s deliverance. The whole account from this 
 verse to ver. 26 is a sort of parenthesis, and does not 
 belong to the narration ; and what follows from ver. 
 28 is a recapitulation of what was spoken in the pre¬ 
 ceding chapters. 
 
 Verse 16 . The years of the life of Levi ] “ Bishop 
 Patrick observes that Levi is thought to have lived the 
 longest of all Jacob’s sons, none of whose ages are 
 recorded in Scripture but his and Joseph’s, whom Levi 
 
 a 
 
Genealogy of Moses and Aaron CHAP. VI, 
 
 from the line of Abraham 
 
 A. M. 2513 . 17 y The sons of Gershon ; 
 
 —1—I-- Librii, and Shimi, according to their 
 
 families. 
 
 18 And 7 the sons of Kohath; Amram, and 
 Izhar, and Hebron, and Uzziel: and the years 
 of the life of Kohath were a hundred thirty 
 and three years. 
 
 19 And a the sons of Merari ; Mahali and 
 Mushi: these are the families of Levi accord¬ 
 ing to their generations. 
 
 20 And b Amram took him Jochebed his fa¬ 
 ther’s sister to wife ; and she bare him Aaron 
 and Moses : and the years of the life of Am¬ 
 ram were a hundred and thirty and seven years. 
 
 21 And c the sons of Izhar; Korah, and 
 Nepheg, and Zichri. 
 
 22 And d the sons of Uzziel; Mishael, and 
 Elzaphan, and Sithri. 
 
 23 And Aaron took him Elisheba, daughter 
 of e Amminadab, sister of Naashon, to wife ; 
 
 and she bare him f Nadab, and a. M- 2513 . 
 Abihu, Eleazar, and Ithamar. ——- H9 -- 
 
 24 And the * sons of Korah ; Assir, and 
 Elkanah, and Abiasaph : these are the families 
 of the Korhites. 
 
 25 And Eleazar, Aaron’s son, took him one 
 of the daughters of Putiel to wife ; and h she 
 bare him Phinehas : these are the heads of 
 the fathers of the Levites according to their 
 families. 
 
 26 These are that Aaron and Moses, 1 to 
 whom the Lord said, Bring out the children 
 of Israel from the land of Egypt according to 
 their k armies. 
 
 27 These are they which 1 spake to Pha¬ 
 raoh, king of Egypt, m to bring out the children 
 of Israel from Egypt: these are that Moses 
 and Aaron. 
 
 28 And it came to pass on the day when the 
 Lord spake unto Moses in the land of Egypt, 
 
 y 1 Chron. vi. 17 ; xxiii. 7.- z Num. xxvi. 57 ; 1 Chron. vi. 
 
 2, 18.- a l Chron. vi. 19; xxiii. 21.- b Chap. ii. 1,2 ; Num. 
 
 xxvi. 59.- c Num. xvi. 1 ; 1 Chron. vi. 37, 38.- d Lev. x. 4; 
 
 Num. iii. 30.- e Ruth iv. 19, 20; 1 Chron. ii. 10; Matt. i. 4. 
 
 f Lev. x. 1 ; Num. iii. 2; xxvi. 60 ; 1 Chron. vi. 3 ; xxiv. 1. 
 
 s Num. xxvi. 11.- h Num. xxv. 7,11; Josh. xxiv. 33.- 1 Ver. 
 
 13.- k Chap. vii. 4 ; xii. 17,51 ; Num. xxxiii. 1.- 1 Chap. v. 
 
 1,3; vii. 10.- m Ver. 13 ; ch. xxxii. 7; xxxiii. 1; Psa. Ixxvii. 20. 
 
 survived twenty-seven years, though he was much the 
 elder brother. By the common computation this would 
 be twenty-three years : by Kennicott’s computation at 
 the end of Gen. xxxi., Levi’s birth is placed twenty- 
 four years before that of Joseph ; his death, therefore, 
 would be only three years later. But this is not the 
 only difficulty in ancient chronologies. Kohath, the 
 second son of Levi, according to Archbishop Usher 
 was thirty years old when Jacob came into Egypt, and 
 lived there one hundred and three years. He attained 
 to nearly the same age with Levi, to one hundred and 
 thirty-three years ; and his son Amram, the father of 
 Moses, lived to the same age with Levi. We may 
 observe here how the Divine promise, Gen. xv. 16, 
 of delivering the Israelites out of Egypt in the fourth 
 generation was verified ; for Moses was the son of 
 Amram , the son of Kohath , the son of Levi , the son 
 of Jacob.' 1 ' 1 — Dodd. 
 
 Verse 20. His father's sister ] lfvn dodatho. The 
 true meaning of this word is uncertain. Parkhurst 
 observes that “in dod signifies an uncle in 1 Sam. x. 
 14 ; Lev. x. 4, and frequently elsewhere. It signifies 
 also an uncle's son , a cousin-german: compare Jer. 
 xxxii. 8 with ver. 12, where the Vulgate renders m 
 dodi by patruelis mei, my paternal cousin; and in 
 Amos vi. 10, for nn dodo, the Targum has nnnp 
 karibiah , his near relation . So the Vulgate, propin- 
 quus ejus, his relative, and the Septuagint, ol ouceioi 
 avTuv, those of their household. The best critics sup¬ 
 pose that Jochebed was the cousin-german of Amram, 
 and not his aunt. See chap. ii. 1. 
 
 Bare him Aaron and Moses ] The Samaritan, Sep¬ 
 tuagint, Syriac, and one Hebrew MS. add, And Mi¬ 
 riam their sister. Some of the best critics suppose 
 these words to have been originally in the Hebrew text. 
 
 Verse 21 . Korah\ Though he became a rebel 
 against God and Moses, (see Num. xvi. 1, &c.,) yet 
 Moses, in his great impartiality, inserts his name among 
 those of his other progenitors. 
 
 Verse 22. Uzziel] He is called Aaron’s uncle, 
 Lev. x. 4. 
 
 Verse 23. Elisheba] The oath of the Lord. It is 
 the same name as Elizabeth, so very common among 
 Christians. She was of the royal tribe of Judah, and 
 was sister to Nahshon, one of the princes; see Num. 
 ii. 3. 
 
 Eleazar] He succeeded to the high priesthood on 
 the death of his father Aaron, Num. xx. 25, &c. 
 
 Verse 25. Phinehas] Of the celebrated act of this 
 person, and the most honourable grant made to him and 
 his posterity, see Num. xxv. 7—13. 
 
 Verse 26. According to their armies.] tsi- 
 
 botham, their battalions—regularly arranged troops. 
 As God had these particularly under his care and 
 direction, he had the name of JYlNUy miT Yehovah 
 tsebaoth, Lord of hosts or armies. 
 
 “ The plain and disinterested manner,” says Dr. 
 Dodd, “ in which Moses speaks here of his relations, 
 and the impartiality wherewith he inserts in the list 
 of them such as were afterwards severely punished 
 by the Lord, are striking proofs of his modesty and 
 sincerity. He inserts the genealogy of Reuben and 
 Simeon, because they were of the same mother with 
 Levi; and though he says nothing of himself, yet he 
 relates particularly what concerns Aaron, ver. 23, who 
 married into an honourable family, the sister of a 
 prince of the tribe of Judah.” 
 
 Verse 28. And it came to pass] Here the seventh 
 chapter should commence, as there is a complete end¬ 
 ing of the sixth with ver. 27, and the 30th verse of 
 
 319 
 
Mission of Moses and Aaron. EXODUS. Obstinacy of Pharaoh foretold 
 
 A. M. 2513. 29 That the Lord spake unto 
 
 B. C. 1491. ,, . T A T 
 
 -- Moses, saying, n 1 am the JLord : 
 
 0 speak thou unto Pharaoh, king of Egypt, all 
 that I say unto thee. 
 
 n Ver. 2.- 0 Yer. 11; chap. vii. 2. 
 
 this chapter is intimately connected with the 1st verse 
 of the succeeding. 
 
 The principal subjects in this chapter have been so 
 amply considered in the notes, that little of importance 
 remains to be done. On the nature of a covenant 
 (see ver. 4) ample information may be obtained by 
 referring to Gen. vi. 18, and xv. 9-18, which places 
 the reader will do well to consult. 
 
 Supposing Moses to have really laboured under 
 some defect in speech, we may consider it as wisely 
 designed to be a sort of counterbalance to his other 
 excellences : at least this is an ordinary procedure 
 of Divine Providence; personal accomplishments are 
 
 30 And Moses said before the A. M. 2513 . 
 
 Lord, Behold, p I am of uncircum- —-—1-1 
 
 cised lips, and how shall Pharaoh hearken 
 unto me ? 
 
 P Yer. 12 ; chap. iv. 10. 
 
 counterbalanced by mental defects, and mental imper¬ 
 fections often by personal accomplishments. Thus 
 the head cannot say to the foot, I have no need of 
 thee. And God does all this in great wisdom, to hide 
 pride from man, and that no flesh may glory in his 
 presence. To be contented with our formation, endow¬ 
 ments, and external circumstances, requires not only 
 much submission to the providence of God, but also 
 much of the mind of Christ. On the other hand, 
 should we feel vanity because of some personal or 
 mental accomplishment, we have only to take a view 
 of our whole to find sufficient cause of humiliation ; 
 and after all, the meek and gentle spirit only is, in the 
 sight of God, of great price. 
 
 CHAPTER VII. 
 
 The dignified mission of Moses and Aaron to Pharaoh — the one to he as God , the other as a prophet of the 
 Most High , 1, 2. The prediction that Pharaoh’s heart should he hardened, that God might multiply his 
 signs and wonders in Egypt , that the inhabitants might know he alone was the true God, 3—6. The age 
 of Moses and Aaron , 7. God gives them directions how they should act before Pharaoh, 8, 9. Moses 
 turns his rod into a serpent, 10. The magicians imitate this miracle , and Pharaohs heart is hardened, 
 11—13. Moses is commanded to ivait upon Pharaoh next morning when he should come to the river, and 
 threaten to turn the waters into blood if he did not let the people go, 14-18. The waters in all the land 
 of Egypt are turned into blood, 19, 20. The fish die, 21. The magicians imitate this, and Pharaohs 
 heart is again hardened, 22, 23. The Egyptians sorely distressed because of the bloody waters, 24. This 
 plague endures seven days, 25. 
 
 A. M. 2513. A ND the Lord said unto Moses, 
 149I 1 See, I have made thee a a god 
 to Pharaoh: and Aaron thy brother shall be 
 b thy prophet. 
 
 2 Thou c shalt speak all that I command 
 thee * and Aaron thy brother shall speak unto 
 Pharaoh, that he send the children of Israel 
 out of his land. 
 
 3 And d I will harden Pharaoh’s heart, and 
 e multiply my f signs and my wonders in the 
 land of Egypt. 
 
 a Chap. iv. 16; Jer. i. 10.- b Chap. iv. 16.- c Chap. iv. 15. 
 
 d Chap. iv. 21.- e Chap. xi. 9.- f Chap. iv. 7. 
 
 NOTES ON CHAP. VII. 
 
 Verse 1. I have made thee a god ] At thy word 
 every plague shall come, and at thy command each 
 shall be removed. Thus Moses must have appeared 
 as a god to Pharaoh. 
 
 Shall he thy prophet .] Shall receive the word from 
 thy mouth, and communicate it to the Egyptian king, 
 ver. 2. 
 
 Verse 3. I will harden Pharaohs heart\ I will 
 permit his stubbornness and obstinacy still to remain, 
 
 320 
 
 4 But Pharaoh shall not hearken a. m. 2513. 
 
 unto you, s that I may lay my hand ——1-1 
 
 upon Egypt, and bring forth mine armies, and 
 my people the children of Israel, out of the 
 land of Egypt, h by great judgments. 
 
 5 And the Egyptians 1 shall know that I am 
 the Lord, when I k stretch forth mine hand 
 upon Egypt, and bring out the children of 
 Israel from among them. 
 
 6 And Moses and Aaron 1 did as the Lord 
 commanded them, so did they. 
 
 s Chap. x. 1; xi. 9.- h Chap. vi. 6.- 5 Yer. 17 ; chap. viii. 22 ; 
 
 xiv. 4, 18 ; Psa. ix. 16.- k Chap. iii. 20.-- 1 Ver. 2. 
 
 that I may have the greater opportunity to multiply 
 my wonders in the land, that the Egyptians may know 
 that I only am Jehovah, the self-existent God. See 
 on chap. iv. 21. 
 
 Verse 5. And bring out the children of Israel ] 
 Pharaoh’s obstinacy was either caused or permitted in 
 mercy to the Egyptians, that he and his magicians 
 being suffered to oppose Moses and Aaron to the ut¬ 
 termost of their power, the Israelites might be brought 
 out of Egypt in so signal a manner, in spite of all 
 
The rod becomes a serpent. CHAP VII. The magicians imitate it 
 
 A. m. 2513. 7 And Moses icas m fourscore 
 
 —— -1 years old, and Aaron fourscore and 
 
 three years old, when they spake unto Pharaoh. 
 
 8 And the Lord spake unto Moses and unto 
 Aaron, saying, 
 
 9 When Pharaoh shall speak unto you, 
 saying, n Show a miracle for you : then thou 
 shalt say unto Aaron, 0 Take thy rod, and 
 cast it before Pharaoh, and it shall become 
 a serpent. 
 
 10 And Moses and Aaron went A. M. 2513. 
 
 in unto Pharaoh, and they did 
 
 B. C. 1491. 
 
 so p as the Lord had commanded : and Aaron 
 east down his rod before Pharaoh, and 
 before his servants, and it q became a 
 serpent. 
 
 11 Then Pharaoh also r called the wise men 
 and s the sorcerers : now the magicians of 
 Egypt, they also * 1 did in like manner with 
 their enchantments. 
 
 “ Deut. xxix. 5 ; xxxi. 2 ; xxxiv. 7 ; Acts vii. 23, 30.—— n Isa. 
 vii. 11; John ii. 18 ; vi. 30.- 0 Chap. iv. 2, 17. 
 
 P Verse 9.-4 Chap. iv. 3.- r Gen. xli. 8.- 3 2 Tim. iii. 8 . 
 
 1 Ver. 22; chap. viii. 7, 18. 
 
 the opposition of the Egyptians, their king, and their 
 gods, that Jehovah might appear to be AU-mighty and 
 All-sufficient. 
 
 Yerse 7. Moses was fourscore years old] lie was 
 forty years old when he went to Midian, and he had 
 tarried forty years in Midian; (see chap. ii. 11, and 
 Acts vii. 30 ;) and from this verse it appears that 
 Aaron was three years older than Moses. We have 
 already seen that Miriam their sister was older than 
 either, chap. ii. 4. 
 
 Yerse 9. Show a miracle for you] A miracle, 
 mopheth , signifies an effect produced in nature which 
 is opposed to its laws, or such as its powers are inade¬ 
 quate to produce. As Moses and Aaron professed to 
 have a Divine mission, and to come to Pharaoh on 
 the most extraordinary occasion, making a most singu¬ 
 lar and unprecedented demand, it was natural to sup¬ 
 pose, if Pharaoh should even give them an audience, 
 that he would require them to give him some proof by 
 an extraordinary sign that their pretensions to such a 
 Divine mission were well founded and incontestable. 
 For it appears to have ever been the sense of man¬ 
 kind, that he who has a Divine mission to effect some 
 extraordinary purpose can give a supernatural proof 
 that he has got this extraordinary commission. 
 
 Take thy rod] This rod, whether a common staff, 
 an ensign of office, or a shepherd’s crook, was now 
 consecrated for the purpose of working miracles ; and 
 is indifferently called the rod of God, the rod of Mo¬ 
 ses, and the rod of Aaron. God gave it the miracu¬ 
 lous power, and Moses and Aaron used it indifferently. 
 
 Yerse 10 . It became a serpent.] j'jn tannin. What 
 kind of a serpent is here intended, learned men are 
 not agreed. From the manner in which the original 
 word is used in Psa. lxxiv. 13 ; Isa. xxvii. 1 ; li. 9 ; 
 Job vii. 12 ; some very large creature, either aquatic 
 or amphibious, is probably meant; some have thought 
 that the crocodile , a well-known Egyptian animal, is 
 here intended. In chap. iv. 3 it is said that this rod 
 was changed into a serpent , but the original word 
 there is nachash, and here j'JH tannin, the same 
 word which we translate whale, Gen. i. 21. 
 
 As tynfl nachash seems to be a term restricted to no 
 one particular meaning, as has already been shown on 
 Gen. iii. ; so the words rjn tannin, D'm tanninim, 
 D’in tannim, and fffin tannoth, are used to signify dif¬ 
 ferent kinds of animals in the Scriptures. The word 
 is supposed to signify the jackal in Job xxx. 29 ; Psa. 
 Vol. I. * ( 22 ) 
 
 xliv. 19 ; Isa. xiii. 22 ; xxxiv. 13 ; xxxv. 7 ; xliii. 20 ; 
 Jer. ix. 11, &c., &c. ; and also a dragon, serpent, or 
 whale, Job vii. 12 ; Psa. xci. 13 ; Isa. xxvii. 1 ; li. 9 ; 
 Jer. li. 34 ; Ezek. xxix. 3 ; xxxii. 2 ; and is termed, in 
 our translation, a sea-monster , Lam. iv. 3. As it was 
 a rod or staff that was changed into the tannim in the 
 cases mentioned here, it has been supposed that an 
 ordinary serpent is what is intended by the word, be¬ 
 cause the size of both might be then pretty nearly 
 equal : but as a miracle was wrought on the occasion, 
 this circumstance is of no weight; it was as easy for 
 God to change the rod into a crocodile, or any other crea¬ 
 ture, as to change it into an adder or common snake. 
 
 Yerse 11. Pharaoh — called the wise men] 
 chacamim, the men of learning. Sorcerers, D'SSJO 
 cashshephim, those who reveal hidden things ; proba¬ 
 bly from the Arabic root L 4 A t kashafa, to reveal, 
 uncover, &c., signifying diviners, or those who pre¬ 
 tended to reveal what was in futurity, to discover 
 things lost, to find hidden treasures, &c. Magicians , 
 chartummey, decypherers of abstruse writings. 
 See the note on Gen. xli. 8. 
 
 They also did in like manner with tlicir enchant¬ 
 ments.] The word D'ftrV? laliatim, comes from 
 lahat, to burn, to set on fire; and probably signifies 
 such incantations as required lustral fires, sacrifices, 
 fumigations, burning of incense , aromatic and odori¬ 
 ferous drugs, &c., as the means of evoking departed 
 spirits or assistant demons, by whose ministry, it is 
 probable, the magicians in question wrought some of 
 their deceptive miracles: for as the term miracle sig¬ 
 nifies properly something which exceeds the powers 
 of nature or art to produce, (see ver. 9,) hence there 
 could be no miracle in this case but those wrought, 
 through the power of God, by the ministry of Moses 
 and Aaron. There can be no doubt that real serpents 
 were produced by the magicians. On this subject 
 there are two opinions: 1st, That the serpents were 
 such as they, either by juggling or sleight of hand, 
 had brought to the place, and had secreted till the 
 time of exhibition, as our common conjurers do in the 
 public fairs, &c. 2dly, That the serpents were brought 
 by the. ministry of a familiar spirit, which, by the 
 magic flames already referred to, they had evoked for 
 the purpose. Both these opinions admit the serpents 
 to be real, and no illusion of the sight, as some have 
 supposed. 
 
 The first opinion appears to me insufficient to ac- 
 
 321 
 
God threatens to turn the 
 
 EXODUS. 
 
 A. M. 2513. 12 For they cast down every man 
 
 B. C. 1491. . J 
 
 ——1-1 his rod, and they became serpents : 
 
 but Aaron’s rod swallowed up their rods. 
 
 13 And he hardened Pharaoh’s heart, that he 
 hearkened not unto them; 11 as the Lord 
 had said. 
 
 14 And the Lord said unto Moses, v Pha¬ 
 raoh’s heart is hardened, he refuseth to let 
 the people go. 
 
 15 Get thee unto Pharaoh in the morning; 
 lo, he goeth out unto the water; and thou 
 shalt stand by the river’s brink against he 
 come ; and w the rod which was turned to a 
 serpent shalt thou take in thine hand. 
 
 u Chap. iv. 21 ; ver. 4.- v Chap. viii. 15 ; x. 1 , 20, 27.- w Ch. 
 
 i \t 9 *4 • vor 1 0 ■ ,x f ILqty iii 1 Q 
 
 count for the phenomena of the case referred to. If 
 the magicians threw down their rods, and they became 
 serpents after they were thrown down, as the text ex¬ 
 pressly says, ver. 12, juggling or sleight of hand had 
 nothing farther to do in the business, as the rods were 
 then out of their hands. If Aaron’s rod swallowed up 
 their rods, their sleight of hand was no longer con¬ 
 cerned. A man, by dexterity of hand, may so far 
 impose on his spectators as to appear to eat a rod ; 
 but for rods lying on the ground to become serpents, 
 and one of these to devour all the rest so that it alone 
 remained, required something more than juggling. 
 How much more rational at once to allow that these 
 magicians had familiar spirits who could assume all 
 shapes, change the appearances of the subjects on 
 which they operated, or suddenly convey one thing 
 away and substitute another in its place ! Nature has 
 no such power, and art no such influence as to pro¬ 
 duce the effects attributed here and in the succeeding 
 chapters to the Egyptian magicians. 
 
 Verse 12. Aaron's rod swallowed up their rods.] 
 As Egypt was remarkably addicted to magic, sorcery, 
 &c., it was necessary that God should permit Pha¬ 
 raoh's wise men to act to the utmost of their skill in 
 order to imitate the work of God, that his superiority 
 might be clearly seen, and his powerful working in¬ 
 contestably ascertained ; and this was fully done when 
 Aaron's rod swallowed up their rods. We have al¬ 
 ready seen that the names of two of the chief of these 
 magicians were Jamies and Jambres ; see chap. ii. 10, 
 and 2 Tim. iii. 8. Many traditions and fables con¬ 
 cerning these may be seen in the eastern writers. 
 
 Verse 13. And he hardened Pharaoh's heart ] pim 
 runs nb vaiyechezak leb Paroh , “ And the heart of 
 Pharaoh was hardened,” the identical words which in 
 ver. 22 are thus translated, and which should have 
 been rendered in the same way here, lest the harden¬ 
 ing , which was evidently the effect of his own obsti¬ 
 nate shutting of his eyes against the truth, should be 
 attributed to God. See on chap. iv. 21. 
 
 Verse 14. Pharaoh's heart is hardened] "D3 cabed, 
 is become heavy or stupid; he receives no conviction, 
 notwithstanding the clearness of the light which shines 
 upon him. We well know the power of prejudice: 
 a 322 
 
 waters of the river into blood 
 
 16 And thon shalt say unto him, A. M. 2513 . 
 
 J B n 1491 
 
 x The Lord God of the Hebrews —bA-L 
 
 hath sent me unto thee, saying, Let my people 
 go, y that they may serve me in the wilder¬ 
 ness : and, behold, hitherto thou wouldest 
 not hear. 
 
 17 Thus saith the Lord, In this 2 thou shalt 
 know that I am the Lord : behold, I will 
 smite with the rod that is in mine hand upon 
 the waters which are in the river, and a they 
 shall be turned b to blood. 
 
 18 And the fish that is in the river shall die, 
 and the river shall stink; and the Egyptians 
 shall c loathe to drink of the water of the river. 
 
 y Chap. iii. 12, 18 ; v. 1, 3.- z Chap. v. 2 ; ver. 5.- a Chap. 
 
 iv. 9.- b Rev. xvi. 4, 6.- c Ver. 24. 
 
 where persons are determined to think and act after a 
 predetermined plan, arguments, demonstrations, and 
 even miracles themselves, are lost on them, as in the 
 case of Pharaoh here, and that of the obstinate Jews 
 in the days of our Lord and his apostles. 
 
 Verse 15. Lo, he goeth out unto the water] Proba¬ 
 bly for the purpose of bathing, or of performing some 
 religious ablution. Some suppose he went out to pay 
 adoration to the river Nile, which was an object of reli¬ 
 gious worship among the ancient Egyptians. “ For,” 
 says Plutarch, De Iside., ovdev ovru nyr] kiyvmioig 
 <hg 6 N eilog' “ nothing is in greater honour among 
 the Egyptians than the river Nile.” Some of the 
 ancient Jews supposed that Pharaoh himself was a 
 magician, and that he walked by the river early each 
 morning for the purpose of preparing magical rites, &c. 
 
 Verse 17. Behold, I will smite] Here commences 
 the account of the ten plagues which were inflicted 
 on the Egyptians by Moses and Aaron, by the com¬ 
 mand and through the power of God. According to 
 Archbishop Usher these ten plagues took place in the 
 course of one month, and in the following order :— 
 
 The first, the waters turned into blood, took place, 
 he supposes, the 18th day of the sixth month ; ver. 20. 
 
 The second, the plague of frogs, on the 25th day 
 of the sixth month; chap. viii. 1. 
 
 The third , the plague of lice, on the 27th day of 
 the sixth month; chap. viii. 16. 
 
 The fourth, grievous swarms of flies, on the 29th 
 day of the sixth month; chap. viii. 24. 
 
 The fifth, the grievous murrain, on the 2d day of 
 the seventh month; chap. ix. 3. 
 
 The sixth , the plague of boils and blains, on the 
 3d day of the seventh month; chap. ix. 10. 
 
 The seventh, the grievous hail, on the 5th day of 
 the seventh month; chap. ix. 18. 
 
 The eighth, the plague of locusts, on the 8th day 
 of the seventh month; chap. x. 12. 
 
 The ninth, the thick darkness, on the 10th day of 
 Abib, (April 30,) now become the first month of the Jew¬ 
 ish year; chap. x. 22. But see the note on chap. xii. 2. 
 
 The tenth, the slaying the first-born, on the 15th 
 of Abib; chap. xii. 29.- But most of these dates are 
 destitute of proof. 
 
 ( 22* ) 
 
CHAP VII. 
 
 The waters turned into blood. 
 
 The first plague of Egypt. 
 
 A. M. 2513. 19 And the Lord spake unto 
 
 ——1-1 Moses, Say unto Aaron, Take thy 
 
 rod, and d stretch out thine hand upon the 
 'waters of Egypt, upon their streams, upon 
 their rivers, and upon their ponds, and upon 
 all their e pools of water, that they may be¬ 
 come blood; and that there may be blood 
 throughout all the land of Egypt, both in 
 vessels of wood, and in vessels of stone. 
 
 20 And Moses and Aaron did so, as the Lord 
 commanded; and he f lifted up the rod, and 
 smote the waters that were in the river, in the 
 
 d Chap. viii. 5, 6,16; ix. 22; x. 12, 21; xiv. 21, 26.- e Heb. 
 
 gathering of their waters. -- f Chap. xvii. 5.- s Psa. lxxviii. 44 ; 
 
 Verse 18. The Egyptians shall loathe to drink of 
 the water ] The force of this expression cannot be 
 well felt without taking into consideration the peculiar 
 pleasantness and great salubrity of the waters of the 
 Nile. “ The water of Egypt,” says the Abbe Mas- 
 crier, “ is so delicious, that one would not wish the 
 heat to be less, or to be delivered from the sensation 
 of thirst. The Turks find it so exquisite that they 
 excite themselves to drink of it by eating salt. It is 
 a common saying among them, that if Mohammed had 
 drank of it he would have besought God that he might 
 never die, in order to have had this continual gratifi¬ 
 cation. When the Egyptians undertake the pilgrim¬ 
 age of Mecca, or go out of their country on any other 
 account, they speak of nothing but the pleasure they 
 shall have at their return in drinking of the waters of 
 the Nile. There is no gratification to be compared to 
 this ; it surpasses, in their esteem, that of seeing their 
 relations and families. All those who have tasted of 
 this water allow that they never met with the like in 
 any other place. When a person drinks of it for the 
 first time he can scarcely be persuaded that it is not a 
 water prepared by art; for it has something in it in¬ 
 expressibly agreeable and pleasing to the taste ; and it 
 should have the same rank among waters that cham¬ 
 paign has among wines. But its most valuable quality 
 is, that it is exceedingly salutary. It never incom¬ 
 modes, let it be drank in what quantity it may : this is 
 so true that it is no uncommon thing to see some per¬ 
 sons drink three buckets of it in a day without the 
 least inconvenience ! When I pass such encomiums 
 on the water of Egypt it is right to observe that I 
 speak only of that of the Nile, which indeed is the 
 only water drinkable, for their well water is detestable 
 and unwholesome. Fountains are so rare that they 
 are a kind of prodigy in that country ; and as to rain 
 water , that is out of the question, as scarcely any falls 
 in Egypt.” 
 
 “ A person,” says Mr. Harmer, “ who never before 
 heard of the deliciousness of the Nile water, and of 
 the large quantities which on that account are drank 
 of it, will, I am sure, find an energy in those words 
 of Moses to Pharaoh, The Egyptians shall loathe to 
 drink of the water of the river , which he never ob¬ 
 served before. They will loathe to drink of that water 
 which they used to prefer to all the waters of the uni- 
 
 siglit of Pharaoh, and m the sight A - M. 251 .'?. 
 
 p,. * J n 1 B. C. 1491. 
 
 of his servants ; and all the s waters --- 
 
 that were in the river were turned to blood. 
 
 21 And the fish that was in the river died ; 
 and the river stank, and the Egyptians h could 
 not drink of the water of the river; and 
 there was blood throughout all the land of 
 Egypt. 
 
 22 1 And the magicians of Egypt did so with 
 their enchantments : and Pharaoh’s heart was 
 hardened, neither did he hearken unto them; 
 k as the Lord had said. 
 
 cv. 29 ; Rev. viii. 9.- h Ver. 18.-■ Ver. 11 ; chap. viii. 7, 8; 
 
 Wisd. xvii. 7.- k Prov. xxix. 1; Isa. xxvi. 11; Jer. v. 3 ; xxxvi.24. 
 
 verse ; loathe to drink of that for which they had been 
 accustomed to long, and will rather choose to drink of 
 well water, which in their country is detestable !”■— 
 Observations , vol. iii., p. 564. 
 
 Verse 19. That there may be blood — both in vessels 
 of ivood, and in vessels of stone .] Not only the Nile 
 itself was to be thus changed into blood in all its 
 branches, and the canals issuing from it, but all the 
 water of lakes , ponds , and reservoirs , was to undergo 
 a similar change. And this was to extend even to the 
 water already brought into their houses for culinary 
 and other domestic purposes. As the water of the 
 Nile is known to be very thick and muddy, and the 
 Egyptians are obliged to filter it through pots of a kind 
 of white earth, and sometimes through a paste made 
 of almonds, Mr. Harmer supposes that the vessels of 
 wood and stone mentioned above may refer to the pro¬ 
 cess of filtration, which no doubt has been practised 
 among them from the remotest period. The meaning 
 given above I think to be more natural. 
 
 The first plague. The waters turned into blood. 
 
 Verse 20. All the waters—were turned to blood.\ 
 Not merely in appearance, but in reality; for these 
 changed waters became corrupt and insalubrious, so 
 that even the fish that were in the river died; and the 
 smell became highly offensive, so that the waters could 
 not be drank ; ver. 21. 
 
 Verse 22. And the magicians — did so] But if all 
 the water in Egypt was turned into blood by Moses, 
 where did the magicians get the water which they 
 changed into blood 1 This question is answered in 
 verse 24. The Egyptians digged round about the 
 river for water to drink, and it seems that the water 
 obtained by this means was not bloody like that in the 
 river: on this water therefore the magicians might 
 operate. Again, though a general commission was 
 given to Moses, not only to turn the waters of the river 
 (Nile) into blood, but also those of their streams, rivers, 
 ponds, and pools ; yet it seems pretty clear from verse 
 20 that he did not proceed thus far, at least in the first 
 instance ; for it is there stated that only the waters of 
 the river were turned into blood. Afterwards the plague 
 doubtless became general. At the commencement 
 therefore of this plague, the magicians might obtain 
 other water to imitate the miracle ; and it would not 
 
 323 
 
EXODUS. 
 
 The waters of the river 
 
 a. M. 2513. 23 And Pharaoh turned and v/ent 
 
 _—1-1 into his house, 1 neither did he set 
 
 his heart to this also. 
 
 24 And all the Egyptians digged round about 
 
 1 Yer. 3.-™ Ver. 18, 21. 
 
 be difficult for them, by juggling tricks or the assist¬ 
 ance of a familiar spirit, (for we must not abandon the 
 possibility of this use,) to give it a bloody appearance, 
 a fetid smell, ’and a bad taste. On either of these 
 grounds there is no contradiction in the Mosaic account, 
 though some have been very studious to find one. 
 
 The plague of the bloody waters may be considered 
 as a display of retributive justice against the Egyp¬ 
 tians, for the murderous decree w r hich enacted that all 
 the male children of the Israelites should be drowned 
 in that river, the waters of which, so necessary to their 
 support and life, were now rendered not only insalu¬ 
 brious but deadly , by being turned into blood. As it 
 is well known that the Nile was a chief object of 
 Egyptian idolatry, (see on ver. 15,) and that annually 
 they sacrificed a girl , or as others say, both a hoy and 
 a girl , to this river, in gratitude for the benefits re¬ 
 ceived from it, ( Universal Hist., vol. i., p. 178, fol. 
 edit.,) God might have designed this plague as a pun¬ 
 ishment for such cruelty : and the contempt poured 
 upon this object of their adoration, by turning its wa¬ 
 ters into blood, and rendering them fetid and corrupt, 
 must have had a direct tendency to correct their idol¬ 
 atrous notions, and lead them to acknowledge the power 
 and authority of the true God. 
 
 Terse 25. And seven days ivere fulfilled] So we 
 learn that this plague continued at least a whole 
 week. 
 
 The contention between Moses and Aaron and the 
 magicians of Egypt has become famous throughout the 
 world. Tradition in various countries has preserved, 
 not only the account, but also the names of the chief 
 persons concerned in the opposition made by the Egyp¬ 
 tians to these messengers of God. Though their names 
 are not mentioned in the sacred text, yet tradition had 
 preserved them in the Jewish records, from which St. 
 Paul undoubtedly quotes 2 Tim. iii. 8, where, speaking 
 of the enemies of the Gospel, he compares them to 
 Jannes and Jambres, who withstood Moses. That these 
 names existed in the ancient Jewish records, their own 
 writings show. In the Tar gum of Jonathan ben IJz- 
 ziel on this place they are called D’J' Janis and 
 
 Jamhris; and in the Babylonian Talmud they are named 
 Joanne and Mamhre, and are represented as chiefs of 
 the sorcerers of Egypt, and as having ridiculed Moses 
 and Aaron for pretending to equal them in magical arts. 
 And Rab. Tanchum, in his Commentary, names them 
 Jonos and Jomhrus. If we allow the readings of the 
 ancient editions of Pliny to be correct, he refers, in 
 Hist. Nat., 1. xxx., c. 2, to the same persons, the names 
 being a little changed : JEst et alia magices factio, a 
 Mose et Jamne et Jotape Judceis pendens, sed multis 
 millibus annorum post Zoroastrem; “ There is also 
 another faction of magicians which took its origin from 
 the Jews, Moses, Jamnes, and Jotapes, many thousands 
 of years after Zoroasterwhere he confounds Moses 
 
 324 
 
 continue blood seven days. 
 
 the river for water to drink; m for they a. M. 2513 . 
 
 could not drink of the water of the river. ——---• 
 
 25 And n seven days were fulfilled, after 
 that the Lord had smitten the river. 
 
 n 2 Sam. xxiv. 13. 
 
 with the Egyptian magicians ; for the heathens, having 
 no just notion of the power of God, attributed all mira¬ 
 cles to the influence of magic. Pliny also calls the 
 Egyptian magicians Jeivs ; but. this is not the only mis¬ 
 take in his history; and as he adds, sed multis milli¬ 
 bus annorum post Zoroastrem, he is supposed by some 
 to refer to the Christians, and particularly the apostles, 
 who wrought many miracles, and whom he considers 
 to be a magical sect derived from Moses and the Jews, 
 because they were Jews by nation, and quoted Moses 
 and the prophets in proof of the truth of the doctrines 
 of Christianity, and of the Divine mission of Christ 
 
 Numenius, a Pythagorean philosopher, mentioned 
 by Eusebius, names these magicians, Jamnes and Jam¬ 
 bres, and mentions their opposition to Moses; and we 
 have already seen that there was a tradition among the 
 Asiatics that Pharaoh’s daughter had Moses instructed 
 by the wise men Jannes and Jambres; see Abul Fa- 
 raje, edit. Pococ., p. 26. Here then is a very remark¬ 
 able fact, the principal circumstances of which, and 
 the chief actors in them, have been preserved by a 
 sort of universal tradition. See Ainsworth. 
 
 When all the circumstances of the preceding case 
 are considered, it seems strange that God should enter 
 into any contest with such persons as the Egyptian 
 magicians; but a little reflection will show the abso¬ 
 lute necessity of this. Mr. Psalmanazar, who wrote 
 the Account of the Jeivs in the first volume of the 
 Universal History, gives the following judicious rea-- 
 sons for this : “If it be asked,” says he, “ why God 
 did suffer the Egyptian magicians to borrow power 
 from the devil to invalidate, if possible, those miracles 
 which his servant wrought by his Divine power, the 
 following reasons may be given for it: 1. It was ne¬ 
 cessary that these magicians should be suffered to exert 
 the utmost of their power against Moses, in order to 
 clear him from the imputation of magic or sorcery ; 
 for as the notion of such an extraordinary art was very 
 rife, not only among the Egyptians, but all other na¬ 
 tions, if they had not entered into this strenuous com¬ 
 petition with him, and been at length overcome by him, 
 both the Hebrews and the Egyptians would have been 
 apter to have attributed all his miracles to his skill in 
 magic, than to the Divine power. 
 
 “2. It was necessary, in order to confirm the faith 
 of the wavering and desponding Israelites, by making 
 them see the difference between Moses acting by the 
 power of God, and the sorcerers by that of Satan. 
 
 “3. It was necessary, in order to preserve them 
 afterwards from being seduced by any false miracles 
 from the true worship of God.” 
 
 To these a fourth reason may be added : God per¬ 
 mitted this in mercy to the Egyptians, that they might 
 see that the gods in whom they trusted were utterly 
 incapable of saving them ; that they could not undo or 
 counteract one of the plagues sent on them by the 
 power of Jehovah ; the whole of their influence ex- 
 
 a 
 
Moses is again sent to Pharaoh. CHAP. VIII. Frogs, the second plague, threatened . 
 
 tending only to some superficial imitations ot the genu- ! 
 ine miracles wrought by Moses in the name of the true 
 God. By these means it is natural to conclude that 
 many of the Egyptians, and perhaps several of the 
 servants of Pharaoh, were cured of their idolatry; 
 though the king himself hardened his heart against the 
 evidences which God brought before his eyes. Thus 
 
 ! God is known by his judgments : for in every opera¬ 
 tion of his hand his design is to enlighten the minds 
 of men, to bring them from false dependences to trust 
 in himself alone ; that, being saved from error and sin, 
 they may become wise, holy, and happy. When his 
 judgments are abroad in the earth, the inhabitants learn 
 righteousness. See the note on chap. iv. 21. 
 
 CHAPTER VIII. 
 
 The plague of frogs threatened , 1, 2. The extent of this plague , 3, 4. Aaron commanded to stretch out 
 his hand, with the rod, over the river and waters of Egypt, in consequence of which the frogs came , 5, 6. 
 The magicians imitate this miracle, 7. Pharaoh entreats Moses to remove the frogs, and promises to let 
 the people go, 8. Moses promises that they shall he removed from every part of Egypt, the river excepted, 
 9—11. Moses prays to God, and the frogs die throughout the land of Egypt, 12—14. Pharaoh, finding 
 himself respited, hardens his heart, 15. The plague of lice on man and beast, 16, 17. The magicians 
 attempt to imitate this miracle, but in vain, 18. They confess it to be the finger of God, and yet Pharaoh 
 continues obstinate, 19. Moses is sent again to him to command him to let the people go, and in case of 
 disobedience he is threatened with swarms of flies, 20, 21. A promise made that the land of Goshen, 
 where the Israelites dwelt, should be exempted from this plague, 22, 23. The flies are sent, 24. Pha¬ 
 raoh sends for Moses and Aaron, and offers to permit them to sacrifice in the land, 25. They refuse , 
 and desire to go three days' journey into the wilderness, 26, 27. Pharaoh consents to let them go a little 
 way, provided they would entreat the Lord to remove the flies, 28. Moses consents, prays to God, and 
 the flies are removed, 29—31. After which Pharaoh yet hardened his heart, and refused to let the people 
 go, 32. 
 
 A 
 
 B 
 
 . M. 2513. A ND the Lord spake unto Moses, 
 
 !. C. 1491. JrL ™ i i 
 
 bo unto Pharaoh, ana say unto 
 
 him, Thus saith the Lord, Let my people go, 
 a that they may serve me. 
 
 a Chap. iii. 12, 18. 
 
 2 And if thou b refuse to let them a. m. 2513 . 
 go, behold, I will smite all thy - ? 1. C ' - 1491 . 
 borders with c frogs : 
 
 3 And the river shall bring forth frogs 
 
 b Chap. vii. 14 ; ix. 2.- c Rev. xvi. 13. 
 
 NOTES ON CHAP. VIII. 
 
 The second plague — frogs. 
 
 Verse 1. Let my people go] God, in great mercy 
 to Pharaoh and the Egyptians, gives them notice of 
 the evils he intended to bring upon them if they con¬ 
 tinued in their obstinacy. Having had therefore such 
 warning, the evil might have been prevented by a 
 timely humiliation and return to God. 
 
 Verse 2. If thou refuse] Nothing can be plainer 
 than that Pharaoh had it still in his power to have dis¬ 
 missed the people, and that his refusal was the mere 
 effect of his own wilful obstinacy. 
 
 With frogs] DT"H 3 ¥ tsepardeim. This word is 
 of doubtful etymology: almost all interpreters, both 
 ancient and modern, agree to render it as we do, 
 though some mentioned by Aben Ezra think the croco¬ 
 dile is meant; but these can never weigh against the 
 conjoint testimony of the ancient versions. Parkhurst 
 derives the word from tsaphar, denoting the brisk 
 action, or motion of the light, and pT yada, to feel, 
 as they seem to feel or rejoice in the light, croaking 
 all the summer months, yet hiding themselves in the 
 winter. The Arabic name for this animal is very 
 
 nearly the same with the Hebrew zafda, where 
 
 the letters are the same, the “1 resell being omitted. 
 It is used as a quadriliteral root in the Arabic lan¬ 
 guage, to signify froggy, or containing frogs: see 
 Golius. 
 
 by Bochart, who says the word is compounded of 
 
 zifa, a bank, and rada, mud, because the 
 frog delights in muddy or marshy places; and that 
 from these two words the noun zafda is formed, 
 
 the J re being dropped. In the Batrochomyomachia 
 of Homer, the frog has many of its epithets from this 
 very circumstance. Hence A cyvoxapig, delighting in 
 the lake; B opj3opoK.oirr/c, lying or engendering in the 
 mud; Tlffevg and Jlr/kofSarrjc, belonging to the mud, 
 walking in the mud, c fc., cfc. 
 
 A frog is in itself a very harmless animal; but to 
 most people who use it not as an article of food, ex¬ 
 ceedingly loathsome. God, with equal ease, could 
 have brought crocodiles, bears, lions, or tigers to have 
 punished these people and their impious king, instead 
 of frogs, lice, flies, <Sgc. But had he used any of those 
 formidable animals, the effect would have appeared so 
 commensurate to the cause, that the hand of God might 
 have been forgotten in the punishment; and the people 
 would have been exasperated without being humbled. 
 In the present instance he shows the greatness of his 
 power by making an animal, devoid of every evil qua¬ 
 lity, the means of a terrible affliction to his enemies. 
 Plow easy is it, both to the justice and mercy of God, 
 to destroy or save by means of the most despicable 
 and insignificant of instruments! Though he is the 
 Lord of hosts he has no need of powerful armies, 
 
 the ministry of angels, or the thunderbolts of justice, 
 But the true etymology seems to be given , to punish a sinner or a sinful nation; the frog or the 
 a ' " ‘ 325 
 
EXODUS. 
 
 Frogs come over all the land , 
 
 A. M. 2513. abundantly, which shall go up and 
 
 B C. 1491. . o i 
 
 —1—1-1 come into thine house, and into 
 
 d thy bed-chamber, and upon thy bed, and 
 
 into the house of thy servants, and upon thy 
 
 people, and into thine ovens, and into thy 
 
 e kneading-troughs : 
 
 4 And the frogs shall come up both on thee, 
 and upon thy people, and upon all thy servants. 
 
 5 And the Lord spake unto Moses, Say 
 unto Aaron, f Stretch forth thine hand with 
 thy rod over the streams, over the rivers, and 
 over the ponds, and cause frogs to come up 
 upon the land of Egypt. 
 
 6 And Aaron stretched out his hand over 
 the waters of Egypt; and s the frogs came 
 
 d Psa. cv. 30.- e Or, dough. - { Ch. vii. 19.- s Psa. lxxviii. 
 
 45; cv. 30.-Ch. vii. 11; Wisd. xvii. 7.--» Ch. ix. 28 ; x. 17; 
 
 jly in his hands is a sufficient instrument of ven¬ 
 geance. 
 
 Verse 3. The river shall bring forth frogs abun¬ 
 dantly] The river Nile, which was an object of their 
 adoration, was here one of the instruments of their 
 punishment. The expression, bring forth abundantly, 
 not only shows the vast numbers of those animals, 
 which should now infest the land, but it seems also 
 to imply that all the spawn or ova of those animals 
 which were already in the river and marshes, should 
 be brought miraculously to a state of perfection. We 
 may suppose that the animals were already in an embryo 
 existence, but multitudes of them would not have come 
 to a state of perfection had it not been for this mira¬ 
 culous interference. This supposition will appear the 
 more natural when it is considered that the Nile was 
 remarkable for breeding frogs, and such other animal's 
 as are principally engendered in such marshy places 
 as must be left in the vicinity of the Nile after its an¬ 
 nual inundations. 
 
 Into thine ovens ] In various parts of the east, in¬ 
 stead of what we call ovens they dig a hole in the 
 ground, in which they insert a kind of earthen pot, 
 which having sufficiently heated, they stick their cakes 
 to the inside, and when baked remove them and sup¬ 
 ply their places with others, and so on. To find such 
 places full of frogs when they came to heat them, in 
 order to make their bread, must be both disgusting and 
 distressing in the extreme. 
 
 Verse 5. Stretch forth thine hand—over the streams, 
 over the rivers] The streams and rivers here may refer 
 to the grand divisions of the Nile in the Lower Egypt, 
 which were at least seven, and to the canals by which 
 these were connected ; as there were no other streams, 
 &c., but what proceeded from this great river. 
 
 Verse 6. The frogs came up, and covered the land 
 of Egypt.] In some ancient writers we have examples 
 of a similar plague. The Abderites, according to Oro- 
 sius , and the inhabitants of Pseonia and Dardania, ac¬ 
 cording to Athenceus , were obliged to abandon their 
 country un account of the great numbers of frogs by 
 which their land was infested. 
 
 326 
 
 upon which Pharaoh relents. 
 
 up, and covered the land of a. M. 2513 . 
 -rf B. C. 1491. 
 
 Egypt. --- 
 
 7 h And the magicians did so with their 
 enchantments, and brought up frogs upon the 
 land of Egypt. 
 
 8 Then Pharaoh called for Moses and Aaron, 
 and said, 1 Entreat the Lord that he may take 
 away the frogs from me, and from my people ; 
 and I will let the people go, that they may 
 do sacrifice unto the Lord. 
 
 9 And Moses said unto Pharaoh, k Glory 
 over me : 1 when shall I entreat for thee, and 
 for thy servants, and for thy people, m to de¬ 
 stroy the frogs from thee and thy houses, 
 that they may remain in the river only ? 
 
 Num. xxi. 7 ; 1 Kings xiii. 6 ; Acts viii. 24.- k Or, have this 
 
 honour over me, &c.- 1 Or, against when. - 111 Heb. to cut off. 
 
 Verse 7. The magicians did so] A little juggling 
 or dexterity of hand might have been quite sufficient 
 for the imitation of this miracle, because frogs in abun¬ 
 dance had already been produced ; and some of these 
 kept in readiness might have been brought forward by 
 the magicians, as proofs of their pretended power and 
 equality in influence to Moses and Aaron. 
 
 Verse 9. Glory over me] ’bp “ixsnn hithpaer alai. 
 These words have greatly puzzled commentators in 
 general; and it is not easy to assign their true mean¬ 
 ing. The Septuagint render the words thus : Ta^ai 
 Trpog ye ttots, &c., Appoint unto me when I shall 
 pray, dye. The constitue mihi quando of the Vulgate 
 is exactly the same; and in this sense almost all the 
 versions understood this place. This countenances 
 the conjectural emendation of Le Clerc., who, by the 
 change of a single letter, reading nscnn hithbaer for 
 hithpaer , gives the same sense as that in the 
 ancient versions. Houbigant, supposing a corruption 
 in the original, amends the reading thus: ’’bp 7XU HIRS 
 attah baar alai—Die mihi quo tempore, dye., “ Tell 
 me when thou wishest me to pray for thee,” &c., 
 which amounts to the same in sense with that pro¬ 
 posed by Le Clerc. Several of our English versions 
 preserve the same meaning; so in the Saxon Hepta¬ 
 teuch, Deretfee me anne an bagan ; SO in Becke’s Bible, 
 1549, “ And Moses sayed unto Pharaoh, Appoint thou 
 the time unto me.” This appears to be the genuine 
 import of the words, and the sense taken in this way 
 is strong and good. We may conceive Moses address¬ 
 ing Pharaoh in this way : “ That thou mayest be 
 persuaded that Jehovah alone is the inflicter of these 
 plagues, appoint the time when thou wouldst have the 
 present calamity removed, and I will pray unto God, 
 and thou shalt plainly see from his answer that this is 
 no casual affliction, and that in continuing to harden 
 thy heart and resist thou art sinning against God.” 
 Nothing could be a fuller proof that this plague was 
 supernatural than the circumstance of Pharaoh’s being 
 permitted to assign himself the time of its being 
 removed, and its removal at the intercession of Moses 
 according to that appointment. And this is the very 
 
 a 
 
CIIAP. VIII. 
 
 The frogs are removed. 
 
 A. M. 2513. 10 And lie said, 11 To-morrow. 
 
 ——1-k And lie said, Be it according to 
 
 thy word : that thou mayest know that 0 there 
 is none like unto the Lord our God. 
 
 11 And the frogs shall depart from thee, 
 and from thy houses, and from thy servants, 
 and from thy people ; they shall remain in 
 the river only. 
 
 12 And Moses and Aaron went out from 
 Pharaoh, and Moses p cried unto the Lord, 
 because of the frogs which he had brought 
 against Pharaoh. 
 
 13 And the Lord did according to the word 
 of Moses ; and the frogs died out of the houses, 
 out of the villages, and out of the fields. 
 
 n Or, against to-morrow. - 0 Chap. ix. 14; Deut. xxxiii. 26 ; 
 
 2 Sam. vii. 22; 1 Chron. xvii. 20 ; Psa. lxxxvi. 8; Isa. xlvi. 9; Jer. 
 
 use made of it by Moses himself, ver. 10, when he says, 
 Be it according to thy word: that thou mayest know 
 that there is none like unto the Lord our God; and 
 that, consequently, he might no longer trust in his 
 magicians, or in his false gods. 
 
 Verse 14. They gathered them together upon heaps'] 
 The killing of the frogs was a mitigation of the punish¬ 
 ment ; but the leaving them to rot in the land was a 
 continual proof that such a plague had taken place, 
 and that the displeasure of the Lord still continued. 
 
 The conjecture of Calmet is at least rational: he 
 supposes that the plague of flies originated from the 
 plague of frogs ; that the former deposited their ova in 
 the putrid masses, and that from these the innumerable 
 swarms afterwards mentioned were hatched. In vin¬ 
 dication of this supposition it may be observed, that 
 God never works a miracle when the end can be ac¬ 
 complished by merely natural means; and in the ope¬ 
 rations of Divine providence we always find that the 
 greatest number of effects possible are accomplished 
 by the fewest causes. As therefore the natural means 
 for this fourth plague had been miraculously provided 
 by the second, the Divine Being had a right to use the 
 instruments which he had already prepared. 
 
 The third plague —lice. 
 
 Verse 16 . Smite the dust of the land , that it m.ay 
 become lice] If the vermin commonly designed by this 
 name be intended, it must have been a very dreadful 
 and afflicting plague to the Egyptians, and especially 
 to their priests, who were obliged to shave the hair 
 off every part of their bodies, and to wear a single 
 tunic, that no vermin of this kind might be permitted 
 to harbour about them. See Herod, in Euterp., c. 
 Xxxvii., p. 104, edit. Gale. Of the nature of these 
 insects it is not necessary to say much. The common 
 louse is very prolific. In the space of twelve days a 
 full-grown female lays one hundred eggs, from which, 
 in the space of six days, about fifty males and as many 
 females are produced. In eighteen days these young 
 females are at their full growth, each of which may 
 lay one hundred eggs, which will be all hatched in six 
 
 Lice, the third plague. 
 
 14 And they gathered them A. M. 2513 . 
 
 together upon heaps : and the land ——1-■ 
 
 stank. 
 
 15 But when Pharaoh saw that there was 
 1 respite, r he hardened his heart, and heark¬ 
 ened not unto them; as the Lord had said. 
 
 • 16 And the Lord said unto Moses, Say 
 unto Aaron, Stretch out thy rod, and smite 
 the dust of the land, that it may become lice 
 throughout all the land of Egypt. 
 
 17 And they did so ; for Aaron stretched 
 out his hand with his rod, and smote the dust 
 of the earth, and s it became lice in man, and 
 in beast; all the dust of the land became lice, 
 throughout all the land of Egypt. 
 
 x. 6,7.- P Ver. 40 ; ch. ix. 33 ; x. 18 ; xxxii. ] 1 ; James v. 16, 
 
 17, 18.-1 Eccles. viii. 11.-- r Chap. vii. 14.- s Psa. cv. 31. 
 
 days more. Thus, in the course of six weeks, the 
 parent female may see 5,000 of its own descendants! 
 So mightily does this scourge of indolence and filthi¬ 
 ness increase! 
 
 But learned men are not agreed on the signification 
 of the original word Q’JD kinnim, which different copies 
 of the Septuagint render onvideg, cuvnreg, and GKvrjneg , 
 gnats ; and the Vulgate renders sciniphes, which sig¬ 
 nifies the same. 
 
 Mr. Harmer supposes he has found out the true 
 meaning in the word tarrentes, mentioned by Vinisauf, 
 one of our ancient English writers ; who, speaking of 
 the expedition of King Richard I. to the Holy Land, 
 says, that “ while the army were marching from Cay- 
 phas to Caesarea, they were greatly distressed every 
 night by certain worms called tarrentes , which crept 
 on the ground, and occasioned a very burning heat by 
 most painful punctures ; for, being armed with stings, 
 they conveyed a poison which quickly occasioned those 
 who were wounded by them to swell, and was attended 
 with the most acute pain.” All this is far fetched. 
 Bochart has endeavoured to prove that the kinnim 
 of the text may mean lice in the common acceptation 
 of the term, and not gnats. 1. Because those in 
 question sprang from the dust of the earth, and not 
 from the waters. 2. Because they were both on men 
 and cattle, which cannot be spoken of gnats. 3. Be¬ 
 cause their name comes from the radix jlD kun, which 
 signifies to make firm, fix, establish, which can never 
 agree to gnats, flies, &c., which are ever changing 
 their place, and are almost constantly on the wing . 
 4. Because POD kinnah is the term by which the Tal¬ 
 mudists express the louse , &c. See his Hierozoicon , 
 vol. ii., c. xviii., col. 571. The circumstance of their 
 being in man and in beast agrees so well with the 
 nature of the acarus sanguisugus, commonly called the 
 lick, belonging to the seventh order of insects called 
 aptera, that I am ready to conclude this is the insect 
 meant. This animal buries both its sucker and head 
 equally in man or beast; and can with very great difficul¬ 
 ty be extracted before it is grown to its proper size, and 
 1 filled with the blood and juices of the animal on which. 
 
 327 
 
 a 
 
The magicians confounded. 
 
 EXODUS. 
 
 The fourth plague th'eatened 
 
 A. M. 2513. 
 
 B. C. 1491. 
 
 18 And * 1 the 
 
 magicians 
 
 did 
 
 so 
 
 with their enchantments, to bring 
 forth lice, but they 11 could not: so there were 
 lice upon man and upon beast. 
 
 19 Then the magicians said unto Pharaoh, 
 
 This is v the finger of God: and Pharaoh’s 
 w heart was hardened, and he hearkened not 
 unto them ; as the Lord had said. 
 
 20 And the Lord said unto Moses, x Rise 
 up early in the morning, and stand before 
 Pharaoh ; (lo, he cometh forth to the water;) 
 and say unto him, Thus saith the Lord, y Let 
 
 my people go, that they may A. M. 2513 . 
 serve me. - 
 
 21 Else, if thou wilt not let my people go, 
 behold, I will send z swarms of flies upon thee, 
 and upon thy servants, and upon thy people, 
 and into thy houses : and the houses of the 
 Egyptians shall be full of swarms of flies, and 
 also the ground whereon they are. 
 
 22 And a I will sever in that day the 
 land of Goshen, in which my people dwel], 
 that no swarms of flies shall be there; to 
 the end thou mayest know that I am 
 
 ♦ Ch. vii. 11.- u Luke x. 18 ; Wisd. xvii. 7 ; 2 Tim. iii. 8, 9. 
 
 v 1 Sam. vi. 3,9 ; Psa. viii. 3; Matt. xii. 28; Luke xi. 20. - w Ver. 
 
 it preys. When fully grown, it has a glossy black oval 
 body : not only horses, cows, and sheep, are infested 
 with it in certain countries, but even the common peo¬ 
 ple, especially those who labour in the field, in woods, 
 &c. I know no insect to which the Hebrew term so 
 properly applies. This is the fixed , established insect, 
 which will permit itself to be pulled in pieces rather 
 than let go its hold; and this is literally jl 
 
 baadam ubabbehemah, in man and in beast , burying its 
 trunk and head in the flesh of both. In woodland 
 countries I have seen many persons as well as cattle 
 grievously infested with these insects. 
 
 Verse 18. The magicians did xo] That is, They 
 tried the utmost of their skill, either to produce these 
 insects or to remove this plague ; but they coidd not, 
 no juggling could avail here, because insects must be 
 produced which would stick to and infix themselves in 
 man and beast, which no kind of trick could possibly 
 imitate; and to remove them, as some would translate 
 the passage, was to their power equally impossible. 
 If the magicians even, acted by spiritual agents, we 
 find from this case that these agents had assigned 
 limits, beyond which they could not go ; for every 
 agent in the universe is acting under the direction or 
 control of the Almighty. 
 
 Verse 19. This is the finger of God] That is, The 
 power and skill of God are here evident. Probably 
 before this the magicians supposed Moses and Aaron 
 to be conjurers, like themselves; but now they are 
 convinced that no man could do these miracles which 
 these holy men did, unless God were with him. God 
 permits evil spirits to manifest themselves in a certain 
 way, that men may see that there is a spiritual world, 
 and be on their guard against seduction. He at the 
 same time shows that all these agents are under his 
 control, that men may have confidence in his goodness 
 and power. 
 
 The fourth plague— flies. 
 
 Verse 21. Swarms of flies upon thee] It is not 
 easy to ascertain the precise meaning of the original 
 word hearob ; as the word comes from mp arab, 
 he mingled, it may be supposed to express a multitude 
 of various sorts of insects. And if the conjecture be 
 admitted that the putrid frogs became the occasion of 
 
 328 
 
 15.- x Chap. vii. 15.-y Ver. 1.- z Or, a mixture of noisome 
 
 beasts, &c.- a Chap. ix. 4, 6, 26 ; x. 23 ; xi. 6, 7; xii. 13. 
 
 this plague, {different insects laying their eggs in the 
 bodies of those dead animals, which would soon be 
 hatched, see on verse 14,) then the supposition that a 
 multitude of different kinds of insects is meant, will 
 seem the more probable. Though the plague of the 
 locusts was miraculous, yet God both brought it and 
 removed it by natural means; see chap. x. 13—19. 
 
 Bochart , who has treated this subject with his usual 
 learning and ability, follows the Septuagint, explaining 
 the original by Kvvoyvi.a, the dog-fly; which must be 
 particularly hateful to the Egyptians, because they 
 held dogs in the highest veneration, and worshipped 
 Anubis under the form of a dog. In a case of this 
 kind the authority of the Septuagint is very high, as 
 they translated the Pentateuch in the very place where 
 these plagues happened. But as the Egyptians are 
 well known to have paid religious veneration to all 
 kinds of animals and monsters, whence the poet:— 
 
 Omnigenumque deum monstra, et latrator Anubis , 
 
 I am inclined to favour the literal construction of the 
 word : for as ereb, chap. xii. 38, expresses that 
 mixed multitude of different kinds of people who ac¬ 
 companied the Israelites in their departure from Egypt; 
 so here the same term being used, it may have been 
 designed to express a multitude of different kinds of 
 insects, such as flies, ivasps, hornets, &c., &c. The 
 ancient Jewish interpreters suppose that all kinds of 
 beasts and reptiles are intended, such as wolves, lions , 
 bears, serpents, &c. Mr. Bate thinks the raven is 
 meant, because the original is so understood in other 
 places; and thus he translates it in his literal version 
 of the Pentateuch : but the meaning already given is 
 the most likely. As to the objection against this 
 opinion drawn from ver. 31, there remained not one, 
 it can have very little weight, when it is considered 
 that this may as well be spoken of one of any of the 
 different kinds, as of an individual of one species. 
 
 Verse 22. I ivill sever in that day~\ '’rrban hiphley- 
 thi, has been translated by some good critics, 1 will 
 miraculously separate ; so the Vulgate : Faciam mira * 
 bilem, “ I will do a marvellous thing.” And the Sep¬ 
 tuagint, rrapado^aao), I will render illustrious the land 
 of Goshen in that day; and this he did, by exempting 
 that land, and its inhabitants the Israelites, from the 
 plagues by which he afflicted the land of Egypt. 
 
 a 
 
Flies come over all the land. 
 
 CHAP. VIII. 
 
 Phuraoh desires their removal. 
 
 A. M. 2513 . the Lord in the midst of the 
 
 B. C. 1491. . 
 
 - earth. 
 
 23 And I will put b a division between my 
 people and thy people : c to-morrow shall this 
 sign be. 
 
 24 And the Lord did so : and d there came 
 a grievous swarm of flies into the house of 
 Pharaoh, and into his servants’ houses, and 
 into all the land of Egypt: the land was 
 c corrupted by reason of the swarm of flies. 
 
 25 And Pharaoh called for Moses and for 
 
 b Heb. a redemption. - c Or, by to-morrow. --d Psa. lxxviii. 45 ; 
 
 cv. 31 ; Wisd. xvi. 9.- e Or, destroyed. 
 
 Verse 23. And I will put a division ] m3 peduth, 
 a redemption, between my people and thy people ; God 
 hereby showing that he had redeemed them from those 
 plagues to which he had abandoned the others. 
 
 Verse 24. The land was corrupted ] Every thing 
 was spoiled, and many of the inhabitants destroyed, 
 Being probably stung to death by these venomous 
 insects. This seems to be intimated by the psalmist, 
 “ He sent divers sorts of flies among them, which de¬ 
 voured them,” Psa. lxxviii. 45. 
 
 In ancient times, when political, domestic, and per¬ 
 sonal cleanliness was but little attended to, and offal 
 of different kinds permitted to corrupt in the streets 
 and breed vermin, flies multiplied exceedingly, so that 
 we read in ancient authors of whole districts being 
 laid waste by them ; hence different people had deities, 
 whose office it was to defend them against flies. 
 Among these we may reckon Baalzebub, the jhj-god 
 of Ekron ; Hercules , muscarum abactor , Hercules, the 
 expeller of flies, of the Romans; the Muagrus of the 
 Eleans , whom they invoked against pestilential swarms 
 of flies; and hence Jupiter , the supreme god of the 
 heathens, had the epithets of knouviog and M vuSrjc, 
 because he was supposed to expel flies , and defend his 
 worshippers against them. See Dodd. 
 
 Verse 25. Sacrifice to your God in the land. ] That 
 is, Ye shall not leave Egypt, but I shall cause your 
 worship to be tolerated here. 
 
 Verse 26. We shall sacrifice the abomination of the 
 Egyptians ] That is, The animals which they hold 
 sacred, and will not permit to be slain, are those 
 which our customs require us to sacrifice to our God; 
 and should we do this in Egypt the people would rise 
 in a mass, and stone us to death. Perhaps few people 
 were more superstitious than the Egyptians. Almost 
 every production of nature was an object of their reli¬ 
 gious worship: the sun, moon, planets, stars, the 
 river Nile, animals of all sorts, from the human bein & 
 to the monkey, dog, cat, and ibis, and even the onions 
 and leeks which grew in their gardens. Jupiter was 
 adored by them under the form of a ram , Apollo under 
 the form of a crow , Bacchus under that of a goat , and 
 Juno under that of a heifer. The reason why the 
 Egyptians worshipped those animals is given by Eu¬ 
 sebius, viz., that when the giants made war on the 
 gods, they were obliged to take refuge in Egypt, and 
 assume the shapes or disguise themselves under dif- 
 
 a 
 
 Aaron, and said, Go ye, sacrifice A. M. 2513. 
 to your God in the land. - B ' C Y 49L 
 
 26 And Moses said, It is not meet so to do; 
 for we shall sacrifice f the abomination of the 
 Egyptians to the Lord our God: lo, shall 
 we sacrifice the abomination of the Egyptians 
 before their eyes, and will they not stone us ? 
 
 27 We will go % three days’ journey into 
 the wilderness, and sacrifice to the Lord our 
 God, as h he shall command us. 
 
 28 And Pharaoh said, I will let you go, 
 
 f Gen. xliii. 32; xlvi. 34; Deut. vii. 25,26; xii. 31.-sChap. 
 
 iii. 18.- h Chap. iii. 12. 
 
 ferent kinds of animals in order to escape. Jupiter 
 hid himself in the body of a ram, Apollo in that of a 
 crow, Bacchus in a goat, Diana in a cat, Juno in a 
 white heifer, Venus in a fish, and Mercury in the bird 
 ibis ; all which are summed up by Ovid in the follow¬ 
 ing lines :— 
 
 Duxque gregis fit Jupiter - 
 
 Delius in corvo, proles Semeleia capro , 
 
 Fele soror Phcebi, nivea Saturnia vacca , 
 
 Pisce Venus latuit, Cyllenius ibidis alls. 
 
 Metam., 1. v., fab. v., 1. 326. 
 
 How the gods fled to Egypt’s slimy soil, 
 
 And hid their heads beneath the banks of Nile; 
 How Typhon from the conquer’d skies pursued 
 Their routed godheads to the seven-mouth’d flood; 
 Forced every god, his fury to escape, 
 
 Some beastly form to take, or earthly shape. 
 
 Jove , so she sung, was changed into a ram , 
 
 From whence the horns of Libyan Ammon came ; 
 Bacchus a goat, Apollo was a crow, 
 
 Phoebe a cat , the wife of Jove a cow , 
 
 Whose hue was whiter than the falling snow; 
 Mercury , to a nasty ibis turn’d, 
 
 The change obscene, afraid of Typhon mourn’d 
 While Venus from a fish protection craves, 
 
 And once more plunges in her native waves 
 
 Maynwaring. 
 
 These animals therefore became sacred to them on 
 account of the deities, who, as the fable reports, bad 
 taken refuge in them. Others suppose that the reason 
 why the Egyptians would not sacrifice or kill those 
 creatures was their belief in the doctrine of the me¬ 
 tempsychosis, or transmigration of souls; for they 
 feared lest in killing an animal they should kill a 
 relative or a friend. This doctrine is still held by the 
 Hindoos. 
 
 Verse 27. And sacrifice to the Lord — as he shall 
 command ms.] It is very likely that neither Moses 
 nor Aaron knew as yet in what manner God would be 
 worshipped; and they expected to receive a direct 
 revelation from him relative to this subject, when they 
 should come into the wilderness. 
 
 Verse 28. I will let you go — only ye shall not go 
 very far away\ Pharaoh relented because the hand 
 of God was heavy upon him ; but he was not willing 
 to give up his gain. The Israelites were very profit- 
 
 329 
 
EXODUS. 
 
 Pharaoh hardens dns heart. 
 
 The flies are removed , and 
 
 A. M. 2533. that ye may sacrifice to the Lord 
 
 -’ your God in the wilderness ; only 
 
 ye shall not go very far away: 1 entreat for me 
 29 And Moses said, Behold, I go out from 
 thee, and I will entreat the Lord that the 
 swarms of flies may depart from Pharaoh, 
 from his servants, and from his people, to¬ 
 morrow : but let not Pharaoh k deal deceitfully 
 any more in not letting the people go to sa¬ 
 crifice to the Lord. 
 
 i Ver. 8 ; chap. ix. 28 ; 1 Kings xiii. 6. 
 
 able to him ; they were slaves of the state, and their 
 hard labour was very productive : hence he professed 
 a willingness, first to tolerate their religion in the land, 
 (ver. 25 ;) or to permit them to go into the wilderness, 
 so that they went not far away, and would soon return. 
 How ready is foolish man, when the hand of God 
 presses him sore, to compound with his Maker ! He 
 will consent to give up some sins, provided God will 
 permit him to keep others. 
 
 Entreat for me.] Exactly similar to the case of 
 Simon Magus, who, like Pharaoh, fearing the Divine 
 judgments, begged an interest in the prayers of Peter, 
 Acts viii. 24. 
 
 Verse 31. The Lord did according to the word of 
 
 Moses] How powerful is prayer ! God permits his 
 
 servant to prescribe even the manner and time in 
 
 which he shall work. 
 
 * 
 
 lie removed the swai'ms] Probably by means of a 
 strong wind, which swept them into the sea. 
 
 Verse 32. Pharaoh hardened his heart at this time 
 also] See ver. 15. This hardening was the mere 
 effect of his self-determining obstinacy. He preferred 
 his gain to the will and command of Jehovah, and 
 God made his obstinacy the means of showing forth 
 his own power and providence in a supereminent 
 degree. 
 
 1. As every false religion proves there is a true 
 one, as a copy , however marred or imperfect, shows 
 there was an original from which it was taken, so 
 false miracles prove that there were genuine miracles, 
 and that God chooses at particular times, for the most 
 important purposes, to invert the established order of 
 nature, and thus prove his omnipotence and universal 
 agency. That the miracles wrought at this time were 
 real we have the fullest proof. The waters, for in¬ 
 stance, were not turned into blood in appearance 
 merely, but were really thus changed. Hence the 
 people could not drink of them ; and as blood in a 
 very short time, when exposed to the air, becomes 
 putrid, so did the bloody waters; therefore all the fish 
 that were in the river died. 
 
 2. No human power or ingenuity could produce 
 such frogs as annoyed the land of Egypt. This also 
 was a real, not an imaginary, plague. Innumerable 
 multitudes of these animals were produced for the 
 purpose ; and the heaps of their dead carcasses, which 
 putrefied and infected the land, 'at once demonstrated 
 the reality of the miracle. 
 
 330 
 
 30 And Moses went out from a. q' 
 
 Pharaoh, and 1 entreated the Lord. —1 —i-- 
 
 31 And the Lord did according to the word 
 of Moses ; and he removed the swarms 
 of flies from Pharaoh, from his servants, 
 and from his people ; there remained not 
 one. 
 
 32 And Pharaoh “hardened his heart 
 at this time also, neither would he let the 
 people go. 
 
 k Ver. 15.- 1 Ver. 12.- m Ver. 15; chap. iv. 21. 
 
 3. The lice both on man and beast through the 
 whole land, and the innumerable swarms of flies, gave 
 such proofs of their reality as to put the truth of these 
 miracles out of question for ever. It was necessary 
 that this point should be fully proved, that both the 
 Egyptians and Israelites might see the finger of God 
 in these awful works. 
 
 4. To superficial observers only do “Moses and the 
 magicians appear to be nearly matched.” The power 
 of God was shown in producing and removing the 
 plagues. In certain cases the magicians imitated the 
 production of a plague, but they had no power to 
 remove any. They could not seem to remove the 
 bloody colour, nor the putrescency from the waters 
 through which the fish were destroyed, though they 
 could imitate the colour itself; they could not remove 
 the frogs, the lice, or swarms of flies, though they 
 could imitate the former and latter; they could by 
 dexterity of hand or diabolic influence produce ser¬ 
 pents, but they could not bring one forward that could 
 swallow up the rod of Aaron. In every respect they 
 fall infinitely short of the power and wonderful energy 
 evidenced in the miracles of Moses and Aaron. The 
 opposition therefore of those men served only as a foil 
 to set off the excellence of that power by which these 
 messengers of God acted. 
 
 5. The courage, constancy, and faith of Moses, are 
 worthy of the most serious consideration. Had he 
 not been fully satisfied of the truth and certainty of 
 his Divine mission, he could not have encountered such, 
 a host of difficulties ; had he not been certain of the 
 issue, he could not have persevered amidst so many 
 discouraging circumstances ; and had he not had a deep 
 acquaintance with God, his faith in every trial must 
 have necessarily failed. So strong was this grace in 
 him that he could even pledge his Maker to the per¬ 
 formance of works concerning which he had not as yet 
 consulted him ! He therefore let Pharaoh fix the very 
 time on which he would wish to have the plague re¬ 
 moved ; and when this was done, he went to God by 
 faith and prayer to obtain this new miracle ; and God 
 in the most exact and circumstantial manner fulfilled 
 the word of his servant. 
 
 6. From all this let us learn that there is a God 
 who worketh in the earth ; that universal nature is un¬ 
 der his control; that he can alter, suspend, counteract, 
 or invert its general laws whensoever he pleases; and 
 that he can save or destroy by the most feeble and 
 most contemptible instruments. We should therefore 
 
A pestilence among the cattle 
 
 deeply reverence his eternal power and Godhead, and 
 look with respect on every creature he has made, as 
 the meanest of them may, in his hand, become the in¬ 
 strument of our salvation or our ruin. 
 
 7. Let us not imagine that God has so bound him¬ 
 self to work by general laws, that those destructions 
 cannot take place which designate a particular provi¬ 
 dence. Pharaoh and the Egyptians are confounded, 
 afflicted, routed, and ruined, while the land of Goshen 
 and the Israelites are free from every plague ! No 
 blood appears in their streams ; no frogs, lice, nor flies, 
 in all their borders ! They trusted in the true God, 
 
 of Pharaoh is threatened. 
 
 and could not be cr.nfounded. Reader, how secure 
 mayest thou rest if thou hast this God for thy friend ! 
 He was the Protector and Friend of the Israelites 
 through the blood of that covenant which is the very 
 charter of thy salvation : trust in and pray to him as 
 Moses did, and then Satan and his angels shall be 
 bruised under thy feet, and thou shalt not only be pre¬ 
 served from every plague, but be crowned with his 
 loving kindness and tender mercy. He is the same 
 to-day that he was yesterday, and shall continue the 
 same for ever. Hallelujah, the Lord God omnipotent 
 reigneth ! 
 
 CHAP. IX. 
 
 CHAPTER IX. 
 
 The Lord sends Moses to Pharaoh to inform him that, if he did not let the Israelites depart, a destructive 
 pestilence should he sent among his cattle , 1—3 ; while the cattle of the Israelites should he preserved, 4. 
 The next day this pestilence, which was the fifth plague, is sent, and all the cattle of the Egyptians die, 
 5, 6. Though Pharaoh finds that not one of the cattle of the Israelites had died, yet, through hardness 
 of heart, he refuses to let the people go, 7. Moses and Aaron are commanded to sprinkle handfuls of 
 ashes from the f urnace, that the sixth plague, that of boils and blains, might come on man and beast , 8, 9 ; 
 which having done, the plague takes place, 10. The magicians cannot stand before this plague, which they 
 can neither imitate nor remove, 11. Pharaoh's heart is again hardened, 12. God's awful message to 
 Pharaoh, with the threat of more severe plagues than before, 13—17. The seventh plague of rain, hail, 
 and fire threatened, 18. The Egyptians commanded to house their cattle that they might not be destroyed, 
 19. Those who feared the word of the Lord brought home their servants and cattle, and those who did 
 not regard that word left their cattle and servants in the fields, 20, 21. The storm of hail, thunder, and 
 lightning takes place, 22—24. It nearly desolates the ivhole land of Egypt, 25, xohile the land of Goshen 
 escapes, 26. Pharaoh confesses his sin, and begs an interest in the prayers of Moses and Aaron, 27, 28. 
 Moses promises to intercede for him, and while he promises that the storm shall cease, he foretells the con¬ 
 tinuing obstinacy of both himself and his servants, 29, 30. The flax and barley, being in a state of matu¬ 
 rity, are destroyed by the tempest, 31; ichile the wheat and the rye, not being grown up, are preserved, 32. 
 Moses obtains a cessation of the storm, 33. Pharaoh and his servants, seeing this, harden their hearts, 
 and refuse to let the people go, 34, 35. 
 
 A. M. 2513 . HPHEN the Lord said unto 
 
 B. C. 1491^ Moses, a Go in unto Pharaoh, 
 
 and tell him, Thus saith the Lord God of 
 the Hebrews, Let my people go, that they 
 may serve me. 
 
 2 For if thou b refuse to let them a. M. 2513 . 
 
 go, and wilt hold them still, JB^c^49i^ 
 
 3 Behold, the c hand of the Lord is upon 
 thy cattle which is in the field, upon the 
 horses, upon the asses, upon the camels, upon 
 
 a Chap. viii. 1.- b Chap. viii. 2. 
 
 NOTES ON CHAP. IX. 
 
 Verse 1. The Lord God of the Hebrews ] It is very 
 likely that the term Lord, niTT Yehovah, is used here 
 to point out particularly his eternal power and God¬ 
 head ; and that the term God, TiSn Elohey, is intended 
 to be understood in the sense of Supporter, Defender, 
 Protector, &c. Thus saith the self-existent, omnipo¬ 
 tent, and eternal Being, the Supporter and Defender 
 of the Hebrews, “ Let my people go, that they may 
 worship me.” 
 
 The fifth plague—the murrain. 
 
 Verse 3. The hand of the Lord ] The power of God 
 manifested in judgment. 
 
 Upon the horses ] D'DID susim. This is + he first 
 place the horse is mentioned ; a creature for which 
 Egypt and Arabia were always famous. DD sus is 
 supposed to have the same meaning with W sas , which 
 
 a 
 
 c Chap. vii. 4. 
 
 signifies to be active, brisk, or lively, all which are pro¬ 
 per appellatives of the horse, especially in Arabia and 
 Egypt. Because of their activity and swiftness they 
 were sacrificed and dedicated to the sun, and perhaps 
 it was principally on this account that God prohibited 
 the use of them among the Israelites. 
 
 A very grievous murrain .] The murrain is a very 
 contagious disease among cattle, the symptoms of which 
 are a hanging down and swelling of the head, abun¬ 
 dance of gum in the eyes, rattling in the throat, diffi¬ 
 culty of breathing, palpitation of t.h£ heart, staggering, 
 a hot breath, and a shining tongue ; which symptoms 
 prove that a general inflammation has taken place. 
 The original word “m deber is variously translated. 
 The Septuagint have Qavaroq, death ; the Vidgate has 
 pestis, a plague or pestilence; the old Saxon version, 
 cpealine, from cpcalan, to die, any fatal disease . Our 
 English word murrain comes either from the French 
 
 331 
 
EXODUS. 
 
 Murrain , the fifth 'plague. 
 
 Boils , the sixth plague. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 
 the oxen, and upon the sheep: 
 there shall he a very grievous 
 
 murrain. 
 
 4 And d the Lord shall sever between the 
 cattle of Israel, and the cattle of Egypt: and 
 there shall nothing die of all that is the chil¬ 
 dren’s of Israel. 
 
 5 And the Lord appointed a set time, say¬ 
 ing, To-morrow the Lord shall do this thing 
 in the land. 
 
 6 And the Lord did that thing on the mor¬ 
 row, and e all the cattle of Egypt died : but 
 of the cattle of the children of Israel died not 
 one. 
 
 7 And Pharaoh sent, and, behold, there was 
 not one of the cattle of the Israelites dead. 
 And f the heart of Pharaoh was hardened, 
 and he did not let the people go. 
 
 8 And the Lord said unto Moses a. m. 2513 . 
 
 and unto Aaron, Take to you hand- —!-1 
 
 fuls of ashes of the furnace, and let Moses 
 sprinkle it toward the heaven in the sight of 
 Pharaoh. 
 
 9 And it shall become small dust in all the 
 land of Egypt, and shall be ^ a boil breaking 
 forth with blains upon man, and upon beast, 
 throughout all the land of Egypt. 
 
 10 And they took ashes of the furnace, and 
 stood before Pharaoh; and Moses sprinkled 
 it up toward heaven ; and it became h a boil 
 breaking forth with blains upon man and 
 upon beast. 
 
 11 And the 1 magicians could not stand 
 before Moses, because of the boils ; for the 
 boil was upon the magicians, and upon all the 
 Egyptians. 
 
 & Chapter viii. 22.-~ e Psa. Ixxviii. 50.-- f Chapter vii. 14; 
 
 viii. 32.-s Rev. xvi. 2. 
 
 b Deuteronomy xxviii. 27.-’Chapter viii. 18, 19; 
 
 2 Tim. iii. 9. 
 
 mourir, to die, or from the Greek yapaivco maraino , to 
 grow lean, waste away. The term mortality would 
 be the nearest in sense to the original, as no particular 
 disorder is specified by the Hebrew word. 
 
 Verse 4. The Lord shall sever ] See on chap. viii. 22. 
 
 Verse 5. To-morrow the Lord shall do this ] By thus 
 foretelling the evil, he showed his prescience and pow¬ 
 er ; and from this both the Egyptians and Hebrews 
 must see that the mortality that ensued was no casualty, 
 but the effect of a predetermined purpose in the Divine 
 justice. 
 
 Verse 6 . All the cattle of Egypt died ] That is, All 
 the cattle that did die belonged to the Egyptians, but 
 not one died that belonged to the Israelites, ver. 4 and 
 6 . That the whole stock of cattle belonging to the 
 Egyptians did not die we have the fullest proof, be¬ 
 cause there were cattle both to be killed and saved alive 
 in the ensuing plague, ver. 19-25. By this judgment 
 the Egyptians must see the vanity of the whole of 
 their national worship, when they found the animals 
 which they not only held sacred but deified, slain with¬ 
 out distinction among the common herd, by a pestilence 
 sent from the hand of Jehovah. One might naturally 
 suppose that after this the animal worship of the Egyp¬ 
 tians could never more maintain its ground. 
 
 Verse 7. And Pharaoh sent, dpc.] Finding so many 
 of his own cattle and those of his subjects slain, he 
 sent to see whether the mortality had reached to the 
 cattle of the Israelites, that he might know whether 
 this were a judgment inflicted by their God, and pro¬ 
 bably designing to replace the lost cattle of the Egyp¬ 
 tians with those of the Israelites. 
 
 The sixth plague—the boils and blains. 
 
 Verse 8 . Handfuls of ashes of the furnace ] As 
 one part of the oppression of the Israelites consisted 
 in their labour in the brick-kilns, some have observed 
 a congruity between the crime and the punishment. 
 The furnaces, in the labour of which they oppressed 
 
 332 
 
 the Hebrews, now yielded the instruments of their pun¬ 
 ishment ; for every particle of those ashes, formed by 
 unjust and oppressive labour, seemed to be a boil or 
 a blain on the tyrannic king and his cruel and hard¬ 
 hearted people. 
 
 Verse 9. Shall he a hoil] JTlt# shechin. This word 
 is generally expounded, an inflammatory swelling, a 
 burning boil; one of the most poignant afflictions, not 
 immediately mortal, that can w'ell affect the surface of 
 the human body.. If a single boil on any part of the 
 body throws the whole system into a fever, wfflat an¬ 
 guish must a multitude of them on the body at the 
 same time occasion ! 
 
 Breaking forthwith, blains] ababuoth, sup¬ 
 
 posed to come from baah, to swell, bulge out; any 
 inflammatory swelling, node, or pustule, in any part 
 of the body, but more especially in the more glandular 
 parts, the neck, arm-pits, groin, Ac. The Septuagint 
 translate it thus : Kat serai eXkt] favnndep ava&ovaar 
 And it shall be an ulcer with burning pustules. It 
 seems to have been a disorder of an uncommon kind, 
 and hence it is called by way of distinction, the botch 
 of Egypt, Deut. xxviii. 27, perhaps never known be¬ 
 fore in that or any other country. Orosius says that 
 in the sixth plague “all the people were blistered, that 
 the blisters burst with tormenting pain, and that worms 
 issued out of them.” Does call pole peep on blaebpan, -3 »a 
 psepon ppibe lijieoplice beppfcenbe, anb ba pojunp ufcpionbe.— 
 Alfred's Oros., lib. i., c. vii. 
 
 Verse 11 . The boil was upon the magicians] They 
 could not produce a similar malady by throwing ashes 
 in the air; and they could neither remove the plague 
 from the people, nor from their own tormented flesh. 
 Whether they perished in this plague w r e know not, 
 but they are no more mentioned. If they were not 
 destroyed by this awful judgment, they at least left the 
 field, and no longer contended with these messengers 
 of God. The triumph of God's power was now com¬ 
 plete, and both the Hebrews and Egyptians must see 
 
Hail, fire, and thunder, the 
 
 A. M. 2513 . 12 And the Lord hardened the 
 
 ——1-- heart of Pharaoh, and he hearkened 
 
 not unto them; k as the Lord had spoken 
 unto Moses. 
 
 13 And the Lord said unto Moses, 1 Rise 
 up early in the morning, and stand before 
 Pharaoh, and say unto him, Thus saith the 
 Lord God of the Hebrews, Let my people go, 
 that they may serve me. 
 
 14 For I will at this time send all my 
 plagues upon thine heart, and upon thy ser¬ 
 vants, and upon thy people; m that thou 
 mayest know that there is none like me in all 
 the earth. 
 
 k Chap. iv. 21. - 1 Chapter viii. 20.- m Chapter viii. 10. 
 
 n Chap. iii. 20. 
 
 that there was neither might, nor wisdom, nor counsel 
 against the Lord ; and that, as universal nature acknow¬ 
 ledged his power, devils and men must fail before him. 
 
 Yerse 15. For now I xoill stretch out my hand ] In 
 the Hebrew the verbs are in the past tense, and not 
 m the future, as our translation improperly expresses 
 them, by which means a contradiction appears in the 
 text; for neither Pharaoh nor his people were smitten 
 by a pestilence , nor was he by any kind of mortality 
 cut off from the earth. It is true the first-born were 
 slain by a destroying angel, and Pharaoh himself was 
 drowned in the Red Sea ; but these judgments do not 
 appear to be referred to in this place. If the words 
 be translated, as they ought, in the subjunctive mood, 
 or in the past instead of the future , this seeming con¬ 
 tradiction to facts, as well as all ambiguity, will be 
 avoided : For if now I had stretched out (\nnSt? 
 shalachti, had set forth) my hand, and had smitten 
 thee (lniX "]X1 vaach otheca ) and thy people loith the 
 pestilence , thou shouldst have been cut off ("iron 
 ticcached) from the earth. 16. But truly, on this 
 very account , have I caused thee to subsist, (ymoyn 
 heemadticha,) that I might cause thee to see my 
 power, ('PD PX “JPXTI harotheca eth cochi,) and that 
 my name might be declared throughout all the earth, 
 (or, pXH bin becol haarets, in all this land.) See 
 Ainsworth and Houbigant. 
 
 Thus God gave this impious king to know that it 
 was in consequence of his especial providence that 
 both he and his people had not been already destroyed 
 by means of the past plagues ; but God had preserved 
 him for this very purpose, that he might have a farther 
 opportunity of manifesting that he, Jehovah, was the 
 only true God, for the full conviction both of the He¬ 
 brews and Egyptians, that the former might follow 
 and the latter fear before him. Judicious critics of 
 almost all creeds have agreed to translate the origi¬ 
 nal as above, a translation which it not only can bear 
 but requires, and which is in strict conformity to both 
 the Septuagint and Targum. Neither the Hebrew 
 ymojin heemadticha, I have caused thee to stand; 
 nor the apostle’s translation of it, Rom. ix. 17, et-rjyeipa 
 at, I have raised thee ; nor that of the Septuagint, 
 
 seventh plague, threatened. 
 
 15 For now I will n stretch out A. M. 2513. 
 
 my hand, that I may smite thee ——-- 
 
 and thy people with pestilence : and thou 
 shalt be cut off from the earth. 
 
 16 And in very deed for 0 this cause have I 
 p raised thee up, for to show in thee my power, 
 and that my name may be declared throughout 
 all the earth. 
 
 17 As yet exaltest thou thyself against my 
 people, that thou wilt not let them go ? 
 
 18 Behold, to-morrow about this time I will 
 cause it to rain a very grievous hail, such as 
 hath not been in Egypt since the foundation 
 thereof even until now. 
 
 0 Rom. ix. 17 ; see chap. xiv. 17 ; Prov. xvi. 4; 1 Peter ii. 9. 
 P Pleb. made thee stand. 
 
 ivenev rovrov bieT^p'pdrjg, on this account art thou pre¬ 
 served, viz., in the past plagues ; can countenance that 
 most exceptionable meaning put on the words by cer¬ 
 tain commentators, viz., “ That God ordained or ap¬ 
 pointed Pharaoh from all eternity, by certain means, 
 to this end ; that he made him to exist in time ; that 
 he raised him to the throne ; promoted him to that 
 high honour and dignity ; that he preserved him, and 
 did not cut him off as yet; that he strengthened and 
 hardened his heart; irritated, provoked, and stirred 
 him up against his people Israel, and suffered him to 
 go all the lengths he did go in his obstinacy and re¬ 
 bellion ; all which was done to show in him his power 
 in destroying him in the Red Sea. The sum of 
 which is, that this man was raised up by God in every 
 sense for God to show his power in his destruction.” 
 So man speaks; thus God hath not spoken. See 
 Henry on the place. 
 
 Yerse 17. As yet exaltest thou thyself against my 
 people ] So it appears that at this time he might have 
 submitted, and thus prevented his own destruction. 
 
 The seventh plague—the hail. 
 
 Yerse 18. To-morrow about this time ] The time 
 of this plague is marked thus circumstantially to shotv 
 Pharaoh that Jehovah was Lord of heaven and earth, 
 and that the water , the fire, the earth, and the air, 
 which were all objects of Egyptian idolatry, were the 
 creatures of his power ; and subservient to his will ; 
 and that, far from being able to help them, they Avere 
 now, in the hands of God, instruments of their destruc¬ 
 tion. 
 
 To rain a very grievous hail] To rain hail may 
 appear to some superficial observers as an unphilo- 
 sophical mode of expression, but nothing can be more 
 correct. “ Drops of rain falling through a cold region 
 of the atmosphere are frozen and converted into hail 
 and thus the hail is produced by rain. When it be¬ 
 gins to fall it is rain ; when it is falling it is converted 
 into hail; thus it is literally true that it rains hail. 
 The farther a hail-stone falls the larger it generally 
 is, because in its descent it meets with innumerable 
 particles of water, which, becoming attached to it, are 
 
 333 
 
 CHAP. IX. 
 
Hail, fire, and thunder sent. EXODUS. 
 
 Pharaoh confesses his sin 
 
 B c 1491 * * ^ Send therefore now, and 
 
 —— -h gather thy cattle, and all that thou 
 
 hast in the field; for upon every man and 
 beast which shall be found in the field, and 
 shall not be brought home, the hail shall come 
 down upon them, and they shall die. 
 
 20 He that feared the word of the Loud 
 among the servants of Pharaoh made his 
 servants and his cattle flee into the houses : 
 
 21 And he that q regarded not the word of 
 the Lord left his servants and his cattle in 
 the field. 
 
 22 And the Lord said unto Moses, Stretch 
 forth thine hand toward heaven, that there may 
 be r hail in all the land of Egypt, upon man, 
 and upon beast, and upon every herb of the 
 field, throughout the land of Egypt. 
 
 23 And Moses stretched forth his rod toward 
 heaven : and s the Lord sent thunder and hail, 
 
 and the fire ran along upon the A. M. 2513. 
 
 ground; and the Lord rained hail ——1-1 
 
 upon the land of Egypt. 
 
 24 So there was hail, and fire mingledwith 
 
 the hail, very grievous, such as there was 
 none like it in all the land of Egypt since it 
 became a nation. , 
 
 25 And the hail smote throughout all the land 
 of Egypt all that was in the field, both man 
 and beast; and the hail 1 smote every herb of 
 the field, and brake every tree of the field. 
 
 26 11 Only in the land of Goshen, where the 
 children of Israel were, was there no hail. 
 
 27 And Pharaoh sent and called for Moses 
 and Aaron, and said unto them, V I have sinned 
 this time : w the Lord is righteous, and I and 
 my people are wicked. 
 
 28 x Entreat the Lord (for it is enough) 
 that there be no more y mighty thunderings 
 
 THeb. set not his heart unto ; chap. vii. 23.- r Rev. xvi. 21. 
 
 * Josh. x. 11; Psa. xviii. 13; lxxviii. 47 ; cv. 32; cxlviii. 8 ; Isa. 
 
 xxx. 30; Ezek. xxxviii. 22; Rev. viii. 7.- 1 Psa. cv. 33. 
 
 u Chap. viii. 22; ix. 4, G ; x. 23 ; xi. 7 ; xii. 13 ; Isa. xxxii. 18, 
 
 19.- v Chap. x. 16.- w 2 Chron. xii. 6 ; Psa. cxxix. 4 ; cxlv. 
 
 17 ; Lam. i. 18; Dan. ix. 14.- x Ch. viii. 8, 28 ; x. 17; Acts 
 
 viii. 24.-y Heb. voices of God ; Psa. xxix. 3, 4. 
 
 also frozen, and thus its bulk is continually increasing- 
 till it reaches the earth. In the case in question, if 
 natural means were at all used, we may suppose a 
 highly electrified state of an atmosphere loaded with 
 vapours, which, becoming condensed and frozen, and 
 having a considerable space to fall through, were of 
 an unusually large size. Though this was a super¬ 
 natural storm, there have been many of a natural kind, 
 that have been exceedingly dreadful. A storm of hail 
 fell near Liverpool, in Lancashire, in the year 1795, 
 which greatly damaged the vegetation, broke windows, 
 &c., &c. Many of the stones measured five inches 
 in circumference. Dr. Halley mentions a similar 
 storm of hail in Lancashire, Cheshire, &c., in 1697, 
 April 29, that for sixty miles in length and two miles 
 in breadth did immense damage, by splitting trees, 
 killing fowls and all small animals, knocking down 
 men and horses, &c., &c. Mezeray, in his History 
 of France, says “ that in Italy, in 1510, there was 
 for some time a horrible darkness, thicker than that of 
 night, after which the clouds broke into thunder and 
 lightning, and there fell a shower of hail-stones which 
 destroyed all the beasts, birds, and even fish of the 
 country. It was attended with a strong smell of sul¬ 
 phur, and the stones were of a bluish colour, some of 
 them weighing one hundred pounds’ weight.” The 
 Almighty says to Job : “ Hast thou seen the treasures 
 of the hail, which I have reserved against the time of 
 trouble, against the day of battle and war 1” Job, 
 chap, xxxviii. 22, 23. While God has such artillery 
 at his command, how soon may he desolate a country 
 or a world ! See the account of a remarkable hail¬ 
 storm in Josh. x. 11. 
 
 Verse 19. Send — now, and gather thy cattle ] So 
 in the midst of judgment, God remembered mercy. 
 The miracle should be wrought that they might know 
 
 334 
 
 he was the Lord ; but all the lives both of men and 
 beasts might have been saved, had Pharaoh and his 
 servants taken the warning so mercifully given them. 
 While some regarded not the word of the Lord, others 
 feared it, and their cattle and their servants were saved. 
 See ver. 20, 21. 
 
 Verse 23. The Lord sent thunder ] nSp koloth, 
 voices ; but loud, repeated peals of thunder are meant,. 
 
 And the fire ran along upon the ground ] 17 K 
 
 vattihalac esh aretsah , and the fire walked upon 
 the earth. It was not a sudden flash of lightning, but 
 a devouring fire, walking through every part, destroy¬ 
 ing both animals and vegetables ; and its progress was 
 irresistible. 
 
 Verse 24. Hail, and fire mingled with the hail) It is 
 generally allowed that the electric fluid is essential to 
 the formation of hail. On this occasion it was supplied 
 in a supernatural abundance ; for streams of fire seem 
 to have accompanied the descending hail, so that herbs 
 and trees, beasts and men, were all destroyed by them. 
 
 Verse 26. Only in the land of Goshen—was there 
 no hail.] What a signal proof of a most particular 
 providence ! Surely both the Hebrews and Egyptians 
 profited by this display of the goodness and severity of 
 God. 
 
 Verse 27. The Lord is righteous, and I and my 
 people are wicked.] The original is very emphatic : 
 The Lord is the righteous one, (p'ltfn hatstsaddik,) 
 and I and my people are the sinners, (D'ytJnn hare - 
 shaim ;) i. e., He is alone righteous, and we alone are 
 transgressors. Who could have imagined that after 
 such an acknowledgment and confession, Pharaoh 
 should have again hardened his heart ? 
 
 Verse 28. It is enough] There is no need of any 
 farther plague ; I submit to the authority of Jehovah, 
 and will rebel no more. 
 
 a 
 
CHAP. IX. 
 
 Moses promises to entreat 
 
 B c* HQ 13 ’ an( ^ ^ail ’ an< ^ ^ ^° U S 0 ’ 
 
 —— -k and ye shall stay no longer. 
 
 29 And Moses said unto him, As soon as I 
 am gone out of the city, I will z spread abroad 
 
 z 1 Kings viii. 22, 38 ; Psa. cxliii. 6; Isa. i. 15. 
 
 Mighty thunderings ] D'nStt pSp koloth Elohim, 
 voices of God; —that is, superlatively loud thunder. 
 So mountains of God (Psa. xxxvi. 6) means exceed¬ 
 ing high mountains. So a prince of God (Gen. xxiii. 
 6) means a mighty prince. See a’ description of 
 thunder, Psa. xxix. 3—8 : “ The voice of the Lord 
 is upon the waters : the God of glory thundereth ; the 
 Lord is upon many waters. The voice of the Lord is 
 powerful; the voice of the Lord is full of majesty. 
 The voice of the Lord breakeththe cedars. The voice 
 of the Lord divideth the flames of fire. The voice of 
 the Lord shaketh the wilderness,” &c. The produc¬ 
 tion of rain by the electric spark is alluded to in a 
 very beautiful manner, Jer. x. 13 : When he uttereth 
 his voice, there is a multitude of waters in the heavens. 
 See the note on Gen. vii. 11, and viii. 1. 
 
 Terse 29. Iivill spread abroad my hands] That is, 
 I will make supplication to God that he may remove 
 this plague. This may not be an improper place to 
 make some observations on the ancient manner of ap¬ 
 proaching the Divine Being in prayer. Kneeling 
 down, stretching out of the hands, and lifting them up 
 to heaven, were in frequent use among the Plebrews in 
 their religious worship. Solomon kneeled down on his 
 knees, and spread forth his hands to heaven ; 2 Chron. 
 vi. 13. So David, Psa. cxliii. 6 : I stretch forth my 
 hands unto thee. So Ezra : I fell upon my knees, and 
 spread out my hands unto the Lord my God; chap, 
 ix. 5. See also Job xi. 13 : If thou prepare thine 
 heart, and stretch out thy hands towards him. Most 
 nations who pretended to any kind of worship made use 
 of the same means in approaching the objects of their 
 adoration, viz., kneeling down and stretching out their 
 hands ; which custom it is very likely they borrowed 
 from the people of God. Kneeling was ever consider¬ 
 ed to be the proper posture of supplication, as it ex¬ 
 presses humility, contrition, and subjection. If the 
 person to whom the supplication was addressed was 
 within reach, the supplicant caught him by the knees; 
 for as among the ancients the forehead was consecrated 
 to genius, the ear to memory, and the right hand to 
 faith, so the knees were consecrated to mercy. Hence 
 those who entreated favour fell at and caught hold of 
 the knees of the person whose kindness they suppli¬ 
 cated. This mode of supplication is particularly re¬ 
 ferred to in the following passages in Homer :— 
 
 Tuv vvv fuv pvrjcaaa Trape&o, sai Aa/?e yovvuv. 
 
 Iliad i., ver. 407. 
 
 Now therefore, of these things reminding Jove, 
 
 Embrace his knees. Cowper. 
 
 To which the following answer is made:— 
 
 Kat tot’ sTrecTa tol eifu A ioq non ^aA/co/Jaref 4«, 
 
 Kai piv yovvaoopai, nai piv TreicEoftai oiu. 
 
 Iliad i., ver. 126. 
 
 the Lord for Pharaoh. 
 
 my hands unto the Lord ; and the A. M. 2513 . 
 
 thunder shall cease, neither shall ——1- 
 
 there be any more hail ; that thou mayest 
 know how that the a earth is the Lord’s. 
 
 a Psa. xxiv. 1 ; ] Cor. x. 26, 28. 
 
 Then will I to Jove’s brazen-floor’d abode, 
 
 That I may clasp his knees ; and much misdeem 
 Of my endeavour, or my prayer shall speed. Id. 
 
 See the issue of thus addressing Jove, Ibid., ver. 500— 
 502, and ver. 511, &c. 
 
 In the same manner we find our Lord accosted, 
 Matt. xvii. 14 : There came to him a certain man , 
 kneeling down to him, yovvrreTuv avrov, falling down 
 at his knees. 
 
 As to the lifting up or stretching out of the hands , 
 (often joined to kneeling,) of which we have seen 
 already several instances, and of which we have a 
 very remarkable one in this book, chap. xvii. 11, where 
 the lifting up or stretching out of the hands of Moses 
 was the means of Israel’s prevailing over Amalek; 
 we find many examples of both in ancient authors. 
 Thus Homer : — 
 
 Ecr dhov yap Ail x £L P a S avaaxepev, at k’ eherjay. 
 
 Iliad xxiv., ver. 301. 
 
 For right it is to spread abroad the hands 
 To Jove for mercy. 
 
 Also Virgil : — 
 
 Corripio e stratis corpus, tendoque supinas 
 Ad ccelum cum voce manus, et munera libo. 
 
 kEneid iii., ver. 176. 
 
 I started from my bed, and raised on high 
 My hands and voice in rapture to the sky ; 
 
 And pour libations. Pitt. 
 
 Dixerat: et genua amplexus, genibusque volutans 
 Hcerebat. Ibid., ver. 607. 
 
 Then kneeVd the wretch, and suppliant clung around 
 My /meeswdth tears, and grovell’d on the ground. Id. 
 
 - media inter numina divurn 
 
 Multa Jovem manibus supplex orasse supinis. 
 
 Ibid, iv., ver. 204. 
 
 Amidst the statues of the gods he stands, 
 
 And spreading forth to Jove his lifted hands. Id. 
 
 Et duplices cum voce manus ad sidera tendit. 
 
 Ibid, x., ver. 667. 
 
 And lifted both his hands and voice to heaven. 
 In some cases the person petitioning came forward, 
 and either sat in the dust or kneeled on the ground, 
 placing his left hand on the knee of him from whom 
 he expected the favour, while he touched the person’s 
 chin with his right. We have an instance of this 
 also in Homer :— • 
 
 Kai pa irapoid' avroco Ka&efrro, nai ha(3e yovvuv 
 Snany de^irepy 4’ ap’ vif avdxpeuvop bhovca. 
 
 Iliad i., ver. 500. 
 
 Suppliant the goddess stood : one hand she placed 
 Beneath his chin, and one his knee embraced. Pope. 
 
 335 
 
 a 
 
The flax anal the EXODUS. barley are destroyed. 
 
 A. M. 2513. 30 But as for thee and thy ser- 
 
 - vants, b I know that ye will not yet 
 
 fear the Lord God. 
 
 31 And the flax and the barley was smitten: 
 
 b Isa. xxvi. 10.- c Ruth i. 22 ; ii. 23. 
 
 When the supplicant could not approach the person 
 to whom he prayed, as where a deity was the object 
 of the prayer, he washed his hands, made an offering - , 
 and kneeling down, either stretched out both his hands 
 to heaven , or laid them, upon the offering or sacrifice, 
 or upon the altar. Thus Horner represents the priest 
 of Apollo praying :— 
 
 XepvcipavTo d’ err sera, nai ovTcoxvrag avskovro. 
 
 Toimv be Xpvarjg yeyaV evxero, x EL P a £ uvaaxoiv. 
 
 Iliad i., ver. 449. 
 
 With water purify their hands , and take 
 The sacred offering of the salted cake, 
 
 While thus, with arms devoutly raised in air , 
 
 And solemn voice, the priest directs his prayer. 
 
 Pope. 
 
 How necessary ablutions of the whole body, and of 
 the hands particularly, accompanied with offerings and 
 sacrifices were, under the law, every reader of the 
 Bible knows : see especially chap. xxix. 1-4, where 
 Aaron and his sons were commanded to be washed, 
 previously to their performing the priest’s office; and 
 chap. xxx. 19-21, where it is said : “ Aaron and his 
 sons shall wash their hands —that they die not.” See 
 also Lev. xvii. 15. When the high priest among the 
 Jews blessed the people, he lifted up his hands , Lev. 
 ix. 22. And the Israelites, when they presented a 
 sacrifice to God, lifted up their hands and placed them 
 on the head of the victim : “ If any man of you bring 
 an offering unto the Lord—of the cattle of the herd, 
 and of the flock—he shall put his hand upon the head 
 of the burnt-offering, and it shall be accepted for him, 
 to make atonement for him Lev. i. 2—4. To these 
 circumstances the apostle alludes, 1 Tim. ii. 8 : “ I 
 will therefore that men pray everywhere, lifting up 
 holy hands, without wrath and doubting.” In the 
 apostle’s word ercaipovTag, lifting up, there is a mani¬ 
 fest reference to stretching out the hands to place them 
 either on the altar or on the head of the victim. Four 
 things were signified by this lifting up of the hands. 
 1. It was the posture of supplication, and expressed 
 a strong invitation— Come to my help; 2. It expressed 
 the earnest desire of the person to lay hold on the help 
 he required, by bringing him who was the object of 
 his prayer to his assistance ; 3. It showed the ardour 
 of the person to receive the blessings he expected; 
 and 4. By this act he designated and consecrated his 
 offering or sacrifice to his God. 
 
 From a great number of evidences and coincidences 
 it is not unreasonable to conclude that the heathens 
 borrowed all that was pure and rational, even in their 
 mode of worship, from the ancient people of God ; and 
 that the preceding quotations are proofs of this. 
 
 Verse 31. The flax and the barley was smitten ] 
 The word pishlah, flax, Mr. Parkhurst thinks, 
 
 is derived from the root pashat, to strip, because 
 the substance which we term flax is properly the baric 
 
 336 
 
 c for the barley was m the ear. and A. M. 2513 
 1 - , B. C. 1491. 
 
 the flax was boiled. -- 
 
 32 But the wheat and the rye were not 
 smitten : for they were d not grown up. 
 
 d Heb. hidden , or dark. 
 
 or rind of the vegetable, pilled or stripped off the 
 stalks. From time immemorial Egypt was celebrated 
 for the production and manufacture of flax : hence the 
 linen and fine linen of Egypt, so often spoken of in 
 ancient authors. 
 
 Barley ] seorah, from saar, to stand on 
 
 end, to be rough, bristly, &c.; hence sear, the 
 hair of the head, and VytP sair, a he-goat, because of 
 its shaggy hair ; and hence also barley, because of the 
 rough and prickly beard with which the ears are co¬ 
 vered and defended. 
 
 Dr. Pocock has observed that there is a double seed¬ 
 time and harvest in Egypt: Rice, India wheat, and a 
 grain called the corn of Damascus, and in Italian surgo 
 rosso , are sown and reaped at a ver}r different time 
 from wheat, barley and flax. The first are sown in 
 March, before the overflowing of the Nile, and reaped 
 about October; whereas the wheat and barley are 
 sown in November and December, as soon as the Nile 
 is gone off, and are reaped before May. 
 
 Pliny observes, Hist. Nat., lib. xviii., cap. 10, that 
 in Egypt the barley is ready for reaping in six months 
 after it is sown, and wheat in seven. In JEgypto 
 hordeum sexto a satu mense, frumenta septimo, me- 
 tuntur. 
 
 The flax was boiled .] Meaning, I suppose, was 
 grown up into a stalk : the original is byiU gibol, 
 podded or was in the pod. The word well expresses 
 that globous pod on the top of the stalk of flax which 
 succeeds the flower and contains the seed, very pro¬ 
 perly expressed by the Septuagint, to be ?avov cnep- 
 paTifrv, but the flax was in seed or ivas seeding. 
 
 Verse 32. But the wheat and the rye were not 
 smitten ] Wheat, HDn chittah, which Mr. Parkhurst 
 thinks should be derived from the Chaldee and Sama¬ 
 ritan 'an chati, which signifies tender, delicious, deli¬ 
 cate, because of the superiority of its flavour, &c., to 
 every other kind of grain. But this term in Scrip¬ 
 ture appears to mean any kind of bread-corn. Rye, 
 DIODD cussemeth, from DDD casam, to have long hair 
 and hence, though the particular species is not known, 
 the word must mean some bearded grain. The Sep¬ 
 tuagint call it olvpa, the Vulgate for, and Aquila fee, 
 which signify the grain called spelt; and some sup¬ 
 pose that rice is meant. 
 
 Mr. Harmer, referring to the double harvest in 
 Egypt mentioned by Dr. Pocock, says that the cir¬ 
 cumstance of the wheat and the rye being ph'21* 
 aphiloth, dark or hidden, as the margin renders it, 
 (i. e., they were sown, but not grown up,) shows that 
 it was the Indian wheat or surgo rosso mentioned 
 ver. 31, which, with the rye, escaped, while the bar¬ 
 ley and flax were smitten because they were at or 
 nearly at a state of maturity. See Harmer’s Obs., 
 vol. iv., p. 11, edit. 1808. But what is intended by 
 the words in the Hebrew text we cannot positively 
 say, as there is a great variety of opinions on this 
 
 a 
 
The seventh plague is removed. CHAP. IX. Pharaoh again hardens his heart 
 
 a. M. 2513. 33 And Moses went out of the 
 
 —-—1-1. city from Pharaoh, and e spread 
 
 abroad his hands unto the Lord : and the 
 thunders and hail ceased, and the rain was 
 not poured upon the earth. 
 
 34 And when Pharaoh saw that the rain 
 
 e Ver. 29; chap. viii. 12.- f Chap. iv. 21. 
 
 subject, both among- the versions and the commenta¬ 
 tors. The Anglo-Saxon translator, probably from not 
 knowing the meaning of the words, omits the whole 
 verse. 
 
 Verse 33. Spread abroad his hands] Probably with 
 the rod of God in them. See what has been said on 
 the spreading out of the hands in prayer, ver. 29. 
 
 Verse 34. He sinned yet more , and hardened his 
 heart ] These were merely acts of his own ; “ for 
 who can deny,” says Mr. Psalmanazar, “ that what 
 God did on Pharaoh was much more proper to soften 
 than to harden his heart; especially when it is observ¬ 
 able that it was not till after seeing each miracle, and 
 after the ceasing of each plague, that his heart is said 
 to have been hardened 1 The verbs here used are in 
 the conjugations pihel and hiphil, and often signify a 
 bare permission , from which it is plain that the words 
 should have been read, God suffered the heart of 
 Pharaoh to be hardened .”—Universal Hist., vol. i., 
 p. 494. Note D. 
 
 Verse 35. And the heart of Pharaoh teas hardened] 
 In consequence of his sinning yet more , and harden¬ 
 ing his own heart against both the judgments and 
 mercies of God, we need not be surprised that, after 
 God had given him the means of softening and repent¬ 
 ance, and he had in evei-y instance resisted and abused 
 them, he should at last have been left to tho hardness 
 and darkness of his own obstinate heart, so as to fill 
 up the measure of his iniquity, and rush headlong to 
 his own destruction. 
 
 In th q fifth, sixth , and seventh plagues described in 
 this chapter, we have additional proofs of the justice 
 and mercy of God, as well as of the stupidity , rebellion , 
 and wickedness of Pharaoh and his courtiers. As 
 these continued to contradict and resist, it was just 
 that God should continue to inflict those punishments 
 which their iniquities deserved. Yet in the midst of 
 judgment he remembers mercy; and therefore Moses 
 and Aaron are sent to inform the Egyptians that such 
 plagues would come if they continued obstinate. Here 
 is mercy ; the cattle only are destroyed, and the people 
 saved! Is it not evident from all these messages, 
 and the repeated expostulations of Moses and Aaron 
 in the name and on the authority of God, that Pha¬ 
 raoh was bound by no fatal necessity to continue his 
 obstinacy ; that he might have humbled himself before 
 God, and thus prevented the disasters that fell on the 
 land, and saved himself and his people from destruc¬ 
 tion 1 But he ivould sin, and therefore he must be 
 punished. 
 
 In the sixth plague Pharaoh had advantages which 
 he had not before. The magicians, by their success¬ 
 ful imitations of the miracles wrought by Moses, made 
 
 Vol. I. ( 23 ) 
 
 and the hail and the thunders were A. M. 2513 . 
 
 J 1 . , . B. C. 1491. 
 
 ceased, he sinned yet more, and - 
 
 hardened his heart, he and his servants. 
 
 35 And f the heart of Pharaoh was hardened, 
 neither would he let the children of Israel go; 
 as the Lord had spoken s by Moses. 
 
 s Heb. by the hand of Moses ; chap. iv. 13. 
 
 it doubtful to the Egyptians whether Moses himself 
 was not a magician acting without any Divine autho¬ 
 rity; but the plague of the boils, which they could not 
 imitate, by which they were themselves afflicted, and 
 which they confessed to be the finger of God , decided 
 the business. Pharaoh had no longer any excuse, 
 and must know that he had now to contend, not with 
 Moses and Aaron, mortals like himself, but with the 
 living God. How strange, then, that he should con¬ 
 tinue to resist! Many affect to be astonished at this, 
 and think it must be attributed only to a sovereign 
 controlling influence of God, which rendered it impos¬ 
 sible for him to repent or take warning. But the 
 whole conduct of God shows the improbability of this 
 opinion : and is not the conduct of Pharaoh and his 
 courtiers copied and reacted by thousands who are 
 never suspected to be under any such necessitating 
 decree 1 Every sinner under heaven, who has the 
 Bible in his hand, is acting the same part. God says 
 to the swearer and the profane, Thou shalt not take 
 the name of the Lord thy God in vain; and yet com¬ 
 mon swearing and profaneness are most scandalously 
 common among multitudes who bear the Christian 
 name, and who presume on the mercy of God to get 
 at last to the kingdom of heaven ! He says also, 
 Remember the Sabbath day to keep it holy; thou shalt 
 not kill; thou shalt not commit adultery; thou shalt 
 not steal; thou shalt not bear false witness ; thou- 
 shalt not covet; and sanctions all these commandments 
 with the most awful penalties : and yet, with all these 
 things before them, and the professed belief that they 
 came from God, Sabbath-breakers, men-slayers, adul¬ 
 terers, fornicators, thieves, dishonest men, false wit¬ 
 nesses, liars, slanderers, backbiters, covetous men, 
 lovers of the world more than lovers of God, are found 
 by hundreds and thousands! What were the crimes 
 of the poor half-blind Egyptian king when compared 
 with these ! He sinned against a comparatively 
 unknown God ; these sin against the God of their 
 fathers—'against the God and Father of Him whom 
 they call their Lord and Saviour, Jesus Christ! They 
 sin with the Bible in their hand, and a conviction of 
 its Divine authority in their hearts. They sin against 
 light and knowledge ; against the checks of their con¬ 
 sciences, the reproofs of their friends, the admonitions 
 of the messengers of God ; against Moses and Aaron 
 in the law; against the testimony of all the prophets ; 
 against the evangelists, the apostles, the Maker of 
 heaven and earth, the Judge of all men, and the Sa¬ 
 viour of the world ! What were Pharaoh’s crimes to 
 the crimes of these 1 On comparison, his atom of 
 moral turpitude is lost in their world of iniquity. And 
 yet who supposes these to be under any necessitating 
 decree to sin on, and go to perdition! Nor are they; 
 
 337 
 
The Lord again sends Moses EXODUS. to expostulate with Pharaoh. 
 
 nor was Pharaoh. In all things God has proved both 
 his justice and mercy to be clear in this point. Pha¬ 
 raoh, through a principle of covetousness , refused to 
 dismiss the Israelites, whose services he found profit¬ 
 able to the state : these are absorbed in the love of 
 the world, the love of pleasure, and the love of gain ; 
 nor will they let one lust go, even in the presence 
 of the thunders of Sinai, or in sight of the agony, 
 bloody sweat, crucifixion, and death of Jesus Christ ! 
 Alas ! how many are in the habit of considering Pha¬ 
 raoh the worst of human beings, inevitably cut off 
 
 from the possibility of being saved because of his ini¬ 
 quities, who outdo him so far in the viciousness of 
 their lives, that Pharaoh, hardening his heart against 
 ten plagues, appears a saint when compared with those 
 who are hardening their hearts against ten millions of 
 mercies. Reader, art thou. of this number 1 Proceed 
 no farther ! God’s judgments linger not. Desperate 
 as thy state is, thou mayest return ; and thou, even 
 thou, find mercy through the blood of the Lamb. 
 
 See the observations at the conclusion of the next 
 chapter. 
 
 CHAPTER X. 
 
 Moses is again sent to Pharaoh , and expostulates with him on his refusal to let the Hebrews go, 1—3. The 
 eighth plague, viz., of locusts, is threatened, 4. The extent and oppressive nature of this plague, 5, 6. 
 Pharaoh's servants counsel him to dismiss the Hebrews, 7. He calls for Moses and Aaron, and inquires 
 who they are of the Hebrews ivho ivish to go, 8. Moses having answered that the whole people, with their 
 flocks and herds must go and hold a feast to the Lord, 9, Pharaoh is enraged, and having granted per¬ 
 mission only to the men, drives Moses and Aaron from his presence, 10, 11. Moses is commanded to 
 stretch out his hand and bring the locusts, 12. He does so, and an east wind is sent, which, blowing all 
 that day and night, brings the locusts the next morning, 13. The devastation occasioned by these insects , 
 14, 15. Pharaoh is humbled, acknowledges his sin, and begs Moses to intercede with Jehovah for him , 
 16, 17. Moses does so, and at his request a strong ivest wind is sent, which carries all the locusts to the 
 Red Sea, 18, 19. Pharaoh's heart is again hardened, 20. Moses is commanded to bring the ninth 
 plague—an extraordinary darkness over all the land of Egypt, 21. The nature, duration, and effects of 
 this, 22, 23. Pharaoh, again humbled, consents to let the people go, provided they leave their cattle 
 behind, 24. Moses insists on having all their cattle, because of the sacrifices which they must make to the 
 Lord, 25, 26. Pharaoh, again hardened, refuses, 27. Orders Moses from his presence, and threatens 
 him with death should he ever return, 28. Moses departs with the promise of returning no more, 29. 
 
 A. M. 2513 . A ND the Lord said unto Moses, 
 
 JB. C. 1491. AL _ . r T 
 
 -Go m unto Pharaoh : a tor J 
 
 have hardened his heart, and the heart of his 
 servants, b that I might show these my signs 
 before him : 
 
 2 And that c thou mayest tell in the ears of 
 
 thy son, and of thy son’s son, A. M. 2513. 
 
 J J B. C. 1491. 
 
 what things I have wrought in --1 
 
 Egypt, and my signs which I have done among 
 
 them ; that ye may know how that I am 
 
 the Lord. 
 
 3 And Moses and Aaron came in unto Pha- 
 
 a Chap, iv, 21 ; vii. 14.—— b Chap. vii. 4. 
 
 % 
 
 NOTES ON CHAP. N. 
 
 Terse 1 . Hardened his heart ] God suffered his 
 natural obstinacy to prevail, that he might have farther 
 opportunities of showing forth his eternal power and 
 Godhead. 
 
 Verse 2. That thou mayest tell in the ears of thy 
 son] That the miracles wrought at this time might 
 be a record for the instruction of the latest posterity, 
 that Jehovah alone, the God of the Hebrews, was the 
 sole Maker, Governor, and Supporter of the heavens 
 and the earth. Thus we find God so did his marvel¬ 
 lous works, that they might be had in everlasting re¬ 
 membrance. It was not to crush the poor worm, Pha¬ 
 raoh, that he wrought such mighty wonders, but to 
 convince his enemies, to the end of the world, that no 
 cunning or power can prevail against him; and to show 
 his followers that whosoever trusted in him should 
 never be confounded. 
 
 Verse 3. How longivilt thou refuse to humble thy¬ 
 self] Had it been impossible for Pharaoh, in all the 
 preceding plagues, to have humbled himself and re- 
 a 338 
 
 c Deut. iv. 9; Psa. xliv. 1 ; lxxi. 18 ; Ixxviii. 5, &c. ; Joel i. 3. 
 
 pented, can we suppose that God could have addressed 
 him in such language as the preceding! We may rest 
 assured that there was always a time in which he might 
 have relented, and that it was because he hardened his 
 heart at such times that God is said to harden him, 
 i. e., to give him up to his own stubborn and obstinate 
 heart; in consequence of which he refused to let the 
 people go, so that God had a fresh opportunity to work 
 another miracle, for the very gracious purposes men¬ 
 tioned in ver. 2. Had Pharaoh relented before , the 
 same gracious ends would have been accomplished by 
 other means. 
 
 The eighth plague—the locusts. 
 
 Verse 4. To-morrow will I bring the locusts] The 
 word nrHiS: arbeh , a locust, is probably from the root 
 nm rabah, he multiplied, became great, mighty, &c., 
 because of the immense swarms of these animals by 
 which different countries, especially the east, are in¬ 
 fested. The locust, in entomology , belongs to a genus 
 of insects known among naturalists by the term grylli ; 
 
 ( 23* ) 
 
Pharaoh is threatened with 
 
 CHAP. X. 
 
 A. M. 2513 . raoh, and said unto him, Thus saith 
 £ , — . ‘ - 1491 ‘ . the Lord God of the Hebrews, 
 How long wilt thou refuse to d humble thy¬ 
 self before me ? let my people go, that they 
 may serve me ; 
 
 4 Else, if thou refuse to let my people go, 
 behold, to-morrow will I bring the e locusts 
 into thy coast: 
 
 5 And they shall cover the f face of the 
 earth, that one cannot be able to see the 
 earth : and e they shall eat the residue of that 
 which is escaped, which remaineth unto you 
 
 d 1 Kings xxi. 29 ; 2 Chron. vii. 14 ; xxxiv. 27; Job xlii. 6 ; 
 
 Jer. xiii. 18 ; James iv. 10; 1 Pet. v. 6.- e Proverbs xxx. 27; 
 
 Wisd. xvi. 9 ; Rev. ix. 3. 
 
 and includes three species, crickets, grasshoppers, and 
 those commonly called locusts; and as they multiply 
 faster than any other animal in creation, they are pro¬ 
 perly entitled to the name arbeh, which might be 
 
 translated the numerous or multiplied insect. See this 
 circumstance referred to, Judg. vi. 5 ; vii. 12 ; Psa. 
 cv. 34 ; Jer. xlvi. 23 ; li. 14 ; Joel i. 6 ; Nahum iii. 
 15 ; Judith ii. 19, 20 ; where the most numerous ar¬ 
 mies are compared to the arbeh or locust. The locust 
 has a large open mouth; and in its two jaws it has 
 four incisive teeth, which traverse each other like scis¬ 
 sors, being calculated, from their mechanism, to gripe 
 or cut. Mr. Volney, in his Travels in Syria, gives a 
 striking account of this most awful scourge of God :— 
 
 “ Syria partakes together with Egypt and Persia, and 
 almost all the whole middle part of Asia, in that terrible 
 scourge , I mean those clouds of locusts of which travel¬ 
 lers have spoken ; the quantity of which is incredible 
 to any person who has not himself seen them, the earth 
 being covered by them for several leagues round. The 
 noise they make in browsing the plants and trees may 
 be heard at a distance, like an army plundering in se¬ 
 cret. Fire seems to follow their tracks. Wherever 
 their legions march the verdure disappears from the 
 country, like a curtain drawn aside; the trees and 
 plants, despoiled of their leaves, make the hideous ap¬ 
 pearance of winter instantly succeed to the bright scenes 
 of spring. When these clouds of locusts take their 
 flight, in order to surmount some obstacle, or the more 
 rapidly to cross some desert, one may literally say that 
 the sun is darkened by them .” 
 
 Baron de Tott gives a similar account: “Clouds of 
 locusts frequently alight on the plains of the Noguais, 
 (the Tartars,) and giving preference to their fields of 
 millet, ravage them in an instant. Their approach 
 darkens the horizon, and so enormous is their multi¬ 
 tude, it hides the light of the sun. They alight on the 
 fields, and there form a bed of six or seven inches thick. 
 To the noise of their flight succeeds that of their de¬ 
 vouring actively, which resembles the rattling of hail¬ 
 stones ; but its consequences are infinitely more de¬ 
 structive. Fire itself eats not so fast; nor is there 
 any appearance of vegetation to be found when they 
 again take their flight, and go elsewhere to produce 
 new disasters.” 
 
 a 
 
 locusts , the eighth plague. 
 
 from the hail, and shall eat every A. M. 2513. 
 
 , . , , r i B. C. 1491. 
 
 tree which groweth for you out of - 
 
 the field : 
 
 6 And they h shall fill thy houses, and the 
 houses of all thy servants, and the houses of 
 all the Egyptians ; which neither thy fathers, 
 nor thy fathers’ fathers have seen, since the 
 day that they were upon the earth unto this 
 day. And he turned himself, and went out 
 from Pharaoh. 
 
 7 And Pharaoh’s servants said unto him, 
 How lonor shall this man be * a snare unto us ? 
 
 O 
 
 f Heb. eye ; ver. 15.- s Chapter ix. 32 ; Joel i. 4 ; ii. 25. 
 
 h Chap. viii. 3, 21.-'Chap, xxiii. 33 ; Josh, xxiii. 13 ; 1 Sam. 
 
 xviii. 21; Eccles. vii. 26 ; 1 Cor. vii. 35. 
 
 Dr. Shaw, who witnessed most formidable swarms 
 of these in Barbary in the years 1724 and 1725, gives 
 the following account of them : “ They were much 
 larger than our grasshoppers, and had brown-spotted 
 wings, with legs and bodies of a bright yellow. Their 
 first appearance was towards the latter end of March. 
 In the middle of April their numerous swarms, like a 
 succession of clouds, darkened the sun. In the month 
 of May they retired to the adjacent plains to deposit 
 their eggs : these were no sooner hatched in June than 
 the young brood first produced, while in their cater¬ 
 pillar or worm-like state, formed themselves into a com¬ 
 pact body of more than a furlong square, and, march¬ 
 ing directly forward, climbed over trees, walls, and 
 houses, devouring every plant in their way. Within 
 a day or two another brood was hatched, and advancing 
 in the same manner, gnawed off the young branches 
 and bark of the trees left by the former, making a 
 complete desolation. The inhabitants, to stop their 
 progress, made a variety of pits and trenches all over 
 their fields and gardens, which they filled with water, 
 or else heaped up therein heath, stubble, &c., which 
 they set on fire; but to no purpose : for the trenches 
 were quickly filled up and the fires extinguished, by 
 infinite swarms succeeding one another ; while the front 
 seemed regardless of danger, and the rear pressed on 
 so close that a retreat was altogether impossible. In 
 a month’s time they threw off their worm-like state ; 
 and in a new form, with wings and legs, and additional 
 powers, returned to their former voracity.”-— Shaw's 
 Travels, 187, 188, 4to edition. 
 
 The descriptions given by these travellers show that 
 God's army , described by the Prophet Joel, chap, ii., 
 was innumerable swarms of locusts, to which the ac¬ 
 counts given by Dr. Shaw and others exactly agree. 
 
 Verse 5. They shall cover the face of the earth ] 
 They sometimes cover the whole ground to the depth 
 of six or eight inches. See the preceding accounts. 
 
 Verse 6. They shall fill thy houses ] Dr. Shaw 
 mentions this circumstance ; “ they entered,” says he, 
 « into our very houses and bed-chambers, like so many 
 thieves.”—Ibid. p. 187. 
 
 Verse 7. How long shall this man be a snare unto 
 us ?] As there is no noun in the text, the pronoun HI 
 zeh may either refer'to the Israelites, to the plague by 
 
 339 
 
Moses and Aaron are driven 
 
 EXODUS. 
 
 a. M. 2513 . let the men go, that they may serve 
 
 ——1-1 the Lord their God : knowest thou 
 
 not yet that Egypt is destroyed ? 
 
 8 And Moses and Aaron were brought again 
 unto Pharaoh ; and he said unto them, Go, 
 serve the Lord your God : but k who are they 
 that shall go ? 
 
 9 And Moses said, We will go with our 
 young and with our old, with our sons and 
 with our daughters, with our flocks and with 
 our herds will we go; for 1 we must hold a 
 feast unto the Lord. 
 
 10 And he said unto them, Let the Lord 
 
 k Heb. who, and who, &c.- 1 Chap v. 1. 
 
 which they were then afflicted, or to Moses and Aaron, 
 the instruments used by the Most High in their chas¬ 
 tisement. The Yulgate translates, Usquequo patiemur 
 hoc scandalum ? “ How long shall we suffer this scan¬ 
 dal or reproach 1” 
 
 Let the men go, that they may serve the Lord their 
 God\ Much of the energy of several passages is lost 
 in translating mrr Yehovah by the term Lord. The 
 Egyptians had their gods, and they supposed that the 
 Hebrews had a god like unto their own ; that this Je¬ 
 hovah required their services, and would continue to 
 afflict Egypt till his people were permitted to worship 
 him in his own way. 
 
 Egypt is destroyed ?] This last plague had nearly 
 mined the whole land 
 
 Yerse 8. Who are they that shall go ?] Though the 
 Egyptians, about fourscore years before, wished to de¬ 
 stroy the Hebrews, yet they found them now so profit¬ 
 able to the state that they were unwilling to part with 
 them. 
 
 Yerse 9. We will go with our young and with our 
 old, #c.] As a feast was to be celebrated to the ho¬ 
 nour of Jehovah, all w r ho were partakers of his bounty 
 and providential kindness must go and perform their 
 part in the solemnity. The men and the ivomen must 
 make the feast, the children must witness it, and the 
 cattle must be taken along with them to furnish the 
 sacrifices necessary on this occasion. This must have 
 appeared reasonable to the Egyptians, because it was 
 their oion custom in their religious assemblies. Men, 
 women, and children attended them, often to the amount 
 of several hundred thousand. Herodotus informs us, 
 in speaking of the six annual feasts celebrated by the 
 Egyptians in honour of their deities, that they hold 
 their chief one at the city of Bubastis in honour of 
 Neith or Diana ; that they go thither by water in boats 
 —men, women, and children; that during their voy¬ 
 age snne of the women play on castanets, and some 
 of the men upon flutes, while the rest are employed in 
 singing and clapping their hands ; and that, when they 
 arrive at Bubastis, they sacrifice a vast number of vic¬ 
 tims, and drink much wine; and that at one such fes¬ 
 tival, the inhabitants assured him, that there were not 
 assembled fewer than 700,000 men and women, with¬ 
 out reckoning the children.— Euterpe, chap, lix., lx. 
 
 340 
 
 from the presence of' Pharaoh 
 
 be so with you, as I will let you A. M. 2513 . 
 
 go, and your little ones : look to it; ——--- 
 
 for evil is before you. 
 
 11 Not so: go now ye that are men, and 
 serve the Lord ; for that ye did desire. And 
 they were driven out from Pharaoh’s presence. 
 
 12 And the Lord said unto Moses, m Stretch 
 out thine hand over the land of Egypt for the 
 locusts, that they may come up upon the land 
 of Egypt, and n eat every herb of the land, 
 even all that the hail hath left. 
 
 13 And Moses stretched forth his rod over 
 the land of Egypt, and the Lord brought an 
 
 “Chap. vii. 19.- n Ver. 4, 5. 
 
 I find that the ancient Egyptians called Diana Neith ; 
 this comes as near as possible to the Gaile of the Isle 
 of Man. The moon is called yn neith or neaih ; and 
 also ke-sollus, from he, smooth or even, and sollus, light, 
 the smooth light ; perhaps to distinguish her from the 
 sun, grian, from gri-tien or cri-tien, i. e., trembling 
 fire ; yn neith — easga, as Macpherson has it, signifies 
 wan complexion. I should rather incline to think it 
 may come from aise. The Celtic nations thought that 
 the heavenly luminaries were the residences of spirits 
 which they distinguished by the name of aise , thus 
 grian-ais signifies the spirit of the sun. 
 
 Moses and Aaron, requesting liberty for the Hebrews 
 to go three days’ journey into the wilderness, and with 
 them all their wives, little ones, and cattle, in order to 
 hold a feast unto Jehovah their God, must have at 
 least appeared as reasonable to the Egyptians as their 
 going to the city of Bubastis with their wives, little 
 ones, and cattle, to hold a feast to Neith or Diana, who 
 was there worshipped. The parallel in these two 
 cases is too striking to pass unnoticed. 
 
 Yerse 10. Let the Lord be so with you ] This is an 
 obscure sentence. Some suppose that Pharaoh meant 
 it as a curse, as if he had said, “May your God be as 
 surely with you, as I shall let you go !” For as he 
 purposed not to permit them to go, so he wished them 
 as much of the Divine help as they should have of his 
 permission. 
 
 Look—for evil is before you.] DD\33 "ID Hjn 1&n 
 reu hi raah neged peneychem, See ye that evil is before 
 your faces —if you attempt to go, ye shall meet with 
 the punishment ye deserve. Probably Pharaoh intend¬ 
 ed to insinuate that they had some sinister designs, and 
 that they wished to go in a body that they might the 
 better accomplish their purpose ; but if they had no such 
 designs they would be contented for the males to go, 
 and leave their wives and children behind : for he well 
 knew if the men went and left their families they would 
 infallibly return, but that if he permitted them to take 
 their families with them, they would undoubtedly make 
 their escape; therefore he says, ver. 11 , Go now ye 
 that are men, and serve the Lord. 
 
 Yerse 13. The Lord brought an east ivind] As 
 locusts abounded in those countries, and particularly in 
 ^Ethiopia, and more especially at this time of the year, 
 
Locusts , the eighth plague, 
 
 CHAP. X. and thick darkness , the ninth . 
 
 A. M. 2513. 
 
 B. C. 1491. 
 
 east wind upon the land all that day, 
 and all that night; and when it was 
 morning, the east wind brought the locusts. 
 
 14 And 0 the locusts went up over all the 
 land of Egypt, and rested in all the coasts of 
 Egypt: very grievous were they; p before 
 them there were no such locusts as they, nei¬ 
 ther after them shall be such. 
 
 15 For they q covered the face of the whole 
 earth, so that the land was darkened ; and they 
 r did eat every herb of the land, and all the 
 fruit of the trees which the hail had left : and 
 there remained not any green thing in the 
 trees,, or in the herbs of the field, through all 
 the land of Egypt. 
 
 16 Then Pharaoh s called for Moses and 
 Aaron in haste : and he said, 1 1 have sinned 
 against the Lord your God, and against you. 
 
 17 Now therefore forgive, I pray thee, my 
 
 sin only this once, and u entreat a. M. 2513. 
 the Lord your God, that he may —1 
 take away from me this death only. 
 
 18 And he v went out from Pharaoh, and 
 entreated the Lord. 
 
 19 And the Lord turned a mighty strong 
 west wind, which took away the locusts, and 
 w cast them x into the Red Sea ; there remained 
 not one locust in all the coasts of Egypt. 
 
 20 But the Lord y hardened Pharaoh’s 
 heart, so that he would not let the children 
 of Israel go. 
 
 2 1 And the Lord said unto Moses, z Stretch 
 out thine hand toward heaven, that there may 
 be darkness over the land of Egypt, a even 
 darkness which may be felt. 
 
 22 And Moses stretched forth his hand 
 toward heaven ; and there was a b thick dark¬ 
 ness in all the land of Egypt three days : 
 
 0 Psa. Ixxviii. 46; cv. 34.-PJoel ii. 2.-<1 Ver. 5.- r Psa. 
 
 cv. 35.- s Heb. hastened to call. - 1 Chap. ix. 27.- u Chap. 
 
 ix. 28; 1 Kings xiii. 6.- v Chap. viii. 30. 
 
 God had no need to create new swarms for this pur¬ 
 pose ; all that was requisite was to cause such a wind 
 to blow as would bring- those which already existed 
 over the land of Egypt. The miracle in this business 
 wa3 he bringing the locusts at the appointed time, and 
 causing the proper wind to blow for that purpose ; and 
 then taking them away after a similar manner. 
 
 Verse 14. Before them there were no such locusts, 
 *fc.] They exceeded all that went before, or were 
 since, in number, and in the devastations they produced. 
 Probably both these things are intended in the passage. 
 See ver. 15. 
 
 Ver. 15. There remained not any green thing] See 
 the note on ver. 4. 
 
 Verse 17. Forgive, I pray thee, my sin only this 
 once ] What a strange case ! And what a series of 
 softening and hardening, of sinning and repenting ! 
 Had he not now another opportunity of returning to 
 God ? But the love of gain, and the gratification of 
 his own self-will and obstinacy, finally prevailed. 
 
 Verse 19. A mighty strong west wind ] D' PH ruacli 
 yam , literally the wind of the sea; the wind that blew 
 from the Mediterranean Sea, which lay north-west of 
 Egypt, which had the Red Sea on the east. Here 
 again God works by natural means ; he brought the 
 locusts by the east wind, and took them away by the 
 west or north-west wind, which carried them to the 
 Red Sea where they were drowned. 
 
 The Red Sea] ^10 □’ yam suph, the weedy sea ; so 
 called, as some suppose, from the great quantity of 
 alga or sea-weed which grows in it and about its shores. 
 But Mr. Bruce, who has sailed the whole extent of it, 
 declares that he never saw in it a weed of any kind ; 
 and supposes it has its name suph from the vast quan¬ 
 tity of coral which grows in it, as trees and plants do 
 on land. “ One of these,” he observes, “ from a root 
 
 w Heb. fastened. - x Joel ii. 20.—— y Chapter iv. 21; xi. 10. 
 
 z Ch. ix. 22.- a Heb. that one may feel darkness. - b Psa. cv 
 
 28 ; Wisd. xvii. 2, &c. 
 
 nearly central, threw out ramifications in a nearly cir¬ 
 cular form measuring twenty-six feet diameter every 
 way.”—Travels, vol. ii., p. 138. In the Septuagint 
 it is called Qa'Xaaaa epvdpa, the Red Sea, from which 
 version we have borrowed the name ; and Mr. Bruce 
 supposes that it had this name from Edom or Esau, 
 whose territories extended to its coasts ; for it is well 
 known that the word DIN Edom in Hebrew signifies 
 red or ruddy. The Red Sea, called also the Arabic 
 Gulf, separates Arabia from Upper ^Ethiopia and part 
 of Egypt. It is computed to be three hundred and 
 fifty leagues in length from Suez to the Straits of 
 Babelmandel, and is about forty leagues in breadth. 
 It is not very tempestuous, and the winds usually blow 
 from north to south, and from south to north, six months 
 in the year ; and, like the monsoons of India, invariably 
 determine the seasons of sailing into or out of this sea 
 It is divided into two gulfs ; that to the east called 
 the Elanitic Gulf, from the city of Elana to the north 
 end of it ; and that to the west called the Heroopoli- 
 tan Gulf, from the city of Heroopolis; the former of 
 which belongs to Arabia, the latter to Egypt. The 
 Heroopolitan Gulf is called by the Arabians Bahr el 
 Kolzum, the sea of destruction, or of Clysmce, an an¬ 
 cient town in that quarter ; and the Elanitic Gulf Bahr 
 el Akaba, the sea of Akaba, a town situated on its 
 most inland point. 
 
 The ninth plague — thick darkness. 
 
 Verse 21. Darkness which may be felt.] Probably 
 this was occasioned by a superabundance of aqueous 
 vapours floating in the atmosphere, which were so 
 thick as to prevent the rays of the sun from pene¬ 
 trating through them ; an extraordinarily thick mist 
 supernaturally, i. e., miraculously, brought on. An 
 awful emblem of the darkened state of the Egyptians 
 and their king. 
 
 341 
 
Moses is dismissed 
 
 EXODUS. 
 
 by Pharaoh in wrath. 
 
 A. M. 2513. 23 Thev saw not one another, 
 
 B. C. 1491. . , J r , . -1 r 
 
 - neither rose any irom his place lor 
 
 three days : c but all the children of Israel 
 
 had light in their dwellings. 
 
 24 And Pharaoh called unto Moses, and 
 d said, Go ye, serve the Lord ; only let your 
 flocks and your herds be stayed: let your 
 e little ones also go with you. 
 
 25 And Moses said, Thou must give f us 
 also sacrifices and burnt-offerings, that we may 
 sacrifice unto the Lord our God. 
 
 26 Our cattle also shall go with us ; there 
 
 c Chapter viii. 22; Wisdom xviii. 1.- d Verse 8. 
 
 e Ver. 10. 
 
 Verse 23. They saw not one another 1 So deep was 
 the obscurity, and probably such was its nature, that no 
 artificial light could be procured ; as the thick clammy 
 vapours would prevent lamps, &c., from burning, or if 
 they even could be ignited, the light through the pal¬ 
 pable obscurity, could diffuse itself to no distance from 
 the burning body. The author of the book of Wis¬ 
 dom, chap. xvii. 2—19, gives a fearful description of 
 this plague. He says, “ The Egyptians were shut up 
 in their houses, the prisoners of darkness : and were 
 fettered with the bonds of a long night. They were 
 scattered under a dark veil of forgetfulness, being hor¬ 
 ribly astonished and troubled with strange apparitions ; 
 for neither might the corner that held them keep them 
 from fear ; but noises as of waters falling down sound¬ 
 ed about them ; and sad visions appeared unto them 
 with heavy countenances. No power of the fire could 
 give them light—only there appeared unto them a fire 
 kindled of itself very dreadful; for being much terrified, 
 they thought the things which they saw to be worse 
 than the sight they saw not. For though no terrible 
 thing did scare them, yet being scared with beasts that 
 passed by, and hissing of serpents, they died for fear : 
 for whether he were husbandman, or shepherd, or a 
 labourer in the field, he was overtaken ; for they were 
 all bound with one chain of darkness. Whether it 
 were a whistling wind, or a terrible sound of stones 
 cast down, or a running that could not be seen of trip¬ 
 ping beasts, or a roaring voice of most savage wild 
 beasts, or a rebounding echo from the hollow mount¬ 
 ains, these things made them to swoon for fear.” See 
 Psalm lxxviii. 49. 
 
 To this description nothing need be added except 
 this circumstance, that the darkness, with its attendant 
 horrors, lasted for three days. 
 
 All the children of Israel had light ] By thus dis¬ 
 tinguishing the Israelites, God showed the Egyptians 
 that the darkness was produced by his power; that he 
 sent it in judgment against them for their cruelty to his 
 people ; that because they trusted in him they were 
 exempted from these plagues ; that in the displeasure of 
 such a Being his enemies had every thing to fear, and 
 in his approbation his followers had every thing to hope. 
 
 Verse 24. Only let your flocks and your herds be 
 stayed] Pharaoh cannot get all he wishes ; and as he 
 sees it impossible to contend with Jehovah, he now 
 
 342 
 
 shall not a hoof be left bemnd ; for A. M. 2513 . 
 
 thereof must we take to serve the -- 
 
 Lord our God ; and we know not with what we 
 must serve the Lord until we come thither. 
 
 27 But the Lord g hardened Pharaoh’s 
 heart, and he would not let them go. 
 
 28 And Pharaoh said unto him, Get thee 
 from me, take heed to thyself, see my face 
 no more ; for in that day thou seest my face 
 thou shalt die. 
 
 29 And Moses said, Thou hast spoken well, 
 h I will see thy face again no more. 
 
 f Heb. into our hands. - s Ver. 20 ; chapter iv. 21; xiv. 4, 8. 
 
 h Heb. xi. 27. 
 
 consents to give up the Israelites, their wives and their 
 children, provided he may keep their flocks and their 
 herds. The cruelty of this demand is not more evident 
 than its avarice. Had six hundred thousand men, be¬ 
 sides women and children, gone three days’journey into 
 the wilderness without their cattle, they must have 
 inevitably perished, being without milk for their little 
 ones, and animal food for their own sustenance, in a 
 place where little as a substitute could possibly be found. 
 It is evident from this that Pharaoh intended the total 
 destruction of the whole Israelitish host. 
 
 Verse 26. We know not with what we must serve 
 the Lord , <fc.] The law was not yet given ; the ordi¬ 
 nances concerning the different kinds of sacrifices and 
 offerings not known. What kind and what number of 
 animals God should require to be sacrificed, even 
 Moses himself could not as yet tell. He therefore very 
 properly insists on taking the whole of their herds with 
 them, and not leaving even one hoof behind. 
 
 Verse 27. The Lord hardened Pharaoh's heart ] He 
 had yet another miracle to work for the complete con¬ 
 viction of the Egyptians and triumph of his people; 
 and till that was wrought he permitted the natural obsti¬ 
 nacy of Pharaoh’s haughty heart to have its full sway, 
 after each resistance of the gracious influence which 
 was intended to soften and bring him to repentance. 
 
 Verse 28. See my face no more] Hitherto Pharaoh 
 had left the way open for negotiation; but now, in 
 wrath against Jehovah, he dismisses his ambassador, 
 and threatens him with death if he should attempt any 
 more to come into his presence. 
 
 Verse 29. I will see thy face again no more.] It is 
 very likely that this was the last interview that Moses 
 had with Pharaoh, for what is related, chap. xi. 4—8, 
 might have been spoken on this very occasion, as it is 
 very possible that God gave Moses to understand his 
 purpose to slay the first-born, while before Pharaoh at 
 this time ; so, in all probability, the interview men¬ 
 tioned here was the last which Moses had with the 
 Egyptian king. It is true that in ver. 31 of chap. xii. 
 it is stated that Pharaoh called for Moses and Aaron 
 by night , and ordered them to leave Egypt, and to take 
 all their substance with them, which seems to imply 
 that there was another interview, but the words may 
 imply no more than that Moses and Aaron received 
 such a message from Pharaoh, If, however, this mode 
 
 a 
 
The Israelites commanded to ask 
 
 CHAP. XI. 
 
 of interpreting these passages should not seem satis¬ 
 factory to any, he may understand the words of Moses 
 thus : I will see thy face —seek thy favour, no more 
 in behalf of my people, which was literally true ; for 
 if Moses did appear any more before Pharaoh, it was 
 not as a supplicant, but merely as the ambassador of 
 God, to denounce his judgments by giving him the 
 final determination of Jehovah relative to the destruc¬ 
 tion of the first-born. 
 
 1. To the observations at the conclusion of the 
 preceding chapter, we may add that at first view it 
 seems exceedingly strange that, after all the proofs 
 Pharaoh had of the power of God, he should have 
 acted in the manner related in this and the preceding 
 chapters, alternately sinning and repenting ; but it is 
 really a common case, and multitudes who condemn the 
 conduct of this miserable Egyptian king, act in a similar 
 manner. They relent when smarting under God’s judg¬ 
 ments, but harden their hearts when these judgments 
 are removed. Of this kind I have witnessed numerous 
 cases. To such God says by his prophet, Why should 
 ye he stricken any more ? ye will revolt more and more. 
 Reader, are not the vows of God upon thee ? Often 
 when afflicted in thyself or family hast thou not said 
 like Pharaoh, (ver. 17,) Now therefore forgive, I pray 
 thee, my sin only this once, and take away from me 
 this death only 1 And yet when thou hadst respite, 
 didst thou not harden thy heart, and with returning 
 
 gold and silver of the Egyptians. 
 
 health and strength didst thou not return unto iniquity \ 
 And art thou not still in the broad road of transgres¬ 
 sion ? Be not deceived ; God is not mocked ; he warns 
 thee, but he will not be mocked by thee. What thou 
 sowest, that thou must reap. Think then what a most 
 dreadful harvest thou mayest expect from the seeds 
 of vice which thou hast already sown! 
 
 2. Even in the face of God’s judgments the spirit 
 of avarice will make its requisitions. Only let your 
 flocks and your herds he stayed, says Pharaoh. The 
 love of gain was the ruling principle of this man’s soul, 
 and he chooses desperately to contend with the justice 
 of his Maker, rather than give up his bosom sin! 
 Reader, is this not thy own case 1 And art thou not 
 ready, with Pharaoh, to say to the messenger of God, 
 who rebukes thee for thy worldly mindedness, &c., 
 Get thee gone from me. Take heed to thyself, and 
 see my face no more. Esau and Pharaoh have both 
 got a very bad name, and many persons who are re¬ 
 peating their crimes are the foremost to cover them 
 with obloquy ! When shall we learn to look at home ? 
 to take warning by the miscarriages of others, and 
 thus shun the pit into which we have seen so many 
 fall 1 If God were to give the history of every man 
 who hardens himself from his fear, how many Pharaoh¬ 
 like cases should we have on record ! But a day is 
 coming in whjch the secrets of every heart shall be 
 revealed, and the history of every imn’s life laid open 
 to an assembled world. 
 
 CHAPTER XI. 
 
 God purposes to bring another plague upon Pharaoh, after which he should let the Israelites go, 1. They 
 are commanded to ask gold and silver from the Egyptians, 2. The estimation in ivhich Moses was held 
 among the Egyptians, 3. Moses predicts the destruction of the first-lorn of the Egyptians, 4—6, and 
 Israels protection, 7. On seeing ivhich, Pharaoh and his servants should entreat the Hebrews to depart, 8. 
 The prediction of his previous obstinacy, 9, 10. 
 
 A. m. 2513 . A ND the Lord said unto Moses, 
 
 B. C. 1491. ... T i • t 
 
 -- let will I bring one plague 
 
 more upon Pharaoh, and upon Egypt; after¬ 
 wards he will let you go hence : a when he 
 shall let you go, he shall surely thrust you 
 out hence altogether. 
 
 2 Speak now in the ears of the people, and 
 let every man borrow of his neighbour, and 
 
 every woman of her neighbour, A. M. 2513. 
 
 J & . B. C. 1491. 
 
 b jewels of silver, and jewels of gold. -1 
 
 3 c And the Lord gave the people favour in 
 the sight of the Egyptians. Moreover the man 
 d Moses was very great in the land of Egypt, 
 in the sight of Pharaoh’s servants, and in the 
 sight of the people. 
 
 4 And Moses said, Thus saith the Lord, 
 
 a Ch. xii.31,33, 39.- b Ch. iii. 22; xii. 35.- c Ch. iii. 21; xii. 
 
 NOTES ON CHAP. XI. 
 
 Verse 1. The Lord said unto Moses ] Calmet con¬ 
 tends that this should be read in the preterpluperfect 
 tense, for the Lord had said to Moses, as the fourth, 
 fifth, sixth, seventh, and eighth verses appear to have 
 been spoken when Moses had the interview with Pha¬ 
 raoh mentioned in the preceding chapter ; see the note 
 there on verse 29. If therefore this chapter be con¬ 
 nected with the preceding, as it should be, and the first 
 three verses not only read in the past tense but also in 
 a parenthesis, the sense wall be much more distinct and 
 clear than it now appears. 
 
 36; P?a. cvi. 46.- d 2 Sam. vii. 9; Esth. ix. 4 ; Eccles.xlv. 1. 
 
 Verse 2. Let every man borrow ] For a proper cor¬ 
 rection of the strange mistranslation of the word bxttf 
 shaal in this verse, see the note on chap. iii. 22. 
 
 Yerse 3. The man Moses was very great ] The 
 miracles which Pharaoh and his servants had already 
 seen him work had doubtless impressed them with a 
 high opinion of his wisdom and power. Had he not 
 appeared in their sight as a very extraordinary person, 
 whom it would have been very dangerous to molest, 
 we may naturally conclude that some violence would 
 long ere this have been offered to his person. 
 
 Verse 4. About midnight will I go out ] Whether 
 
 343 
 
 a 
 
EXODUS. 
 
 A prediction of the tenth 
 
 plague , and its effects 
 
 A. M. 2513 . e About midnight will I go out into 
 
 B. C. 1491. , •j r T? 
 
 —- the midst ot Egypt: 
 
 5 And f all the first-born in the land of 
 Egypt shall die, from the first-born of Pha¬ 
 raoh that sitteth upon his throne, even unto 
 the first-born of the maid-servant that is be¬ 
 hind the mill ; and all the first-born of beasts. 
 
 6 % And there shall be a great cry throughout 
 
 all the land of Egypt, such as A. M. 2513 . 
 
 , ... . n . B. C. 1491. 
 
 there was none like it, nor shall be -- 
 
 like it any more. 
 
 7 11 But against any of the children of Israel 
 1 shall not a dog move his tongue, against man 
 or beast: that ye may know how that the 
 Lord doth put a difference between the Egyp¬ 
 tians and Israel. 
 
 e Chapter xii. 12, 23, 29 ; Amos v. 17.- f Chapter xii. 12, 29 ; 
 
 Amos iv. 10. 
 
 God did this by the ministry of a good or of an evil 
 angel is a matter of little importance, though some com¬ 
 mentators have greatly magnified it. Both kinds of 
 angels are under his power and jurisdiction, and he 
 may employ them as he pleases. Such a work of de¬ 
 struction as the slaying of the first-born is supposed to 
 be more proper for a bad than for a good angel. But 
 the works of God’s justice are not less holy and pure 
 than the works of his mercy; and the highest archangel 
 may, with the utmost propriety, be employed in either. 
 
 Verse 5. The first-born of Pharaoh, <fc.] From 
 the heir to the Egyptian throne to the son of the most 
 abject slave, or the principal person in each family. 
 See the note on chap. xii. 29. 
 
 The maid-servant that is behind the mill ] The 
 meanest slaves were employed in this work. In many 
 parts of the east they still grind all their corn with a 
 kind of portable mill-stones, the upper one of which is 
 turned round by a sort of lever fixed in the rim. A 
 drawing of one of these machines as used in China is 
 now before me, and the person who grinds is repre¬ 
 sented as pushing the lever before him, and thus run¬ 
 ning round with the stone. Perhaps something like 
 this is intended by the expression behind the mill in 
 the text. On this passage Dr. Shaw has the following 
 observation :—“ Most families grind their wheat and 
 barley at home, having two portable mill-stones for that 
 purpose, the uppermost of which is turned round by a 
 small handle of wood or iron that is placed in the rim. 
 When this stone is large, or expedition required, a 
 second person is called in to assist; and as it is usual 
 for women alone to be concerned in this employment, 
 who seat themselves over against each other with the 
 mill-stone between them, we may see, not only the pro¬ 
 priety of the expression (Exod. xi. 5) of sitting behind 
 the mill, but the force of another, (Matt. xxiv. 40,) 
 that two women shall be grinding at the mill; the one 
 shall be taken, and the other left.” —Travels, p. 231, 
 4to edit. These portable mills, under the name of 
 querns, were used among our ancestors in this and the 
 sister kingdoms, and some of them are in use to the 
 present day. Both the instrument and its name our 
 forefathers seem to have borrowed from the continent. 
 They have long existed among the inhabitants of Shet¬ 
 land, Iceland, Norway, Denmark, &c. 
 
 Verse 6. There shall be a great cry] Of the dying 
 and for the dead. See more on this subject, chap. xii. 30. 
 
 Verse 7. Not a dog move his tongue] This passage 
 has been generally understood as a proverbial expres¬ 
 sion, intimating that the Israelites should not only be 
 free from this death, but that they should depart with- 
 
 314 
 
 s Chap. xii. 30 ; Amos v. 17 ; Wisd. xviii. 10. - 11 Chap. viii. 
 
 22.-i Josh. x. 21. 
 
 out any kind of molestation. For though there must 
 be much bustle and comparative confusion in the sud¬ 
 den removal of six hundred thousand persons with their 
 wives, children, goods, cattle, &c., yet this should pro¬ 
 duce so little alarm that even the dogs should not bark 
 at them, which it would be natural to expect, as the 
 principal stir was to be about midnight. 
 
 After giving this general explanation from others, I 
 may be permitted to hazard a conjecture of my own. 
 And, 1. Is it not probable that the allusion is here made 
 to a well-know T n custom of dogs howling when any 
 mortality is in a village, street, or even house, where 
 such animals are 1 There are innumerable instances 
 of the faithful house-dog howling when a death hap¬ 
 pens in a family, as if distressed on the account, feel¬ 
 ing for the loss of his benefactor; but their apparent 
 presaging such an event by their cries, as some will 
 have it, may be attributed, not to any prescience, but 
 to the exquisite keenness of their scent. If the words 
 may be understood in this way, then the great cry 
 through the whole land of Egypt may refer to this 
 very circumstance : as dogs were sacred among them, 
 and consequently religiously preserved, they must have 
 existed in great multitudes. 2. We know that one of 
 their principal deities was Osiris, whose son, worship¬ 
 ped under the form of a dog, or a man with a dog’s 
 head, was called Anubis latrator, the barking Anubis. 
 May he not be represented as deploring a calamity 
 which he had no powder to prevent among his worship¬ 
 pers, nor influence to inflict punishment upon those who 
 set his deity at naught 1 Hence while there was a 
 great cry, nSlJl npjttf tseakah gedolah, throughout all 
 the land of Egypt, because of the mortality in every 
 house, yet among the Israelites there was no death, 
 consequently no dog moved his tongue to howl for their 
 calamity ; nor could the object of the Egyptians’ wor¬ 
 ship inflict any similar punishment on the worshippers 
 of Jehovah. 
 
 In honour of this dog-god there was a city called 
 Anubis in Egypt, by the Greeks called Cynopolis, the 
 city of the dog, the same that is now called Menich ; 
 in this he had a temple, and dogs, which were sacred 
 to him, were here fed with consecrated victuals. 
 
 Thus, as in the first plagues their magicians were 
 confounded, so in this last their gods were put to flight. 
 And may not this be referred to in chap. xii. 12, when 
 Jehovah says : Against all the gods of Egypt I will 
 execute judgment ? Should it be objected, that to con¬ 
 sider the passage in this light would be to acknowledge 
 the being and deity of the fictitious Anubis, it may be 
 answered, that in the sacred writings it is not an un- 
 
 a 
 
CHAP. XI. 
 
 Pharaoh again 
 
 hardens his heart 
 
 A. M. 2513. 8 And k ail these thy servants 
 
 B. C. 1491. ... . J . , 
 
 - shall come down unto me, and bow 
 
 down themselves unto me, saying, Get thee 
 
 out, and all the people 1 that follow thee : and 
 
 after that I will go out. And lie went out 
 
 from Pharaoh in rn a great anger. 
 
 9 And the Lord said unto Moses, 11 Pharaoh 
 
 shall not hearken unto you; that a. m. 2513. 
 
 n J T J , B. C. 1491. 
 
 0 m}r wonders may be multiplied-- 
 
 in the land of Egypt. 
 
 10 And Moses and Aaron did all these won¬ 
 ders before Pharaoh : p and the Lord hard¬ 
 ened Pharaoh’s heart, so that he would not 
 let the children of Israel go out of his land. 
 
 k Chap. xii. 33.- 1 Heb. that is at thy feet; so Judg. iv. 10 ; 
 
 viii. 5; 1 Kings xx. 10 ; 2 Kings iii. 9. 
 
 m Heb. heat of anger. - u Chap. iii. 19 ; vii. 4; x. 1 . -°Ch. 
 
 vii. 3.- p Chap. x. 20, 27; Rom. ii. 5 ; ix. 22. 
 
 common thing to see the idol acknowledged in order to 
 show its nullity, and the more forcibly to express con¬ 
 tempt for it, for its worshippers, and for its worship. 
 Thus Isaiah represents the Babylonish idols as being 
 endued with sense, bowing down under the judgments 
 of God, utterly unable to help themselves or their 
 worshippers, and being a burden to the beasts that car¬ 
 ried them : Bel boweth doivn, Nebo stoopeth ; their 
 idols ivere upon the beasts and upon the cattle: your 
 carriages ivere heavy laden; they are a burden to the 
 weary beast. They stoop, they bow down together; 
 they could not deliver the burden, but themselves are 
 gone into captivity; chap. xlvi. 1,2. The case of Eli¬ 
 jah and the prophets of Baal should not be forgotten 
 here ; this prophet, by seeming to acknowledge the 
 reality of Baal's being, though by a strong irony , pour¬ 
 ed the most sovereign contempt upon him, his worship¬ 
 pers, and his worship : And Elijah mocked them, and 
 said, Cry aloud ; for he is a god : ' either he is talk¬ 
 ing, or he is pursuing, or he is in a journey, or per ad¬ 
 venture he sleepeth and must be awaked; 1 Kings 
 xviii. 27. See the observations at the end of chap. xii. 
 
 The Lord doth pul a difference ] See on chap. viii. 
 22. And for the variations between the Hebrew and 
 Samaritan Pentateuch in this place, see at the end of 
 the chapter. 
 
 Verse 8. And all these thy servants shall come\ 
 A prediction of what actually took place. See chap, 
 xii. 31-33. 
 
 Verse 9. Pharaoh shall not hearken unto you ] 
 Though shall and will are both reputed signs of the 
 future tense, and by many indiscriminately used, yet 
 they make a most essential difference in composition 
 in a variety of cases. For instance, if we translate 
 JfDty nS lo yishma, Pharaoh shall not hearken, as in 
 our text, the word shall strongly intimates that it was 
 impossible for Pharaoh to hearken, and that God had 
 placed him under that impossibility: but if we trans¬ 
 late as we should do, Pharaoh will not hearken, it 
 alters the case most essentially, and agrees with the 
 many passages in the preceding chapters, where he is 
 said to have hardened his oivn heart; as this proves 
 that he, without any impulsive necessity, obstinately 
 refused to attend to what Moses said or threatened ; 
 and that God took the advantage of this obstinacy to 
 work another miracle, and thus multiply his wonders 
 in the land. 
 
 Pharaoh will not hearken unto you ; and because 
 he would not God hardened his heart—left him to his 
 own obstinacy. 
 
 To most critics it is well known that there are in 
 several parts of the Pentateuch considerable differences 
 
 between the Hebrew and Samaritan copies of this 
 work. In this chapter the variations are of consider¬ 
 able importance, and competent critics have allowed 
 that the Samaritan text, especially in this chapter, is 
 fuller and better connected than that of the Hebrew. 
 
 1. It is evident that the eighth»verse in the present 
 Hebrew text has no natural connection with the se¬ 
 venth. For in the seventh verse Moses delivers to 
 the Israelites what God had commanded him to say; 
 and in the eighth he appears to continue a direct dis¬ 
 course unto Pharaoh, though it does not appear when 
 this discourse was begun. This is quite contrary to 
 the custom of Moses, who always particularly notes 
 the commencement of his discourses. 
 
 2. It is not likely that the Samaritans have added 
 these portions, as they could have no private interest 
 to serve by so doing ; and therefore it is likely that 
 these additions were originally parts of the sacred text, 
 and might have been omitted, because an ancient copy¬ 
 ist found the substance of them in other places. It 
 must however be granted, that the principal additions 
 in the Samaritan are repetitions of speeches which ex¬ 
 ist in the Hebrew text. 
 
 3. The principal part of these additions do not ap¬ 
 pear to have been borrowed from any other quarter. 
 Interpolations in general are easily discerned from the 
 confusion they introduce ; but instead of deranging 
 the sense, the additions here make it much more appa¬ 
 rent ; for should these not be admitted it is evident 
 that something is wanting, without which the connec¬ 
 tion is incomplete.—See Calmet. But the reader is 
 still requested to observe, that the supplementary mat¬ 
 ter in the Samaritan is collected from other parts of 
 the Hebrew text; ,and that the principal merit of the 
 Samaritan is, that it preserves the words in a better 
 arrangement. 
 
 Dr. Kennicott has entered into this subject at large, 
 and by printing the two texts in parallel columns, the 
 supplementary matter in the Samaritan and the hiatus in 
 the Hebrew text will be at once 'perceived. It is well 
 known that he preferred the Samaritan to the Hebrew 
 Pentateuch ; and his reasons for that preference in this 
 case I shall subjoin. As the work is extremely scarce 
 from which I select them, one class of readers espe¬ 
 cially will be glad to meet with them in this place. 
 
 “Within these five chapters, vii., viii., ix., x., and 
 xi., are seven very great differences between the He¬ 
 brew and SumaritaiiPentateuchs, relating \.o\he speeches 
 which denounced seven out of the ten judgments upon 
 the Egyptians, viz., waters into blood, frogs, flies, mur¬ 
 rain, hail, locusts, and destruction of the first-born. 
 The Hebrew text gives the speeches concerning these 
 judgments only once at each ; but the Samaritan gives 
 
 345 
 
 a 
 
The Hebrew and Samaritan 
 
 EXODUS. 
 
 each speech twice. In the Hebrew we have the 
 speeches concerning the five first as in command from 
 God to Moses, without reading that Moses delivered 
 them; and concerning the two last, as delivered by 
 Moses to Pharaoh, without reading that God had com¬ 
 manded them. Whereas in the Samaritan we find 
 every speech twice : God commands Moses to go and 
 speak thus or thus before Pharaoh; Moses goes and 
 denounces the judgment; Pharaoh disobeys, and the 
 judgment takes place. All this is perfectly regular, 
 and exactly agreeable to the double speeches of Homer 
 in very ancient times. I have not the least doubt that 
 the Hebrew text now wants many words in each of 
 the seven following places : chap, vii., between verses 
 18 and 19 ; end of chap. vii. ; chap, viii., between 19 
 and 20 ; chap, x., between 2 and 3 ; chap, xi., at 
 verses 3 and 4. The reader will permit me to refer 
 him (for all the words thus omitted) to my own edition 
 of the Hebrew Bible, (Oxford 1780, 2 vols. fol.,) where 
 the whole differences are most clearly described. As 
 this is a matter of very extensive consequence, I can¬ 
 not but observe here, that the present Hebrew text 
 of Exod. xi. did formerly, and does still appear to me 
 to furnish a demonstration against itself, in proof of 
 the double speech being formerly recorded there, as 
 it is now in the Samaritan. And some very learned 
 men have confessed the impossibility of explaining 
 this chapter without the assistance of the Samaritan 
 Pentateuch. I shall now give this important chapter 
 as I presume it stood originally, distinguishing by ita¬ 
 lics all such words as are added to or differ from our 
 present translation. And before this chapter must be 
 placed the two last verses of the chapter preceding, 
 Exod. x. 28 : And Pharaoh said unto him, Get thee 
 from me, take heed to thyself, see my face no more; 
 for in that day thou seest my face thou shalt die. 
 29 : And Moses said, Thou hast well spoken, I will 
 see thy face again no more. 
 
 EXODUS XI. 
 
 Hebrew text and pre¬ 
 sent VERSION. 
 
 1. And the Lord said 
 unto Moses, Yet will I 
 bring one plague more 
 upon Pharaoh and upon 
 Egypt, afterwards he 
 will let you go hence: 
 when he shall let you go, 
 he shall surely thrust you 
 out hence altogether. 
 
 2. Speak now in the 
 ears of the people ; and 
 let every man borrow of 
 his neighbour, and every 
 woman of her neighbour, 
 jewels of silver, and jewels 
 of gold. 
 
 3. And the Lord gave 
 the people favour in the 
 sight of the Egyptians. 
 
 Samaritan text and new 
 version. 
 
 1. Then Jehovah said 
 unto Moses, Yet will I 
 bring one plague more 
 upon Pharaoh and upon 
 Egypt, and afterwards he 
 will send you out hence : 
 when he will send you 
 aw T ay, he will surely drive 
 you hence altogether. 
 
 2. Speak now in the 
 ears of the people ; and 
 let every man ask of his 
 neighbour, and every wo¬ 
 man of her neighbour, ves¬ 
 sels of silver, and vessels 
 of gold and raiment. 
 
 3. And I will give this 
 people favour in the sight 
 of the Egyptians, so that 
 they shall give them what 
 they ask. 
 
 346 
 
 texts collated and compared. 
 
 EXODUS XI. 
 
 Hebrew. Samaritan. 
 
 4. For about midnight 
 I will go forth into the\ 
 midst of the land of Egypt, j 
 
 5. And every first-born 
 in the land of Egypt shall 
 die, from the first-born of 
 Pharaoh who sitteth upon 
 his throne, unto the first¬ 
 born of the maid-servant 
 that is behind the mill; 
 
 • and even unto the first¬ 
 
 born of every beast. 
 
 6. And there shall be a 
 great cry through all the 
 land of Egypt , such as 
 there was none like it, nor 
 shall be like it any more. 
 
 7. But against any of 
 the children of Israel shall 
 not a dog move his tongue, 
 against man or even against 
 beast; that thou mayest 
 know that Jehovah doth 
 put a difference between 
 the Egyptians and Israel. 
 
 Moreover the man Moses 8. And thou also shalt 
 was very great in the land be greatly honoured in 
 of Egypt, in the sight of the land of Egypt, in the 
 Pharaoh’s servants, and in sight of Pharaoh’s ser- 
 the sight of the people. vants, and in the sight of 
 
 the people. 
 
 9. Then Moses said 
 unto Pharaoh, Thus saith 
 Jehovah, Israel is my son, 
 my first-born ; and I said 
 unto thee, Let my son go 
 that he may serve me. 
 
 10. But thou hast re¬ 
 fused to let him go; be¬ 
 hold, Jehovah slayeth thy 
 son, thy first-born. 
 
 4. And Moses said,Thus 11. And Moses said, 
 
 saith the Lord, About mid- Thus saith Jehovah, About 
 night will I go out into midnight will I go forth 
 the midst into the midst of the land 
 
 of Egypt. of Egypt. 
 
 5. And all the first-born 12. And every first-born 
 
 in the land of Egypt shall in the land of Egypt shall 
 die, from the first-born of die, from the first-born of 
 Pharaoh that sitteth upon Pharaoh that sitteth upon 
 his throne, even unto the his throne, unto the first 
 first-born of the maid-ser- born of the maid-servant 
 vant that is behind the that is behind the mill; 
 
 mill; and all the first-born and even unto the first- 
 
 of beasts. born of every beast. 
 
 6. And there shall be 13. And there shall be 
 
 a great cry through all the a great cry through all the 
 land of Egypt, such as land of Egypt, such as 
 
 there was none like it, there was none like it, 
 
 nor shall be like it any nor shall be like it any 
 more. more. 
 
 7. But against any of 14. But against any of 
 
 a 
 
Directions concerning the 
 
 CHAP. XTT. 
 
 celebration of the passover. 
 
 EXODUS XI. 
 
 EXODUS XI. 
 
 Hebrew. 
 
 Samaritan. 
 
 Hebrew. 
 
 Samaritan. 
 
 the children of Israel shall 
 not a dog move his tongue, 
 against man or 
 beast; that ye may know 
 how that the Lord doth 
 put a difference between 
 the Egyptians and Israel. 
 
 8. And all these thy 
 servants shall come down 
 unto me, and bow down 
 themselves unto me, say¬ 
 ing, Get thee out and all the 
 people that follow thee ; 
 and after that I will go out. 
 And he went out from 
 Pharaoh in great anger. 
 
 9. And the Lord said 
 unto Moses, Pharaoh shall 
 not hearken unto you, that 
 my wonders may be multi¬ 
 plied in the land of Egypt. 
 
 the children of Israel shall 
 not a dog move his tongue, 
 against man or even against 
 beast : that thou mayest, 
 know that the Lord doth 
 put a difference between 
 the Egyptians and Israel. 
 
 15. And all these thy 
 servants shall come down 
 to me, and bow down 
 themselves to me, saying, 
 Go forth, thou and all the 
 people that follow thee ; 
 and then I will go forth. 
 
 16. Then went he forth 
 from before Pharaoh in 
 great indignation. 
 
 17. And Jehovah said 
 unto Moses, Pharaoh doth 
 not hearken unto you, that 
 my wonders may be multi¬ 
 plied in the land of Egypt. 
 
 10. And Moses and 
 Aaron did all these won¬ 
 ders before Pharaoh : and 
 the Lord hardened Pha¬ 
 raoh’s heart, so that he 
 would not let the chil¬ 
 dren of Israel go out of 
 his land. 
 
 18. And Moses and 
 Aaron performed all these 
 wonders before Pharaoh : 
 but Jehovah hardened 
 Pharaoh’s heart, so that 
 he would not let the chil¬ 
 dren of Israel go out of 
 his land. 
 
 “ The reader has now the whole of this chapter 
 before him. When, therefore, he has first read the 
 28th and 29th verses of the preceding chapter, and 
 has then observed with due surprise the confusion of 
 the Hebrew text in chap, xi., he will be prepared to 
 acknowledge with due gratitude the regularity and 
 truth of the Samaritan text, through these many and 
 very considerable differences.”— Remarks on select 
 passages in the Old Testament , 8vo., Oxford, 1787. 
 
 The reader will pass his own judgment on the 
 weight of this reasoning, and the importance of the 
 additions preserved in the Samaritan text; a convic¬ 
 tion of their utility has induced me to insert them. 
 
 CHAPTER XII. 
 
 The month Abib is to be considered as the commencement of the year , 1 , 2. The Passover instituted; the 
 lamb or kid to be used on the occasion to be taken from the flock the tenth day of the month , and each 
 family to provide one , 3, 4. The lamb dr kid to be a male of the first year without blemish , 5. To be 
 killed on the fourteenth day, 6, and the blood to be sprinkled on the side posts and lintels of the doors, 7. 
 The flesh to be prepared by roasting, and not to be eaten either sodden or raw, 8, 9 ; and no part of it to 
 be left till the morning, 10. The people to eat it with their loins girded, <fc., as persons prepared for a 
 journey, 11. Why called the Passover, 12. The blood sprinkled on the door posts, dfc., to be a token to 
 them of preservation from the destroying angel, 13. The fourteenth day of the month Abib to be a feast 
 for ever, 14. Unleavened bread to be eaten seven days, 15. This also to be observed in all their genera¬ 
 tions for ever, 17—20. Moses instructs the elders of Israel how they are to ofjer the lamb and sprinkle 
 his blood, and for what purpose, 21—23. He binds them to instruct their children in the nature of this rite, 
 24—27. The children of Israel act as commanded, 28. All the first-born of Egypt slain, 29, 30. Pha¬ 
 raoh and the Egyptians urge Moses, Aaron, and the Israelites to depart, 31—33. They prepare for their 
 departure, and get gold, silver, and raiment from the Egyptians, 34—36. They journey from Rameses 
 to Succoth, in number six hundred thousand men, besides women and children, and a mixed multitude, 37, 38. 
 They bake unleavened cakes of the dough they brought with them out of Egypt, 39. The time in ivhich 
 they sojourned in Egypt, 40-42. Different ordinances concerning the Passover, 43-49 ; which are all 
 punctually observed by the people, who are brought out of Egypt the same day, 50, 51. 
 
 A. M. 2513 . A ND the Lord spake unto 
 
 B. C. 1491. A 1 . 
 
 An. Exod. Isr. l. Moses and Aaron in the 
 
 Abib or Nisan. i an( j Egypt, saying, 
 
 2 a This month shall he unto you the 
 
 a Chap. xiii. 4 ; Deut. xvi. 1; xxiii. 15 ; xxxiv. 18 ; 
 
 beginning of months : it shall A. M. 2513. 
 So B. C. 1491. 
 
 he the first month of the year An. Exod. Isr. l. 
 
 Abib or Nisan. 
 
 to you. __ 
 
 3 Speak ye unto all the congregation of 
 
 Lev. xiii. 5 ; Num. xxviii. 16; Esth. iii. 7. 
 
 NOTES ON CHAP. XII. 
 
 Verse 2. This month shall be unto you the begin¬ 
 ning of months] It is supposed that God now changed 
 the commencement of the Jewish year. The month 
 to which this verse refers, the month Abib, answers to 
 a part of our March and April; whereas it is supposed 
 that previously to this the year began with Tisri, 
 which answers to a part of our September; for in this 
 month the Jews suppose God created the world, when 
 
 a 
 
 the earth appeared at once with all its fruits in perfec¬ 
 tion. From this circumstance the Jews have formed 
 a twofold commencement of the year, which has given 
 rise to a twofold denomination of the year itself, to 
 which they afterwards attended in all their reckon¬ 
 ings : that which began with Tisri or September was 
 called their civil year ; that which began with Abib or 
 March was called the sacred or ecclesiastical year. 
 
 As the exodus of the Israelites formed a particular 
 
 347 
 
EXODUS. 
 
 lamb described 
 
 The paschal 
 
 b' c hoi * * 3, I srae ^j saying, In the tenth day 
 
 An. Exod. isr. l. of this month they shall take to 
 Abu 01 Niban. ever y man a b lamb, ac¬ 
 
 cording to the house of their fathers, a lamb 
 for a house : 
 
 4 And if the household be too little for the 
 lamb, let him and his neighbour next unto his 
 house take it , according to the number of the 
 
 b Or, kid. - c Lev. xxii. 19, 20, 21 ; Mai. i. 8, 14; Heb. ix. 14; 
 
 1 Pet. i. 19. 
 
 era, which is referred to in Jewish reckonings down to 
 the building of the temple, I have marked it as such 
 in the chronology in the margin; and shall carry it down 
 to the time in which it ceased to be acknowledged. 
 
 Some very eminently learned men dispute this ; and 
 especially Houbigant, wdio contends with great plau¬ 
 sibility of argument that no new commencement of the 
 year is noted in this place; for that the year had al¬ 
 ways begun in this month, and that the words shall be, 
 which are inserted by different versions, have nothing 
 answering to them in the Hebrew, which he renders 
 literally thus : Hie mensis vobis est caput mensium; 
 hie vobis primus est anni mensis. “ This month is to 
 you the head or chief of the months ; it is to you the 
 first month of the year.” And he observes farther 
 that God only marks it thus, as is evident from the 
 context, to show the people that this month, which 
 was the beginning of their year, should be so desig¬ 
 nated as to point out to their posterity on what month 
 and on what day of the month they were to celebrate 
 the passover and the feast of unlea\ ened bread. His 
 words are these : “ Ergo superest, et Hebr. ipso ex 
 contextu efficitur, non hie novi ordinis annum con- 
 stitui, sed eum anni mensem, qui esset primus, ideo 
 eommemorari, ut posteris constaret, quo mense, et quo 
 die mensis pascha et azyma celebranda essent.” 
 
 Verse 3. In the tenth day of this month ] In after 
 times they began their preparation on the thirteenth 
 day or day before the passover, which was not cele¬ 
 brated till the fourteenth day, see ver. 6 : but on the 
 present occasion, as this was their first passover , they 
 probably required more time to get ready in ; as a 
 state of very great confusion must have prevailed at 
 this time. Mr. Ainsworth remarks that on this day 
 the Israelites did aftenvards go through Jordan into 
 the land of Canaan; Josh. iv. 19. And Christ, our 
 Paschal Lamb, on this day entered Jerusalem, riding 
 on an ass; the people bearing palm branches, and 
 crying, Hosanna, John xii. 1, 12, 13, &c. : and in 
 him this type was truly fulfilled. 
 
 A lamb] The original word rw seh signifies the 
 young of sheep and of goats, and may be indifferently 
 translated either lamb or kid. See ver. 5. 
 
 A lamb for a house] The whole host of Israel was 
 divided into twelve tribes, these tribes into families, 
 the families into houses , and the houses into particular 
 persons; Num. i., Josh. vii. 14.— Ainsworth. 
 
 Verse 4. If the household be too little] That is, If 
 there be not persons enough in one family to eat a 
 whole lamb, then two families must join together. The 
 
 348 
 
 souls ; every man, according to a. m. 2513 . 
 
 his eating, shall make your count An. Exod. isr. 1 . 
 for the lamb. Abib or N 1S an. 
 
 5 Your lamb shall be c without blemish, a 
 male d of the first year: ye shall take it out 
 from the sheep, or from the goats : 
 
 6 And ye shall keep it up until the e four¬ 
 teenth day of the same month : and the whole 
 
 d Heb. son of a year; Lev. xxiii. 12.-- e Lev. xxiii. 5 ; Num. 
 
 ix. 3; xxviii. 16; Deut. xvi. 1, 6. 
 
 rabbins allow that there should be at least ten persons 
 to one paschal lamb, and not more than twenty. 
 
 Take it, according to the number of the souls] The 
 persons who were to eat of it were to be first ascer¬ 
 tained, and then the lamb was to be slain and dressed 
 for that number. 
 
 Verse 5. Without blemish] Having no natural im¬ 
 perfection, no disease, no deficiency or redundancy of 
 parts. On this point the rabbins have trifled most 
 egregiously, reckoning fifty blemishes that render a 
 lamb or a kid, or any animal, improper to be sacrificed : 
 five in the ear, three in the eyelid, eight in the eye, 
 three in the nose, six in the mouth, &c., &c. 
 
 A male of the first year] That is, any age in the 
 first year between eight days and twelve months. 
 
 From the sheep, or from the goats] The r W seh 
 means either; and either was equally proper if with¬ 
 out blemish. The Hebrews however in general pre¬ 
 ferred the lamb to the kid. 
 
 Verse 6. Ye shall keep it up until the fourteenth day ] 
 The lamb or kid was to be taken from the flock on the 
 tenth day, and kept up and fed by itself till the four¬ 
 teenth day, when it was to be sacrificed. This was 
 never commanded nor practised afterwards. The rab¬ 
 bins mark four things that were required in the first 
 passover that were never required afterwards ; 1. The 
 eating of the lamb in their houses dispersed through 
 Goshen. 2. The taking the lamb on the tenth day. 
 
 3. The striking of its blood on the door posts and lin¬ 
 tels of their houses. And, 4. Their eating it in haste. 
 These things were not required of the succeeding 
 generations. 
 
 The whole assembly—shall kill it] Any person 
 might kill it, the sacrificial act in this case not being 
 confined to the priests. 
 
 In the evening.] D’mpn f’!3 beyn haarbayim, “be¬ 
 tween the two evenings.” The Jews divided the day 
 into morning and evening: till the sun passed the meri¬ 
 dian all was morning or forenoon; after that, all w T as 
 afternoon or evening. Their first, evening began just 
 after twelve o’clock, and continued till sunset; their 
 second evening began at sunset and continued till night, 
 i. e., during the whole time of tivilight; between twelve 
 o’clock, therefore, and the termination of tivilight, the 
 passover was to be offered. 
 
 “The day among the Jews had twelve hours, John 
 xi. 9. Their first hour was about six o’clock in the 
 mornino- with us. Their sixth hour was our noon. 
 
 o 
 
 Their ninth hour answered to our three o’clock in the 
 afternoon. By this we may understand that the time 
 
Directions for eating 
 
 CHAP. XII. 
 
 A. M. 2513 . assembly of the congregation 
 
 R P 14Q1 J O O 
 
 An. Exod. isr. l. of Israel shall kill it f in the 
 Abib or Nisan. eyening . 
 
 7 And they shall take of the blood, and 
 strike it on the two side posts, and on the 
 upper door post of the houses, wherein they 
 shall eat it. 
 
 8 And they shall eat the flesh in that night, 
 
 the paschal lamb. 
 
 roast with fire, and & unleavened A. M. 2513 . 
 bread ; and with bitter herbs An. Exod. isr. 1 . 
 they shall eat it. Ablb or Nlsan - 
 
 9 Eat not of it raw, nor sodden at all with 
 water, but h roast with fire ; his head with his 
 legs, and with the purtenance thereof. 
 
 10 1 And ye shall let nothing of it remain 
 until the morning; and that which remaineth 
 
 f Heb. between the tivo evenings ; chap. xvi. 12.-s Ch. xxxiv. 
 
 25; Deut. xvi. 3 ; Num. ix. 11; 1 Cor. iv. 8. 
 
 in which Christ was crucified began at the third hour, 
 that is, at nine o’clock in the morning, the ordinary 
 time for the daily morning sacrifice , and ended at the 
 ninth hour, that is, three o’clock in the afternoon, the 
 time of the evening sacrifice, Mark xv. 25, 33, 34, 
 37. Wherefore their ninth hour was their hour of 
 prayer , when they used to go into the temple at the 
 daily evening sacrifice, Acts iii. 1 ; and this was the 
 ordinary time for the passover. It is worthy of remark 
 that God sets no particular hour for the killing of the 
 passover : any time between the two evenings, i. e., 
 between twelve o’clock in the day and the termination 
 of twilight, was lawful. The daily sacrifice (see Exod. 
 xxix. 38, 39) was killed at half past the eighth hour , 
 that is, half an hour before three in the afternoon ; 
 and it was offered up at half past the ninth hour , that 
 is, half an hour after three. In the evening of the 
 passover it was killed at half past the seventh hour, 
 and offered at half past the eighth , that is, half an hour 
 before three : and if the evening of the passover fell 
 on the evening of the Sabbath, it was killed a.t half 
 past the sixth hour , and offered at half past the 
 seventh, that is, half an hour before two in the after¬ 
 noon. The reason of this was, they were first obliged 
 to kill the daily sacrifice, and then to kill and roast the 
 paschal lamb, and also to rest the evening before the 
 passover. Agreeably to this Maimonides says ‘ the 
 killing of the passover is after mid-day, and if they 
 kill it before it is not lawful; and they do not kill it 
 till after the daily evening sacrifice, and burning of in¬ 
 cense : and after they have trimmed the lamps they 
 begin to kill the paschal lambs until the end of the 
 day.’ By this time of the day God foreshowed the 
 sufferings of Christ in the evening of times or in the 
 last days, Heb. i. 2 ; 1 Pet. i. 19, 20 : and about the 
 same time of the day, when the paschal lamb ordina¬ 
 rily died, He died also, viz., at the ninth hour ; Matt, 
 xxvii. 46—50.” See Ainsworth. 
 
 Verse 7. Take of the blood, and strike it on the two 
 side posts ] This was to be done by dipping a bunch 
 of hyssop into the blood, and thus sprinkling it upon 
 the posts, &e. ; see ver. 22. That this sprinkling of 
 the blood of the paschal lamb was an emblem of the 
 sacrifice and atonement made by the death of Jesus 
 Christ, is most clearly intimated in the sacred writings, 
 1 Pet. i. 2 ; Heb. ix. 13, 14 ; viii. 10. It is remark¬ 
 able that no blood was to be sprinkled on the threshold , 
 to teach, as Mr. Ainsworth properly observes, a re¬ 
 verent regard for the blood of Christ, that men should 
 not tread under foot the Son of GOD , nor count the 
 
 a 
 
 h Deuteronomy xvi. 7.-‘Chapter xxiii. 18; 
 
 xxxiv. 25. 
 
 blood of the covenant wherewith they were sanctified 
 an unholy thing; Pleb. x. 29. 
 
 Verse 8. They shall eat the flesh—roast with fire ] 
 As it was the ordinary custom of the Jews to boil 
 their flesh, some think that the command given here 
 was in opposition to the custom of the Egyptians, who 
 ate raw flesh in honour of Osiris. The HUthiopians 
 are to this day remarkable for eating raw flesh, as is 
 the case with most savage nations. 
 
 Unleavened bread ] JYli'D matstsoth, from Hi*3 matsah, 
 to squeeze or compress, because the bread prepared 
 without leaven or yeast was generally compressed, sad 
 or heavy, as we term it. The word here properly 
 signifies unleavened cakes ; the word for leaven in He¬ 
 brew is pn chamets, which simply signifies to fer¬ 
 ment. It is supposed that leaven was forbidden on 
 this and other occasions, that the bread being less 
 agreeable to the taste, it might be emblematical of 
 their bondage and bitter servitude, as this seems to 
 have been one design of the bitter herbs which were 
 commanded to be used on this occasion, but this cer¬ 
 tainly was not the sole design of the prohibition : leaven 
 itself is a species of corruption, being produced by 
 fermentation, which in such cases tends to putrefac¬ 
 tion. In this very light St. Paul considers the subject 
 in this place ; hence, alluding to the passover as a type 
 of Christ, he says : Purge out therefore the old leaven 
 —for Christ our passover is sacrificed for us: there¬ 
 fore let us keep the feast, not with old leaven, neither 
 with the leaven of malice and ivickedness, but with the 
 unleavened bread of sincerity and truth; 1 Cor. v. 6-8. 
 
 Bitter herbs] What kind of herbs or salad is in¬ 
 tended by the word merorim, which literally sig¬ 
 
 nifies bitters, is not well known. The Jews think 
 cichory, ivild lettuce, horehound, and the like are in¬ 
 tended. Whatever may be implied under the term, 
 whether bitter herbs or bitter ingredients in general, it 
 was designed to put them in mind of their bitter and 
 severe bondage in the land of Egypt, from which God 
 was now about to deliver them. 
 
 Verse 9. With the purtenance thereof.\ All the 
 intestines, for these were abused by the heathens to 
 purposes of divination; and when roasted in the man¬ 
 ner here directed they could not be thus used. The 
 command also implies that the lamb was to be roasted 
 whole; neither the head or legs were to be separated* 
 nor the intestines removed. I suppose that these last 
 simply included the heart, lungs, liver, kidneys, &c., 
 and not the intestinal canal. 
 
 Verse 10. Ye shall let nothing of it remain until the 
 
 349 
 
EXODUS. 
 
 Manner of eating the lamb. 
 a. M. 2513 . of it until the morning ye shall 
 
 B. C.1491. , . , c ° J 
 
 An. Exod. isr. i. bum with hre. 
 
 Abib or Nisan. j j And thus shall ye eat it ; 
 loith your loins girded, your shoes on your feet, 
 and your staff in your hand ; and ye shall 
 eat it in haste : k it is the Lord’s passover. 
 
 K Deut. xvi. 5. - 1 Chap. xi. 4, 5 ; Amos v. 17. - m Numbers 
 
 xxxiii. 4. 
 
 morning ] Merely to prevent putrefaction; for it was 
 not meet that a thing offered to God should be sub¬ 
 jected to corruption, which in such hot countries it 
 must speedily undergo. Thus the body of our blessed 
 Lord saiv no corruption, Psalm xvi. 10 ; Acts ii. 27, 
 because, like the paschal lamb, it was a sacrifice offer¬ 
 ed to God. 
 
 It appears that from the Jewish passover the hea¬ 
 thens borrowed their sacrifice termed propter viam. 
 It was their custom previously to their undertaking a 
 journey, to offer a sacrifice to their gods, and to eat 
 the whole if possible, but if any part was left they 
 burned it with fire ; and this was called propter viam, 
 because it was made to procure a prosperous journey. 
 It was in reference to this that Cato is said to have 
 rallied a person called Q. Albidius , who, having eaten 
 up all his goods, set fire to his house, his only remain¬ 
 ing property. “ He has offered his sacrifice propter 
 viam," says Cato, “ because he has burned what he 
 could not eat.” This account is given by Macrobius, 
 Saturn., lib. ii., 2, edit. Bipont., vol. i., p. 333 ; and is 
 a remarkable instance how closely some of the religious 
 observances of the people of God have been copied by 
 the heathen nations. 
 
 Verse 11 . And thus shall ye eat it; with your loins 
 girded ] As in the eastern countries they wear long 
 loose garments, whenever they travel they tuck up the 
 fore parts of their garments in the girdle which they 
 wear round their loins. 
 
 Your shoes on your feet] This seems particularly 
 mentioned because not customary. “ The easterns 
 throw off their shoes when they eat, because it would 
 be troublesome,” says Sir J. Chardin, “ to keep their 
 shoes upon their feet, they sitting cross-legged on the 
 floor, and having no hinder quarters to their shoes, 
 which are made like slippers; and as they do not use 
 tables and chairs as we do in Europe, but have their 
 floors covered with carpets, they throw off their shoes 
 when they enter their apartments, lest they should soil 
 those beautiful pieces of furniture.” On the contrary 
 the Israelites were to have their shoes on, because now 
 about to commence their journey. It was customary 
 among the Romans to lay aside their shoes when they 
 went to a banquet. The servants took them off them 
 when they entered the house, and returned them when 
 they departed to their own habitations. 
 
 Your staff in your hand] The same writer ob¬ 
 serves that the eastern people universally make use of 
 a staff when they travel on foot. 
 
 Ye shall eat it in haste] Because they were sud¬ 
 denly to take their departure : the destroying angel 
 was at hand, their enemies were coming against them, 
 and they had not a moment to lose. 
 
 350 
 
 Why called the passover 
 
 12 For I 1 will pass through A. M. 2513 . 
 the land of Egypt this night, and An. Exod. isr.i 
 will smite all the first-born in the Ablb or N . isa . n l 
 land of Egypt, both man and beast; and 
 m against all the n gods of Egypt I will execute 
 judgment: 0 1 am the Lord. 
 
 n Or, princes ; chap. xxi. 6; xxii. 28; Psa. Ixxxii. 1, 6; John 
 x. 34, 35.- 0 Chap. vi. 2. 
 
 It is the Lord's passover.] That is, Jehovah is 
 now about to pass over the land, and the houses only 
 where the blood is sprinkled shall be safe from the 
 stroke of death. The Hebrew" word nD3 pesach, which 
 we very properly translate passover, and w r hich should 
 always be pronounced as two words , has its name from 
 the angel of God passing by or over the houses of the 
 Israelites, on the posts and lintels of which the blood 
 of the lamb w r as sprinkled, w'hile he stopped at the 
 houses of the Egyptians to slay their first-born. 
 
 Verse 3 2. Against all the gods of Egypt, <fr.] As 
 different animals w r ere sacred among the Egyptians, 
 the slaying of the first-born of all the beasts might be 
 called executing judgment upon the gods of Egypt. 
 As this however does not appear very clear and satis¬ 
 factory, some have imagined that the w T ord ’nhx elohey 
 should be translated princes, which is the rendering in 
 our margin; for as these princes, who were rulers of 
 the kingdom under Pharaoh, were equally hostile to 
 the Hebrew's with Pharaoh himself, therefore these 
 judgments fell equally heavy on them also. But we 
 may ask, Did not these judgments fall equally on all 
 the families of Egypt, though multitudes of them had 
 no particular part either in the evil counsel against the 
 Israelites or in their oppression 1 Why then distin¬ 
 guish those in calamities in which all equally shared 1 
 None of these interpretations therefore appear satis¬ 
 factory. Houbigant, by a very simple and natural 
 emendation, has, he thinks, restored the whole passage 
 to sense and reason. He supposes that 'nbtf elohey, 
 gods, is a mistake for , bn$'s able y, tents or habita¬ 
 tions, the n he and the 7 lamed being merely inter¬ 
 changed. This certainly gives a very consistent sense, 
 and points out the universality of the desolation to 
 which the whole context continually refers. He there¬ 
 fore contends that the text should be read thus : And 
 on all the tents (or habitations) of Egypt I will exe¬ 
 cute judgment; by which words the Lord signified 
 that not one dwelling in the whole land of Egypt should 
 be exempted from the judgment here threatened. It 
 is but justice to say that however probable this criti¬ 
 cism may appear, it is not supported by any of the 
 ancient versions, nor by any of the MSS. collated by 
 Kennicott and Be Rossi. The parallel place also 
 Num. xxxiii. 4, is rather against Houbigant’s inter¬ 
 pretation ; For the Egyptians buried all their first¬ 
 born, ivhich the Lord had smitten among them: upon 
 their gods also [onTI 1 ?^! ubeloheyhem] the Lord exe¬ 
 cuted judgments. But Houbigant amends the word 
 in this place in the same way as he does that in 
 Exodus. There appears also to be an allusion to this 
 former judgment in Isa. xix. 1 : Behold , the Lord —• 
 shall come into Egypt, and the idols [“S'Sx eliley] of 
 
 a 
 
CHAP- XII. 
 
 a continual ordinance 
 
 T7ie passover to be 
 
 a. M. 2513. 1 3 And the blood shall be to 
 
 An. Exod. Isr. l. you for a token upon the houses 
 Abi b or Nisan. w p ere y e are : and when I see 
 
 the blood, I will pass over you, and the plague 
 shall not be upon you p to destroy you, when 
 I smite the land of Egypt. 
 
 14 And this day shall be unto you * for a 
 memorial, and ye shall keep it a r feast to the 
 Lord throughout your generations ; ye shall 
 keep it a feast s by an ordinance for ever. 
 
 15 1 Seven days shall ye eat unleavened 
 bread ; even the first day ye shall put away 
 
 P Heb. for a destruction. --a Chap. xiii. 9.- r Lev. xxiii. 4, 
 
 5 ; 2 Kings xxiii. 21.- 8 Yer. 24, 43 ; chap. xiii. 10.- c Chap. 
 
 xiii. 6 ,7 ; xxiii. 15 ; xxxiv. 18, 25 ; Lev. xxiii. 5,6 ; Num. xxviii. 
 
 Egypt shall be moved at his presence. And in Jer. 
 xliii.'13 : The houses of the gods [TlStf TO bottey 
 elohey ] of the Egyptians shall he burn ivith fire. The 
 rabbins say that “ when Israel came out of Egypt, the 
 holy blessed God threw T down all the images of their 
 abominations, and they were broken to pieces.” When 
 a nation was conquered, it was always supposed that 
 their gods had either abandoned them or were over¬ 
 come. Thus Egypt w r as ruined, and their gods con¬ 
 founded and destroyed by Jehovah. See the note on 
 chap. xi. 7. 
 
 Yerse 13. The blood shall be to you for a token ] 
 It shall be the sign to the destroying angel, that the 
 house on which he sees this blood sprinkled is under 
 the protection of God, and that no person in it is to 
 be injured. See on ver. 11. 
 
 Yerse 14. A memorial\ To keep up a remem¬ 
 brance of the severity and goodness, or justice and 
 mercy, of God. Ye shall keep it a feast —it shall be 
 annually observed, and shall be celebrated with solemn 
 religious joy, throughout your generations —as long as 
 ye continue to be a distinct people ; an ordinance — 
 a Divine appointment, an institution of God himself, 
 neither to be altered nor set aside by any human 
 authority. 
 
 For ever ] Tpn chukkath olam , an everlasting 
 
 or endless statute, because representative of the Lamb 
 of God who taketh aw r ay the sin of the world ; whose 
 mediation, in consequence of his sacrifice, shaft endure 
 while time itself lasts ; and to whose merits and effi¬ 
 cacy the salvation of the soul shall be ascribable 
 throughout eternity. This, therefore, is a statute and 
 ordinance that can have no end, either in this world 
 or in the world to come. It is remarkable that though 
 the Jews have ceased from the whole of their sacri¬ 
 ficial system, so that sacrifices are no longer offered 
 by them in any part of the world, yet they all, in all 
 their generations and in all countries, keep up the re¬ 
 membrance of the passover, and observe the feast of 
 unleavened bread. But no lamb is sacrificed. Their 
 sacrifices have all totally ceased, ever since the de¬ 
 struction of Jerusalem by the Romans. Even the flesh 
 that is used on this occasion is partly roasted and partly 
 boiled , that it may not even resemble the primitive 
 sacrifice ; for they deem it unlawful to sacrifice out of 
 
 a 
 
 leaven out of your houses, for A.M.2513. 
 whosoever eateth leavened bread An. Exod. isr. 1 . 
 from the first day until the seventh Ablb or Nlsan - 
 day, u that soul shall be cut off from Israel. 
 
 16 And in the first day there shall be y a 
 holy convocation, and in the seventh day there 
 shall be a holy convocation to you; no man¬ 
 ner of work shall be done in them, save that 
 which every w man must eat, that only may 
 be done of you. 
 
 17 And ye shall observe the feast of unlea¬ 
 vened bread; for x in this self-same day have 
 
 17; Deut. xvi. 3, 8 ; 1 Cor. v. 7.- 
 
 13.- v Lev. xxiii. 7, 8 ; Num. xxviii. 18, 25. 
 
 x Chap. xiii. 3. 
 
 • u Gen. xvii. 14; Num. ix. 
 
 - w Heb. soul. 
 
 Jerusalem. The truth is, the true Lamb of God that 
 taketh away the sin of the world has been offered, and 
 they have no power to restore the ancient type. See 
 on ver. 27. 
 
 Yerse 15. Seven days shall ye eat unleavened bread ] 
 This has been considered as a distinct ordinance, and 
 not essentially connected with the passover. The 
 passover was to be observed on the fourteenth day of 
 the first month ; the feast of unleavened bread began 
 on the fifteenth and lasted seven days, the first and last 
 of wdfich were holy convocations. 
 
 That soul shall be cut off ] There are thirty-six 
 places in which this excision or cutting off is threat¬ 
 ened against the Jews for neglect, of some particular 
 duty ; and what is implied in the thing itself is not 
 well known. Some think it means a violent death, 
 some a premature death, and some an eternal death. 
 It is very likely that it means no more than a separa¬ 
 tion from the rights and privileges of an Israelite ; so 
 that after -this excision the person was considered as 
 a mere stranger, who had neither lot nor part in Israel, 
 nor any right to the blessings of the covenant. This 
 is probably what St. Paul means, Rom. ix. 3. But 
 we naturally suppose this punishment was not inflicted 
 but on those who had showed a marked and obstinate 
 contempt for the Divine authority. This punishment 
 appears to have been nearly the same with excommu¬ 
 nication among the Christians; and from this general 
 notion of the cutting off, the Christian excommunica¬ 
 tion seems to have been borrowed. 
 
 Yerse 16. In the first day—and in the seventh day 
 there shall be a holy convocation ] This is the first 
 place where we meet with the account of an assembly 
 collected for the mere purpose of religious worship. 
 Such assemblies are called holy convocations , which is 
 a very appropriate appellation for a religious assembly; 
 they were called together by the express command of 
 God, and were to be employed in a work of holiness. 
 iOpiO mikra, convocation, is a word of similar import 
 with the Greek euKkriaia , which w^e commonly trans¬ 
 late Church, and which properly signifies an assembly 
 convened by public call. 
 
 Yerse 17. Self-same day\ beetsem, in the body 
 
 of this day, or in the strength of this day ; probably 
 they began their march about day-break, called here 
 
 351 
 
EXODUS. 
 
 Feast of unleavened bread. 
 
 A. M. 2513 . I brought your armies out of the 
 
 An. Ex'od. isr. i. land of Egypt: therefore shall ye 
 Abib or Nisan. 0 b serve this day in your gene¬ 
 rations by an ordinance for ever. 
 
 18 y In the first month , on the fourteenth 
 day of the month at even, ye shall eat unlea¬ 
 vened bread, until the one and twentieth day 
 of the month at even. 
 
 19 z Seven days shall there be no leaven 
 found in your houses : for whosoever eateth 
 that which is leavened, a even that soul shall 
 be cut off from the congregation of Israel, 
 whether he be a stranger, or born in the land. 
 
 20 Ye shall eat nothing leavened ; in all 
 your habitations shall ye eat unleavened 
 bread. 
 
 21 Then Moses called for all the elders of 
 Israel, and said unto them, b Draw out and 
 take you a c lamb according to your families, 
 and kill the passover. 
 
 22 d And ye shall take a bunch of hyssop, 
 
 y Lev. xxiii. 5 ; Num. xxviii. 16.- z Exod. xxiii. 15 ; xxxiv. 
 
 18 ; Deut. xvi. 3 ; 1 Cor. v. 7, 8.- a Num. ix. 13.- b Ver. 3 ; 
 
 Num. ix. 4; Josh. v. 10; 2 Kings xxiii. 21 ; Ezra vi. 20 ; Matt, 
 xxvi. 18, 19 ; Mark xiv. 12-16 ; Luke xxii. 7, &c. 
 
 the body or strength of the day, and in Deut. xvi. 1, 
 by night —some time before the sun rose. 
 
 Verse 19. No leaven found in your houses ] To 
 meet the letter of this precept in the fullest manner 
 possible, the Jews, on the eve of this festival, institute 
 the most rigorous search through every part of their 
 houses, not only removing all leavened bread, but 
 sweeping every part clean, that no crumb of bread 
 shall be left that had any leaven in it. And so strict 
 were they in the observance of the letter of this law, 
 that if even a mouse was seen to run across the floor 
 with a crumb of bread in its mouth, they considered 
 the whole house as polluted, and began their purifi¬ 
 cation afresh. We have alreadvseen that leaven was 
 
 j 
 
 an emblem of sin, because it proceeded from corrup¬ 
 tion ; and the putting away of this implied the turning 
 to God with simplicity and uprightness of heart. See 
 on ver. 8, and the note on ver. 27. 
 
 Verse 21. Kill the passover .] That is, the lamb , 
 which was called the paschal or passover lamb. The 
 animal that was to be sacrificed on this occasion got 
 the name of the institution itself: thus the word cove¬ 
 nant is often put for the sacrifice offered in making the 
 covenant; so the rock was Christ , 1 Cor. x. 4 ; bread 
 and wine the body and blood of Christ, Mark xiv. 22, 
 24, St. Paul copies the expression, 1 Cor. v. 7 : 
 Christ our passover (that is, our paschal lamb) is sa¬ 
 crificed for us. 
 
 Verse 22. A bunch of hyssop ] The original word 
 D1TX ezob has been variously translated musk, rosemary, 
 polypody of the wall, mint, origanum , marjoram , and 
 hyssop : the latter seems to be the most proper. Park- 
 hurst says it is named from its detersive and cleansing 
 
 352 
 
 Door posts sprinkled with blood . 
 and dip it in the blood that is in A. M. 2513 . 
 
 ii- ! . .. , B. C. 1491. 
 
 the basin, and e strike the lintel An.Exod.isr. 1 . 
 
 and the two side posts with the Ablb or Nlsan ‘ 
 
 blood that is in the basin ; and none of you 
 
 shall go out at the door of his house until 
 
 the morning. 
 
 23 f For the Lord will pass through to 
 smite the Egyptians ; and when he seeth the 
 blood upon the lintel, and on the two side 
 posts, the Lord will pass over the door, and 
 s will not suffer h the destroyer to come in 
 unto your houses to smite you. 
 
 24 And ye shall observe this thing for an 
 ordinance to thee and to thy sons for ever. 
 
 25 And it shall come to pass, when ye be 
 come to the land which the Lord will give 
 you, 1 according as he hath promised, that ye 
 shall keep this service. 
 
 26 k And it shall come to pass, when your 
 children shall say unto you, What mean ye 
 by this service ? 
 
 c Or, kid. - d Heb. xi. 28.- ^ Verse 7.- f Verse 12, 13 
 
 s Ezek. ix. 6 ; Rev. vii. 3 ; ix. 4.- h 2 Sam. xxiv. 16 ; 1 Cor 
 
 x. 10; Heb. xi. 28.- 1 Chap. iii. 8, 17.- k Chap. xiii. 8, 14 
 
 Deut. xxxii. 7 ; Josh. iv. 6 ; Psa. lxxviii. 6. 
 
 qualities, whence it was used in sprinkling the blood 
 of the paschal lamb, in cleansing the leprosy, Lev. xiv. 
 4, 6, 51, 52 ; in composing the water of purification, 
 Num. xix. 6, and sprinkling it, ver. 18. It was a 
 type of the purifying virtue of the bitter sufferings of 
 Christ. And it is plain, from Psa. li. 7, that the 
 psalmist understood its meaning. Among botanists 
 hyssop is described as “ a genus of the gymnospermia 
 (naked-seeded) order, belonging to the didynamia class 
 of plants. It has under-shrubby, low, bushy stalks, 
 growing a foot and a half high, small, spear-shaped, 
 close-sitting, opposite leaves, with several smaller ones 
 rising from the same joint; and all the stalks and 
 branches terminated by erect whorled spikes of flowers 
 of different colours, in the varieties of the plant. The 
 leaves have an aromatic smell, and a warm pungent 
 taste. The leaves of this plant are particularly re¬ 
 commended in humoral asthmas, and other disorders 
 of the breast and lungs, and greatly promote expecto¬ 
 ration.” Its medicinal qualities were probably the 
 reason why this plant was so particularly recommended 
 in the Scriptures. 
 
 Verse 26. What mean ye by this service ?] The 
 establishment of this service annually was a very wise 
 provision to keep up in remembrance this wonderful 
 deliverance. From the remotest antiquity the institu¬ 
 tion of feasts, games, &c., has been used to keep up 
 the memory of past grand events. Hence God insti¬ 
 tuted the Sabbath, to keep up the remembrance of the 
 creation; and the passover, to keep up the remembrance 
 of the deliverance from Egypt. All the other feasts 
 were instituted on similar reasons. The Jews never 
 took their sons to the tabernacle or temple till they 
 
CHAP. XII. 
 
 Their posterity to be taught 
 
 the nature of the passover. 
 
 a. M. 2513. 27 That ye shall say, 1 It is 
 
 An. Exod. isr. l. the sacrifice of the Lord’s pass- 
 Abih or Nisan. over) w h 0 passed over the houses 
 
 of the children of Israel in Egypt, when he 
 smote the Egyptians, and delivered our houses. 
 
 1 Ver. 11.- m Chap. iv. 31. 
 
 And the people m bowed the head A. M. 2513. 
 
 r . B C. 1491. 
 
 and worshipped. An. Exod. isr’. 1 . 
 
 28 And the children of Israel Abib or NisalK 
 
 went away, and n did as the Lord had com¬ 
 manded Moses and Aaron, so did they. 
 
 n Heb. xi. 28. 
 
 were twelve years of age, nor suffered them to eat of 
 the flesh of any victim till they had themselves offered 
 a sacrifice at the temple, which they were not permit¬ 
 ted to do before the twelfth year of their age. It was 
 at this age that Joseph and Mary took our blessed Lord 
 to the temple, probably for the first time, to offer his 
 sacrifice. See Calmet. 
 
 Verse 27. It is the sacrifice of the Lords passover ] 
 We have already intimated that the paschal lamb was 
 an illustrious type of Christ; and we shall find that 
 every thing in this account is typical or representative. 
 The bondage and affliction of the people of Israel may 
 be considered as emblems of the hard slavery and 
 wretchedness consequent on a state of sinfulness. Sa¬ 
 tan reigns over both body and soul, bringing the whole 
 into subjection to the law of sin and death ; while va¬ 
 rious evil tempers, passions, lusts, and irregular appe¬ 
 tites, act as subordinate tormentors, making the lives 
 of the vassals of sin bitter, because of the rigour by 
 which they are obliged to serve. Reader, is this thy 
 case l The mercy of God projects the redemption of 
 man from this cruel bondage and oppression ; and a 
 sacrifice is appointed for the occasion by God himself, 
 to be offered with particular and significant rites and 
 ceremonies, all of which represent the passion and 
 death of our blessed Lord, and the great end for which 
 he became a sacrifice, viz., the redemption of a lost 
 world from the power, the guilt, and the pollution of 
 sin, &c. And it is worthy of remark, 1. That the an¬ 
 niversary or annual commemoration of the passover 
 was strictly and religiously kept by the Jews on the 
 day, and hour of the day, on which the original trans¬ 
 action took place, throughout all their succeeding gene¬ 
 rations. 2. That on one of these anniversaries, and, 
 as many suppose, on the very day and hour on which 
 the paschal lamb was originally offered, our blessed 
 Lord expired on the cross for the salvation of the 
 world. 3. That after the destruction of Jerusalem the 
 paschal lamb ceased to be offered by the Jews through¬ 
 out the world, though they continue to hold the anni¬ 
 versary of the passover, but without any sacrifice, not¬ 
 withstanding their deep-rooted, inveterate antipathy 
 against the author and grace of the Gospel. 4. That 
 the sacrament of the Lord’s Supper was instituted to 
 keep this true paschal sacrifice in commemoration, and 
 that this has been religiously observed by the whole 
 Christian world (one very small class of Christians 
 excepted) from the foundation of Christianity to the 
 present day! 5. That the Jews were commanded to 
 eat the paschal lamb ; and our Lord, commemorating 
 the passover, commanded his disciples, saying, Take, 
 eat, this is my body, which is given for you ; do this 
 in remembrance' of ME. In the communion service 
 of the Church of England, the spirit and design both 
 of the type and antitype are most expressly con- 
 Vol. I. ( 24 I 
 
 densed into one point of view, in the address to the 
 communicant : “ Take and eat this in remembrance 
 that Christ died for thee ; and feed upon him, in thy 
 heart , by faith with thanksgiving.” Thus God con¬ 
 tinues the memorial of that grand transaction which 
 he has said should be an ordinance for ever; evidently 
 meaning thereby, that the paschal, lamb should be the 
 significator till the passion and death of Christ ; and 
 that afterwards bread and wine taken sacramentally, in 
 commemoration of his crucifixion, should be the con¬ 
 tinual representatives of that sacrifice till the end of 
 the world. Thus the passover in itself and in its re¬ 
 ference, is an ordinance for ever; and thus the words 
 of the Lord are literally fulfilled. Reader, learn from 
 this, 1. That if thou art not rescued from the thraldom 
 of sin, thou must perish for ever. 2. That nothing 
 less than the power and mercy of God can set thee 
 free. 3. That God will save thee in no other way 
 than by bringing thee out of thy sinful state, and from 
 thy wicked practices and companions. 4. That in or¬ 
 der to thy redemption it was absolutely necessary that 
 the Son of God should take thy nature upon him, and 
 die in thy stead. 5. That unless the blood of this sa¬ 
 crifice be sprinkled, in its atoning efficacy and merits, 
 on thy heart and conscience, the guilt and power of 
 thy sin cannot be taken away. 6. That as the blood 
 of the paschal lamb must be sprinkled on every house , 
 in order to the preservation of its inhabitants, so there 
 must be a personal application of the blood of the cross 
 to thy conscience, to take away thy sins. 7. As it 
 was not enough that the passover was instituted, but 
 the blood must be sprinkled on the lintels and door 
 posts of every house to make the rite effectual to the 
 salvation of each individual, so it is not enough that 
 Christ should have taken human nature upon him, and 
 died for the sin of the world ; for no man who has the 
 opportunity of hearing the Gospel is saved by that 
 death, who does not, by faith, get a personal applica¬ 
 tion of it to his own heart. 8. That those who wish 
 for an application of the atoning blood, must receive 
 this spiritual passover with a perfect readiness to de¬ 
 part from the land of their captivity, and travel to the 
 rest that remains for the people of God ; it being im¬ 
 possible, not only to a gross sinner, continuing such, 
 to be finally saved, (however he may presume upon the 
 mercy of God,) but also to a worldly-minded man, to 
 get to the kingdom of God ; for Christ died to save 
 us from the present evil world, according to the will of 
 God. 9. That in order to commemorate aright, in the 
 sacrament of the Lord’s Supper, the great atonement 
 made for the sin of the world, all leaven of malice, 
 bitterness, and insincerity, must be put away; as God 
 will have no man to partake of this mystery who does 
 not fully enter into its spirit and meaning. See 1 Cor. 
 v. 7, 8. 
 
 353 
 
EXODUS. 
 
 All the first-horn of the 
 
 Egyptians are slain. 
 
 A. M. 2513 . 29 0 And it came to pass, that 
 
 B. C. 1491. . , . , , , r „ 
 
 An. Exod. Isr. l. at midnight p the Lord smote all 
 
 Abxb or Nisan. ^ fij.gj.horn j n the land of Egypt, 
 
 q from the first-born of Pharaoh that sat on his 
 throne, unto the first-born of the captive that 
 
 was m the r dungeon ; and all tne A. M. 2513 . 
 
 n , r 1 B. C. 1491. 
 
 nrst-born OI cattle. An. Exod. Isr. I 
 
 30 And Pharaoh rose up in Abib or Nisan - 
 
 the night, he, and all his servants, and all 
 
 the Egyptians; and there was a s great cry 
 
 °Chap. xi. 4. -PNum. viii. 17; xxxiii. 4 ; Psa. lxxviii. 51 ; 
 
 cv. 36 ; cxxxv. 8 ; cxxxvi. 10. -q Chap. iv. 23 ; xi. 5 ; Wisd. 
 
 Yerse 29. Smote all the first-horn ] If we take the 
 term first-horn in its literal sense only , we shall be led 
 to conclude that in a vast number of the houses of the 
 Egyptians there could have been no death, as it is not 
 at all likely that every first-born child of every Egyp¬ 
 tian family was still alive, and that all the first-born of 
 their cattle still remained. And yet it is said, ver. 30, 
 that there was not a house where there was not one 
 dead. The word therefore must not be taken in its 
 literal sense only. From its use in a great variety of 
 places in the Scriptures it is evident that it means the 
 chief , most excellent , best beloved, most distinguished , 
 &c. In this sense our blessed Lord is called the first¬ 
 born of every creature , Col. i. 15, and the first-born 
 among many brethren , Rom. viii. 29 ; that is, he is 
 more excellent than all creatures, and greater than all 
 the children of men. In the same sense .we may un¬ 
 derstand Rev. i. 5, where Christ is called the first- 
 begotten from the dead , i. e., the chief of all that 
 have ever visited the empire of death, and on whom 
 death has had any power ; and the only one who by 
 his own might quickened himself. In the same sense 
 icisdom is represented as being brought forth before all 
 the creatures , and being possessed by the Lord in the 
 beginning of his ways, Prov. viii. 22-30 ; that is, the 
 ivisdom of God is peculiarly conspicuous in the produc¬ 
 tion, arrangement, and government of every part of 
 the creation. So Ephraim is called the Lord’s first¬ 
 born, Jer. xxxi. 9. And the people of Israel are often 
 called by the same name, see Exod. iv. 22 : Israel is 
 my son , my first-born ; that is, the people in whom 
 I particularly delight, and whom I will especially sup¬ 
 port and defend. And because the first-born are in 
 genera] peculiarly dear to their parents, and because 
 among the Jews they had especial and peculiar privi¬ 
 leges, whatever was most dear, most valuable, and most 
 prized, was thus denominated. So Micah vi. 7 : Shall 
 I give my first-born for my transgression, the fruit 
 of my body for the sin of my soid ? Shall I give up 
 the most beloved child I have, he that is most dear and 
 most necessary to me, in order to make an atonement 
 for my sins! In like manner the Prophet Zechariah, 
 speaking of the conversion of the Jews to the Gos¬ 
 pel of Christ, represents them as looking on him whom 
 they have pierced , and being as one that is in bitterness 
 for his first-born ; that is, they shall feel distress and 
 anguish as those who had lost their most beloved child. 
 So the Church triumphant in the kingdom of God are 
 called, Heb. xii. 23, the general assembly and Church 
 of the first-born, i. e., the most noble and excellent 
 of all human if not created beings. So Homer, II. 
 iv., ver. 102 : A pvuv irpoToyovuv pe^eiv kKuttiv eko- 
 Toyfrjv “A hecatomb of lambs all firstlings of the 
 flock.” That is, the most excellent of their kind. 
 
 In a contrary sense, when the word first-born is 
 a 354 
 
 xviii. 11.- r Heb. house of the pit. - s Chap. xi. 6 ; Prov. xxi. 
 
 13 ; Amos v. 17 ; James ii. 13. 
 
 joined to another that signifies any kind of misery or 
 disgrace , it then signifies the depth of misery, the ut¬ 
 most disgrace. So the first-born of the poor , Isa. 
 xiv. 30, signifies the most abject, destitute, and im¬ 
 poverished. The first-born of death , Job. xviii. 13, 
 means the most horrible kind of death. So in the 
 threatening against Pharaoh, chap. xi. 5, where he 
 informs him that he will slay all the first-born, from 
 the first-born of Pharaoh that sitteth upon the throne , 
 to the first-born of the maid-servant that is behind the 
 mill , he takes in the very highest and lowest condi¬ 
 tions of life. As there w T as no state in Egypt supe¬ 
 rior to the throne , so there was none inferior to that 
 of the female slave that ground at the mill. The 
 Prophet Plabakkuk seems to fix this as the sense in 
 which the word is used here; for speaking of the 
 plagues of Egypt in general, and the salvation which 
 God afforded his people, he says, chap. iii. 13 : Thou 
 wentest forth for the salvation of thy people—thou 
 woundedst the head (tJW rosh, the chief, the most ex¬ 
 cellent ) of the house of the wicked —of Pharaoh and 
 the Egyptians. And the author of the book of Wis¬ 
 dom understood it in the same way : The master and 
 the servant were punished after one manner ; and like 
 as the king, so suffered the common people—-for in one 
 moment the noblest offspring of them was destroyed; 
 chap, xviii. 11, 12. And in no other sense can we 
 understand the word in Psa. lxxxix. 27, where, among 
 the promises of God to David, we find the following : 
 Also I will make him my first-born, higher than the 
 kings of the earth ; in which passage the latter clause 
 explains the former ; David, as king, should be the 
 first-born of God, i. e., he should be higher than the 
 kings of the earth — the most eminent potentate in the 
 universe. In this sense, therefore, we should under¬ 
 stand the passage in question ; the most eminent per¬ 
 son in every family in Egypt, as well as those who 
 were literally the first-born, being slain in this plague. 
 Calmet and some other critics particularly contend for 
 this sense. 
 
 Yerse 30. There was a great cry\ No people in 
 the universe were more remarkable for their mourn¬ 
 ings than the Egyptians, especially in matters of reli¬ 
 gion ; they whipped, beat, tore themselves, and howled 
 in all the excess of grief. When a relative died, the 
 people left the house, ran into the streets, and howled 
 in the most lamentable and frantic manner.- See Diod. 
 Sicul., lib. i., and Herod., lib. ii., c. 85, 86. And 
 this latter author happening to be in Egypt on one 
 of their solemnities, saw myriads of people whipping 
 and beating themselves in this manner, lib. ii., c. 60 , 
 and see Mr. Bryant on the Plagues of Egypt, where 
 many examples are given, p. 162, &c. How dread¬ 
 ful then must the scene of horror and distress appear, 
 when there was not one house or family in Egypt 
 
 ( 24* ) 
 
Pharaoh commands the 
 
 CHAP. XII. 
 
 a. M. 2513 . m Egypt; for there was not a 
 
 B. C. 1491. . 5Ji / 7 
 
 An. Exod. isr. 1 . house where there was not one 
 Abib or Nisan. dead 
 
 31 And i he called for Moses and Aaron by 
 
 night, and said, Rise up, and get you forth 
 from among my people, " both ye and the 
 children of Israel; and go, serve the Lord, 
 as ye have said. . 
 
 32 v Also take your flocks and your herds, 
 as ye have said, and be gone ; and w bless 
 me also. 
 
 33 x And the Egyptians were urgent upon 
 the people, that they might send them out of 
 the land in haste ; for they said, AVe he all 
 dead men. 
 
 1 Chap. xi. 1 ; Psa. cv. 38.- u Chap. x. 9. - 7 Chap. x. 20. 
 
 w Gen. xxvii. 34.- x Chap. xi. 8 ; Psa. cv. 38.- v Gen. xx. 3. 
 
 * Or, dough.; chap. viii. 3.- a Chap. iii. 22 ; xi. 2. 
 
 where there was not one dead ; and according to their 
 custom, all the family running out into the streets be¬ 
 wailing this calamity ! 
 
 Verse 31. Called for Moses and Aaron ] That is, 
 he sent the message here mentioned to them ; for it 
 does not appear that he had any farther interview with 
 Moses and Aaron, after what is mentioned chap. x. 
 28, 29, and xi. 8. See the notes there. 
 
 Verse 33. The Egyptians were urgent upon the 
 people ] They felt much, they feared more; and there¬ 
 fore wished to get immediately rid of a people on 
 whose account they found they were smitten with so 
 many and such dreadful plagues. 
 
 Verse 34. The people took their dough before it was 
 leavened , <fc.\ There was no time now to make any 
 regular preparation for their departure, such was the 
 universal hurry and confusion. The Israelites could 
 carry but little of their household utensils with them ; 
 but some, such as they kneaded their bread and kept 
 their meal in, they were obliged to carry with them. 
 The kneading troughs of the Arabs are comparatively 
 small wooden bowls, wdiich, after kneading their bread, 
 in, serve them as dishes out of which they eat their 
 victuals. And as to these being bound up in their 
 clothes, no more may be intended than their wrapping 
 them up in their long, loose garments, or in what is still 
 used among the Arabs, and called hykes , wdiich is a 
 long kind of blanket, something resembling a highland 
 plaid, in which they often carry their provision, w T rap 
 themselves by day, and sleep at night. Dr. Shaw has 
 been particular in his description of this almost entire 
 wardrobe of an Arab. He says they are of different 
 sizes and of different qualities, but generally about six 
 yards in length, and five or six feet broad. He sup¬ 
 poses that w r hat we call Ruth’s veil, Ruth iii. 15, 
 was a hyke, and that the same is to be understood of 
 the clothes of the Israelites mentioned in this verse. 
 See his Travels, p. 224, 4to edition. 
 
 Verse 35. They borrowed of the Egyptians ] See 
 the note on chap. iii. 22, where the very exceptiona¬ 
 ble term borrow is largely explained. 
 
 a 
 
 Israelites to depart 
 
 34 And the people took their A. M. 2513. 
 dough before it was leavened, An?Exod. 4 far’ 1 . 
 their z kneading-troughs being Ablb or ^ lsan 
 bound up in their clothes upon their 
 shoulders. 
 
 35 And the children of Israel did according 
 to the word of Moses : and they borrowed 
 of the Egyptians a jewels of silver, and jewels 
 of gold, and raiment: 
 
 36 b And the Lord gave the people favour 
 in the sight of the Egyptians, so that they 
 lent unto them such things as they required. 
 And d they spoiled the Egyptians. 
 
 37 And d the children of Israel journeyed 
 from e Rameses to Succoth, about f six hun- 
 
 b Chap. iii. 21 ; xi. 3.- c Gen. xv. 14 ; chap. iii. 22 ; Psa. cv. 
 
 37.- d Num. xxxiii. 3, 5.- e Gen. xlvii. 11.-f Gen. xii. 2 ; 
 
 xlvi. 3; chap, xxxviii. 26; Num. i. 46 ; xi. 21. 
 
 Verse 37. From Rameses to Succoth ] Rameses 
 appears to have been another name for Goshen , though 
 it is probable that there might have been a chief city 
 or village in that land, where the children of Israel 
 rendezvoused previously to their departure, called 
 Rameses. As the term Succoth signifies booths or 
 tents , it is probable that this place was so named from 
 its being the place of the first encampment of the 
 Israelites. 
 
 Six hundred thousand ] That is, There was this 
 number of effective men, twenty years old and up¬ 
 wards, who were able to go out to war. But this 
 was not the whole number, and therefore the sacred 
 writer says they were about 600,000 ; for when the 
 numbers were taken about thirteen months after this 
 they were found to be six hundred and three thousand 
 five hundred and fifty , without reckoning those under 
 twenty years of age, or any of the tribe of Levi; see 
 Num. i. 45, 46. But besides those on foot, or foot¬ 
 men, there were no doubt many old and comparatively 
 infirm persons , who rode on camels, horses, or asses, 
 besides the immense number of women and children, 
 which must have been at least three to one of the 
 others ; and the mixed multitude, ver. 38, probably of 
 refugees in Egypt, who came to sojourn there, because 
 of the dearth which had obliged them to emigrate from 
 their own countries; and who now, seeing that the* 
 hand of Jehovah w T as against the Egyptians and with 
 the Israelites, availed themselves of the general con¬ 
 sternation, and took their leave of Egypt, choosing 
 Israel’s God for their portion, and his people for their 
 companions. Such a company moving at once, and 
 emigrating from their own country, the world never 
 before nor since witnessed ; no doubt upwards of two 
 millions of souls, besides their flocks and herds , even 
 very much cattle; and what but the mere providence 
 of God could support such a multitude, ana in the wil¬ 
 derness, too, where to this day the necessaries of life 
 are not to be found 1 
 
 Suppose we take them at a rough calculation thus, 
 two millions will be found too small a number. 
 
 355 
 
EXODUS. 
 
 Israelites' journey from Raineses. 
 
 The time they dwelt in Egypt. 
 
 A. M. 2513 . dred thousand on foot that were 
 
 B. C. 1491. . . . . .. . 
 
 A u. Exod. isr. i. men, besides children. 
 
 Abib or Nlban - 38 And s a mixed multitude 
 went up also with them ; and flocks, and 
 herds, even very much cattle. 
 
 39 And they baked unleavened cakes of 
 the dough which they brought forth out of 
 Egypt, for it was not leavened ; because 
 h they were thrust out of Egypt, and could 
 
 not tarry, neither had they pre- a. m. 2513 . 
 pared, for themselves any victual. An. Exod. Isr! 1 . 
 
 40 Now the sojourning of the Ablb or Nlsan - 
 children of Israel, who dwelt in Egypt, was 
 1 four hundred and thirty years. 
 
 4 1 And it came to pass at the end of the 
 four hundred and thirty years, even the self¬ 
 same day it came to pass, that all k the hosts 
 of the Lord went out from the land of Egypt. 
 
 £ Heb. a great mixture; Numbers xi. 4.- h Chapter vi. 1 ; xi. 
 
 1 ; ver. 33. 
 
 Effective men, 20 years old and upward 000,000 
 Two-thirds of whom we may suppose 
 were married, in which case their 
 
 wives would amount to. 400,000 
 
 These, on an average, might have 5 chil¬ 
 dren under 20 years of age, an estimate 
 which falls considerably short of the 
 number of children each family must 
 have averaged in order to produce from 
 75 persons, in A. M. 2298, upwards of 
 600,000 effective men in A. M. 2494, 
 a period of only 196 years .... 2,000,000 
 
 The Levites, who probably were not in¬ 
 cluded among the effective men . . 45,000 
 
 Their wives. 33,000 
 
 Their children. 165,000 
 
 The mixed multitude probably not less than 20,000 
 
 Total . . 3,263,000 
 
 Besides a multitude of old and infirm persons who 
 would be obliged to ride on camels and asses, &c., 
 and who must, from the proportion that such bear to 
 the young and healthy, amount to many thousands 
 more! Exclude even the Levites and their families, 
 and upwards of three millions will be left. 
 
 “ In Num. iii. 39 the male Levites, aged one month 
 and upwards, are reckoned 22,000, perhaps the females 
 did not much exceed this number, say 23,000, and 500 
 children, under one month, will make 45,500.”—Anon. 
 
 Had not Moses the fullest proof of his Divine mis¬ 
 sion, he never could have put himself at the head of 
 such an immense concourse of people, who, without 
 the most especial and effective providence, must all 
 have perished for lack of food. This single circum¬ 
 stance, unconnected with all others, is an ample de¬ 
 monstration of the Divine mission of Moses, and of 
 the authenticity and Divine inspiration of the Penta¬ 
 teuch. To suppose that an impostor, or one pretend¬ 
 ing only to a Divine call, could have ventured to place 
 himself at the head of such an immense body of people, 
 to lead them through a trackless wilderness, utterly 
 unprovided for such a journey, to a land as yet in the 
 possession of several powerful nations whom they 
 must expel before they could possess the country, 
 would have implied such an extreme of madness and 
 folly as has never been witnessed in an individual, 
 and such a blind credulity in the multitude as is un¬ 
 paralleled in the annals of mankind ! The succeeding 
 stupendous events proved that Moses had the authority 
 of God to do what he did ; and the people had at least 
 
 356 
 
 1 Gen. xv. 13; Acts vii. 6; Gal. iii. 17.- k Chapter vii. 4' 
 
 ver. 51. 
 
 such a general conviction that he had this authority, 
 that they implicitly followed his directions, and re¬ 
 ceived their law from his mouth. 
 
 Yerse 40. Now the sojourning of the children of 
 Israel, <fc.\ The statement in this verse is allowed 
 on all hands to be extremely difficult, and therefore 
 the passage stands in especial need of illustration. 
 “ That the descendants of Israel did not dwell 430 
 years in Egypt,” says Dr. Kennicott, “may be easily 
 proved, and has often been demonstrated. Some 
 therefore imagine that by Egypt here both it and Ca¬ 
 naan are to be understood. But this greater latitude 
 of place wall not solve the difficulty, since the Israel¬ 
 ites, including Israel their father, did not sojourn 430 
 years in both countries previous to their departure 
 from Egypt. Others, sensible of the still remaining 
 deficiency, would not only have Egypt in the text to 
 signify it and Canaan , but by a figure more compre¬ 
 hensive would have the children of Israel to mean 
 Israel's children, and Israel their father, and Isaac 
 the father of Israel, and part of the life of Abraham, 
 the father of Isaac. 
 
 “ Thus indeed,” says Dr. Kennicott, “ we arrive at 
 the exact sum, and by this method of reckoning we 
 might arrive at any thing but truth , which we may pre¬ 
 sume was never thus conveyed by an inspired writer.” 
 But can the difficulty be removed without having re¬ 
 course to such absurd shifts'? Certainly it can. The 
 Samaritan Pentateuch, in all its manuscripts and 
 printed copies, reads the place thus ;—■ 
 
 -iamMisa •mjt at -mAa <saa»nr 
 
 jet A3 vaiAX 
 
 Umoshab beney Yishrael vcabotham asher yashebu 
 baarets Cenaan, ubaarets mitsraim sheloshim shanak 
 vearba meoth shanah. 
 
 “ Noiv the sojourning of the children of Israel, and 
 of their fathers, which they sojourned in the land of 
 Canaan and in the land of Egypt , was 430 years.” 
 This same sum is given by St. Paul, Gal. iii. 17, who 
 reckons from the promise made to Abraham, when 
 God commanded him to go to Canaan, to the giving 
 of the law, which soon followed the departure from 
 Egypt; and this chronology of the apostle is concord¬ 
 ant with the Samaritan Pentateuch, which, by pre¬ 
 serving the two passages, they and their fathers , and 
 in the land of Canaan, which are lost out of the pre¬ 
 sent copies of the Hebrew text, has rescued this pas¬ 
 sage from all obscurity and contradiction. It may be 
 
 a 
 
CHAP. XII. 
 
 Who may, and who may 
 
 not, eat the passover. 
 
 A. M. 2513. 42 It is 1 a night m to be much 
 
 An. Exoci isr. l. observed unto the Lord for 
 A inh or Xisan . | 3rj [ n gj 11 g them out from the land 
 
 of Egypt: this is that night of the Lord to 
 be observed of all the children of Israel in 
 their generations. 
 
 43 And the Lord said unto Moses and 
 Aaron, This is n the ordinance of the pass- 
 
 1 Heb. a night of observation. - m See Deut. xvi. 6. 
 
 over: there shall no stranger A. M. 2513 . 
 
 . r ° B. C. 1491. 
 
 eat tiiereol An. Exod. isr. 1 . 
 
 44 But every man’s servant Ablb or Nisan - 
 that is bought for money, when thou hast 
 0 circumcised him, then shall he eat thereof. 
 
 45 p A foreigner and a hired servant shall 
 not eat thereof. 
 
 46 In one house shall it be eaten ; thou 
 
 n Num. ix. 14.- 0 Gen. xvii. 12, 13.-PLev. xxii. 10. 
 
 necessary to observe that the Alexandrian copy of the 
 Septuagint has the same reading as that in the Sama¬ 
 ritan. The Samaritan Pentateuch is allowed by many 
 learned men to exhibit the most correct copy of the 
 five books of Moses ; and the Alexandrian copy of the 
 Septuagint must also be allowed to be one of the 
 most authentic as well as most ancient copies of this 
 version which we possess. As to St. Paul, no man 
 will dispute the authenticity of his statement; and thus 
 in the mouth of these three most respectable witnesses 
 the whole account is indubitably established. That 
 these three witnesses have the truth, the chronology 
 itself proves : for from Abraham’s entry into Canaan 
 to the birth of Isaac was 25 years, Gen. xii. 4, xvii. 
 1—21 ; Isaac was 60 years old at the birth of Jacob, 
 Gen. xxv. 26 ; and Jacob was 130 at his going down 
 into Egypt, Gen. xlvii. 9 ; which three sums make 
 215 years. And then Jacob and his children having 
 continued in Egypt 215 years more, the whole sum 
 of 4 30 years is regularly completed. See KennicotVs 
 Dissertation on the Hebrew Text. 
 
 Yerse 42. A night to he much observed] A night 
 to be held in everlasting remembrance, because of the 
 peculiar display of the power and goodness of God, 
 the observance of which annually was to be considered 
 a religious precept while the Jewish nation should 
 continue. 
 
 Yerse 43. This is the ordinance of the passover] 
 From the last verse of this chapter it appears pretty 
 evident that this, to the 50th verse inclusive, consti¬ 
 tuted a part of the directions given to Moses relative 
 to the proper observance of the first passover, and 
 should be read conjointly with the preceding account 
 beginning at verse 21. It may be supposed that these 
 latter parts contain such particular directions as God 
 gave to Moses after he had given those general ones 
 mentioned in the preceding verses, but they seem all 
 to belong to this first passover. 
 
 There shall no stranger eat thereof] *0,3 p ben 
 nechar , the son of a stranger or foreigner, i. e., one 
 who was not of the genuine Hebrew stock, or one 
 who had not received circumcision ; for any circum¬ 
 cised person might eat the passover, as the total ex¬ 
 clusion extends only to the uncircumcised , see ver. 48. 
 As there are two sorts of strangers mentioned in the 
 sacred writings ; one who was admitted to all the 
 Jewish ordinances, and another who, though he dwelt 
 among the Jews, was not permitted to eat the passover 
 or partake of any of their solemn feasts; it may be 
 necessary to show what was the essential point of dis¬ 
 tinction through which the one was admitted and the 
 other excluded. 
 
 In treatises on the religious customs of the Jews 
 we frequently meet with the term proselyte , from the 
 Greek 'Kpoari'kvTog, a stranger or foreigner ; one who 
 is come from his own people and country to sojourn 
 with another. All who were not descendants of some 
 one of the twelve sons of Jacob, or of Ephraim and 
 Manasseh, the two sons of Joseph, were reputed stran¬ 
 gers or proselytes among the Jews. But of those 
 strangers or proselytes there were two kinds, called 
 among them proselytes of the gate , and proselytes of 
 justice or of the covenant. The former were such as 
 wished to dwell among the Jews, but would not sub¬ 
 mit to be circumcised; they, however, acknowledged 
 the true God, avoided all idolatry, and observed the 
 seven precepts of Noah, but were not obliged to ob¬ 
 serve any of the Mosaic institutions. The latter sub¬ 
 mitted to be circumcised, obliged themselves to observe 
 all the rites and ceremonies of the law, and were in 
 nothing different from the Jews but merely in their 
 having once been heathens. The former, or proselytes 
 of the gate, might not eat the passover or partake of 
 any of the sacred festivals; but the latter, the prose¬ 
 lytes of the covenant , had the same rights, spiritual and 
 secular, as the Jews themselves. See ver. 48. 
 
 Yerse 45. A foreigner] toshab, from 31#'’ 
 
 yashab, to sit down or dwell; one who is a mere so¬ 
 journer, for the purpose of traffic, merchandise, &c., 
 but who is neither a proselyte of the gate nor of the 
 covenant. 
 
 And a hired servant] Who, though he be bought 
 with money, or has indented himself for a certain term 
 to serve a Jew, yet has not become either a proselyte 
 of the gate or of the covenant. None of these shall 
 eat of it, because not circumcised —not brought under 
 the bond of the covenant; and not being under obli¬ 
 gation to observe the Mosaic law, had no right to its 
 privileges and blessings. Even under the Gospel of 
 our Lord Jesus Christ, he is the author of eternal sal¬ 
 vation only to them who obey him, Heb. v. 9 ; and 
 those w r ho become Christians are chosen to salvation 
 through sanctification of the Spirit, and belief of the 
 truth, 2 Thess. ii. 13 ; for the grace of God, that 
 bringeth salvation to all men, hath appeared, teaching 
 us that, DENYING UNGODLINESS and WORLDLY LUSTS, 
 we should live soberly, righteously, and godly, in 
 this present world; Tit. ii. 11, 12. Such persons only 
 walk worthy of the vocation wherewith they are called. 
 
 Yerse 46. In one house shall it be eaten] In one 
 family, if that be large enough ; if not, a neighbouring 
 family might be invited, ver. 4. 
 
 Thou shalt not carry forth aught of the flesh] Every 
 family must abide within doors because of the destroy- 
 
 357 
 
 a 
 
EXODUS. 
 
 must be circumcised 
 
 All who eat the passover 
 
 a. M. 2513 . shall not carry forth aught of the 
 
 An. Exod. isr. l. flesh abroad out of the house ; 
 Abib or Nisan. q neither shall ye break a bone 
 
 thereof. 
 
 47 r All the congregation of Israel shall 
 s keep it. 
 
 48 And 1 when a stranger shall sojourn with 
 thee, and will keep the passover to the Lord, 
 
 let all his males be circumcised, a. m. 2513 
 and then let him come near and An. Exod. Isr. 1. 
 keep it; and he shall be as one Ablb or Nlsan ' 
 that is born in the land : for no uncircumcised 
 person shall eat thereof. 
 
 49 u One law shall be to him that is home- 
 born, and unto the stranger that sojourneth 
 among you. 
 
 ( i Num. ix. 12; John xix. 33, 36.- r Ver. 6; Num. ix. 13. 
 
 s Heb. do it. 
 
 1 Numbers ix. 14.- u Numbers ix. 14 ; xv. 15, 16; 
 
 Gal. iii. 28. 
 
 ing angel, none being permitted to go out of his house 
 till the next day, ver. 22. 
 
 Neither shall ye break a hone thereof ] As it was 
 to be eaten in haste , (ver. 11,) there was no time either 
 to separate the bones, or to break them in order to ex¬ 
 tract the marrow ; and lest they should be tempted to 
 consume time in this way, therefore this ordinance was 
 given. It is very likely that, when the whole lamb 
 was brought to table, they cut off the flesh without 
 even separating any of the large joints, leaving the 
 skeleton, with whatever flesh they could not eat, to be 
 consumed with fire , ver. 10. This precept was also 
 given to point out a most remarkable circumstance 
 which 1500 years after was to take place in the cru¬ 
 cifixion of the Saviour of mankind, who was the true 
 Paschal Lamb, that Lamb of God that takes away the 
 sin of the world ; who, though he was crucified as a 
 common malefactor, and it was a universal custom to 
 break the legs of such on the cross, yet so did the 
 providence of God order it that a bone of him was not 
 broken. See the fulfilment of this wondrously ex¬ 
 pressive type, John xix. 33, 36. 
 
 Yerse 48. And when a stranger—will keep the 
 passover, c fc.] Let all who sojourn among you, and 
 who desire to partake of this sacred ordinance, not 
 only be circumcised themselves, but all the males of 
 their families likewise, that they may all have an equal 
 right to the blessings of the covenant. 
 
 Verse 49. One law shall he to him that is home-horn, 
 <fc.] As this is the first place that the term rnin torah 
 or law occurs, a term of the greatest importance in 
 Divine revelation, and on the proper understanding 
 of which much depends, I judge it best to give its 
 genuine explanation once for all. 
 
 The word min torah comes from the root ITT yarah, 
 which signifies to aim at, teach, point out, direct , lead, 
 guide, make straight, or even; and from these signi¬ 
 fications of the word (and in all these senses it is used 
 in the Bible) we may see at once the nature, pro¬ 
 perties, and design of the law of God. It is a sys¬ 
 tem of instruction in righteousness; it teaches the 
 difference between moral good and evil ; ascertains 
 what is right and fit to be done, and what should be 
 left undone, because improper to be performed. It 
 continually aims at the glory of God, and the happi¬ 
 ness of his creatures; teaches the true knowledge of 
 the true God, and the destructive nature of sin ; points 
 out the absolute necessity of an atonement as the only 
 means by which God can be reconciled to transgress¬ 
 ors ; and in its very significant rites and ceremonies 
 points out the Son of God, till he should come to put 
 
 358 
 
 away iniquity by the sacrifice of himself. It is a re¬ 
 velation of God’s wisdom and goodness, wonderfully 
 well calculated to direct the hearts of men into the 
 truth, to guide their feet into the path of life, and to 
 make straight, even, and plain that way which leads to 
 God, and in which the soul must walk in order to ar¬ 
 rive at eternal life. It is the fountain whence every 
 correct notion relative to God—his perfections, provi¬ 
 dence, grace, justice, holiness, omniscience, and omni¬ 
 potence, has been derived. And it has been the origin 
 whence all the true principles of law and justice have 
 been deduced. The pious study of it was the grand 
 means of producing the greatest kings, the most enlight¬ 
 ened statesmen, the most accomplished poets, and the 
 most holy and useful men, that ever adorned the world. 
 It is exceeded only by the Gospel of Jesus Christ, 
 which is at once the accomplishment of its rites and 
 predictions, and the fulfilment of its grand plan and 
 outline. As a system of teaching or instruction, it is 
 the most sovereign and most effectual; as by it is the 
 knowledge of sin, and it alone is the schoolmaster, irai- 
 dayuyog, that leads men to Christ, that they may be 
 justified through faith, Gal. iii. 24. Who can abso¬ 
 lutely ascertain the exact quantum of obliquity in a 
 crooked line, without the application of a straight one I 
 And could sin, in all its twistings, windings, and varied 
 involutions, have ever been truly ascertained, had not 
 God given to man this perfect rule to judge by? The 
 nations who acknowledge this revelation of God have, 
 as far as they attained to its dictates, the wisest, purest, 
 most equal, and most beneficial laws. The nations 
 that do not receive it have laws at once extravagantly 
 severe and extravagantly indulgent. The proper dis¬ 
 tinctions between moral good and evil, in such states, 
 are not known : hence the penal sanctions are not 
 founded on the principles of justice, weighing the ex¬ 
 act proportion of moral turpitude ; but on the most 
 arbitrary caprices, which in many cases show the ut¬ 
 most indulgence to first-rate crimes, while they punish 
 minor offences with rigour and cruelty. What is the 
 consequence ? Just what might be reasonably ex¬ 
 pected : the will and caprice of a man being put in the 
 place of the wisdom of God, the government is oppres¬ 
 sive, and the people, frequently goaded to distraction, 
 rise up in a mass and overturn it; so that the monarch, 
 however powerful for a time, seldom lives out half his 
 days. This was the case in Greece, in Rome, in the 
 major part of the Asiatic governments , and is the case 
 in all nations of the world to the present day, where 
 the governor is despotic, and the laws not formed ac¬ 
 cording to the revelation of God . 
 
 a 
 
The Israelites act as 
 
 CHAP. XII. 
 
 A. m. 2513. 50 Thus did all the children 
 
 An. Exod. isr l of Israel ; as the Lord com- 
 Abih or Xtsaa. manc [ed Moses and Aaron, so 
 
 did they. 
 
 v Ver. 41. 
 
 The word lex, law, among - the Romans, has been 
 derived from lego , I read; because when a law or 
 statute was made, it was hung up in the most public 
 places, that it might be seen , read , and known by all 
 men, that those who were to obey the laws might not 
 break them through ignorance, and thus incur the 
 penalty. This was called promulgatio legis , q. pro- 
 vulgatio, the promulgation of the law, i. e,, the laying 
 it before the common people. Or from ligo, I bi?id, 
 because the law binds men to the strict observance of 
 its precepts. The Greeks call a law voyog nomos, 
 from vvycj, to divide, distribute, minister to, or serve, 
 because the law divides to all their just rights, appoints 
 or distributes to each his proper duty, and thus serves 
 or ministers to the welfare of the individual and the 
 support of society. Hence where there are either no 
 laws, or unequal and unjust ones, all is distraction, 
 violence, rapine, oppression, anarchy, and ruin. 
 
 Verse 51. By their armies. ] tsibotham, from 
 
 NUi* tsaba , to assemble, meet together, in an orderly or 
 regulated manner, and hence to war, to act together 
 as troops in battle ; whence niJOV Hsebaoth, troops, 
 armies, hosts. It is from this that the Divine Being 
 calls himself miT Yehovah tsebaoth, the Lord 
 
 of hosts or armies, because the Israelites were brought 
 out of Egypt under his direction, marshalled and order¬ 
 ed by himself, guided by his wisdom, supported by his 
 providence, and protected by his might. This is the 
 true and simple reason why God is so frequently styled 
 in Scripture the Lord of hosts; for the Lord did 
 bring the children of Israel out of the land of Egypt 
 by their armies. 
 
 On this chapter the notes have been so full and so 
 explicit, that little can be added to set the subject be¬ 
 fore the reader in a clearer light. On the ordinance 
 of the passover, the reader is requested to consult the 
 notes on verses 7, 14, and 27. For the display of 
 God’s power and providence in supporting so great a 
 multitude where, humanly speaking, there was no pro¬ 
 vision, and the proof that the exodus of the Israelites 
 gives of the truth of the Mosaic history, he is referred 
 to ver. 37. And for the meaning of the term law, 
 to ver. 49. 
 
 On the ten plagues it may be but just necessary, 
 after what has been said in the notes, to make a few 
 general reflections. When the nature of the Egyptian 
 idolatry is considered, and the plagues which were 
 sent upon them, we may see at once the peculiarity 
 of the judgment, and the great propriety of its being 
 inflicted in the way related by Moses. The plagues 
 were either inflicted on the objects of their idolatry, or 
 by their means. 
 
 1 . That the river Nile was an object of their wor¬ 
 ship, and one of their greatest gods, we have already 
 seen. As the first plague, its waters were therefore 
 turned into blood; and the fish, many of which were 
 
 a 
 
 commanded by Moses 
 
 51 v x4nd it came to pass the a. m. 2513. 
 self-same day, that the Lord did An. Exod. isr. l, 
 bring the children of Israel out Ablb or Nlsan - 
 of the land of Egypt w by their armies. 
 
 w Chap. vi. 26. 
 
 objects also of their adoration, died. Blood was par¬ 
 ticularly offensive to them, and the touch of any dead 
 animal rendered them unclean. When then their great 
 god, the river, was turned into blood, and its waters 
 became putrid, so that all the fish, minor objects of 
 their devotion, died, we see a judgment at once calcu¬ 
 lated to punish, correct, and reform them. Could they 
 ever more trust in gods who could neither save them¬ 
 selves nor their deluded worshippers l 
 
 2. Mr. Bryant has endeavoured to prove that frogs, 
 the second plague, were sacred animals in Egypt, and 
 w r ere dedicated to Osiris : they certainly appear on 
 many ancient Egyptian monuments, and in such cir¬ 
 cumstances and connections as to show that they were 
 held in religious veneration. These therefore became 
 an awful scourge ; first, by their numbers, and their 
 intrusion into every place ; and, secondly, by their 
 death, and the infection of the atmosphere which took 
 place in consequence. 
 
 3. We have seen also that the Egyptians, espe¬ 
 cially the priests, affected great cleanliness , and would 
 not wear woollen garments lest any kind of vermin 
 should harbour about them. The third plague, by 
 means of lice or such like vermin, was wisely calcu¬ 
 lated both to humble and confound them. In this the)’ - 
 immediately saw a power superior to any that could 
 be exerted by their gods or their magicians ; and the 
 latter were obliged to confess, This is the finger of 
 God ! 
 
 4. That files were held sacred among the Egyp¬ 
 tians and among various other nations, admits of the 
 strongest proof. It is very probable that Baal-zebub 
 himself was worshipped under the form of a fly or 
 great cantharid. These, therefore, or some kind of 
 winged noxious insects, became the prime agents in 
 the fourth plague ; and if the cynomyia or d.og-fly be 
 intended, we have already seen in the notes with what 
 propriety and effect this judgment was inflicted. 
 
 5. The murrain or mortality among the cattle was 
 the fifth plague, and the most decisive mark of the 
 power and indignation of Jehovah. That dogs, cats, 
 monkeys, rams , heifers, and bulls, were all objects of 
 their most religious veneration, all the world know r s. 
 These were smitten in a most singular manner by the 
 hand of God ; and the Egyptians saw themselves de¬ 
 prived at once of all their imaginary helpers. Even 
 Apis, their ox-god, in whom they particularly trusted, 
 now suffers, groans, and dies under the hand of Jeho¬ 
 vah. Thus does he execute judgment against all the 
 gods of Egypt. See ver. 12. 
 
 6. The sixth plague, viz., of boils and blains, was 
 as appropriate as any of the preceding ; and the sprink¬ 
 ling of the ashes, the means by which it w r as produced, 
 peculiarly significant. Pharmacy, Mr. Bryant has ob¬ 
 served, was in high repute among the Egyptians; and 
 Isis, their most celebrated goddess, was considered as 
 the preventer or healer of all diseases. “For this 
 
 359 
 
General observations 
 
 EXODUS. 
 
 goddess,” says Diodorus, Hist., lib. i., “ used to reveal 
 herself to people in their sleep when they laboured 
 under any disorder, and afford them relief. Many who 
 placed their confidence in her influence napado^cog 
 tiyicuvscOcu, were miraculously restored. Many like¬ 
 wise who had been despaired of and given over by the 
 physicians on account of the obstinacy of the distem¬ 
 per, were saved by this goddess. Numbers who had 
 been deprived of their eyes, and of other parts of their 
 bodies, were all restored on their application to Isis.” 
 By this disorder, therefore, which no application to 
 their gods could cure, and which was upon the magi¬ 
 cians also, who were supposed to possess most power 
 and influence, God confounded their pride, showed the 
 folly of their worship, and the vanity of their depend 
 ence. The means by which these boils and blains 
 were inflicted, viz., the sprinkling of ashes from the 
 furnace , was peculiarly appropriate. Plutarch assures 
 us, De Iside et Osiride, that in several cities of Egypt 
 they were accustomed to sacrifice human beings to 
 Typhon, which they burned alive upon a high altar ; and 
 at the close of the sacrifice the priests gathered the 
 ashes of these victims, and scattered them in the air : 
 “ I presume,” says Mr. Bryant, “ with this view, that 
 where an atom of their dust was wafted, a blessing 
 might be entailed. The like was done by Moses with 
 the ashes of the furnace, that wherever any, the small¬ 
 est portion, alighted, it might prove a plague and a curse 
 to this cruel, ungrateful, and infatuated people. Thus 
 there was a designed contrast in these workings of 
 Providence, an apparent opposition to the superstition 
 of the times.” 
 
 7. The grievous hail , the seventh plague , attended 
 with rain, thunder , and lightning, in a country where 
 these scarcely ever occur, and according to an express 
 prediction of Moses, must in the most signal manner 
 point out the power and justice of God. Fire and water 
 were some of the principal objects of Egyptian idolatry; 
 and fire, as Porphyry says, they considered yeyav Eivai 
 deov, to be a great god. To find, therefore, that these 
 very elements, the objects of their adoration, were, at 
 the command of a servant of Jehovah, brought as a 
 curse and scourge on the whole land, and upon men 
 also and cattle, must have shaken their belief in these 
 imaginary deities, while it proved to the Israelites that 
 there ivas none like the God of Jeshurun. 
 
 8. In the eighth plague we see by what insignifi¬ 
 cant creatures God can bring about a general destruc¬ 
 tion. A caterpillar is beyond all animals the most 
 contemptible, and, taken singly, the least to be dreaded 
 in the whole empire of nature ; but in the hand of 
 Divine justice it becomes one of the most formidable 
 foes of the human race. From the examples in the 
 notes we see how little human power, industry, or art, 
 can avail against this most awful scourge. Not even 
 the most contemptible animal should be considered 
 with disrespect, as in the hand of God it may become 
 the most terrible instrument for the punishment of a 
 criminal individual or a guilty land. 
 
 9. The ninth plague, the total and horrible dark¬ 
 ness that lasted for three days , afforded both Israelites 
 and Egyptians the most illustrious proof of the power 
 and universal dominion of God ; and was particularly 
 to the latter a most awful yet instructive lesson against! 
 
 360 
 
 on the ten'plagues. 
 
 a species of idolatry which had been long prevalent in 
 that and other countries, viz., the worship of the celes¬ 
 tial luminaries . The sun and moon were both adored 
 as supreme deities, as the sole dispensers of light and 
 life ; and the sun was invoked as the giver of immor¬ 
 tality and eternal blessedness. Porphyry, De Abstin., 
 1. 4, preserves the very form used by the Egyptian 
 priests in addressing the sun on behalf of a deceased 
 person, that he might be admitted into the society of 
 the gods : 12 dean-ora 'll?ae, nac 0eoi navreg, oi nyv 
 
 roig avOponotg dovreg, rrpoodeigaoOs pe, nac rrapa- 
 dore roig a'idiocg Qeotg gvvolkov. “ O sovereign lord the 
 sun, and all ye other deities w T ho bestow life on man¬ 
 kind ! receive me, and grant that I may be admitted 
 as a companion with the immortal gods!” These 
 objects of their superstitious worship Jehovah showed 
 by this plague to be his creatures, dispensing or with¬ 
 holding their light merely at his will and pleasure; 
 and that the people might be convinced that all this 
 came by his appointment alone, he predicted this awful 
 darkness ; and that their astronomers might have the 
 fullest proof that this was no natural occurrence, and 
 could not be the effect of any kind of eclipse, which 
 even when total could endure only about four minutes, 
 (and this case could happen only once in a thousand 
 years,) he caused this palpable darkness to continue 
 for three days l 
 
 10. The tenth and last plague, the slajfing of the 
 first-born or chief person in each family, may be con¬ 
 sidered in the light of a Divine retribution: for after 
 that their nation had been preserved by one of the 
 Israelitish family, “ they had,” says Mr. Bryant, “ con¬ 
 trary to all right, and in defiance of original stipulation, 
 enslaved the people to whom they had been so much 
 indebted ; and not contented with this, they had pro¬ 
 ceeded to murder their offspring, and to render the 
 people’s bondage intolerable by a wanton exertion of 
 power. It had been told them that the family of the 
 Israelites were esteemed as God’s first-born, chap. iv. 
 22 ; therefore God said : Let my son go, that he may 
 serve me ; and if thou refuse—behold, I will slay thy 
 son, even thy first-born, ver. 23. But they heeded 
 not this admonition, and hence those judgments came 
 upon them that terminated in the death of the eldest 
 in each family ; a just retaliation for their disobedience 
 and cruelty.” See several curious and important 
 remarks on this subject in a work entitled, Observa¬ 
 tions upon the Plagues inflicted on the Egyptians, by 
 Jacob Bryant, 8vo., 1810. 
 
 On the whole we may say, Behold the goodness 
 and severity of God ! Severity mixed with goodness 
 even to the same people. He punished and corrected 
 them at the same time ; for there was not one of these 
 judgments that had not, from its peculiar nature and 
 circumstances, some emendatory influence. Nor could 
 a more effectual mode be adopted to demonstrate to 
 that people the absurdity of their idolatry, and the 
 inefficacy of their dependence, than that made use of 
 on this occasion by the wise, just, and merciful God. 
 At the same time the Israelites themselves must have 
 received a lesson of the most impressive instruction on 
 the vanity and wickedness of idolatry, to which they 
 were at all times most deplorably prone, and of which 
 they would no doubt have given many more examples, 
 
 a 
 
CHAP. XIII. 
 
 The law concerning the 
 
 had they not had the Egyptian plagues continually be¬ 
 fore their eyes. It was probably these signal displays 
 of God’s power and justice, and these alone , that in¬ 
 duced them to leave Egypt at his command by Moses 
 and Aaron; otherwise, with the dreadful wilderness 
 before them, totally unprovided for such a journey, in 
 which humanly speaking it was impossible for them 
 and their households to subsist, they would have rather 
 preferred the ills they then suffered, than have run the 
 
 first-born of man and beast. 
 
 risk of greater by an attempt to escape from their pre¬ 
 sent bondage. This is proved by their murmurings, 
 chap, xvi., from which it is evident that they preferred 
 Egypt with all its curses to their situation in the wil¬ 
 derness, and never could have been induced to leave 
 it had they not had the fullest evidence that it was the 
 will of God ; which will they were obliged, on pain 
 of utter destruction, to obey. 
 
 CHAPTER XIII. 
 
 God establishes the law concerning the first-born, and commands that all such , both of man and beast , should 
 be sanctified unto him , 1 , 2. Orders them to remember the day in which they were brought out of Egypt , 
 when they should be brought to the land of Canaan; and to keep this service in the month Abib, 3—5. 
 Repeats the command concerning the leavened bread, 6, 7, and orders them to teach their children the cause 
 of it, 8, and to keep strictly in remembrance that it was by the might of God alone they had been delivered 
 from Egypt, 9. Shows that the consecration of the first-born, both of man and beast, should take place 
 when they should be settled in Canaan , 10—12. The first-born of man and beast to be redeemed, 13. The 
 reason of this also to be shown to their children, 14, 15. Frontlets or phylacteries for the hands and 
 forehead commanded, 16. And the people are not led directly to the promised land , but about through the 
 wilderness; and the reason assigned , 17, 18. Moses takes the bones of Joseph 'with him, 19. They 
 journey from Succoth and come to Etham, 20. And the Lord goes before them by day in a pillar of cloud, 
 and by night in a pillar of fire, 21, which miracle is regularly continued both by day and night, 22. 
 
 A. M. 2513 . A ND the Lord spake unto 
 
 B. C. 1491. JrL . r 
 
 An. Exod. Isr.1. Moses, saying, 
 
 Abib or Nisan. o a 
 
 2 a .Sanctify unto me all the 
 first-born, whatsoever openeth the womb among 
 the children of Israel, both of man and of 
 beast: it is mine. 
 
 3 And Moses said unto the people, b R e¬ 
 member this day, in which ye came out from 
 Egypt, out of the house of c bondage ; for d by 
 strength of hand the Lord brought you out 
 from this place: e there shall no leavened 
 bread be eaten. 
 
 a Ver. 12, 13, 15; chap. xxii. 29, 30 ; xxxiv. 19 ; Lev. xxvii. 
 26; Num. iii. 13; viii. 16, 17 ; xviii. 15; Deut. xv. 19; Luke 
 ii. 23.- b Chap. xii. 42 ; Deut. xvi. 3. 
 
 4 f Phis day came ye out, m a. M. 2513 , 
 
 ! , 7 B. C. 1491. 
 
 the month Abib. An. Exod. isr. 1 . 
 
 5 And it shall be, when the Abib or Nisan ' 
 Lord shall s bring thee into the land of the 
 Canaanites, and the Hittites, and the Amorites, 
 and the Hivites, and the Jebusites, which he 
 h sware unto thy fathers to give thee, a land 
 flowing with milk and honey, j that thou shaft 
 keep this service in this month. 
 
 6 k Seven days thou shalt eat unleavened 
 bread, and in the seventh day shall be a feast 
 to the Lord. 
 
 c Heb. servants.- 
 
 Chap. vi. 1.- 
 
 xxiii. 15 ; xxxiv. 18 ; Deut. xvi. 1 
 vi. 8.--' Chap. xii. 25, 26.-- k Chap. xii. 15, 16 
 
 • e Chap. xii. 8.- 
 ■s Chap. iii. 8.- 
 
 - f Chap. 
 - h Chan. 
 
 NOTES ON CHAP. XIII. 
 
 Verse 1 . The Lord spake unto Moses ] The com¬ 
 mands in this chapter appear to have been given at 
 Succoth, on the same day in which they left Egypt. 
 
 Verse 2. Sanctify unto me all the first-born ] To 
 sanctify, “CHp kadash, signifies to consecrate, separate, 
 and set apart a thing or person from all secular pur¬ 
 poses to some religious use; and exactly answers to 
 the import of the Greek ityiafa, from a, privative, and 
 yr\, the earth, because every thing offered or conse¬ 
 crated to God was separated from all earthly uses. 
 Hence a holy person or saint is termed ayiog, i. e., a 
 person separated from the earth ; one who lives a holy 
 life, entirely devoted to the service of God. Thus the 
 persons and animals sanctified to God were employed in 
 the service of the tabernacle and temple; and the ani¬ 
 mals, such as were proper, were offered in sacrifice. 
 
 The Hindoos frequenly make a vow, and devote to 
 an idol the first-born of a goat and of a man. The goat 
 
 a 
 
 is permitted to run wild, as a consecrated animal. A 
 child thus devoted has a lock of hair separated, which 
 at the time appointed is cut off and placed near the 
 idol. Hindoo women sometimes pray to Gunga (the 
 Ganges) for children, and promise to devote the first¬ 
 born to her. Children thus devoted are cast into the 
 Ganges, but are generally saved by the friendly hand 
 of some stranger.— Ward's Customs. 
 
 Whatsoever openeth the womb\ That is, the first¬ 
 born, if a male ; for females were not offered, nor the 
 first male, if a female had been born previously. Again, 
 if a man had several wives, the first-born of each, if a 
 male, was to be offered to God. And all this was done 
 to commemorate the preservation of the first-born of 
 the Israelites, when those of the Egyptians were 
 destroyed. 
 
 Verse 5. When the Lord shall biing thee into the 
 land ] Hence it is pretty evident that the Israelites 
 were not obliged to celebrate the passover, or keep 
 
 361 
 
The annual celebration 
 
 EXODUS. 
 
 a. M. 2 . 313 . 7 Unleavened bread shall be 
 
 b. c. 1491. 1 . , 
 
 An. Exod.isr. i. eaten seven days; and there 
 
 Abib ot Nih.m. s } la q i no leavened bread be seen 
 with thee, neither shall there be leaven seen 
 with thee in all thy quarters. 
 
 8 And thou shalt m show thy son in that day, 
 saying, This is done , because of that which 
 the Lord did unto me, when I came forth out 
 of Egypt. 
 
 9 And it shall be for n a sign unto thee upon 
 thine hand, and for a memorial between thine 
 
 1 Chap. xii. 19.-- m Ver. 14 ; chap. xii. 26.- n See ver. 16 ; 
 
 chap. xii. 14; Num. xv. 39 ; Deut. vi. 8 ; xi. 18 ; Prov. i. 9 ; Isa. 
 xlix. 16 ; Jer. xxii. 24 ; Matt, xxiii. 5.- 0 Chap. xii. 14, 24. 
 
 the feast of unleavened bread, till they were brought 
 into the promised land. 
 
 Verse 6. Unleavened bread] Seeonchap. xii. 15,16. 
 
 Verse 9. And it shall be for a sign—upon thine hand] 
 This direction, repeated and enlarged ver. 16, gave 
 rise to phylacteries or tephillin , and this is one of the 
 passages which the Jews write upon them to the pre¬ 
 sent day. The manner in which the Jews understood 
 and kept these commands may appear in their practice. 
 They wrote the following four portions of the law upon 
 slips of parchment or vellum : Sanctify unto me the 
 first-born , Exod. xiii., from verse 2 to 10 inclusive. 
 And it shall be, when the Lord shall' bring thee into the 
 land, Exod. xiii., from verse 11 to 16 inclusive. Hear, 
 O Israel, the Lord our God is one Lord, Deut. vi., 
 from verse 4 to 9 inclusive. And it shall come to pass, 
 if ye shall hearken diligently , Deut. xi., from verse 13 
 to 21 inclusive. These four portions, making in all 30 
 verses, written as mentioned above, and covered with 
 leather, they tied to the forehead and to the hand or arm. 
 
 Those which were for the head (the frontlets ) they 
 wrote on four slips of parchment, and rolled up each by 
 itself, and placed them in four compartments, joined 
 together in one piece of skin or leather. Those which 
 were designed for the hand were formed of one piece 
 of parchment, the four portions being written upon it 
 in four columns, and rolled up from one end to the 
 other. These were all correct transcripts from the 
 Mosaic text, without one redundant or deficient letter, 
 otherwise they were not lawful to be worn. Those 
 for the head were tied on so as to rest on the forehead. 
 Those for the hand or arm were usually tied on the 
 left arm, a little above the elbow, on the inside, that 
 they might be near the heart, according to the com¬ 
 mand, Deut. vi. 6 : And these words which I command 
 thee this day shall be in thine heart. These phylac¬ 
 teries formed no inconsiderable part of a Jew’s religion; 
 they wore them as a sign of their obligation to God, 
 and as representing some future blessedness. Hence 
 they did not wear them on feast days nor on the Sab¬ 
 bath, because these things were in themselves signs; 
 but they wore them always when they read the law, or 
 when they prayed, and hence they called them rban 
 tephillin, prayer, ornaments, oratories, or incitements to 
 prayer. In process of time the spirit of this law was 
 lost in the letter, and when the word was not in their 
 mouth , nor the law in their heart, they had their phy- i 
 
 362 
 
 of the passover commanded . 
 
 eyes, that the Lord’s law may be A. M. 2513 . 
 in thy mouth : for with a strong An. Exod. isr. 1 . 
 hand hath the Lord brought thee A blb or N]san - 
 out of Egypt. 
 
 10 0 Thou shalt therefore keep this ordi¬ 
 nance in his season, from year to year. 
 
 11 And it shall be, when the Lord shall 
 bring thee into the land of the Canaanites, as 
 he sware unto thee and to thy fathers, and 
 shall give it thee, 
 
 12 p That thou shalt * set apart unto the Lord 
 
 p Ver. 2; chapter xxii. 29 ; xxxiv. 19 ; Lev. xxvii. 26 ; Num. 
 
 viii. 17 ; xviii. 15 ; Deut. xv. 19 ; Ezek. xliv. 30.-4 Hebrew 
 
 cause to pass over. 
 
 lacteries on their heads and on their hands. And the 
 Pharisees, who in our Lord’s time affected extraordi¬ 
 nary piety, made their phylacteries very broad, that 
 they might have many sentences written upon them, 
 or the ordinary portions in very large and observable 
 letters. 
 
 It appears that the Jews wore these for three dif¬ 
 ferent purposes:— 
 
 1. As signs or remembrancers. This was the original 
 design, as the institution itself sufficiently proves. 
 
 2. To procure reverence and respect in the sight of 
 the heathen. This reason is given in the Gemara, 
 Berachoth, chap. i. : “ Whence is it proved that the 
 phylacteries or tephillin are the strength of Israel ? 
 Ans. From what is written, Deut. xxviii. 10 : All the 
 people of the earth shall see that thou art called by 
 the name of the Lord (niTT Yehovah) and they shall 
 be afraid of thee.” 
 
 3. They used them as amulets or charms, to drive 
 away evil spirits. This appears from the Targum on 
 Canticles viii. 3 : His left hand is under my head , dpc . 
 “ The congregation of Israel hath said, I am elect 
 above all people, because I bind my phylacteries on 
 my left hand and on my head, and the scroll is fixed 
 to the right side of my gate, the third part of which 
 looks to my bed-chamber, that demons may not be 
 permitted to injure me.” 
 
 One of the original phylacteries or pban tephillin 
 now lies before me ; it is a piece of fine vellum, about 
 eighteen inches long, and an inch and quarter broad. It 
 is divided into four unequal compartments ; the letters 
 are very well formed, but written with many apices, 
 after the manner of the German Jews. In the first 
 compartment is written the portion taken from Exod. 
 xiii. 2—10 ; in the second, Exod. xiii. 11—16 ; in the 
 third, Deut. vi. 4—9 ; in the fourth, Deut. xi. 13—21, 
 as before related. This had originally served for the 
 hand or arm. 
 
 These passages seem to be chosen in vindication of 
 the use of the phylactery itself, as the reader may see 
 on consulting them at large. Bind them for a sign 
 upon thy hand; and for frontlets between thy eyes; 
 write them upon the posts of thy house and upon thy 
 gates ; all which commands the Jews take in the 
 most literal sense. To acquire the reputation of ex¬ 
 traordinary sanctity they wore the fringes of their 
 garments of an uncommon length. Moses had com- 
 
 a 
 
Reasons assigned for the CHAP. 
 
 A. M. 2513. all that openeth the matrix, and 
 
 An. Exod. isr. l. every firstling that cometh of a 
 Abib or Nisan. p east w hich thou hast; the males 
 
 shall he the Lord’s. 
 
 13 And r every firstling of an ass thou shalt 
 redeem with a s lamb ; and if thou wilt not 
 redeem it, then thou shalt break his neck : 
 and all the first-born of man among thy chil¬ 
 dren 4 shalt thou redeem. 
 
 14 u And it shall be when thy son asketh 
 thee v in time to come, saying, What is this ? 
 that thou shalt say unto him, w By strength 
 of hand the Lord brought us out from Egypt, 
 from the house of bondage : 
 
 15 And it came to pass, when Pharaoh 
 would hardly let us go, that x the Lord slew all 
 the first-born in the land of Egypt, both the 
 
 r Chap, xxxiv. 20 ; Num. xviii. 15,16.- s Or, kid. -* Num. 
 
 iii. 46, 47; xviii. 15, 16.- u Chap. xii. 26 ; Deut. vi. 20 ; Josh. 
 
 iv. 6, 21.- v Heb. to-morrow. 
 
 manded them, Num. xv. 38, 39, to put fringes to the 
 borders of their garments, that when they looked upon 
 even these distinct threads they might remember, not 
 only the law in general but also the very minutiae or 
 smaller parts of all the precepts , rites , and ceremonies 
 belonging to it. As those hypocrites (for such our 
 Lord proves them to be) were destitute of all the life 
 and power of religion within , they endeavoured to sup¬ 
 ply its place with phylacteries and fringes without. 
 The same principles distinguish hypocrites every 
 where, and multitudes of them may be found among 
 those termed Christians as well as among the Jeivs. 
 It is probably to this institution relative to the phylac¬ 
 tery that the words, Rev. xiv. 1, allude : And I looked, 
 and, lo, a hundred and forty-four thousand having his 
 Father’s name written on their foreheads. “ That is,” 
 says Mr. Ainsworth, “ as a sign of the profession of 
 God’s law; for that which in the Gospel is called his 
 name, (Matt. xii. 21,) in the prophets is called his 
 law, (Isa. xlii. 4).” So again antichrist exacts the 
 obedience to his precepts by a mark on men’s right 
 hands or on their foreheads , Rev. xiii. 16. 
 
 Verse 13. Every firstling of an ass thou shalt redeem 
 with a lamb ] Or a hid, as in the margin. In Num. 
 xviii. 15, it is said : “ The first-born of man shalt thou 
 surely redeem; and the firstling of an unclean beast 
 shalt thou redeem.” Hence we may infer that ass is 
 put here for any unclean beast, or for unclean beasts 
 in general. The lamb was to be given to the Lord, 
 that is, to his priest, Num. xviii. 8, 15. And then 
 the owner of the ass might use it for his own service, 
 which without this redemption he could not do; see 
 Deut. xv. 19. 
 
 The first-born, of man — shalt thou redeem .] This was 
 done by giving to the priests five standard shekels, 
 or shekels of the sanctuary, every shekel weighing 
 twenty gerahs. What the gerah was, see on Gen. xx. 
 16. And for the shekel, see Gen. xxiii. 15. 
 
 It may be necessary to observe here that the He- 
 
 a 
 
 XIII. consecration of the first-horn. 
 
 first-born of man, and the first- A. M. 2513 . 
 born of beasts : therefore I sacri- An. Exod. isr. 1 
 fice to the Lord all that openeth Al)lb or Nisan. 
 the matrix, being males; but all the first¬ 
 born of my children I redeem. 
 
 16 And it shall be for y a token upon thine 
 hand, and for frontlets between thine eyes : 
 for by strength of hand the Lord brought us 
 forth out of Egypt. 
 
 17 And it came to pass, when Pharaoh had 
 let the people go, that God led them not 
 through the way of the land of the Philistines, 
 although that was near ; for God said, Lest 
 peradventure the people z repent when they 
 see war, and a they return to Egypt : 
 
 18 But God b led the people about, through 
 the way of the wilderness of the Red Sea : 
 
 w Yer. 3.- x Chap. xii. 29.-y Ver. 9.- z Chap. xiv. 11, 
 
 12; Num. xiv. 1-4.- a Deut. xvii. 16.- b Ch. xiv. 2 ; Num. 
 
 xxxiii. 6, &c. 
 
 brew doctors teach, that if a father had neglected or 
 refused thus to redeem his first-born, the son himself 
 was obliged to do it when he came of age. As this 
 redeeming of the first-born was instituted in conse¬ 
 quence of sparing the first-born of the Israelites, when 
 the first-born both of man and beast among the Egyp¬ 
 tians was destroyed, on this ground all the first-born 
 were the Lord’s, and should have been employed in 
 his service ; but he permitted the first-born of a useful 
 unclean animal to be redeemed by a clean animal of 
 much less value. And he chose the tribe of Levi in 
 place of all the first-born of the tribes in general; and 
 the five shekels were ordered to be paid in lieu of 
 such first-born sons as were liable to serve in the 
 sanctuary, and the money was applied to the support 
 of the priests and Levites. See this subject at large 
 in Num. iii. 12, 13, 41, 43, 45, 47—51. 
 
 Verse 16. It shall be for a token , 3fC.~\ See the 
 note on ver. 9. 
 
 Verse 17. God led them not through the way of the 
 land of the Philistines, <fc.] Had the Israelites been 
 obliged to commence their journey to the promised land 
 by a military campaign, there is little room to doubt 
 that they would have been discouraged, have rebelled 
 against Moses and Aaron, and have returned back to 
 Egypt. Their long slavery had so degraded their 
 minds that they were incapable of any great or noble 
 exertions ; and it is only on the ground of this mental 
 degradation, the infallible consequence of slavery, that 
 we can account for their many dastardly acts, mur- 
 murings, and repinings after their escape from Egypt. 
 The reader is requested to bear this in mind, as it will 
 serve to elucidate several circumstances in the ensuing 
 history. Besides, the Israelites were in all probability 
 unarmed, and totally unequipped for battle, encumbered 
 with their flocks, and certain culinary utensils, which 
 they were obliged to carry with them in the wilder¬ 
 ness to provide them with bread, &c. 
 
 Verse 18. But God led the people about ] Dr. Shaw 
 
 363 
 
EXODUS. 
 
 Moses carries up Joseph’s bones. 
 
 The Israelites encamp in Etham . 
 
 A. M. 2513. and the children of Israel went 
 
 An. Exod. isr. l. up c harnessed out of the land 
 Abib or Nisan. 0 f Egypt> 
 
 19 And Moses took the bones of Joseph with 
 him : for he had straitly sworn the children of 
 Israel, saying, d God will surely visit you; and ye 
 shall carry up my bones away hence with you. 
 
 20 And e they took their jour- A. M. 2513 . 
 ney from Succoth, and encamped An. Exod. isr. 1 . 
 in Etham, in the edge of the Ablb or Nlban - 
 wilderness. 
 
 21 And f the Lord went before them by 
 day in a pillar of a cloud, to lead them the 
 way; and by night in a pillar of fire, to give 
 
 c Or, by five in a rank. - d Gen. 1. 25 ; Josh. xxiv. 32 ; Acts 
 
 vii. 16.- e Num. xxxiii. 6.- f Chap. xiv. 19, 24 ; xl. 38 ; 
 
 Num. ix. 15 ; x. 34 ; xiv. 14 ; Deut. i. 33 ; Neh. ix. 12, 19 ; Psa 
 lxxviii. 14 ; xcix. 7; cv. 39 ; Isa. iv. 5 ; 1 Cor. x. 1. 
 
 has shown that there were two roads from Egypt to 
 Canaan, one through the valleys of Jendilly, Rumeleah, 
 and Baideah, bounded on each side by the mountains 
 of the lower Thebais ; the other lies higher, having the 
 northern range of the mountains of Mocatee running 
 parallel with it on the right hand, and the desert of 
 the Egyptian Arabia, which lies all the way open to 
 the land of the Philistines, to the left.. See his account 
 of these encampments at the end of Exodus. 
 
 Went up harnessed ] chamushim. It is truly 
 
 astonishing what a great variety of opinions are enter¬ 
 tained relative to the meaning of this word. After 
 having maturely considered all that I have met with on 
 the subject, I think it probable that the word refers 
 simply to that orderly or well arranged manner in 
 tvhich the Israelites commenced their journey from 
 Egypt. For to arrange, array , or set in order , seems 
 to be the ideal meaning of the word chamash. 
 
 As it was natural to expect that in such circumstances 
 there must have been much hurry and confusion, the 
 inspired writer particularly marks the contrary, to show 
 that God had so disposed matters that the utmost 
 regularity and order prevailed ; and had it been other¬ 
 wise, thousands of men, women, and children must 
 have been trodden to death. Our margin has it by 
 five in a rank; but had they marched only five abreast, 
 supposing only one yard for each rank to move in, 
 it would have required not less than sixty-eight miles 
 for even the 600,000 to proceed on regularly in this 
 way ; for 600,000 divided by five gives 120,000 ranks 
 of five each; and there being only 1760 yards in a 
 mile, the dividing 120,000 by 1760 will give the 
 number of miles such a column of people would take 
 up, which by such an operation will be found to be 
 something more than sixty-eight miles. But this the 
 circumstances of the history will by no means admit.— 
 Harmer. The simple meaning therefore appears to be 
 that given above; and if the note on the concluding verse 
 of the preceding chapter be considered, it may serve 
 to place this explanation in a still clearer point of view. 
 
 Verse 19. Moses took, the bones of Joseph ] See the 
 note on Gen. 1. 25. It is supposed that the Israel¬ 
 ites carried with them the bones or remains of all the 
 twelve sons of Jacob , each tribe taking care of the 
 bones of its own patriarch, while Moses took care of 
 the bones of Joseph. St. Stephen expressly says, 
 Acts vii. 15, 16, that not only Jacob, but the fathers 
 were carried from Egypt into Sychem; and this, as 
 Calmet remarks, was the only opportunity that seems 
 to have presented itself for doing this : and certainly 
 the reason that rendered it proper to remove the bones 
 of Joseph to the promised land, had equal weight in 
 
 364 
 
 reference to those of the other patriarchs. See the 
 notes on Gen. xlix. 29. 
 
 Verse 20. Encamped in Etham ] As for the rea¬ 
 sons assigned on ver. 17, God would not lead the Is¬ 
 raelites by the way of the Philistines’ country, he 
 directed them towards the wilderness of Shier, chap, 
 xv. 22, upon the edge or extremity of which, next to 
 Egypt, at the bottom of the Arabian Gulf, lay Etham, 
 which is the second place of encampment mentioned. 
 See the extracts from Dr. Shaw at the end of Exodus. 
 
 Verse 21 . The Lord went before them\ That by 
 the Lord here is meant the Lord Jesus, we have the 
 authority of St. Paul to believe, 1 Cor. x. 9 : it was 
 he whose Spirit they tempted in the wilderness, for it. 
 was he who led them through the desert to the pro¬ 
 mised rest. 
 
 Pillar of a cloud ] This pillar or column , which 
 appeared as a cloud by day, and a fire by night, was 
 the symbol of the Divine presence. This was the 
 Shechinah or Divine dwelling place, and was the con¬ 
 tinual proof of the presence and protection of GOD. 
 It was necessary that they should have a guide to di¬ 
 rect them through the wilderness, even had they taken 
 the most direct road ; and how much more so when 
 they took a circuitous route not usually travelled, and 
 of which they knew nothing but just as the luminous 
 pillar pointed out the way! Besides, it is very likely 
 that even Moses himself did not know the route which 
 God had determined on, nor the places of encamp¬ 
 ment, till the pillar that went before them became sta¬ 
 tionary, and thus pointed out, not only the road, but 
 the different places of rest. Whether there was more 
 than one pillar is not clearly determined by the text. 
 If there was but one it certainly assumed three differ¬ 
 ent appearances , for the performance of three very 
 important offices. 1 . In the day-time , for the purpose 
 of pointing out the way, a column or pillar of a cloud 
 was all that was requisite. 2. x4_t night, to prevent 
 that confusion which must otherwise have taken place, 
 the pillar of cloud became a pillar of fire, not to direct 
 their journeyings, for they seldom travelled by night, 
 but to give light to every part of the Israelitish camp. 
 3. In such a scorching, barren, thirsty desert, some¬ 
 thing farther was necessary than a light and a guide . 
 Women, children, and comparatively infirm persons, 
 exposed to the rays of such a burning sun, must have 
 been destroyed if without a covering; hence we find 
 that a cloud overshadowed them: and from what St. 
 Paul observes, 1 Cor. x. 1, 2, we are led to conclude 
 that this covering cloud was composed of aqueous par¬ 
 ticles for the cooling of the atmosphere and refresh¬ 
 ment of themselves and their cattle ; for he represents 
 
 a 
 
CHAP. XIII. 
 
 They are led by the 
 
 pillar of a cloud and fire. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 Abib or Nisan. 
 
 them light; to go by day and 
 night: 
 
 22 He took not away the pillar 
 
 of the cloud by day, nor the 
 pillar of fire by night, from before 
 the people. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1 
 Abib or Nisan. 
 
 the whole camp as being sprinkled or immersed in the 
 humidity of its vapours, and expressly calls it a being 
 under ihe cloud and being baptized in the cloud. To 
 the circumstance of the cloud covering them, there are 
 several references in Scripture. Thus : He spread a 
 cloud for their covering; Psa. cv. 39. And the 
 Lord ivill create upon every dwelling place of Mount 
 Zion , and upon her assemblies , a cloud and smoke by 
 day, and the shining of a flaming fire by night; for 
 upon all the glory shall be a defence, (or covering,) 
 Isa. iv. 5 ; which words contain the most manifest 
 allusion to the threefold office of the cloud in the wil¬ 
 derness. See Num. ix. 16, 17, 18, &c. 
 
 Verse 22. He took not away the pillar of the cloud] 
 Neither Jews nor Gentiles are agreed how long the 
 cloud continued with the Israelites. It is very proba¬ 
 ble that it first visited them at Succoth , if it did not 
 accompany them from Rameses; and that it continu¬ 
 ed with them till they came to the river Jordan, to 
 pass over opposite to Jericho, for after that it appears 
 that the ark alone ivas their guide , as it always march¬ 
 ed at their head. See Josh. iii. 10, &c. But others 
 think that it w r ent no farther with them than Mount 
 Hor, and never appeared after the death of Aaron. 
 We may safely assert that while it was indispensably 
 necessary it continued with them, when it was not so 
 it was removed. But it is worthy of remark that the 
 ark of the covenant became its substitute. While a 
 miracle was necessary, a miracle was granted; when 
 that was no longer necessary, then the testimony of 
 the Lord deposited in the ark was deemed sufficient by 
 Him who cannot err. So, under the Gospel dispensa¬ 
 tion, miracles were necessary at its first promulgation; 
 but after that the canon of Scripture was completed, 
 the new covenant having been made, ratified by the 
 blood of the Lamb, and published by the Holy Spirit, 
 then God withdrew generally those outward signs, 
 leaving his word for a continual testimony , and seal¬ 
 ing it on the souls of believers by the Spirit of truth. 
 
 It is also worthy of remark that the ancient hea¬ 
 then writers represent their gods, in their pretended 
 manifestations to men, as always encompassed with a 
 cloud; Homer and Virgil abound with examples of 
 this kind: and is it not very probable that they bor¬ 
 rowed this, as they did many other things in their 
 mythologic theology, from the tradition of Jehovah 
 guiding his people through the desert by means of the 
 cloud, in and by which he repeatedly manifested himself I 
 
 1. Extraordinary manifestations and interpositions 
 of providence and grace should be held in continual 
 remembrance. We are liable to forget the hole of the 
 pit whence we were digged, and the rock whence we 
 were hewn. Pnidcnce and piety will institute their 
 anniversaries , that the merciful dealings of the Lord 
 may never be forgotten. The passover and the feast 
 of unleavened bread , by an annual commemoration, be¬ 
 came standing proofs to the children of Israel of the 
 Divine origin of their religion ; and are supporting pil¬ 
 
 lars of it to the present day. For when a fact is re¬ 
 ported to have taken place, and certain rites or cere¬ 
 monies have been instituted in order to commemorate 
 it, which rites or ceremonies continue to be observed 
 through succeeding ages, then the fact itself, no mat¬ 
 ter how remote the period of its occurrence may have 
 been, has the utmost proofs of authenticity that it is 
 possible for any fact to have ; and such as every per¬ 
 son pretending to reason and judgment is obliged to 
 receive. On this ground the Mosaic religion, and the 
 facts recorded in it, are indubitably proved ; and the 
 Christian religion and its facts, being commemorated 
 in the same way, particularly by baptism and the Lord's 
 Supper , stand on such a foundation of moral certainty 
 as no other records in the universe can possibly boast. 
 Reader, praise God for his ordinances; they are not 
 only means of grace to thy soul, but standing irrefra¬ 
 gable proofs of the truth of that religion which thou 
 hast received as from HIM. 
 
 2. A serious public profession of the religion of 
 Christ has in all ages of the Church been considered 
 not only highly becoming, but indispensably necessary 
 to salvation. He who consistently confesses Christ 
 before men shall be confessed by him before God and 
 his angels. A Jew wore his phylacteries on fore¬ 
 head, on his hands , and round his garments , that he 
 might have reverence in the sight of the heathen ; he 
 gloried in his law, and he exulted that Abraham was 
 his father. Christian ! with a zeal not less becoming, 
 and more consistently supported, let the words of thy 
 mouth, the acts of thy hands, and all thy goings, show 
 that thou belongest unto God ; that thou hast taken 
 his Spirit for the guide of thy heart, his word for the 
 rule of thy life, his people for thy companions, his 
 heaven for thy inheritance, and himself for the portion 
 of thy soul. And see that thou hold fast the truth, 
 and that thou hold it in righteousness. 
 
 3. How merciful is God in the dispensations of his 
 providence ! He permits none to be tried above what 
 he is able to bear, and he proportions the burden to 
 the back that is to bear it. He led not the Israelites 
 by the way of the Philistines, lest, seeing ivar, they 
 should repent and bo discouraged. Young converts 
 are generally saved from severe spiritual conflicts and 
 heavy temptations till they have acquired a habit of 
 believing, are disciplined in the school of Christ, and 
 instructed in the nature of the path in which they go, 
 and the difficulties they may expect to find in it. 
 They are informed that such things may take place, 
 they are thus armed for the battle, and when trials do 
 come they are not taken by surprise. God, the most 
 merciful and kind God, “ tempers even the blast to the 
 shorn lamb.” Trust in him therefore with all thy 
 heart, and never lean to thy own understanding. 
 
 4. The providence and goodness of God are equally 
 observable in the pillar of cloud and the pillar of fire. 
 The former was the proof of his providential kindness 
 by day; the latter, by night. Thus he adjusts the 
 assistances of his grace and Spirit to the exigencies 
 
 365 
 
EXODUS. 
 
 at Pi-hahiroth. 
 
 The Israelites encamp 
 
 of his creatures, giving at some times, when peculiar 
 trials require it, more particular manifestations of his 
 mercy and goodness ; but at all times, such evidences 
 of his approbation as are sufficient to satisfy a pious 
 faithful heart. It is true the pillar of fire was more 
 observable in the night , because of the general dark¬ 
 ness, than the pillar of cloud was by day; yet the 
 latter w r as as convincing and as evident a proof of his 
 presence, approbation, and protection as the former. 
 It is the duty and interest of every sound believer in 
 Christ to have the witness of God’s Spirit in his soul 
 at all times, that his spirit and ways please his Maker; 
 but in seasons of peculiar difficulty he may expect the 
 more sensible manifestations of God’s goodness. A 
 good man is a temple of the Holy Spirit; but he who 
 has an unholy heart, and who lives an unrighteous life, 
 
 though he may have an orthodox creed, is a hold of 
 unclean spirits, and an abomination in the sight of the 
 Lord. Reader, let not these observations be fruitless 
 to thee. God gives thee his word and his Spirit, 
 obey this word that thou grieve not this Spirit. The 
 following figurative saying of a Jewish rabbin is wor¬ 
 thy of regard : “ God addresses Israel and says, My 
 son, I give thee my lamp, give me thy lamp. If thou 
 keep my lamp, I will keep thy lamp; but if thou quench 
 my lamp, I will extinguish thy lamp i. e., I give 
 thee my ivord and Spirit, give me thy heart and sold. 
 If thou carefully attend to my word, and grieve not 
 my Spirit, I will preserve thy soul alive; but if thou 
 rebel against my word, and quench my Spirit, then thy 
 light shall be put out, and thy soul’s blessedness extin¬ 
 guished in everlasting darkness. 
 
 CHAPTER XIV. 
 
 The Israelites are commanded to encamp before Pi-hahiroth, 1,2. God predicts the pursuit of Pharaoh , 3, 4. 
 Pharaoh is informed that the Israelites are fled, and regrets that he suffered them to depart, 5. He mus¬ 
 ters his troops o/nd pursues them, 6-8. Overtakes them in their encampment by the Red Sea, 9. The 
 Israelites are terrified at his approach, 10. They murmur against Moses for leading them out, 11, 12. 
 Moses encourages them, and assures them of deliverance, 13, 14. God commands the Israelites to advance, 
 and Moses to stretch out his rod over the sea that it might be divided, 15, 16 ; and promises utterly to 
 discomfit the Egyptians, 17, 18. The angel of God places himself between the Israelites and the Egyp¬ 
 tians, 19. The pillar of the cloud becomes darkness to the Egyptians, while it gives light to the Israelites, 20. 
 Moses stretches out his rod, and a strong east wind blows, and the waters are divided, 21. The Israelites 
 enter and walk on dry ground, 22. The Egyptians enter also in pursuit of the Israelites, 23. The 
 Lord looks out of the pillar of cloud on the Egyptians, terrifies them, and disjoints their chariots, 24, 25. 
 Moses is commanded to stretch forth his rod over the waters, that they may return to their former bed, 26. 
 He does so, and the whole Egyptian army is overwhelmed, 27, 28, while every Israelite escapes, 29. 
 Being thus saved from the hand of their adversaries, they acknowledge the power of God, and credit the 
 mission of Moses, 30, 31. 
 
 A. M. 2513 . A ND the Lord spake unto 
 
 B. C. 1491. . r 
 
 An.Exod. isr.i. Moses, saying, 
 
 Abib or Wisan - 2 Speak unto the children of 
 
 Israel, a that they turn and encamp before 
 
 b Pi-hahiroth, between c Migdol and the sea, 
 
 over against Baal-zephon ; before it shall ye 
 
 encamp by the sea. 
 
 3 For Pharaoh will say of the A. M. 2513. 
 children of Israel, d They are An. Exod. isr*. i, 
 entangled in the land, the wilder- Ablb or Nisan - 
 ness hath shut them in. 
 
 4 And e I will harden Pharaoh’s heart, that 
 he shall follow after them ; and I f will be 
 honoured upon Pharaoh, and upon all his host; 
 
 a Chapter xiii. 18.- b Numbers xxxiii. 7.- c Jer. xliv. 1. 
 
 d Psa. lxxi. 11. 
 
 e Chap. iv. 21 ; vii. 3.- f Chap. ix. 16 ; ver. 17, 18 ; Romans 
 
 ix. 17, 22, 23. 
 
 NOTES ON CHAP. XIV. 
 
 Verse 2. Encamp before Pi-hahiroth ] r\Ynn ’3 pi 
 hachiroth, the mouth, strait, or bay of Chiroth. Be¬ 
 tween Migdol , *71 JO migdol, the tower, probably a for¬ 
 tress that served to defend the bay. Over against 
 Baal-zephon, jDY baal tsephon, the lord or master 
 of the ivatch, probably an idol temple, where a con¬ 
 tinual guard, watch, or light was kept up for the de¬ 
 fence of one part of the haven, or as a guide to ships. 
 Dr. Shaw thinks that chiroth may denote the valley 
 which extended itself from the wilderness of Etham 
 to the Red Sea, and that the part in which the Israel¬ 
 ites encamped was called Pi-hachiroth, i. e., the mouth 
 or bay of Chiroth. See his Travels, p. 310, and his 
 account at the end of Exodus. 
 
 Verse 3. They are entangled in the land ] God 
 
 366 
 
 himself brought them into straits from which no human 
 power or art could extricate them. Consider their 
 situation when once brought out of the open country, 
 where alone they had room either to fight or fly. Now 
 they had the Red Sea before them, Pharaoh and his 
 host behind them, and on their right and left hand/or- 
 tresses of the Egyptians to prevent their escape ; nor 
 had they one boat or transport prepared for their pas¬ 
 sage ! If they be now saved, the arm of the Lord 
 must be seen, and the vanity and nullity of the Egyp¬ 
 tian idols be demonstrated. By bringing them into 
 such a situation he took from them all hope of human 
 help, and gave their adversaries every advantage against 
 them, so that they themselves said, They are entangled 
 in the land, the wilderness hath shut them in. 
 
 Verse 4. I will harden Pharaoh's heart] After re- 
 
 a 
 
CHAP. XIV. 
 
 overtakes the Israelites. 
 
 Pharaoh pursues and 
 
 A. M. 2513. §r that the Egyptians may know 
 
 B C 14 91 x J 
 
 A n. Exod. isr. l. that I am the Lord. And they 
 Abib or Nisan. did g()> 
 
 5 And it w r as told the king of Egypt that 
 the people fled: and h the heart of Pharaoh 
 and of his servants was turned against the 
 people, and they said, Why have we done, 
 this, that we have let Israel go from serv¬ 
 ing us ? 
 
 6 And he made ready his chariot, and took 
 his people with him : 
 
 7 And he took * six hundred chosen chariots, 
 and all the chariots of Egypt, and captains 
 over every one of them. 
 
 8 And the Lord k hardened the heart of 
 Pharaoh king of Egypt, and he pursued after 
 the children of Israel : and 1 the children of 
 Israel went out with a high hand. 
 
 9 But the m Egyptians pursued after them, 
 (all the horses and chariots of Pharaoh, and 
 his horsemen, and his army,) and overtook 
 them encamping by the sea, beside Pi-hahi- 
 roth, before Baal-zephon. 
 
 sChap. vii. 5.- h Psa. cv. 25.- 1 Chap. xv. 4.- k Ver. 4. 
 
 Chap. vi. 1 ; xiii. 9 ; Nura. xxxiii. 3. - m Chap. xv. 9 ; Josh. 
 
 xxiv. 6; 1 Mac. iv. 9.- n Josh. xxiv. 7 ; Neh. ix. 9 ; Psa. xxxiv. 
 
 17; evii. 6.- 0 Psa. cvi. 7, 8.- p Chap. v. 21; vi. 9. 
 
 lenting and giving them permission to depart, he now 
 changes his mind and determines to prevent them; and 
 without any farther restraining grace, God permits him 
 to rush on to his final ruin, for the cup of his iniquity 
 was now full. 
 
 Verse 5. And it was told the king—that the people 
 fled ] Of their departure he could not be ignorant, 
 because himself had given them liberty to depart : but 
 the word fled here may be understood as implying that 
 they had utterly left Egypt without any intention to 
 return, which is probably what he did not expect, for 
 he had only given them permission to go three days’ 
 journey into the wilderness, in order to sacrifice to Je¬ 
 hovah ; but from the circumstances of their departure, 
 and the property they had got from the Egyptians, it 
 was taken for granted that they had no design to re¬ 
 turn ; and this was in all likelihood the consideration 
 that weighed most with this avaricious king, and de¬ 
 termined him to pursue, and either recover the spoil or 
 bring them back, or both. Thus the heart of Pharaoh 
 and his servants ivas turned against the people , and 
 they said , Why have we let Israel go from serving us? 
 Here was the grand incentive to pursuit; their service 
 was profitable to the state, and they were determined 
 not to give it up. 
 
 Verse 7 Six hundred chosen chariots , c fc.] Ac¬ 
 cording to the most authentic accounts we have of 
 war-chariots , they were frequently drawn by two or 
 by four horses, and carried three persons : one was 
 charioteer, whose business it was to guide the horses, 
 
 a 
 
 10 And when Pharaoh drew A. M. 2513 . 
 nigh, the children of Israel lifted An. Exod. Isr. l. 
 tip their eyes, and, behold, the Al, lb or Nisan - 
 Egyptians marched after them; and they 
 were sore afraid : and the children of Israel 
 11 cried out unto the Lord. 
 
 11 ° And they said unto Moses, Because 
 there were no graves in Egypt, hast thou 
 taken us away to die in the wilderness ? 
 wherefore hast thou dealt thus with us, to 
 carry us forth out of Egypt ? 
 
 12 p Is not this the word that we did tell thee 
 in Egypt, saying, Let us alone, that we may 
 serve tide Egyptians ? For it had beenbettev 
 for us to serve the Egyptians, than that we 
 should die in the wilderness. 
 
 13 And Moses said unto the people, ** Fear 
 ye not, stand still, and see the salvation of the 
 Lord, which he will show to you to-day : r for 
 the Egyptians whom ye have seen to-day, ye 
 shall see them again no more for ever. 
 
 14 s The Lord shall fight for you, and ye 
 shall t hold your peace. 
 
 2 Chron. xx. 15, 17 ; Isa. xli. 10, 13, 14.- r Or, for ivhereas 
 
 ye have seen the Egyptians to-day, &c.- 3 Ver. 25 ; Deut. i. 30 ; 
 
 lii. 22; xx. 4 ; Josh. x. 14, 42 ; xxiii. 3 ; 2 Chron. xx. 29 ; Neh, 
 iv. 20; Isa. xxxi. 4.- 4 Isa. xxx. 15. 
 
 but he seldom fought; the second chiefly defended the 
 charioteer ; and the third alone was properly the com¬ 
 batant. It appears that in this case Pharaoh had col¬ 
 lected all the cavalry of Egypt ; (see ver. 17 ;) and 
 though these might not have been very numerous, yet, 
 humanly speaking, they might easily overcome the un¬ 
 armed and encumbered Israelites, who could not be 
 supposed to be able to make any resistance against 
 cavalry and war-chariots. 
 
 Verse 10. The children of Israel cried out unto the 
 Lord.] Had their prayer been accompanied with faith, 
 we should not have found them in the next verses mur¬ 
 muring against Moses, or rather against the Lord, 
 through whose goodness they were now brought from 
 under that bondage from which they had often cried 
 for deliverance. Calmet thinks that the most pious 
 and judicious cried unto God, w T hile the unthinking and 
 irreligious murmured against Moses. 
 
 Verse 13. Moses said—Fear ye not] This exhor¬ 
 tation was not given to excite them to resist, for of 
 that there was no hope ; they were unarmed, they had 
 no courage, and their minds were deplorably degraded. 
 
 Stand still] Ye shall not be even workers together 
 with God; only be quiet, and do not render yourselves 
 wretched by your fears and your confusion. 
 
 See the salvation of the Lord] Behold the deliver¬ 
 ance which God will work, independently of all human 
 help and means. 
 
 Ye shall see them again no more] Here was strong 
 faith, but this was accompanied by the spirit of pro- 
 
 367 
 
The Lord promises to deliver EXOBUS. the Israelites from Pharaoh, ■ 
 
 a. m. 2513 . 15 And the Lord said unto 
 
 An.Exod.isr. l. Moses, "Wherefore criest thou 
 Ab ib or Nisan. unto me ? speak unto the chil¬ 
 dren of Israel, that they go forward : 
 
 16 But 11 lift thou up thy rod, and stretch 
 out thine hand over the sea, and divide it: 
 and the children of Israel shall go on dry 
 ground through the midst of the sea. 
 
 17 And I, behold, I will v harden the hearts 
 of the Egyptians, and they shall follow them: 
 and I will w get me honour upon Pharaoh, 
 and upon all his host, upon his chariots, and 
 upon his horsemen. 
 
 18 And the Egyptians x shall know that I am 
 the Lord, when I have gotten me honour 
 
 “Verse 21, 26; chapter vii. 19.- v Verse 8; chapter vii. 3. 
 
 w Ver. 4.- x Ver. 4. 
 
 phecy. God showed Moses what he would do, he 
 believed, and therefore he spoke in the encouraging 
 manner related above. 
 
 Verse 14. The Lord shall fight for you] Ye shall 
 have no part in the honour of the day; God alone shall 
 bring you off, and defeat your foes. 
 
 Ye shall hold your peace.] Your unbelieving fears 
 and clamours shall be confounded, and ye shall see 
 that by might none shall be able to prevail against the 
 Lord, and that the feeblest shall take the prey when 
 the power of Jehovah is exerted. 
 
 Verse 15. Wherefore criest thou unto me ?] We 
 hear not one word of Moses’ praying, and yet here the 
 Lord asks him why he cries unto him 1 From which 
 we may learn that the heart of Moses was deeply en¬ 
 gaged with God, ffiough it is probable he did not ar¬ 
 ticulate one word ; but the language of sighs , tears , 
 and desires is equally intelligible to God with that of 
 words. This consideration should be a strong encour¬ 
 agement to every feeble, discouraged mind: Thou canst 
 not pray , but thou canst iceep ; if even tears are de¬ 
 nied thee, (for there may be deep and genuine repent¬ 
 ance, where the distress is so great as to stop up those 
 channels of relief,) then thou canst sigh ; and God, 
 whose Spirit has thus convinced thee of sin, righteous¬ 
 ness, and judgment, knows thy unutterable groanings, 
 and reads the inexpressible wish of thy burdened soul, 
 a wish of which himself is the author, and which he 
 has breathed into thy heart with the purpose to satisfy it. 
 
 Verse 16. Lift thou up thy rod] Neither Moses 
 nor his rod could be any effective instrument in a work 
 which could be accomplished only by the omnipotence 
 of God; but it was necessary that he should appear 
 in it, in order that he might have credit in the sight 
 of the Israelites, and that they might see that God had 
 chosen him to be the instrument of their deliverance. 
 
 Verse 18. Shall knoio that I am the Lord] Pha¬ 
 raoh had just recovered from the consternation and con¬ 
 fusion with which the late plagues had overwhelmed 
 him, and now he is emboldened to pursue after Israel; 
 and God is determined to make his overthrow so sig¬ 
 nal by such an exertion of omnipotence, that he shall 
 
 368 
 
 upon Pharaoh, upon his chariots, A. M. 2513 . 
 and upon his horsemen. An. Exod. isr. 1 . 
 
 19 And the angel of God, Ablb or wisan - 
 y which went before the camp of Israel, re¬ 
 moved and went behind them; and the pillar 
 of the cloud went from before their face, and 
 stood behind them: 
 
 20 And it came between the camp of the 
 Egyptians, and the camp of Israel ; and z it 
 was a cloud and darkness to them , but it gave 
 light by night to these: so that the one came 
 not near the other all the night. 
 
 21 And Moses a stretched out his hand over 
 the sea ; and the Lord caused the sea to go 
 hack by a strong east wind all that night, and 
 
 y Ch. xiii. 21 ; xxiii. 20 ; xxxii. 34 ; Nam. xx. 16 ; Isa. lxiii. 9. 
 z See Isa. viii. 14; 2 Cor. iv. 3.- a Ver. 16. 
 
 get himself honour by this miraculous act, and that the 
 Egyptians shall know, i. e., acknowledge , that he is 
 Jehovah, the omnipotent, self-existing, eternal God. 
 
 Verse 19. The angel of God] It has been thought 
 by some that the angel , i. e., messenger, of the Lord, 
 and the pillar of cloud, mean here the same thing. 
 An angel might assume the appearance of a cloud; 
 and even a material cloud thus particularly appointed 
 might be called an angel or messenger of the Lord, 
 for such is the literal import of the word “jfcBn malach, 
 an angel. It is however most probable that the Angel 
 of the covenant, the Lord Jesus, appeared on this oc¬ 
 casion in behalf of the people j for as this deliverance 
 was to be an illustrious type of the deliverance of man 
 from the power and guilt of sin by his incarnation and 
 death, it might have been deemed necessary, in the 
 judgment of Divine wisdom, that he should appear 
 chief agent in this most important and momentous cri¬ 
 sis. On the word angel, and Angel of the covenant, 
 see the notes on Gen. xvi. 7; xviii. 13 ; and Exod. iii. 2. 
 
 Verse 20. It teas a cloud and darkness to them, <fyc.] 
 That the Israelites might not be dismayed at the ap¬ 
 pearance of their enemies, and that these might not 
 be able to discern the object of their pursuit, the pillar 
 of cloud moved from the front to the rear of the Israel- 
 itish camp, so as perfectly to separate between them 
 and the Egyptians. It appears also that this cloud had 
 two sides , one dark and the other luminous: the lu¬ 
 minous side gave light to the whole camp of Israel 
 during the night of passage; and the dark side, turned 
 towards the pursuing Egyptians, prevented them from 
 receiving any benefit from that light. Ilow’easily can 
 God make the same thing- an instrument of destruction 
 or salvation, as seems best to his godly wisdom! He 
 alone can work by all agents, and produce any kind of 
 effect even by the same instrument; for all things serve 
 the purposes of his will. 
 
 Verse 21. The Lord caused the sea to go back] That 
 part of tire sea over which the Israelites passed was, 
 according to Mr. Bruce and other travellers, about four 
 leagues across, and therefore might easily be crossed 
 in one night. In the dividing of the sea tivo agents 
 
 a 
 
The Israelites enter the sea, 
 
 CHAP. XIV. 
 
 a. m. 2513. b made the sea dry land, and the 
 
 B. C. 1491. _ i• • j i 
 
 An. Exod. isr. i. waters were divided. 
 
 Ainb or Nisan. 22 And d the children of Israel 
 went into the midst of the sea, upon the dry 
 ground: and the waters were e a wall unto 
 them on their right hand and on their left. 
 
 23 And the Egyptians pursued, and went 
 in after them to the midst of the sea, even all 
 
 Psalm lxvi. 6.- c Chap. xv. 8 ; Josh. iii. 16 ; iv. 23 ; Neh. 
 
 ix. 11 ; Psa. lxxiv. 13 ; cvi. 9 ; cxiv. 3 ; Isa. lxiii. 12.- d Ver. 
 
 29; chap. xv. 19; Numbers xxxiii. 8 ; Psa. lxvi. 6 ; lxxviii. 13 ; 
 
 appear to be employed, though the effect produced can 
 be attributed to neither. By stretching out the rod 
 the waters were divided; by the blowing of the ve¬ 
 hement, ardent, east wind, the bed of the sea was dried. 
 Jt has been observed, that in the place where the Is¬ 
 raelites are supposed to have passed, the water is about 
 fourteen fathoms or twenty-eight yards deep : had the 
 wind mentioned here been strong enough, naturally 
 speaking, to have divided the waters, it must have blown 
 in one narrow track, and continued blowing in the di¬ 
 rection in which the Israelites passed ; and a wind suf¬ 
 ficient to have raised a mass of water twenty-eight 
 yards deep and twelve miles in length, out of its bed, 
 would necessarily have blown the whole six hundred 
 thousand men away, and utterly destroyed them and 
 their cattle. I therefore conclude that the east wind, 
 which was ever remarked as a parching , burning wind, 
 was used after the division of the waters, merely to 
 dry the bottom, and render it passable. For an account 
 of the hot drying winds in the east, see the note on 
 Gen. viii. 1. God ever puts the highest honour on 
 his instrument, Nature; and where it can act, he ever 
 employs it. No natural agent could divide these wa¬ 
 ters, and cause them to stand as a ivall upon the right 
 hand and upon the left ; therefore God did it by his 
 own sovereign power. When the waters were thus 
 divided, there was no need of a miracle to dry the bed 
 ' of the sea and make it passable; therefore the strong 
 desiccating east wind was brought, which soon accom¬ 
 plished this object. In this light I suppose the text 
 should be understood. 
 
 Verse 22. And the waters were a wcdl unto them on 
 their right hand and on their left.] This verse demon¬ 
 strates that the passage was miraculous. Some have 
 supposed that the Israelites had passed through, fa¬ 
 voured by an extraordinary ebb, which happened at that 
 time to be produced by a strong wind, which happened 
 just then to blow ! Had this been the case, there could 
 not have been waters standing on the right hand and 
 on the left; much less could those waters, contrary to 
 every law of fluids, have stood as a ivall on either side 
 while the Israelites passed through, and then happen 
 to become obedient to the laws of gravitation when the 
 Egyplians entered in ! An infidel may deny the reve¬ 
 lation in toto, and from such we expect nothing better ; 
 but to hear those who profess to believe this to be a 
 Divine revelation endeavouring to prove that the pas¬ 
 sage of the Red Sea had nothing miraculous in it, is 
 really intolerable. Such a mode of interpretation 
 requires a miracle to make itself credible. Poor 
 Vol. I. ( 25 ) 
 
 and the Egyplains follow them. 
 
 Pharaoh s horses, his chariots, A. M. 2513. 
 
 , , . , B. C. 1491 . 
 
 and his horsemen. An. Exod. Isr. 1 
 
 24 And it came to pass, that in Ablb or Nlsan * 
 
 the morning watch f the Lord looked unto the 
 
 host of the Egyptians, through the pillar of 
 fire and of the cloud, and troubled the host 
 of the Egyptians, 
 
 25 And took off their chariot wheels, s that 
 
 Isaiah lxiii. 13 ; 1 Cor. x. 1 ; Hebrews xi. 29.- e Hab. iii. 10. 
 
 { See Psalm lxxvii. 17, &c.- s Or, and made them to go 
 
 heavily. 
 
 infidelity! how miserable and despicable are thy 
 shifts ! 
 
 Verse 24. The morning ivatch] A watch was the 
 fourth part of the time from sun-setting to sun-rising ; 
 so called from soldiers keeping guard by night, who 
 being changed four times during the night, the periods 
 came to be called watches. — Dodd. 
 
 As here and in 1 Sam. xi. 11 is mentioned the 
 morning watch; so in Lam. ii. 19, the beginning of 
 the watches; and in Judg. vii. 19, the middle watch. 
 is spoken of; in Luke xii. 38, the second and third 
 watch; and in Matt, xiv 25, the fourth watch of the 
 night; which in Mark xiii. 35 are named evening, mid¬ 
 night, cock-crowing, and day-dawning. — Ainsworth. 
 
 As the Israelites went out of Egypt at the vernal 
 equinox, the morning watch, or, according to the Pie- 
 brew, NOT jTTOBWU beashmoreth habboker, the watch 
 of day-break, would answer to our four o'clock in the 
 morning.— Calmet. 
 
 The Lord looked unto] This probably means that 
 the cloud suddenly assumed a fiery appearance where 
 it had been dark before ; or they were appalled by vio¬ 
 lent thunders and lightning, which we are assured bv 
 the psalmist did actually take place, together with great 
 inundations of rain, &c. : The clouds poured out wa¬ 
 ter ; the skies sent out a sound : thine arrows also 
 went abroad. The voice of thy thunder ivas in the 
 heaven ; the lightnings lightened the world; the earth 
 trembled and shook. Thy way is in the sea, and thy 
 path in the great waters. Thou leddest thy people like 
 a flock, by the hand of Moses and Aaron; Psa. lxxvii. 
 17—20. Such tempests as these would necessarily 
 terrify the Egyptian horses, and produce general con¬ 
 fusion. By their dashing hither and thither the wheels 
 must be destroyed, and the chariots broken ; and foot 
 and horse must be mingled together in one universal 
 ruin ; see ver. 25. During the time that this state of 
 horror and confusion was at its summit the Israelites 
 had safely passed over; and then Moses, at the com¬ 
 mand of God, (ver. 26,) having stretched out his rod 
 over the waters, the sea returned to its strength ; (ver. 
 27 ;) i. e., the waters by their natural gravity resumed 
 their level, and the whole Egyptian host were com¬ 
 pletely overwhelmed, ver. 28. But as to the Israel¬ 
 ites, the waters had been a wall unto them on the right 
 hand and on the left, ver. 29. This the waters could 
 not have been, unless they had been supernaturally sup¬ 
 ported ; as their own gravity would necessarily have 
 occasioned them to have kept their level, or, if raised 
 beyond it, to have regained it if left to their natural 
 
 369 
 
The waters return and 
 
 EXODUS. 
 
 A. M. 2513. thev drave them heavily : so that 
 
 B C 1491 J J 
 
 An. Exod. 1st. i. the Egyptians said, Let us flee 
 
 Abxb or Nisan. f rom f ace 0 f I srae l ; for the 
 
 Lord h fighteth for them against the Egyptians. 
 
 26 And the Lord said unto Moses, 1 Stretch 
 out thine hand over the sea, that the waters 
 may come again upon the Egyptians, upon 
 their chariots, and upon their horsemen. 
 
 27 And Moses stretched forth his hand over 
 the sea, and the sea k returned to his strength 
 when the morning appeared ; and the Egyp¬ 
 tians fled against it; and the Lord * 1 2 overthrew m 
 the Egyptians in the midst of the sea. 
 
 28 And n the waters returned, and 0 covered 
 the chariots, and the horsemen, and all the 
 
 h Ver. 14.- 1 Ver. 16.- k Josh. iv. 18.- 1 Chap. xv. 1, 7. 
 
 m Heb. shook off; Deut. xi. 4 ; Psa. lxxviii. 53; Neh. ix. 11; 
 Heb. xi. 29.- n Hab. iii. 8, 13.-°Psa. cvi. 11. 
 
 law, to which they are ever subject, unless in cases of 
 miraculous interference. Thus the enemies of the 
 Lord perished ; and that people who decreed that the 
 male children of the Hebrews should be drowned , were 
 themselves destroyed in the pit which they had des¬ 
 tined for others. God’s ways are all equal; and he 
 renders to every man according to his ivorks. 
 
 Yerse 28. There remained not so much as one of 
 them.] Josephus says that the army of Pharaoh con¬ 
 sisted of fifty thousand horse, and two hundred thou¬ 
 sand foot, of whom not one remained to carry tidings 
 of this most extraordinary catastrophe. 
 
 Yerse 30. Israel saw the Egyptians dead upon the 
 seashore .] By the extraordinary agitation of the wa¬ 
 ters, no doubt multitudes of the dead Egyptians were 
 cast on the shore, and by their spoils the Israelites 
 were probably furnished w T ith considerable riches, and 
 especially clothing and arms ; which latter w T ere essen¬ 
 tially necessary to them in their wars with the Ama- 
 leldtes , Basanites , and Amorites, &c., on their way to 
 the promised land. If they did not get their arms in 
 this way, we know not how they got them, as there 
 is not the slightest reason to believe that they brought 
 any with them out of Egypt. 
 
 Yerse 31. The people feared the Lord ] They were 
 convinced by the interference of Jehovah that his 
 power was unlimited, and that he could do whatsoever 
 he pleased, both in the way of judgment and in the 
 way of mercy. 
 
 And believed the Lord, and his servant Moses.] 
 They now clearly discerned that God had fulfilled all 
 his promises ; and that not one thing had failed of all 
 the good which he had spoken concerning Israel. 
 And they believed his servant Moses —they had now r 
 the fullest proof that he -was Divinely appointed to 
 work all these miracles, and to bring them out of 
 Egypt into the promised land. 
 
 Thus God got himself honour upon Pharaoh and the 
 Egyptians, and credit in the sight of Israel. After this 
 overthrow of their king and his host, the Egyptians in¬ 
 terrupted them no more in their journeyings, convinced 
 a 370 
 
 overwhelm the Egyptians. 
 host of Pharaoh, that came into a. M. 2513 . 
 
 . r 1 t B - C. 1491. 
 
 the sea alter them; there re- An.Exod.isr.i. 
 
 mained not so much as one of Ablb or Nis<m ‘ 
 
 them. 
 
 29 But p the children of Israel walked upon 
 dry land , in the midst of the sea ; and the 
 waters were a wall unto them, on their right 
 hand, and on their left. 
 
 30 Thus the Lord q saved Israel that day 
 out of the hand of the Egyptians ; and Israel 
 r saw the Egyptians dead upon the seashore. 
 
 31 And Israel saw that great s work which 
 the Lord did upon the Egyptians : and the 
 people feared the Lord, and * believed the 
 Lord, and his servant Moses. 
 
 P Ver. 22 ; Psa. lxxvii. 20; lxxviii. 52, 53.-9 Psalm cvi. 8, 
 
 10.- r Psa. lviii. 10; lix. 10.- 3 Heb. hand. - 1 Chap. iv. 31 ; 
 
 xix. 9; Psa. cvi. 12 ; John ii. 11 ; xi. 45. 
 
 of the omnipotence of their Protector: and how strange, 
 that after such displays of the justice and mercy of 
 Jehovah, the Israelites should ever have been deficient 
 in faith, or have given place to murmuring! 
 
 1. The events recorded in this chapter are truly 
 astonishing; and they strongly mark what God can 
 do, and what he will do, both against his enemies and 
 in behalf of his followers. In vain are all the forces 
 of Egypt united to destroy the Israelites : at the 
 breath of God’s mouth they perish; and his feeble, 
 discouraged, unarmed followers take the prey ! With 
 such a history before their eyes, is it not strange that 
 sinners should run on frowardly in the path of trans¬ 
 gression ; and that those who are redeemed from the 
 world, should ever doubt of the all-sufficiency and 
 goodness of their God ! Had we not already known 
 the sequel of the Israelitish history, we should have 
 been led to conclude that this people would have gone 
 on their way rejoicing, trusting in God with their 
 whole heart, and never leaning to their own under¬ 
 standing ; but alas ! we find that as soon as any new 
 difficulty occurred, they murmured against God and 
 their leaders, despised the pleasant land, and gave no 
 credence to his word. 
 
 2. Their case is not a solitary one : most of those 
 who are called Christians are not more remarkable 
 for faith and patience. Every reverse will necessarily 
 pain and discompose the people who are seeking their 
 portion in this life. And it is a sure mark of a worldly 
 mind, when we trust the God of Providence and grace 
 no farther than we see the operations of his hand in 
 our immediate supply; and murmur and repine when 
 the hand of his bounty seems closed, and the influ¬ 
 ences of his Spirit restrained, though our unthankful 
 and unholy carriage has been the cause of this change. 
 Those alone who humble themselves under the mighty 
 hand of God, shall be lifted up in due season. Reader, 
 thou canst never be deceived in trusting thy all, the 
 concerns of thy body and soul, to Him who divided the 
 sea, saved the Hebrews, and destroyed the Egyptians. 
 
 ( 25* ) 
 
The triumphal song of 
 
 CHAP. XV. 
 
 Moses and the Israelites. 
 
 CHAPTER XV. 
 
 Moses and the Israelites sing a song of praise to God for their late deliverance, m which they celebrate the 
 power of God, gloriously manifested in the destruction of Pharaoh and his host, 1 ; express their confidence 
 in him as their strength and protector, 2, 3 ; detail the chief circumstances in the overthrow of the Egyp¬ 
 tians, 4-8 ; and relate the purposes they had formed for the destruction of God's people, 9, and hoio he 
 destroyed them in the imaginations of their hearts, 10. Jehovah is celebrated for the perfections of his 
 nature and his wondrous works, 11—13. A prediction of the effect which the account of the destruction 
 of the Egyptians should have on the Edomites, Moabites, and Canaanites, 14-16. A prediction of the 
 establishment of Israel in the promised land, 17. The full chorus of praise, 18. Recapitulation of the 
 destruction of the Egyptians, and the deliverance of Israel, 19. Miriam and the women join in and pro¬ 
 long the chorus, 20, 21. The people travel three days in the wilderness of Shur, and find no water, 22. 
 Coming to Marah, and finding bitter waters, they murmur against Moses, 23, 24. In answer to the prayer 
 of Moses, God shows him a tree by which the waters are sweetened, 25. God gives them statutes and 
 gracious promises, 26. They come to Elim, where they find twelve wells of water and seventy palm trees, 
 and there they encamp, 27. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 Abib or Nisan. 
 
 ^HEN sang a Moses and the 
 children of Israel this song 
 unto the Lord; and spake, say¬ 
 
 ing, I will b sing unto the A. M. 2513. 
 
 ° q. i49i # 
 
 Lord, for he hath triumphed An. Exod. isr.’i, 
 gloriously : the horse and his Ablb or Nisan - 
 
 1 Judg. v. 1 ; 2 Sam. xxii. 1; Psa. cvi. 12; 
 
 Wisd. x. 20.- b Ver. 21. 
 
 NOTES ON CHAP. XV. 
 
 Verse 1 . Then sang Moses and the children of 
 Israel this song ] Poetry has been cultivated in all 
 ages and among all people, from the most refined to 
 the most barbarous ; and to it principally, under the 
 kind providence of God, we are indebted for most of 
 the original accounts we have of the ancient nations 
 of the universe. Equally measured lines, with a har¬ 
 monious collocation of expressive, sonorous, and some¬ 
 times highly metaphorical terms, the alternate lines 
 either answering to each other in sense, or ending with 
 similar sounds, were easily committed to memory, and 
 easily retained. As these were often accompanied 
 with a pleasing air or tune, the subject being a con¬ 
 catenation of striking and interesting events, histories 
 formed thus became the amusement of youth, the 
 softeners of the tedium of labour, and even the solace 
 of age. In such a way the histories of most nations 
 have been preserved. The interesting events cele¬ 
 brated, the rhythm or metre, and the accompanying 
 tune or recitativo air, rendered them easily transmis¬ 
 sible to posterity ;• and by means of tradition they 
 passed safely from father to son through the times of 
 comparative darkness, till they arrived at those ages 
 in which the pen and the press have given them a sort 
 of deathless duration and permanent stability, by mul¬ 
 tiplying . the copies. Many of the ancient historic 
 and heroic British tales are continued by tradition 
 among the aboriginal inhabitants of Ireland to the pre¬ 
 sent day; and the repetition of them constitutes the 
 chief amusement of the winter evenings. Even the 
 prose histories, which were written on the ground of 
 the poetic, copied closely their exemplars, and the 
 historians themselves were obliged to study all the 
 beauties and ornaments of style, that their works might 
 become popular; and to this circumstance we owe 
 not a small measure of what is termed refinement of 
 language. How observable is this in the history of 
 Herodotus, who appears to have closely copied the 
 ancient poetic records in his inimitable and harmonious 
 
 prose ; and, that his books might bear as near a resem¬ 
 blance as possible to the ancient and popular originals, 
 he divided them into nine, and dedicated each to one 
 of the muses ! His work therefore seems to occupy 
 the same place between the ancient poetic compositions 
 and mere prosaic histories, as the polype does between 
 plants and animals. Much even of our sacred records 
 is written in poetry, which God has thus consecrated 
 to be the faithful transmitter of remote and important 
 events ; and of this the song before the reader is a 
 proof in point. Though this is not the first specimen 
 of poetry we have met with in the Pentateuch, (see 
 Lantech’s speech to his wives, Gen. iv. 23,24; Noah’s 
 prophecy concerning his sons, chap. ix. 25-27 ; and 
 Jacob’s blessing to the twelve patriarchs, chap. xlix. 
 2—27, and the notes there,) yet it is the first regular 
 ode of any considerable length, having but one sub¬ 
 ject ; and it is all written in hemistichs, or half lines, 
 the usual form in Hebrew poetry ; and though this 
 form frequently occurs, it is not attended to in our 
 common printed Hebrew Bibles, except in this and 
 three other places, (Deut. xxxii., Judg. v., and 2 Sam. 
 xxii.,) all of which shall be noticed as they occur. But 
 in Hr. Kennicott’s edition of the Hebrew Bible, all 
 the poetry, wheresoever it occurs, is printed in its 
 own hemistich form. 
 
 After what has been said it is perhaps scarcely ne¬ 
 cessary to observe, that as such ancient poetic his¬ 
 tories commemorated great and extraordinary displays 
 Mprovidence, courage, strength, fidelity, heroism, and 
 piety ; hence the origin of epic poems, of which the 
 song in this chapter is the earliest specimen. And on 
 the principle of preserving the memory of such events, 
 most nations have had their epic poets, who have gene¬ 
 rally taken for their subject the most splendid or most 
 remote events of their country’s history, which either 
 referred to the formation or extension of their empire , 
 the exploits of their ancestors, or the establishment of 
 their religion. Hence the ancient Hebrews had their 
 Shir Mosheh, the piece in question: the Greeks, their 
 
Confidence of Israel 
 
 EXODUS. 
 
 in God's protection 
 
 rider hath lie thrown into 
 the sea. 
 
 _2 The Lord is my strength 
 
 and ° song, and he is become my salvation: 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 Abib or Nisan. 
 
 he is my God, and I will pre¬ 
 pare him d a habitation; my 
 e father’s God, and I f will 
 exalt him. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1 
 
 Abib or Nisan. 
 
 c Deut. x. 21; Psa. xviii. 2; xxii. 3 ; lix. 17; lxii. 6 ; cix. 1 ; 
 cxviii. 14; cxl. 7; Isa. xii. 2 ; Hab. iii. 18, 19.- d Gen. xxviii. 
 
 21 , 22; 2 Sam. vii. 5; Psa. cxxxii. 5.- e Chap. iii. 15, 16. 
 
 f 2 Sam. xxii. 47 ; Psa. xcix. 5 ; cxviii. 28 ; Isa. xxv. 1. 
 
 Ilias; the Hindoos, their Mahabarat; the Romans, 
 their JEneis; the Norwegians, their Edda ; the Irish 
 and Scotch, their Fingal and Chronological 'poems ; 
 the Welsh, their Taliessin and his Triads; the Arabs, 
 their Nebiun-Nameh (exploits of Mohammed) and 
 Hamleh Heedry , (exploits of Aly ;) the Persians, their 
 Shah Nameh , (book of kings;) the Italians, their 
 Gerusalemme Liberata ; the Portuguese, their Lu- 
 siad; the English, their Paradise Lost; and, in 
 humble imitation of all the rest, ( etsi non passibus 
 wquis,) the French, their Henriade. 
 
 The song of Moses has been in the highest repute 
 in the Church of God from the beginning ; the author 
 of the Booh of Wisdom attributes it in a particular 
 manner to the wisdom of God, and says that cn this 
 occasion God opened the mouth of the dumb, and made 
 the tongues of infants eloquent; chap. x. 21. As if 
 he had siid, Every person felt an interest in the great 
 events which had taken place, and all laboured to give 
 Jehovah that praise which was due to his name. 
 “ With this song of victory over Pharaoh,” says Mr. 
 Ainsworth, “ the Holy Ghost compares the song of 
 those who have gotten the victory over the spiritual 
 Pharaoh, the beast, (Antichrist,) when they stand by 
 the sea of glass mingled with fire, (as Israel stood 
 here by the Red Sea,) having the harps of God, (as 
 the women here had timbrels, ver. 20,) and they sing 
 the song of Moses the servant of God, and the song 
 of the Lamb, the Son of God Rev. xv. 2—4. 
 
 I will sing unto the Lord ] Moses begins the song, 
 and in the two first hemistichs states the subject of it; 
 and these two first lines became the grand chorus of 
 the piece, as w r e may learn from ver. 21. See Dr. 
 Kennicott’s arrangement and translation of this piece 
 at the end of this chapter. 
 
 Triumphed gloriously'] ntG 'J hi gaoh gaah, 
 he is exceedingly exalted, rendered by the Septuagint, 
 JdvSofi)r yap (hdo^aarai, He is gloriously glorified; 
 and surely this was one of the most signal displays of 
 the glorious majesty of God ever exhibited since the 
 creation of the world. And when it is considered that 
 the whole of this transaction shadowed out the redemp¬ 
 tion of the human race from the thraldom and power 
 of sin and iniquity by the Lord Jesus, and the final 
 triumph of the Church of God over all its enemies, we 
 may also join in the song, and celebrate Him who has 
 triumphed so gloriously, having conquered death, and 
 opened the kingdom of heaven to all believers. 
 
 Verse 2. The Lord is my strength and song] How 
 judiciously are the members of this sentence arranged ! 
 He who has God for his strength, will have him for 
 his song; and he to wdiom Jehovah is become salva¬ 
 tion, will exalt his name. Miserably and untunably, 
 in the ears of God, does that man sing praises, who is 
 not saved by the grace of Christ, nor strengthened by 
 the power of his might. 
 
 It is worthy of observation that the word wdrich we 
 translate Lord here, is not m)T Jehovah in the ori¬ 
 ginal, but IT Jah ; “ as if by abbreviation,” says Mr. 
 Parkhurst, “ for tTIT yeheieh or ’IT yehi. It signifies 
 the Essence 'O GN, He wdio IS, simply, absolutely, 
 and independently. The relation between TV Jah and 
 the verb HTI, to subsist, exist, be, is intimated to us the 
 first time TV Jah is used in Scripture, (Exod. xv. 2 :) 
 
 ‘ My strength and my song is IT Jah, and he is be¬ 
 come (TPl vajehi) to me salvation.’ ” See Psa. lxviii. 
 5; lxxxix. 6; xciv. 7 ; cxv. 17, 18; cxviii. 17. 
 
 Jah IT is several times joined w r ith the name Jeho¬ 
 vah nirr, so that we may be sure that it is not, as 
 some have supposed, a mere abbreviation of that word. 
 See Isa. xii. 2 ; xxvi. 4. Our blessed Lord solemnly 
 claims to himself what is intended in this Divine name 
 TV Jah, John viii. 58 : “Before Abraham was, ( yevea- 
 dai, was born,) eyo eiyi, I AM,” not I ivas, but I am, 
 plainly intimating his Divine eternal existence. Com¬ 
 pare Isa. xliii. 13. And the Jews appear to have 
 well understood him, for then tooh they up stones to 
 cast at him as a blasphemer. Compare Col. i. 10, 17, 
 where the Apostle Paul, after asserting that all things 
 that are in heaven and that are in earth, visible and 
 invisible, were created, enTLcrai, by and for Christ, 
 adds, And HE IS (avrop can, not rjv, ivas) before all 
 things, and by him all things gvvegttjke, have subsisted, 
 and still subsist. See Parhhurst. 
 
 From this Divine name TV Jah the ancient Greeks 
 had their I?/, I rj, in their invocations of the gods, par¬ 
 ticularly of Apollo (the uncompounded one) the light; 
 and hence ei, written after the oriental manner from 
 right to left, afterwards ie, w T as inscribed over the 
 great door of the temple at Delphi! See the note on 
 chap. iii. 14, and the concluding observations there. 
 
 I will prepare him a habitation] veanvehu. 
 
 It has been supposed that Moses, by this expression, 
 intended the building of the tabernacle ; but it seems 
 to come in very strangely in this place. Most of the 
 ancient versions understood the original in a very dif¬ 
 ferent sense. The Vulgate has et glorificabo eum ; 
 the Septuagint So^aao avrov, I will glorify him; with 
 which the Syriac, Coptic, the Targum of Jonathan, and 
 the Jerusalem Targum, agree. From the Targum 
 of Onkelos the present translation seems to have 
 been originally derived; he has translated the place 
 tsnpro H7 ’JDNl veebnei leh makdash, “ And I will build 
 him a sanctuary,” which not one of the other ver¬ 
 sions, the Persian excepted, acknowledges. Our own 
 old translations are generally different from the pre¬ 
 sent : Cover dale, “ This my God, I will magnify him 
 Matthew's, Cranmer's, and the Bishops' Bible, render 
 it glorify, and the sense of the place seems to require 
 it. Calmet, Houbigant, Kennicott, and other critics, 
 contend for this translation. 
 
 My father's God] I believe Houbigant to be right. 
 
 372 
 
CHAP. XV. 
 
 God is praised for his 
 
 power, excellency, and justice 
 
 A. M. 2513. 3 The Lord is a man of * war : 
 
 B. C. 1491. . T . , . , 
 
 An. Exod. isr. i. the Lord is his 11 name. 
 
 Ab.b or Nison. 4 i Pharao]l > s chariots and his 
 
 host hath he cast into the sea : k his chosen 
 captains also are drowned in the Red Sea. 
 
 5 1 The depths have covered them : m they 
 sank into the bottom as a stone. 
 
 6 ? Thy right hand, 0 Lord, is become 
 glorious in power : thy right hand, 0 Lord, 
 hath dashed in pieces the enemy. 
 
 7 And in the greatness of thine 0 excellency 
 thou hast overthrown them that rose up against 
 thee: thou sentest forth thy wrath, which p con¬ 
 sumed them q as stubble. 
 
 8 And r with the blast of thy A. M. 2513. 
 nostrils the waters were gathered An. Exod. isr! l. 
 together, 5 the floods stood up- Abib or Nisan - 
 right as a heap, and the depths were congealed 
 in the heart of the sea. 
 
 9 1 The enemy said, I will pursue, I will 
 overtake, I will u divide the spoil; my lust 
 shall be satisfied upon them ; I will draw my 
 sword, my hand shall v destroy them. 
 
 10 Thou didst w blow with thy wind, * the 
 sea covered them : they sank as lead in the 
 mighty waters. 
 
 11 y Who is like unto thee, O Lord, among 
 the z gods ? who is like thee, a glorious in 
 
 s Psa. xxiv. 8; Rev. xix. 11.- h Chap. vi. 3; Psa. lxxxiii. 
 
 18.- 1 Chap. xiv. 28.- k Chapter xiv. 7.- 1 Chap. xiv. 28. 
 
 m Neh. ix. 11.- n Psalm cxviii. 15, 26.- 0 Deut. xxxiii. 26. 
 
 P Psa. lix. 13.- 1 1saiah v. 24 ; xlvii. 14.- r Chapter xiv. 21 ; 
 
 2 Sam. xxii. 16; Job iv. 9 ; 2 Thess. ii. 8. 
 
 who translates the original, 'UX TlSx Elohey abi, Deus 
 mens, pater meus est, “My God is my Father.” Every 
 man may call the Divine Being his God ; but only those 
 who are his children by adoption through grace can 
 call him their Father. This is a privilege which God 
 has given to none but his children. See Gal. iv. 6. 
 
 Verse 3. The Lord is a man of wa?-] Perhaps it 
 would be better to translate the words, Jehovah is the 
 man or hero of the battle. As we scarcely ever apply 
 the term to any thing but first-rate armed vessels, the 
 change of the translation seems indispensable, though 
 the common rendering is literal enough. Besides, the 
 object of Moses was to show that man had no part in 
 this victory, but that the whole was wrought by the 
 miraculous power of God, and that therefore he alone 
 should have all the glory. 
 
 The Lord is his name.] That is, Jehovah. He 
 has now, as the name implies, given complete exist¬ 
 ence to all his promises. See the notes on Gen. ii. 4, 
 and Exod. vi. 3. 
 
 Verse 4. Pharaoh''s chariots—his host — his chosen 
 captains] On such an expedition it is likely that the 
 principal Egyptian nobility accompanied their king, and 
 that the overthrow they met with here had reduced 
 Egypt to the lowest extremity. Had the Israelites 
 been intent on plunder, or had Moses been influenced 
 by a spirit of ambition, how easily might both have 
 gratified themselves, as, had they returned, they might 
 have soon overrun and subjugated the whole land. 
 
 Verse 6.. Thy right hand] Thy omnipotence, mani¬ 
 fested in a most extraordinary way. 
 
 Verse 7. In the greatness of thine excellency] To 
 this wonderful deliverance the Prophet Isaiah refers, 
 chap. Ixiii. 11-14 : “Then he remembered the days 
 of old, Moses and his people, saying , Where is he that 
 brought them up out of the sea with the shepherd of 
 his flock 1 Where is he that put his Holy Spirit within 
 him 1 That led them by the right hand of Moses with 
 his glorious arm, dividing the water before them, to 
 make himself an everlasting name 1 That led them 
 through the deep, as a horse in the wilderness, that 
 
 a 
 
 s Psa. lxxviii. 13 ; Hab. iii. 10.- t Judg. v. 30.- u Gen. xlix. 
 
 27; Isa. liii. 12; Luke xi. 22.- v Or, repossess. - w Chap, xiv, 
 
 21 ; Psa. cxlvii. 18.- x Ver. 5 ; chap. xiv. 28.-y 2 Sam. vii. 
 
 22 ; 1 Kings viii. 23 ; Psa. lxxi. 19 ; lxxxvi. 8 ; lxxxix. 6,8 ; Jer. 
 
 x. 6; xlix. 19.- z Or, mighty ones. - a Isa. vi. 3. 
 
 they should not stumble 1 As a beast goeth down 
 into the valley, the Spirit of the Lord caused him to 
 rest; so didst thou lead thy people, to make thyself a 
 glorious name.” 
 
 Verse 8. The depths were congealed] The strong 
 east wind (chap. xiv. 21) employed to dry the bottom 
 of the sea, is here represented as the blast of God’s 
 nostrils that had congealed or frozen the waters, so 
 that they stood in heaps like a wall on the right hand 
 and on the left. 
 
 Verse 9. The enemy said] As this song was com¬ 
 posed by Divine inspiration, we may rest assured that 
 these words were spoken by Pharaoh and his captains, 
 and the passions they describe felt, in their utmost 
 sway, in their hearts ; but how soon was their boast¬ 
 ing confounded ? “ Thou didst blow with thy wind, 
 
 and the sea covered them : they sank as lead in the 
 mighty waters!” 
 
 Verse 11. Who is like unto thee , O Lord , among 
 the gods ?] We have already seen that all the Egyp¬ 
 tian gods, or the objects of the Egyptians’ idolatry, 
 were confounded, and rendered completely despicable, 
 by the ten plagues , which appear to have been directed 
 principally against them. Here the people of God ex¬ 
 ult over them afresh : Who among these gods is like 
 unto Thee 1 They can neither save nor destroy; Thou 
 dost both in the most signal manner. 
 
 As the original words miT 0^X3 TIDTOID ’D mi cha- 
 mochah baelim Yehovah are supposed to have consti¬ 
 tuted the motto on the ensign of the Asmoneans , and 
 to have furnished the name of Maccabeus to Judas , 
 their grand captain, from whom they were afterwards 
 called Maccabeans , it may be necessary to say a few 
 words on this subject. It is possible that Judas Mac¬ 
 cabeus might have had this motto on his ensign, or at 
 least the initial letters of it, for such a practice was 
 not uncommon. For instance, on the Roman standard 
 the letters S. P. Q. R. stood for Senatus Populus Que 
 Romanus, i. e. the Senate and Roman People; and 
 ' 3 D O M. C. B. I. might have stood for Mi Chamo- 
 chah Baelim Jehovah, “ Who among the gods (or strong 
 
 373 
 
EXODUS. 
 
 The nations shall fear , when 
 
 A. M. 2513. holiness, fearful in praises, b do- 
 
 13. C. 1491. . \ „ r * 
 
 An. Exod. Isr. l. mg wonders ! 
 
 Abib or Nisan. j 2 Thou stretchedst out c thy 
 right hand, the earth swallowed them. 
 
 13 Thou in thy mercy hast d led forth the 
 people which thou hast redeemed : thou hast 
 guided them in thy strength unto e thy holy 
 habitation. 
 
 14 f The people shall hear, and be afraid : 
 £ sorrow shall take hold on the inhabitants of 
 Palestina. 
 
 15 b Then 1 the dukes of Edom shall be 
 amazed ; k the mighty men of Moab, trembling 
 shall take hold upon them ; 1 all the inhabit¬ 
 ants of Canaan shall melt away. 
 
 b Psa. lxxvii. 14.- c Ver. 6.- d Psa. lxxvii. 15,20; Ixxviii. 
 
 52; lxxx. 1 ; cvi. 9 ; Isa. lxiii. 12,13; Jer. ii. 6.- e Psa. Ixxviii. 
 
 54.- f Num. xiv. 14 ; Deut. ii. 25 ; Josh. ii. 9, JO.- s Psalm 
 
 xlviii. 6.- h Gen. xxxvi. 40.- 1 Deut. ii. 4.- k Num. xxii. 3; 
 
 Hab. iii. 7.- 1 Josh. v. 1.- m Deut. ii. 25; xi. 25 ; Josh. ii. 9. 
 
 ones ) is like unto thee, 0 Jehovah!” But it appears 
 from the Greek M annafiaLog, and also the Syriac 
 makabi, that the name was written originally 
 with p koph , not D caph. It is most likely, as Mi- 
 chaelis has observed, that the name must have been 
 derived from Dp"0 makkab, a hammer or mallet; hence 
 Judas, because of his bravery and success, might have 
 been denominated the hammer or mallet by which the 
 enemies of God had been beaten , pounded , and broken 
 to pieces. Judas, the hammer of the Lord. 
 
 Glorious in holiness ] Infinitely resplendent in this 
 attribute, essential to the perfection of the Divine 
 nature. 
 
 Fearful in praises] Such glorious holiness cannot 
 be approached without the deepest reverence and fear, 
 even by angels, who veil their faces before the majesty 
 of God. How then should man, who is only sin and 
 dust, approach the presence of his Maker! 
 
 Doing wonders ?] Every part of the work of God 
 is wonderful; not only miracles, which imply an in¬ 
 version or suspension of the laws of nature, but every 
 part of nature itself. Who can conceive how a single 
 blade of grass is formed ; or how earth, air, and water 
 become consolidated in the body of the oak 1 And 
 who can comprehend how the different tribes of plants 
 and animals are preserved, in all the distinctive cha¬ 
 racteristics of their respective natures ? And who can 
 conceive how the human being is formed, nourished, 
 and its different parts developed 1 What is the true 
 cause of the circulation of the blood ? or, how different 
 aliments produce the solids and fluids of the animal 
 machine 1 What is life, sleep, death 1 And how an 
 impure and unholy soul is regenerated, purified, refined, 
 and made like unto its great Creator l These are 
 wonders which God alone works, and to himself only 
 are they fully known. 
 
 Verse 12. The earth swallowed them.] It is very 
 likely there was also an earthquake on this occasion, 
 and that chasms were made in the bottom of the sea, 
 by which many of them were swallowed up, though 
 
 374 
 
 they hear what God has done . 
 
 16 m Fear and dread shall fall A. M. 2513 . 
 
 ... r AB. C. 1491. 
 
 upon them ; by the greatness 01 An. Exod. isr. 1 . 
 
 thine arm, they shall be as still Ablb or Nisan - 
 
 “as a stone ; till thy people pass over, 0 
 
 Lord, till the people pass over, 0 which thou 
 
 hast purchased. 
 
 17 Thou shalt bring them in; and p plant 
 them in the mountain of thine inheritance, in 
 the place, 0 Lord, which thou hast made for 
 thee to dwell in, in the sanctuary, 0 Lord, 
 which thy hands have established. 
 
 18 r The Lord shall reign for ever and 
 ever. 
 
 19 For the s horse of Pharaoh went in with 
 his chariots and with his horsemen into the 
 
 n 1 Sam. xxv. 37.- 0 Chap. xix. 5 ; Deut. xxxii. 9; 2 Sam. 
 
 vii. 23 ; Psalm lxxiv. 2 ; Isaiah xliii. 1, 3 ; li. 10; Jer. xxxi. 11 , 
 
 Tit. ii. 14; 1 Pet. ii. 9; 2 Pet. ii. 1.-PPsa. xliv. 2; lxxx. 8 
 
 i Psa. Ixxviii. 54.- r Psa. x. 16 ; xxix. 10 ; cxlvi. 10 ; Isa. 1 vii. 
 
 15.- 5 Chap. xiv. 23 ; Prov. xxi. 31. 
 
 multitudes were overwhelmed by the waters, whose 
 dead bodies were afterward thrown ashore. The 
 psalmist strongly intimates that there was an earth¬ 
 quake on this occasion : The voice of thy thunder was 
 in the heaven ; the lightnings lightened the world ; the 
 earth trembled and shook; Psa. lxxvii. 18. 
 
 Verse 13. Thou hast guided them in thy strength 
 unto thy holy habitation.] As this ode was dictated 
 by the Spirit of God, it is most natural to understand 
 this and the following verses, to the end of the 18th, 
 as containing a prediction of what God would do for 
 this people which he had so miraculously redeemed. 
 On this mode of interpretation it would be better to 
 read several of the verbs in the future tense. 
 
 Verse 15. The dukes of Edom] Idumea was go¬ 
 verned at this time by those called D’Dbx alluphim, 
 heads, chiefs, or captains. See the note on Gen. 
 xxxvi. 15. 
 
 Verse 16. Till thy people pass over] Not over the 
 Red Sea, for that event had been already celebrated ; 
 but over the desert and Jordan, in order to be brought 
 into the promised land. 
 
 Verse 17. Thou shalt bring them in ] By thy 
 strength and mercy alone shall they get the promised 
 inheritance. 
 
 And plant them] Give them a, fixed habitation in 
 Canaan, after their unsettled wandering life in the 
 wilderness. 
 
 In the mountain] Meaning Canaan, which was a 
 very mountainous* country, Deut. xi. 11 ; or probably 
 Mount Zion, on which the temple was built. Where 
 the pure worship of God was established , there the 
 people might expect both rest and safety. Wherever 
 the purity of religion is established and preserved, and 
 the high and the low endeavour to regulate their lives 
 according to its precepts, the government of that coun¬ 
 try is likely to be permanent. 
 
 Verse 18. The Lord shall reign for ever and ever.] 
 This is properly the grand chorus in which all the 
 people joined. The words are expressive of God’s 
 
 a 
 
Miriam leads the 
 
 CHAP. XV. 
 
 chorus of women. 
 
 A. M. 2513 . sea, and * the Lord brought again 
 
 An. Exod. isr! l. the waters of the sea upon them ; 
 Abib or Nisan. t j ie children, of Israel went 
 
 on dry land, in the midst of the sea. 
 
 20 And Miriam u the prophetess, T the sister 
 of Aaron, w took a timbrel in her hand; and 
 all the women went out after her x with tim¬ 
 brels and with dances. 
 
 21 And Miriam y answered A. M. 2513 . 
 them, z Sing ye to the Lord, for he An. ExodJsr.’ L 
 hath triumphed gloriously : the Ablb or Nlsan - 
 horse and his rider hath he thrown into the sea. 
 
 22 So Moses brought Israel from the Red 
 Sea, and they went out into the wilderness 
 of a Shur; and they went three days in the 
 wilderness, and found no water. 
 
 1 Chap. xiv. 28,29.- u Judg. iv, 4; 1 Sam. x. 5.- v Num. 
 
 xxvi. 59.- w 1 Sam. xviii. 6.- 1 2 Judg. xi. 34 ; xxi. 21; 2 Sam. 
 
 vi. 16 ; Psa. lxviii. 11, 25 ; cxlix. 3; cl. 4.- y 1 Sam. xviii. 7. 
 
 z Ver. 1.- a Gen. xvi. 7 ; xxv. 18. 
 
 everlasting dominion, not only in the world, but in the 
 Church; not only under the law , but also under the 
 Gospel; not only in time, but through eternity. The 
 original Dbyb leolam vaed may be translated, for 
 ever and onward; or, by our very expressive com¬ 
 pound term, for evermore, i. e. for ever and more — 
 not only through time, but also through all duration. 
 His dominion shall be ever the same, active and in¬ 
 finitely extending. With this verse the song seems 
 to end, as with it the hemistichs or poetic lines ter¬ 
 minate. The 20th and beginning of the 21st are in 
 plain prose, but the latter part of the 21st is in hemi¬ 
 stichs, as it contains the response made by Miriam and 
 the Israelitish women at different intervals during the 
 song. See Dr. Kennicott’s arrangement of the parts 
 at the end of this chapter. 
 
 \erse 20. And Miriam the prophetess] We have 
 already seen that Miriam was older than either Moses 
 or Aaron : for when Moses was exposed on the Nile, 
 she was a young girl capable of managing the strata¬ 
 gem used for the preservation of his life ; and then 
 Aaron was only three years and three months old, 
 for he was fourscore and three years old when Moses 
 was but fourscore, (see chap. vii. 7 ;) so that Aaron 
 was older than Moses, and Miriam considerably older 
 than either, not less probably than nine or ten years 
 of age. See on chap. ii. 2. 
 
 There is great diversity of opinion on the origin of 
 the name of Miriam, which is the same with the 
 Greek M apiay, the Latin Maria, and the English 
 Mary. Some suppose it to be compounded of 7D 
 mar, a drop, (Isa. xl. 15,) and yam, the sea, and 
 that from this etymology the heathens formed their 
 Venus, whom they feign to have sprung from the sea. 
 St. Jerome gives several etymologies for the name, 
 which at once show how difficult it is to ascertain it: 
 she who enlightens me, or she who enlightens them, or 
 the star of the sea. Others, the lady of the sea, the 
 bitterness of the sea, dfc. It is probable that the first 
 or the last is the true one, hut it is a matter of little 
 importance, as we have not the circumstance marked, 
 as in the case of Moses and many others, that gave 
 rise to the name. 
 
 The prophetess] hannebiah. For the mean¬ 
 
 ing of the word prophet, fccm nabi, see the note on 
 Gen. xx. 7. It is very likely that Miriam was in¬ 
 spired by the Spirit of God to instruct the Hebrew 
 women, as Moses and Aaron were to instruct the men ; 
 and when she and her brother Aaron sought to share 
 in the government of the people with Moses, we find 
 her laying claim to the prophetic influence, Num. xii. 2 : 
 
 a 
 
 Hath the Lord indeed spoken only by Moses ? Hath 
 he not spoken also by us 1 And that she was consti¬ 
 tuted joint leader of the people with her two brothers, 
 we have the express word of God by the Prophet 
 Micah, chap. vi. 4 : For I brought thee up out of the 
 land of Egypt—and I sent before thee Moses, Aaron, 
 and Miriam. Hence it is very likely that she was 
 the instructress of the women, and regulated the times, 
 places, &c., of their devotional acts ; for it appears 
 that from the. beginning to the present day the Jewish 
 women all worshipped apart. 
 
 A timbrel] toph, the same word which is trans¬ 
 lated tabret, Gen. xxxi. 27, on which the reader is de¬ 
 sired to consult the note. 
 
 And with dances .] mecholoth. Many learned 
 
 men suppose that this word means some instruments 
 of wind music, because the word comes from the root 
 bbn chalal, the ideal meaning of which is to perforate, 
 penetrate, pierce, stab, and hence to wound. Pipes or 
 hollow tubes, such as flutes, hautboys , and the like, may 
 be intended. Both the Arabic and Persian understand 
 it as meaning instruments of music of the pipe, drum, 
 or sistrum kind ; and this seems to comport better with 
 the scope and design of the place than the term dances. 
 It must however be allowed that religious dances have 
 been in use from the remotest times ; and yet in most 
 of the places where the term occurs in our translation, 
 an instrument of music bids as fair to be its meaning 
 as a dance of any kind. Miriam is the first prophetess 
 on record, and by this we find that God not only poured 
 out his Spirit upon men, but upon women also ; and we 
 learn also that Miriam was not only a prophetess, but 
 a poetess also, and must have had considerable skill in 
 music to have been able to conduct her part of these 
 solemnities. It may appear strange that during so 
 long an oppression in Egypt, the Israelites were able 
 to cultivate the fine arts; but that they did so there is 
 the utmost evidence from the Pentateuch. Not only 
 architecture, weaving, and such necessary arts, were 
 well known among them, but also the arts that are 
 called ornamental, such as those of the goldsmith, lapi¬ 
 dary, embroiderer, furrier, &c., of which we have am¬ 
 ple proof in the construction of the tabernacle and its 
 utensils. However ungrateful, rebellious, &c., the 
 Jews may have been, the praise of industry and eco¬ 
 nomy can never be denied them. In former ages, and 
 in all places even of their dispersions, they appear to 
 have been frugal and industrious, and capable of great 
 proficiency in the most elegant and curious arts ; but 
 they are now greatly degenerated. 
 
 Verse 22. The wilderness of Shur] This was on 
 
 . 375 
 
EXODUS. 
 
 Mar ah made sweet. 
 
 The hitter waters of 
 
 A. M. 2513. 23 And when they came to 
 
 An. Exod. isr. i. b Marah, they could not drink 
 Abib or ^ Tlsan - 0 f t} ie waters of Marah, for they 
 were bitter : therefore the name of it was 
 called c Marah. 
 
 24 And the people d murmured against Mo¬ 
 ses, saying, What shall we drink ? 
 
 25 And life e cried unto the Lord ; and the 
 Lord showed him a f tree, & which when he 
 
 had cast into the waters, the A. M. 2513 . 
 
 waters were made sweet. 1 here An. Exod. isr. 1 . 
 he h made for them a statute Abib or Nisan. 
 
 and an ordinance, and there 1 he proved 
 them 
 
 26 And said, k If thou wilt diligently hearken 
 to the voice of the Lord thy God, and wilt 
 do that which is right in his sight, and wilt 
 give ear to his commandments, and keep all 
 
 b Numbers xxxiii. 8.- c That is, bitterness ; Ruth i. 20. 
 
 d Chap. xvi. 2 ; xvii. 3.- e Chap. xiv. 10 ; xvii. 4; Psa. 1. 15. 
 
 f Eccles. xxxviii. 5. 
 
 s See 2 Kings ii. 21; iv. 41.- h See Josh. xxiv. 25.- 5 Ch. 
 
 xvi. 4 ; Deut. viii. 2, 16; Judg. ii. 22 ; iii. 1, 4 ; Psa. lxvi. 10; 
 lxxxi. 7.- k Deut. vii. 12, 15. 
 
 the coast of the Red Sea on their road to Mount Sinai. 
 See the map. 
 
 Verse 23. Marah] So called from the hitter waters 
 found there. Dr. Shaw conjectures that this place is 
 the same as that now called Corondel, where there is 
 still a small rill which, if not diluted with dews or 
 rain, continues brackish. See his account at the end 
 of Exodus. 
 
 Verse 24. The people murmured] They were in 
 a state of great mental degradation, owing to their long 
 and oppressive vassalage, and had no firmness of cha¬ 
 racter. See the note on chap. xiii. 17. 
 
 Verse 25. He cried unto the Lord] Moses was not 
 only their leader, but also their mediator. Of prayer 
 and dependence on the Almighty, the great mass of 
 the Israelites appear to have had little knowledge at 
 this time. Moses, therefore, had much to bear from 
 their weakness, and the merciful Lord was long-suf¬ 
 fering. 
 
 The Lord showed him a tree] What this tree was 
 we know not : some think that the tree was extremely 
 bitter itself, such as the quassia; and that God acted 
 in this as he generally does, correcting contraries by 
 contraries, which, among the ancient physicians, was 
 a favourite maxim, Clavus clavo expellitur. The Tar- 
 gums of Jonathan and Jerusalem say that, when Moses 
 prayed, “ the word of the Lord showed him the tree 
 ardiphney , on which he wrote the great and 
 precious name of (Jehovah,) and then threw it into the 
 waters, and the waters thereby became sweet.” But 
 what the tree ardiphney was we are not informed. 
 
 Many suppose that this tree which healed the bitter 
 waters was symbolical of the cross of our blessed 
 Redeemer, that has been the means of healing infected 
 nature, and through the virtue of which the evils and 
 hitters of life are sweetened, and rendered subservient 
 to the best interests of God’s followers. Whatever 
 may be in the metaphor, this is true in fact ; and hence 
 the greatest of apostles gloried in the cross of our Lord 
 Jesus Christ, by which the world was crucified to him 
 and he unto the world. 
 
 It appears that these waters were sweetened only 
 for that occasion, as Dr. Shaw reports them to be still 
 brackish, which appears to be occasioned by the abun¬ 
 dance of natron which prevails in the surrounding soil. 
 Thus we may infer that the natural cause of their bit¬ 
 terness or brackishness was permitted to resume its 
 operations, when the occasion that rendered the change 
 necessary had ceased to exist. Thus Christ simply 
 
 376 
 
 changed that water into wine which was to be drawn 
 out to be carried to the master of the feast ; the rest 
 of the water in the pots remaining as before. As the 
 water of the Nile was so peculiarly excellent, to which 
 they had been long accustomed, they could not easily 
 put up with what was indifferent. See the note on 
 chap. vii. 18. 
 
 There he made for them] Though it is probable 
 that the Israelites are here intended, yet the word 1*7 
 lo should not be translated for them , but to him, for 
 these statutes were given to Moses that he might de¬ 
 liver them to the people. 
 
 There he proved them.] 1HD3 nissahu, he proved him. 
 By this murmuring of the people he proved Moses, to 
 see, speaking after the manner of men, whether he 
 would be faithful, and, in the midst of the trials to 
 which he was likely to be exposed, whether he would 
 continue to trust in the Lord, and seek all his help 
 from him. 
 
 Verse 26. If thou ivilt diligently hearken] What is 
 contained in this verse appears to be what is intended 
 by the statute and ordinance mentioned in the preced¬ 
 ing : If thou ivilt diligently hearken unto the voice 
 of the Lord thy God, and wilt do that which is right in 
 his sight, and ivilt give ear to his commandments, and 
 keep all his statutes , I will put none of these diseases 
 upon thee, dpc. This statute and ordinance implied 
 the three following particulars: 1. That they should 
 acknowledge Jehovah for their God, and thus avoid 
 all idolatry. 2. That they should receive his word 
 and testimony as a Divine revelation, binding on their 
 hearts and lives, and thus be saved from profligacy of 
 every kind, and from acknowledging the maxims or 
 adopting the customs of the neighbouring nations. 
 3. That they should continue to do so, and adorn their 
 profession with a holy life. These things being at¬ 
 tended to, then the promise of God was, that they should 
 have none of the diseases of the Egyptians put on 
 them ; that they should be kept in a state of health of 
 body and peace of mind ; and if at any time they should 
 be afflicted, on application to God the evil should be 
 removed, because he was their healer or physician—1 
 am the Lord that healeth thee. That the Israelites 
 had in general a very good state of health, their his¬ 
 tory warrants us to believe ; and when they were af¬ 
 flicted, as in the case of the fiery serpents, on appli¬ 
 cation to God they were all healed. The Targum of • 
 Jonathan ben Uzziel states that the statutes which 
 
 Moses received at this time were commandments con- 
 
 /* 
 
 a 
 
The 1st aelites encamp by the 
 
 CHAP. XV. 
 
 wells and palm trees of Elim 
 
 a. M. 2513. his statutes, I will put none of 
 
 An. Exod. is/. 1 . these 1 diseases upon thee, which 
 A tu b or Nisan. j have brought upon the Egyp¬ 
 tians : for I am the Lord m that healeth thee. 
 
 1 Deut. xxviii. 27, 60.- m Chap. xxiii. 25; Psa. xli. 3, 4 ; 
 
 27 n And they came to Elim, A. M. 2513. 
 where were twelve wells of water, An. Exod. is/ 1. 
 and threescore and ten palm trees : Ablb or Nlsan - 
 and they encamped there by the waters. 
 
 ciii. 3; cxlvii. 3.-“Num. xxxiii. 9. 
 
 cerning the observance of the Sabbath, duty to parents, 
 the ordinances concerning wounds and bruises, and the 
 penalties which sinners should incur by transgressing 
 them. But it appears that the general ordinances 
 already mentioned are those which are intended here, 
 and this seems to be proved beyond dispute by Jer. vii. 
 22, 23 : “ For I spake not unto your fathers, nor com¬ 
 manded them in the day that I brought them out of the 
 land of Egypt, concerning burnt-offerings or sacrifices: 
 but this thing commanded I them, saying, Obey my 
 voice, and I will be your God, and ye shall be my peo¬ 
 ple ; and walk ye in all the ways that I have com¬ 
 manded you, that it may be well unto you.” 
 
 Verse 27. They came to Elim\ This was in the 
 desert of Sin, and, according to Dr. Shaw, about two 
 leagues from Tor, and thirty from Marah or Corondel. 
 
 Twelve wells of wate r] One for each of the tribes of 
 Israel, say the Targums of Jonathan and Jerusalem. 
 
 And threescore and ten palm trees\ One for each 
 of the seventy elders.— Ibid. 
 
 Dr. Shaw found nine of the twelve wells, the other 
 three having been choked up with sand; and the seventy 
 palm trees multiplied into more than 2000, the dates 
 of which bring a considerable revenue to the Greek 
 monks at Tor. See his account at the end of this 
 book, and see also the map. Thus sufficient evidence 
 of the authenticity of this part of the sacred history 
 remains, after the lapse of more than 3000 years. 
 
 In the preceding notes the reader has been referred 
 to Dr. Kennicott’s translation and arrangement of the 
 song of Moses. To this translation he prefixes the 
 following observations :— 
 
 “ This triumphant ode was sung by Moses and the 
 sons of Israel : and the women, headed by Miriam, 
 answered the men by repeating the two first lines of 
 the song, altering only the first word, which two lines 
 were probably sung more than once as a chorus. 
 
 “ The conclusion of this ode seems very manifest; 
 and yet, though the ancient Jev r s had sense enough to 
 write this song differently from prose; and though their 
 authority has prevailed even to this day in this and 
 three other poems in the Old Testament, (Deut. xxii.; 
 Judg. v. ; and 2 Sam. xxii.,) still expressed by them 
 as poetry; yet have these critics carried their ideas 
 of the song here to the end of verse 19. The reason 
 why the same has been done by others probably is, 
 they thought that the particle '3 for, which begins verse 
 19, necessarily connected it with the preceding poetry. 
 But this difficulty is removed by translating '3 when, 
 especially if we take verses 19—21 as being a prose 
 explanation of the manner in which this song of tri¬ 
 umph was performed. For these three verses say that 
 the men singers were answered in the chorus by Miriam 
 and the women, accompanying their words with mu¬ 
 sical instruments. 1 When the horse of Pharaoh had 
 gone into the sea, and the Lord had brought the sea 
 
 a 
 
 upon them ; and Israel had passed , on dry land, in the 
 midst of the sea; then Miriam took a timbrel, and all 
 the women went out after her with timbrels and dances ; 
 and Miriam (with the women) answered them (CPI 1 ? la- 
 hem, the men, by way of chorus) in the words, O sing 
 ye, &c.’ That this chorus was sung more than once is 
 thus stated by Bishop Lowth : Maria, cxim mulieribus, 
 virorum choro identidem succinebal .—Praelect. 19. 
 
 “ I shall now give what appears to me to be an ex¬ 
 act translaton of this whole song ;— 
 
 Moses. Part I. 
 
 1. I will sing to Jehovah, for he hath triumphed 
 
 gloriously ; 
 
 The horse and his rider hath he thrown into the sea, 
 
 2. My strength and my song is Jehovah; 
 
 And he is become to me for salvation : 
 
 This is my God, and I will celebrate him ; 
 
 The God of my father, and I will exalt him. 
 
 3. Jehovah is mighty in ^ ^ , 
 
 ^ j ! \ Perhaps a chorus sung 
 
 T , , .' , . , C by the men. 
 
 Jehovah is his jgame ! y J 
 
 Chorus, by Miriam and the women. 
 
 Perhaps sung first in this place. 
 
 O sing ye to Jehovah, for he hath triumphed gloriously! 
 
 The horse and his rider hath he thrown into the sea. 
 
 Moses. Part II. 
 
 4. Pharaoh’s chariots and his host hath he cast into 
 
 the sea; 
 
 And his chosen captains are drowned in the Red Sea. 
 
 5. The depths have covered them, they went down; 
 (They sank) to the bottom as a stone. 
 
 6. Thy right hand, Jehovah , is become glorious in 
 
 power ; 
 
 Thy right hand, Jehovah, dasheth in pieces the 
 enemy. 
 
 7. And in the greatness of thine excellence thou 
 
 overthrowest them that rise against thee. 
 
 Thou sendest forth thy wrath, which consumeth 
 them as stubble. 
 
 8. Even at the blast of thy displeasure the waters 
 
 are gathered together ; * 
 
 The floods stand upright as a heap, 
 
 Congealed are the depths in the very heart of the sea. 
 O sing ye to Jehovah, &c. Chorus by the women. 
 
 Moses. Part III. 
 
 9. The enemy said : ‘ I will pursue, I shall overtake; 
 I shall divide the spoil, my soul shall “be satiated 
 
 with them; 
 
 I will draw my sword, my hand shall destroy themd 
 
 10. Thou didst blov; with thy wind, the sea covered 
 
 them ; 
 
 They sank as lead in the mighty waters. 
 
 11. Who is like thee among the gods, O Jehovah ? 
 Who is like thee, glorious in holiness 1 
 
 377 
 
The Israelites leave Elim, and 
 
 12. Fearful in praises ; performing wonders ! 
 
 Thou stretchest out thy right hand, the earth swal- 
 
 loweth them! 
 
 13. Thou in thy mercy leadest the people whom thou 
 
 hast redeemed; 
 
 Thou in thy strength guidest to the habitation of 
 thy holiness ! 
 
 0 sing ye to Jehovah, &c. Chorus by the women. 
 Moses. Part IY. 
 
 14. The nations have heard, and are afraid ; 
 
 Sorrow hath seized the inhabitants of Palestine. 
 
 15. Already are the dukes of Edom in consternation, 
 And the mighty men of Moab, trembling hath 
 
 seized them; 
 
 All the inhabitants of Canaan do faint. 
 
 16. Fear and dread shall fall upon them ; 
 
 Through the greatness of thine arm they shall be 
 
 still as a stone : 
 
 17. Till thy people, Jehovah, pass over [Jordan ;] 
 Till the people pass over whom thou hast re* 
 
 deemed. 
 
 18. Thou shalt bring them and plant them in the mount 
 
 of thine inheritance : 
 
 The place for thy rest which thou, Jehovah, hast 
 made; 
 
 The sanctuary, Jehovah, which thy hands have 
 established. 
 
 Grand chorus by all. 
 
 Jehovah for ever and ever shall reign.” 
 
 come to the wilderness of Sin. 
 
 1. When poetry is consecrated to the service of 
 God, and employed as above to commemorate his mar¬ 
 vellous acts, it then becomes a very useful handmaid 
 to piety, and God is honoured by his gifts. God in¬ 
 spired the song of Moses, and perhaps from this very 
 circumstance it has passed for current among the most 
 polished of the heathen nations, that a poet is a person 
 Divinely inspired; and hence the epithet of Trpo^rjTrjc, 
 prophet , and vates , of the same import, was given them 
 among the Greeks and Romans. 
 
 2. The song of Moses is a proof of the miraculous 
 passage of the Israelites through the Red Sea. There 
 has been no period since the Plebrew nation left 
 Egypt in which this song was not found among them, 
 as composed on that occasion , and to commemorate 
 that event. It may be therefore considered as com¬ 
 pletely authentic as any living witness could be who 
 had himself passed through the Red Sea, and whose 
 life had been protracted through all the intervening 
 ages to the present day 
 
 3. We have already seen that it is a song of triumph 
 for the deliverance of the people of God, and that it 
 was intended to point out the final salvation and triumph 
 of the whole Church of Christ; so that in the heaven 
 of heavens the redeemed of the Lord, both among the 
 Jews and the Gentiles, shall unite together to sing the 
 song of Moses and the song of the Lamb. See Rev. 
 xv. 2—4. Reader, implore the mercy of God to en¬ 
 able thee to make thy calling and election sure, that 
 thou mayest bear thy part in this glorious and eternal 
 triumph. 
 
 EXODUS 
 
 CHAPTER XVI. 
 
 The Israelites journey from Elim, and come to the wilderness of Sin, 1. They murmur for lack oj bread , 
 2, 3. God promises to rain bread from heaven for them, 4, of ivhich they were to collect a double portion 
 on the sixth day, 5. A miraculous supply of flesh in the evening and bread in the morning, promised, 6—9. 
 The glory of the Lord appears in the cloud, 10. Flesh and bread promised as a proof of God's care over 
 them, 11, 12. Quails come and cover the whole camp, 13. And a dew fell which left a small round sub¬ 
 stance on the ground, which Moses tells them ivas the b'ead which God had sent, 14, 15. Directions for 
 gathering it, 16. The Israelites gather each an omer, 17, 18. They are directed to leave none of it till 
 the next day, 19; which some neglecting, it became putrid, 20. They gather it every morning, because it 
 melted when the sun waxed hot, 21. Each person gathers two omers on the sixth day, 22. Moses com¬ 
 mands them to keep the seventh as a Sabbath to the Lord, 23. What was laid up for the Sabbath did not 
 putrefy, 24. Nothing of it fell on that day, hence the strict observance of the Sabbath was enjoined , 
 25—30. The Israelites name the substance that fell with the dew manna ; its appearance and taste 
 described, 31. An omer of the manna is commanded to be laid up for a memorial of Jehovah's kindness , 
 32-34. The manna now sent continued daily for the space of forty years , 35. How much an omer 
 contained, 36. 
 
 A. M. 2513 . A ND they a took their lourney 
 
 B. C. 1491. .TJL r f.. . .. J J 
 
 An. Exod. Isr. l. Irom Elim, and all the con- 
 
 ijar or Zif. g re gation of the children of Is¬ 
 rael came unto the wilderness of b Sin, which 
 
 a Num. xxxiii. 10, 11. 
 
 NOTES ON CHAP. XVI. 
 
 Verse 1. The wilderness of $m] This desert lies 
 between Elim and Sinai, and from Elim, Hr. Shaw 
 says, Mount Sinai can be seen distinctly. Mr. Ains- 
 
 378 
 
 is between Elim. and Sinai, on A. M. 2513 . 
 the fifteenth day of the second An. Exod.isr. 1 . 
 month after their departing out jar or 1 .... 
 of the land of Egypt. 
 
 b Ezek. xxx. 15. 
 
 worth supposes that this wilderness had its name from 
 a strong city of Egypt called Sin, near which it lay. See 
 Ezek. xxx. 15, 16. Before they came to the wilder¬ 
 ness of Sin, they had a previous encampment by the 
 
They murmur for lack of bread. CHAP 
 
 A. M. 2513 . 2 And the whole congregation 
 
 An. Exod. isrl i. of the children of Israel c mur- 
 
 ijaror Zif. mure d against Moses and Aaron, 
 
 in the wilderness : 
 
 3 And the children of Israel said unto them, 
 d Would to God we had died by the hand of 
 the Lord, in the land of Egypt, e when we 
 sat by the flesh pots, and when we did eat 
 bread to the full ; for ye have brought us forth 
 into this wilderness, to kill this whole assem¬ 
 bly with hunger. 
 
 4 Then said the Lord unto Moses, Behold, 
 I will rain f bread from heaven for you; and 
 the people shall go out, and gather s a certain 
 rate every day, that I may h prove them, whether 
 they will walk in my law, or no. 
 
 5 And it shall come to pass, that on the 
 sixth day they shall prepare that which they 
 bring in; and 1 it shall be twice as much as 
 they gather daily. 
 
 c Chap. xv. 24; Psa. cvi. 25 ; 1 Cor. x 10.- d Lam. iv. 9. 
 
 e Num. xi. 4, 5.- f Psa. lxxviii. 24, 25 ; cv. 40 ; John vi. 31, 32. 
 
 1 Cor. x. 3.- ? Heb. the portion of a day in his day ; Prov. xxx. 
 
 8 ; Matt. vi. 11.- h Chap. xv. 25 ; Deut. viii. 2, 16. 
 
 Red Sea after they left Elim, of which Moses makes 
 distinct mention Num. xxxiii. 10, 11. 
 
 The fifteenth day of the second month ] This was 
 afterwards called Ijar , and they had now left Egypt 
 one month , during which it is probable they lived on 
 the provisions they brought with them from Rameses, 
 though it is possible they might have had a supply 
 from the sea-coast. Concerning Mount Sinai, see the 
 note on chap. xix. 1. 
 
 Yerse 2. The lohole congregation — murmured ] This 
 is an additional proof of the degraded state of the 
 minds of this people; see the note on chap. xiii. 17. 
 And this very circumstance affords a convincing argu¬ 
 ment that a people so stupidly carnal could not have 
 been induced to leave Egypt had they not been per¬ 
 suaded so to do by the most evident and striking mira¬ 
 cles. Human nature can never be reduced to a more 
 abject state in this world than that in which the body 
 is enthralled by political slavery , and the soul de¬ 
 based by the influence of sin. These poor Hebrews 
 were both slaves and sinners , and were therefore capa¬ 
 ble of the meanest and most disgraceful acts. 
 
 Yerse 3. The flesh pots ] As the Hebrews were in 
 a state of slavery in Egypt, they were doubtless fed 
 in various companies by their task masters in particu¬ 
 lar places, where large pots or boilers were fixed for 
 the purpose of cooking their victuals. To these there 
 maybe a reference in this place, and the whole speech 
 only goes to prove that they preferred their bondage 
 in Egypt to their present state in the wilderness; for 
 they could not have been in a state of absolute want , 
 as they had brought an abundance of flocks and herds 
 with them out of Egypt. 
 
 Yerse 4. I will rain bread ] Therefore this sub¬ 
 stance was not a production of the desert; nor was 
 
 . XVI. Flesh and bread promised. 
 
 6 And Moses and Aaron said A. M. 2513 . 
 
 unto all the children of Israel, An. Exod. isr.i. 
 k At even, then ye shall know ijar or Zif, 
 
 that the Lord hath brought you out from the 
 land of Egypt : 
 
 7 And in the morning, then ye shall see 
 1 the glory of the Lord ; for that he heareth 
 your murmurings against the Lord : and 
 m what are we, that ye murmur against us ? 
 
 8 And Moses said, This shall be when the 
 Lord shall give you in the evening flesh to 
 eat, and in the morning bread to the full ; for 
 that the Lord heareth your murmuring which 
 ye murmur against him : and what are we ? 
 your murmurings are not against us, but 
 n against the Lord. 
 
 9 And Moses spake unto Aaron, Say unto 
 all the congregation of the children of Israel, 
 0 Come near before the Lord : for he hath 
 heard your murmurings. 
 
 1 See ver. 22 ; Lev. xxv. 21.- k See ver. 12,13 ; chapter vi. 
 
 7 ; Num. xvi. 28, 29, 30.- 1 See ver. 10 ; Isa. xxxv. 2 ; xl. 15; 
 
 John xi. 4, 40.- m Numbers xvi. 11.- n See 1 Sam. viii. 7 ; 
 
 Luke x. 16; Rom. xiii. 2.-°Num. xvi. 16. 
 
 the dew that was the instrument of producing it com-: 
 mon there, else they must have had this bread for a 
 month before. 
 
 Yerse 6. Ye shall know that the Lord hath brought 
 you out\ After all the miracles they had seen they 
 appear still to suppose that their being brought out of 
 Egypt was the work of Moses and Aaron ; for though 
 the miracles. they had already seen were convincing 
 for the time, yet as soon as they had passed by they 
 relapsed into their former infidelity. God therefore 
 saw it necessary to give them a daily miracle in the 
 fall of the manna, that they might have the proof of 
 his Divine interposition constantly before their eyes. 
 Thus they knew that Jehovah had brought them out, 
 and that it was not the act of Moses and Aaron. 
 
 Yerse 7. Ye shall see the glory of the Lord ] Does 
 it not appear that the glory of the Lord is here spoken 
 of as something distinct from the Lord 1 for it is said 
 He (the glory) heareth your murmurings against the 
 Lord; though the Lord may be here put for himself 
 the antecedent instead of the relative. This passage 
 may receive some light from Heb. i. 3 : Who being 
 the brightness of his glory , and the express image of 
 his person , &c. And as St. Paul’s words are spoken 
 of the Lord Jesus, is it not likely that the words of 
 Moses refer to him also 1 “No man hath seen God at 
 any timehence we may infer that Christ was the 
 visible agent in all the extraordinary and miraculous 
 interferences which took place both in the patriarchal 
 times and under the law. 
 
 Yerse 8. In the evening flesh to eat ] Yiz., the 
 quails; and in the morning bread to the full, viz., the 
 manna. 
 
 And what are we ?] Only his servants, obeying his 
 commands. 
 
 a 
 
 379 
 
EXODUS. 
 
 The quails come up. 
 
 and cover the camp 
 
 A. M. 2513 . l o And it came to pass, as 
 
 B. C. 1491. . , ^ 
 
 An. Exod.lsr. i. Aaron spake unto the whole con- 
 
 ijar or Zif. gregation of the children of Israel, 
 that they looked toward the wilderness, and 
 behold, the glory of the Lord p appeared in 
 the cloud. 
 
 11 And the Lord spake unto Moses, saying, 
 
 12 q I have heard the 
 
 murmunngs 
 
 of the 
 
 children of Israel: speak unto A. M. 2513 
 , . . 1 . .. B. C. 1491. 
 
 them, saying, r At even ye shall An. Exod. Isr. 1 . 
 
 eat flesh, and s in the morning ye Ijar or Zlf ' 
 
 shall be filled with bread ; and ye shall know 
 
 that I am the Lord your God. 
 
 13 And it came to pass, that at even t the 
 
 quails came up, and covered the camp : and in 
 
 the morning u the dew lay round about the host. 
 
 PVer. 7 ; chapter xiii. 21 ; Num. xvi. 19; 1 Kings viii. 10, 11. 
 q Ver. 8.-*' Ver. 6. 
 
 Your murmurings are not against us] For ive have 
 not brought you up from Egypt; but against the Lord , 
 who, by his own miraculous power and goodness, has 
 brought you out of your slavery. 
 
 Verse 9. Come near before the Lord\ This has 
 been supposed to refer to some particular place , w r here 
 the Lord manifested his presence. The great taber¬ 
 nacle was not yet built, but there appears to have been 
 a small tabernacle or tent called the Tabernacle of the 
 Congregation , which, after the sin of the golden calf, 
 was always placed without the camp ; see chap, xxxiii. 
 7 : And Moses took the Tabernacle and pitched it 
 without the camp , afar off from the camp, and called 
 it The Tabernacle of the Congregation; and it came 
 to pass that every one that sought the Lord ivent out 
 unto the Tabernacle of the Congregation , ivhich was 
 without the camp. This could not be that portable 
 temple which is described chap, xxvi., &c., and which 
 was not set up till the first day of the first month of 
 the second year, after their departure from Egypt, 
 (chap, xl.,) which was upwards of ten months after 
 the time mentioned in this chapter; and notwithstand¬ 
 ing this, the Israelites are commanded (ver. 34) to lay 
 up an omer of the manna before the testimony , which 
 certainly refers to an ark, tabernacle, or some such 
 portable shrine, already in existence. If the great 
 tabernacle be intended, the whole account of laying up 
 the manna must be introduced here by anticipation, Mo¬ 
 ses finishing the account of what was afterwards done, 
 because the commencement of those circumstances 
 which comprehended the reasons of the fact itself took 
 place now. See the note on ver. 34. 
 
 But from the reasonings in the preceding verses it 
 appears that much infidelity still reigned in the hearts 
 of the people ; and in order to convince them that it 
 was God and not Moses that had brought them out of 
 Egypt, he (Moses) desired them to come near , or pay 
 particular attention to some extraordinary manifestation 
 of the Lord. And we are told in the tenth verse, that 
 “ as Aaron spake unto them, they looked toward the 
 ivilderness , and behold the glory of the Lord appeared, 
 and the Lord spake unto Moses,” &c. Is not this 
 passage explained by chap. xix. 9, “And the Lord 
 said unto Moses, Lo, I come unto thee in a thick cloud, 
 that the people may hear, when I speak with thee, and 
 believe thee for ever ?” May we not conclude that 
 Moses invited them to come near before the Lord , and 
 so witness his glory, that they might be convinced it 
 was God and not he that led them out of Egypt, and 
 that they ought to submit to him, and cease from their 
 xaurmurings 1 It is said, chap. xix. 17, that Moses 
 
 380 
 
 s Verse 7.-lumbers xi. 31 ; Psalm lxxviii. 27, 28 ; cv. 40. 
 
 u Num. xi. 9. 
 
 brought forth the people out of the camp to meet with 
 God. And in this instance there might have been a 
 similar though less awful manifestation of the Divine 
 presence. 
 
 Verse 10. As Aaron spake] So he now became 
 the spokesman or minister of Moses to the Hebrews, 
 as he had been before unto Pharaoh; according to 
 what is written, chap. vii. 1, &c. 
 
 Verse 13. At even the quails came] 'hw selav, from 
 nSiy salah, to be quiet, easy, or secure; and hence the 
 quail, from their remarkably living at ease and plenty 
 among the corn. “ An amazing number of these 
 birds,” says Hasselquist, Travels, p. 209, “come to 
 Egypt at this time, (March,) for in this month the 
 wheat ripens. They conceal themselves among the 
 corn, but the Egyptians know T that they are thieves, 
 and when they imagine the field to be full of them they 
 spread a net over the corn and make a noise, by which 
 the birds, being frightened, and endeavouring to rise, 
 are caught in the net in great numbers, and make a 
 most delicate and agreeable dish.” The Abbe Pluche 
 tells us, in his Histoire du Ciel, that the quail was 
 among the ancient Egyptians the emblem of safety and 
 security. 
 
 “ Several lea.rned men, particularly the famous Lu~ 
 dolf Bishop Patrick, and Scheuchzer, have supposed 
 that the lhSs? selavim eaten by the Israelites were 
 locusts. But not to insist on other arguments against 
 this interpretation, they are expressly called 1X1? sheer, 
 flesh, Psalm lxxviii. 27,which surely locusts are not; 
 and the Hebrew word is constantly rendered by the 
 Septuagint opTvyoyr/rpa, a large kind of quail, and by 
 the Vulgate coturnices, quails. Compare Wisd. xvi. 2, 
 xix. 12 ; Num. xi. 31, 32 ; Psa. cv. 40 ; and on Num. 
 xi. observe that DTlDiO keamathayim should be ren¬ 
 dered, not two cubits high, but as Mr. Bate translates 
 it, 1 two cubits distant, (i. e., one from the other,) for 
 quails do not settle like the locusts one upon another, 
 but at small distances.’ And had the quails lain for a 
 day’s journey round the camp, to the great height of 
 two cubits, upwards of three feet, the people could not 
 have been employed two days and a night in gathering 
 them. The spreading them round the camp was in 
 order to dry them in the burning sands for use, which 
 is still practised in Egypt.” See Parkhurst, sub voce 
 nVtf salah. 
 
 The difficulties which encumber the text, supposing 
 these to be quails, led Bishop Patrick to imagine them 
 to be locusts. The difficulties are three : “ 1. Their 
 coming by a wind. 2. Their immense quantities, 
 covering a circle of thirty or forty miles, two cubits 
 
Manna descends upon the 
 
 A. M. 2513. 14 And when the dew that lav 
 
 B. C. 1491. -i i u . J 
 
 An. Exod. isr. l. was gone up, behold, upon the 
 
 _ Ijaror Zlfl face of the wilderness there 
 
 v Num. xi. 7 ; Deut. viii. 3 ; Neh. ix. 15; 
 
 thick. 3. Their being spread in the sun for drying, 
 which would have been preposterous had they been 
 quails, for it would have made them corrupt the 
 sooner ; hut this is the principal way of preparing 
 locusts to keep for a month or more, wh£n they are 
 boiled or otherwise dressed.” This difficulty he thinks 
 interpreters pass over, who suppose quails to be in¬ 
 tended in the text. Mr. Harmer takes up the subject, 
 removes the bishop’s difficulties, and vindicates the 
 common version. 
 
 “ These difficulties appear pressing, or at least the 
 two last ; nevertheless, I have met with several pas¬ 
 sages in books of travels, which I shall here give an 
 account of, that they may soften them; perhaps my 
 reader may think they do more. 
 
 u No interpreters, the bishop complains, supposing 
 they were quails, account for the spreading them out 
 in the sun. Perhaps they have not. Let me then 
 translate a passage of Maillet, which relates to a little 
 island which covers one of the ports of Alexandria: 
 
 ‘ It is on this island, which lies farther into the sea 
 than the main land of Egypt, that the birds annually 
 alight which come hither for refuge in autumn, in 
 order to avoid the severity of the cold of our winters 
 in Europe. There is so large a quantity of all sorts 
 taken there, that after these little birds have been strip¬ 
 ped of their feathers, and buried in the burning sands 
 for about half a quarter of an hour, they are worth but 
 two sols the pound. The crews of those vessels which 
 in that season lie in the harbour of Alexandria, have 
 no other meat allowmd them.’ Among other refugees 
 of that time, Maillet elsewhere expressly mentions 
 quails, which are, therefore, I suppose, treated after 
 this manner. This passage then does what, according 
 to the bishop, no commentator has done ; it explains 
 the design of spreading these creatures, supposing they 
 were quails, round about the camp ; it was to dry them 
 in the burning sands in order to preserve them for use. 
 So Maillet tells us of their drying fish in the sun of 
 Egypt, as well as of their preserving others by means 
 of pickle. Other authors speak of the Arabs drying 
 camel’s flesh in the sun and wind, which, though it be 
 not at all salted, will if kept dry remain good a long 
 while, and which oftentimes, to save themselves the 
 trouble of dressing, they will eat raw. This is what 
 St. Jerome may be supposed to refer to, when he calls 
 the food of the Arabs carries semicrudcc. This dry¬ 
 ing then of flesh in the sun is not so preposterous as 
 the bishop imagined. On the other hand, none of the 
 authors that speak of their way of preserving locusts 
 in the east, so far as I at present recollect, give any 
 account of drying them in the sun. They are, accord¬ 
 ing to Pellow, first purged with water and salt, boiled 
 in new pickle, and then laid up in dry salt. So, Dr. 
 Russel says, the Arabs eat these insects when fresh, 
 and also salt them up as a delicacy. Their immense 
 quantities also forbid the bishop’s believing they were 
 quails; and in truth he represents this difficulty in all 
 
 face of the wilderness, 
 lay T a small round thing 1 , as a. m. 2513 . 
 
 J ° B C 1491 
 
 small as the hoar frost on the An. Exoa. isr! l. 
 
 ground. 1 J aror zif - 
 
 Psa. lxxviii. 24 ; cv. 40 ; Wisd. xvi. 20. 
 
 its force, perhaps too forcibly. A circle of forty mile 3 
 in diameter, all covered with quails to the depth of 
 more than forty-three inches, without doubt is a start¬ 
 ling representation of this matter : and I would beg 
 leave to add that the like quantity of locusts would 
 have been very extraordinary : but then this is not the 
 representation of Scripture; it does not even agree 
 with it; for such a quantity of either quails or locusts 
 would have made the clearing of places for spreading 
 them out, and the passing of Israel up and down in the 
 neighbourhood of the camp, very fatiguing, which is 
 not supposed. 
 
 “ Josephus supposed they were quails, which he says 
 are in greater numbers thereabouts than any other kinds 
 of birds ; and that, having crossed the sea to the camp 
 of Israel, they who in common fly nearer the ground 
 than most other birds, flew so low through the fatigue 
 of their passage as to be within reach of the Israelites. 
 This explains what he thought was meant by the two 
 cubits from the face of the earth —their flying within 
 three or four feet of the ground. 
 
 “ And when I read Dr. Shaw’s account of the way 
 in which the Arabs frequently catch birds that they 
 have tired, that is, by running in upon them and knock¬ 
 ing them down with their zerwattys , or bludgeons, as 
 we should call them, I think I almost see the Israelites 
 before me pursuing the poor, fatigued, and languid 
 quails. 
 
 “This is indeed a laborious method of catching these 
 birds, and not that which is now used in Egypt; for 
 Egmont and Heyman tell us, that in a walk on the 
 shore of Egypt they saw a sandy plain several leagues 
 in extent, and covered with reeds without the least ver¬ 
 dure ; between which reeds they saw many nets laid 
 for catching quails, which come over in large flights 
 from Europe during the month of September. If the 
 ancient Egyptians made use of the same method of 
 catching quails that they now practise on those shores, 
 yet Israel in the wilderness, without these conveniences, 
 must of course make use of that more inartificial and 
 laborious way of catching them. The Arabs of Bar¬ 
 bary, who have not many conveniences, do the same 
 thing still. 
 
 “ Bishop Patrick supposes a day’s journey to be six¬ 
 teen or twenty miles, and thence draws his circle with 
 a radius of that length; but Dr. Shaw, on another oc¬ 
 casion, makes a day’s journey but ten miles, which 
 would make a circle but of twenty miles in diameter: 
 and as the text evidently designs to express it very in¬ 
 determinately, as it were a day's journey, it might be 
 much less. 
 
 “ But it does not appear to me at all necessary to 
 suppose the text intended their covering a circular or 
 nearly a circular spot of ground, but only that these 
 creatures appeared on both sides of the camp of Israel, 
 about a day’s journey. The same word is used Exod. 
 vii. 24, where roundabout can mean only on each side 
 of the Nile. And so it may be a little illustrated by 
 
 381 
 
 CHAP. XVI. 
 
The Israelites see the manna, 
 
 EXODUS. 
 
 hut know nolwhat it is. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 
 Ijar or Zif. 
 
 15 And when the children 
 of Israel saw it, they said 
 one to another, w It is manna : 
 
 for thev wist not what it was. A. M. 2513 . 
 
 J B. C. 1491. 
 
 And Moses said unto them, An. Exod. isr .'1 
 
 x This is the bread which the . ljar or Zlf ‘ 
 
 w Or, What is this ? or, it is a portion. 
 
 x John vi. 31, 49, 58 ; 1 Cor. x. 3. 
 
 what Dr. Shaw tells us of the three flights of storks 
 which he saw, when at anchor under the Mount Car¬ 
 mel, some of which were more scattered, others more 
 compact and close, each of which took up more than 
 three hours in passing, and extended itself more than 
 half a mile in breadth. Had this flight of quails been 
 no greater than these, it might have been thought, like 
 them, to have been accidental; but so unusual a flock 
 as to extend fifteen or twenty miles in breadth, and to 
 be two days and one night in passing, and this, in con¬ 
 sequence of the declaration of Moses, plainly deter¬ 
 mined that the finger of God was there. 
 
 “ A third thing which was a difficulty with the bishop 
 was their being brought with the wind. A hot south¬ 
 erly wind, it is supposed, brings the locusts; and why 
 quails might not be brought by the instrumentality of 
 a like wind, or what difficulty there is in that supposi¬ 
 tion, I cannot imagine. As soon as the cold is felt in 
 Europe, Maillet tells us, turtles, quails, and other birds 
 come to Egypt in great numbers ; but he observed that 
 their numbers were not so large in those years in which 
 the winters were favourable in Europe ; from whence 
 he conjectured that it is rather necessity than habit 
 which causes them to change their climate : if so, it 
 appears that it is the increasing heat that causes their 
 return, and consequently that the hot sultry wands from 
 the south must have a great effect upon them, to direct 
 their flight northwards. 
 
 “ It is certain that it is about the time that the south 
 wind begins to blow in Egypt, which is in April, that 
 many of these migratory birds return. Maillet, who 
 joins quails and turtles together, and says that they ap¬ 
 pear in Egypt when the cold begins to be felt in Eu¬ 
 rope, does not indeed tell us when they return : but 
 Thevenot may be said to do it; for after he had told 
 his reader that they catch snipes in Egypt from January 
 to March, he adds that in May they catch turtles, and 
 that the turtles return again in September ; now as they 
 go together southward in September, we may believe 
 they return again northward much about the same time. 
 Agreeably to which, Russel tells us that quails appear 
 in abundance about Aleppo in spring and autumn. 
 
 “ If natural history were more perfect we might 
 speak to this point w r ith great distinctness; at present, 
 however, it is so far from being an objection to their 
 being quails that their coming w 7 as caused by a wind, 
 that nothing is more natural. The same wind wmuld 
 in course occasion sickness and mortality among the 
 Israelites, at least it does so in Egypt. The miracu¬ 
 lousness then in this story does not lie in their dying, 
 but the prophet’s foretelling with exactness the coming 
 of that wind, and in the prodigious numbers of the 
 quails that came with it, together with the unusualness 
 of the place, perhaps, where they alighted. 
 
 “ Nothing more remains to be considered but the 
 gathering so large a quantity as ten omers by those 
 that gathered fewest. But till that quantity is more 
 precisely ascertained, it is sufficient to remark that this 
 
 382 
 
 is only affirmed of those expert sportsmen among the 
 people, who pursued the game two whole days and a 
 whole night without intermission; and of them, and 
 of them only, I presume it is to be understood that he 
 that gathered fewest gathered ten omers. Hasselquist, 
 who frequently expresses himself in the most dubious 
 manner in relation to these animals, at other times is 
 very positive that, if they were birds at all, they were 
 a species of the quail different from ours, which he 
 describes as very much resembling the ‘ red partridge, 
 but as not being larger than the turtle-dove.’ To this 
 he adds, that 1 the Arabians carry thousands of them 
 to Jerusalem about Whitsuntide, to sell there,’ p. 442. 
 In another place he tells us ‘ it is found in Judea as 
 well as in Arabia Petraea, and that he found it between 
 Jordan and Jericho,’ p. 203. One would imagine that 
 Hasselquist means the scata, which is described by Dr. 
 Russel, vol. ii., p. 194, and which he represents as 
 brought to market at Aleppo in great numbers in May 
 and June, though they are to be met with in all seasons. 
 
 “ A whole ass-load of them, he informs us, has often 
 been taken at once shutting a clasping net, in the above- 
 mentioned months, they are in such plenty.”— Harmer, 
 vol iv., p. 367. 
 
 Yerse 14. Behold, upon the face of the wilderness 
 there lay a small round thing ] It appears that this small 
 round thing fell with the dew, or rather the dew fell 
 first, and this substance fell on it. The dew might 
 have been intended to cool the ground, that the manna 
 on its fall might not be dissolved; for wrn find from 
 ver. 21, that the heat of the sun melted it. The ground 
 therefore being sufficiently cooled by the dew, the 
 manna lay unmelted long enough for the Israelites to 
 collect a sufficient quantity for their daily use. 
 
 Yerse 15. They said one to another, It is manna : 
 for they wist not what it was.] This is a most unfor¬ 
 tunate translation, because it not only gives no sense, 
 but it contradicts itself. The Hebrew N1H p man hu, 
 literally signifies, What is this l for, says the text, they 
 wist not what it was, and therefore they could not give 
 it a name. Moses immediately answers the question, 
 and says, This is the bread which the Lord hath given 
 you to eat. From ver. 31 we learn that this substance 
 was afterwards called p man, probably in commemo¬ 
 ration of the question they had asked on its first ap¬ 
 pearance. Almost all our own ancient versions trans¬ 
 late the words, What is this ? 
 
 What this substance was we know not. It was 
 nothing that was common to the wilderness. It is 
 evident the Israelites never saw it before, for Moses 
 says, Deut. viii. 3, 16 : He fed thee with manna which 
 thou knevoest not, neither did thy fathers know ; and 
 it is very likely that nothing of the kind had ever been 
 seen before ; and by a pot of it being laid up in the 
 ark, it is as likely that nothing of the kind ever ap¬ 
 peared more, after the miraculous supply in the wilder¬ 
 ness had ceased. It seems to haye been created for 
 the present occasion, and, like Him whom it typified, 
 
 a 
 
CHAP. XVI. 
 
 Directions jor gathering it, 
 
 A. M. 2513. Lord hath given you to eat. 
 
 An. Exod. isr! i. 16 This is the thing which 
 i jar or Zif. Lord hath commanded, 
 
 Gather of it every man according to his eat¬ 
 ing, y an omcr z for every man, according to 
 the number of your a persons ; take ye every 
 man for them which are in his tents. 
 
 17 And the children of Israel did so, and 
 gathered, some more, some less. 
 
 18 And when they did mete it with an omer, 
 
 y Ver. 36.- z Heb. by the poll, or head. 
 
 to have been the only thing of the hind, the only bread 
 from heaven, which God ever gave to preserve the life 
 of man, as Christ is the true bread that came down 
 from heaven, and was given for the life of the world. 
 See John vi. 31—58. 
 
 Yerse 16. An omer for every mcni] I shall here 
 once for all give a short account of the measures of 
 capacity among the Hebrews. 
 
 Omer, DDJ?, from the root amar , to press, squeeze, 
 collect , and bind together ; hence a sheaf of corn —a 
 multitude of stalks pressed together. It is supposed 
 that the omer , which contained about three quarts 
 English, had its name from this circumstance ; that it 
 was the most contracted or the smallest measure of 
 things dry known to the ancient Hebrews ; for the Dp 
 hab, which was less, was not known till the reign of 
 Jehoram, king of Israel, 2 Kings vi. 25.— Parkhurst. 
 
 The ephah, r!3X or HTX eiphah, from HDX aphah, 
 to bake, because this was probably the quantity which 
 was baked at one time. According to Bishop Cum¬ 
 berland the ephah contained seven gallons, two quarts, 
 and about half a pint, wine measure ; and as the omer 
 was the tenth part of the ephah , ver. 36, it must have 
 contained about six pints English. 
 
 The kab, Dp, is said to have contained about the sixth 
 part of a seah, or three pints and one third English. 
 
 The homer, “nn chomer, mentioned Lev. xxvii. 16, 
 was quite a different measure from that above, and is 
 a different word in the Hebrew. The chomer was 
 the largest measure of capacity among the Hebrews, 
 being equal to ten baths or ephahs, amounting to about 
 eventy-five gallons, three pints , English. See Ezek. 
 xlv. 11, 13, 14. Goodwin supposes that this measure 
 derived its name from. Ton chamor, an ass, being the 
 ordinary load of that animal. 
 
 The bath, JlD, was the largest measure of capacity 
 next to the homer , of whifih it was the tenth part. 
 It was the same as the ephah, and consequently con¬ 
 tained about seven gallons, two quarts, and half a 
 pint, and is always used in Scripture as a measure of 
 liquids. 
 
 The seah, HXD, was a measure of capacity for things 
 dry, equal to about two gallons and a half English. 
 See 2 Kings vii. 1, 16, 18. 
 
 The hin, jTl, according to Bishop Cumberland, was 
 the one-sixth part of an ephah , and contained a little 
 more than one gallon and two pints. See Exod. 
 xxix. 40. 
 
 The log, ;S, was the smallest measure of capacity 
 
 which some disobey. 
 
 h he that gathered much had a. m. 2513. 
 nothing over, and he that gather- An. Exod. Isr.’ 1 
 ed little had no lack ; they gather- ijar or Zif. 
 
 ed every man according to his eating. 
 
 19 And Moses said, Let no man leave of it 
 till the morning. 
 
 20 Notwithstanding they hearkened not unto 
 Moses ; but some of them left of it until the 
 morning, and it bred worms, and stank : and 
 Moses was wroth with them. 
 
 a Heb. souls. - b 2 Cor. viii. 15. 
 
 for liquids among the Hebrews : it contained about 
 three quarters of a pint. See Lev. xiv. 10, 12. 
 
 Take ye—for them which are in his tents.\ Some 
 might have been confined in their tents through sick¬ 
 ness or infirmity, and charity required that those who 
 were in health should gather a portion for them. For 
 though the psalmist says, Psa. cv. 37, There was not 
 one feeble person among their tribes, this must refer 
 principally to their healthy state when brought out of 
 Egypt; for it appears that there were many infirm 
 among them when attacked by the Amalekites. See 
 the note on chap. xvii. 8. 
 
 Verse 17. Some more, some Ze.ss.] According to 
 their respective families, an omer for a man ; and ac¬ 
 cording to the number of infirm persons, whose wants 
 they undertook to supply. 
 
 Yerse 18. He that gathered much had nothing over ] 
 Because his gathering was in proportion to the number 
 of persons for whom he had to provide. And some 
 having fewer, others more in family, and the gathering 
 being in proportion to the persons who were to eat of 
 it, therefore he that gathered much had nothing over, 
 and he that gathered little had no lack. Probably 
 every man gathered as much as he could ; and then 
 when brought home and measured by an omer, if he 
 had a surplus, it went to supply the wants of some 
 other family, that had not been able to collect a suffi¬ 
 ciency, the family being large, and the time in which 
 the manna might be gathered, before the heat of the 
 day, not being sufficient to collect enough for so nume¬ 
 rous a household, several of whom might be so con¬ 
 fined as not to be able to collect for themselves. Thus 
 there was an equality, and in this light the words of 
 St. Paul, 2 Cor. viii. 15, lead us to view the passage. 
 Here the 36th verse should come in : Now an omer is 
 the tenth part of an ephah. 
 
 Yerse 19. Let no man leave of it till the morning .] 
 For God would have them to take no thought for the 
 morrow, and constantly to depend on him for their 
 daily bread. And is not that petition in our Lord’s 
 prayer founded on this very circumstance, Give us day 
 by day our daily bread ? 
 
 Yerse 20. It bred toorms ] Their sinful curiosity 
 and covetousness led them to make the trial; and they 
 had a mass of the most loathsome putrefaction for their 
 pains. How gracious is God ! He is continually ren¬ 
 dering disobedience and sin irksome to the transgressor; 
 that finding his evil ways to be unprofitable, he may 
 I return to his Maker, and trust in God alone. 
 
 383 
 
 a 
 
The Lord commands the 
 
 EXODUS. 
 
 a. M. 2513 . 21 And they gathered it every 
 
 An. Exod. isr. l. morning, every man according to 
 Ijar or Zif. ea j-j n g . anc [ w } 16 n the SU11 
 
 waxed hot, it melted. 
 
 22 And it came to pass, that on the sixth 
 day they gathered twice as much bread, two 
 omers for one man: and all the rulers of the 
 congregation came and told Moses. 
 
 23 And he said unto them, This is that 
 which the Lord hath said, To-morrow is c the 
 rest of the holy Sabbath unto the Lord : bake 
 that which ye will bake to-day , and seethe 
 that ye will seethe ; and that which remaineth 
 over, lay up for you to be kept until the 
 morning. 
 
 24 And they laid it up till the morning, as 
 Moses bade ; and it did not d stink, neither 
 was there any worm therein. 
 
 c Gen. ii. 3 ; chapter xx. 8 ; xxxi. 15 ; xxxv. 3; Lev. xxiii. 3. 
 
 J Ver. 20. 
 
 Verse 22. On the sixth day they gathered twice as 
 much ] This they did that they might have a provision 
 for the Sabbath, for on that day no manna fell, ver. 
 26, 27. What a convincing miracle was this ! No 
 manna fell on the Sabbath! Had it been a -natural 
 production it would have fallen on the Sabbath as at 
 other times ; and had there not been a supernatural 
 influence to keep it sweet and pure, it would have 
 been corrupted on the Sabbath as well as on other 
 days. By this series of miracles God showed his 
 own power, presence, and goodness, 1. In sending the 
 manna on each of the six days ; 2. In sending none on 
 the seventh, or Sabbath ; 3. In preserving it from pu¬ 
 trefaction when laid up for the use of that day , though it 
 infallibly corrupted if kept over night on any other day. 
 
 Verse 23. To-morrow is the rest of the holy Sabbath\ 
 There is nothing either in the text or context that seems 
 to intimate that the Sabbath was now first given to the 
 Israelites, as some have supposed : on the contrary, it 
 is here spoken of as being perfectly well known, from 
 its having been generally observed. The command¬ 
 ment, it is true, may be considered as being now re¬ 
 newed; because they might have supposed that in 
 their unsettled state in the wilderness they might have 
 been exempted from the observance of it. Thus we 
 find, 1. That when God finished his creation, he insti¬ 
 tuted the Sabbath ; 2. When he brought the people out 
 of Egypt, he insisted on the strict observance of it ; 
 3. When he gave the LAW, he made it a tenth part 
 of the whole, such importance has this institution in 
 the eyes of the Supreme Being ! On the supposed 
 change of the Sabbath from what we call Sunday to 
 Saturday , effected on this occasion, see the note on 
 Heut. v. 15. 
 
 Verse 29. Abide ye every man in his place'] Neither 
 go out to seek manna nor for any other purpose; rest 
 at home and devote your time to religious exercises. 
 Several of the Jews understood by place in the text, 
 
 384 
 
 Sabbath to be sanctified 
 
 25 And Moses said, Eat that A. M. 2513. 
 
 , r . . ’ . . , B. C. 1491. 
 
 to-day; lor to-day is a babbatn An. Exod.isr. 1. 
 
 unto the Lord : to-day ye shall Ijar or Zif. 
 not find it in the field. 
 
 26 e Six days ye shall gather it; but on the 
 seventh day, which is the Sabbath, in it there 
 shall be Done. 
 
 27 And it came to pass, that there went out 
 some of the people on the seventh day for to 
 gather, and they found none. 
 
 28 And the Lord said unto Moses, How 
 long f refuse ye to keep my commandments 
 and my laws ? 
 
 29 See, for that the Lord hath given you 
 the Sabbath, therefore he giveth you on the 
 sixth day the bread of two days ; abide ye 
 every man in his place ; let no man go out of 
 his place on the seventh day. 
 
 e Chapter xx. 9, 10.- f 2 Kings xvii. 14 ; Psalm lxxviii. 
 
 10, 22 ; cvi. 13. 
 
 the camp , and have generally supposed that no man 
 should go out of the place, i. e., the city, town, or vil¬ 
 lage in which he resides, any farther than one thousand 
 cubits, about an English mile, which also is called a 
 Sabbath day's journey , Acts i. 12 ; and so many cu¬ 
 bits they consider the space round the city that consti¬ 
 tutes its suburbs, which they draw from Num. xxxv. 
 3, 4. Some of the Jews have carried the rigorous 
 observance of the letter of this law to such a length, 
 that in whatever posture they find themselves on the 
 Sabbath morning when they awake, they continue in 
 the same during the day ; or should they be up and 
 happen to fall, they refuse even to rise till the Sabbath 
 be ended ! Mr. Stapleton tells a story of one Rabbi 
 Solomon, who fell into a slough on the Jewish Sab¬ 
 bath, Saturday, and refused to be pulled out, giving his 
 reason in the following Leonine couplet:— 
 
 Sabbatha sancta colo, De stercore surgere nolo . 
 
 “ Out of this slough I will not rise, 
 
 For holy Sabbath day I prize.” 
 
 The Christians, finding him thus disposed, deter¬ 
 mined he should honour their Sabbath in the same 
 place, and actually kept the poor man in the slough all 
 Sunday , giving their reasons in nearly the same way:—- 
 
 Sabbatha nostra quidetn, Solomon , celebrabis ibidem. 
 
 “ In the same slough, thou stubborn Jew, 
 
 Our Sabbath day thou shalt spend too.” 
 
 This might have served to convince him of his folly, 
 but certainly was not the likeliest way to convert him 
 to Christianity. 
 
 Fabyan, in his Chronicles , tells the following story 
 of a case of this kind. “ In this yere also (1259) 
 fell that happe of the Iewe of Tewkysbury, which 
 fell into a gonge upon the Satyrday, and wolde not 
 for reverence of his sabbot day be pluckyd out; 
 whereof heryng the Erie of Gloucetyr, that the Iewe 
 
 a 
 
Moses is commanded to 
 
 CHAP. XVI. 
 
 A. M. 2513. 30 So the people rested on the 
 
 An. Exod. Isr. l. seventh day. 
 
 ijar or Zif. g ^ And the house of Israel 
 
 called the name thereof Manna : and g it ivas 
 like coriander seed, white ; and the taste of it 
 was like wafers made with honey. 
 
 32 And Moses said, This is the thing which 
 the Lord commandeth, Fill an omer of it to 
 be kept for your generations ; that they may 
 see the bread wherewith I have fed you in 
 the wilderness, when I brought you forth from 
 the land of Egypt. 
 
 eNum. xi. 7, 8.- h Heb. ix. 4.- 1 2 3 4 Chap. xxv. 16, 21 ; xl. 20; 
 
 Num. xvii. 10; Deut. x. 5; 1 Kings viii. 9. 
 
 dyd so great reverence to his sabbot daye, thought he 
 wolde doo as moche unto his holy day, which was 
 Sonday, and so kepte hym there tyll Monday, at 
 whiche season he was foundyn dede.” Then the earl 
 of Gloucester murdered the poor man. 
 
 Verse 31. Called the name thereof Manna\ See 
 note on ver. 15. 
 
 Verse 32. To he kept for your generations] See 
 
 note on ver. 9. 
 
 Verse 34. Laid it up before the testimony] The 
 r\n>’ edulh or testimony belonged properly to the taber¬ 
 nacle, but that was not yet built. Some are of opinion 
 that the tabernacle, built under the direction of Moses, 
 v -'as only a renewal of one that had existed in the 
 patriarchal times. See the note on ver. 9. The 
 word signifies reference to something beyond itself; 
 thus the tabernacle, the manna, the tables of stone, 
 Aaron’s rod, &c., all bore reference and testimony to 
 that spiritual good which was yet to come, viz., Jesus 
 Christ and his salvation. 
 
 Verse 35. The children of Israel did eat manna 
 forty years] From this verse it has been supposed 
 that the book of Exodus was not written till after the 
 miracle of the manna had ceased. But these words 
 might have been added by Ezra, who under the direc¬ 
 tion of the Divine Spirit collected and digested the 
 different inspired books, adding such supplementary , 
 explanatory , and connecting sentences, as were deemed 
 proper to complete and arrange the whole of the sacred 
 canon. For previously to his time, according to the 
 universal testimony of the Jews, all the books of the 
 Old Testament were found in an unconnected and 
 dispersed state. 
 
 Verse 36. Now an omer is the tenth part of an 
 ephah.] About six pints, English. See the note on 
 ver. 16. The true place of this verse seems to be im¬ 
 mediately after ver. 18, for here it has no connection. 
 
 1 On the miracle of the manna, which is the chief 
 subject in this chapter, a good deal has already been 
 said in the preceding notes. The sacred historian has 
 given us the most circumstantial proofs that it was a 
 supernatural and miraculous supply; that nothing of 
 the kind had ever been seen before, and probably no¬ 
 thing like it had ever afterwards appeared. That it 
 was a type of our blessed Redeemer, and of the salva- 
 Vol. I. ( 26 ) 
 
 preserve a pot of manna. 
 
 33 And Moses said unto Aaron, A. M. 2513. 
 
 hT1 . , B. C. 1491. 
 
 1 ake a pot, and put an omer An. Exod. isr. i. 
 
 full of manna therein, and lay it Ijar or Zif. 
 up before the Lord, to be kept for your 
 generations. 
 
 34 As the Lord commanded Moses, so Aaron 
 laid it up 1 before the testimony, to be kept. 
 
 35 And the children of Israel did cat manna 
 k forty years, 1 until they came to a land in 
 habited ; they did eat manna, until they came 
 unto the borders of the land of Canaan. 
 
 36 Now an omer is the tenth part of an ephah. 
 
 k Num. xxxiii. 38; Deut. viii. 2, 3 ; Neh. ix. 20, 21 ; John vi. 
 
 31, 49.- 'Josh. v. 12 ; Neh. ix. 15. 
 
 tion which he has provided for man, there can be no 
 doubt, for in this way it is applied by Christ himself; 
 and from it we may gather this general conclusion, that 
 salvation is of the Lord. The Israelites must have 
 perished in the wilderness, had not God fed them with 
 bread from heaven; and every human soul must have 
 perished, had not Jesus Christ come down from heaven, 
 and given himself for the life of the world. 
 
 2. God would have the Israelites continually de¬ 
 pendent on himself for all their supplies; but he would 
 make them, in a certain way, workers with him. He 
 provided the manna; they gathered and ate it. The 
 first was God’s work; the latter, their own. The}' 
 could not produce the manna, and God would not 
 gather it for them. Thus the providence of God 
 appears in such a way as to secure the co-operation 
 of man. Though man should plant and water , yet it 
 is God who giveth the increase. But if man neither 
 plant nor water, God will give no increase. We can¬ 
 not do God’s work, and he will not do ours. Let us, 
 therefore, both in things spiritual and temporal, be 
 workers together with HIM. 
 
 3. This daily supply of the manna probably gave 
 rise to that petition, Give us to-day our daily bread. 
 It is worthy of remark, 1. That what was left over 
 night contrary to the command of God bred worms and 
 stank ; 2. That a double portion was gathered on the 
 day preceding the Sabbath; 3. That this alone con¬ 
 tinued wholesome on the following day; and, 4. That 
 none fell on the Sabbath ! Hence we find that the 
 Sabbath was considered a Divine institution previously 
 to the giving of the Mosaic law ; and that God con¬ 
 tinued to honour that day by permitting no manna to 
 fall during its course. Whatever is earned on the 
 Sabbath is a curse in a man’s property. They who 
 will be rich , fall into temptation and into a snare, <$c.; 
 for, using illicit means to acquire lawful things, they 
 bring God’s curse upon themselves, and are drowned 
 in destruction and perdition. Reader, dost thou work 
 on the Sabbath to increase th} r property 1 See thou 
 do it not! Property acquired in this way will be a 
 curse both to thee and to thy posterity. 
 
 4. To show their children and children’s children 
 what God had done for their fathers, a pot of manna 
 was laid up before the testimony. We should remem¬ 
 ber our providential and gracious deliverances in such 
 
 385 
 
The people murmur 
 
 EXODUS. 
 
 a way as to give God the praise of his own grace. 
 An ungrateful heart is always associated with an un¬ 
 believing mind and an unholy life. Like Israel, we 
 should consider with what bread God has fed our fa¬ 
 thers, and see tiiat we have the same; the same Christ 
 —the bread of life, the same doctrines, the same ordi¬ 
 nances, and the same religious experience. How little 
 are we benefited by being Protestants , if we be not 
 partakers of the Protestant faith! And how useless 
 
 for lack of water 
 
 s 
 
 will even that faith be to us, if we hold the truth in 
 unrighteousness ! Our fathers had religion enough to 
 enable them to burn gloriously for thn trufli of God ! 
 Reader, hast thou so much of the life of God in thy 
 soul, that thou couldst burn to ashes at the stake rather 
 than lose it 1 In a word, couldst thou be a martyr ? 
 Or hast thou so little grace to lose, that thy life would 
 be more than an equivalent for thy loss ? Where is 
 the manna on which thy fathers fed l 
 
 CHAPTER XVII. 
 
 The Israelites journey from the wilderness of Sin to Rephidim, 1, where they murmur for lack of water, 2, 3. 
 Moses asks counsel of God , 4, who commands him to take his rod and smite the rock , 5, and promises that 
 water should proceed from it for the people to drink, 6. The place is called Massah and Meribah, 7. The 
 Amalekites attack Israel in Rephidim, 8. Joshua is commanded to fight with them, 9. Moses, Aaron , and 
 Hur, go to the top of a hill, and while Moses holds up his hands, the Israelites prevail; when he lets them 
 down, Amalek prevails, 10, 11. Moses, being weary, sits dozen, and Aaron and Hur hold up his hands, 12. 
 The Amalekites are totally routed, 13, and the event commanded to be recorded, 14. Moses builds an 
 altar, and calls it Jehovah-nissi, 15. Amalek is threatened with continual tears, 16. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 
 Ijar or Zif. 
 
 A ND a all the congregation of 
 the children of Israel jour¬ 
 neyed from the wilderness of Sin, 
 after their journeys, according to the command¬ 
 ment of the Lord, and pitched in Rephidim: 
 and there was no water for the people to drink. 
 
 2 b Wherefore the people did chide with 
 Moses, and said, Give us water that we may 
 drink. And Moses said unto them, Why 
 chide ye with me ? wherefore do ye c tempt 
 the Lord ? 
 
 3 And the people thirsted there for water; 
 and the people d murmured against Moses, 
 
 and said, Wherefore is this that A. M. 2513. 
 
 , , , -i c B. C. 1491. 
 
 thou hast brought US up out ol An. Exod. Isr. 1. 
 
 Egypt, to kill us and our chil- Ijar or Zlf ~ 
 
 dren and our cattle with thirst ? 
 
 4 And Moses e cried unto the Lord, saying, 
 What shall I do unto this people ? they be 
 almost ready to f stone me. 
 
 5 And the Lord said unto Moses, s Go on 
 before the people, and take with thee of the 
 elders of Israel; and thy rod, wherewith h thou 
 smotest the river, take in thine hand, and go. 
 
 6 1 Behold, I will stand before thee there, 
 upon the rock in Horeb ; and thou shalt smite 
 
 a Chapter xvi. 1 ; Num. xxxiii. 12, 14.- b Numbers xx. 3, 4. 
 
 ® Deut. vi. 16; Psa. lxxviii. 18,41; Isa. vii. 12; Matt. iv. 7; 
 1 Cor. x. 9.- d Chap. xvi. 2.- e Chap. xiv. 15. 
 
 f 1 Samuel xxx. 6 ; John viii. 59 ; x. 31.- s Ezekiel ii. 6. 
 
 h Chap. vii. 20 ; Num. xx. 8.- 1 Num. xx. 10,11 ; Psa. lxxviii. 
 
 15, 20 ; cv. 41 ; cxiv. 8; Wisd. xi. 4 ; 1 Cor. x. 4. 
 
 NOTES ON CHAP. XVII. 
 
 Verse 1. Pitched in Rephidim ] In Num. xxxiii. 
 12—14 it is said, that when the Israelites came from 
 Sin they encamped in Dophkah, and next in Alush, 
 after which they came to Rephidim. Here, therefore, 
 two stations are omitted, probably because nothing 
 of moment took place at either. See the notes on 
 Num. xxxiii. 
 
 Verse 2. Why chide ye zeith me?] God is your 
 leader, complain to him; Wherefore do ye tempt the 
 .Lord ? As he is your leader, all your murmurings 
 against me he considers as directed against himself; 
 why therefore do ye tempt him ? Has he not given 
 you sufficient proofs that he can destroy his enemies 
 and support his friends 1 And is he not among you 
 to do you good 1 ver. 7. Why therefore do ye doubt 
 his power and goodness, and thus provoke him to treat 
 you as his enemies 1 
 
 Verse 3. And the people murmured '] The reader 
 must not forget what has so often been noted relating 
 to the degraded state of the minds of the Israelites. 
 
 a 386 
 
 A strong argument however may be drawn from this 
 in favour of their supernatural escape from Egypt. 
 Had it been a scheme concerted by the heads of the 
 people, provision would necessarily have been made for 
 such exigencies as these. But as God chose to keep 
 them constantly dependent upon himself for every ne¬ 
 cessary of life, and as they had Moses alone as their 
 mediator to look to, they murmured against him when 
 brought into straits and difficulties, regretted their 
 having left Egypt, and expressed the strongest desire to 
 return. This shows that they had left Egypt reluct¬ 
 antly ; and as Moses and Aaron never appear to have 
 any resources but those which came most evidently in a 
 supernatural way, therefore the whole exodus or depart¬ 
 ure from Egypt proves itself to have been no human 
 contrivance, but a measure concerted by God himself. 
 
 Verse 6. I will stand before thee there, upon the rock 
 in Iloreb ] The rock, TTin hatstsur. It seems as if God 
 had directed the attention of Moses to a particular 
 rock, with which he was well acquainted ; for every 
 part of the mount and its vicinity must have been well 
 
 ( 26* ) 
 
Moses smites the rock, CHAP 
 
 a. M. 2513. the rock, and there shall come 
 
 An. Exod. isr. l. water out of it, that the people 
 ijar or Zif. _ ma y d r ink. And Moses did so 
 
 in the sight of the elders of Israel. 
 
 7 And he called the name of the place 
 k Massali, 1 and m Meribah, because of the 
 chiding of the children of Israel, and because 
 
 k Num. xx. 13 ; Psa. lxxxi. 7 ; xcv. 8 ; Heb. iii. 8.- 1 That is, 
 
 temptation. - 111 That is, chiding or strife. 
 
 known to Moses during the time he kept Jethro’s flocks 
 in those quarters. Dr. Priestley has left the following 
 sensible observations upon this miracle :— 
 
 “ The luminous cloud, the symbol of the Divine 
 presence, would appear on the rock, and Horeb was 
 probably a part of the same mountain with Sinai. This 
 supply of water, on Moses only striking the rock, 
 where no water had been before nor has been since, 
 was a most wonderful display of the Divine power. 
 The water must have been in great abundance to sup¬ 
 ply two millions of persons, which excluded all possi¬ 
 bility of artifice or imposture in the case. The miracle 
 must also have been of some continuance, no doubt so 
 long as they continued in that neighbourhood, which 
 was more than a year. There are sufficient traces of 
 this extraordinary miracle remaining at this day. This 
 rock has been visited, drawn, and described by Dr. 
 Shaw, Dr. Pocock, and others; and holes and channels 
 appear in the stone, which could only have been formed 
 by the bursting out and running of the water. No art 
 of man could have done it, if any motive could be sup¬ 
 posed for the undertaking in such a place as this.” 
 
 This miracle has not escaped the notice of the ancient 
 Greek poets. Callimachus represents Rhea bringing 
 forth water from a rock in the same way, after the 
 birth of Jupiter. 
 
 II opog (jKTjTrrpc), re de oi btxa tvovXv dieoTij. 
 
 E/c d’ exeev peya ^ev/za. Hymn ad Jov., ver. 31. 
 
 With her sceptre struck 
 The yawning cliff; from its disparted height 
 Adown the mount the gushing torrent ran. Prior. 
 
 The rock mentioned above has been seen and de¬ 
 scribed by Norden, p. 144, 8vo.; Dr. Shaw, p. 314, 
 4to., where there is an accurate drawing of it; Dr. 
 Pocock , vol. i., p. 143, &c., where the reader may find 
 some fine plates of Mount Horeb and Sinai, and four 
 different views of the wonderful rock of Meribah. It 
 is a vast block of red granite, fifteen feet long, ten 
 broad, and twelve high. See Dr. Shaw’s account at 
 the end of Exodus. My nephew, who visited this 
 rock in 1823, confirms the account of the preceding 
 travellers, and has brought a piece of this wonderful 
 stone. The granite is fine, and the quartz, mica, and 
 feldspar equally mixed in it. This rock or block of 
 granite is the only type of Christ now existing. 
 
 Verse 7. He called the name of the place Massah, 
 and Meribah] HD3 Massah signifies temptation or 
 trial; and HTYS Meribah, contention or litigation. 
 From 1 Cor. x. 4, we learn that this rock was a type 
 of Christ, and their drinking of it is represented as 
 
 a 
 
 XVII. from which water issues. 
 
 they tempted the Lord, saying, A. M. 2513. 
 
 Is the Lord among us, or not ? An. Exod. hr. 1 
 
 8 n Then came Amalek, and ijar or za. 
 
 fought with Israel in Rephidim. 
 
 9 And Moses said unto 0 Joshua, Choose us 
 out men, and go out, fight with Amalek : to¬ 
 morrow I will stand on the top of the hill, 
 
 n Gen. xxxvi. 12 ; Num. xxiv. 20 ; Deut. xxv. 17 ; 1 Sam. xv. 2 ; 
 Wisd. xi. 3.- 0 Called Jesus, Acts vii. 45 ; Heb. iv. 8. 
 
 their being made partakers of the grace and mercy 
 of God through Christ Jesus ; and yet many who 
 drank fell and perished in the wilderness in the very 
 act of disobedience! Reader, be not high minded, 
 but fear! 
 
 On the smiting of the rock by the rod of Moses , 
 Mr. Ainsworth has the following pious note : “ This 
 rock signified Christ, and is therefore called a spiritual 
 Rock, 1 Cor. x. 4. He being smitten with Moses's 
 rod, and bearing the curse of the laio for our sins, 
 and by the preaching of the Gospel crucified among 
 his people, Gal. iii. 1, from him floweth the spiritual 
 drink wherewith all believing hearts are refreshed.” 
 John vii. 37, and Isa. liii. 1-3. 
 
 Verse 8. Then came Amalek, and fought with Israel] 
 The Amalekites seem to have attacked the Israelites 
 in the same way and through the same motives that 
 the wandering Arabs attack the caravans which an¬ 
 nually pass through the same desert. It does not ap¬ 
 pear that the Israelites gave them any kind of provo¬ 
 cation, they seem to have attacked them merely through 
 the hopes of plunder. The Amalekites were the pos¬ 
 terity of Amalek, one of the dukes of Eliphaz, the 
 son of Esau, and consequently Israel’s brother, Gen. 
 xxxvi. 15, 16. 
 
 Fought with Israel] In the most treacherous and 
 dastardly manner; for they came at the rear of the 
 camp, smote the hindmost of the people, even all that 
 were feeble behind, when they ivere faint and weary; 
 see Deut. xxv. 18. The baggage, no doubt, was the 
 object of their avarice; but finding the women, chil¬ 
 dren, aged and infirm persons, behind with the bag¬ 
 gage, they smote them and took away their spoils. 
 
 Verse 9. Moses said unto Joshua] This is the first 
 place in which Joshua the son of Nun is mentioned : 
 the illustrious part which he took in Jewish affairs, till 
 the settlement of his countrymen in the promised land, 
 is well known. He was captain-general of the He¬ 
 brews under Moses; and on this great man’s death he 
 became his successor in the government. Joshua was 
 at first called Hoshea, Num. xiii. 16, and afterwards 
 called Joshua by Moses. Both in the Septuagint and 
 Greek Testament he is called Jesus: the name signi¬ 
 fies Saviour; and he is allowed to have been a very 
 expressive type of our blessed Lord. He fought with 
 and conquered the enemies of his people, brought them 
 into the promised land, and divided it to them by lot. 
 The parallel between him and the Saviour ol the world 
 is too evident to require pointing out. 
 
 Top of the hill] Probably some part of Horeb or 
 Sinai, to which they were then near. 
 
 387 
 
The Amaleldtes 
 
 EXODUS* 
 
 A. M. 2513 . with p the rod of God in mine 
 
 B. C. 1491. , , 
 
 An. Exod. Isr. 1. hand. 
 
 ijar or Zlf - io So Joshua did as Moses 
 had said to him, and fought with Amalek : and 
 Moses, Aaron, and Hur went up to the top of 
 the hill. 
 
 11 And it came to pass, when Moses i held 
 up his hand, that Israel prevailed ; and when 
 he let down his hand, Amalek prevailed. 
 
 12 But Moses’ hands were r heavy; and 
 they took a stone, and put it under him, and 
 he sat thereon ; and Aaron and Hur stayed 
 
 l> Chap. iv. 20.-<i James v. 16.- r Psa. xxxv. 3 ; James i. 6 ; 
 
 Heb. xii. 12.- s Chap, xxxiv. 27. 
 
 Yerse 10. Moses, Aaron, and Hur went up\ It is 
 very likely that the Hur mentioned here is the same 
 with that Hur mentioned 1 Chron. ii. 19, who appears 
 from the chronology in that chapter to have been the 
 son of Caleb, the son of Ezron, the son of Pharez, 
 the son of Judah. The rabbins and Josephus say he 
 was the brother-in-law of Moses, having married his 
 sister Miriam. He was a person in whom Moses put 
 much confidence ; for he left him conjoint governor of 
 the people with Aaron, when he went to confer with 
 God on the mount, chap. xxiv. 14. His grandson 
 Bezaleel was the chief director in the work of the 
 tabernacle ; see chap. xxxi. 2—5. 
 
 Yerse 11. When Moses held up his hand ] We can¬ 
 not understand this transaction in any literal way ; for 
 the lifting up or letting down the hands of Moses could 
 not, humanly speaking, influence the battle. It is likely 
 that he held up the rod of God in his hand, ver. 9, as 
 an ensign to the people. We have already seen that 
 in prayer the hands were generally lifted up and spread 
 out , (see the note on chap. ix. 29,) and therefore it is 
 likely that by this act prayer and supplication are in¬ 
 tended. The. Jerusalem Targum says, “ W~hen Moses 
 held up his hands in prayer , the house of Israel pre¬ 
 vailed ; and when he let down his hands from prayer, 
 the house of Amalek prevailed.” We may therefore 
 conclude, that by holding up the hands in this case 
 these two things were intended : 1. That hereby a 
 
 reference was made to God, as the source whence all 
 help and protection must come, and that on him alone 
 they must depend. 2. That prayer and supplication 
 to God are essentially necessary to their prevalence 
 over all their enemies. It is indisputably true that, 
 while the hands are stretched out, that is, while the 
 soul exerts itself in prayer and supplication to God, 
 we are sure to conquer our spiritual adversaries ; but 
 if our hands become heavy—if we restrain prayer be¬ 
 fore God, Amalek will prevail—every spiritual foe, 
 every internal corruption, will gain ground. Several 
 of the fathers consider Moses, with his stretched-out 
 hands, as a figure of Christ on the cross, suffering for 
 mankind, and getting a complete victory over sin and 
 Satan. 
 
 Yerse 13. Joshua discomfited Amalek and his people] 
 Amalek might have been the name of the ruler of this 
 people continued down from their ancestor, (see on 
 
 383 
 
 are totally routed• 
 
 up his hand?, the one on the one ^ ^ ||13. 
 side, and the other on the other An. Exod isr. 1 . 
 side ; and his hands were steady . Ijar 
 until the going down of the sun. 
 
 13 And Joshua discomfited Amalek and his 
 people with the edge of the sw r ord. 
 
 14 And the Lord said unto Moses, s Write 
 this for a memorial in a book, and rehearse it 
 in the ears of Joshua ; for t I will utterly put 
 out the remembrance of Amalek from under 
 heaven. 
 
 15 And Moses built an altar, and called 
 
 4 Num. xxiv. 20 ; Deut. xxv. 19 ; 1 Sam. xv. 3, 7 ; xxx. 1, 17; 
 
 2 Sam. viii. 12 ; Ezra ix. 14. 
 
 ver. 8,) as Pharaoh was the name of all succeeding 
 kings in Egypt. If this were the case, then Amalek 
 and his people mean the prince and the army that 
 fought under him. But if Amalek stand here for the 
 Amaleldtes, then his people must mean the confederates 
 he had employed on this occasion. 
 
 Yerse 14. Write this for a memorial in a book] 
 This is the first mention of writing on record : what 
 it signified, or how it was done, we cannot tell. But 
 it is evident that either this passage is introduced here 
 instead of Deut. xxv. 17, by way of anticipation, or 
 that by the words 13D nrD kethob and sepher was in¬ 
 tended only a monumental declaration of the defeat ct 
 Amalek by Joshua , by some action or symbolical re¬ 
 presentation ; for it is immediately subjoined, “ And 
 Moses built an altar, and called the name of it Jehovah- 
 nissiP See Dr. A. Bayley , and see the note on chap, 
 xxx. It is very likely that the first regular alphabet¬ 
 ical writing in the world was that written by the finger 
 of God himself on the two tables of stone. What is 
 said here was probably by way of anticipation , or 
 means some other method of registering events than 
 by alphabetical characters, if we allow that God gave 
 the first specimen of regular writing on the tables of 
 stone, which did not take place till some time after this. 
 
 Rehearse it in the ears of Joshua] Thus showing 
 that Joshua was to succeed Moses, and that this charge 
 should be given to every succeeding governor. 
 
 I will utterly put out the remembrance of Amalek ] 
 This threatening was accomplished bjr Saul, 1 Sam. 
 xv. 3, &c., four hundred and twelve years after. Judg¬ 
 ment is God’s strange work ; but it must take place 
 when the sins which incensed it are neither repented 
 of nor forsaken. This people, by their continued 
 transgressions, proved themselves totally unworthy of 
 a political existence ; and therefore said God to Saul, 
 Go, and utterly destroy the sinners the Amaleldtes ; 
 1 Sam. xv. 18. So their continuance in sin was the 
 cause of their final destruction. 
 
 Yerse 15. Jehovah-nissi\ Jehovah is my ensign ox 
 banner. The hands and rod of Moses were held up 
 as soldiers are wont to hold up their standards in the 
 time of battle ; and as these standards bear the arms 
 of the country, the soldiers are said to fight under that 
 banner, i. e., under the direction and in the defence 
 of that government. Thus the Israelites fought under 
 
 •ZD ZJ 
 
CHAP. XVIII. 
 
 and calls it Jehovah-nissi . 
 
 Moses builds an altar, 
 a. m. 2513. the name of it u JEHOVAH- 
 
 B. C. 1491. . . 
 
 An. Exod. Isr. 1. 111SS1 I 
 
 Ijar or Zif. 10 ]7 or J ie v Because 
 
 u That is, the LORD my banner; see Judg. vi. 24.- v Or, 
 
 because the hand of Amalek is against the throne of the LORD, 
 
 the direction of God, and in the defence of his truth; 
 and therefore the name of Jehovah became the armo¬ 
 rial bearing of the whole congregation. By his direc¬ 
 tion they fought, and in his name and strength they 
 conquered; each one feeling himself, not his own, but 
 the Lord’s soldier. 
 
 Verse 16. The Lord hath sworn that the Lord will 
 have tear with Amalek , <^c.] This is no translation 
 of the words IT 33 Sy T '3 ki yad al kes yah 
 
 milchamah, which have been variously rendered by 
 different translators and critics ; the most rational ver¬ 
 sion of which is the following: Because the hand of 
 Amalek is against the throne of God, therefore ivill I 
 have war with Amalek from generation to generation. 
 This gives a tolerably consistent sense, yet still there 
 is considerable obscurity in the passage. Houbigant, 
 a most judicious though bold critic, supposes that, as 
 ’'Dl mrr Jehovah-nissi, Jehovah my ensign , was spoken 
 of immediately before, D3 kes, a throne , in this verse, 
 is an error of some transcriber for DJ nes, an ensign, 
 which might be readily occasioned by the great simi¬ 
 larity between the 3 caph and the ] nun. He thinks 
 farther that the two letters TV yah, which are supposed 
 to be here a contraction of the word HITT Yehovah, 
 are separated, the ' yod from the 33 nes , which should 
 be written '33 nissi, and the n he, from mil¬ 
 chamah, which should be written hammilcha- 
 
 mah, and then the whole verse will run thus : For the 
 hand shall be upon the ensigns of ivar unto the Lord, 
 against Amalek for ever, i. e., God makes now a de¬ 
 claration of war against the Amalekites, which shall 
 continue till their final destruction. The conjecture 
 of Mr. Julius Bate, in his Literal Translation of the 
 Pentateuch, deserves attention. He supposes that, as 
 33 cos signifies a cup, and a cup is emblematically used 
 for wrath, on one of the stones of the altar, mentioned 
 in the preceding verse, a hand holding a cup was sculp¬ 
 tured, this being a memorial, according to the custom 
 of hieroglyphical writing, that the Lord would con- 
 
 w the Lord hath sworn that the a. m. 2513. 
 Lord will have war with Amalek, An. Exod. isr. 1. 
 from generation to generation. ijar or zn. 
 
 therefore, &c.- w Heb. the hand upon the throne of the 
 
 LORD. 
 
 tinue the cup of wrath, portending continual war, against 
 Amalek for ever. I prefer Iloubigant's exposition. 
 
 1. This first victory of Israel must have inspired 
 them with a considerable measure of confidence in 
 God, and in his servant Moses. Though God alone 
 could give them the victory, yet it was necessary to 
 show them that it was by the influence of Moses they 
 got it. Moses could not deliver Amalek into their 
 hands; yet if Moses did not continue to hold up his 
 hands, i. e., to pray, Amalek must prevail. God, 
 therefore, wrought this work in such a way as to in¬ 
 struct the people, promote his own glory, and secure the 
 true honour of his servant. The Divine Being always 
 performs the greatest number possible of ends, by the 
 fewest and simplest means. In every work of God 
 there is as much of wisdom and economy, as there is 
 of sovereign uncontrolled power. 
 
 2. It is not probable that the people whom Joshua 
 chose out to lead against Amalek were unarmed; and 
 we have already seen that it is not at all likely that 
 they came armed out of Egypt. And as the whole 
 circumstances of this case show that those who fought 
 against the Amalekites were properly equipped for the 
 fight, we may then safely presume that they got their 
 arms from the Egyptians, whose bodies were thrown 
 on the shore after having been overwhelmed in the 
 Red Sea. Thus, what was a judgment in the one 
 case, was a most gracious providence in the other. 
 Judgment on God’s foes is mercy to his friends. 
 
 3. Of the efficacy of prayer we have already had 
 the most striking examples. He who has the spirit 
 of prayer, has the highest interest in the court of hea¬ 
 ven ; and the only way to retain it, is to keep it in 
 constant employment. Apostasy begins in the closet: 
 no man ever backslid from the life and power of Chris¬ 
 tianity who continued constant and fervent, especially 
 in private prayer. He who prays without ceasing is 
 likely to rejoice evermore. 
 
 CHAPTER XVIII. 
 
 Jethro, called the father-in-law of Moses, hearing of the deliverance xchich God had granted to Israel, 1, took 
 Zipporah and her two sons, Gershom and Eliezer, and brought them to Moses, when the Israelites were 
 encamped near Horeb, 2—5. He sends to Moses, announcing his arrival, 6. Moses goes out to meet him, 7, 
 and gives him a history of God's dealings with the Israelites, 8. Jethro greatly rejoices, and makes 
 striking observations on the power and goodness of God, 9—11. He offers burnt-offerings and sacrifices to 
 Jehovah, and Aaron and all the elders of Israel feast with him, 12. The next day Jethro, observing how 
 much Moses was fatigued by being obliged to sit as judge and hear causes from morning to evening, 13, 
 inquires why he did so, 14. Moses answers, and shows that he is obliged to determine causes between man 
 and man, and to teach them the statutes and laws of God, 15, 16. Jethro finds fault, and counsels him 
 to appoint men who fear God, love truth, and hate covetousness, to be judges over thousands, hundreds, fifties, 
 and tens, to judge and determine in all smaller matters, and refer only the greater and most important to 
 himself, 17—22 ; and shows that this plan will be advantageous both to himself and to the people, 23. 
 Moses hearkens to the counsel of Jethro, and appoints proper officers over the people, who enter upon their 
 functions, determine all minor causes, and refer only the most difficult to Moses , 24—26. Moses dismisses 
 Jethro, who returns to his own country , 27. 
 
 a 
 
 389 
 
Zip]) or ah and her two sons EXODUS. brought to Moses atHoreh 
 
 a. M. 2514. WHEN a Jethro, the priest of 
 An^Exod. isr." 2 . Midian, Moses’ father-in- 
 
 ijgi or Zif. j aWj p ear( j 0 f a p t p at b Q 0 H had 
 
 done for Moses, and for Israel his people, and 
 that the Lord had brought Israel out of Egypt; 
 
 2 Then Jethro, Moses’ father-in-law, took 
 Zipporah, Moses’ wife, c after he had sent 
 her back, 
 
 3 And her d two sons ; of which the e name 
 of the one was f Gershom ; for he said, 
 
 a Chap. ii. 16 ; iii. 1.- b Psa. xliv. 1; lxxvii. 14,15; Ixxviii. 4; 
 
 cv. 5, 43 ; cvi. 2, 8.- c Chap. iv. 26.- d Acts vii. 29. 
 
 NOTES ON CHAP. XVIII. 
 
 Verse 1. When Jethro, the priest of Midian, <5fc.] 
 Concerning this person and his several names, see the 
 notes on chap. ii. 15, 16, 18 ; iii. 1 ; and iv. 20, 24. 
 Jethro was probably the son of Reuel, the father-in- 
 law of Moses, and consequently the brother-in-law of 
 Moses; for the word jnn chothen, which we translate 
 father-in-law, in this chapter means simply a relative 
 by marriage. See the note on chap. iii. 1. 
 
 Verse 2. After he had sent her back] Why Zippo¬ 
 rah and her two sons returned to Midian, is not cer¬ 
 tainly known. From the transaction recorded chap, 
 iv. 20, 24, it seems as if she had been alarmed at the 
 danger to which the life of one of her sons had been 
 exposed, and fearing worse evils, left her husband and 
 returned to her father. It is however possible that 
 Moses, foreseeing the troubles to which his wife and 
 children were likely to be exposed had he taken them 
 down to Egypt, sent them back to his father-in-law till 
 it should please God to deliver his people. Jethro, 
 now finding that God had delivered them, and totally 
 discomfited the Egyptians, their enemies, thought it 
 proper to bring Zipporah and her sons to Moses, while 
 he w’as in the vicinity of Horeb. 
 
 Verse 3. The name of the one was Gershom] See 
 the note on chap. ii. 22. 
 
 Verse 5. Jethro—came with his sons] There are 
 several reasons to induce us to believe that the fact 
 related here is out of its due chronological order, and 
 that Jethro did not come to Moses till the beginning 
 of the second year of the exodus, (see Num. x. 11,) 
 some time after the tabernacle had been erected, and 
 the Hebrew commonwealth established, both in things 
 civil and ecclesiastical. This opinion is founded on 
 the following reasons :— 
 
 1. On this verse, where it is said that Jethro came 
 to Moses while he was encamped at the mount of God. 
 Now it appears, from chap. xix. 1, 2, that they were 
 not yet come to Horeb, the mount of God, and that 
 they did not arrive there till the third month after their 
 departure from Egypt; and the transactions with which 
 this account is connected certainly took place in the 
 second month; see chap. xvi. 1. 
 
 2. Moses, in Deut. i. 6, 9, 10, 12-15, relates that 
 when they were about to depart from Horeb, which 
 was on the 20th day of the second month of the second 
 year from their leaving Egypt, that he then complain¬ 
 ed that he was not able to bear the burden alone of 
 
 390 
 
 I have been an alien m a a. M. 2514. 
 
 . . B. C. 1490. 
 
 strange land : An. Exod. Isr. 2 . 
 
 4 And the name of the other ijar or Zif. 
 was b Eliezer; for the God of my father, 
 said he, was mine help, and delivered me 
 from the sword of Pharaoh : 
 
 5 And Jethro, Moses’ father-in-law, came 
 with his sons and his wife unto Moses into 
 the wilderness, where he encamped at h the 
 mount of God : 
 
 e Chap. ii. 22. - f That is, a stranger there. - 5 That is, my 
 
 God is a help. - h Chap. iii. 1, 12. 
 
 the government of a people so numerous; and that it 
 was at that time that he established judges and cap¬ 
 tains over thousands and hundreds and fifties and tens , 
 which appears to be the very transaction recorded in 
 this place; the measure itself being recommended by 
 Jethro, and done in consequence of his advice. 
 
 3. From Num. x. 11, 29, &c., we find that when 
 the cloud was taken up, and the Israelites were about 
 to depart from Horeb, that Moses addressed Hobab, 
 who is supposed to have been the same as Jethro, and 
 who then was about to return to Midian, his own coun¬ 
 try, entreating him to stay with them as a guide while 
 they travelled through the wilderness. It therefore 
 seems necessary that the transaction recorded in this 
 chapter should be inserted Num. x., between the 10th 
 and 11th verses. 
 
 4. It has been remarked, that shortly after they 
 had departed from Sinai the dispute took place be¬ 
 tween Miriam, Aaron, and Moses, concerning the 
 ^Ethiopian woman Zipporah whom he had married, 
 (see Num. xii. 1, &c. ;) and this is supposed to have 
 taken place shortly after she had been brought back 
 by Jethro. 
 
 5. In the discourse between Moses and Jethro, 
 mentioned in this chapter, we find that Moses speaks 
 of the statutes and laws of the Lord as things already 
 revealed and acknowledged, which necessarily implies 
 that these laws had already been given, (ver. 16,) 
 which we know did not take place till several months 
 after the transactions mentioned in the preceding- 
 chapters. 
 
 6. Jethro offers burnt-offerings and sacrifices to 
 God apparently in that way in which they were com¬ 
 manded in the law. Now the law respecting burnt- 
 offerings was not given till after the transactions men¬ 
 tioned here, unless we refer this chapter to a time pos¬ 
 terior to that in which it appears in this place. See 
 the note on ver. 12. 
 
 From all these reasons, but particularly from the 
 two first and the two last, it seems most likely that 
 this chapter stands out of its due chronological order, 
 and therefore I have adjusted the chronology in the 
 margin to the time in which, from the reasons above 
 alleged, I suppose these transactions to have taken 
 place ; but the matter is not of much importance, and 
 the reader is at liberty to follow the common opinion. 
 As Moses had in the preceding chapter related the 
 war with Amalek and the curse under which they were 
 
 a 
 
Jethro offers a burnt-offering 
 
 The meeting of Moses and Jethro. CHAP. XVT1I. 
 
 A. M. 2514. 6 And he said unto Moses, I 
 
 An. Exod. Isr.2. thy father-in-law Jethro am come 
 ijar or Zif. un t 0 thee, and thy wife, and her 
 
 two sons with her. 
 
 7 And Moses 1 went out to meet his father- 
 in-law, and did obeisance, and k kissed him; 
 and they asked each other of their 1 welfare ; 
 and they came into the tent. 
 
 8 And Moses told his father-in-law all that 
 the Lord had done unto Pharaoh and to the 
 Egyptians for Israel’s sake, and all the travail 
 that had m come upon them by the way, and 
 hoiu the Lord n delivered them. 
 
 9 And Jethro rejoiced for all the goodness 
 which the Lord had done to Israel, whom he 
 
 had delivered out of the hand A. M. 2514. 
 
 r .1 . • . B. C. 1490 . 
 
 of the Egyptians. An. Exod Isr. 2 . 
 
 10 And Jethro said, 0 Blessed Ijaror Zlf - 
 
 be the Lord, who hath delivered you out of 
 the hand of the Egyptians, and out of the 
 hand of Pharaoh, who hath delivered the peo¬ 
 ple from under the hand of the Egyptians. 
 
 11 Now I know that the Lord is p greater 
 than all gods : * for in the thing wherein they 
 dealt r proudly he was above them. 
 
 12 And Jethro, Moses’ father-in-law, took 
 a burnt-offering and sacrifices for God : and 
 Aaron came, and all the elders of Israel, to 
 eat bread with Moses’ father-in-law, s before 
 God. 
 
 * Gen. xiv. 17 ; xviii. 2 ; xix. 1 ; 1 Kings ii. 19.- k Gen. xxix. 
 
 13; xxxiii. 4.-^eb. peace ; Gen. xliii. 27 ; 2 Samuel xi. 7. 
 
 m Heb .found, them ; Gen. xliv. 34 ; Numbers xx. 14.- n Psalm 
 
 lxxviii. 42 ; lxxxi. 7 ; cvi. 10 ; cvii. 2.- 0 Gen. xiv. 20 ; 2 Sam. 
 
 xviii. 28 ; Luke i. 08.-P2 Chron. ii. 5 ; Psa. xcv. 3 ; xcvii. 9 ; 
 
 cxxxv. 5.-<1 Ch. i. 10,16,22 ; v. 2, 7 ; xiv. 8,18.- r 1 Sam. ii. 
 
 3 ; Nell. ix. 10, 16, 29 ; Job xl. 11, 12 ; Psa. xxxi. 23 ; cxix. 21; 
 Luke i. 51.- 5 Deut. xii. 7 ; 1 Chron. xxix. 22; 1 Cor. x. 18, 21,31. 
 
 laid, he may be supposed to have introduced here the 
 account concerning Jethro the Midianite, to show that 
 he was free from that curse, although the Midianites 
 and the Kenites, the family of Jethro, were as one 
 people, dwelling with the Amalekites. See Judg. i. 
 16 ; 1 Chron. ii. 55 ; 1 Sam. xv. 6. For although 
 the Kenites were some of those people whose lands 
 God had promised to the descendants of Abraham, (see 
 Gen. xv. 18, 19,) yet, in consideration of Jethro, the 
 relative of Moses, all of them who submitted to the 
 Hebrews were suffered to live in their own country ; 
 the rest are supposed to have taken refuge among the 
 Edomites and Amalekites. See Calmet, Locke, <fc. 
 
 Verse 6. And he said unto Moses ] That is, by a 
 messenger ; in consequence of which Moses went out 
 to meet him, as is stated in the next verse, for an 
 interview had not yet taken place. This is supported 
 by reading nin hinneh, behold, for ’JX ani, I, which 
 is the reading of the Septuagint and Syriac, and seve¬ 
 ral Samaritan MSS. ; instead therefore of I, thy fa¬ 
 ther, we should read, Behold thy father, &c.— Kenni- 
 coiVs Remarks. 
 
 Verse 7. And did obeisance] TlHtJH vaiyishtachu, 
 he bowed himself down, (see on Gen. xvii. 3, and Exod. 
 iv. 31;) this was the general token of respect. And 
 kissed him ; the token of friendship. And they asked 
 each other of their welfare ; literally, and they in¬ 
 quired, each man of his neighbour, concerning peace 
 or prosperity; the proof of affectionate intercourse. 
 These three things constitute good breeding and polite¬ 
 ness, accompanied with sincerity. 
 
 And they came into the tent.] Some think that the 
 tabernacle is meant, which it is likely had been erect¬ 
 ed before this time ; see the note on ver. 5. Moses 
 might have thought proper to take his relative first 
 to the house of God, before he brought him to his 
 own tent. 
 
 Verse 9. And Jethro rejoiced for all the goodness] 
 Every part of Jethro’s conduct proves him to have been 
 a religious man and a true believer. His thanksgiving 
 lo Jehovah (ver. 10) is a striking proof of it; he first 
 
 blesses God for the preservation of Moses, and next 
 for the deliverance of the people from their bondage. 
 
 Verse 11. Now I know that the Lord is greater than 
 all gods] Some think that Jethro was now converted 
 to the true God ; but it is very probable that he en¬ 
 joyed this blessing before he knew any thing of Moses, 
 for it is not likely that Moses would have entered into 
 an alliance with this family had they been heathens. 
 Jethro no doubt had the true patriarchal religion. 
 
 Wherein they dealt proudly] Acting as tyrants over 
 the people of God ; enslaving them in the most unprin¬ 
 cipled manner, and still purposing more tyrannical acts. 
 He was above them —he showed himself to be infinitely 
 superior to all their gods, by the miracles which he 
 wrought. Various translations have been given of this 
 clause ; the above I believe to be the sense. 
 
 Verse 12. Jethro—took a burnt-offering-] vh'J olah. 
 Though it be true that in the patriarchal times we read 
 of a burnt-offering, (see Gen. xxii. 2, &c.,) yet we only 
 read of one in the case of Isaac, and therefore, though 
 this offering made by Jethro is not a decisive proof 
 that the law relative to burnt-offerings, &c., had al¬ 
 ready been given, yet, taken with other circumstances 
 in this account, it is a presumptive evidence that the 
 meeting between Moses and Jethro took place after the 
 erection of the tabernacle. See the note on ver. 5. 
 
 Sacrifices for God] DTDt zebachim, slain beasts, 
 as the word generally signifies. We have already seen 
 that sacrifices were instituted by God himself as soon 
 as sin entered into our world; and we see that they 
 were continued and regularly practised among all the 
 people who had the knowledge of the only true God, 
 from that time until they became a legal establishment.. 
 Jethro, who was a priest, (chap. ii. 16,) had a right 
 to offer these sacrifices ; nor can there be a doubt of 
 his being a worshipper of the true God, for those Ke¬ 
 nites, from whom the Bechabites came, were descended 
 from him ; 1 Chron. ii. 55. See also Jer. xxxv. 
 
 And Aaron came, and all the elders of Israel, to eat 
 bread] The burnt-offering was wholly consumed ; 
 every part was considered as the Lord’s portion, and 
 
 391 
 
Jethro's counsel to Moses on 
 
 EXODUS. 
 
 A. M. 2514 . 13 And it came to pass on 
 
 An. Exod. isr. 2. the morrow, that Moses sat to 
 
 ijar or Zlf - judge the people : and the people 
 stood by Moses from the morning unto the 
 evening. 
 
 14 And when Moses’ father-in-law saw all 
 that he did to the people, he said, What is 
 this thing that thou doest to the people ? why 
 sittest thou thyself alone, and all the people 
 stand by thee, from morning unto even ? 
 
 15 And Moses said unto his father-in-law, 
 Because 1 the people come unto me to inquire 
 of God: 
 
 16 When they have u a matter, they come 
 unto me ; and I judge between v one and 
 
 l Lev. xxiv. 12; Num. xv. 34.- u Chap. xxiii. 7; xxiv. 14 ; 
 
 Deut. xvii. 8 ; 2 Sam. xv. 3 ; Job xxxi. 13 ; Acts xviii. 15 ; 1 Cor. 
 
 vi. 1.- v Heb. a man and his fellow. - w Lev. xxiv. 15 ; Num. 
 
 xv. 35; xxvii. 6, &c.; xxxvi. 6, 7, 8, 9. 
 
 therefore it was entirely burnt up. The other sacrifices 
 mentioned here were such that, after the blood had 
 been poured out before God, the officers and assistants 
 might feed on the flesh. Thus, in ancient times, con¬ 
 tracts were made and covenants sealed; see the notes 
 on Gen. xv. 13, &c. It is very likely, therefore, 
 that the sacrifices offered on this occasion, were those 
 on the flesh of which Aaron and the elders of Israel 
 feasted with Jethro. 
 
 Before God.] Before the tabernacle , where God 
 dwelt.; for it is supposed that the tabernacle was now 
 erected. See on ver. 5 ; and see Deut. xii. 5-7, 
 and 1 Chron. xxix. 21, 22, where the same form of 
 speech, before the Lord , is used, and plainly refers to 
 his manifested presence in the tabernacle. 
 
 Yerse 13. To judge the people] To hear and de¬ 
 termine controvex-sies between man and man, and to 
 give them instruction in things appertaining to God. 
 
 From the morning unto the evening.] Moses was 
 obliged to sit all day, and the people were continually 
 coming and going. 
 
 Yerse 15. The people come unto me to inquire of 
 God] To know the mind and will of God on the sub¬ 
 ject of their inquiries. Moses was the mediator between 
 God and the people ; and as they believed that all jus¬ 
 tice and judgment must come from him, therefore they 
 came to Moses to know what God had spoken. 
 
 Yerse 16. I do make them know the statutes of God , 
 and his laws.] These w r ords are so very particular 
 that they leave little room for doubt that the law had 
 been given. Such words would scarcely have been 
 used had not the statutes and laws been then in exist¬ 
 ence. And this is one of the proofs that the transac¬ 
 tion mentioned here stands-out of its due chronological 
 order; see on ver. 5. 
 
 Verse 18. Thou wilt surely wear away] bOD bn2 
 nabol tibbol, in wearing away , ihou wilt wear away — 
 by being thus continually employed, thou wilt soon be¬ 
 come finally exhausted. And this people that is with 
 thee; as if he had said, “ Many of them are obliged 
 to wait so long for the determination of their suit that 
 
 392 
 
 the government of-the people 
 
 another ; and I do w make them a. m. 2514. 
 
 1 ; r ~ . , b. C. 1490 . 
 
 know the statutes 01 God, and An. Exod. isr. 2 . 
 
 his laws. ljar or Zit 
 
 17 And Moses’ father-in-law said unto him, 
 The thing that thou doest is not good. 
 
 18 x Thou wilt surely wear away, both thou, 
 and this people that is with thee : for this 
 thing is too heavy for thee ; y thou art not 
 able to perform it thyself alone. 
 
 19 Hearken now unto my voice, I will 
 give thee counsel, and z God shall be with 
 thee : Be thou a for the people to God-ward, 
 that thou mayest b bring the cause unto God : 
 
 20 And thou shalt c teach them ordinances 
 and laws, and shalt show them d the way 
 
 x Heb. fading thou wilt fade. -y Num. xi. 14 , 17 ; Deut. i. 9 , 
 
 12 .- z Chap. iii. 12.- a Chap. iv. 16; xx. 19; Deut. v. 5. 
 
 b Num. xxvii. 5. - c Deut. iv. 1, 5 ; v, 1 ; vi. 1 , 2; vii. 11 . 
 
 d Psa. cxliii. 8. 
 
 their patience must be soon necessarily worn out, as 
 there is no one to hear every cause but thyself.” 
 
 Yerse 19. I will give thee counsel , and God shall be 
 with thee] Jethro seems to have been a man of great 
 understanding and prudence. His advice to Moses was 
 most appropriate and excellent; and it was probably 
 given under the immediate inspiration of God, for after 
 such sacrificial rites, and public acknowledgment of 
 God, the prophetic spirit might be well expected to 
 descend and rest upon him. God could have showed 
 Moses the propriety and necessity of adopting such 
 measures before, but he chose in this case to help man 
 by man, and in the present instance a permanent basis 
 was laid to consolidate the union of the two families, 
 and prevent all future misunderstandings. 
 
 Yerse 20. Thou shalt teach them ordinances] D'pn 
 chukkim , all such precepts as relate to the ceremonies 
 of religion and political economy. And laics , rninn, 
 hattoroth , the instructions relative to the whole sys¬ 
 tem of morality. 
 
 And shalt show them the way] *]Yin DX eth hadderech , 
 that very way, that only way, which God himself has 
 revealed, and in which they should walk in order to 
 please him, and get their souls everlastingly saved. 
 
 And the work that they must do.] For it was not 
 sufficient that they should know their duty both to God 
 and man, but they must do it too ; JlKfjT yaasun , they 
 must do it diligently , fervently , effectually; for the 
 paragogic j nun deepens and extends the meaning of 
 the verb. 
 
 What a very comprehensive form of a preacher’s 
 duty does this verse exhibit! 1. He must instruct 
 
 the people in the nature, use, and importance of the 
 ordinances of religion. 2. He must lay before them 
 the whole moral laiv, and their obligations to fulfil all 
 its precepts. 3. He must point out to each his par¬ 
 ticular duty, and what is expected of him in his situa¬ 
 tion, connections, &c. And, 4. He must set them all 
 their work , and see that they do it. On such a plan 
 as this he will have full opportunity to show the 
 people, 1, Their sin, ignorance., and folly ; 2. The 
 
 a 
 
Moses hearkens to Jethro's counsel, CHAP. XVIII. 
 
 and appoints judges over the people. 
 
 A. M. 25U. wherein they must walk, and 
 An. Exod. isr. 2. c the work that they must do. 
 ijar or Zif. 2 1 Moreover thou shalt provide 
 
 out of all the people f able men, such as g fear 
 God, h men of truth, 1 hating covetousness ; 
 and place such over them, to be rulers of 
 thousands, and rulers of hundreds, rulers of 
 fifties, and rulers of tens : 
 
 22 And let them judge the people k at all 
 
 seasons : 1 and it shall be, that every great 
 
 matter they shall bring unto thee, but every 
 small matter they shall judge : so shall it be 
 easier for thyself, and m they shall bear the 
 burden with thee. 
 
 23 If thou shalt do this thing, and God 
 command thee so, then thou shalt be n able 
 
 e Deut. i. 18.- f Ver. 25 ; Deut. i. 15, 16; xvi. 18 ; 2 Chron. 
 
 xix. 5-10 ; Acts vi. 3.- s Genesis xlii. 18 ; 2 Sam. xxiii. 3 ; 
 
 2 Chron. xix. 9.- h Ezek. xviii. 8.-’ Deut. xvi. 19.- k Ver. 
 
 26.- 1 Ver. 26 ; Lev. xxiv. 11 ; Num. xv. 33 ; xxvii. 2 ; xxxvi. 
 
 to endure, and all this people A. M. 2514. 
 
 1 n i . o 1 • 1 • B. C. 1490. 
 
 shall also go to 0 their place in An. Exod. isr. 2 . 
 
 peace. ^ or Zif - 
 
 24 So Moses hearkened to the voice of 
 his father-in-law, and did all that he had 
 said. 
 
 25 And p Moses chose able men out of all 
 Israel, and made them heads over the people, 
 rulers of thousands, rulers of hundreds, rulers 
 of fifties, and rulers of tens. 
 
 26 And they q judged the people at all sea¬ 
 sons : the r hard causes they brought unto 
 Moses, but every small matter they judged 
 themselves. 
 
 27 And Moses let his father-in-law depart ; 
 and s he went his way into his own land. 
 
 1 ; Deut. i. 17; xvii. 8.-"^Numbers xi. 17.-“Verse 18. 
 
 0 Gen. xviii. 33 ; xxx. 25 ; chapter xvi. 29 ; 2 Samuel xix. 39. 
 
 P Deut. i. 15; Acts vi. 5.-9 Verse 22.- r Job xxix. 16. 
 
 8 Num. x. 29, 30. 
 
 pure and holy law which they have broken, and by 
 which they are condemned; 3. The grace of God that 
 bringeth salvation, by which they are to be justified 
 and finally saved; and, 4. The necessity of showing 
 their faith by their works; not on !37 denying ungodli¬ 
 ness and worldly lusts, but living soberly, righteously, 
 and godly in this present world, looking for that blessed 
 hope, and the glorious appearing of the great God and 
 our Saviour, Jesus Christ. 
 
 Yerse 21. Able men ] Persons of wisdom, discern¬ 
 ment, judgment, prudence, and fortitude ; for who can 
 be a ruler without these qualifications'? 
 
 Such as fear God ] Who are truly religious, with¬ 
 out which they will feel little concerned either for the 
 bodies or souls of the people. 
 
 Men of truth ] Honest and true in their own hearts 
 and lives; speaking the truth, and judging according 
 to the truth. 
 
 Hating covetousness ] Doing all for God’s sake, and 
 love to man ; labouring to promote the general good ; 
 never perverting judgment, or suppressing the testi¬ 
 monies of God, for the love of money or through a 
 base, man-pleasing spirit, but expecting their reward 
 from the mercy of God in the resurrection of the just. 
 
 Rulers of thousands , fc.\ Millenaries, centurions, 
 quinquagenaries , and decurions; each of these, in all 
 probability, dependent on that officer immediately above 
 himself. So the decurion, or ruler over ten, if he 
 found a matter too hard for him, brought it to the 
 quinquagenary, or ruler of fifty; if, in the course of 
 the exercise of his functions, he found a cause too 
 complicated for him to decide on, he brought it to the 
 centurion, or ruler over a hundred. In like manner 
 the centurion brought his difficult case to the millenary, 
 or ruler over a thousand; the case that was too hard 
 for him to judge, he brought to Moses ; and the case 
 that was too hard for Moses, he brought immediately 
 to God. It is likely that each of these classes had a 
 court composed of its own members, in which causes 
 were heard and tried. Some of the rabbins have sup- 
 
 a 
 
 posed that there were 600 rulers of thousands, 6000 
 rulers of hundreds, 12,000 rulers of fifties and 60,000 
 rulers of tens; making in the whole 78,600 officers. 
 But Josephus says (Antiq., lib. iii., chap. 4) that 
 Moses, by the advice of Jethro, appointed rulers over 
 myriads, and then over thousands ; these he divided 
 into five hundreds, and again into hundreds, and into 
 fifties ; and appointed rulers over each of these, who 
 divided them into thirties, and at last into twenties and 
 tens; that each of these companies had a chief, who 
 took his name from the number of persons who were 
 under his direction and government. Allowing what 
 Josephus states to be correct, some have supposed that 
 there could not have been less than 129,860 officers 
 in the Israelitish camp. But such computations are 
 either fanciful or absurd. That the people were 
 divided into thousands, hundreds, fifties and tens, we 
 know, for the text states it; but we cannot tell pre¬ 
 cisely how many of such divisions there were, nor, 
 consequently, the number of officers. 
 
 Yerse 23. If thou shalt do this thing, and God 
 command thee\ Though the measure Was obviously 
 of the utmost importance, and plainly recommended 
 itself by its expediency and necessity ; yet Jethro very 
 modestly leaves it to the wisdom of Moses to choose 
 or reject it; and, knowing that in all things his rela¬ 
 tive was now acting under the immediate direction of 
 God, intimates that no measure can be safely adopted 
 without a positive injunction from God himself. As 
 the counsel was doubtless inspired by the Divine Spirit, 
 we find that it was sanctioned by the same, for Moses 
 acted in every respect according to the advice he had 
 received. 
 
 Yerse 27. And Moses let his father-in-law depart ] 
 But if this be the same transaction with that mentioned 
 Num. x. 29, &c., we find that it was with great re¬ 
 luctance that Moses permitted so able a counsellor to 
 leave him ; for, having the highest opinion of his judg¬ 
 ment, experience, and discretion, he pressed him to 
 stay with them, that he might be instead of eyes to 
 
 393 
 
Observations on the 
 
 EXODUS. 
 
 them in the desert. But Jethro chose rather to return 
 to his own country, where probably his family were so 
 settled and circumstanced that they could not be con¬ 
 veniently removed, and it was more his duty to stay 
 with them , to assist them with his counsel and advice, 
 than to travel with the Israelites. Many others might 
 be found that could be eyes to the Hebrews in the 
 desert, but no man could be found capable of being a 
 father to his family, but himself. It is well to labour 
 for the public good, but our own families are the first 
 claimants on our care, attention, and time. He who 
 neglects his own household on pretence of labouring 
 even for the good of the public, has surely denied the 
 faith, and is worse than an infidel. 
 
 It is strange that after this we hear no more of 
 Zipporah ! Why is she forgotten 1 Merely because 
 she was the wife of Moses; for he chose to conduct 
 himself so that to the remotest ages there should be 
 the utmost proofs of his disinterestedness. While 
 multitudes of the families of Israel are celebrated and 
 dignified , his own he writes in the dust. He had no 
 interest but that of God and his people ; to promote 
 this, he employed his whole time and his uncommon 
 talents. His body, his soul, his whole life, were a 
 continual offering to God. They were always on the 
 Divine altar ; and God had from his creature all the 
 praise, glory, and honour that a creature could possibly 
 give. Like his great antitype, he went about doing 
 good; and God was with him. The zeal of God’s 
 house consumed him, for in that house, in all its con¬ 
 cerns, we have the testimony of God himself that he 
 was faithful , Heb. iii. 2 ; and a higher character was 
 never given, nor can be given of any governor, sacred 
 or civil. He made no provision even for his own sons, 
 Gershom and Eliezer; they and their families were 
 incorporated with the Levites, 1 Chron. xxiii. 14, and 
 had no higher employment than that of taking care 
 of the tabernacle and the tent, Num. iii. 21-26, and 
 merely to serve at the tabernacle and to carry burdens, 
 Num. iv. 24—28. No history, sacred or profane, has 
 been able to produce a complete parallel to the disin¬ 
 terestedness of Moses. This one consideration is 
 sufficient to refute every charge of imposture brought 
 against him and his laws. There never was an im¬ 
 posture in the world (says Dr. Pridea.ux, Letter to 
 the Deists) that had not the following characters :— 
 
 1. It must always have for its end some carnal 
 interest. 
 
 2. It can have none but wicked men for its authors. 
 
 3. Both of these must necessarily appear in the 
 very contexture of the imposture itself. 
 
 4. That it can never be so framed, that it will not 
 
 preceding chapter . 
 
 contain some palpable falsities , which will discover the 
 falsity of all the rest. 
 
 5. That wherever it is first propagated, it must be 
 done by craft and fraud. 
 
 6. That when intrusted to many persons , it cannot 
 be long concealed. 
 
 1. The keenest-eyed adversary of Moses has never 
 been able to fix on him any carnal interest. No grati¬ 
 fication of sensual passions, no accumulation of wealth, 
 no aggrandizement of his family or relatives, no pur¬ 
 suit of worldly honour, has ever been laid to his charge. 
 
 2. His life was unspotted, and all his actions the 
 offspring of the purest benevolence. 
 
 3. As his own hands were pure, so were the hands 
 of those whom he associated with himself in the work. 
 
 4. No palpable falsity has ever been detected in his 
 writings, though they have for their subject the most 
 complicate, abstruse, and difficult topics that ever came 
 under the pen of man. 
 
 5. No craft , no fraud , not even what one of his 
 own countrymen thought he might lawfully use, inno¬ 
 cent guile, because he had to do with a people greatly 
 degraded and grossly stupid, can be laid to his charge. 
 His conduct was as open as the day; and though con¬ 
 tinually watched by a people who were ever ready to 
 murmur and rebel, and industrious to find an excuse for 
 their repeated seditious conduct, yet none could be found 
 either in his spirit, private life, or public conduct. 
 
 6 . None ever came after to say, “ We have joined 
 with Moses in a plot, we have feigned a Divine autho 
 rity and mission, we have succeeded in our innocent 
 imposture, and now the mask may be laid aside.” 
 The whole work proved itself so fully to be of God, 
 that even the person who might wish to discredit 
 Moses and his mission, could find no ground of this 
 kind to stand on. The ten plagues of Egypt, the 
 passage of the Red Sea, the destruction of the king 
 of Egypt and his immense host, the quails, the rock 
 of Horeb, the supernatural supply by the forty years’ 
 manna, the continual miracle of the Sabbath, on which 
 the preceding day’s manna kept good, though, if thus 
 kept, it became putrid on any other day, together with 
 the constantly attending supernatural cloud, in its 
 threefold office of a guide by day, a light by night, 
 and a covering from the ardours of the sun, all, all in¬ 
 vincibly proclaim that God brought out this people 
 from Egypt; that Moses was the man of God, chosen 
 by him, and fully accredited in his mission ; and that 
 the laws and statutes which he gave were the offspring 
 of the wisdom and goodness of Him who is the Father 
 of Lights, the fountain of truth and justice, and the 
 continual and unbounded benefactor of the human 
 race. 
 
 CHAPTER XIX. 
 
 ✓ 
 
 The children of Israel, having departed from Rephidim, come to the wilderness of Sinai in the third month, 
 1, 2. Moses goes up into the mount to God, and receives a message ivhich he is to deliver to the people , 
 3—6. He returns and delivers it to the people before the elders, 7. The people promise obedience, 8. The 
 Lord proposes to meet Moses in the cloud, 9. He commands him to sanctify the people, and promises to 
 come down visibly on Mount Sinai on the third day, 10, 11. He commands him also to set bounds , to 
 prevent the people or any of the cattle from touching the mount, on pain of being stoned or shot through 
 
 394 a 
 
CHAP. XIX. 
 
 The people come to Sinai. 
 
 Moses goes up into the mount . 
 
 with a dart, 12, 13. Moses goes down and delivers this message, 14, 15. The third day is ushered in 
 tvith the appearance of the thick cloud upon the mount, and with thunders, lightning, and the sound of a 
 trumpet; at which the people are greatly terrified., 16. Moses brings forth the people out of the camp to 
 meet ivith God , 17. Mount Sinai is enveloped with smoke and fire , 18. After the trumpet had sounded 
 long and loud, Moses spoke, and God answered him by a voice, 19. God calls Moses up to the mount , 20, 
 and gives him a charge to the people and to the priests, that they do not attempt to come near to the mount, 
 21, 22. Moses, alleging that it was impossible for them to touch it because of the bounds, 23, is sent 
 down to bring up Aaron, and to warn the people again not to break through the bounds, 24. Moses goes 
 down and delivers this message, 25 ; after which we may suppose that he and Aaron went up to meet God 
 in the mount. 
 
 A. M. 2513. I N the third month, when the 
 An. Exod. isr! l. children of Israel were gone 
 SnaI1, forth out of the land of Egypt, 
 the same day a came they into the wilderness 
 of Sinai. 
 
 2 For they were departed from b Rephidim, 
 and were come to the desert of Sinai, and 
 had pitched in the wilderness ; and there 
 Israel encamped before c the mount. 
 
 a Num. xxxiii. 15.- b Chap. xvii. 1, 8.- c Chapter iii. 1, 12. 
 
 d Chap. xx. 21 ; Acts vii. 38.- e Chap. iii. 4. 
 
 3 And d Moses went up unto A. M 2513. 
 God, and the Lord e called unto An. Exod. Isr. l. 
 him out of the mountain, saying, Siyan ' 
 Thus shalt thou say to the house of Jacob, 
 and tell the children of Israel; 
 
 4 f Ye have seen what I did unto the Egyp¬ 
 tians, and how ^ I bare you on eagles’ wings, 
 and brought you unto myself. 
 
 5 Now h therefore, if ye will obey my voice 
 
 f Deut. xxix. 2.- 
 
 -s Deut. xxxii. 11 ; Isa. lxiii. 9 ; Rev. xii. 14. 
 h Deut. v. 2. 
 
 NOTES ON CHAP. XIX. 
 
 Verse 1. In the third month\ This was called Si- 
 van, and answers to our May. For the Jewish months, 
 years, &c., see the tables at the end of Deuteronomy. 
 
 The same day\ There are three opinions concerning 
 the meaning of this place, which are supported by re¬ 
 spectable arguments. 1. The same day means the 
 same day of the third month with that, viz., the 15th, 
 on which the Israelites had left Egypt. 2. The same 
 day signifies here a day of the same number with the 
 month to which it is applied, viz., the third day of the 
 third month. 3. By the same day, the first day of 
 the month is intended. The Jews celebrate the feast 
 of pentecost fifty days after the passover: from the 
 departure out of Egypt to the coming to Sinai were 
 forty-five days ; for they came out the fifteenth day 
 of the first month, from which day to the first of the 
 third month forty-five days are numbered. On the 2d 
 day of this third month Moses went up into the moun¬ 
 tain, when three days were given to the people to pu¬ 
 rify themselves; this gives the fourth day of the third 
 month, or the forty-ninth from the departure out of 
 Egypt. On the next day, which was the fiftieth from 
 the celebration of the passover, the glory of God ap¬ 
 peared on the mount; in commemoration of which the 
 Jews celebrate the feast of pentecost. This is the 
 opinion of St. Augustine and of several moderns, and 
 is defended at large by Houbigant. As the word ann 
 chodesh, month, is put for new moon, which is with the 
 Jews the first day of the month, this may be considered 
 an additional confirmation of the above opinion. 
 
 The wilderness of Sinai.] Mount Sinai is called 
 by the Arabs libel Mousa or the Mount of Moses, or, 
 by way of eminence, El Tor, the 'Mount. It is one 
 hill, with two peaks or summits ; one is called Horeb, 
 the other Sinai. Horeb was probably its most ancient 
 name, and might designate the whole mountain ; but 
 as the Lord had appeared to Moses on this mountain 
 in a bush, HJD seneh, chap. iii. 2, from this circum¬ 
 
 stance it might have received the name of Sinai or 
 'TO ‘in har Sinai, the mount of the bush or the mount 
 of bushes ; for it is possible that it was not in a single 
 bush, but in a thicket of bushes , that the Angel of God 
 made his appearance. The word bush is often used 
 for woods or forests. 
 
 Verse 3. Moses went up unto God] It is likely 
 that the cloud which had conducted the Israelitish camp 
 had now removed to the top of Sinai; and as this was 
 the symbol of the Divine presence, Moses went up to 
 the place, there to meet the Lord. 
 
 The Lord called unto him] This, according to St. 
 Stephen, was the Angel of the Lord, Acts vii. 38. 
 And from several scriptures we have seen that the 
 Lord Jesus was the person intended ; see the notes on 
 Gen. xvi. 7 ; xviii. 13 ; Exod. iii. 2. 
 
 Verse 4. How I bare you on eagles’’ wings] Mr. 
 Bruce contends that the word nesher does not mean 
 the bird we term eagle; but a bird which the Arabs, 
 from its kind and merciful disposition, call rachama , 
 which is noted for its care of its young, and its car¬ 
 rying them upon its back. See his Travels, vol. vii., 
 pi. 33. It is not unlikely that from this part of the 
 sacred history the heathens borrowed their fable of 
 the eagle being a bird sacred to Jupiter, and which was 
 employed to carry the souls of departed heroes, kings, 
 &c., into the celestial regions. The Romans have 
 struck several medals with this device, which may be 
 seen in different cabinets, among Which are the follow¬ 
 ing : one of Faustina, daughter of Antoninus Pius, 
 on the reverse of which she is represented ascending 
 to heaven on the back of an eagle; and another of 
 Salonia, daughter of the Emperor Galienus , on the re¬ 
 verse of which she is represented on the back of an 
 eagle, with a sceptre in her hand, ascending to heaven. 
 Jupiter himself is sometimes represented on the back 
 of an eagle also, with his thunder in his hand, as on a 
 medal of Licinus. This brings us nearer to the letter 
 of the text, where it appears *.hat the heathens con- 
 
 395 
 
EXODUS. 
 
 Moses receives God's message, 
 
 and delivers it to - the people . 
 
 B c 1491* indeed, and keep my covenant, 
 An. Exod. isr! i. then * ye shall be a peculiar trea- 
 Slvan ' sure unto me above all people : 
 for k all the earth is mine : 
 
 6 And ye shall be unto me a * 1 kingdom of 
 priests, and a m holy nation. These are the 
 words which thou shalt speak unto the chil¬ 
 dren of Israel. 
 
 7 And Moses came and called for the elders 
 of the people, and laid before their faces all 
 these words which the Lord commanded him. 
 
 8 And n all the people answer- A. M. 2513. 
 
 i ! i -P . „ , B. C. 1491. 
 
 ed together, and said, All that An. Exod. Isr. 1. 
 
 the Lord hath spoken we will Slvan ‘. . .. 
 
 do. And Moses returned the words of the 
 
 people unto the Lord. 
 
 9 And the Lord said unto Moses, Lo, I 
 come unto thee 0 in a thick cloud, p that 
 the people may hear when I speak with 
 thee, and ^ believe thee for ever. And 
 Moses told the words of the people unto 
 the Lord. 
 
 iDeut. iv. 20; vii. 6; xiv. 2, 21; xxvi. 18; xxxii. 8, 9; 
 1 Kings viii. 53; Psa. c.xxxv. 4 ; Cant. viii. 12 ; Isa. xli. 8 ; xliii. 
 
 1 ; Jer. x. 16 ; Mai. iii. 17 ; Tit. ii. 14.- k Chap. ix. 29 ; Deut. 
 
 x. 14; Job xli. 11 ; Psa. xxiv. 1; 1. 12; 1 Cor. x. 26, 28. 
 1 Deut. xxxiii. 2, 3, 4; 1 Pet. ii. 5, 9 ; Rev. i. 6 ; v. 10 ; xx. 6. 
 
 founded the figure made use of by the sacred penman, 
 
 I bare you on eagles ’ wings, with the manifestation of 
 God in thunder and lightning on Mount Sinai. And 
 it might be in reference to all this that the Romans 
 took the eagle for their ensign. See Scheuchzer, 
 Musellius , &c. 
 
 Brought you unto myself.] In this and the two 
 following verses, we see the design of God in select¬ 
 ing a people for himself. 1. They were to obey his 
 voice , ver. 5, to receive a revelation from him, and to 
 act according to that revelation, and not according to 
 their reason or fancy, in opposition to his declarations. 
 2. They were to obey his voice indeed, JllQSy 
 
 shamoa tishmeu, in hearing they should hear ; they 
 should consult his testimonies, hear them whenever 
 read or proclaimed, and obey them as soon as heard, 
 affectionately and steadily. 3. They must keep his 
 covenant —not only copy in their lives the ten com¬ 
 mandments, but they must receive and preserve the 
 grand agreement made between God and man by sacri¬ 
 fice, in reference to the incarnation and death of Christ; 
 for from the foundation of the world the covenant of 
 God ratified by sacrifices referred to this, and now the 
 sacrificial system was to be more fully opened by the 
 giving of the law. 4. They should then be God’s 
 peculiar treasure, TmD segullah, his own patrimony , a 
 people in whom he should have all right, and over 
 whom he should have exclusive authority above all the 
 people of the earth; for though all the inhabitants of 
 the world were his by his right of creation and provi¬ 
 dence, yet these should be peculiarly his, as receiving 
 his revelation and entering into his covenant. 5. They 
 should be a kingdom of priests, ver. 6. Their state 
 should be a theocracy; and as God should be the sole 
 governor, being king in Jeshurun, so all his subjects 
 should be priests, all worshippers, all sacrificers, every 
 individual offering up the victim for himself. A beau¬ 
 tiful representation of the Gospel dispensation, to which 
 the Apostles Peter and John apply it, 1 Pet. ii. 5, 9; 
 Rev. i. 6; v. 10, and xx. 6; under which dispensation 
 every believing soul offers up for himself that Lamb 
 of God which was slain for and which takes away the 
 sin of the world, and through which alone a man can 
 have access to God. 
 
 Terse 6, And a holy nation.] They should be a 
 
 396 
 
 m Lev. xx. 24, 26 ; Deut. vii. 6 ; xxvi. 19 ; xxviii. 9 ; Isaiah lxii. 
 
 12 ; 1 Cor. iii. 17 ; 1 Thess. v. 27.- n Chap. xxiv. 3, 7 ; Deut. 
 
 v. 27; xxvi. 17.-°Ver. 16; chap.xx.21; xxiv.15, 16; Deut 
 
 iv. 11 ; Psa. xviii. 11,12 ; xcvii. 2 ; Matt. xvii. 5. -P Deut. iv: 
 
 12 , 36; John xii. 29, 30.-Chap. xiv. 31. 
 
 nation, one people; firmly united among themselves, 
 living under their own laws ; and powerful, because 
 united, and acting under the direction and blessing of 
 God. They should be a holy nation, saved from their 
 sins, righteous in their conduct, holy in their hearts; 
 every external rite being not only a significant cere¬ 
 mony, but also a means of conveying light and life, 
 grace and peace, to every person who conscientiously 
 used it. Thus they should be both a kingdom, having 
 God for their governor; and a nation, a multitude of 
 peoples connected together ; not a scattered, disordered, 
 and disorganized people, but a royal nation, using their 
 own rites, living under their own laws, subject in reli¬ 
 gious matters only to God, and in things civil, to every 
 ordinance of man for God’s sake. 
 
 This was the spirit and design of this wonderful 
 institution, which could not receive its perfection but 
 under the Gospel, and has its full accomplishment in 
 every member of the mystical body of Christ. 
 
 Terse 7. The elders of the people ] The head of 
 each tribe, and the chief of each family, by whose 
 ministry this gracious purpose of God was speedily 
 communicated to the whole camp. 
 
 Terse 8. And all the people answered, Ac.] The 
 people, having such gracious advantages laid before 
 them, most cheerfully consented to take God for their 
 portion; as he had graciously promised to take them 
 for his people. Thus a covenant was made, the parties 
 being mutually bound to each other. 
 
 Moses returned the words] When the people had 
 on their part consented to the covenant, Moses appears 
 to have gone immediately up to the mountain and 
 related to God the success of his mission'; for he was 
 now on the mount, as appears from ver. 14. 
 
 Terse 9. A thick cloud] This is interpreted by 
 ver. 18: And Mount Sinai was altogether on a smoke 
 —and the smoke thereof ascended as the smoke of a 
 furnace; his usual appearance was in the cloudy 
 pillar, which we may suppose was generally clear and 
 luminous. 
 
 That the people may hear] See the note on chap, 
 xv. 9. The Jews consider this as the fullest evidence 
 their fathers had of the Divine mission of Moses ; them¬ 
 selves were permitted to see this awfully glorious sight, 
 and to hear God himself speak out of the thick dark- 
 
 a 
 
CHAP. XIX. 
 
 The people are sanctified , and 
 
 a. m. 2513. 10 And the Lord said unto 
 
 An. Exod. isr!i. Moses, Go unto the people, and 
 Slvan ~ r sanctify them to-day and to¬ 
 morrow, and let them s wash their clothes, 
 
 11 And be ready against the third day : for 
 the third day the Lord 1 will come down in 
 the sight of all the people, upon Mount Sinai. 
 
 12 And thou shalt set bounds unto the 
 people round about, saying, Take heed to 
 yourselves, that ye go not up into the mount, 
 or touch the border of it: u whosoever 
 toucheth the mount shall be surely put to 
 death; 
 
 13 There shall not a hand touch it, but he 
 shall surely be stoned, or shot through ; whe¬ 
 ther it he beast or man, it shall not live : 
 
 r Lev. xi. 44, 45 ; Heb. x. 22.- s Ver. 14 ; Genesis xxxv. 2 ; 
 
 Lev. xv. 5.- 1 Ver. 16, 18; chap, xxxiv. 5 ; Deut. xxxiii. 2. 
 
 u Heb. xii. 20.- v Or, cornet. - w Ver. 1G, 19.- x Ver. 10. 
 
 y Ver. 11. 
 
 ness : for before this, as Rabbi Maymon remarks, they 
 might have thought that Moses wrought his miracles 
 by sorcery or enchantment; but now, hearing the voice 
 of God himself, they could no longer disbelieve nor 
 even doubt. 
 
 Verse 10. Sanctify them\ See the meaning of this 
 term, chap. xiii. 2. 
 
 Let them ivash their clothes ] And consequently 
 bathe their bodies ; for, according to the testimony of 
 the Jews, these always went together. It was neces¬ 
 sary that, as they were about to appear in the presence 
 of God, every thing should be clean and pure about 
 them ; that they might be admonished by this of the 
 necessity of inward purity, of which the outward 
 washing was the emblem. 
 
 From these institutions the heathens appear to have 
 borrowed their precepts relative to washings and puri¬ 
 fications previously to their offering sacrifice to their 
 gods, examples of which abound in the Greek and Latin 
 writers. They washed their hands and clothes, and 
 bathed their bodies in pure water, before the}^ performed 
 any act of religious worship ; and in a variety of cases, 
 abstinence from all matrimonial connections was posi¬ 
 tively required, before a person was permitted to per¬ 
 form any religious rite, or assist at the performance. 
 
 Verse 12. Thou shalt set bounds ] Whether this 
 was a line marked out on the ground, beyond which 
 they were not to go, or whether a fence was actually 
 made to keep them off, we cannot tell ; or whether 
 this fence was made all round the mountain, or only 
 at that part to which one wing of the camp extended, 
 is not evident. 
 
 This verse strictly forbids the people from coming 
 near and touching Mount Sinai, which was burning 
 with fire. The words therefore in ver. 15, HSUH *7X 
 Hi^X Sx al tiggeshu el ishshah , come not at your wives, 
 seem rather to mean, come not near unto the fire ; 
 especially as the other phrase is not at all probable : 
 but the fire is, on this occasion, spoken of so emphati¬ 
 cally (see Deut. v. 4,5,22-25) that we are naturally 
 
 the Lord appears on the mount . 
 
 when the v trumpet w soundeth A. M. 2513 . 
 long, they shall come up to the An. Exod. isr. 1 . 
 mount. &lvan ‘ „ 
 
 14 And Moses went down from the mount 
 unto the people, and x sanctified the people ; 
 and they washed their clothes. 
 
 15 And he said unto the people, y Be ready 
 against the third day : z come not at your 
 wives. 
 
 16 And it came to pass on the third day in 
 the morning, that there were a thunders and 
 lightnings, and a b thick cloud upon the mount, 
 and the c voice of the trumpet exceeding loud; 
 so that all the people that was in the camp 
 d trembled. 
 
 17 And e Moses brought forth the people 
 
 z 1 Sam. xxi. 4, 5 ; Zech. vii. 3 ; 1 Cor. vii. 5.- a Psa. lxxvii 
 
 18 ; Heb. xii. 18, 19 ; Rev. iv. 5 ; viii. 5 ; xi. 19.- b Ver. 9 ; 
 
 chap. xl. 34 ; 2 Chron. v. 14.- : c Rev. i. 10 ; iv. 1.- d Heb. 
 
 xii. 21.- e Deut. iv. 10. 
 
 led to consider n&*X ishshah here as l?xn ha-esk trans¬ 
 posed, or to say, with Simon in his Lexicon, HtfX fcem. 
 idem quod masc. i7X ignis. So, among other instances, 
 we have “13 X and ni3X a wing; “11X and mix light; 
 yiDX and m>3X strength; and "1DX and mDX a speech. 
 — Buxt. See Kennicott’s Remarks. 
 
 Whosoever touchetli the mount shall be surely pul 
 to death ] The place was awfully sacred, because the 
 dreadful majesty of God was displayed on it. And 
 this taught them that God is a consuming fire, and 
 that it is a fearful thing to fall into the hands of the 
 living God. 
 
 Verse 13. There shall not a hand touch it] 13 bo, 
 him, not the mountain , but the man who had presumed 
 to touch the mountain. He should be considered 
 altogether as an unclean and accursed thing, not to be 
 touched for fear of conveying defilement; but should 
 be immediately stoned or pierced through with a dart, 
 Heb. xii. 20. 
 
 Verse 16 . Thunders and lightnings , and a thick 
 cloud — and the voice of the trumpet ] The thunders , 
 lightnings , &c., announced the coming, as they pro¬ 
 claimed the majesty, of God. Of the thunders and 
 lightnings, and the deep, dark, dismal, electric cloud , 
 from which the thunders and lightnings proceeded, we 
 can form a tolerable apprehension ; but of the loud, 
 long-sounding trumpet, we can scarcely form a con¬ 
 jecture. Such were the appearances and the noise 
 that all the people in the camp trembled, and Moses 
 himself was constrained to say, “ I exceedingly fear 
 and quake,” Heb. xii. 21. Probably the sound of the 
 trumpet was something similar to that which shall be 
 blown by the angel when he sweareth, by Him that 
 liveth for ever, There shall be time no longer l 
 
 Verse 17. And Moses brought forth the people — to 
 meet with God] For though they might not touch the 
 mount till they had permission, yet when the trumpet 
 sounded long, it appears they might come up to the 
 nether part of the mount, (see ver. 13, and Deut. iv. 
 11;) and when the trumpet had ceased to sound, they 
 
 397 
 
EXODUS. 
 
 The Lord descends , and 
 
 a. M. 2513 . out of the camp to meet with I 
 AnJExod.^isr. l. God; and they stood at the 
 Slvan ~ nether part of the mount. 
 
 18 And f Mount Sinai was altogether on a 
 smoke, because the Lord descended upon it 
 s in fire : h and the smoke thereof ascended 
 as the smoke of a furnace, and 1 the whole 
 mount quaked greatly. 
 
 19 And k when the voice of the trumpet 
 sounded long, and waxed louder and louder, 
 
 1 Moses spake, and 111 * * * * God answered him by a 
 voice. 
 
 f Deut. iv. 11 ; xxxiii. 2 ; Judg. v. 5 ; Psa. lxviii. 7, 8 ; Isa. vi. 
 
 4 ; Hab. iii. 3.- -e Chap. iii. 2; xxiv. 17 ; 2 Chron. vii. 1,2, 3. 
 
 h Gen. xv. 17 ; Psa. cxliv. 5; Rev. xv. 8.- 5 Psa. lxviii. 8; lxxvii. 
 
 might then go up unto the mountain, as to any other 
 place. 
 
 It was absolutely necessary that God should give 
 the people at large some particular evidence of his 
 being and power, that they might be saved from idol¬ 
 atry, to which they were most deplorably prone ; and 
 that they might the more readily credit Moses, who 
 was to be the constant mediator between God and 
 them. God, therefore, in his indescribable majesty, 
 descended on the mount; and, by the thick dark cloud, 
 the violent thunders, the vivid lightnings, the long and 
 loud blasts of the trumpet, the smoke encompassing the 
 whole mountain, and the excessive earthquake, pro¬ 
 claimed his power, his glory, and his holiness ; so 
 that the people, however unfaithful and disobedient 
 afterwards, never once doubted the Divine interference, 
 or suspected Moses of any cheat or imposture. In¬ 
 deed, so absolute and unequivocal were the proofs 
 of supernatural agency, that it was impossible these 
 appearances could be attributed to any cause but the 
 unlimited power of the author of Nature. 
 
 It is worthy of remark that the people were in¬ 
 formed three days before, ver. 9—11, that such an 
 appearance was to take place ; and this answered two 
 excellent purposes : 1. They had time to sanctify and 
 prepare themselves for this solemn transaction ; and, 
 
 2. Those who might be skeptical had sufficient oppor¬ 
 
 tunity to make use of every precaution to prevent and 
 
 detect an imposture ; so this previous warning strongly 
 serves the cause of Divine revelation. 
 
 Their being at first prohibited from touching the 
 mount on the most awful penalties, and secondly, being 
 permitted to see manifestations of the Divine majesty, 
 and hear the words of God, subserved the same great 
 purposes. . Their being prohibited in the first instance 
 
 would naturally whet their curiosity, make them cau¬ 
 tious of being deceived, and ultimately impress them 
 with a due sense of God’s justice and their own sin¬ 
 fulness ; and their being permitted afterwards to go 
 up to the mount, must have deepened the conviction 
 that all was fair and real, that there could be no im¬ 
 posture in the case, and that though the justice and 
 purity of God forbade them to draw 7 nigh for a time, 
 yet his mercy, which had prescribed the means of 
 purification, had permitted an access to his presence. 
 
 398 
 
 calls Moses to the top of Sinai. 
 
 20 And the Lord came down 
 
 . r B. C. 1491. 
 
 upon Mount Sinai, on the top ot An. Exod. Isr. l. 
 
 the mount: and the Lord called nan ' 
 
 Moses up to the top of the mount; and Moses 
 
 went. up. 
 
 21 And the Lord said unto Moses, Go 
 down, n charge the people, lest they break 
 through unto the Lord 0 to gaze, and many 
 of them perish. 
 
 22 And let the priests also, which come 
 near to the Lord, p sanctify themselves, lest 
 the Lord q break forth upon them. 
 
 18 ; cxiv. 7; Jer. iv. 24 ; Heb. xii. 26.- k Ver. 13.- 1 Heb. xii, 
 
 21.- m Neh. ix. 13 ; Psa. lxxxi. 7.- n Heb. contest. -° See 
 
 chap. iii. 5 ; 1 Sam. vi. 19.- P Lev. x. 3.-4 2 Sam. vi. 7, 8. 
 
 The directions given from ver. 10 to 15 inclusive 
 show, not only the holiness of God, but the purity he 
 requires in his worshippers. 
 
 Besides, the whole scope and design of the chapter 
 prove that no soul can possibly approach this holy and 
 terrible Being but through a mediator; and this is the 
 use made of this wdiole transaction by the author of 
 the Epistle to the Hebrews, chap. xii. 18—24. 
 
 Yerse 20. The Lord came doiori\ This was un¬ 
 doubtedly done in a visible manner, that the people 
 might witness the awful appearance. We may sup¬ 
 pose that every thing was arranged thus : the glory 
 of the Lord occupied the top of the mountain, and near 
 to this Moses was permitted to approach. Aaron and 
 the seventy elders were permitted to advance some way 
 up the mountain, while the people were only permitted 
 to come up to its base. Moses, as the lawgiver, was 
 to receive the statutes and judgments from God’s 
 mouth ; Aaron and the elders were to receive them 
 from Moses, and deliver them to the people ; and the 
 people w r ere to act according to the direction received. 
 Nothing can be imagined more glorious, terrible, ma¬ 
 jestic, and impressive, than the whole of this transac¬ 
 tion ; but it was chiefly calculated to impress deep 
 reverence, religious fear, and sacred awe; and he who 
 attempts to worship God uninfluenced by these, has 
 neither a proper sense of the Divine majesty, nor of the 
 sinfulness of sin. It seems in reference to this that 
 the apostle says, Let us have grace ivhereby we may 
 serve God acceptably with reverence and godly fear : 
 for our God is a consuming fire ; Heb. xii. 28, 29. 
 Who then shall dare to approach him in his own name, 
 and without a mediator ? 
 
 Verse 22. Let the priests also — sanctify themselves ] 
 That there were priests among the Hebrews before 
 the consecration of Aaron and his sons, cannot be 
 doubted ; though their functions might be in a con¬ 
 siderable measure suspended while under persecution 
 in Egypt, yet the persons existed whose right and 
 duty it was to offer sacrifices to God. Moses re¬ 
 quested liberty from Pharaoh to go into the wilderness 
 to sacrifice ; and had there not been among the peo¬ 
 ple both sacrifices and priests , the request itself must 
 have appeared nugatory and absurd. Sacrifices from 
 the beginning had constituted an essential part of the 
 
CHAP XX. 
 
 not to ascend the mount. 
 
 The people are charged 
 
 A. M. 2513 . 23 And Moses said unto the 
 
 An. Exod. isr. l. Lord, 1 he people cannot come 
 8lvan ~ up to Mount Sinai : for thou 
 chargedst us, saying, r Set bounds about the 
 mount, and sanctify it. 
 
 24 And the Lord said unto him, Away, 
 get thee down, and thou shalt come up, 
 
 r Ver. 12 ; 
 
 worship of God, and there certainly were priests whose 
 business it was to offer them to God before the giv¬ 
 ing of the law ; though this, for especial reasons, was 
 restricted to Aaron and his sons after the law had been 
 given. As sacrifices had not been offered for a con¬ 
 siderable time, the priests themselves were considered 
 in a state of impurity ; and therefore God requires that 
 they also should be purified for the purpose of ap¬ 
 proaching the mountain, and hearing their Maker pro¬ 
 mulgate his laws. See the note on chap, xxviii. 1. 
 
 Verse 23. The people cannot come up] Either be¬ 
 cause they had been so solemnly forbidden that they 
 would not dare, with the penalty of instant death be¬ 
 fore their eyes, to transgress the Divine command ; or 
 the bounds which were set about the mount were such 
 as rendered their passing them physically impossible. 
 
 And sanctify it.] vekiddashto. Here the 
 
 word BHp kadash is taken in its proper literal sense, 
 signifying the separating of a thing, person, or place, 
 from all profane or common uses, and devoting it to 
 cacred purposes. 
 
 Verse 24. Let not the priests and the people break 
 through] God knew that they were heedless, crimi¬ 
 nally curious, and stupidly obstinate; and therefore 
 his mercy saw it right to give them line upon line, that 
 they might not transgress to their own destruction. 
 
 From the very solemn and awful manner in which 
 the LAW was introduced, we may behold it as the 
 ministration of terror and death, 2 Cor. iii. 7, appear¬ 
 ing rather to exclude men from God than to bring 
 them nigh; and from this we may learn that an ap¬ 
 proach to God would have been for ever impossible, 
 had not infinite mercy found out the Gospel scheme 
 of salvation. By this, and this alone, we draw nigh 
 
 thou, and Aaron with thee ; but A. M. 2513 . 
 let not the priests and the peo- An. ExodHsr. 1 . 
 pie break through, to come up Slvan - 
 unto the Lord, lest he break forth upon 
 them. 
 
 25 So Moses went down unto the people, 
 and spake unto them. 
 
 Josh. iii. 4. 
 
 to God ; for we have an entrance into the holiest 
 by the blood of Jesus, Heb. x. 19. “For,” says the 
 apostle, “ ye are not come unto the mount that might 
 be touched, and that burned with fire ; nor unto black¬ 
 ness, and darkness, and tempest, and to the sound of 
 a trumpet, and the voice of words ; which voice they 
 that heard entreated that the word should not be 
 spoken to them any more, (for they could not endure 
 that which w T as commanded, And if so much as a beast 
 touch the mountain it shall be stoned, or thrust through 
 with a dart : and so terrible was the sight that Moses 
 said, I exceedingly fear and quake :) but ye are come 
 unto Mount Sion, and unto the city of the living God, 
 the heavenly Jerusalem, and to an innumerable com¬ 
 pany of angels, to the general assembly and Church of 
 the first-born, which are written in heaven ; and to 
 God, the Judge of all; and to the spirits of just men 
 made perfect; and to Jesus the MEDIATOR of the 
 NEW COVENANT ; and to the blood of sprinkling, 
 that speaketh better things than that of AbelHeb. 
 xii. 18—24. 
 
 Reader, art thou still under the influence and con¬ 
 demning power of that fiery law which proceeded 
 from his right hand 1 Art thou yet afar off ? Remem¬ 
 ber, thou canst only come nigh by the blood of sprink¬ 
 ling ; and till justified by his blood, thou art under 
 the curse. Consider the terrible majesty of God. If 
 thou have his favour thou hast life ; if his froivn, death . 
 Be instantly reconciled to God, for though thou hast 
 deeply sinned, and he is just, yet he is the justifier of 
 him that believeth in Christ Jesus. Believe on him, 
 receive his salvation, obey his voice indeed, and keep 
 his covenant, and then shalt thou be a king and a 
 priest unto God and the Lamb, and be finally saved 
 with all the power of an endless life. Amen. 
 
 CHAPTER XX. 
 
 The preface to the ten commandments, 1, 2. The first commandment, against mental or theoretic idolatry, 3. 
 The second, against making and worshipping images, or practical idolatry, 4-6. The third, against false 
 swearing, blasphemy, and irreverent use of the name of God, 7. The fourth, against profanation of the 
 Sabbath, and idleness on the other days of the week, 8—11. The fifth, against disrespect and disobe¬ 
 dience to parents, 12. The sixth, against murder and cruelty, 13. The seventh, against adultery and 
 uncleanness, 14. The eighth, against stealing and dishonesty, 15. The ninth, against false testimony, 
 perjury, &c., 16. The tenth, ogamsCcovetousness, 17. The people are alarmed at the auful appearance 
 of God on the mount , and stand afar off, 18. They pray that Moses may be mediator between God and 
 them, 19. Moses encourages them , 20. He draws near to the thick darkness, and God communes with, 
 him, 21, 22. Farther directions against idolatry, 23. Directions concerning making an altar of earth, 
 24 ; and an altar of hewn stone, 25. None of these to be ascended by steps, and the reason given , 26. 
 
 a 399 
 
Preface to the commandments . 
 
 a. M. 2513. A ND God spake a all these 
 
 b. c. i 49 i. JrL f 
 
 An. Exod. isr. i. words, saying, 
 
 Slvan ~ 2 b I am the Lord thy God, 
 which have brought thee out of the land of 
 
 a Deut. v. 22.- b Lev. xxvi. 1, 13 ; Deut. v. 6 ; Psa. lxxxi. 10 ; 
 
 Hos. xiii. 4.- c Chap. xiii. 3. 
 
 NOTES ON CHAP. XX. 
 
 Verse 1. All these words ] Houbigant supposes, 
 and with great plausibility of reason, that the clause 
 71*7X11 D 1 “Din bn DX eth col haddebarim haelleh, “ all 
 these words,” belong to the latter part of the conclud¬ 
 ing verse of chap, xix., which he thinks should be read 
 thus : And Moses went doivn unto the people, and 
 spake unto them all these words ; i. e., delivered 
 the solemn charge relative to their not attempting to 
 come up to that part of the mountain on which God 
 manifested himself in his glorious majesty, lest he 
 should break forth upon them and consume them. For 
 how could Divine justice and purity suffer a people so 
 defiled to stand in his immediate presence 1 When 
 Moses, therefore, had gone down and spoken all these 
 words , and he and Aaron had reascended the mount, 
 then the Divine Being, as supreme legislator, is ma¬ 
 jestically introduced thus : And God spake , saying. 
 This gives a dignity to the commencement of this 
 chapter of which the clause above mentioned, if not 
 referred to the speech of Moses, deprives it. The 
 Anglo-Saxon favours this emendation : Dob rppsec 5up, 
 God spoke thus, which is the whole of the first verse 
 as it stands in that version. 
 
 Some learned men are of opinion that the ten com¬ 
 mandments were delivered on May 30, being then the 
 day of pentecost. 
 
 THE TEN COMMANDMENTS. 
 
 The laws delivered on Mount Sinai have been va¬ 
 riously named. In Deut. iv. 13, they are called tXW'J 
 DnAin asereth haddebarim , the ten words. In the 
 preceding chapter, ver. 5, God calls them 'TT*n fix eth 
 berithi , my covenant, i. e., the agreement he entered 
 into with the people of Israel to take them for his pecu¬ 
 liar people, if they took him for their God and portion. 
 If ye xoill obey my voice indeed , and keep my covenant, 
 then shall ye be a peculiar treasure unto me. And 
 the word covenant here evidently refers to the laws 
 given in this chapter, as is evident from Deut. iv. 13 : 
 And he declared unto you his covenant, which he 
 commanded you to perform , even ten commandments. 
 They have been also termed the moral law , because 
 they contain and lay down rules for the regulation of 
 the manners or conduct of men. Sometimes they 
 have been termed the law, minn hattorah, by way 
 of eminence, as containing the grand system of spirit¬ 
 ual instruction, direction, guidance , &c. See on the 
 word law, chap. xii. 49. And frequently the deca¬ 
 logue, A emloyog, which is a literal translation into 
 Greek of the D’linn JYlt&T aseretli haddebarim, or ten 
 words, of Moses. 
 
 Among divines they are generally divided into wdiat 
 they term the first and second tables. The first 
 table containing the first, second, third, and fourth 
 commandments, and comprehending the whole system 
 
 400 
 
 The first, against idolatry. 
 Egypt, c out of the house of A. M. 2513 . 
 
 r B C 1491 
 
 d bondage. An. Exod. Isr. 1 
 
 3 e Thou shalt have no other Slvan ‘ 
 gods before me. 
 
 d Heb. servants. - e Deut. v. 7 ; vi. 14 ; 2 Kings xvii. 35 ; Jer. 
 
 xxv. 6 ; xxxv. 15. 
 
 of theology, the true notions we should form of the Di¬ 
 vine nature, the reverence we owe and the religious 
 service we should render to him. The second, con¬ 
 taining the six last commandments, and comprehend¬ 
 ing a complete system of ethics, or moral duties which 
 man owes to his fellows, and on the due performance 
 of which the order, peace, and happiness of society 
 depend. By this division, the first table contains our 
 duty to God ; the second our duty to our neighbour. 
 This division, which is natural enough, refers us to 
 the grand principle, love to God and love to man, 
 through which both tables are observed. 1. Thou 
 shalt love the Lord thy God with all thy heart, soul, 
 mind, and strength. 2. Thou shalt love thy neigh¬ 
 bour as thyself. On these two hang all the law and 
 the prophets. See Matt. xxii. 37—40. 
 
 THE FIRST COMMANDMENT. 
 
 Against mental or theoretic idolatry. 
 
 Verse 2. I amthe Lord thy God ] “J'nbx nUT Yeho- 
 vah eloheycha. On the word Jehovah, which we here 
 translate Lord, see the notes on Gen. ii. 4, and Exod. 
 vi. 3. And on the word Elohim, here translated God, 
 see on Gen. i. 1. It is worthy of remark that each 
 individual is addressed here, and not the people col¬ 
 lectively, though they are all necessarily included; that 
 each might feel that he was bound for himself to hear 
 and do all these words. Moses laboured to impress 
 this personal interest on the people’s minds, when he 
 said, Deut. v. 3, 4 : “The Lord made this covenant 
 with us, even us, who are all of us here alive this day.” 
 
 Brought thee out of the land of Egypt, Sfc.] And 
 by this very thing have proved myself to be superior 
 to all gods, unlimited in power, and most gracious as 
 well as fearful in operation. This is the preface or 
 introduction, but should not be separated from the com¬ 
 mandment. Therefore,— 
 
 Verse 3. Thou shalt have no other gods before me.] 
 Dnna D , n i 7X elohim acherim, no strange gods—none 
 that thou art not acquainted with, none who has not 
 given thee such proofs of his power and godhead as 
 I have done in delivering thee from the Egyptians, 
 dividing the Red Sea, bringing water out of the rock, 
 quails into the desert, manna from heaven to feed thee, 
 and the pillar of cloud to direct, enlighten, and shield 
 thee. By these miracles God had rendered himself 
 familiar to them, they were intimately acquainted with 
 the operation of his hands; and therefore with great 
 propriety he says, Thou shalt have no strange gods 
 before me ; 'J3 hg al panai, before or in the place of 
 those manifestations which I have made of myself. 
 
 This commandment prohibits every species of men¬ 
 tal idolatry, and all inordinate attachment to earthly 
 and sensible things. As God is the fountain of hap¬ 
 piness, and no intelligent creature can be happy but 
 through him, whoever seeks happiness in the creature 
 
 EXODUS. 
 
The sexond, against making 
 
 A. M. 2513. 4 f Thou shall not make unto 
 
 B. C. 1491. , 
 
 An. Exod. Isr. l. thee any graven image, or any 
 
 _ Sivan- _ likeness of any thing that is in 
 
 heaven above, or that is in the earth beneath, 
 or that is in the water under the earth : 
 
 f Lev. xxvi. 1; Dent. iv. 16 ; v. 8 ; xxvii. 15 ; Psa. xcvii. 7. 
 g Chap, xxiii. 24; Josh, xxiii. 7 ; 2 Kings xvii. 35 ; Isa. xliv. 15, 
 19.-h Chap, xxxiv. 14 ; Deut. iv. 24 ; vi. 15 ; Josh. xxiv. 19 ; 
 
 is necessarily an idolater; as he puts the creature in 
 the place of the Creator, expecting that from the grati¬ 
 fication of his passions, in the use or abuse of earthly 
 things, which is to be found in God alone. The very 
 first commandment of the whole series is divinely cal¬ 
 culated to prevent man’s misery and promote his hap¬ 
 piness, by taking him off from all false dependence, and 
 leading him to God himself, the fountain of all good. 
 
 THE SECOND COMMANDMENT. 
 
 Against making and worshipping images. 
 
 Verse 4. Thou shalt not make unto thee any graven 
 image ] As the word *703 pasal signifies to hew, carve, 
 grave, &c., ^33 pesel may here signify any kind of image, 
 either of wood, stone, or metal, on which the axe, the 
 chisel, or the graving tool has been employed. This 
 commandment includes in its prohibitions every species 
 of idolatry known to have been practised among the 
 Egyptians. The reader will see this the more plainly 
 by consulting the notes on the ten plagues, particularly 
 those on chap. xii. 
 
 Or any likeness, cfc.] To know the full spirit and 
 extent of this commandment, this place must be col¬ 
 lated with Deut. iv. 15, &c. ; Take ye therefore good 
 heed unto yourselves—lest ye corrupt yourselves—and 
 make you a graven image , the similitude of any figure, 
 the likeness of male or female. All who have even 
 the slightest acquaintance with the ancient history of 
 Egypt, know that Osiris and his wife Isis were su¬ 
 preme divinities among that people. 
 
 The likeness of any beast. —n*Dn3 behemah, such as 
 the ox and the heifer. Among the Egyptians the ox 
 was not only sacred but adored, because they supposed 
 that in one of these animals Osiris took up his resi¬ 
 dence : hence they always had a living ox, which they 
 supposed to be the habitation of this deity ; and they 
 imagined that on the death of one he entered into the 
 body of another, and so on successive^. This famous 
 ox-god they called Apis and Mnevis. 
 
 The likeness of any winged fowl. —The ibis, or 
 stork, or crane, and hawk, may be here intended, for 
 all these were objects of Egyptian idolatry. 
 
 The likeness of any thing that creepeth. —The 
 crocodile, serpents, the scarabeus or beetle, were all 
 objects of their adoration ; and Mr. Bryant has ren¬ 
 dered it very probable that even the frog itself was- a 
 sacred animal, as from its inflation it was emblematic 
 of the prophetic influence, for they supposed that the 
 god inflated or distended the body of the person by 
 whom he. gave oracular answers. 
 
 The likeness of any fish. —All fish were esteemed 
 sacred animals among the Egyptians. One called 
 Oxurunchus had, according to Strabo, lib. xvii., a tem¬ 
 ple, and divine honours paid to it. Another fish, called 
 Vol. I ( 27 ) 
 
 and worshipping mages 
 
 5 g Thou shalt not bow down A. M. 2513. 
 thyself to them, nor serve them : An. Exod. isr. 1 
 for I the Lord thy God am h a Sivan ’ 
 jealous God, 1 visiting the iniquity of the 
 fathers upon the children, unto the third and 
 
 Neh. i. 2.- 5 Chap, xxxiv. 7 ; Lev. xx. 5 ; xxvi. 39, 40 ; Num. 
 
 xiv. 18, 33 ; 1 Kings xxi. 29; Job v. 4 ; xxi. 19 ; Psa. lxxix. 8 ; 
 cix. 4; Isa. xiv. 20, 21 ; lxv. 6, 7; Jer. ii. 9 ; xxxii. 18. 
 
 Phagrus, was worshipped at Syene, according to Cle¬ 
 mens Alexandrinus in his Cohortatio. And the Lepi- 
 dotus and eel were objects of their adoration, as we 
 find from Herodotus, lib. ii., cap. 72. In short, oxen, 
 heifers, sheep, goats, lions, dogs, monkeys, and cats; 
 the ibis, the crane, and the haivk; the crocodile, ser¬ 
 pents, frogs, flies, and the scarabeus or beetle; the 
 Nile and its fish; the sun, moon, planets, and stars ; 
 fire, light, air, darkness, and night, w r ere all objects 
 of Egyptian idolatry, and all included in this very cir¬ 
 cumstantial prohibition as detailed in Deuteronomy.; 
 and very forcibly in the general terms of the text; 
 Thou shalt not make unto thee any graven image, or 
 any likeness of any thing that is in the heavens above, 
 or that is in the earth beneath, or that is in the water 
 under the earth. And the reason of this becomes self- 
 evident, when the various objects of Egyptian idolatry 
 are considered. 
 
 To countenance its image worship , the Roman Ca¬ 
 tholic Church has left the whole of this second com¬ 
 mandment out of the decalogue, and thus lost one 
 whole commandment out of the ten; but to keep up 
 the number they have divided the tenth into two. This 
 is totally contrary to the faith of God’s elect and to 
 the acknowledgment of that truth which is according 
 to godliness. The verse is found in ever}^ MS. of the 
 Hebrew Pentateuch that has ever yet been discovered. 
 It is in all the ancient versions, Samaritan, Chaldee, 
 Syriac, Septuagint, Vulgate, Coptic, and Arabic ; also 
 in the Persian, and in all modern versions. There 
 is not one word of the whole verse wanting in the 
 many hundreds of MSS. collected by Kennicott and 
 De Rossi. This corruption of the word of God by 
 the Homan Catholic Church stamps it, as a false and 
 heretical Church, with the deepest brand of ever-during 
 infamy ! 
 
 This commandment also prohibits every species of 
 external idolatiy, as the first does all idolatry that may 
 be called internal or mental. All false worship may 
 be considered of this kind, together with all image 
 worship, and all other superstitious rites and ceremo¬ 
 nies. See the note on ver. 23. 
 
 Verse 5. Jealous God] This shows in a most ex¬ 
 pressive manner the love of God to this people. He 
 felt for them as the most affectionate husband could 
 do for his spouse; and was jealous for their fidelity, 
 because he willed their invariable happiness. 
 
 Visiting the iniquity of the fathers upon the children ] 
 This necessarily implies —if the children walk in the. 
 steps of their fathers; for no man can be condemned 
 by Divine justice for a crime of which he was* never 
 guilty ; see Ezek. xviii. Idolatry is however particu¬ 
 larly intended, and visiting sins of this kind refers 
 principallv to national judgments. By withdrawing 
 
 401 
 
 CHAP. XX. 
 
The third and 
 
 EXODUS. 
 
 fourth commandments 
 
 A. M. 2513 . fourth generation of them that 
 
 B. C. 1491. , G 
 
 An. Exod. Isr. l. nate me ; 
 
 SlYan ' 6 And k showing mercy unto 
 
 thousands of them that love me, and keep my 
 
 commandments. 
 
 7 1 Thou shalt not take the name of the 
 
 b Chap, xxxiv. 7; Deut. vii. 9 ; Psa. lxxxix. 34 ; Rom. xi. 28. 
 1 Chap, xxiii. 1; Lev. xix. 12; Deut. v. 11; Psa. xv. 4 ; Matt. 
 
 Lord thy God in vain ; for A. M. 2513. 
 the Lord m will not hold him An. Exod. isr. 1 . 
 guiltless that taketh his name Slvan ‘ 
 in vain. 
 
 8 n Remember the Sabbath day, to keep it 
 holy. 
 
 v. 33. - m Mic. vi. 11. - “Chap. xxxi. 13, 14; Lev. xix. 3, 
 
 30 ; xxvi. 2; Deut. v. 12. 
 
 the Divine protection the idolatrous Israelites were de¬ 
 livered up into the hands of their enemies, from whom 
 the gods in whom they had trusted could not deliver 
 them. This God did to the third and fourth genera¬ 
 tions, i. e., successively; as maybe seen in every part 
 of the Jewish history, and particularly in the book of 
 Judges. And this, at last, became the grand and the 
 only effectual and lasting means in his hand of their 
 final deliverance from idolatry ; for it is well known 
 that after the Babylonish captivity the Israelites were 
 so completely saved from idolatry, as never more to 
 have disgraced themselves by it as they had formerly 
 done. These national judgments, thus continued from 
 generation to generation, appear to be what are designed 
 by the words in the text, Visiting the sins of the fa¬ 
 thers upon the children, &c. 
 
 Yerse 6. And shoiving mercy unto thousands] Mark; 
 even those who love God and keef his commandments 
 merit nothing from him, and therefore the salvation 
 and blessedness which these enjoy come from the mercy 
 of God : Showing mercy , &c. What a disproportion 
 between the works of justice and mercy ! Justice 
 works to the third or fourth, mercy to thousands of 
 generations! 
 
 The heathen had maxims like these. Theocritus 
 also teaches that the children of the good shall be 
 blessed because of their parents’ piety, and that evil 
 shall come upon the offspring of the wicked :— 
 
 Vvoe^eov Traideacu ra Tuaia, dvacrefieov 6’ ov. 
 
 Idyll. 26, v. 32. 
 
 Upon the children of the righteous fall 
 The choicest blessings; on the wicked, wo. 
 
 That love me, and keep my commandments .] It was 
 this that caused Christ to compnse the fulfilment of 
 the whole law in love to God and man ; see the note 
 on ver. 1. And as love is the grand principle of obe¬ 
 dience, and the only incentive to it, so there can be 
 no obedience without it. It would be more easy even 
 in Egyptian bondage to make brick without straw, than 
 to do the wall of God unless his love be shed abroad 
 in the heart by the Holy Spirit. Love, says the apostle, 
 is the fulfilling of the law; Rom. xiii. 10. 
 
 THE THIRD COMMANDMENT. 
 
 Against false swearing, blasphemy, and irreverent use 
 of the name of God. 
 
 Yerse 7. Thou, shall not take the name of the Lord 
 thy God in vain ] This precept not only forbids all 
 false 'oaths, but all common swearing where the name 
 of God is used, or where he is appealed to as a wit¬ 
 ness of the truth. It also necessarily forbids all light 
 and irreverent mention of God, or any of his attributes ; 
 a 402 
 
 and this the original word Kljyb laslxshav particularly 
 imports : and we may safely add to all these, that 
 every prayer, ejaculation, &c., that is not accompanied 
 with deep reverence and the genuine spirit of piety, is 
 here condemned also. In how many thousands of 
 instances is this commandment broken in the prayers , 
 whether read or extempore, of inconsiderate, bold, and 
 presumptuous worshippers ! And how few are there 
 who do not break it, both in their public and priyate 
 devotions! How low is piety when we are obliged, 
 in order to escape damnation, to pray to God to “ par¬ 
 don the sins of our holy things /” 
 
 Even heathens thought that the names of their gods 
 should be treated with reverence. 
 
 IT avTuc yev dr] naXov ETnrpdevya, 6euv ovoyara yj] 
 XpaivcLV {radios, exovra og exovcuv r/y uv esaaroTE ra 
 rroWa oi tcTieiotoi Kadaporr/rog te nai ayveiag ra TTEpi 
 rovg Oeovg .• 
 
 “ It is most undoubtedly right not easily to pollute 
 the names of the gods, using them as we do common 
 names; but to watch with purity and holiness all 
 things belonging to the gods.” 
 
 The Lord will not hold him guiltless, cj-c.] What¬ 
 ever the person himself may think or hope, however 
 he may plead in his own behalf, and say he intends no 
 evil, &c. ; if he in any of the above ways, or in any 
 other way, takes the name of God in vain, God wiU 
 not hold him guiltless —he will account him guilty 
 and punish him for it. Is it necessary to say to any 
 truly spiritual mind, that all such interjections as O God! 
 my God! good God! good Heavens! &c., &c., are 
 formal positive breaches of this law 1 How many 
 who pass for Christians are highly criminal here 
 
 THE FOURTH COMMANDMENT. 
 
 Against profanation of the Sabbath, and idleness on the 
 other days of the week. 
 
 Yerse 8. Remem,ber the Sabbath day, to keep it holy.] 
 See what has been already said on this precept, Gen. 
 ii. 2, and elsewhere. As this was the most ancient 
 institution, God calls them to remember it; as if he 
 had said, Do not forget that when I had finished my 
 creation I instituted the Sabbath, and remember why I 
 did so, and for what purposes. The word rot# shab - 
 bath signifies rest or cessation from labour; and the 
 sanctification of the seventh day is commanded, as 
 having something representative in it; and so indeed 
 it has, for it typifies the rest which remains for the 
 people of God, and in this light it evidently appears 
 to have been understood by the apostle, Heb. iv. Be¬ 
 cause this commandment has not been particularly 
 mentioned in the New Testament as a moral precept 
 binding on all, therefore some have presumptuously 
 
 ( 27* ) 
 
CHAP. XX. 
 
 sixth commandments 
 
 The fifth and 
 
 A. M. 2513 . 9 0 Six days shalt thou labour, 
 
 An 1 Exod.lsr. l. and do all thy work : 
 
 s T an ~ 10 But the p seventh day is the 
 
 Sabbath of the Lord thy God : in it thou shalt 
 not do any work, thou, nor thy son, nor thy 
 daughter, thy man-servant, nor thy maid-ser¬ 
 vant, nor thy cattle, * nor thy stranger that is 
 within thy gates : 
 
 11 For r in six days the Lord made hea- 
 
 °Chap. xxiii. 12; xxxi. 15 ; xxxiv. 21 ; Lev. xxiii. 3 ; Ezek. 
 
 xx. 12; Luke xiii. 14.-PGen. ii. 2, 3 ; chap. xvi. 26; xxxi. 
 
 15.- 1 Neh. xiii. 16, 17, 18, 19. -* Gen. ii. 2. 
 
 inferred that there is no Sabbath under the Christian 
 dispensation. The truth is, the Sabbath is considered 
 as a type: all types are of full force till the thing sig¬ 
 nified by them takes place; but the thing signified by the 
 Sabbath is that rest in glory which remains for the peo¬ 
 ple of God, therefore the moral obligation of the Sab¬ 
 bath must continue till time be swallowed up in eternity. 
 
 Verse 9. Six days shalt thou labour] Therefore he 
 who idles away time on any of the six days, is as 
 guilty before God as he who works on the Sabbath. 
 [No work should be done on the Sabbath that can be 
 done on the preceding days, or can be deferred to the 
 succeeding ones. Works of absolute necessity and 
 mercy are alone excepted. He who works by his ser¬ 
 vants or cattle is equally guilty as if he worked him¬ 
 self. Hiring out horses , &c., for pleasure ox business, 
 going on journeys, paying worldly visits , or taking 
 jaunts on the Lord’s day, are breaches of this law. 
 The whole of it should be devoted to the rest of the 
 body and the improvement of the mind. God says he 
 has hallowed it —he has made it sacred and set it apart 
 for the above purposes. It is therefore the most pro¬ 
 per day for public religious worship. 
 
 THE FIFTH COMMANDMENT. 
 
 Against disrespect and disobedience to parents. 
 
 Verse 12 . Honour thy father and thy mother] 
 There is a degree of affectionate respect which is 
 owing to parents, that no person else can properly 
 claim. For a considerable time parents stand as it 
 were in the place of God to their children, and there¬ 
 fore rebellion against their lawful commands has been 
 considered as rebellion against God. This precept 
 therefore prohibits, not only all injurious acts, irreve¬ 
 rent and unkind speeches to parents, but enjoins all 
 necessary acts of kindness, filial respect, and obedience. 
 We can scarcely suppose that a man honours his pa¬ 
 rents who, when they fall weak, blind, or sick, does not 
 exert himself to the uttermost in their support. In 
 such cases God as truly requires the children to pro¬ 
 vide for their parents, as he required the parents to 
 feed, nourish, support, instruct, and defend the children 
 when they were in the lowest state of helpless infancy. 
 Sc . :he note on Gen. xlviii. 12 . The rabbins say, Ho¬ 
 nour the Lord with thy substance, Prov. iii. 9; and, 
 Honour thy father and mother. The Lord is to be 
 honoured thus if thou have it; thy father and mother, 
 whether thou have it or not; for if thou have nothing, 
 thou art bound to beg for them. See Ainsworth. 
 
 ven and earth, the sea, and all A. M. 2513 . 
 that in them is, and rested the An. Exod. isr. i. 
 seventh day; wherefore the 1Vdn ' 
 Lord blessed the Sabbath day, and hal¬ 
 lowed it. 
 
 12 s Honour thy father and thy mother; 
 that thy days may be long upon the land 
 which the Lord thy God giveth thee. 
 
 13 1 Thou shalt not kill. 
 
 8 Chap, xxiii. 26 ; Lev. xix. 3; Deut. v. 16 ; Jer. xxxv. 7, 1&, 
 19 ; Matt. xv. 4; xix. 19 ; Mark vii. 10 ; x. 19 ; Luke xviii. 20; 
 Eph. vi. 2.- 1 Deut. v. 17 ; Matt. v. 2i; Rom. xiii. 9. 
 
 That thy days may be long] This, as the apostle 
 observes, Eph. vi. 2, istheyZr.sZ commandment to which 
 God has annexed a promise ; and therefore we may 
 learn in some measure how important the duty is in 
 the sight of God. In Deut. v. 16 it is said, And that 
 it may go well with thee; - 'e may therefore conclude 
 that it will go t’/Zwith the disobedient; and there is no 
 doubt that the untimely deaths of many young persons 
 are the judicial consequence of their disobedience to 
 their parents. Most who come to an untimely end are 
 obliged to confess that this, with the breach of the Sab¬ 
 bath, was the principal cause of their ruin. Reader, 
 art thou guilty 1 Humble thyself therefore before God, 
 and repent. 1. As children are bound to succour their 
 parents, so parents are bound to educate and instruct 
 their children in all useful and necessary knowledge, 
 and not to bring them up either in ignorance or idle¬ 
 ness. 2. They should teach their children the fear 
 and knowledge of God, for how can they expect affec¬ 
 tion or dutiful respect from those who have not the 
 fear of God before their eyes 1 Those who are best 
 educated are generally the most dutiful. Heathens 
 also inculcated respect to parents. 
 
 Ovbev irpog &eov riptoTEpov aya/ipa av KrTjGaipeda 
 irarpog sat rpoiraropog icapcipEvov yppa, rat prjTEpuv 
 tt/v avrrjv dvvayiv exovoow ovg orav aya’Kkrf ng, 
 
 rtpaig yeypOev 6 &eog. -Ilaf 6rj vow exuv (pofieLrai, 
 
 /cat npa, yoveuv evxag scdog ico?\,?LOLg nai iroXTia/CLg 
 ei uT£?wig ysvopevag. Plato de Leg., lib. xi., vol. ix, 
 p. 160. Ed. Bipont. 
 
 “We can obtain no more honourable possession 
 from the gods than fathers and forefathers worn down 
 with age, and mothers who have undergone the same 
 change, whom when we delight, God is pleased with 
 the honour ; and every one that is governed by right 
 understanding fears and reverences them, well know¬ 
 ing that the prayers of parents oftentimes, and in many 
 particulars, have received full accomplishment.” 
 
 THE SIXTH COMMANDMENT. 
 
 Against murder and cruelty. 
 
 Verse 13. Thou shalt not kill.] This commandment, 
 which is general, prohibits murder of every kind. 
 1 . All actions by which the lives of our fellow crea¬ 
 tures may be abridged. 2. All wars for extending 
 empire, commerce, &c. 3. All sanguinary laws, by 
 
 the operation of which the lives of men may be taken 
 away for offences of comparatively trifling demerit. 
 
 403 
 
 a 
 
EXODUS. 
 
 and tenth commandments. 
 
 The seventh, eighth, ?iinth } 
 
 A. M. 2513. 14 u Thou shall not commit 
 
 B. C. 1491. . . 
 
 An. Exod. Isr. l. adultery. 
 
 Slvan ' 15 v Thou shalt not steal. 
 
 1 6 w Thou shalt not bear false witness 
 against thy neighbour. 
 
 u Deut. v. 18; Matt. v. 27.- v Lev. xix. 11; Deut. v. 19; 
 
 Matt. xix. 18 ; Rom. xiii. 9 ; 1 Thess. iv. 6.- ' v Chap, xxiii. 1; 
 
 Deut. v. 20 ; xix. 16; Matt. xix. 18. 
 
 4. All bad dispositions which lead men to wish evil to, 
 or meditate mischief against, one another; for, says the 
 Scripture, He that hateth his brother in his heart is a 
 murderer. 5. AM want of charity to the helpless and 
 distressed; for he who has it in his power to save the 
 life of another by a timely application of succour, food, 
 raiment, &c., and does not do it, and the life of the 
 person either falls or is abridged on this account, is 
 in the sight of God a murderer. He who neglects to 
 save life is, according to an incontrovertible maxim in 
 law , the same as he w r ho takes it away. 6. All riot 
 and excess , all drunkenness and gluttony , all inacti¬ 
 vity and slothfulness , and all superstitious mollifica¬ 
 tions and self-denials , by which life may be destroyed 
 or shortened; all these are point-blank sins against 
 the sixth commandment. 
 
 THE SEVENTH COMMANDMENT. 
 x'Vgainst adidtery and uncleanness. 
 
 Verse 14. Thou shalt not commit adultery .] Adul¬ 
 tery, as defined by our laws, is of two kinds; double, 
 when between two married persons; single , when one 
 of the parties is married, the other single. One prin¬ 
 cipal part of the criminality of adultery consists in its 
 injustice. 1. It robs a man of his right by taking 
 from him the affection of his wife. 2. It does him a 
 wrong by fathering on him and obliging him to main¬ 
 tain as his oivn a spurious offspring—a child which is 
 not his. The act itself, and every thing leading to 
 the act, is prohibited by this commandment; for our 
 Lord says, Even he who looks on a woman to lust after 
 her, has already committed adultery with her in his 
 heart. And not only adultery (the unlawful commerce 
 between two married persons) is forbidden here, but 
 also fornication and all kinds of mental and sensual 
 uncleanness. All impure books, songs, paintings, &c., 
 which tend to inflame and debauch the mind, are 
 against this law, as well as another species of impurity, 
 for the account of which the reader is referred to the 
 notes on Gen. xxxviii. at the end. That fornication 
 was included under this command we may gather from 
 St. Matthew, xv. 19, where our Saviour expresses the 
 sense of the different commandments by a word for 
 each, and mentions them in the order in which thev 
 stand ; but when he comes to the seventh he uses two 
 words, yoixnai, iropvEtai, to express its meaning, and 
 then goes on to the eighth, &c. ; thus evidently show¬ 
 ing that fornication was understood to be comprehended 
 under the command, “ Thou shalt not commit adul¬ 
 tery.’' As to the word adultery, adulterium, it has 
 probably been derived from the words ad alterius torurn, 
 to another's bed ; for it is going to the bed of another 
 man that constitutes the act and the crime. Adultery 
 often means idolatry in the worship of God. 
 
 404 
 
 17 * Thou shalt not covet thy A. M. 2513 . 
 neighbour s house, ? thou shalt not An. Exod. Isr. 1 . 
 
 covet thy neighbour’s wife, nor his Suan ' __ 
 
 man-servant, nor his maid-servant, nor his ox, 
 nor his ass,nor any thing that is thy neighbour’s. 
 
 x Deut. v. 21 ; Mic. ii. 2; Hab. ii. 9; Luke xii. 15 ; Acts xx. 
 
 33 ; Rom. vii. 7 ; xiii. 9 ; Eph. v. 3, 5 ; Heb. xiii. 5.- y Job 
 
 xxxi. 9 ; Prov. vi. 29 ; Jer. v. 8 ; Matt. v. 28. 
 
 THE EIGHTH COMMANDMENT. 
 
 Against stealing and dishonesty. 
 
 Verse 15. Thou shalt not steal .] All rapine and 
 theft are forbidden by this precept; as well national 
 and commercial wrongs as petty larceny, highway rob¬ 
 beries, and private stealing : even the taking advan¬ 
 tage of a seller’s or buyer’s ignorance, to give the one 
 less and make the other pay more for a commodity than 
 its worth, is a breach of this sacred law. All withholding 
 of rights and doing of wrongs are against the spirit 
 of it. But the word is principally applicable to clan¬ 
 destine stealing, though it may undoubtedly include all 
 political injustice and private wrongs. And conse¬ 
 quently all kidnapping, crimping, and slave-dealing are 
 prohibited here, whether practised by individuals or by 
 the state. Crimes are not lessened in their demerit by 
 the number, or political importance of those who com¬ 
 mit them. A state that enacts bad laws is as criminal 
 before God as the individual who breaks good, ones. 
 
 It has been supposed that under the eighth com¬ 
 mandment, injuries done to character, the depriving a 
 man of his reputation or good name , are included; 
 hence those words of one of our poets —■ 
 
 Good name in man or woman 
 
 Is the immediate jewel of their souls. 
 
 Who steals my purse steals trash ;— 
 
 But he that filches from me my good name, 
 
 Robs me of that which not enriches him, 
 
 And makes me poor indeed. 
 
 THE NINTH COMMANDMENT. 
 
 Against false testimony, perjury, &c. 
 
 Verse 16. Thou shalt not bear false witness, <fc.] 
 Not only false oaths, to deprive a man of his life or 
 of his right, are here prohibited, but all whispering , 
 tale-bearing, slander, and calumny; in a word, what¬ 
 ever is deposed as a truth, which is false in fact, and 
 tends to injure another in his goods, person, or charac¬ 
 ter, is against the spirit and letter of this law. Sup¬ 
 pressing the truth when known, by which a person 
 may be defrauded of his property or his good name, or 
 lie under injuries or disabilities which a discovery of 
 the tiuth would have prevented, is also a crime against 
 this law. He who bears a false testimony against or 
 belies even the devil himself, comes under the curse 
 of this law, because his testimony is false. • By the 
 term neighbour any human being is intended, whether 
 he rank among our enemies ox friends. 
 
 THE TENTH COMMANDMENT. 
 
 Against covetousness. 
 
 Verse 17. Thou shalt not covet thy neighbour's 
 house — wife, dfc.] Covet signifies to desire or long 
 after, in order to enjoy as a property the person or 
 
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 /"' 
 
 1 . Thou shalt have no other gods before me. 
 
 2 . Thou shalt net make unto thee any graven image, or 
 any likeness of any thing that is in heaven above, or that is 
 in the earth beneath, or that is in the water under the earth: 
 Thou shalt not bow down thyself to them, nor serve them : for 
 I the Lord thy God am. a jealous God, visiting the iniquity 
 of the fathers upon the children unto the third and fourth 
 generation of them that hate me ; And showing mercy unto 
 thousands of them that love ms, and keep my commandments. 
 
 3. Thou shalt not take the name of tne Lord .hy God in 
 vain : for the Lord will not hold him guiltlese that taketh his 
 name in vain. 
 
 4. Remember the sabbath-day to keep it holy. Six 
 days shalt thou labor and do all thy work: But the seventh 
 day is the sabbath of the Lord thy God : in it thou shalt 
 not do any work, thou, nor thy son, nor thy daughter, thy 
 man-servant, nor thy maid-servant, nor thy cattle, nor thy 
 stranger that is within thy gates : For in six days the Lord 
 mane heaven and earth, "the sea and all that in them is, and 
 rested the seventh day: wherefore the Lord blessed the sab- 
 bath-day, and hallowed it. 
 
 5. Honor thy father and thy mother ; that thy days may 
 
 be long upon the land which the Lord thy God giveth" thee. 
 
 6 . Thou shalt not kill. 
 
 7. Thou shalt not commit adultery. 
 
 8 . Thou shalt not steal. 
 
 9. Thou shalt not bear false witness against thy neigh¬ 
 bour. 
 
 10 . Thou shalt not covet thy neighbour’s house, thou 
 shalt not covet thy neighbour’s wife, nor his man-servant, nor 
 his maid-servant, nor his ox, nor his ass, nor any thing that 
 is thy neighbour’s. 
 
 
 
 
 
 slfi 
 
 
-' r . 
 
 cfedEhc ilortfs Prenter. 
 
 < 22 / 1 * 
 
 Our Father which art in Heaven, hallowed be « 
 thy name. Thy kingdom come. Thy will be done i 
 in earth as it is in heaven. Give 11 s this day our 
 daily bread. And forgive us our debts as we forgive 
 our debtors. And lead us not into temptation, but 
 deliver us from evil. For thine is the kingdom, and 
 the power, and the glory, for ever. Amen. 
 
 The sum of the Ten Commandments. 
 
 With all thy soul love God above, 
 
 And as thyself thy neighbor love. 
 
 O, write upon my memory, Lord, 
 The texts and doctrines of thy Word ; 
 That I may break thy laws no more, 
 But love thee better than before. 
 
 Be you to others kind and true — 
 As you ’d have others be to you; 
 x\nd neither do nor say to men 
 What’er you would not take again 
 
The people are greatly afraid. CHAP. XX. They are not to make false gods 
 
 a. m. 2513. 18 And z all the people a saw 
 
 An.Exod. isr. l. the thunderings, and the light- 
 buail ~ nings, and the noise of the trum¬ 
 pet, and the mountain b smoking: and when 
 the people saw it, they removed, and stood 
 afar off: 
 
 19 And they said unto Moses, c Speak thou 
 with us, and we will hear: but d let not God 
 speak with us, lest we die. 
 
 20 And Moses said unto the people, e Fear 
 not: f for God is come to prove you, and 
 s that his fear may be before your faces, that 
 ye sin not. 
 
 z Heb. xii. 18.- a Rev. i. 10, 12.- b Ch. xix. 18.- c Deut. 
 
 v. 27 ; xviii. 16 ; Gal. iii. 19, 20 ; Heb. xii. 19. -- d Deut. v. 25. 
 
 C 1 Sara. xii. 20 ; Isa. xii. 10, 13.- f Gen. xxii. 1 ; Deut. xiii. 
 
 3.- s Deut. iv. 10 ; vi. 2 ; x. 12 ; xvii. 13, 19 ; xix. 20; xxviii. 
 
 thing coveted. He breaks this command who by any 
 means endeavours to deprive a man of his house or 
 farm by taking them over his head, as it is expressed 
 in some countries; who lusts after his neighbour’s 
 wife, and endeavours to ingratiate himself into her 
 affections, and to lessen her husband in her esteem ; 
 and who endeavours to possess himself of the servants, 
 cattle , &c., of another in any clandestine or unjustifia¬ 
 ble manner. “ This is a most excellent moral pre¬ 
 cept, the observance of which will prevent all public 
 crimes; for he who feels the force of the law that 
 prohibits the inordinate desire of any thing that is the 
 property of another, can never make a breach in the 
 peace of society by an act of wrong to any of even its 
 feeblest members.” 
 
 Verse 18. And all the people saw the thunderings, 
 They had witnessed all these awful things be¬ 
 fore, (see chap. xix. 16,) but here they seem to have 
 been repeated ; probably at the end of each command, 
 there was a peal of thunder, a blast of the trumpet, 
 and a gleam of lightning, to impress their hearts the 
 more deeply with a due sense of the Divine Majesty, 
 of the holiness of the law which was now delivered, 
 and of the fearful consequences of disobedience. This 
 had the desired effect; the people were impressed with 
 a deep religious fear and a terror of God’s judgments ; 
 acknowledged themselves perfectly satisfied with the 
 discoveries God had made of himself; and requested 
 that Moses might be constituted the mediator between 
 God and them, as they w r ere not able to bear these 
 tremendous discoveries of the Divine Majesty. “ Speak 
 thou with us, and we will hear; hut let not God speak 
 with us, lest we die;” ver. 19. This teaches us the 
 absolute necessity of that great Mediator between God 
 and man, Christ Jesus, as no man can come unto the 
 Father but hy him. 
 
 Verse 20. And Moses said—Fear not: for God is 
 come to prove you, and that his fear may he before 
 your faces] The maxim contained in this verse is, 
 Fear not, that ye may fear —do not fear with such a 
 fear as brings consternation into the soul, and pro¬ 
 duces nothing but terror and confusion ; but fear with 
 that fear which reverence and filial affection inspire, 
 
 a 
 
 21 And the people stood afar off, A. M. 2513. 
 and Moses drew near unto h the An. Exod. isr. l 
 thick darkness, where God was. Slvan ‘ 
 
 22 And the Lord said unto Moses, Thus 
 thou shalt say unto the children of Israel, Ye 
 have seen that I have talked with you 1 from 
 heaven. 
 
 23 Ye shall not make k with me gods of 
 silver, neither shall ye make unto you gods 
 of gold. 
 
 24 An altar of earth thou shalt make unto 
 me, and shalt sacrifice thereon thy burnt offer¬ 
 ings, and thy peace-offerings, 1 thy sheep and 
 
 58 ; Prov. iii. 7; xvi. 6 ; Isa. viii. 13.- h Chap. xix. 16 ; Deut 
 
 v. 5 ; 1 Kings .viii. 12.-‘ Deut. iv. 36; Neh. ix. 13.- k Chap. 
 
 xxxii. 1, 2, 4 ; 1 Sam. v. 4, 5; 2 Kings xvii. 33 ; Ezek. xx. 39 , 
 xliii. 8; Dan. v.4,23 ; Zeph. i.5; 2 Cor. vi. 14,15,16.- 1 Lev. i. 2. 
 
 that ye sin not —that, through the love and reverence 
 ye feel to your Maker and Sovereign, ye may abstain 
 from every appearance of evil, lest you should forfeit 
 that love which is to you better than life. He who 
 fears in the first sense can neither love nor obey; he 
 who fears not in the latter sense is sure to fall under 
 the first temptation that may occur. Blessed is the 
 man who thus feareth always. 
 
 Verse 22. I have talked with you from heaven .j 
 Though God manifested himself by the fire, the light¬ 
 ning, the earthquake, the thick darkness , &c., yet the 
 ten words, or commandments were probably uttered 
 from the higher regions of the air, which would be 
 an additional proof to the people that there was no 
 imposture in this case ; for though strange appear¬ 
 ances and voices might be counterfeited on earth, as 
 was often, no doubt, done by the magicians of Egypt; 
 yet it would be utterly impossible to represent a voice, 
 in a long continued series of instruction, as proceeding 
 from heaven itself, or the higher regions of the atmo¬ 
 sphere. This, with the earthquake and repeated thun¬ 
 ders, (see on verse 18,) would put the reality of this 
 whole procedure beyond all doubt; and this enabled 
 Moses, Deut. v. 26, to make such an appeal to the 
 people on a fact incontrovertible and of infinite import¬ 
 ance, that God had indeed talked with them face to face. 
 
 Verse 23. Ye shall not make with me gods of silver ] 
 The expressions here are very remarkable. Before it 
 was said, Ye shall have no other gods before me, 
 ’JS by al panai, ver. 3. Here they are commanded, 
 ye shall not make gods of silver or gold TX itti with 
 me, as emblems or representatives of God, in order, as 
 might be pretended, to keep these displays of his mag¬ 
 nificence in memory; on the contrary, he would have 
 only an altar of earth —of plain turf, on which they 
 should offer those sacrifices by which they should 
 commemorate their own guilt and the necessity of an 
 atonement to reconcile themselves to God. * See the 
 note on verse 4. 
 
 Verse 24. Thy burnt-offerings, and thy peace-offer¬ 
 ings] The law concerning which was shortly to be 
 given, though sacrifices of this kind were in use from 
 the days of Abel. 
 
 405 
 
General directions for 
 
 EXODUS. 
 
 the erection of altars 
 
 A. M. 2513. thine oxen : in all m places, where 
 
 B. C. 1491. t -n 
 
 An. Exod. isr. l. 1 record my name, 1 will come 
 
 Slvan ~ unto thee, and I will n bless thee. 
 25 And ° if thou wilt make me an altar of 
 stone, thou shalt not p build it of hewn stone ; 
 
 m Deut. xii. 5, 11, 21 ; xiv. 23 ; xvi. 6, 11; xxvi. 2 ; 1 Kings 
 viii. 43 ; ix. 3 ; 2 Chron. vi. 6 ; vii. 16 ; xii. 13 ; Ezra vi. 12 ; 
 Neh. i. 9; Psa. lxxiv. 7 ; Jer. vii. 10, 12. 
 
 for if thou lift up thy tool upon A. M. 2513. 
 it, thou hast polluted it. An. Exod. Isr. 1 . 
 
 26 Neither shalt thou go up Snan ‘ 
 by steps unto mine altar, q that thy nakedness 
 be not discovered thereon. 
 
 u Gen. xii. 2 ; Deut. vii. 13.- 0 Deut. xxvii. 5 ; Josh. viii. 31 ; 
 
 1 Mac. iv. 47.- p Heb. build them, with hewing; Deut. xxvii. 5, 
 
 6.-TLev. x. 3; Psa. lxxxix. 7 ; Heb. xii. 28, 29. 
 
 In all places where I record my name] Wherever 
 I am worshipped, whether in the open wilderness, at 
 the tabernacle, in the temple, the synagogues, or else¬ 
 where, I will come unto thee and bless thee. These 
 words are precisely the same in signification with 
 those of our Lord, Matt, xviii. 20 : For inhere two or 
 three are gathered together in my name, there am I in 
 the midst of them. And as it was JESUS who was 
 the angel that spoke to them in the wilderness, Acts 
 vii. 38, from the same mouth this promise in the law 
 and that in the Gospel proceeded. 
 
 Terse 25. Thou shalt not build, it of hewn stone] 
 Because they were now in a wandering state, and had 
 as yet no fixed residence ; and therefore no time should 
 be wasted to rear costly altars, which could not be 
 transported with them, and which they must soon leave. 
 Besides, they must not lavish skill or expense on the 
 construction of an altar; the altar of itself, whether 
 costly or mean, was nothing in the worship; it was 
 only the place on which the victim should be laid, and 
 their mind must be attentively fixed on that God to 
 whom the sacrifice was offered, and on the sacrifice 
 itself, as that appointed by the Lord to make an atone¬ 
 ment for their sins. 
 
 Terse 26. Neither shalt thou go up by steps unto 
 mine altar] The word altar comes from altus, high or 
 elevated, though the Hebrew word rDTE mizbach, from 
 POT zabach, to slay, kill, &c., signifies merely a place 
 for sacrifice ; see Gen. viii. 20. But the heathens, who 
 imitated the rites of the true God in their idolatrous 
 worship, made their altars very high ; whence they 
 derived their name altaria, altars, i. e., very high or 
 elevated places ; which they built thus, partly through 
 pride and vain glory, and partly that their gods might 
 the better hear them. Hence also the high places or 
 idolatrous altars so often and so severely condemned 
 in the Holy Scriptures. The heathens made some of 
 their altars excessively high ; and some imagine that 
 the pyramids were altars of this kind, and that the 
 inspired writer refers to those in these prohibitions. 
 God therefore ordered his altars to be made, 1. either 
 of simple turf, that there might be no unnecessary 
 expense, which, in their present circumstances, the 
 people could not well afford ; and that they might be 
 no ineen ives to idolatry from their costly or curious 
 structure; or 2. of unhewn stone, that no images of 
 animals or of the celestial bodies might be sculptured 
 on them, as was the case among the idolaters, and 
 especially among the Egyptians, as several of their 
 ancient altars which remain to the present day amply 
 testify; which altars themselves, and the images 
 carved on them, became in process of time incentives 
 to idolatry, and even objects of worship. In short, 
 God formed every part of his worship so that every 
 
 406 
 
 thing belonging to it might be as dissimilar as possible 
 from that of the surrounding heathenish nations, and 
 especially the Egyptians, from whose land they had 
 just now departed. This seems to have been the 
 whole design of those statutes on which many com¬ 
 mentators have written so largely and learnedly, 
 imagining difficulties where probably there are none. 
 The altars of the tabernacle were of a different kind. 
 
 In this and the preceding chapter we have met with 
 some of the most awful displays of the Divine Majes¬ 
 ty ; manifestations of justice and holiness which have 
 no parallel, and can have none till that day arrive in 
 which he shall appear in his glory, to judge the quick 
 and the dead. The glory was truly terrible, and to 
 the children of Israel insufferable ; and yet how highly 
 privileged to have God himself speaking to them from 
 the midst of the fire, giving them statutes and judg¬ 
 ments so righteous, so pure, so holy, and so truly ex¬ 
 cellent in their operation and their end, that they have 
 been the admiration of all the wise and upright in all 
 countries and ages of the world, where their voice 
 has been heard ! Mohammed defied all the poets and 
 literati of Arabia to match the language of the Koran ; 
 and for purity, elegance, and dignity it bore away the 
 palm, and remained unrivalled. This indeed was the 
 only advantage which the work derived from its au¬ 
 thor ; for its other excellences it was indebted to Mo¬ 
 ses and the prophets, to Christ and the apostles ; as 
 there is scarcely a pure, consistent, theologic notion 
 in it, that has not been borrowed from our sacred books. 
 Moses calls the attention of the people, not to the lan¬ 
 guage in which these Divine laws were given, though 
 that is all that it should be, and every way worthy of 
 its author ; compressed yet perspicuous; simple yet 
 dignified; in short, such as God should speak if he 
 wished his creatures to comprehend ; but he calls their 
 attention to the purity, righteousness, and usefulness 
 of the grand revelation which they had just received. 
 For what nation, says he, is there so great, who hath 
 God so nigh unto them, as Jehovah our God is, in all 
 things that we call upon him for ? And what nation 
 hath statutes and judgments so righteous as all this 
 laiv which I set before you this day ? And that which 
 was the sum of all excellence in the present case was 
 this, that the God who gave these laws dwelt among 
 his people ; to him they had continual access, and 
 from him received that power without which obedience 
 so extensive and so holy would have been impossible ; 
 and yet not one of these laws exacted more than eter¬ 
 nal reason, the nature and fitness of things, the pros¬ 
 perity of the community, and the peace and happiness 
 of the individual, required. The law is holy , and the 
 COMMANDMENT is HOLY, JUST, and GOOD. 
 
 a 
 
Observations on the 
 
 CHAP. XXL 
 
 To show still more clearly the excellence and great 
 utility of the ten commandments, and to correct some 
 mistaken notions concerning them, it may be neces¬ 
 sary to make a few additional observations. And 
 1 . It is worthy of remark that there is none of these 
 commandments, nor any part of one, which can fairly 
 be considered as merely ceremonial. All are moral, 
 and consequently of everlasting obligation. 2. When 
 considered merely as to the letter , there is certainly 
 no difficulty in the moral obedience required to them. 
 Let every reader take them up one by one, and ask 
 his conscience before God, which of them he is under 
 a fatal and uncontrollable necessity to break '! 3. 
 
 Though by the incarnation and death of Christ all the 
 ceremonial law which referred to him and his sacrifice 
 is necessarily abrogated, yet, as none of these ten 
 commandments refer to any thing properly ceremonial, 
 therefore they are not abrogated. 4. Though Christ 
 came into the world to redeem them who believe from 
 the curse of the law, he did not redeem them from 
 the necessity of walking in that newness of life which 
 these commandments so strongly inculcate. 5. Though 
 Christ is said to have fulfilled the law for us, yet it 
 is nowhere intimated in the Scripture that he has so 
 fulfilled these ten laws, as to exempt us from the 
 necessity and privilege of being no idolaters, swearers, 
 Sabbath-breakers, disobedient and cruel children, mur¬ 
 derers, adulterers, thieves, and corrupt witnesses. All 
 these commandments, it is true, he punctually fulfilled 
 himself; and all these he writes on the heart of every 
 soul redeemed by his blood. 6. Do not those who 
 scruple not to insinuate that the proper observation of 
 these laws is impossible in this life, and that every 
 man since the fall does daily break them in thought, 
 word, and deed , bear false witness against God and 
 his truth'! and do they not greatly err, not knowing 
 the Scripture, which teaches the necessity of such 
 obedience, nor the power of God, by which the evil 
 principle of the heart is destroyed, and the law of 
 
 preceding chapter 
 
 purity written on the soul 1 If even the regenerate 
 man, as some have unwarily asserted, does daily break 
 these commands, these ten words, in thought, word, 
 and deed, he may be as bad as Satan for aught we 
 know; for Satan himself cannot transgress in more 
 forms than these, for sin can be committed in no 
 other way, either by bodied or disembodied spirits, 
 than by thought, or word, or deed. Such sayings as 
 these tend to destroy the distinction between good and 
 evil, and leave the infidel and the believer on a par as 
 to their moral state. The people of God should be 
 careful how they use them. 7. It must be granted, 
 and indeed has sufficiently appeared from the preced¬ 
 ing exposition of these commandments, that they are 
 not only to be understood in the letter but also in the 
 spirit, and that therefore they may be broken in the 
 heart while outwardly kept inviolate; yet this does not 
 prove that a soul influenced by the grace and spirit of 
 Christ cannot most conscientiously observe them ; for 
 the grace of the Gospel not only saves a man from 
 outward but also from inward sin ; for, says the hea¬ 
 venly messenger, his name shall be called Jesus, (i. e., 
 Saviour,) because he shall save, (i. e., deliver) lvis 
 people from their sins. Therefore the weakness or 
 corruption of human nature forms no argument here, 
 because the blood of Christ cleanses from all unright¬ 
 eousness ; and he saves to the uttermost all who come 
 unto the Father through him. It is therefore readily 
 granted that no man unassisted and uninfluenced by 
 the grace of Christ can keep these commandments, 
 either in the letter or in the spirit; but he who is truly 
 converted to God, and has Christ dwelling in his heart 
 by faith, can, in the letter and in the spirit, do all 
 these things, because Christ strengthens him .— 
 Reader, the following is a good prayer, and oftentimes 
 thou hast said it; now learn to pray it: “ Lord, have 
 mercy upon us, and incline our hearts to keep these 
 laws! Lord, have mercy upon us, and write all these thy 
 laws in our hearts , we beseech thee!”— Com. Service. 
 
 CHAPTER XXL 
 
 Laws concerning servants. They shall serve for only seven years, 1,2. If a servant brought a wife to 
 servitude with him, both should go out free on the seventh year, 3. If his master had given him a wife, 
 and she bore him children, he might go out free on the seventh year, but his wife and children must remain, 
 as the property of the master, 4. If, through love to his master, wife, and children, he did not choose to 
 avail himself of the privilege granted by the law, of going out free on the seventh year, his ear was to be 
 bored to the door post with an awl, as an emblem of his being attached to the family for ever, 5, 6. Laws 
 concerning maid-servants, betrothed to their masters or to the sons of their masters, 7—11. Laws con¬ 
 cerning battery and murder, 12—15. Concerning men-stealing, 16. Concerning him that curses bis 
 parents, 17. Of strife between man and man, 18, 19 ; between a master and his servants, 20 , 21. Of 
 injuries done to women in pregnancy, 22. The lex talionis, or law o/like for like, 23-25. Of injuries 
 done to servants, by which they gain the right of freedom, 26, 27. Laws concerning the ox which has 
 gored men, 28—32. Of the pit left uncovered , into which a man or a beast has fallen , 33, 34. Laics 
 concerning the ox that kills another, 35, 36. 
 
 a 
 
 407 
 
EXODUS. 
 
 Laws concerning servants. 
 
 Ceremony of boring the ear 
 
 A. M. 2513. J^OW these are the judgments 
 An B Exod. 4 isr. l. which thou shalt a set before 
 Slvan ‘ them. 
 
 2 b If thou buy a Hebrew servant, six 
 years he shall serve : and in the seventh he 
 shall go out free for nothing. 
 
 3 If he came in c by himself, he shall go 
 out by himself: if he were married, then his 
 wife shall «;o out with him. 
 
 4 If his master have given him a wife, and 
 she have borne him sons or daughters ; the 
 
 wife and her children shall be A. M. 2513. 
 
 . , . . . „ B. C. 1491 . 
 
 her master s, and he shall go An. Exod. isr. 1 
 
 out by himself. SlYan ~ 
 
 5 d And if the servant e shall plainly say, I 
 love my master, my wife, and my children; 
 I will not go out free : 
 
 6 Then his master shall bring him unto the 
 f judges; he shall also bring him to the door, 
 or unto the door post; and his master shall 
 B bore his ear through with an awl; and he 
 shall serve him for ever. 
 
 a Chap. xxiv. 3, 4 ; Deut. iv. 14; vi. 1.- b Lev. xxv. 39,40, 41; 
 
 .Deut. xv. 12 ; Jer. xxxiv. 14.- c Heb. with his body. 
 
 NOTES ON CHAP. XXI. 
 
 Verse 1 . Now these are the judgments'] There is so 
 much good sense, feeling, humanity, equity, and jus¬ 
 tice in the following laws, that they cannot but be 
 admired by every intelligent reader ; and they are so 
 very plain as to require very little comment. The 
 laws in this chapter are termed political , those in the 
 succeeding chapter judicial, laws ; and are supposed to 
 have been delivered to Moses alone, in consequence 
 of the request of the people, chap. xx. 19, that God 
 should communicate his will to Moses, and that Moses 
 should, as mediator, convey it to them. 
 
 Verse 2. If thou buy a Hebrew servant] Calmet 
 enumerates six different ways in which a Hebrew 
 might lose his liberty : 1. In extreme poverty they 
 might sell their liberty. Lev. xxv. 39 : If thy brother 
 be waxen poor, and be sold unto thee , &c. 2. A 
 
 father might sell his children. If a man sell his 
 daughter to be a ma.id-servant; see ver. 7. 3. In¬ 
 
 solvent debtors became the slaves of their creditors. 
 My husband is dead—and the creditor is come to take 
 unto him my two sons to be bondmen, 2 Kings iv. 1 . 
 4. A thief, if he had not money to pay the fine laid on 
 him by tbe law, was to be sold for his profit whom he 
 had robbed. If he have nothing, then he shall be sold 
 for his theft; chap. xxii. 3, 4. 5. A Hebrew was 
 
 liable to be taken prisoner in war, and so sold for a 
 slave. 6. A Hebrew slave who had been ransomed 
 from a Gentile by a Hebrew might be sold by him 
 who ransomed him, to one of his own nation. 
 
 Six years he shall serve] It was an excellent pro¬ 
 vision in these laws, that no man could finally injure 
 himself by any rash, foolish, or precipitate act. No 
 man could make himself a servant or slave for more 
 than seven years; and if he mortgaged the family in¬ 
 heritance, it must return to the family at the jubilee, 
 which returned every fiftieth year. 
 
 It is supposed that the term six years is to be un¬ 
 derstood as referring to the sabbatical years; for let 
 a man come into servitude at whatever part of the in¬ 
 terim between two sabbatical years, he could not be 
 detained in bondage beyond a sabbatical year; so that 
 if he fell into bondage the third year after a sabbatical 
 year, he had but three years to serve ; if the fifth, 
 but one. See on chap, xxiii. 11 , &c. Others sup¬ 
 pose that this privilege belonged only to the year 
 of jubilee, beyond which no man could be detained 
 
 408 
 
 d Deut. xv. 16,17.- e Heb. saying shalt say. -Chap. xii. 12 ; 
 
 xxii. 8, 28. - s Psa. xl. 6. 
 
 in bondage, though he had been sold only one year 
 before. 
 
 Verse 3. If he came in by himself] If he and his 
 wife came in together, they were to go out together : 
 in all respects as he entered, so should he go out. 
 This consideration seems to have induced St. Jerome 
 to translate the passage thus : Own quali veste intra- 
 verat, cum tali exeat. “ He shall have tbe same coat 
 in going out, as he had when he came in i. e., if 
 he came in with a new one, he shall go out with a 
 new one, which was perfectly just, as the former coat 
 must have been worn out in his master’s service, and 
 not his. own. 
 
 Verse 4. The wife and her children shall be he7 
 master's] It was a law among the Hebrews, that if 
 a Hebrew had children by a Canaanitish woman, those 
 children must be considered as Canaanitish only, and 
 might be sold and bought, and serve for ever. The 
 law here refers to such a case only. 
 
 Verse 6. Shall bring him unto the judges] DTi^XH 
 el haelohim, literally, to God; or, as the Septuagint 
 have it, npoe to uptryptov 0 eov, to the judgment of God; 
 who condescended to dwell among his people ; who de¬ 
 termined all their differences till he had given them laws 
 for all cases, and who, by his omniscience, brought to 
 light the hidden things of dishonesty. See chap. xxii. 8. 
 
 Bore his ear through ivith an awl] This was a 
 ceremony sufficiently significant, as it implied, 1. That 
 he was closely attached to that house and family. 2. 
 That he w r as bound to hear all his master’s orders, and 
 to obey them punctually. Boring of the ear was an 
 ancient custom in the east. It is referred to by Juve¬ 
 nal :— 
 
 Prior, inquit, ego adsum. 
 
 Cur timeam, dubitemve locum defendere ? quamvis 
 Natus ad Euphraten, molles quod in aure fenestras 
 Arguerint, licet ipse negem. Sat. i. 102. 
 
 “ First come, first served, he cries ; and I, in spite 
 Of your great lordships, will maintain my right: 
 Though born a slave, though my torn ears are bored, 
 ’Tis not the birth, ’tis money makes the lord.” Dryden. 
 
 Calmet quotes a saying from Petronius as attesting 
 the same thing; and one from Cicero, in which he 
 rallies a Libyan who pretended he did not hear him : 
 “ It is not,” said he, “ because your ears are not suf¬ 
 ficiently bored alluding to his having been a slave. 
 
 a 
 
Of the betrothed maidservant. CHAP 
 
 A. M. 2513. 7 And if a man h sell his 
 
 B. C. 1491. , . , ., 
 
 An. Exod. Isr. i. daughter to be a maid-servant, 
 
 Slvan ~ she shall not go out 1 as the 
 men-servants do. 
 
 8 If she k please not her master, who hath 
 betrothed her to himself, then shall he let her 
 be redeemed : to sell her unto a strange nation 
 he shall have no power, seeing he hath dealt 
 deceitfully with her. 
 
 9 And if he have betrothed her unto his son, 
 he shall deal with her after the manner of 
 daughters. 
 
 10 If he take him another wife ; her food, 
 her raiment, 1 and her duty of marriage, shall 
 he not diminish. 
 
 • 11 And if he do not these three unto her, 
 then shall she go out free, without money. 
 
 12 m He that smiteth a man, so that he die, 
 shall be surely put to death. 
 
 13 And 11 if a man lie not in wait, but God 
 0 deliver him into his hand ; then p I will ap¬ 
 point thee a place whither he shall flee. 
 
 14 But if a man come q presumptuously 
 
 h Neh. v. 5.-' Ver. 2, 3.- k Heb. be evil hi the eyes of, &c. 
 
 1 1 Cor. vii. 3.- m Gen. ix. 6; Lev. xxiv. 17 ; Num. xxxv. 30, 
 
 31; Matthew xxvi. 52.- n Numbers xxxv. 22; Deut. xix. 4, 5. 
 
 0 1 Sara. xxiv. 4,10, 18.-P Num. xxxv. 11 ; Deut. xix. 3 ; Josh. 
 
 xx. 2.-iNum. xv. 30 ; xxxv. 20; Deut. xix. 11, 12 ; Heb. x. 
 
 Verse 7. If a man sell his daughter ] This the 
 Jews allowed no man to do but in extreme distress— 
 when he had no goods, either movable or immovable 
 left, even to the clothes on his back ; and he had this 
 permission only while she was unmarriage able. It 
 may appear at first view strange that such a law 
 should have been given; but let it be remembered, 
 that this servitude could extend, at the utmost, only to 
 six years; and that it was nearly the same as in some 
 cases of apprenticeship among us, where the parents 
 bind the child for seven years , and have from the mas¬ 
 ter so much per week during that period. 
 
 Verse 9. Betrothed her unto his son , he shall deal 
 with her ] He shall give her the same dowry he would 
 give to one of his own daughters. From these laws 
 we learn, that if a man’s son married his servant, by 
 his father’s consent, the father was obliged to treat 
 her in every respect as a daughter; and if the son 
 married another woman, as it appears he might do, 
 ver. 10, he was obliged to make no abatement in the 
 privileges of the first wife, either in hex food, raiment, 
 or duty of marriage. The word nnip onathah, here, 
 is the same with St. Paul’s o^ulopevriv evvoiav, the mar¬ 
 riage debt, and with the opOnav of the Septuagint, 
 which signifies the cohabitation of man and wife. 
 
 Verse 11. These three] 1. Ilex food, rnxiP sheerah, 
 her flesh, for she must not, like a common slave, be fed 
 merely on vegetables. 2. Her raiment —her private 
 wardrobe, with all occasional necessary additions. And, 
 3. The marriage debt —a due proportion of the hus¬ 
 band’s time and company. 
 
 . XXI. Of menstealing and manslaughter. 
 
 upon his neighbour, to slay him a. Nr. 2513 . 
 with guile; r thou shalt take An. Exod. Isr. 1 . 
 him from mine altar, that he Slvan ‘ 
 may die. 
 
 15 And he that smiteth his father, or his 
 mother, shall be surely put to death. 
 
 16 And s he that stealeth a man, and t selleth 
 him, or if he be u found in his hand, he shall 
 surely be put to death. 
 
 17 And v he that w curseth his father, or his 
 mother, shall surely be put to death. 
 
 18 And if men strive together, and one 
 smite 1 another with a stone, or with his fist, 
 and he die not, but keepeth his bed : 
 
 19 If he rise again, and walk abroad y upon 
 his staff, then shall he that smote him be 
 quit : only he shall pay for z the loss of his 
 time, and shall cause him to be thoroughly 
 healed. 
 
 20 And if a man smite his servant, or his 
 maid, with a rod, and he die under his hand; 
 he shall be surely a punished. 
 
 21 Notwithstanding, if he continue a day or 
 
 20.- r l Kings ii. 28-34; 2 Kings xi. 15.- 3 Deut. xxiv. 7. 
 
 1 Gen. xxxvii. 28.- u Chap. xxii. 4.- v Lev. xx. 9 ; Prov. xx. 
 
 20 ; Matt. xv. 4 ; Mark vii. 10.- w Or, revileth. - 3 Or, his 
 
 neighbour. -y 2 Sam. iii. 29.- z Heb. his ceasing. - a Heb. 
 
 avenged; Gen. iv. 15, 24; Rom. xiii. 4. 
 
 Verse 13. I will appoint thee a place whither he 
 shall flee.] From the earliest times the nearest akin 
 had a right to revenge the murder of his relation, and 
 as this right was universally acknowledged, no law 
 was ever made on the subject; but as this might be 
 abused, and a person who had killed another accident¬ 
 ally, having had no previous malice against him, might 
 be put to death by the avenger of blood, as the near¬ 
 est kinsman was termed, therefore God provided the 
 cities of refuge to which the accidental manslayer 
 might flee till the affair was inquired into, and settled 
 by the civil magistrate. 
 
 Verse 14. Thou shalt take him from mine altar] 
 Before the cities of refuge were assigned, the altar of 
 God was the common asylum. 
 
 Verse 15. That smiteth his father, or his mother] 
 As such a case argued peculiar depravity, therefore 
 no mercy was to be shown to the culprit. 
 
 Verse 16. He that stealeth a man] By this law 
 every man-stealer, and every receiver of the stolen 
 person, should lose his life ; no matter whether the 
 latter stole the man himself, or gave money to a slave 
 captain or negro-dealer to steal him for him. 
 
 Verse 19. Shall pay for the loss of his time, and 
 shall cause him to be thoroughly healed.] This was 
 a wise and excellent institution, and most courts of 
 justice still regulate their decisions on such cases by 
 this Mosaic precept. 
 
 Verse 21. If the slave who had been beaten by his 
 master died under his hand, the master was punished 
 with death; see Gen. ix. 5, 6. But if he survived 
 
 409 
 
 a 
 
EXODUS. 
 
 Law of like for like, 
 
 and of the goring ox. 
 
 a. M. 2513. two, he shall not be punished : 
 
 B. C. 1491. r 
 
 An. Exod. isr. l. ior b he is Ins money. 
 
 Slvan ‘ 22 If men strive, and hurt a 
 woman with child, so that her fruit depart 
 from her , and yet no mischief follow : he 
 shall be surely punished, according as the 
 woman’s husband will lay upon him ; and he 
 shall c pay as the judges determine. 
 
 23 And if any mischief follow, then thou 
 shalt give life for life, 
 
 24 d Eye for eye, tooth for tooth, hand for 
 hand, foot for foot, 
 
 25 Burning for burning, wound for wound, 
 stripe for stripe. 
 
 26 And if a man smite the eye of his 
 servant, or the eye of his maid, that it perish ; 
 he shall let him go free for his eye’s sake. 
 
 27 And if he smite out his man-servant’s 
 tooth, or his maid-servant’s tooth ; he shall let 
 him go free for his tooth’s sake. 
 
 28 If an ox gore a man or a a. m. 2513. 
 
 . . ° . , B. C. 149L 
 
 woman, that they die : then e the An. Exod. Isr. 1 . 
 
 J q . 
 
 ox shall be surely stoned, and his lvan ‘ 
 flesh shall not be eaten; but the owner of 
 the ox shall he quit. 
 
 29 But if the ox were wont to push with his 
 horn in time past, and it hath been testified 
 to his owner, and he hath not kept him in, 
 but that he hath killed a man or a woman ; 
 the ox shall be stoned, and his owner also 
 shall be put to death. 
 
 30 If there be laid on him a sum of money, 
 then shall he give for f the ransom of his life 
 whatsoever is laid upon him. 
 
 3 1 Whether he have gored a son, or have 
 gored a daughter, according to this judgment 
 shall it be done unto him. 
 
 3 2 If the ox shall push a man-servant or a maid¬ 
 servant ; he shall give unto their master £ thirty 
 shekels of silver, and the h ox shall be stoned. 
 
 b Lev. xxv. 45, 4G.- c Ver. 30 ; Deut. xxii. 18, 19.- d Lev. 
 
 xxiv. 20 ; Deut. xix. 21 ; Matt. v. 38. 
 
 the beating a day or two the master was not punished, 
 because it might be presumed that the man died through 
 some other cause. And all penal laws should be con¬ 
 strued as favourably as possible to the accused. 
 
 Verse 22. And hurt a woman with child ] As a 
 posterity among the Jews was among the peculiar 
 promises of their covenant, and as every man had some 
 reason to think that the Messiah should spring from 
 his family, therefore any injury done to a woman with 
 child, by which the fruit of her womb might be de¬ 
 stroyed, was considered a very heavy offence ; and as 
 the crime was committed principally against the hus¬ 
 band, the degree of punishment was left to his discre¬ 
 tion. But if mischief followed , that is, if the child 
 had been fully formed, and was killed by this means, 
 or the woman lost her life in consequence, then the 
 punishment was as in other cases of murder—the per¬ 
 son was put to death; ver. 23. 
 
 Verse 24. Eye for eye] This is the earliest ac¬ 
 count we have of the lex talionis , or law of like for 
 like , which afterwards prevailed among the Greeks 
 and Romans. Among the latter, it constituted a part 
 of the twelve tables, so famous in antiquity ; but the 
 punishment was afterwards changed to a pecuniary 
 fine, to be levied at the discretion of the praetor. It 
 prevails less or more in most civilized countries, and 
 is fully acted upon in the canon law, in reference to 
 all calumniators : Calumniator, si in accusatione defe- 
 cent, talionem recipiat. “ If the calumniator fail in 
 the proof of his accusation, let him suffer the same 
 punishment which he wished to have inflicted upon the 
 man whom he falsely accused.” Nothing, however., 
 of this kind was left to private revenge; the magis¬ 
 trate awarded the punishment when the fact was proved, 
 otherwise the lex talionis would have utterly destroyed 
 the peace of society, and have sown the seeds of ha¬ 
 tred, revenge, and all uncharitableness. 
 
 410 
 
 e Gen. ix. 5.- { Ver. 22 ; Num. xxxv. 31.-s See Zeeh. xi 
 
 12 , 13 ; Matt. xxvi. 15; Phil. ii. 7.- h Yer. 28. 
 
 Verse 26. If a man smite the eye, c fc.] See the 
 following verse. 
 
 Verse 27. If he smite out his—tooth ] It was a 
 noble law that obliged the unmerciful slave-holder to 
 set the slave at liberty whose eye or tooth he had 
 knocked out. If this did not teach them humanity, it 
 taught them caution, as one rash blow might have de¬ 
 prived them of all right to the future services of the 
 slave; and thus self-interest obliged them to be cau¬ 
 tious and circumspect. 
 
 Verse 28. If an ox gore a man\ It is more likely 
 that a bull is here intended, as the word signifies both, 
 see chap. xxii. 1; and the Septuagint translate the 
 shor of the original by ravpoc, a bull. Mischief of 
 this kind was provided against by most nations. It 
 appears that the Romans twisted hay about the horns 
 of their dangerous cattle, that people seeing it might 
 shun them; hence that saying of Horace, Sat., lib. i., 
 sat. 4, ver. 34 : Fcenum habet in cornu, longefuge. “ He 
 has hay on his horns ; fly for life !” The laws of the 
 twelve tables ordered, That the owner of the beast 
 should pay for what damages he committed, or deliver 
 him to the person injured. See on chap. xxii. 1. 
 
 His flesh shall not be eaten ] This served to keep 
 up a due detestation of murder, whether committed by 
 man or beast; and at the same time punished the man 
 as far as possible, by the total loss of the beast. 
 
 Verse 30. If there be laid on him a sum of money —• 
 the ransom of his life ] So it appears that, though by 
 the law he forfeited his life, yet this might be com¬ 
 muted for a pecuniary mulct, at which the life of the 
 deceased might be valued by the magistrates. 
 
 Verse 32. Thirty shekels ] Each worth about three 
 shillings English; see Gen. xx. 16 ; xxiii. 15. So, count¬ 
 ing the shekel at its utmost value, the life of a slave was 
 valued at four pounds ten shillings. And at this price 
 these same vile people valued the life of our blessed 
 
 a 
 
CHAP. XXII. 
 
 Laws concerning the 
 
 stealing of cattle. 
 
 A. m. 2513 . 33 And if a man shall open a 
 
 13. C. 1491. '. . r 1 n J- • 
 
 An. Exod. Isr. l. pit, or it a man shall dig a pit, 
 
 8lv:m ‘ and not cover it, and an ox or an 
 ass fall therein; 
 
 34 The owner of the pit shall make it good, 
 and give money unto the owner of them ; and 
 the dead Least shall be his. 
 
 35 And if one man’s ox hurt another’s, that 
 
 he die ; then they shall -sell the a. m 2513. 
 
 ,. r B. C. 1491 . 
 
 live ox, and divide the money ol An. Exod. isr. 1 
 
 it; and the dead ox also they Slvan ‘ 
 
 shall divide. 
 
 36 Or if it be known that the ox hath used 
 to push in time past, and his owner hath not 
 kept him in ; he shall surely pay ox for ox ; 
 and the dead shall be his own. 
 
 Lord; see Zech. xi. 12, 13 ; Matt. xxvi. 15. And 
 in return, the justice of God has ordered it so, that 
 they have been sold for slaves into every country of 
 the universe. And yet, strange to tell, they see not 
 the hand of God in so visible a retribution ! 
 
 Yerse 33. And if a man shall open a pit, or—dig 
 a pit ] That is, if a man shall open a well or cistern 
 that had been before closed up, or dig a new one ; for 
 these two cases are plainly intimated : and if he did 
 this in some public place where there was danger that 
 men or cattle might fall into it ; for a man might do 
 as he pleased in his own grounds, as those were his 
 private right. In the above case, if he had neglected 
 to cover the pit, and his neighbour’s ox or ass was 
 killed by falling into it, he was to pay its value in 
 money. The 33d and 34th verses seem to be out of 
 their places. They probably should conclude the chap¬ 
 
 ter, as, where they are, they interrupt the statutes con¬ 
 cerning the goring ox, which begin at verse 28. 
 
 These different regulations are as remarkable for 
 their justice and prudence as for their humanity. 
 Their great tendency is to show the valuableness of 
 human life, and the necessity of having peace and good 
 understanding in every neighbourhood ; and they pos¬ 
 sess that quality which should be the object of all good 
 and wholesome laws—the prevention of crimes. Most 
 criminal codes of jurisprudence seem more intent on 
 the punishment of crimes than on preventing the com¬ 
 mission of them. The law of God always teaches and 
 warns, that his creatures may not fall into condemna¬ 
 tion ; for judgment is his strange work, i. e., one re¬ 
 luctantly and seldom executed, as this text is frequently 
 understood. 
 
 CHAPTER XXII. 
 
 Laws concerning theft, 1—4 ; concerning trespass, 5 ; concerning casualties, 6. Laws concerning deposits, 
 or goods left in custody of others, ivhich may have been lost, stolen, or damaged, 7—13. Laws concerning 
 things borrowed or let out on hire, 14, 15. Laws concerning seduction, 16, 17. Laws concerning witch¬ 
 craft, 18; bestiality, 19; idolatry, 20. Laws concerning strangers, 21; concerning widows, 22-24 ; 
 lending money to the poor, 25 ; concerning pledges, 26 ; concerning respect £0 magistrates, 28 ; concerning 
 the first ripe fruits, and the first-born of man and beast, 29, 30. Directions concerning carcasses found 
 torn in the field, 31. 
 
 A. M. 2513. JF a man shall steal an ox, or 
 An. Exod. isr. I a a sheep, and kill it, or sell 
 Slvan ~ it; he shall restore five oxen for 
 
 _ft_ - 
 
 a Or, goat. - b 2 Sam. xii. 6 ; Luke xix. 8 ; see Prov. vi. 31. 
 
 an ox, and b four sheep for a 
 sheep. 
 
 2 If a thief be found c break- 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 
 Sivan. 
 
 c Matt. xxiv. 43. 
 
 NOTES ON CHAP. XXII. 
 
 Yerse 1 . If a man shall steal ] This chapter con¬ 
 sists chiefly of judicial laws, as the preceding chapter 
 does of political; and in it the same good sense, and 
 well-marked attention to the welfare of the community 
 and the moral improvement of each individual, are 
 equally evident. 
 
 In our translation of this verse, by rendering differ¬ 
 ent Hebrew words by the same term in English, we 
 have greatly obscured the sense. I shall produce 
 the verse with the original words which I think im¬ 
 properly translated, because one English term is used 
 for two Hebrew words, which in this place certainly 
 do not mean the same thing. If a man shall steal an 
 ox (Tity shor) or a sheep, (nt? seh,) and kill it, or sell 
 it; he shall restore five oxen bakar) for an ox, 
 
 (YUf shor,) and four sheep (|XX tson) for a sheep (ntP 
 
 a 
 
 seh.) I think it must appear evident that the sacred 
 writer did not intend that these words should be un¬ 
 derstood as above. A shor certainly is different from 
 a bakar, and a seh from a tson. Where the difference 
 in every case lies, wherever these words occur, it is 
 difficult to say. The shor and the bakar are doubtless 
 creatures of the beeve kind, and are used in different 
 parts of the sacred writings to signify the bull, the ox, 
 the heifer , the steer, and the calf. The seh and the 
 tson are used to signify the ram, the wether, the ewe, 
 the lamb, the he-goat, the she-goat, and the kid. And 
 the latter word jtfX tson seems frequently to signify 
 th e flock, composed of either of these lesser cattle, or 
 both sorts conjoined. 
 
 As "llii? s/tur is used, Jobxxi. 10, for a bull, probably 
 it may mean so here. If a man sieal a bull he shall 
 n-ive five oxen for him, which we rpay presume was 
 
 411 
 
Laws concerning trespass, 
 
 EXODUS. and goods in the custody of others . 
 
 A. M. 2513. ing lip, and be smitten that he 
 An. Exod. isr. l. die, there shall d no blood he 
 Sivan - shed for him. 
 
 3 If the sun be risen upon him, there shall 
 he blood shed for him; for he should make 
 full restitution ; if he have nothing, then he 
 shall be e sold for his theft. 
 
 4 If the theft be certainly f found in his 
 hand alive, whether it be ox, or ass, or sheep; 
 he shall s restore double. 
 
 5 If a man shall cause a field or vineyard to 
 be eaten, and shall put in his beast, and shall 
 feed in another man’s field ; of the best of his 
 own field, and of the best of his own vineyard, 
 shall he make restitution. 
 
 6 If fire break out, and catch A. M. 2513. 
 
 . . . , ' - B. C. 1491. 
 
 m thorns, so that the stacks 01 An. Exod. isr. 1 . 
 
 corn, or the standing corn, or the Slvan ' 
 field, be consumed therewith; he that kindled 
 the fire shall surely make restitution. 
 
 7 If a man shall deliver unto his neighbour 
 money or stuff to keep, and it be stolen out 
 of the man’s house ; h if the thief be found, 
 let him pay double. 
 
 8 If the thief be not found, then the master 
 of the house shall be brought unto the 1 judges, 
 to see whether he have put his hand unto his 
 neighbour’s goods. 
 
 9 For all manner of trespass, whether it he 
 for ox, for ass, for sheep, for raiment, or for 
 
 <* Num. xxxv. 27.- e Ch. xxi. 2.- f Chap. xxi. 16.- s See 
 
 ----i- 
 
 no more than his real value, as very few bulls could 
 be kept in a country destitute of horses , where oxen 
 were so necessary to till the ground. For though 
 some have imagined that there were no castrated cattle 
 among the Jews, yet this cannot be admitted on the 
 above reason ; for as they had no horses, and bulls 
 would have been unmanageable and dangerous, they 
 must have had oxen for the purposes of agriculture. 
 Tson is used for a flock either of sheep or goats , 
 and sek HE? for an individual of either species. For 
 every seh, four, taken indifferently from the tson or 
 flock, must be given ; i. e., a sheep stolen might be 
 recompensed with four out of the flock , whether of 
 sheep or goats : so that a goat might be compensated 
 with four sheep , or a sheep with four goats. 
 
 Verse 2. If a thief be found] If a thief was found 
 breaking into a house in the night season, he might be 
 killed ; but not if the sun had risen, for then he might 
 be known and taken, and the restitution made which 
 is mentioned in the succeeding verse. So by the law 
 of England it is a burglary to break and enter a house 
 by night; and “ anciently the day was accounted to 
 begin only from sunrising, and to end immediately 
 upon sunset : but it is now generally agreed that if 
 there be daylight enough begun or left, either by the 
 light of the sun or twilight , whereby the countenance 
 of a person may reasonably be discerned, it is no bur¬ 
 glary ; but that this does not extend to moonlight , for 
 then many midnight burglaries would go unpunished. 
 And besides, the malignity of the offence does not so 
 properly arise, as Mr. Justice Blackstone observes, from 
 its being done in the dark, as at the dead of night , 
 when all the creation except beasts of prey are at rest; 
 when sleep has disarmed the owner, and rendered his 
 castle defenceless.”— East's Pleas of the Crown , vol. 
 ii., p. 509. 
 
 Verse 4. He shall restore double .] In no case of 
 theft was the life of the offender taken away; the ut¬ 
 most that the law says on this point is, that, if when 
 found breaking into a house , he should be smitten so 
 as to die , no blood should be shed for him ; ver. 2. 
 If he had stolen and sold the property, then he was to 
 
 412 
 
 ver. 1, 7; Prov. vi. 31.- 11 Ver. 4.- 1 Chap. xxi. 6; ver. 28. 
 
 restore four or jivefold , ver. 1 ; but if the animal was 
 found alive in his possession, he was to restore double. 
 
 Verse 6. If fire break out ] Mr. Harmer observes 
 that it is a common custom in the east to set the dry 
 herbage on fire before the autumnal rains, which fires, 
 for want of care, often do great damage : and in coun¬ 
 tries where great drought prevails, and the herbage is 
 generally parched, great caution was peculiarly neces¬ 
 sary ; and a law to guard against such evils, and to 
 punish inattention and neglect, was highly expedient. 
 See Harmer'’s Observat., vol. iii., p. 310, &c. 
 
 Verse 7. Deliver unto his neighbour ] This is called 
 pledging in the law of bailments ; it is a deposit of 
 goods by a debtor to his creditor, to be kept till the 
 debt be discharged. Whatever goods were thus left 
 in the hands of another person, that person, according 
 to the Mosaic law, became responsible for them ; if 
 they were stolen, and the thief was found, he was to 
 pay double ; if he could not be found, the oath of the 
 person who had them in keeping, made before the 
 magistrates, that he knew nothing of them, was con¬ 
 sidered a full acquittance. Among the Romans, if 
 goods were lost which a man had intrusted to his 
 neighbour, the depositary was obliged to pay‘their 
 full value. But if a man had been driven by neces¬ 
 sity, as in case of fire, to lodge his goods with one of 
 his neighbours, and the goods were lost, the depositary 
 was obliged to pay double their value, because of his 
 unfaithfulness in a case of such distress, where his dis¬ 
 honesty, connected with the destruction by the fire, 
 had completed the ruin of the sufferer. To this case 
 the following law is applicable : Cum quisfidem elegit , 
 nec depositum redditur, contentus esse debet simplo: 
 cum vero extante necessitate deponat , crescit perfidies 
 crimen, &c.—Digest., lib. xvi., tit. 3, 1. 1. 
 
 Verse 8. Unto the judges] See the note on chap, 
 xxi. G. 
 
 Verse 9. Challengeth to be his] It was necessary 
 that such a matter should come before the judges, be¬ 
 cause the person in whose possession the goods were 
 found might have had them by a fair and honest pur¬ 
 chase ; and, by sifting the business, the thief might be 
 
 a 
 
Concerning things borrowed , CHAP. 
 
 a. M. 2513. any manner of lost thing, which 
 
 B. C. 1491. J . 
 
 An. Exod. isr! l. another challengeth to be his, the 
 
 Snun ’ k cause of both parties shall 
 come before the judges ; and whom the judges 
 shall condemn, he shall pay double unto his 
 neighbour. 
 
 10 If a man deliver unto his neighbour an 
 ass, or an ox, or a sheep, or any beast, to keep ; 
 and it die, or be hurt, or driven away, no man 
 seeing it : 
 
 11 Then shall an 1 oath of the Lord be be¬ 
 tween them both, that he hath not put his 
 hand unto his neighbour’s goods; and the 
 owner of it shall accept thereof \ and he shall 
 not make it good. 
 
 12 And m if it be stolen from him, he shall 
 make restitution unto the owner thereof. 
 
 k Deut. xxv. 1 ; 2 Chron. xix. 10.- 1 Ileb. vi. 16.- m Gen. 
 
 xxxi. 39.- u Deut. xxii. 28, 29.- 0 Heb. iveigh ; Gen. xxiii. 16. 
 
 XXII. seduction , and witchcraft. 
 
 13 If it be torn in pieces, then a. M. 2513. 
 let him bring it/or witness, and An. Exod. isr. 1. 
 he shall not make good that Slvan ' 
 which was torn. 
 
 14 And if a man borrow aught of his 
 neighbour, and it be hurt, or die, the owner there¬ 
 of being not with it, he shall surely make it good. 
 
 15 But if the owner thereof be with it, he 
 shall not make it good : if it be a hired thing, 
 it came for his hire. 
 
 16 And n if a man entice a maid that is not 
 betrothed, and lie with her, he shall surely 
 endow her to be his wife. 
 
 17 If her father utterly refuse to give her 
 unto him, he shall 0 pay money, according to 
 the p dowry of virgins. 
 
 18 q Thou shalt not suffer a witch to live. 
 
 P Gen. xxxiv. 12; Deut. xxii. 29 ; 1 Sam. xviii. 25.-Lev. 
 
 xix. 26, 31 ; xx. 27 ; Deut. xviii. 10, 11; 1 Sam. xxviii. 3, 9. 
 
 found out, and if found, be obliged to pay double to his 
 neighbour. 
 
 Verse 11. An oath of the Lord be between them ] So 
 solemn and awful were all appeals to God considered 
 in those ancient times, that it was taken for granted 
 that the man was innocent who could by an oath ap¬ 
 peal to the omniscient God that he had not put his 
 hand to his neighbour’s goods. Since oaths have be¬ 
 come multiplied , and since they have been administer¬ 
 ed on the most trifling occasions , their solemnity is 
 gone, and their importance little regarded. Should 
 the oath ever reacquire its weight and importance, it 
 must be when administered only in cases of peculiar 
 delicacy and difficulty, and as sparingly as in the days 
 of Moses. 
 
 Verse 13. If it be torn in pieces—let him bring it 
 for witness] Rather, Let him bring niDIftH *tj,’ ed hat- 
 terephah , a testimony or evidence of the torn thing , such 
 as the horns, hoofs , &c. This is still a law in some 
 countries among graziers : if a horse, cow, sheep, or 
 goat, intrusted to them, be lost, and the keeper asserts 
 it was devoured by dogs, &c., the law obliges him to 
 produce the horns and hoofs, because on these the 
 owner’s mark is generally found. If these can be pro¬ 
 duced, the keeper is acquitted by the law. The ear 
 is often the place marked, but this is not absolutely 
 required, because a ravenous beast may eat the ear as 
 well as any other part, but he cannot eat the horns or 
 the hoofs. It seems however that in after times two 
 of the legs and the ear were required as evidences to 
 acquit the shepherd of all guilt. See Amos iji. 12. 
 
 Verse 16. If a man entice a maid ] This was an 
 exceedingly wise and humane law, and must have ope¬ 
 rated powerfully against seduction and fornication; 
 because the person who might feel inclined to take the 
 advantage of a young woman knew that he must mar¬ 
 ry her, and give her a dowry, if her parents consent¬ 
 ed ; and if they did not consent that their daughter 
 should wed her seducer, in this case he was obliged to 
 give her the full dowry which could have been demand¬ 
 
 ed had she been still a virgin. According to the Tar - 
 gumist here, and to Deut. xxii. 29, the dowry was 
 fifty shekels of silver, which the seducer was to pay 
 to her father, and he was obliged to take her to wife; 
 nor had he authority, according to the Jewish canons, 
 ever to put her away by a bill of divorce. This one 
 consideration was a powerful curb on disorderly pas¬ 
 sions, and must tend greatly to render marriages re¬ 
 spectable, and prevent all crimes of this nature. 
 
 Verse 18. Thou shalt not suffer a witch to live.] If 
 there had been no witches, such a law as this had never 
 been made. The existence of the law, given under 
 the direction of the Spirit of God, proves the existence 
 of the thing. It has been doubted whether n3*ZOD 
 mecashshephah, which we translate witch, really 
 means a person who practised divination or sorcery 
 by spiritual or infernal agency. Whether the persons 
 thus denominated only pretended to have an art which 
 had no existence, or whether they really possessed the 
 power commonly attributed to them, are questions which 
 it would be improper to discuss at length in a work of 
 this kind ; but that ivitches, wizards, those who dealt 
 with familiar spirits, &c., are represented in the sa¬ 
 cred writings as actually possessing a power to evoke 
 the dead, to perform supernatural operations, and to 
 discover hidden or secret things by spells, charms, 
 incantations, &c., is evident to every unprejudiced 
 reader of the Bible. Of Manasseh it is said : He 
 caused his children to pass through the fire in the val¬ 
 ley of the son of Hinnom: also he observed times [plf 1 
 veonen, he used divination by clouds] and used enchant¬ 
 ments, and used witchcraft, [“pDl vechishsheph,] and 
 dealt with a familiar spirit, [31X niyj*l veasah oh, per¬ 
 formed a variety of operations by means of what was 
 afterwards called the nvevjua tt vOovog, the spirit of 
 Python,] and with wizards, [TiyH" yiddeoni, the ivise 
 or knowing ones ;] and he wrought much evil in the 
 sight of the Lord; 2 Chron. xxxiii. 6. It is very 
 likely that the Hebrew fpD cashaph, and the Arabic 
 t _ ifX cashafa, had originally the same meaning, to 
 
 413 
 
I 
 
 Laws concerning widows , 
 
 EXODUS. 
 
 and lending to the poor. 
 
 a. M. 2 oi 3 . 19 r Whosoever lietli with a 
 
 b. c - ]491 - i i I. , . 
 
 An. Exod. isr. l. beast, shall surely be put to 
 
 Sivan - death. ' 
 
 20 s He that sacrificeth unto any god, save 
 unto the Lord only, he shall be utterly de¬ 
 stroyed. 
 
 21 t Thou shalt neither vex a stranger, nor 
 oppress him : for ye were strangers in the land 
 of Egypt. 
 
 22 u Ye shall not afflict any widow, or fa¬ 
 therless child. 
 
 23 If thou afflict them in any A. M. 2513 . 
 wise, and they v cry at all unto An. Exod.lsr.l, 
 me, I will surely w hear their cry ; Sivan ' 
 
 24 And my x wrath shall wax hot, and I 
 will kill you with the sword; and y your 
 wives shall be widows, and your children 
 fatherless. 
 
 25 z If thou lend money to any of my peo¬ 
 ple that is poor by thee, thou shalt not be to 
 him as a usurer, neither shalt thou lay upon 
 him usury. 
 
 r Lev. xviii. 23 ; xx. 15.- 3 Num. xxv. 2 , 7, 8 ; Deut. xiii. 1 , 
 
 2 , 5, 6 , 9, 13, 14, 15 ; xvii. 2 ,3, 5 ; 1 Mac. ii. 24.- 1 Chapter 
 
 xxiii. 9 ; Lev. xix. 33; xxv. 35 ; Deut. x. 19 ; Jer. vii. 6 ; Zech. 
 
 vii. 10 ; Mai. iii. 5.- u Deut. x. 18 ; xxiv. 17 ; xxvii. 19 ; Psa. 
 
 xciv. 6 ; Isa. i. 17,23 ; x. 2 ; Ezek. xxii. 7 ; Zech. vii. 10 ; James 
 
 uncover , to remove a veil, to manifest , reveal, make 
 
 bare or naked; and «!!»ljLA\£*> mecashefat is used to 
 signify commerce with God. See Wilmet and Gig- 
 geius. The mecashshephah or witch , therefore, was 
 probably a person who professed to reveal hidden 
 mysteries , by commerce with God, or the invisible 
 world. 
 
 From the severity of this law against witches, &c., 
 we may see in what light these were viewed by Di¬ 
 vine justice. They were seducers of the people from 
 their allegiance to God, on whose judgment alone they 
 should depend ; and by impiously prying into futurity, 
 assumed an attribute of God, the foretelling of future 
 events , which implied in itself the grossest blasphemy, 
 and tended to corrupt the minds of the people, by lead¬ 
 ing them away from God and the revelation he had 
 made of himself. Many of the Israelites had, no 
 doubt, learned these curious arts from their long resi¬ 
 dence with the Egyptians ; and so much were the Is¬ 
 raelites attached to them, that we find such arts in 
 repute among them, and various practices of this kind 
 prevailed through the whole of the Jewish history, not¬ 
 withstanding the offence was capital, and in all cases 
 punished with death. 
 
 Verse 19. Lieth with a beast ] If this most abomi¬ 
 nable crime had not been common, it never would 
 have been mentioned in a sacred code of laws. It is 
 very likely that it was an Egyptian practice ; and it 
 is certain, from an account in Sonnini’s Travels, that 
 it is practised in Egypt to the present day. 
 
 Verse 20. Utterly destroyed.} The word D*in che- 
 rem denotes a thing utterly and finally separated from 
 God and devoted to destruction, without the possibility 
 of redemption. 
 
 Verse 21 . Thou shalt neither vex a stranger , nor 
 oppress him ] This was not only a very humane law, 
 but it was also the offspring of a sound policy : “ Do 
 not vex a stranger; remember ye were strangers. Do 
 not oppress a stranger ; remember ye were oppressed. 
 Therefore do unto all men as ye would they should 
 do to you.” It was the produce of a sound policy : 
 “ Let strangers be well treated among you, and many 
 will come to take refuge among you, and thus the 
 strength of your country will be increased. If refu¬ 
 gees of this kind be treated well, they will become 
 
 414 
 
 i. 27.- v Deut. xv. 9 ; xxiv. 15 ; Job xxxv. 9 ; Luke xviii. 7. 
 
 w Ver. 23 ; Job xxxiv. 28 ; Psa. xviii. 6 ; cxlv. 19 ; James v. 4. 
 
 x Job xxxi. 23 ; Psa. lxix. 24.-y Psalm cix. 9 ; Lam. v. 3 
 
 z Lev. xxv. 35, 36, 37; Deut. xxiii. 19, 20 ; Neh. v. 7; Psa. xv 
 5; Ezek. xviii. 8 , 17. 
 
 proselytes to your religion, and thus their souls may 
 be saved.” In every point of view, therefore, justice, 
 humanity, sound policy, and religion, say, Neither vex 
 nor oppress a stranger. 
 
 Verse 22. Ye shall not afflict any widow, or father¬ 
 less child.} It is remarkable that offences against this 
 law are not left to the discretion of th e judges to be 
 punished ; God reserves the punishment to himself, 
 and by this he strongly shows his abhorrence of the 
 crime. It is no common crime, and shall not be pu¬ 
 nished in a common way ; the wrath of God shall ivax 
 hot against him who in any wise afflicts or wrongs a 
 widow or a fatherless child: and we may rest assured 
 that he who helps either does a service highly accept¬ 
 able in the sight of God. 
 
 Verse 25. Neither shalt thou lay upon him usury.} • 
 -jtyj neshech , .from nashach, to bite, cut, or pierce with 
 the teeth ; biting usury. So the Latins call it usura 
 vorax , devouring usury. “ The increase of usury is 
 called “]iyj neshech , because it resembles the biting of a 
 serpent; for as this is so small as scarcely to be per¬ 
 ceptible at first, but the venom soon spreads and 
 diffuses itself till it reaches the vitals, so the increase 
 of usury, which at first is not perceived nor felt, at 
 length grows so much as by degrees to devour ano¬ 
 ther’s substance.”— Leigh. 
 
 It is evident that what is here said must be under¬ 
 stood of accumulated usury, or what we call compound 
 interest only ; and accordingly neshech is men¬ 
 tioned with and distinguished from jTmn tarbith and 
 mnro marbith , interest or simple interest, Lev. xxv. 
 36, 37 ; Prov. xxviii. 8 ; Ezek. xviii. 8, 13, 17, and 
 xxii. 12.— Parkhurst. 
 
 Perhaps usury may be more properly defined un¬ 
 lawful interest , receiving more for the loan of money 
 than it is* really worth, and more than the law allows. 
 
 It is a wise regulation in the laws of England, that if 
 a man be convicted of usury —taking unlawful inte¬ 
 rest, the bond or security is rendered void, and he 
 forfeits treble the sum borrowed. Against such an 
 oppressive practice the wisdom of God saw it essen¬ 
 tially necessary to make a law to prevent a people, 
 who were naturally what our Lord calls the Pharisees, 
 <}>i?iapyvpoi, lovers of money, (Luke xvi. 14,) from op¬ 
 pressing each other ; and who, notwithstanding the 
 
CHAP. XXII. 
 
 Concerning pledges, and 
 
 A. M. 2513. 26 a If thou at all take thy 
 
 B. C. 1491. . ,, , • . . i J 
 
 An. Fxod. isr. l. neighbour s raiment to pledge, 
 
 Slvan ~ thou shalt deliver it unto him by 
 that the sun goeth down: 
 
 27 For that is his covering only, it is his 
 raiment for his skin : wherein shall he sleep ? 
 and it shall come to pass, when he b crieth 
 
 a Deut. xxiv. 6 , 10 , 13, 17; Job xxii. 6 ; xxiv. 3, 9 ; Proverbs 
 
 xx. 16; xxii. 27 ; Ezek. xviii. 7, 16 ; Amos ii. 8.- b Verse 23. 
 
 c Chap, xxxiv. 6 ; 2 Chron. xxx. 9; Psa. Lxxxvi. 15. 
 
 law in the text, practise usury in all places of their 
 dispersion to the present day. 
 
 Verse 26. If thou—take thy neighbour' 1 s raiment 
 to pledge ] It seems strange that any pledge should be 
 taken which must be so speedily restored ; but it is 
 very likely that the pledge was restored by night only, 
 and that he who pledged it brought it back to his cre¬ 
 ditor next morning. The opinion of the rabbins is, 
 that whatever a man needed for the support of life, he 
 had the use of it when absolutely necessary, though it 
 was pledged. Thus he had the use of his working 
 tools by day, but he brought them to his creditor in 
 the evening. His hylce, which serves an Arab as a 
 plaid does a Highlander, (see it described chap. xii. 
 34,) was probably the raiment here referred to : it is 
 a sort of coarse blanket, about six yards long, and five 
 or six feet broad, which an Arab always carries with 
 him, and on which he sleeps at night, it being his only 
 substitute for a bed. As the fashions in the east 
 scarcely ever change, it is very likely that the raiment 
 of the Israelites was precisely the same with that of 
 the modern Arabs, who live in the very same desert in 
 which the Hebrews were when this law was given. 
 How necessary it was to restore the hyke to a poor 
 man before the going down of the sun, that he might 
 have something to repose on, will appear evident from 
 the above considerations. At the same time, the 
 returning it daily to the creditor was a continual ac¬ 
 knowledgment of the debt, and served instead of a 
 written acknowledgment or bond; as we may rest 
 assured that writing, if practised at all before the giv¬ 
 ing of the law, was not common : but it is most likely 
 that it did not exist. 
 
 Verse 28. Thou shalt not revile the gods ] Most 
 commentators believe that the word gods here means 
 magistrates. The original isD’H^X Elohim, and should 
 be understood of the true God only : Thou shalt not 
 blaspheme or make light of [SSpn tekallel\ God , the 
 fountain of justice and power, nor curse the rider of 
 thy people, who derives his authority from God. We 
 shall ever find that he who despises a good civil go¬ 
 vernment, and is disaffected to that under which he 
 lives, is one who has little fear of God before his eyes. 
 The spirit of disaffection and sedition is ever opposed 
 tc the religion of the Bible. When those who have 
 been pious get under the spirit of misrule, they infal¬ 
 libly get shorn of their spiritual strength, and become 
 like salt that has lost its savour. He who can indulge 
 himself in speaking evil of the civil ruler, will soon 
 learn to blaspheme God. The highest authority says, 
 Fear God: honour the king. 
 
 a 
 
 respect to magistrates 
 
 unto me, that I will hear ; for I A. M. 2513. 
 
 ’ B. C. 1491 ? 
 
 am 0 gracious. An. Exod. isr. 1 . 
 
 28 d Thou shalt not revile the Slvan ‘ 
 e gods, nor curse the ruler of thy people. 
 
 29 Thou shalt not delay to offer f the s first 
 of thy ripe fruits, and of thy h liquors : * the 
 first-born of thy sons shalt thou give unto me. 
 
 d Eccles. x. 20 ; Acts xxiii. 5 ; Jude 8 .- e Or, Judges; ver. 8 , 
 
 9; Psa. lxxxii. 6 .- t Aeh.thy fulness. -s Chap, xxiii. 16 
 
 19; Prov. iii. 9.- h Heb. tear. - 1 Ch. xiii. 2 , 12 ; xxxiv. 19. 
 
 Verse 29. The first of thy ripe fruits] This offer¬ 
 ing was a public acknowledgment of the bounty and 
 goodness of God, who had given them their proper 
 seed time, th e first and the latter rain, and the appoint¬ 
 ed weeks of harvest. 
 
 From the practice of the people of God the heathens 
 borrowed a similar one, founded on the same reason. 
 The following passage from Censorious, De Die Na¬ 
 tali, is beautiful, and worthy of the deepest attention :— 
 Illi enim (majores nostri ) qui alimenta, patriam, 
 lucem, se denique ipsos deorum dono habebant, ex omni¬ 
 bus aliquid diis sacrabant, rnagis adeo, ut se gratos 
 approbarent, quam quod deos arbitrarentur hoc indi- 
 gere. Itaque cum perceperant fruges, antequam vesce- 
 rentur , Diis libare inslituerunt: et cum agros atque 
 urbes, deorum munera, possiderent, partem quondam 
 templis sacellisque, ubi eos cclereni, dicavere. 
 
 “ Our ancestors, who held their food, their country, 
 the light, and all that they possessed, from the bounty 
 of the gods, consecrated to them a part of all their 
 property, rather as a token of their gratitude, than 
 from a conviction that the gods needed any thing. 
 Therefore as soon as the harvest w r as got in, before 
 they had tasted of the fruits , they appointed libations 
 to be made to the gods. And as they held their fields 
 and cities as gifts from their gods, they consecrated a 
 certain part for temples and shrines, where they might 
 worship them.” 
 
 Pliny is express on the same point, who attests that 
 the Romans never tasted either their new corn or 
 wine, till the priests had offered the first-fruits to 
 the gods. Ac ne degustabant quidem, novas fruges 
 aut vina, antequam sacerdotes primitias libassent. — 
 Hist. Nat., lib. xviii., c. 2. 
 
 Horace bears the same testimony, and show 7 s that 
 his countrymen offered, not only their first-fruits, but 
 the choicest of all their fruits, to the Lares or house¬ 
 hold gods ; and he shows also the wickedness of those 
 who sent these as presents to the rich , before the gods 
 had been thus honoured:— 
 
 Dulcia poma, 
 
 Et quoscumque feret cultus tibi fundus honores, 
 Ante Larem gustet venerabilior Lare dives. 
 
 Sat., lib. ii., s. v., ver. 12. 
 
 “ What your garden yields, 
 
 The choicest honours of your cultured fields, 
 
 To him be sacrificed, and let him taste, 
 
 Before your gods, the vegetable feast.” Dunkin. 
 
 And to the same purpose Tibullus, in one of the 
 most beautiful of his elegies :— 
 
 415 
 
EXODUS. 
 
 to be dedicated to the Lord 
 
 The first-born of oxen and sheep 
 a. M. 2513 . 30 k Likewise shalt thou do 
 
 B. C. 1491 . . -| . . 7 -ii 
 
 An. Expd. Isr. l. with thine oxen, and with thy 
 
 Slvan ' sheep : 1 seven days it shall be 
 with his dam; on the eighth day thou shalt 
 give it me. 
 
 k Deut. xv. 19 .- 1 Lev. xxii. 27 .- m Chap. xix. 6 ; Lev. xix. 
 
 Ft quodcumque mihi pomum novus educat annus, 
 Libatum agricolce ponitur ante deo. 
 
 Flava Ceres, tibi sit nostro dc rure corona 
 Spicca, quae templi pendeat ante fores. 
 
 Eleg., lib. i., eleg. i. ver. 13. 
 
 “ My grateful fruits, the earliest of the year, 
 Before the rural god shall daily wait. 
 
 From Ceres’ gifts I ’ll cull each browner ear , 
 
 And hang a wheaten wreath before her gate.” 
 
 Grainger. 
 
 The same subject he touches again in the fifth elegy 
 of the same book, where he specifies the different 
 offerings made for the produce of the fields , of the 
 flocks , and of the vine, ver. 27 :— 
 
 Ilia deo sciet agricolce pro vitibus uvam, 
 
 Pro segete spicas, pro grege ferre dapem. 
 
 u With pious care will load each rural shrine, 
 
 For ripen" 1 d crops a golden sheaf assign, 
 
 Cates for my fold, rich clusters for my wine.” 
 
 Id.—See Calmct. 
 
 These quotations will naturally recall to our memory 
 the offerings of Cain and Abel, mentioned Gen. iv. 3,4. 
 
 The rejoicings at our harvest-home are distorted 
 remains of that gratitude which our ancestors, with 
 all the primitive inhabitants of the earth, expressed to 
 God with appropriate signs and ceremonies. Is it not 
 possible to restore, in some goodly form, a custom so 
 pure, so edifying, and so becoming ] There is a lauda¬ 
 ble custom, observed by some pious people, of dedi¬ 
 cating a new house to God by prayer, &c., which 
 cannot be too highly commended. 
 
 Yerse 30. Seven days it shall be with his dam] For 
 the mother’s health it was necessary that the young 
 one should suck so long; and prior to this time the 
 process of nutrition in a young animal can scarcely be 
 
 31 And ye shall be m holy A. M. 2513 . 
 
 J J B. C. 1491. 
 
 men unto me : n neither shall An. Exod. Isr.’ 1 
 
 ye eat any flesh that is torn of Slva n ‘_ 
 
 beasts in the field; ye shall cast it to the 
 
 dogs. 
 
 2 ; Deut. xiv. 21 .-“Lev. xxii. 8 ; Ezek. iv. 14 ; xliv. 31. 
 
 considered as completely formed. Among the Ro¬ 
 mans lambs were not considered as pure or clean 
 before the eighth day ; nor calves before the thirtieth: 
 Pecoris foetus die octavo purus est, bovis trigesimo. 
 —Plin. Hist. Nat., lib. viii. 
 
 Yerse 31. Neither shall ye eat — -flesh — torn of 
 beasts in the field\ This has been supposed to be an 
 ordinance against eating flesh cut off the animal while 
 alive, and so the Syriac seems to have understood it. 
 If we can credit Mr. Bruce, this is a frequent custom 
 in Abyssinia ; but human nature revolts from it. The 
 reason of the prohibition against eating the flesh of 
 animals that had been torn , or as we term it worried 
 in the field, appears to have been simply this : That 
 the people might not eat the blood, which in this case 
 must be coagulated in the flesh; and the blood, being 
 the life of the beast, and emblematical of the blood of 
 the covenant, was ever to be held sacred, and was pro¬ 
 hibited from the days of Noah. See on Gen. ix. 4. 
 
 In the conclusion of this chapter we see the grand 
 reason of all the ordinances and laws which it contains. 
 No command was issued merely from the sovereignty 
 of God. He gave them to the people as restraints on 
 disorderly passions, and incentives to holiness; and 
 hence he gays, Ye shall be holy men unto me. Mere 
 outward services could neither please him nor profit 
 them; for from the very beginning of the world the 
 end of the commandment was love out of a pure heart 
 and good conscience, and faith unfeigned, 1 Tim. i. 5. 
 And without these accompaniments no set of religious 
 duties, however punctually performed, could be pleasing 
 in the sight of that God who seeks truth in the inward 
 parts, and in whose eyes the faith that worketh by 
 love is alone valuable. A holy heart and a holy, use¬ 
 ful life God invariably requires in all his worshippers. 
 Reader, how standest thou in his sight ? 
 
 CHAPTER XXIII. 
 
 Laws against evil-speaking, 1 . Against bad company, 2. Against partiality, 3. Laws commanding acts 
 of kindness and humanity, 4, 5. Against oppression, 6. Against unrighteous decisions, 7. Against 
 bribery and corruption, 8. Against unkindness to strangers, 9. The ordinance concerning the Sabbatical 
 year, 10, 11 . The Sabbath a day of rest , 12. General directions concerning circumcision , dfc., 13. The 
 three annual festivals, 14. The feast of unleavened bread, 15. The feast of harvest, and the feast of 
 ingathering, 16. All the males to appear before God thrice in a year, 17. Different ordinances — no 
 blood to be offered with leavened bread—no fat to be left till the next day—the first fruits to be brought to 
 the house of God—and a kid not to be seethed in its mother's milk, 18, 19. Description of the Angel of 
 God, who was to lead the people into the promised land, and drive out the Amorites, dfc., 20—23. Idolatry 
 to be avoided, and the images of idols destroyed, 24. Different promises to obedience, 25—27. Hornets 
 shall be sent to drive out the Canaanites, flc., 28. The ancient inhabitants to be driven out by little and 
 little, and the reason why, 29, 30. The boundaries of the promised land, 31. No league or covenant to 
 be made with the ancient inhabitants, who are all to be utterly expelled, 32, 33. 
 
 416 a 
 
Laws against evil-speaking , 
 
 CHAP. XXIII. 
 
 a. M. 2513. rpHOU a shalt not b raise a 
 
 B. C. 1491 . A r , . . . . . 
 
 An. Exod. isr. i false report : put not thine 
 
 Slvan ‘ hand with the wicked to be an 
 c unrighteous witness. 
 
 2 d Thou shalt not follow a multitude to do 
 evil; e neither shalt thou f speak in a cause 
 to decline after many to wrest judgment: 
 
 3 Neither shalt thou countenance a poor 
 man in his cause. 
 
 4 e If thou meet thine enemy’s ox or his ass 
 going astray, thou shalt surely bring it back 
 to him again. 
 
 5 h If thou see the ass of him that hateth 
 thee lying under his burden, 1 and wouldest for- 
 
 a Verse 7 ; Lev. xix. 16 ; Psalm, xv. 3 ; ci. 5 ; Prov. x. 18 ; 
 
 see 2 Sam. xix. 27, with xvi. 3.- b Or, receive. - c Chap. xx. 
 
 16 ; Deut. xix. 16, 17, 18 ; Psa. xxxv. 11 ; Prov. xix. 5, 9, 28 ; 
 xxiv. 28; see 1 Kings xxi. 10, 13; Matt. xxvi. 59, 60, 61; Acts 
 
 vi. 11, 13.- d Genesis vii. 1 ; xix. 4, 7; chapter xxxii. 1, 2; 
 
 Josh. xxiv. 15 ; 1 Samuel xv. 9 ; 1 Kings xix. 10 ; Job xxxi. 34 ; 
 Prov. i. 10, 11, 15; iv. 14; Matt, xxvii. 24, 26; Mark. xv. 15 ; 
 
 Luke xxiii. 23 ; Acts xxiv. 27 ; xxv. 9.- e Ver. 6,7 ; Lev. xix. 
 
 15 ; Deut. i. 17; Psa. lxxii. 2.- f Heb. ansiver. - s Deut. xxii. 
 
 1 ; Job xxxi. 29 ; Prov. xxiv. 17 ; xxv. 21 ; Matt. v. 44 ; Rom. 
 
 xii. 20 ; 1 Thessalonians v. 15.- h Deut. xxii. 4.-' Or, wilt 
 
 thou cease to help him ? or, and wouldest cease to leave thy business 
 
 NOTES ON GHAP. XXIII. 
 
 Verse 1. Thou shalt not raise a false report\ Acting 
 contrary to this precept is a sin against the ninth com¬ 
 mandment. And the inventor and receiver of false 
 and slanderous reports, are almost equally criminal. 
 The word seems to refer to either , and our translators 
 have very properly retained both senses, putting raise 
 in the text , and receive in the margin. The original 
 KtfD nS lo tissa has been translated, thou shalt not 
 publish. Were there no publishers of slander and 
 calumny, there would be no receivers; and were there 
 none to receive them, there would be none to raise 
 them ; and were there no raisers , receivers , nor propa¬ 
 gators of calumny, lies, &c., society would be in peace. 
 
 Verse 2. Thou shalt not follow a multitude to do 
 evil] Be singular. Singularity, if in the right, can 
 never be criminal. So completely disgraceful is the 
 way of sin, that if there were not a multitude walking 
 in that way, who help to keep each other in counte¬ 
 nance, every solitary sinner would be obliged to hide 
 his head. But D'3“l rabbim , which we translate mul¬ 
 titude., sometimes signifies the great , chiefs, or mighty 
 ones; and is so understood by some eminent critics in 
 this place : Thou shalt not follow the example of the 
 great or rich, who may so far disgrace their own cha¬ 
 racter as to live without God in the world, and trample 
 under foot his laws.” It is supposed that these direc¬ 
 tions refer principally to matters which come under the 
 eye of the civil magistrate ; as if he had said, “ Do 
 not join with great men in condemning an innocent or 
 righteous person, against whom they have conceived a 
 prejudice on the account of his religion,” &c. 
 
 Verse 3. Neither shalt thou countenance a poor 
 man in his cause.] The word Si dal, which we trans- 
 
 ate poor man, is probably put here in opposition to 
 D’ I D1 rabbim , the great, or noblemen, in the preceding 
 Vol. I. ( 28 ) 
 
 bad company , partiality , df c 
 
 bear to help him,thou shalt surely A. M. 2513. 
 
 r . J B C 1491. 
 
 help with him. . An. Exod. Isr.’ L 
 
 6 k Thou shalt not wrest the Suan ‘ 
 judgment of thy poor in his cause. 
 
 7 1 Keep thee far from a false matter ; m and 
 the innocent and righteous slay thou not: for 
 n I will not justify the wicked. 
 
 8 And 0 thou shalt take no gift : for the gift 
 blindeth p the wise, and perverteth the words 
 of the righteous. 
 
 9 Also q thou shalt not oppress a stranger : 
 for ye know the r heart of a stranger, seeing 
 ye were strangers in the land of Egypt. 
 
 10 And s six years thou shalt sow thy land, 
 
 for him ; thou shalt surely leave it to join with him. - k Verse 2 ; 
 
 Deut. xxvii. 19 ; Job xxxi. 13, 21 ; Eccles. v. 8; Isaiah x. 1, 2 ; 
 
 Jer. v. 28 ; vii. 6 ; Amos v. 12 ; Mai. iii. 5.- 1 Verse 1 ; Lev. 
 
 xix. 11 ; Luke iii. 14; Eph. iv. 25.- m Deut. xxvii. 25; Psa. 
 
 xciv. 21 ; Prov. xvii. 15,26 ; Jer. vii. 6 ; Matt, xxvii. 4.- n Ch. 
 
 xxxiv. 7 ; Rom. i. 18.- 0 Deut. xvi. 19 ; 1 Sam. viii. 3 ; xii. 3; 
 
 2 Chron. xix. 7 ; Psalm xxvi. 10 ; Prov. xv. 27 ; xvii. 8, 23 ; xxix. 
 4; Isaiah i. 23 ; v. 23 ; xxxiii. 15; Ezek. xxii. 12; Amos v. 
 
 12; Eccles. xx. 29; Acts xxiv. 26.- p Hebrew, the seeing. 
 
 4 Chapter xxii. 21 ; Deuteronomy x. 19 ; xxiv. 14, 17 ; xxvii. 19; 
 
 Psa. xciv. 6 ; Ezek. xxii. 7; Mai. iii. 5.- r Hebrew, soul. 
 
 s Lev. xxv. 3, 4. 
 
 verse : if so, the meaning is, Thou shalt neither be 
 influenced by the great to make an unrighteous deci¬ 
 sion, nor by the poverty or distress of the poor to give 
 th}r voice against the dictates of justice and truth. 
 Hence the ancient maxim, fiat justitia, ruat ccelum. 
 “ Let justice be done, though the heavens should be 
 dissolved.” 
 
 Verse 4. If thou meet thine enemy's ox—going 
 astray] From the humane and heavenly maxim in this 
 and the following verse, our blessed Lord has formed 
 the following precept : “ Love your enemies, bless 
 
 them that curse you, do good to them that hate you, 
 and pray for them which despitefully use you and per¬ 
 secute you ;” Matt. v. 44. A precept so plain, wise, 
 benevolent, and useful, can receive no other comment 
 than that which its influence on the heart of a kind 
 and merciful man produces in his life. 
 
 Verse 6. Thou shall not wrest the judgment of thy 
 poor] Thou shalt neither countenance him in his 
 crimes, nor condemn him in his righteousness. See 
 verses 5 and 7. 
 
 Verse 8. Thou shalt take no gift] A strong ordi¬ 
 nance against selling justice, which has been the dis¬ 
 grace and ruin of every state where it has been prac¬ 
 tised. In the excellent charter of British liberties 
 called Magna Charta , there is one article expressly 
 on this head : Nulli vendemus, nulli nsgabimus aut 
 differemus , rectum autjustitiam. —Art. xxxiii. “To 
 none will we sell, to none will w r e deny or defer, right 
 or justice.” This was the more necessary in those 
 early and corrupt times, as he wdio had most money, 
 and gave the largest presents (called then oblata) to 
 the king or queen, was sure to gain his cause in the 
 king’s court, whether he had right and justice on his 
 side or not. 
 
 Verse 9. Ye know the heart of a stranger] Having 
 
 417 
 
The Sabbatical year and 
 
 EXODUS. 
 
 the Sabbath to be observed 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 
 Sivan. 
 
 and shall gather in the fruits 
 thereof: 
 
 11 But the seventh year thou 
 shalt let it rest and lie still; that the poor of 
 thy people may eat: and what they leave, the 
 beasts of the field shall eat. In like manner 
 
 * Or, olive-trees. 
 
 been strangers yourselves, under severe, long conti¬ 
 nued, and cruel oppression, ye know the fears, cares, 
 anxieties, and dismal forebodings which the heart of a 
 stranger feels. What a forcible appeal to humanity 
 and compassion! 
 
 Verse 11. The seventh year thou shalt let it rest ] 
 As every seventh day was a Sabbath day, so every 
 seventh year was to be a Sabbath year. The reasons 
 for this ordinance Calmet gives thus :— 
 
 “ 1. To maintain as far as possible an equality of 
 condition among the people, in setting the slaves at 
 liberty, and in permitting all, as children of one family, 
 to have the free and indiscriminate use of whatever 
 the earth produced. 
 
 “ 2. To inspire the people with sentiments of hu¬ 
 manity, by making it their duty to give rest, and proper 
 and sufficient nourishment, to the poor , the slave , and 
 the stranger , and even to the cattle. 
 
 “3. To accustom the people to submit to and de¬ 
 pend on the Divine providence, and expect their sup¬ 
 port from that in the seventh year, by an extraordinary 
 provision on the sixth. 
 
 “ 4. To detach their affections from earthly and pe¬ 
 rishable things, and to make them disinterested and 
 heavenly-minded. 
 
 “5. To show them God’s dominion over the country, 
 and that he, not they, was lord of the soil; and that 
 they held it merely from his bounty.” See this ordi¬ 
 nance at length, Lev. xxv. 
 
 That God intended to teach them the doctrine of 
 providence by this ordinance, there can be no doubt; 
 and this is marked very distinctly, Lev. xxv. 20, 21 : 
 “ And if ye shall say, What shall we eat the seventh 
 year 1 behold, we shall not sow, nor gather in our in¬ 
 crease : then I will command my blessing upon you in 
 the sixth year, and it shall bring forth fruit for three 
 years.” That is, There shall be, not three crops in 
 one year, but one crop equal in its abundance to three , 
 because it must supply the wants of three years. 1. 
 For the sixth year, supplying fruit for its own con¬ 
 sumption ; 2. For the seventh year, in v/hich they were 
 neither to sow nor reap ; and 3. For the eighth year, 
 for though they ploughed, sowed, &c., that year, yet 
 a whole course of its seasons was requisite to bring 
 all these fruits to perfection, so that they could not 
 have the fruits of the eighth year till the ninth , (see 
 ver. 22,) till which time God promised that they should 
 eat of the old store. What an astonishing proof did 
 this give of the being, power, providence, mercy, and 
 goodness of God! Could there be an infidel in such 
 a land, or a sinner against God and his own soul, with 
 such proofs before his eyes of God and his attributes 
 as one sabbatical year afforded 1 
 a 418 
 
 thou shalt deal with thy vine- A. M. 2531 . 
 
 . B. C. 1491. 
 
 yard, and with thy * olive-yard. An. Exod. Isr. 1. 
 1 2 n Six days thou shalt do thy Sivan. 
 
 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 stranger, may be refreshed. 
 
 u Chap. xx. 8, 9 ; Deut. v. 13 ; LuKe xiii. 14. 
 
 It is very remarkable that the observance of this 
 ordinance is nowhere expressly mentioned in the sa¬ 
 cred writings ; though some suppose, but without suffi¬ 
 cient reason, that there is a reference to it in Jer. xxxiv. 
 8, 9. Perhaps the major part of the people could not 
 trust God, and therefore continued to sow and reap on 
 the seventh year, as on the preceding. This greatly 
 displeased the Lord, and therefore he sent them into 
 captivity; so that the land enjoyed those Sabbaths , 
 through lack of inhabitants, of which their ungodliness 
 had deprived it. See Lev. xviii. 24, 25, 28 ; xxvi. 
 34, 35, 43 ; 2 Chron. xxxvi. 20, 21. Commentators 
 have been much puzzled to ascertain the time -in which 
 the sabbatical year began; because, if it began in Abib 
 or March, they must have lost two harvests; for they 
 could neither reap nor plant that year, and of course 
 they could have no crop the year following; but if it 
 began with what was called the civil year, or in Tisri 
 or Marcheshvan, which answers to the beginning of 
 our autumn , they would then have had that year’s pro¬ 
 duce reaped and gathered in. 
 
 Verse 12. Six days thou shalt do thy work ] Though 
 they were thus bound to keep the sabbatical year, yet 
 they must not neglect the seventh day’s rest or weekly 
 Sabbath ; for that was of perpetual obligation, and was 
 paramount to all others. That the sanctification of 
 the Sabbath was of great consequence in the sight of 
 God, we may learn from the various repetitions of this 
 law; and we may observe that it has still for its ob¬ 
 ject, not only the benefit of the soul, but the health 
 and comfort of the body also. Doth God care for 
 oxen ? Yes ; and he mentions them with tenderness, 
 that thine ox and thine ass may rest. How criminal 
 to employ the labouring cattle on the Sabbath, as well 
 as upon the other days of the week ! More cattle are 
 destroyed in England than in any other part of the 
 world, in proportion, by excessive and continued labour. 
 The noble horse in general has no Sabbath ! Does 
 God look on this with an indifferent eye 1 Surely he 
 does not. “ England,” said a foreigner, “ is the pa¬ 
 radise of women , the purgatory of servants , and the 
 hell of horses .” 
 
 The son of thy handmaid, and the strange 1 —be re- 
 freshed .] yinnaphesh may be re-spirited or new- 
 
 souled; have a complete renewal both of bodily and 
 spiritual strength. The expression used by Moses here 
 is very like that used by St. Paul, Acts iii. 19 : “ Re¬ 
 pent ye therefore, and be converted, that your sins may 
 be blotted out, when the times of refreshing ( nacpoc 
 avaipv^eug, the times 'of re-souling) shall come from 
 the presence of the Lord alluding, probably, to those 
 times of refreshing and rest for body and soul origi¬ 
 nally instituted under the law. 
 
 ( 28* ) 
 
CHAP. XXIII. 
 
 Three great annual feasts 
 
 a. M. 2513. 13 And in all things that I 
 
 .in. Exod. isr. i. have said unto you, v be circum- 
 
 rj * 
 
 lvan ' spect: and w make no mention 
 of the name of other gods, neither let it be 
 heard out of thy mouth. 
 
 14 1 Three times thou shalt keep a feast 
 unto me in the year. 
 
 15 y Thou shalt keep the feast of unleavened 
 bread : (thou shalt eat unleavened bread seven 
 days, as I commanded thee, in the lime ap¬ 
 pointed of the month Abib ; for in it thou 
 earnest out from Egypt: z and none shall 
 appear before me empty :) 
 
 16 a And the feast of harvest, the first-fruits 
 
 v Deut. iv. 9 ; Josh. xxii. 5 ; Psa. xxxix. 1; Eph. v. 15 ; 1 Tim. 
 
 iv. 16.- w Num. xxxii. 38 ; Deut. xii. 3 ; Josh, xxiii. 7 ; Psa. 
 
 xvi. 4; Hos. ii. 17 ; Zech. xiii. 2.- x Chap. xxxiv. 23; Lev. 
 
 xxiii. 4 ; Deut. xvi. 16.-y Chap. xii. 15 ; xiii. 6 ; xxxiv. 18 ; 
 
 Lev. xxiii. 6 ; Deut. xvi. 8.- z Chap, xxxiv. 20 ; Deut. xvi. 16 ; 
 
 Verse 14. Three times thou shalt keep a feast unto 
 me in the year.] The three feasts here referred to 
 were, 1. The feast of the Passover; 2. The feast of 
 Pentecost; 3. The feast of Tabernacles. 
 
 1. The feast of the Passover was celebrated to keep 
 in remembrance the wonderful deliverance of the He¬ 
 brews from Egypt. 2. The feast of Pentecost, called 
 also the feast of harvest and the feast of weeks, chap, 
 xxxiv. 22, was celebrated fifty days after the Passover 
 to commemorate the giving of the law on Mount Sinai, 
 which took place fifty days after, and hence called by 
 the Greeks Pentecost. 3. The feast of Tabernacles, 
 called also the feast of the ingathering, was celebrated 
 about the 15th of the month Tisri to commemorate 
 the Israelites’ dwelling in tents for forty years, during 
 their stay in the wilderness. See on Lev. xxiii. 
 
 “ God, out of his great wisdom,” says Calmet, “ ap¬ 
 pointed several festivals among the Jews for many rea¬ 
 sons : 1. To perpetuate the memory of those great 
 events, and the wonders he had wrought for the people ; 
 for example, the Sabbath brought to remembrance the 
 creation of the world ; the Passover, the departure out 
 of Egypt; the Pentecost, the giving of the law ; the 
 feast of Tabernacles, the sojourning of their fathers in 
 the wilderness, &c. 2. To keep them faithful to their 
 
 religion by appropriate ceremonies, and the splendour 
 of Divine service. 3. To procure them lawful plea¬ 
 sures, and necessary rest. 4. To give them instruc¬ 
 tion ; for in their religious assemblies the law of God 
 was always read and explained. 5. To consolidate 
 their social union, by renewing the acquaintance of 
 their tribes and families ; for on these occasions they 
 come together from different parts of the land to the 
 holy city.” 
 
 Besides the feasts mentioned above, the Jews had, 
 
 1. The feast of the Sabbath, which was a weekly feast. 
 
 2. The feast of the Sabbatical Year, which was a 
 septennial feJfest. 
 
 3. The feast of Trumpets, which was celebrated on 
 the first day of what was called their civil year, which 
 was ushered in by the blowing of a trumpet; Lev. 
 xxiii. 23, &c. 
 
 to he strictly observed 
 
 of thy labours, which thou hast A. M. 2513. 
 sown in thy field : and b the feast An. Exod. isr.’ 1 
 of ingathering, which is in the Slvarj ~ 
 end of the year, when thou hast gathered in thy 
 labours out of the field. 
 
 17 c Three times in the year all thy males 
 shall appear before the Lord God. 
 
 18 d Thou shalt not offer the blood of my 
 sacrifice with leavened bread ; neither shall the 
 fat of my e sacrifice remain until the morning. 
 
 19 f The first of the first-fruits of thy land 
 thou shalt bring into the house of the Lord 
 thy God. s Thou shalt not seethe a kid in 
 his mother’s milk. 
 
 Ecclus. xxxv. 4.- a Ch. xxxiv. 22 ; Lev. xxiii. 10.- b Deut. 
 
 xvi. 13. - c Chap, xxxiv. 23 ; Deut. xvi. 16. - d Chap. xii. 8 ; 
 
 xxxiv. 25 ; Lev. ii. 11 ; Deut. xvi. 4.- e Or, feast. -‘ Chap. 
 
 xxii. 29 ; xxxiv. 26 ; Lev. xxiii. 10, 17 ; Numbers xviii. 12, 13 ; 
 Deut. xxvi. 10; Neh. x. 35. - s Ch. xxxiv. 26 ; Deut. xiv. 21. 
 
 4. The feast of the New Moon, which was cele¬ 
 brated on the first day the moon appeared after her 
 change. 
 
 5. The feast of Expiation, which w T as celebrated 
 annually on the tenth day of Tisri or September, on 
 which a general atonement was made for all the sins, 
 negligences, and ignorances, throughout the year. 
 
 6. The feast of Lots or Purim, to commemorate 
 the preservation of the Jews from the general massa¬ 
 cre projected by Haman. See the book of Esther. 
 
 7. The feast of the Dedication, or rather the Re¬ 
 storation of the temple, which had been profaned by 
 Antiochus Epiphanes. This was also called the feast 
 of Lights. 
 
 Besides these, the Jews have had several other 
 feasts, such as the feast of Branches, to commemorate 
 the taking of Jericho. 
 
 The feast of Collections, on the 10th of September, 
 on which they make contributions for the service of 
 the temple and synagogue. 
 
 The feast for the death of Nicanor, 1 Mac. vii. 48, &c. 
 
 The feast for the discovery of the sacred fire, 2 Mac. 
 
 i. 18, &c. 
 
 The feast of the carrying oj wood to the temple, 
 called Xylophoria, mentioned by Josephus.—W ar, b. 
 
 ii. c. 17. 
 
 Yerse 17. All thy males ] Old men, sick men, male 
 idiots, and male children under thirteen years of age, 
 excepted ; for so the Jewish doctors understand this 
 command. 
 
 Yerse 18. The blood of my sacrifice with leavened 
 bread ] The sacrifice here mentioned is undoubtedly 
 the Passover ; (see chap, xxxiv. 25 ;) this is called by 
 way of eminence my sacrifice, because God had insti¬ 
 tuted it for that especial purpose, the redemption of 
 Israel from the Egyptian bondage, and because it typi¬ 
 fied the Lamb of God, who taketh away the sin of 
 the world. We have already seen how strict the pro¬ 
 hibition against leaven was during this festival, and 
 what was signified by it. See on chap. xii. 
 
 Verse 19. Thou shalt not seethe a kid in his mother’s 
 milk.] This passage has greatly perplexed commcn- 
 
 419 
 
 a 
 
EXODUS. 
 
 The angel sent before Israel , 
 
 who are teamed against idolatry. 
 
 A. M. 2513. 20 h Behold, I send an angel 
 
 B. C. 1491. . ° 
 
 An. Exod. isr. i. before thee, to keep thee in the 
 
 ^ lvan ' way, and to bring thee into the 
 place which I have prepared. 
 
 21 Beware of him, and obey his voice, { pro¬ 
 voke him not; for he will k not pardon your 
 transgressions : for * 1 my name is in him. 
 
 22 But if thou shalt indeed obey his voice, 
 and do all that I speak; then m I will be an 
 enemy unto thine enemies, and n an adversary 
 unto thine adversaries. 
 
 23 0 For mine Angel shall go A. M 2M3. 
 before thee, and p bring thee in An. Exod. Isr. 1, 
 unto the Amorites, and the Hit- Slvan ' 
 
 tites, and the Perizzites, and the Canaanites, 
 the Hivites, and the Jebusites : and I will 
 cut them off. 
 
 24 Thou shalt not q bow down to their gods, 
 nor serve them, r nor do after their works : 
 s but thou shalt utterly overthrow them, and 
 quite break down their images. 
 
 25 And ye shall 1 serve the Lord your God, 
 
 h Chap. xiv. 19 ; xxxii. 34 ; xxxiii. 2, 14; Num. xx. 16 ; Josh. 
 
 v. 13 ; vi. 2; Psa. xci. 11 ; Isa. lxiii. 9.-‘ Num. xiv. 11 ; Psa. 
 
 lxxviii. 40, 56 ; Eph. iv. 30 ; Heb. iii. 10, 16.- k Chap, xxxii. 
 
 34; Num. xiv. 35; Deut. xviii. 19; Josh. xxiv. 19; Jer. v. 7 ; 
 
 Heb.iii.il; 1 John v. 16.- 1 Isa. ix. 6; Jer. xxiii. 6; John 
 
 x. 30, 38. 
 
 m Gen. xii. 3; Deut. xxx. 7 ; Jer. xxx. 20.- n Or, J will afflict 
 
 them that afflict thee. - 0 Yer. 20; chap, xxxiii. 2.- pJosh 
 
 xxiv. 8, 11.-3 Ch. xx. 5.- r Lev. xviii. 3 ; Deut. xii. 30, 31 
 
 s Chap, xxxiv. 13 ; Numbers xxxiii. 52 ; Deut. vii. 5, 25 ; xii. 3 
 4 Deut. vi. 13; x. 12,20; xi. 13, 14; xiii. 4; Joshua xxii. 5; 
 xxiv. 14, 15, 21, 24; 1 Sam. vii. 3; xii. 20, 24; Matt. iv. 10. 
 
 tators ; but Dr. Cudworth is supposed to have given 
 it its true meaning by quoting a MS. comment of a 
 Karaite Jew, which he met with, on this passage. “It 
 was a custom of the ancient heathens, when they had 
 gathered in all their fruits, to take a kid and boil it in 
 the milk of its dam; and then, in a magical way, to 
 go about and besprinkle with it all their trees and fields, 
 gardens and orchards; thinking by these means to make 
 them fruitful, that they might bring forth more abun¬ 
 dantly in the following year.”— Cudworth on the Lord's 
 Supper, 4to. 
 
 I give this comment as I find it, and add that Spen¬ 
 ser has shown that the Zabii used this kind of magical 
 milk to sprinkle their trees and fields, in order to make 
 them fruitful. Others understand it of eating flesh and 
 milk together; others of a lamb or a kid while it is 
 sucking its mother, and that the paschal lamb is here 
 intended, which it was not lawful to offer while sucking. 
 
 After all the learned labour which critics have be¬ 
 stowed on this passage, and by which the obscurity in 
 some cases is become more intense, the simple object 
 of the precept seems to be this : “ Thou shalt do no¬ 
 thing that may have any tendency to blunt thy moral 
 feelings, or teach thee hardness of heart.” Even hu¬ 
 man nature shudders at the thought of causing the mo¬ 
 ther to lend her milk to seethe the flesh of her young 
 one! We need go no farther for the delicate, tender, 
 humane, and impressive meaning of this precept. 
 
 Verse 20. Behold , I send an Angel before thee ] 
 Some have thought that this was Moses, others Joshua, 
 because the word “jttVo malach signifies an angel or 
 messenger ; but as it is said, ver. 21, My name is in 
 him , bekirbo, intimately, essentially in him,) it 
 
 is more likely that the great Angel of the Covenant, 
 the Lord Jesus Christ, is meant, in whom dwelt all 
 the fulness of the Godhead bodily. We have had 
 already much reason to believe that this glorious per¬ 
 sonage often appeared in a human form to the patri¬ 
 archs, &c. ; and of him Joshua was a very expressive 
 type, the names Joshua and Jesus , in Hebrew and 
 Greek, being of exactly the same signification, because 
 radically the same, from JW yasha, he saved, deliver¬ 
 ed , preserved , or kept safe . Nor does it appear that 
 the description given of the Angel in the text can be¬ 
 long to any other person. 
 
 420 
 
 Calmet has referred to a very wonderful comment 
 on these words given by Philo Judaeus De Agricul¬ 
 tural which I shall produce here at full length as it 
 stands in Dr. Mangey's edition, vol. i., p. 308 : '0$ 
 ivoiprjv nai fflacn'kevg 6 Qeor ayei Kara ducrjv naivopov, 
 irpoarijaapevog rov opdov avrov ?,oyov irporoyovov vlov f 
 og tt]V emyekeiav rrjg iepag ravTijg ayeXrjg, ola rig ye- 
 yalov (SaatTiewg vieapxog, diade^eTai. K at yap eiprjrat 
 7 row Idov eye.) etju, airoa~e?M ayysAov yov eig repoa- 
 uirov aov , rov (}>v?ia^at ae ev tij oSw. “ God, as the 
 Shepherd and King, conducts all things according to 
 law and righteousness, having established over them 
 his right Word, his only-begotten Son, who, as the 
 Viceroy of the Great King, takes care of and ministers 
 to this sacred flock. For it is somewhere said, (chap, 
 xxiii. 20,) Behold, I AM, and I xviii send my Angel 
 before thy face, to keep thee in the ivay." 
 
 This is a testimony liable to no suspicion, coming 
 from a person who cannot be supposed to be even 
 friendly to Christianity, nor at all acquainted with that 
 particular doctrine to which his words seem so point¬ 
 edly to refer. 
 
 Verse 21. He will not pardon your transgressions ] 
 He is not like a man, with whom ye may think that 
 ye may trifle ; were he either man or angel, in the 
 common acceptation of the term, it need not be said, 
 He will not pardon your transgressions, for neither 
 man nor angel could do it. 
 
 My name is in him.] The Jehovah dw r ells in him; 
 in him dwelt all the fulness of the Godhead bodily ; 
 and because of this he could either pardon or punish. 
 All power is given unto me in heaven and earth, Matt, 
 xxviii. 18. 
 
 Verse 23. TJnto the Amorites] There are only six 
 of the seven nations mentioned here, but the Septua- 
 gint, Samaritan, Coptic, and one Hebrew MS., add 
 Girgashite, thus making the seven nations. 
 
 Verse 24. Break down their images.] 
 matstsebotheyhem, from natsab, to stand up; pil¬ 
 
 lars, anointed stones, Sic., such as the baitulia. See 
 on Gen. xxviii. 18. « 
 
 Verse 25. Shall bless thy bread and thy water] That 
 is, all thy provisions, no matter of what sort; the 
 meanest fare shall be sufficiently nutritive when God ’3 
 blessinsr is in it. 
 
 a 
 
CHAP. XXIII. 
 
 Their enemies to be expelled. 
 
 A. M. 2513. and u lie shall bless thy bread and 
 An. Exod.isr. l. thy water ; and v I will take sick- 
 Slvan ~ ness away from the midst of thee. 
 
 26 w There shall nothing cast their young, 
 nor be barren, in thy land : the number of thy 
 days I will x fulfil. 
 
 27 I will send y my fear before thee, and 
 will z destroy all the people to whom thou 
 shalt come, and I will make all thine enemies 
 turn their a backs unto thee. 
 
 28 And b I will send hornets before thee, 
 which shall drive out the Hivite, the Canaanite, 
 and the Hittite, from before thee. 
 
 29 c I will not drive them out from before thee 
 in one year ; lest the land become desolate, 
 and the beast of the field multiply against thee. 
 
 u Deut. vii. 13 ; xxviii. 5, 8.- v Chap. xv. 26 ; Deut. vii. 15. 
 
 w Deut. vii. 14; xxviii. 4; Job xxi. 10 ; Mai. iii. 10 , 11 . 
 
 * Gen. xxv. 8 ; xxxv. 29 ; 1 Chron. xxiii. 1 ; Job v. 26 ; xlii. 17 ; 
 
 Psa. lv. 23 ; xc. 10 .-y Gen. xxxv. 5 ; chap. xv. 14, 16 ; Deut. 
 
 ii. 25; xi. 25 ; Josh. ii. 9,11 ; 1 Sam. xiv. 15 ; 2 Chron. xiv. 14. 
 
 * Deut. vii. 23.- a Heb. neck ; Psa. xviii. 40. 
 
 Verse 26. There shall nothing cast their young , nor 
 he barren] Hence there must be a very great increase 
 both of men and cattle. 
 
 The number of thy days I will fulfil.] Ye shall all 
 live to a good old age, and none die before his time. 
 This is the blessing of the righteous, for wicked men 
 live not aut half their days; Psa. lv. 23. 
 
 Verse 28. I will send hornets before thee] n>?Wn 
 hatstsirah. The root is not found in Hebrew, but it 
 may be the same with the Arabic saraa, to lay 
 
 prostrate , to strike down; the hornet, probably so 
 called from the destruction occasioned by the violence 
 of its sting. The hornet, in natural history, belongs 
 to the species crabro, of the genus vespa or wasp ; it 
 is a most voracious insect, and is exceedingly strong 
 for its size, which is generally an inch in length, 
 though I have seen some an inch and a half long, and 
 so strong that, having caught one in a small pair of 
 forceps, it repeatedly escaped by using violent contor¬ 
 tions, so that at last I was obliged to abandon all hopes 
 of securing it alive, which I wished to have done. 
 How distressing and destructive a multitude of these 
 might be, any person may conjecture; even the bees 
 of one hive would be sufficient to sting a thousand men 
 to madness, but how much worse must wasps and 
 hornets be! No armour, no weapons, could avail 
 against these. A few thousands of them would be 
 quite sufficient to throw the best disciplined army into 
 confusion and rout. From Josh. xxiv. 12, we find 
 that two kings of the Amorites were actually driven out 
 of the land by these hornets, so that the Israelites were 
 not obliged to use either sword or bow in the conquest. 
 
 Verse 31. I will set thy bounds from the Red Sea] 
 On the south-east, even unto the sea of the Philistines 
 —the Mediterranean, on the north-west; and from 
 the desert —of Arabia, or the wilderness of Shur, on 
 the west, to the river —the Euphrates, on the north¬ 
 east. Or in general terms, from the Euphrates on the 
 
 a 
 
 The boundaries of the land. 
 
 30 By little and little I will A. M. 2513 . 
 drive them out from before thee, An. Exod.isr. 1 . 
 until thou be increased, and in- Slvan ‘ 
 herit the land. 
 
 3 1 And d I will set thy bounds from the 
 Red Sea even unto the sea of the Philistines, 
 and from the desert unto the river : for I will 
 e deliver the inhabitants of the land into your 
 hand; and thou shalt drive them out before 
 thee. 
 
 32 f Thou shalt make no covenant with 
 them, nor with their gods. 
 
 33 They shall not dwell in thy land, lest 
 they make thee sin against me : for if thou 
 serve their gods, s it will surely be a snare 
 unto thee. 
 
 b Deut. vii. 20 ; Josh. xxiv. 12 ; Wisd. xii. 8.- c Deut. vii. 
 
 22.- d Gen. xv. 18 ; Nurn. xxxiv. 3 ; Deut. xi. 24 ; Josh. i. 4; 
 
 1 Kings iv. 21, 24 ; Psa. lxxii. 8.- e Josh. xxi. 44 ; Judg. i. 4 
 
 xi. 21.- f Chap, xxxiv. 12, 15; Deut. vii, 2.- s Clxap. xxxiv. 
 
 12 ; Deut. vii. 16 ; xii. 30; Josh, xxiii. 13 ; Judg. ii. 3 ; 1 Sam. 
 xviii. 21 ; Psa. cvi. 36. 
 
 east, to the Mediterranean Sea on the west; and from 
 Mount Libanus on the north, to the Red Sea and the 
 Nile on the south. This promise was not completely 
 fulfilled till the days of David and Solomon. The 
 general disobedience of the people before this time 
 prevented a more speedy accomplishment; and their 
 disobedience afterwards caused them to lose the pos¬ 
 session. So, though all the promises of God are yea 
 and amen, yet they are fulfilled but to a few, because 
 men are slow of heart to believe; and the blessings of 
 providence and grace are taken away from several 
 because of their unfaithfulness. 
 
 Verse 32. Thou shalt make no covenant with them] 
 They were incurable idolaters, and the cup of their 
 iniquity was full. And had the Israelites contracted 
 any alliance with them, either sacred or civil, they 
 would have enticed them into their idolatries, to which 
 the Jews were at all times most unhappily prone ; and 
 as God intended that they should be the preservers 
 of the true religion till the coming of the Messiah, 
 hence he strictly forbade them to tolerate idolatry. 
 
 Verse 33. They shall not dwell in thy land] They 
 must be utterly expelled. The land was the Lord’s, 
 and he had given it to the progenitors of this people, 
 to Abraham, Isaac, and Jacob. The latter being ob¬ 
 liged to leave it because of a famine, God is now con¬ 
 ducting back his posterity, who alone had a Divine and 
 natural right to it, and therefore their seeking to pos¬ 
 sess the inheritance of their fathers can be only crimi¬ 
 nal in the sight of those who are systematically opposed 
 to the thing, because it is a part of Divine revelation. 
 
 What a pity that the Mosaic Law should be so lit¬ 
 tle studied! What a number of just and equal laws, 
 pious and humane institutions, useful and instructive 
 ordinances, does it contain! Everywhere we see the 
 purity and benevolence of God always working to pre¬ 
 vent crimes and make the people happy ! But what 
 
 421 
 
Moses and others go to the mount EXODUS. The people promise obedience , 
 
 else can be expected from that God who is love, whose 
 tender mercies are over all his works, and who hateth 
 nothing that he has made 1 Reader, thou art not strait¬ 
 ened in him, be not straitened in thy own bowels. 
 Learn from him to be just, humane, kind, and merciful. 
 Love thy enemy, and do good to him that hates thee. 
 
 Jesus is with thee; hear and obey his voice ; provoke 
 him not, and he will be an enemy to thine enemies, and 
 an adversary to thine adversaries. Believe, love , obey ; 
 and the road to the kingdom of God is plain before 
 thee. Thou shalt inherit the good land, and be esta¬ 
 blished in it for ever and ever. 
 
 CHAPTER XXIV. 
 
 Moses and Aaron, Nadab and Abihu, and the seventy elders, are commanded to go to the mount to meet the 
 Lord, 1. Moses alone to come near to the Divine presence, 2. He informs the people, and they promise 
 obedience, 3. He writes the words of the Lord, erects an altar at the foot of the hill, and sets up twelve 
 pillars for the twelve tribes, 4. The young priests offer burnt-offerings and peace-offerings, 5. Moses 
 reads the book of the covenant, sprinkles the people with the blood, and they promise obedience, 6—8. Moses, 
 Aaron, Nadab , Abihu, and the seventy elders of Israel, go up to the mount, and get a striking display of 
 the majesty of God, 9—11. Moses alone is called up into the mount, in order to receive the tables of stone , 
 ivritten by the hand of God, 12. Moses and his servant Joshua go up, and Aaron and Harare left regents 
 of the people during his absence, 13,- 14. The glory of the Lord rests on the mount, and the cloud covers 
 it for six days, and on the seventh God speaks to Moses out of the cloud, 15, 16. The terrible appearance 
 of God's glory on the mount, 17. Moses continues with God on the mount forty days, 18. 
 
 A. M. 2513 . A ND he said unto Moses, 
 
 B. C. 1491. ~ . T 
 
 An. Exod. isr. i. Come up unto the Lord, 
 
 Slvan ~ thou, and Aaron, a Nadab, and 
 Abihu, b and seventy of the elders of Israel; 
 and worship ye afar off. 
 
 2 And Moses c alone shall come near the 
 Lord : but they shall not come nigh ; neither 
 shall the people go up with him. 
 
 a Chap, xxviii. 1; Lev. x. 1, 2.- b Chapter i. 5; Nura. xi. 16. 
 
 c Ver. 13, 15, 18. 
 
 NOTES ON CHAP. NXIY. 
 
 Verse 1. Come up unto the Lord] Moses and Aaron 
 were already on the mount, or at least some way up, 
 (chap. xix. 24,) where they had heard the voice of 
 the Lord distinctly speaking to them : and the people 
 also saw and heard, but in a less distinct manner, pro¬ 
 bably like the hoarse grumbling sound of distant 
 thunder; see chap. xx. 18. Calmet, who complains 
 of the apparent want of order in the facts laid down 
 here, thinks the whole should be understood thus :— 
 “ After God had laid before Moses and Aaron all the 
 laws mentioned from the beginning of the 20th chap¬ 
 ter to the end of the 23d, before they went down from 
 the mount to lay them before the people, he told them 
 that, when they had proposed the conditions of the 
 covenant to the Israelites, and they had ratified them, 
 they were to come up again unto the mountain accom¬ 
 panied with Nadab and Abihu the sons of Aaron, and 
 seventy of the principal elders of Israel. Moses ac¬ 
 cordingly went down, spoke to the people, ratified the 
 covenant, and then, according to the command of God 
 mentioned here, he and the others reascended the 
 mountain. Tout cela est raconte ici avec assez peu 
 d'ordre." 
 
 Verse 2. Moses alone shall come near] The people 
 stood at the foot of the mountain. Aaron and his two 
 sons and the seventy elders went up, probably about 
 half way, and Moses alone went to the summit. 
 
 422 
 
 3 And Moses came and told a. M. 2513 . 
 
 the people all the words of the An. Exod. lsr.’ 1. 
 Lord, and all the judgments : Ivan ' 
 
 and all the people answered with one voice* 
 and said, d All the words which the Lord 
 hath said will we do. 
 
 4 And Moses e wrote all the words of the 
 Lord, and rose up early in the morning, and 
 
 d Verse 7 ; chapter xix. 8 ; Deut. v. 27 ; Galatians iii. 19, 20. 
 
 e Deut. xxxi. 9. 
 
 Verse 3. Moses — told the people all the ivords of 
 the Lord] That is, the ten commandments, and the 
 various laivs and ordinances mentioned from the begin¬ 
 ning of the 20th to the end of the 23d chapter. 
 
 Verse 4. Moses wrote all the ivords of the Lord ] 
 After the people had promised obedience, (ver. 3,) and 
 so entered into the bonds of the covenant, “ it was 
 necessary,” says Calmet, “to draw up an act by which 
 the memory of these transactions might be preserved, 
 and confirm the covenant by authentic and solemn 
 ceremonies.” And this Moses does. 1. As legislator, 
 he reduces to writing all the articles and conditions 
 of the agreement, with the people’s act of consent. 
 
 2. As their mediator and the deputy of the Lord, he 
 accepts on his part the resolution of the people ; and 
 Jehovah on his part engages himself to Israel, to be 
 their God, their King, and Protector, and to fulfil to 
 them all the promises he had made to their fathers. 
 
 3. To make this the more solemn and affecting, and 
 to ratify the covenant, which could not be done with¬ 
 out sacrifice, shedding and sprinkling of blood, Moses 
 builds an altar, probably of turf, as was commanded, 
 chap. xx. 24, and erects twelve pillars, no doubt of 
 unhewn stone, and probably set round about the altar. 
 The altar itself represented the throne of God; the 
 twelve stones, the twelve tribes of Israel. These were 
 the two parties, who were to contract, or enter into 
 covenant, on this occasion. 
 
 a 
 
CHAP. XXIV. 
 
 Moses reads the hook of 
 
 the covenant to the people. 
 
 a. M. 2513. builded an altar under the hill, 
 An. Exod. Isr.i. and twelve f pillars, according to 
 Slvan ‘ the twelve tribes of Israel. 
 
 5 And he sent young men of the children 
 of Israel, which offered burnt-offerings, and 
 sacrificed peace-offerings of oxen unto the 
 Lord. 
 
 6 And Moses * took half of the blood, and 
 put it in basins ; and half of the blood he 
 sprinkled on the altar. 
 
 7 And he h took the book of the covenant, 
 
 f Gen. xxviii. 18 ; xxxi. 45.- s Heb. ix. 18.- h Heb. ix. 19. 
 
 * Ver. 3. - k Heb. ix. 20 ; xiii. 20; 1 Pet. i. 2 . - 1 Ver. 1 . 
 
 Verse 5. He sent young men\ Stout, able, reputable 
 young men, chosen out of the different tribes, for the 
 purpose of killing, flaying, and offering the oxen men¬ 
 tioned here. 
 
 jBurnt-offerings] They generally consisted of sheep 
 and goats, Lev. i. 10. These were wholly consumed 
 by fire. 
 
 Peace-offerings ] Bullocks or goats ; see Heb. ix. 
 19. The blood of these was poured out before the 
 Lord, and then the priests and people might feast on 
 the flesh. 
 
 Verse 7. The book of the covenant ] The writing 
 containing the laws mentioned in the three preceding 
 chapters. As this writing contained the agreement 
 made between God and them, it was called the book 
 of the covenant; but as no covenant was considered to 
 be ratified and binding till a sacrifice had been offered 
 on the occasion, hence the necessity of the sacrifices 
 mentioned here. 
 
 Half of the blood being sprinkled on the altar, and 
 half of it sprinkled on the people, showed that both 
 God and they were mutually bound by this covenant. 
 God was bound to the people to support, defend, and 
 save them; the people were bound to God to fear, 
 love, and serve him. On the ancient method of 
 making covenants, see on Gen. vi. 18 ; xv. 18. Thus 
 the blood of the new covenant was necessary to pro¬ 
 pitiate the throne of justice on the one hand, and to 
 reconcile men to God on the other. On the nature 
 and various kinds of the Jewish offerings, see the note 
 on Lev. vii. 1, &c. 
 
 Verse 10. They saw the God of Israel ] The seven¬ 
 ty elders, who were representatives of the whole con¬ 
 gregation, were chosen to witness the manifestation 
 of God, that they might be satisfied of the truth of the 
 revelation which he had made of himself and of his 
 will; and on this occasion it was necessary that the 
 people also should be favoured with a sight of the 
 glory of God ; see chap. xx. 18. Thus the certainty 
 of the revelation was established by many witnesses, 
 and by those especially of the most competent kind. 
 
 A paved work of a sapphire stone ] Or sapphire 
 brick-work. I suppose that something of the Musive 
 or Mosaic pavement is here intended ; floors most 
 curiously inlaid with variously coloured stones or small 
 square tiles, disposed in a great variety of ornamental 
 forms. Many of these remain in different countries to 
 
 a 
 
 and read in the audience of the A. M. 2513 . 
 people : and they said, 1 All that An. Exod. isr. 1 . 
 the Lord hath said will we do, Slvan ‘ 
 and be obedient. 
 
 8 And Moses took the blood, and sprinkled 
 it on the people, and said, Behold k the blood 
 of the covenant, which the Lord hath made 
 with you concerning all these words. 
 
 9 Then 1 went up Moses, and Aaron, Nadab, 
 and Abihu, and seventy of the elders of Israel: 
 
 10 And they m saw the God of Israel : and 
 
 m See Gen. xxxii. 30 ; ch. iii. 6; Judg. xiii. 22 ; Isa. vi. 1, 5, 
 with ch. xxxiii. 20, 23 ; John i. 18 ; 1 Tim. vi. 16 ; 1 Johniv. 12. 
 
 the present day. The Romans were particularly fond 
 of them, and left monuments of their taste and ingenuity 
 in pavements of this kind, in most countries where 
 they established their dominion. Some very fine spe¬ 
 cimens are found in different parts of Britain. 
 
 Sapphire is a precious stone of a fine blue colour, 
 next in hardness to the diamond. The ruby is con¬ 
 sidered by most mineralogists of the same genus ; so 
 is also the topaz: hence we cannot say that the sap¬ 
 phire is only of a blue colour; it is blue, red, or yel¬ 
 low, as it may be called sapphire, ruby, or topaz; and 
 some of them are blue or green, according to the light 
 in which they are held; and some white. A very 
 large specimen of such a one is now before me. The 
 ancient oriental sapphire is supposed to have been the 
 same with the lapis lazuli. Supposing that these differ¬ 
 ent kinds of sapphires are here intended, how glorious 
 must a pavement be, constituted of polished stones of 
 this sort, perfectly transparent, with an effulgence of 
 heavenly splendour poured out upon them ! The red, 
 the blue, the green, and the yellow, arranged by the 
 wisdom of God, into the most beautiful emblematic 
 representations, and the whole body of heaven in its 
 clearness shining upon them, must have made a most 
 glorious appearance. As the Divine glory appeared 
 above the mount, it is reasonable to suppose that the 
 Israelites saw the sapphire pavement over their heads, 
 as it might have occupied a space in the atmosphere 
 equal in extent to the base of the mountain ; and be¬ 
 ing transparent, the intense brightness shining upon it 
 must have greatly heightened the effect. 
 
 It is necessary farther to observe that all this must 
 have been only an appearance, unconnected with any 
 personal similitude ; for this Moses expressly asserts, 
 Deut. iv. 15. And though the feet are here men¬ 
 tioned, this can only be understood of the sapphirine 
 basis or pavement, on which this celestial and inde¬ 
 scribable glory of the Lord appeared. There is a 
 similar description of the glory of the Lord in the Book 
 of Revelation, chap. iv. 3 : “ And he who sat [upon 
 
 the throne] was to look upon like a jasper and a sar¬ 
 dine stone ; and there was a rainbow round about the 
 throne, in sight like unto an emerald .” In neither of 
 these appearances was there any similitude or likeness 
 of any thing in heaven, earth, or sea. Thus God took 
 care to preserve them from all incentives to idolatry , 
 while he gave them the fullest proofs of his being 
 
 423 
 
EXODUS. 
 
 Moses called up into the mount. 
 
 The glory of God appears . 
 
 a. M. 2513. there was under his feet as it 
 
 B. C. 1491. , . r „ 1 • 
 
 An. Exod. isr. i. were a paved work ot a n sapphire 
 
 Slvan ' stone, and as it were the 0 body 
 of heaven in his clearness. 
 
 11 And upon the nobles of the children of 
 Israel he p laid not his hand: also Q they saw 
 God, and did r eat and drink. 
 
 12 And the Lord said unto Moses, s Come 
 up to me into the mount, and be there : and I 
 will give thee t tables of stone, and a law, 
 and commandments which I have written; 
 that thou mayest teach them. 
 
 13 And Moses rose up, and u his minister 
 Joshua : and Moses v went up into the mount 
 of God. 
 
 14 And he said unto the elders, Tarry ye 
 here for us, until we come again unto you : 
 
 and, behold, Aaron and Hur are A. m. 2513 . 
 
 . ’ ’ . B. C. 1491. 
 
 with you : 11 any man have any An. Exod. Isr. 1 
 
 matters to do, let him come unto Slvan ~ 
 
 them. 
 
 15 And Moses went up into the mount, and 
 w a cloud covered the mount. 
 
 16 And x the glory of the Lord abode upon 
 Mount Sinai, and the cloud covered it six 
 days : and the seventh day he called unto 
 Moses, out of the midst of the cloud. 
 
 17 And the sight of the glory of the Lord 
 was like y devouring fire, on the top of the 
 mount, in the eyes of the children of Israel. 
 
 18 And Moses went into the midst of the 
 cloud, and gat him up into the mount: and 
 z Moses was in the mount forty days and 
 forty nights. 
 
 n Ezek. i. 26 ; x. 1 ; Rev. iv. 3.- 0 Matt. xvii. 2.-P Chap. 
 
 xix. 21.- 1 Ver. 10 ; chap, xxxiii. 20; Gen. xvi. 13 ; xxxii. 30 ; 
 
 Deut. iv. 33 ; Judg. xiii. 22 .- r Gen. xxxi. 54 ; chap, xviii. 12 ; 
 
 1 Cor. x. 18.- s Ver. 2 , 15, 18.- 1 Chap. xxxi. 18 ; xxxii. 15, 
 
 16; Deut. v. 22.- u Chap, xxxii. 17; xxxiii. 11.- v Ver. 2. 
 
 w Chap. xix. 9,16 ; Matt. xvii. 5.- x Chap. xvi. 10 ; Num. xiv. 
 
 10 .-y Chapter iii. 2 ; xix. 18 ; Deut. iv. 36 ; Heb. xii. 18, 29. 
 
 z Chap, xxxiv. 28; Deut. ix. 9. 
 
 In Scheuchzer’s Physica Sacra, among his numerous 
 fine engravings, there is one of this glorious manifes¬ 
 tation, which cannot be too severely reprehended. 
 The Supreme Being is represented as an old man, 
 sitting on a throne, encompassed with glory, having a 
 crown on his head, and a sceptre in his hand, the 
 people prostrate in adoration at the foot of the piece. 
 A print of this kind should be considered as utterly 
 improper, if not blasphemous. 
 
 Verse 11. Upon the nobles of—Israel he laid not his 
 hand ] This laying on of the hand has been variously 
 explained. 1. He did not conceal himself from the 
 nobles of Israel by covering them with his hand, as he 
 did Moses, chap, xxxiii. 22. 2. He did not endue any 
 
 of the nobles, i. e., the seventy elders, with the gift of 
 prophecy ; for so laying on of the hand has been under¬ 
 stood. 3. He did not slay any of them ; none of them 
 received any injury ; which is certainly one meaning 
 of the phrase : see Neh. xiii. 21 ; Psa. Iv. 20. Also 
 they saiv God, i. e., although they had this discovery 
 of his majesty, yet they did eat and drink, i. e., were 
 preserved alive and unhurt. Perhaps the eating and 
 drinking here may refer to the peace-offerings on 
 which they feasted, and the libations that were then 
 offered on the ratification of the covenant. But they 
 rejoiced the more because they had been so highly 
 favoured, and were still permitted to live ; for it was 
 generally apprehended that God never showed his glory 
 in this signal manner but for the purpose of manifest¬ 
 ing his justice ; and therefore it appeared a strange 
 thing that these should have seen God as it were face 
 to face, and yet live. See Gen. xvi. 13 ; xxxiii. 30 ; 
 and Judg. xiii. 22, 23. 
 
 Verse 12 . Come up to me into the mount, and be 
 there] We may suppose Moses to have been, with 
 Aaron, Nadab, Abihu, and the seventy elders, about 
 midway up the mount; for it plainly appears that there 
 were several stations on it. 
 
 424 
 
 Verse 13. Moses rose up\ In verse 16 it is said 
 that the glory of the Lord abode on the mount, and the 
 cloud covered it. The glory w r as probably above the 
 cloud, and it was to the cloud that Moses and his ser¬ 
 vant Joshua ascended at this time, leaving Aaron and 
 the elders below. After they had been in this region, 
 viz., where the cloud encompassed the mountain, for 
 six days, God appears to have called Moses up higher: 
 compare the 16th and 18t,h verses. Moses then as¬ 
 cended to the glory, leaving Joshua in the cloud, with 
 whom he had, no doubt, frequent conferences during the 
 forty days he continued with God on the mount. 
 
 Verse 14. Tarry ye here for us] Probably Moses 
 did not know that he was to continue so long on the 
 mount, nor is it likely that the elders tarried the whole 
 forty days where they were : they doubtless, after 
 waiting some considerable time, returned to the camp ; 
 and their return is supposed to have been the grand 
 cause why the Israelites made the golden calf, as they 
 probably reported that Moses was lost. 
 
 Aaron and Hur are with you] Not knowing how 
 long he might be detained on the mount, and knowing 
 that many cases might occur which would require the 
 interference of the chief magistrate, Moses constituted 
 them regents of the people during the time he should 
 be absent. 
 
 Verse 16. And the seventh day he called ] It is very 
 likely that Moses went up into the mount on the first 
 day of the week ; and having with Joshua remained 
 in the region of the cloud during six days, on the 
 seventh, which was the Sabbath, God spake to him, 
 and delivered successively to him, during forty days 
 and forty nights, the different statutes and ordinances 
 which are afterwards mentioned. 
 
 Verse 17. The glory of the Lord was like devouring 
 fire ] This appearance was well calculated to inspire 
 the people with the deepest reverence and godly fear; 
 and this is the use the apostle makes of it, Heb, xii. 
 
 a 
 
The people required to bring 
 
 CHAP. XXV. 
 
 28, 29, where he evidently refers to this place, say¬ 
 ing, Let us have grace whereby we may serve God 
 acceptably with reverence and godly fear; for our 
 God is a consuming fire. Seeing the glory of the 
 Lord upon the mount like a devouring fire, Moses hav¬ 
 ing tarried long, the Israelites probably supposed that 
 he had been devoured or consumed by it, and therefore 
 the more easily fell into idolatry. But how could they 
 do this, with this tremendous sight of God’s glory 
 before their eyes 1 
 
 Verse 18. Forty days and forty nights.\ During 
 the whole of this time he neither ate bread nor drank 
 water; see chap, xxxiv. 28 ; Deut. ix. 9. Both his 
 body and soul were so sustained by the invigorating 
 presence of God, that he needed no earthly support, 
 and this may be the simple reason why he took none. 
 Elijah fasted forty days and forty nights, sustained by 
 the same influence, 1 Kings xix. 8 ; as did likewise 
 our blessed Lord, when he was about to commence the 
 public ministry of his own Gospel, Matt. iv. 2. 
 
 1. Moses, who was the mediator of the Old Cove¬ 
 nant, is alone permitted to draw nigh to God ; none 
 
 free-will offerings to the Lord 
 
 of the people are suffered to come up to the Divine 
 glory, not even Aaron, nor his sons, nor the nobles of 
 Israel. Moses was a type of Christ, who is the me¬ 
 diator of the New Covenant; and he alone hasp access 
 to God in behalf of the human race, as Moses had in 
 behalf of Israel. 
 
 2. The law can inspire nothing but terror, when 
 viewed unconnected with its sacrifices, and those sa¬ 
 crifices are nothing but as they refer to Jesus Christ, 
 the Lamb of God, who alone by the sacrifice of himself, 
 bears away the sin of the world. 
 
 3. The blood of the victims was sprinkled both on 
 the altar and on the people, to show that the death of 
 Christ gave to Divine justice what it demanded, and 
 to men what they needed. The people were sancti¬ 
 fied by it unto God, and God was propitiated by it unto 
 the people. By this sacrifice the law was magnified 
 and made honourable, so Divine justice received its 
 due ; and those who believe are justified from all guilt, 
 and sanctified from all sin, so they receive all that they 
 need. Thus God is well pleased, and believers eter¬ 
 nally saved. This is a glorious economy, highly 
 worthy of God its author. 
 
 CHAPTER XXV. 
 
 The Lord addresses Moses out of the Divine glory, and commands him to speak unto the Israelites, that they 
 may give him free-will offerings, 1 , 2. The different kinds of offerings, gold, silver, and brass, 3. Purple,, 
 scarlet, fine linen, and goats’ hair, 4. Rams’ skins, badgers’ skins, {rather violet -coloured skins,) and shitims 
 wood, 5. Oil and spices, 6. Onyx stones, and stones for the ephod and breastplate, 7. A sanctuary is 
 to be made after the pattern of the tabernacle, 8, 9. The ark and its dimensions, 10. Its crown of gold, 11. 
 /tarings, 12. Its staves, and their use, 13—15. The testimony to be laid up in the ark, 16, The 
 mercy-seat and its dimensions, 17. The cherubim, how made and placed, 18-20. The mercy scat to be 
 placed on the ark, and the testimony to be put within it, 21. The Lord promises to commune with the 
 people from the mercy-seat, 22. The table of shew-bread, and its dimensions, 23. Its crown and border 
 of gold, 24, 25. Its rings, 26, 27. Staves, 28. Dishes, spoons, and bowls', 29. Its use, 30. The 
 golden candlestick; its branches, bowls, knops, and flowers, 31—36. Its seven lamps, 37. Tongs and 
 snuffers, 38. The weight of the candlestick and its utensils, one talent of gold, 39. All to be made, 
 according to the pattern showed to Moses on the mount, 40. 
 
 A. M. 2513 . A ND the Lord spake unto 
 
 B. C. 1491. Lx. __ . r 
 
 An. Exod. Isr. l. Moses, saying, 
 
 Slvan ’ 2 Speak unto the children of 
 
 Israel, that they a bring me an b offering: 
 
 a Hebrew, take for me. - b Or, heave-offering. 
 
 c of every man that mveth it a. M. 2513. 
 
 J . , . . , & B. C. 1491. 
 
 willingly with his heart, ye shall An. Exod. isr. i. 
 
 take my offering. Slvan ~ 
 
 3 And this is the offering which ye shall 
 
 c Chap. xxxv. 5,21 ; 1 Chron. xxix. 3, 5, 9, 14; Ezra ii. 68; 
 iii. 5 ; vii. 16 ; Neh. xi. 2 ; 2 Cor. viii. 12 ; ix. 7. 
 
 NOTES ON CHAP. XXV. 
 
 Verse 2. That they bring me an offering ] The 
 offering here mentioned is the nD1"lO terumah, a kind 
 of free-will offering, consisting of any thing that was 
 necessary for the occasion. It signifies properly any 
 thing that was lifted up, the heave-offering , because 
 in presenting it to God it was lifted up to be laid on 
 his altar; but see on chap. xxix. 26. God requires 
 that they should build him a tent, suited in some sort 
 to his dignity and eminence, because he was to act as 
 their king, and to dwell among them; and they were 
 to consider themselves as his subjects, and in this 
 character to bin.g him presents, which was considered 
 to be the duty of every subject appearing before his 
 prince. See chap, xxiii. 15. 
 
 a 
 
 Verse 3. This is the offering ] There were three 
 kinds of metals: 1. Gold, 271? zahab, which may 
 properly signify wrought gold; what was bright and 
 resplendent, as the word implies. In Job xxviii. 15, 
 16, 17, 19, gold is mentioned five times, and four of 
 the words are different in the original. 1. *UiD segor, 
 from AID sagar, to shut up ; gold in the mine, or shut 
 up in its ore. 2. DAD kethem, from DAD cat ham, t© 
 sign, seal, or stamp ; gold made current by being coined; 
 standard or sterling gold, exhibiting the stamp expres¬ 
 sive of its value. 3. DH? zahab, wrought gold, pure , 
 highly polished gold; probably what was used for 
 overlaying or gilding. 4. T3 paz, denoting solidity , 
 compactness, and strength ; probably gold formed into 
 different kinds of plate, as it is joined in ver. 17 of 
 
 425 
 
EXODUS. 
 
 The different offerings 
 
 to be brought to the Lord 
 
 a. M. 2513. take of them ; gold, and silver, 
 
 B. C. 1491. , . > e> ’ 
 
 An. Exod. Isr. l. and brass, 
 
 Slvan ' 4 And blue, and purple, and 
 
 , - - - _ . - - -•* —. - - 
 
 d Or, silk; 
 
 the above chapter with ,! 7D keley, vessels. The zahab, 
 or pure gold, is here mentioned, because it was in a 
 state that rendered it capable of being variously manu¬ 
 factured for the service of the sanctuary. 
 
 2. Silver, fpD kesepb , from casaph , to be pale, wan, 
 or white; so called from its well-known colour. 
 
 3. Brass, nechosheth, copper; unless we sup¬ 
 pose that the factitious metal commonly called brass 
 is intended : this is formed by a combination of the 
 oxide or ore of zinc, called lapis calaminaris, with 
 copper. Brass seems to have been very anciently in 
 use, as we find it mentioned Gen. iv. 22 ; and the 
 preparation of copper, to transform it into this facti¬ 
 tious metal, seems to be very pointedly referred to 
 Job xxviii. 2 : Iron is taken out of the earth , and brass 
 is molten out of the stone ; nBnnJ pUT pX eben yatsuk 
 nechushah, translated by the Vulgate, Lapis, solutus 
 calore, in ccs vertitur, “ The stone, liquefied by heat, 
 is turned into brass.” Is it going too far. to say that 
 the stone here may refer to the lapis calaminaris , which 
 was used to turn the copper into brass 1 Because brass 
 was capable of so fine a polish as to become exceedingly 
 bright, and keep its lustre a considerable time, hence 
 it was used for all weapons of war and defensive armour 
 among ancient nations ; and copper seems to have been 
 in no repute, but for its use in making brass. 
 
 Verse 4. Blue ] nbnn techeleth, generally supposed 
 to mean an azure or sky colour; rendered by the Sep- 
 tuagint vatavOov, and by the Vulgate hyacinthum , a 
 sky-blue or deep violet. 
 
 Purple ] argaman, a very precious colour, 
 
 extracted from the purpura or murex, a species of 
 shell-fish, from which it is supposed the famous Tyrian 
 purple came, so costly, and so much celebrated in 
 antiquity. See this largely described, and the manner 
 of dying it, in Pliny, Hist. Nat., lib. ix., c. 60-65, 
 edit. Bipont. 
 
 Scarlet] fijAin tolaath, signifies a worm, of which 
 this colouring matter was made ; and, joined with 'Jt? 
 shard , which signifies to repeat or double , implies that 
 to strike this colour the wool or cloth was twice dip¬ 
 ped : hence the Vulgate renders the original coccum bis 
 iinctum, “ scarlet twice dyed and to this Horace 
 refers, Odar., lib. ii., od. 16, v. 35 :— 
 
 - Te bis Jgfro 
 
 Murice tinct^: 
 
 Vestiunt lan^e. - 
 
 “ Thy robes the twice dyed purple stains.” 
 
 It is the same colour which the Arabs call al kermez , 
 whence the French cramoisi, and the English crimson. 
 On this subject much, may be seen in Bochart, Calmet, 
 and Scheuchzer. 
 
 Fine linen] WW shesh ; whether this means linen, 
 cotton, or silk, is not agreed on among interpreters. 
 Because WW shesh signifies six, the rabbins suppose 
 that it always signifies the fine linen of Egypt, in 
 which six folds constituted one thread ; and that when 
 
 426 
 
 scarlet, and d fine linen, and goats’ a. m. 2513 . 
 
 hair ,' An. Exod. Isr. 1 
 
 5 And rams’ skins dyed red, SlYan ' 
 
 Gen. xli. 42. 
 
 a single fold was meant, "13 bad is the term used. See 
 the note on Gen. xli. 42. 
 
 Goats' hair] D'lp izzim, goats, but used here ellip- 
 tically for goats’ hair. In different parts of Asia Minor, 
 Syria, Cilicia, and Phrygia, the goats have long, fine, 
 and beautiful hair, in some cases almost as fine as silk, 
 which they shear at proper times, and manufacture into 
 garments. From Virgil, Georg, iii., v. 305—311, we 
 learn that goats’ hair manufactured into cloth was 
 nearly of equal value with that formed from wool. 
 
 Hae quoque non cura nobis leviore tuendw; 
 
 Nec minor usus erit: quamvis Milesia magno 
 Vellera mutentur, Tyrios incocta rubores.— 
 
 Nec minus interea barbas incanaque menta 
 Cinyphii tondent hirci, setasque comantes, 
 
 Usum in castrorum, et miseris velamina nautis. 
 
 “For hairy goats of equal profit are 
 With woolly sheep, and ask an equal care. 
 
 ’Tis true the fleece when drunk with Tyrian juice 
 Is dearly sold, but not for needful use : 
 
 Meanwhile the pastor shears their hoary beards 
 And eases of their hair the loaden herds. 
 
 Their camelots, warm in tents, the soldier hold, 
 And shield the shivering mariner from the cold.” 
 
 Dryden. 
 
 Verse 5. Rams' skins dyed red] D’DHND dVx FHV 
 oroth eylim meoddamim, literally, the skins of red rams. 
 It is a fact attested by many respectable travellers, 
 that in the Levant sheep are often to be met with that 
 have red or violet-coloured fleeces. And almost all 
 ancient writers speak of the same thing. Homer 
 describes the rams of Polyphemus as having a violet- 
 coloured fleece. 
 
 A pcrevEg oieq rjaav EvrpEtpEEq, dacvpa^oi, 
 
 K aXoi te, yeyaloi te, tobvEtyeg Eipoq exovTEq. 
 
 Odyss., lib. ix., ver. 425. 
 
 “ Strong were the rams, with native purple fair, 
 
 Well fed, and largest of the fleecy care.” Pope. 
 
 Pliny, Aristotle, and others mention the same. And 
 from facts of this kind it is very probable that the fable 
 of the golden fleece had its origin. In the Zetland Isles 
 I have seen sheep with variously coloured fleeces, some 
 white, some black, some black and white, some of a very 
 fine chocolate colour. Beholding those animals brought 
 to my recollection those words of Virgil:— 
 
 Ipse sed in pratis Aries jam suave rubenti 
 Murice, jam croceo mutabit vellera luto. 
 
 . Eclog. iv., ver. 43. 
 
 “No wool shall in dissembled colours shine ; 
 
 But the luxurious father of the fold, 
 
 With native purple or unborrow’d gold, 
 
 Beneath his pompous fleece shall proudly sweat, 
 And under Tyrian robes the lamb shall bleat.” 
 
 Dryden. 
 
 a 
 
The people directed, 
 
 CHAP. XXV. 
 
 to make the sanctuary 
 
 A. M. 2513. 
 
 B. C. 1491. 
 
 and badgers’ skins, and shittim 
 
 d. \ j . I'iyi. , 
 
 An. Exod. Isr. 1. WOOd 
 
 Slvan ‘ 6 e Oil for the light, f spices 
 for anointing oil, and for * sweet incense ; 
 
 e Chapter xxvii. 20.- f Chapter xxx. 23.- s Chapter xxx. 34- 
 
 h Chap, xxviii. 4, 6. 
 
 Badgers' sArms] D'itfnn oroth techashim. Few 
 terms have afforded greater perplexity to critics and 
 commentators than this. Bochart has exhausted the 
 subject, and seems to have proved that no kind of ani¬ 
 mal is here intended, but a colour. None of the ancient 
 versions acknowledge an animal of any kind except the 
 Chaldee, which seems to think the badger is intended, 
 and from it we have borrowed our translation of the 
 word. The Septuagint and Yulgate have skins dyed 
 a violet colour ; the Syriac, azure; the Arabic, black; 
 the Coptic, violet; the modern Persic, ram-skins , &c. 
 The colour contended for by Bochart is the hysginus, 
 which is a very deep blue. So Pliny, Coccoque tinc- 
 tum Tyrio tingere, ut jieret hysginum. “ They dip 
 crimson in purple to make the colour called hysgi¬ 
 nus.' 1 '' —Hist. Nat., lib. ix., c. 65, edit. Bipont. 
 
 Shittim ivood ] By some supposed to be the finest 
 species of the cedar; by others, the acacia Nilotica, 
 a species of thorn , solid, light, and very beautiful. 
 This acacia is known to have been plentiful in Egypt, 
 and it abounds in Arabia Deserta, the very place in 
 which Moses was when he built the tabernacle ; and 
 hence it is reasonable to suppose that he built it of that 
 wood, which was every way proper for his purpose. 
 
 Verse 6. Oil for the light ] This they must have 
 brought with them from Egypt, for they could not get 
 any in the wilderness where there were no olives ; 
 but it is likely that this and some other directions 
 refer more to what was to be done when in their 
 fixed and settled residence, than while wandering in 
 the wilderness. 
 
 Spices ] To make a confection for sweet incense, 
 
 abounded in different parts of these countries. 
 
 Verse 7. Onyx stones ] We have already met with 
 the stone called Dn*tf shoham, Gen. ii. 12, and acknow¬ 
 ledged the difficulty of ascertaining what is meant by 
 it. Some think the onyx, some the sardine, and some 
 the emerald, is meant. We cannot say precisely what 
 it was ; possibly it might have been that fine pale 
 pebble, called the Egyptian pebble, several specimens 
 of which now lie before me, which were brought from 
 the coast of the Red Sea, and other parts in Egypt, 
 by a particular friend of mine, on purpose to add to 
 my collection of minerals. 
 
 Stones to be set in the ephod] D'nSd D3N abney 
 milluim, stones of filling up. Stones so cut as to be 
 proper to be set in the gold work of the breastplate. 
 
 The “!3X ephod. —It is very difficult to tell what this 
 was, or in what form it was made. It was a garment 
 of some kind peculiar to the priests, and ever consi¬ 
 dered essential to all the parts of Divine worship, for 
 without it no person attempted to inquire of God. As 
 the word itself comes from the root TDX aphad, he tied 
 or bound close, Calmet supposes that it was a kind of 
 girdle, which, brought from behind the neck and over 
 the shoulders, and so hanging down before, was put 
 
 a 
 
 7 Onyx stones, and stones to a. m. 2513 . 
 
 be set in the h ephod, and in the An. Exod.Isr. 1. 
 * breastplate. Slvan ‘ 
 
 8 And let them make me a k sanctuary; 
 
 i Chap 
 
 1 . xxviii. 15.- k Chap, xxxvi. 1, 3, 4 ; Lev. iv. 6; x. 4 ; 
 
 xxi. 12 ; Heb. ix. 1, 2. 
 
 cross upon the stomach, and then carried round the 
 waist, and thus made a girdle to the tunic. Where 
 the ephod crossed on the breast there was a square 
 ornament called jtyn choshen, the breastplate, in which 
 twelve precious stones were set, each bearing one of 
 the names of the twelve sons of Jacob engraven on it 
 There were two sorts of ephods, one of plain linen for 
 the priests, the other very much embroidered for the 
 high priest. As there was nothing singular in this 
 common sort, no particular description is given; but 
 that of the high priest is described very much in detail 
 chap, xxviii. 6-8. It was distinguished from the com¬ 
 mon ephod by being composed of gold, blue , purple , 
 scarlet, fine twisted linen, and cunning icork, i. e., 
 superbly ornamented and embroidered. This ephod 
 was fastened on the shoulders with two precious stones, 
 on which the twelve names of the twelve tribes of 
 Israel were engraved, six names on each stone. These 
 two stones, thus engraved, were different from those 
 on the breastplate, with which they have been con¬ 
 founded. From Calmet’s description the ephod seems 
 to have been a series of belts, fastened to a collar, 
 which were intended to keep the garments of th@ 
 priest closely attached to his body : but there is some 
 reason to believe that it was a sort of garment like 
 that worn by our heralds; it covered the back, breast, 
 and belly, and was open at the sides. A piece of the 
 same kind of stuff with itself united it on the shoulders, 
 where the two stones, already mentioned, were placed, 
 and it was probably without sleeves. See on chap, 
 xxviii. 2, &c. 
 
 Verse 8. Let them make me a sanctuary\ KHpD 
 mikdash, a holy place, such as God might dwell in ; 
 this was that part of the tabernacle that was called the 
 most holy place, into which the high priest entered 
 only once a year, on the great day of atonement. 
 
 That I may dwell among them?[ “ This,” says Mr. 
 Ainsworth, “ was the main end of all; and to this all 
 the particulars are to be referred, and by this they 
 are to be opened. For this sanctuary, as Solomon’s 
 temple afterwards, was the place of prayer, and of 
 the public service of God, Lev. xvii. 4—6 ; Matt. xxi. 
 13 ; and it signified the Church which is the habita¬ 
 tion of God through the Spirit, 2 Cor. vi. 16 ; Eph. 
 ii. 19—22 ; Rev. xxi. 2, 3 ; and was a visible sign of 
 God’s presence and protection, Lev. xxvi. 11, 12; 
 Ezek. xxxvii. 27, 28 ; 1 Kings vi. 12, 13 ; and of his 
 leading them to his heavenly glory. For as the high 
 priest entered into the tabernacle, and through the veil 
 into the most holy place where God dwelt ; so Christ 
 entered into the holy of holies, and we also enter 
 through the veil, that is to say his flesh. See the use 
 made of this by the apostle, Heb, ix. and x. Thus 
 the sanctuary is to be applied as a type, 1. To Christ's 
 person, Heb. viii. 2 ; ix. 11, 12 ; John ii. 19—21. 
 2. To every Christian, 1 Cor. vi. 19. 3. To the 
 
 427 
 
EXODUS. 
 
 Directions for the 
 
 construction of the ark. 
 
 a. M, 2513. that 1 1 may dwell among 
 
 B. C. 1491. . J n 
 
 An. Exod. Isr. 1. them. 
 
 Slvan ~ 9 m According to all that I 
 show thee, after the pattern of the tabernacle, 
 and the pattern of all the instruments thereof, 
 even so shall ye make it. 
 
 10 n And they shall make an ark of shittim 
 wood: two cubits and a half shall he the 
 length thereof, and a cubit and a half the 
 breadth thereof, and a cubit and a half the 
 height thereof. 
 
 11 And thou shalt overlay it with pure gold, 
 within and without shalt thou overlay it, and 
 shalt make upon it a crown of gold round about. 
 
 1 Chap. xxix. 45 ; 1 Kings vi. 13 ; 2 Cor. vi. 16 ; Heb. iii. 6 ; 
 
 Rev. xxi. 3. - m Ver. 40. - n Chapter xxxvii. 1 ; Deut. x. 3 ; 
 
 Heb. ix. 4. 
 
 Church; both particular, Heb. iii. 6; 1 Tim. iii. 15; 
 and universal , Heb. x. 21: and it was because of the 
 very extensive signification of this building, that the 
 different things concerning this sanctuary are particu¬ 
 larly set down by Moses, and so variously applied by 
 the prophets and by the apostles.”— See Ainsworth. 
 As the dwelling in this tabernacle was the highest 
 proof of God’s grace and mercy towards the Israelites, 
 so it typified Christ’s dwelling by faith in the hearts 
 of believers, and thus giving them the highest and 
 surest proof of their reconciliation to God, and of his 
 love and favour to them; see Eph. i. 22, iii. 17. 
 
 Verse 9. After the pattern of the tabernacle\ It has 
 been supposed that there had been a tabernacle before 
 that erected by Moses, though it probably did not now 
 exist; but the tabernacle which Moses is ordered to 
 make was to be formed exactly on the model of this 
 ancient one, the pattern of which God showed him in 
 the mount, ver. 40. The word mishcan signifies 
 literally the dwelling or habitation; and this was so 
 called because it was the dwelling place of God ; and 
 the only place on the earth in which he made himself 
 manifest. See the note on ver. 40, and on chapter 
 xxxiii. 7-10. 
 
 Verse 10 . They shall make an ark] aron sig¬ 
 
 nifies an ark, chest, coffer, or coffin. It is used par¬ 
 ticularly to designate that chest or coffer in which the 
 testimony or two tables of the covenant was laid up, 
 on the top of which was the propitiatory or mercy-seat , 
 (see on ver. 17,) and at the end of which were the 
 cherubim of gold, (ver. 18—20,) between whom the visi¬ 
 ble sign of the presence of the supreme God appeared 
 as seated upon his throne. The ark was the most 
 excellent of all the holy things which belonged to the 
 Mosaic economy, and for its sake the tabernacle and 
 the temple were built, chap. xxvi. 33 ; xl. 18, 21. It 
 was considered as conferring a sanctity wherever it 
 was fixed, 2 Chron. viii. 11; 2 Sam. vi. 12. 
 
 Two cubits and a half shall be the length, 4'C.] 
 About four feet five inches in length, taking the cubit 
 as twenty-one inches, and two feet six inches in breadth 
 and in depth, As this ark was chiefly intended to 
 
 438 
 
 12 And thou shalt cast four a. m. 2513 . 
 rings of gold for it, and put them An. Exod. isr’. 1. 
 in the four corners thereof; and felvan ~ 
 two rings shall he in the one side of it, and 
 two rings in the other side of it. 
 
 13 And thou,shalt make staves of shittim 
 wood, and overlay them with gold. 
 
 14 And thou shalt put the staves into the 
 rings by the sides of the ark, that the ark may 
 be borne with them. 
 
 15 0 The staves shall be in the rings of the 
 ark; they shall not be taken from it. 
 
 16 And thou shalt put into the ark p the 
 testimony which I shall give thee. 
 
 0 1 Kings viii. 8.- P Chapter xvi. 34 ; xxxi. 18 ; Deut. x. 2, 
 
 5 ; xxxi. 26; 1 Kings viii. 9; 2 Kings xi. 12; Hebrews 
 ix. 4. 
 
 deposit the two tables of stone in, which had been 
 written by the finger of God, we may very reasonably 
 conjecture that the length of those tables was not less 
 than four feet and their breadth not less than two. 
 As to their thickness we can say nothing, as the depth 
 of the ark was intended for other matters besides the 
 two tables, such as Aaron’s rod, the pot of manna, &c., 
 &c., though probably these were laid up beside, not 
 in, the ark. 
 
 Verse 11 .A crown of gold round about.] A border, 
 or, as the Septuagint have it, nvyana xP voa arpenra 
 kvk?Ux), waves of gold wreathed round about. 
 
 Verse 15. The staves — shall not be taken from it '.] 
 Because it should ever be considered as in readiness 
 to be removed, God not having told them at what hour 
 he should command them to strike their tents. If the 
 staves were never to be taken out, how can it be said, 
 as in Num. iv. 6, that when the camp should set for¬ 
 ward, they should put in the staves thereof, which in¬ 
 timates that when they encamped they took out the 
 staves, which appears to be contrary to what is here 
 said 1 To reconcile these two places, it has been sup¬ 
 posed, with great show of probability, that besides the 
 staves which passed through the rings of the ark, and 
 by which it was carried, there were two other staves 
 or poles in the form of a bier or hand-barrow, on which 
 the ark was laid in order to be transported in their 
 journeyings, when it and its own staves, still in their 
 rings, had been wrapped up in the covering of what is 
 called badgers' skins and blue cloth. The staves of 
 the ark itself, which might be considered as its handles 
 simply to lift it by, were never taken out of their rings ; 
 but the staves or poles which served as a bier were 
 taken from under it when they encamped. 
 
 Verse 16. The testimony] The two tables of stone, 
 which were not yet given; these tables were called 
 my eduth, from Ty forward, onward , to bear witness 
 to or of a person or thing. Not only the tables of 
 stone, but all the contents of the ark, Aaron’s rod, the 
 pot of manna, the holy anointing oil, &c., bore testi¬ 
 mony to the Messiah in his prophetic , sacerdotal, and 
 reo-al offices. 
 
 a 
 
CHAP. XXV. 
 
 and the cherubim . 
 
 The mercy-seat, 
 
 a. M. 2513. 17 And q thou shalt make a 
 
 B. C. 1491. /. ,, 
 
 An. Exod. isr. l. mercy-seat oj pure gold: two 
 
 8lvan ~ cubits and a half shall be the 
 
 length thereof, and a cubit and a half the 
 breadth thereof. 
 
 18 And thou shalt make two cherubims of 
 gold, of beaten work shalt thou make them, in 
 the two ends of the mercy-seat. 
 
 19 And make one cherub on the one end, 
 and the other cherub on the other end ; even 
 x of the mercy-seat shall ye make the cheru¬ 
 bims on the two ends thereof. 
 
 20 And s the cherubims shall stretch forth 
 their wings on high, covering the mercy-seat 
 
 ^ Chap, xxxvii. 6 ; Rom. iii. 25; Heb. ix. 5.- r Or, of the 
 
 matter of the mercy-seat. - s 1 Kings viii. 7; 1 Chron. xxviii. 
 
 18 ; Heb. ix. 5. - 1 Chap. xxvi. 34.- u Ver. 16.- T Chapter 
 
 xxix. 42, 43 ; xxx. 6 , 36 ; Lev. xvi. 2 ; Num. xvii. 4.- w JNum. 
 
 Verse 17. A mercy-seat] rn3D capporeth , from *133 
 caphar, to cover or overspread; because by an act of 
 pardon sins are represented as being covered, so that 
 they no longer appear in the eye of Divine justice to 
 displease, irritate, and call for punishment; and the 
 person of the offender is covered or protected from the 
 stroke of the broken law. In the Greek version of 
 the Septuagint the word IXaorr/piov, hilasterion, is used, 
 which signifies a propitiatory, and is the name used by 
 the apostle, Heb. ix. 5. This mercy-seat or propitia¬ 
 tory was made of pure gold; it was properly the lid 
 or covering of that vessel so well known by the name 
 of the ark and ark of the covenant. On and before 
 this, the high priest was to sprinkle the blood of the 
 expiatory sacrifices on the great day of atonement : 
 and it was in this place that God promised to meet 
 the people, (see ver. 22 ;) for there he dwelt, and there 
 was the symbol of the Divine presence. At each end 
 of this propitiatory was a cherub, between whom this 
 glory was manifested ; hence in Scripture it is so often 
 said that he dwelleth between the cherubim. As the 
 word ikaarypiov, propitiatory or mercy-seat , is applied 
 to Christ, Rom. iii. 25, whom God hath set forth to 
 be a propitiation ( l^aarypiov) through faith in his 
 blood—for the remission of sins that are past; hence 
 we learn that Christ was the true mercy-seat, the 
 thing signified by the capporeth, to the ancient be¬ 
 lievers. And we learn farther that it was by his blood 
 that an atonement was to be made for the sins of the 
 world. And as God showed himself between the 
 cherubim over this propitiatory or mercy-seat, so it is 
 said, God ivas in Christ reconciling the world unto him¬ 
 self ; 2 Cor. v. 19, &c. See on Lev. vii. 
 
 Verse 18. Thou shall make two cherubims] What 
 these were we cannot distinctly say. It is generally 
 supposed that a cherub was a creature with four heads 
 and one body : and the animals, of which these em¬ 
 blematical forms consisted, were the noblest of their 
 kinds ; the lion among the wild beasts, the bull among 
 the tame ones, the eagle among the birds, and man at 
 the head of all; so that they might be, says Dr. Priest¬ 
 ley, the representatives of all nature. Concerning 
 
 with their wings, and their faces a. m. 2513 . 
 shall look one to another ; toward An. Exod. Isr! 1. 
 the mercy-seat shall the faces of Slvan ‘ 
 the cherubims be. 
 
 21 1 And thou shalt put the mercy-seat above 
 upon the ark ; and 11 in the ark thou shalt 
 put the testimony that I shall give thee. 
 
 22 And v there I will meet with thee, and 
 I will commune with thee from above the 
 mercy-seat, from w between the two cheru¬ 
 bims which are upon the ark of thp testimony, 
 of all things which I will give thee in com¬ 
 mandment unto the children of Israel. 
 
 23 x Thou shalt also make a table of shittim 
 
 vii. 89; 1 Samuel iv. 4; 2 Samuel vi. 2; 2 Kings xix. 
 
 15; Psalm lxxx. 1 ; xc. 1 ; Isaiah xxxvii. 16.- x Chap. 
 
 xxxvii. 10; 1 Kings vii. 48 ; 2 Chron. iv. 8; Hebrews 
 
 ix. 2. 
 
 their forms and design there is much difference of 
 opinion among divines. It is probable that the term 
 often means a figure of any kind, such as was ordi¬ 
 narily sculptured on stone, engraved on metal, carved 
 on wood, or embroidered on cloth. See on chap. xxxv. 
 8 . It may be only necessary to add, that cherub is 
 the singular number; cherubim, not cherubims, the 
 plural. See what has been said on this subject in the 
 note on Gen. iii. 24. 
 
 Verse 22. And there I will meet with thee ] That 
 is, over the mercy-seat, between the cherubim. In 
 this place God chose to give the most especial mani¬ 
 festations of himself; here the Divine glory was to be 
 seen ; and here Moses was to come in order to consult 
 Jehovah, relative to the management of the people. 
 
 Ainsworth has remarked that the rabbins say, “ The 
 heart of man may be likened to God’s sanctuary; for 
 as, in the sanctuary, the shechinah or Divine glory 
 dwelt, because there were the ark, the tables, and the 
 cherubim; so, in the heart of man, it is meet that a 
 place be made for the Divine Majesty to dwell in, and 
 that it be the holy of holies.” This is a doctrine most 
 implicitly taught by the apostles ; and the absolute ne¬ 
 cessity of having the heart made a habitation of God 
 through the Spirit, is strongly and frequently insisted 
 on through the whole of the New Testament. See 
 the note on the following verse. 
 
 Verse 23. Thou shalt also make a table of shittim 
 wood] The same wood, the acacia, of which the ark- 
 staves, &c., were made. On the subject of the ark, 
 table of shew-bread, &c., Dr. Cudworth, in his very 
 learned and excellent treatise on the Lord’s Supper, has 
 the following remarks :— 
 
 “ When God had brought the children of Israel out 
 of Egypt, resolving to manifest himself in a peculiar 
 manner present among them, he thought good to dwell 
 amongst them in a visible and external manner; and 
 therefore, while they were in the wilderness, and so¬ 
 journed in tents, he would have a tent or tabernacle 
 built to sojourn with them also. This mystery of the 
 tabernacle was fully understood by the learned Nach- 
 manides, who, in few words, but pregnant, expresseth 
 
 429 
 
The golden table 
 
 EXODUS. 
 
 for the shew-bread. 
 
 a. M. 2513 . wood : two cubits shall be the 
 An. Exod.lsr. l. length thereof, and a cubit the 
 Slvan ' breadth thereof, and a cubit and 
 a half the height thereof. 
 
 24 And thou shalt overlay it with pure gold, 
 and make thereto a crown of gold round about. 
 
 25 And thou shalt make unto it a border of 
 a hand-breadth round about, and thou shalt 
 make a golden crown to the border thereof 
 round about. 
 
 26 And thou shalt make for it four rings 
 of gold, and put the rings in the four corners 
 that are on the four feet thereof. 
 
 y Chap, xxxvii. 16; Num. iv. 7. 
 
 himself to this purpose : ‘ The mystery of the taber¬ 
 nacle was this, that it was to be a place for the she- 
 chinah, or habitation of Divinity, to- be fixed in;’ and 
 this, no doubt, as a special type of God’s future dwell¬ 
 ing in Christ’s human nature, which was the True 
 Shechinah : but when the Jews were come into their 
 land, and had there built them houses, God intended 
 to have a fixed dwelling-house also; and therefore his 
 movable tabernacle was to be turned into a standing 
 temple. Now the tabernacle or temple, being thus as 
 a house for God to dwell in visibly, to make up the 
 notion of dwelling or habitation complete there must 
 be ail things suitable to a house belonging to it; hence, 
 in the holy place, there must be a table, and a candle¬ 
 stick, because this was the ordinary furniture of a room, 
 as the fore-commended Nachmanides observes. The 
 table must have its dishes, and spoons, and bowls, and 
 covers belonging to it, though they were never used ; 
 and always be furnished with bread upon it. The can¬ 
 dlestick must have its lamps continually burning. Hence 
 also there must be a continual fire kept in this house 
 of God upon the altar, as the focus of it ; to which 
 notion I conceive the Prophet Isaiah doth allude, chap, 
 xxxi. 9 : Whose fire is in Zion, and his furnace in 
 Jerusalem ; and besides all this, to carry the notion 
 etill farther, there must be some constant meat and pro¬ 
 vision brought into this house; which was done in the 
 sacrifices that were partly consumed by fire upon God’s 
 own altar, and partly eaten by the priests, who were 
 God’s family, and therefore to be maintained by him. 
 That which was consumed upon God’s altar was ac¬ 
 counted God's mess, as appeareth from Mai. i. 12, 
 where the altar is called God's table , and the sacrifice 
 upon it, God's meat: Ye say , The table of the Lord 
 is polluted; and the fruit thereof even his meat, is 
 contemptible. And often, in the law, the sacrifice is 
 called God’s onh lechem, i. e., his bread or food. 
 Wherefore it is farther observable, that besides the flesh 
 of the beast offered up in sacrifice, there was a min- 
 chah , i. e., a meat-offering, or rather bread-offering , 
 made of flour and oil; and a libamen or drink-offering, 
 which was always joined with the daily sacrifice, as 
 the bread and drink which w T as to go along with God’s 
 meat. It was also strictly commanded that there should 
 be salt in every sacrifice and oblation, because all meat 
 
 430 
 
 27 Over against the border a. m. 2513 . 
 shall the rings be for places An. Exod. isr. 1 . 
 of the staves to bear the Slvan ' 
 table. 
 
 28 And thou shalt make the staves of shittim 
 wood, and overlay them with gold, that the 
 table may be borne with them. 
 
 29 And thou shalt make y the dishes there¬ 
 of, and spoons thereof, and covers thereof, and 
 bowls thereof, z to cover withal: of pure gold 
 shalt thou make them. 
 
 30 And thou shalt set upon the table a shew- 
 bread before me alway. 
 
 z Or, to pour out withal. - a Lev. xxiv. 5, 6. 
 
 is unsavoury without salt, as Nachmanides hath here 
 also well observed ; ‘ because it was not honourable 
 that God’s meat should be unsavoury, without salt.’ 
 Lastly, all these things were to be consumed on the 
 altar ordy by the holy fire which came down from heaven, 
 because they were God’s portion, and therefore to be 
 eaten or consumed by himself in an extraordinary man¬ 
 ner.” See on ver. 22. 
 
 Yerse 29. The dishes thereof ] VTHyp kearothaiv , 
 probably the deep bowls in which they kneaded the 
 mass out of which they made the shew-bread. 
 
 And spoons thereof ] VT33 cappothaiv , probably 
 censers, on which they put up the incense ; as seems 
 pretty evident from Num. vii. 14, 20, 26, 32, 38, 44, 
 50, 56, 62, 68, 74, 80, 86, where the same word is 
 used, and the instrument, whatever it w 7 as, is always 
 represented as being filled with incense. 
 
 Covers thereof ] Vm&’p kesothaiv, supposed to be a 
 large cup or tankard, in which pure wine was kept on 
 the table along with the shew-bread for libations, which 
 were poured out before the Lord every Sabbath, when 
 the old bread was removed, and the new bread laid on 
 the table. 
 
 Bowls thereof ] V’jYpJD menakkiyothaiv, from HpJ 
 nakah, to clear away, remove, empty, &c.; supposed by 
 Calmet to mean, either the sieves by which the Levites 
 cleansed the wheat they made into bread, (for it is as¬ 
 serted that the grain, out of which the shew-bread was 
 made, was sowed,reaped,ground,sifted, kneaded, baked, 
 &c., by the Levites themselves,) or the ovens in which 
 the bread was baked. Others suppose they were ves¬ 
 sels which they dipped into the kesoth, to take out the 
 wine for libations. 
 
 Verse 30. Shew-bread] D'J3 OH 1 ? lechem panim, 
 literally, bread of faces ; so called, either because they 
 were placed before the presence or face of God in the 
 sanctuary, or because they were made square , as the 
 Jews will have it. It is probable that they were in 
 the form of cubes or hexaedrons, each side presenting 
 the same appearance ; and hence the Jews might sup¬ 
 pose they were called the bread or loaves of faces: 
 but the Hebrew text seems to intimate that they were 
 called the bread of faces, IT33 panim , because, as the 
 Lord says, they were set ’’JsS lephanai , before my face. 
 These loaves or cakes were twelve , representing, as is 
 
CHAP. XXV. 
 
 Its branches and, knops 
 
 The golden candlestick. 
 
 a. M. 2513 . 31 b And thou shall make a 
 
 An. Exod. 1st. i. candlestick of pure gold ; of 
 Sivap ~ beaten work shall the candle¬ 
 
 stick be made : his shaft, and his branches, 
 his bowls, his knops, and his flowers, shall be 
 of the same. 
 
 32 And six branches shall come out of the 
 sides of it; three branches of the candlestick 
 out of the one side, and three branches of the 
 candlestick out of the other side : 
 
 33 Three bowls made like unto almonds, 
 with a knop and a flower in one branch ; and 
 three bowls made like almonds in the other 
 branch, with a knop and a flower : so in the 
 
 b Chap. xxxvii. 17 ; 1 Kings vii. 49 ; Zech. iv. 2 ; 
 
 generally supposed, the twelve tribes of Israel. They 
 were in two rows of six each. On the top of each 
 row there was a golden dish with frankincense, which 
 was burned before the Lord, as a memorial, at the end 
 of the week, when the old loaves were removed and 
 replaced by new ones, the priests taking the former for 
 their domestic use. 
 
 It is more difficult to ascertain the use of these, or 
 what they represented, than almost any other emblem 
 in the whole Jewish economy. Many have conjectured 
 their meaning, and I feel no disposition to increase 
 their number by any addition of my own. The note 
 on ver. 23, from Dr. Cud worth, appears to me more 
 rational than any thing else I have met with. The 
 tabernacle was God’s house, and in it he had his table, 
 his bread , his wine , candlestick , &c., to show them that 
 he had taken up his dwelling among them. See the 
 note on ver. 23. 
 
 Verse 31. A candlestick of pure gold ] This candle¬ 
 stick or chandelier is generally described as having 
 one shaft or stock, with six branches proceeding from 
 it, adorned at equal distances with six flowers like 
 lilies, with as many bowls and knops placed alternately. 
 On each of the branches there was a lamp, and one 
 on the top of the shaft which occupied the centre; thus 
 there were seven lamps in all, ver. 37. These seven 
 lamps were lighted every pvening and extinguished 
 every morning. 
 
 We are not so certain of ‘he precise form of any in¬ 
 strument or utensil of the tabernacle or temple, as we are 
 of this, the golden table, and the two silver trumpets. 
 
 Titus, after the overthrow of Jerusalem, A. D. 70, 
 had the golden candlestick and the golden table of the 
 shew-bread, the silver trumpets , and the book of the 
 law , taken out of the temple and carried in triumph 
 to Rome ; and Vespasian lodged them in the temple 
 which he had consecrated to the goddess of Peace. 
 Some plants also of the balm of Jericho are said to 
 have been carried in the procession. At the foot of 
 Mount Palatine there are the ruins of an arch, on which 
 the triumph of Titus for his conquest of the Jews is 
 represented, and on which the several monuments which 
 were carried in the procession are sculptured, and par¬ 
 ticularly the golden candlestick, the tabic of the shew- 
 
 six branches that come out of A. M. 2513 . 
 the candlestick. An. Exod. isr. 1. 
 
 34 And in the candlestick shall Slvan ‘ 
 
 be four bowls, made like unto almonds, with 
 their knops and their flowers. 
 
 35 And there shall be a knop under two 
 branches of the same, and a knop under two 
 branches of the same, and a knop under two 
 branches of the same, according to the six 
 branches that proceed out of the candlestick. 
 
 36 Their knops and their branches shall be 
 of the same : all of it shall be one beaten 
 work of pure gold. 
 
 37 And thou shalt make the seven lamps 
 
 Heb. ix. 2 ; Rev. i. 12 ; iv. 5. 
 
 bread and the two silver trumpets. A correct model 
 of this arch, taken on the spot, now stands before me ; 
 and the spoils of the temple, the candlestick, the golden 
 table, and the two trumpets, are represented on the 
 panel on the left hand, in the inside of the arch, in 
 basso-relievo. The candlestick is not so ornamented 
 as it appears in many prints ; at the same time it looks 
 much better than it does in the engraving of this arch 
 given by Montfaucon, Antiq. Expliq., vol. iv., pi. 32. 
 It is likely that on the real arch this candlestick is less 
 in size than the original, as it scarcely measures three 
 feet in height. See the Diarium Italicum, p. 129. 
 To see these sacred articles given up by that God who 
 ordered them to be made according to a pattern ex¬ 
 hibited by himself, gracing the triumph of a heathen 
 emperor, and at last consecrated to an idol, affords 
 melancholy reflections to a pious mind. But these 
 things had accomplished the end for which they were 
 instituted, and were now of no farther use. The glo¬ 
 rious personage typified by all this ancient apparatus, 
 had about seventy years before this made his appear¬ 
 ance. The true light was come, and the Holy Spirit 
 poured out from on high; and therefore the golden 
 candlestick, by which they were typified, was given up. 
 The ever-during bread had been sent from heaven ; and 
 therefore the golden table, which bore its representa¬ 
 tive, the shew-bread, was now no longer needful. The 
 joyful sound of the everlasting Gospel was then pub¬ 
 lished in the world ; and therefore the silver trumpets 
 that typified this were carried into captivity, and their 
 sound was no more to be heard. Strange providence 
 but unutterable mercy of God ! The Jews lost both 
 the sign and the thing signified; and that very people, 
 who destroyed the holy city, carried away the spoils 
 of the temple, and dedicated them to the objects of 
 their idolatry, were the first in the universe to receive 
 the preaching of the Gospel, the light of salvation, 
 and the bread of life ! There is a sort of coincidence 
 or association here, which is worthy of the most serious 
 observation. The Jews had these significant emblems 
 to lead them to, and prepare them for, the things signi¬ 
 fied. They trusted in the former, and rejected the 
 latter l God therefore deprived them of both, and gave 
 up their temple to the spoilers, their land to desolation, 
 
 431 
 
 a 
 
EXODUS. 
 
 with its utensils 
 
 Weight of the candlestick , 
 a. M. 2513 . thereof: and c they shall d light 
 
 B. C. 1491. . . . r i 
 
 An. Exod. isr. l. the lamps thereof, that they may 
 
 SlYan ~ e give light over against f it. 
 
 38 And the tongs thereof, and the snuff- 
 
 dishes thereof, shall he of pure gold. 
 
 c Chap, xxvii. 21 ; xxx. 8; Lev. xxiv. 3, 4 ; 2 Chron. xiii. 11. 
 A Or, cause to ascend. - e Num. viii. 2.—— f Heb. the face of it. 
 
 39 Of a talent of pure gold shall a. m. 2513 . 
 
 J 10 B. C. 1491. 
 
 he make it, with all these vessels. An. Exod. isr! 1 
 
 40 And s look that thou make _ SlYan ‘ 
 them after their pattern, h which was showed 
 thee in the mount. 
 
 £ Chap. xxvi. 30; Num. viii. 4 ; 1 Chron. xxviii. 11,19; Acts 
 vii. 44 ; Heb. viii. 5.- h Heb. which thou wast caused to see. 
 
 and themselves to captivity and to the sword. The 
 heathens then carried away the emblems of their sal¬ 
 vation, and God shortly gave unto those heathens that 
 very salvation of which these things w r ere the emblems ! 
 Thus, because of their unbelief and rebellion, the king¬ 
 dom of heaven, according to the prediction of our blessed 
 Lord, teas taken from the Jews, and given to a na¬ 
 tion (the Gentiles) that brought forth the fruits thereof; 
 Matt. xxi. 43. Behold the goodness and severity 
 of God ! 
 
 Verse 39. Of a talent of pure gold shall he make 
 it, with all these vessels .] That is, a talent of gold in 
 weight was used in making the candlestick, and the 
 different vessels and instruments which belonged to it. 
 According to Bishop Cumberland, a talent was three 
 thousand shekels. As the Israelites brought each 
 half a shekel, chap, xxxviii. 26, so that one hundred 
 talents, one thousand seven hundred and seventy-five 
 shekels, were contributed by six hundred and three 
 thousand five hundred and fifty persons ; by halving 
 the number of the Israelites, he finds they contributed 
 three hundred and one thousand seven hundred and 
 seventy-five shekels in all. Now, as we find that this 
 number of shekels made one hundred talents, and one 
 thousand seven hundred and seventy-five shekels over, 
 if we subtract one thousand seven hundred and seventy- 
 five, the odd shekels, from three hundred and one 
 thousand seven hundred and seventy-five, we shall 
 have for a remainder three hundred thousand, the 
 number of shekels in one hundred talents : and if this 
 remainder be divided by one hundred, the number of 
 talents, it quotes three thousand, the number of shekels 
 in each talent. A silver shekel of the sanctuary, being 
 equal, according to Dr. Prideaux, to three shillings 
 English, three thousand such shekels will amount to 
 four hundred and fifty pounds sterling ; and, reckon¬ 
 ing gold to silver as fifteen to one, a talent of gold 
 will amount to six thousand seven hundred and fifty 
 pounds sterling : to which add two hundred and sixty- 
 three pounds for the one thousand seven hundred and 
 seventy-five shekels, at three shillings each, and it 
 makes a total of seven thousand and thirteen pounds, 
 which immense sum was expended on the candlestick 
 and its furniture. It is no wonder, then, (if the can¬ 
 dlestick in the second temple was equal in value to 
 that in the ancient tabernacle,) that Titus should think 
 it of sufficient consequence to be one of the articles, 
 with the golden table, and silver trumpets, that should 
 be employed to grace his triumph. Their intrinsic 
 worth was a matter of no consequence to Him whose 
 are the silver and gold, the earth and its fulness; they 
 had accomplished their design, and were of no farther 
 use, either in the kingdom of providence, or the king¬ 
 dom of grace. See the note on ver. 31, and see that 
 on chap, xxxviii. 24. 
 
 Verse 40. And look that thou make, <fc.] This 
 verse should be understood as an order to Moses after 
 the tabernacle, &c., had been described to him; as if 
 he had said : “ When thou comest to make all the 
 things that I have already described to thee, with the 
 other matters of which I shall afterwards treat, see 
 that thou make every thing according to the pattern 
 which thou didst see in the mount.” The Septuagint 
 have it, Kara rov tvkov tov dedeiyyevov cot' according 
 to the type — form or fashion, which ivas shoivn thee. 
 It appears to me that St. Paul had this command par¬ 
 ticularly in view when he gave that to his son Timo¬ 
 thy which we find in the second epistle, chap. i. 13 : 
 'YTVOTvmjaiv Exe vyiaivovrov Tioywv, uv Trap’ epov t]kov~ 
 aaq. “ Hold fast the form of sound ivords which 
 thou hast heard of me.” The tabernacle was a type 
 of the Church of God; that Church is built upon the 
 foundation of the prophets and apostles, Jesus Christ 
 being the chief corner-stone, Eph. ii. 20—22 : the doc¬ 
 trines, therefore, delivered by the prophets, Jesus 
 Christ, and his apostles, are essential to the constitu¬ 
 tion of this Church. As God, therefore, gave the 
 plan or form according to which the tabernacle must 
 be constructed, so he gives the doctrines according to 
 w T hich the Christian Church is to be modelled; and 
 apostles, and subordinate builders, are to have and 
 hold fast that form of sound words, and construct this 
 heavenly building according to that form or pattern 
 which has come through the express revelation of God. 
 
 In different parts of this work we have had occa¬ 
 sion to remark that the heathens borrowed their best 
 things from Divine revelation, both as it refers to what 
 w r as pure in their doctrines, and significant in their 
 religious rites. Indeed, they seem in many cases to 
 have studied the closest imitation possible, consistent 
 with the adaptation of all to their preposterous and 
 idolatrous worship. They had their Iao or Jove, in 
 imitation of the true JEHOVAH ; and from different 
 attributes of the Divine Nature they formed an innu¬ 
 merable group of gods and goddesses. They had also 
 their temples in imitation of the temple of God ; and 
 in these they had their holy and more holy places, in 
 imitation of the courts of the Lord’s house. The 
 heathen temples consisted of several parts or divisions : 
 1 . The area or porch; 2. The vaop or temple, similar 
 to the nave of our churches; 3. The adytum or holy 
 place, called also penetrate and sacrarium ; and, 4. The 
 oTucdodoyog or the inner temple, the most secret recess* 
 where they had their mysteria , and which answered 
 to the holy of holies in the tabernacle. And as there 
 is no evidence whatever that there was any temple 
 among the heathens prior to the tabernacle, it is rea¬ 
 sonable to conclude that it served as a model for all that 
 they afterwards built. They had even their portable 
 
 432 
 
CHAP. XXV. 
 
 The heathens borrowed many 
 
 temples, to imitate the tabernacle; and the shrines 
 for Diana, mentioned Acts xix. 24, were of this kind. 
 They had even their arks or sacred coffers, where 
 they kept their most holy things, and the mysterious 
 emblems of their religion; together with candlesticks 
 or lamps, to illuminate their temples, which had few 
 windows, to imitate the golden candlestick in the Mo¬ 
 saic tabernacle. They had even their processions, 
 in imitation of the carrying about of the ark in the 
 wilderness ; accompanied by such ceremonies as suf¬ 
 ficiently show, to an unprejudiced mind, that they bor¬ 
 rowed them from this sacred original. Dr. Dodd has 
 a good note on this subject, which I shall take the 
 liberty to extract. 
 
 Speaking of the ark, he says, 44 We meet with imi¬ 
 tations of this Divinely instituted emblem among seve¬ 
 ral heathen nations. Thus Tacitus, Be Moribus Ger- 
 manorum , cap. 40, informs us that the inhabitants of 
 the north of Germany, our Saxon ancestors, in general 
 worshipped Herthum or Hertham, i. e. the mother 
 earth: Hertham being plainly derived from arets, 
 earth, and DX am, mother: and they believed her to 
 interpose in the affairs of men, and to visit nations : 
 that to her, in a sacred grove in a certain island of 
 the ocean, a vehicle covered with a vestment was con¬ 
 secrated, and allowed to be touched by the priests only, 
 (compare 2 Sam. vi. 6, 7 ; 1 Chron. xiii. 9, 10,) who 
 perceived when the goddess entered into her secret 
 place, penetrate, and with profound veneration attended 
 her vehicle, which was drawn by cows ; see 1 Sam. vi. 
 7—10. While the goddess was on her progress, days 
 of rejoicing were kept in every place which she vouch¬ 
 safed to visit; they engaged in no war, they handled 
 no weapons; peace and quietness were then only 
 known, only relished, till the same priest reconducted 
 the goddess to her temple. Then the vehicle and vest¬ 
 ment, and, if you can believe it, the goddess herself, 
 were washed in a sacred lake.” 
 
 Apuleius, Be Aur. Asin., lib. ii., describing a solemn 
 idolatrous procession, after the Egyptian mode, says, 
 44 A chest, or ark, was carried by another, containing 
 their secret things, entirely concealing the mysteries 
 of religion.” 
 
 And Plutarch , in his treatise Be Iside, &c., de¬ 
 scribing the rites of Osiris, says, 44 On the tenth day 
 of the month, at night, they go down to the sea; and 
 the stolists, together with the priest, carry forth the 
 sacred chest, in which is a small boat or vessel of gold.” 
 
 Pausanius likewise testifies, lib. vii., c. 19, that 
 the ancient Trojans had a sacred ark, wherein was the 
 image of Bacchus, made by Vulcan, which had been 
 given to Dardanus by Jupiter. As the ark was depo¬ 
 sited in the holy of holies, so the heathens had in the 
 inmost part of their temples an adytum or penetrate, 
 to which none had access but the priests. And it is 
 Vol. I. ( 29 ) 
 
 sacred rites from the Hebrews 
 
 remarkable that, among the Mexicans, Vitzliputzli , 
 their supreme god, was represented under a human 
 shape, sitting on a throne, supported by an azure globe 
 which they called heaven ; four poles or sticks came 
 out from two sides of this globe, at the end of which 
 serpents’ heads were carved, the whole making a litter 
 which the priests carried on their shoulders whenever 
 the idol was shown in public.— Religious Ceremonies, 
 vol. iii., p. 146. 
 
 Calmet remarks that the ancients used to dedicate 
 candlesticks in the temples of their gods, bearing a 
 great number of lamps. 
 
 Pliny, Hist. Nat., lib. xxxiv, c. 3, mentions one 
 made in the form of a tree, with lamps in the likeness 
 of apples, which iUexander the Great consecrated in 
 the temple of Apollo. 
 
 And Athenceus, lib. xv., c. 19, 20, mentions one 
 that supported three hundred and sixty-five lamps, 
 which Bionysius the younger, king of Syracuse, dedi¬ 
 cated in the Prytaneum at Athens. As the Egyptians, 
 according to the testimony of Clemens Alexandrinus, 
 Strom., lib. i., were the first who used lamps in their 
 temples, they probably borrowed the use from the 
 golden candlestick in the tabernacle and temple. 
 
 From the solemn and very particular charge, Look 
 that thou make them after their pattern, which was 
 showed thee in the mount, it appears plainly that God 
 showed Moses a model of the tabernacle and all its 
 furniture ; and to receive instructions relative to this 
 was one part of his employment while on the mount 
 forty days with God. As God designed that this build¬ 
 ing, and all that belonged to it, should be patterns or 
 representations of good things to come, it was indis¬ 
 pensably necessary that Moses should receive a mode! 
 and specification of the whole, according to which he 
 might direct the different artificers in their construct¬ 
 ing the work. 1. We may observe that the whole 
 tabernacle and its furniture resembled a dwelling-house 
 and its furniture. 2. That this tabernacle was the 
 house of God, not merely for the performance of his 
 worship, but for his residence. 3. That God had pro¬ 
 mised to dwell among this people, and this was the 
 habitation which he appointed for his glory. 4. That 
 the tabernacle, as well as the temple, was a type of the 
 incarnation of Jesus Christ. See J ohn i. 14, and ii. 
 19, 21. 5. That as the glory of God was manifested 
 
 between the cherubim, above the mercy-scat, in this 
 tabernacle, so God icas in Christ, and h him dwelt 
 all the fulness of the Godhead bodily. 9. As in the 
 tabernacle were found bread, light, &c., probably all 
 these were emblematical of the ample provision made 
 in Christ for the direction, support, and salvation of 
 the soul of man. Of these, and many other things in 
 the law and the prophets, we shall know more when 
 mortality is swallowed up of life. 
 
 433 
 
The tabernacle and 
 
 EXODUS, 
 
 its ten curtains. 
 
 CHAPTER XXVI. 
 
 The ten curtains of the tabernacle, and of what composed, 1. Their length, 2, 3 ; their loops, 4, 5 ; their 
 taches, 6. The curtains of goats’hair for a covering, 7 ; their length and breadth, 8. Coupled with loops, 
 9, 10, and taches, 11. The remnant of the curtains, how to be employed, 12, 13. The covering of rams’ 
 skins, 14, The boards of the tabernacle for the south side , 15 ; their length , 16, tenons , 17, number , 18, 
 sockets , 19. Boards, dfC.,for the north side, 20, 21. Boards , dfc., for the west side, 22 ; for the corners , 
 23 ; their rings and sockets, 24, 25. The bars of the tabernacle, 26-30. The veil, its pillars, hooks, 
 and taches, 31—33. How to place the mercy-seat, 34. The table and the candlestick, 35. The hanging 
 for the door of the tent, 36 ; and the hangings for the pillars, 37. 
 
 A. m. 2513 . lY/TOREOVER a thou shalt 
 
 B. C. 1491. 1VA . . . , 
 
 An. Exod. isr. l. make the tabernacle with 
 
 Slvan ' ten curtains of fine twined linen, 
 and blue, and purple, and scarlet: with che- 
 rubims b of cunning work shalt thou make 
 
 them. 
 
 2 The length of one curtain shall be eight 
 and twenty cubits, and the breadth of one 
 curtain four cubits: and every one of the 
 curtains shall have one measure. 
 
 3 The five curtains shall be coupled toge¬ 
 ther one to another; and other five curtains 
 shall be coupled one to another. 
 
 4 And thou shalt make loops of blue, upon 
 the edge of the one curtain, from the selvage 
 in the coupling; and likewise shalt thou make 
 in the uttermost edge of another curtain, in 
 the coupling of the second. 
 
 5 Fifty loops shalt thou make in the one 
 curtain, and fifty loops shalt thou make in the 
 edge of the curtain that is in the coupling of 
 
 the second ; that the loops mav A. 2513 * 
 
 r J B. C. 1491. 
 
 take hold one of another. An. Exod. Isr. l. 
 
 6 And thou shalt make fifty Slvan ~ 
 taches of gold, and couple the curtains toge¬ 
 ther with the taches; and it shall be one 
 tabernacle. 
 
 7 And c thou shalt make curtains of goats’ 
 hair, to be a covering upon the tabernacle : 
 eleven curtains shalt thou make. 
 
 8 The length of one curtain shall be thirty 
 cubits, and the breadth of one curtain four 
 cubits : and the eleven curtains shall be all of 
 one measure. 
 
 9 And thou shalt couple five curtains by 
 themselves, and six curtains by themselves, 
 and shalt double the sixth curtain in the fore¬ 
 front of the tabernacle. 
 
 10 And thou shalt make fifty loops on the 
 edge of the one curtain that is outmost in 
 the coupling, and fifty loops in the edge of 
 the curtain which coupleth the second. 
 
 a Chap, xxxvi. 8.- b Heb. the work of a cunning workman 
 
 NOTES ON CHAP. XXVI. 
 
 Verse 1 . Thou shalt make the tabernacle] ptJPJO 
 mischan, from pi# shachan, to dwell, means simply a 
 dwelling place or habitation of any kind, but here it 
 means the dwelling place of Jehovah, who, as a king 
 in his camp, had his dwelling or pavilion among his 
 people, his table always spread, his lamps lighted, and 
 the priests, &c., his attendants, always in waiting. 
 From the minute and accurate description here given, 
 a good workman, had he the same materials, might 
 make a perfect fac simile of the ancient Jewish taber¬ 
 nacle. It was a movable building, and so constructed 
 that it might be easily taken to pieces, for the greater 
 convenience of carriage, as they were often obliged to 
 transport it from place to place, in their various jour¬ 
 ney ings. For the twined linen, blue, purple, and scar¬ 
 let, see the notes on chap. xxv. 4, &c. 
 
 Cherubims] See the note on chap. xxv. 18. 
 
 Cunning work] DttTl chosheb probably means a 
 sort of diaper, in which the figures appear equally per¬ 
 fect on both sides ; this was probably formed in the 
 loom. Another kind of curious work is mentioned, ver. 
 36, Qp't rokem, which we term needle-work; this was 
 probably similar to our embroidery, tapestry, or cloth of 
 a 434 
 
 or embroiderer. - c Chap, xxxvi. 14. 
 
 arras. It has been thought unlikely that these curi¬ 
 ous works were all manufactured in the wilderness : 
 what was done in the loom, they might have brought 
 with them from Egypt; what could be done by hand, 
 without the use of complex machinery, the Israelitish 
 women could readily perform with their needles, during 
 their stay in the wilderness. But still it seems pro¬ 
 bable that they brought even their looms with them. 
 The whole of this account shows that not only neces¬ 
 sary but ornamental arts had been carried to a con¬ 
 siderable pitch of perfection, both among the Israelites 
 and Egyptians. 
 
 The inner curtains of the tabernacle were ten in 
 number, and each in length twenty-eight cubits, and 
 four in breadth ; about sixteen ) 7 ards twelve inches 
 long, and two yards twelve inches broad. The cur¬ 
 tains were to be coupled together, five and five of a 
 side, by fifty loops, ver. 5, and as many golden clasps, 
 ver. 6, so that each might look like one curtain, 
 and the whole make one entire covering, which was 
 the first. 
 
 Verse 7. Curtains of goats' hair] Stuff made of 
 goats’ hair. See the note on chap. xxv. 4. This was 
 the second covering. 
 
 ( 29* I 
 
CHAP. XXVI. 
 
 The covering , hoards, and 
 a. M. 2513 . 11 And thou shalt make fifty 
 
 B. C. 1491. . r . , . J 
 
 An.Exod.isr. l. laches oi brass, and put the 
 
 __ taches into the loops, and couple 
 
 the d tent together, that it may be one. 
 
 12 And the remnant that remaineth of the 
 curtains of the tent, the half curtain that re¬ 
 maineth, shall hang over the backside of the 
 tabernacle. 
 
 13 And a cubit on the one side, and a cubit 
 on the other side, e of that which remaineth in 
 the length of the curtains of the tent, it shall 
 hang over the sides of the tabernacle, on this 
 side and on that side, to cover it. 
 
 14 And f thou shalt make a covering for the 
 tent of rams’ skins dyed red, and a covering 
 above of badgers’ skins. 
 
 15 And thou shalt make beards for the taber¬ 
 nacle of shittim wood standing up. 
 
 16 Ten cubits shall he the length of a board, 
 and a cubit and a half shall he the breadth of 
 one board. 
 
 17 Two s tenons shall there he in one board, 
 set in order one against another: thus shalt 
 thou make for all the boards of the tabernacle. 
 
 18 And thou shalt make the boards for the 
 tabernacle, twenty boards on the south side 
 southward. 
 
 19 And thou shalt make forty sockets of silver 
 under the twenty boards ; two sockets under 
 one board for his two tenons, and two sockets 
 under another board for his two tenons. 
 
 20 And for the second side of the taber- 
 
 d Or, covering. - e Hebrew, in the remainder or surplusage. 
 
 { Chap, xxxvi. 19. - S Heb. hands. 
 
 Verse 14. Rams' skins dyed red ] See on chap. xxv. 
 5. This was the third covering ; and what is called 
 the badgers' skins was the fourth. See the note on 
 chap. xxv. 5. Why there should have been four 
 coverings does not appear. They might have been 
 designed partly for respect; and partly to keep off dust 
 and dirt, and the extremely fine sand which in that de¬ 
 sert rises as it were on every breeze ; and partly to 
 keep off the intense heat of the sun, which would other¬ 
 wise have destroyed the poles, bars, boards, and the 
 whole of the wood work. As to the conjecture of some 
 that “ the four coverings were intended the better to 
 keep off the rain," it must appear unfounded to those 
 who know that in that desert rain was rarely ever seen. 
 
 Verse 15. Thou shalt make boards] These formed 
 what might be called the walls of the tabernacle, and 
 were made of shittim wood, the acacia Nilotica , which 
 Dr. Shaw says grows here in abundance. To have 
 worked the acacia into these boards or planks , the Is¬ 
 raelites must have had sawyers, joiners, &c., among 
 them ; but bow they got the tools is a question. But 
 as the Israelites were the general workmen of Egypt, 
 
 a 
 
 bars of the tabernacle. 
 
 nacle, on the north side, there A. M. 2513. 
 shall he twenty boards : An. Exod. isr. 1 
 
 21 And their forty sockets of Slvan ’ 
 silver; two sockets under one board, and 
 two sockets under another board. 
 
 22 And for the sides of the tabernacle west¬ 
 ward, thou shalt make six boards. 
 
 23 And two boards shalt thou make for the 
 corners of the tabernacle in the two sides. 
 
 24 And they shall be h coupled together be¬ 
 neath, and they shall be coupled together above 
 the head of it unto one ring: thus shall it be 
 for them both ; they shall be for the two corners. 
 
 25 And they shall be eight boards, and their 
 sockets of silver, sixteen sockets; two sockets 
 under one board, and two sockets under ano¬ 
 ther board. 
 
 26 And thou shalt make bars of shittim wood ; 
 five for the boards of the one side of the taber¬ 
 nacle, 
 
 27 And five bars for the boards of the other 
 side of the tabernacle, and five bars for the 
 boards of the side of the tabernacle, for the 
 two sides westward. 
 
 28 And the middle bar, in the midst of the 
 boards, shall reach from end to end. 
 
 29 And thou shalt overlay the boards with gold, 
 and make their rings of gold for places for the 
 bars : and thou shalt overlay the bars with gold. 
 
 30 And thou shalt rear up the tabernacle, 
 
 1 according to the fashion thereof, which was 
 showed thee in the mount. 
 
 h Hebrew, twined. -' Chapter xxv. 9, 40; xxvii. 8; Acts vii. 
 
 44; Heb. viii. 5. 
 
 and were brought up to every kind of trade for the ser¬ 
 vice of their oppressors, we may naturally suppose that 
 every artificer brought off some of his tools with him. 
 For though it is not at all likely that they had any ar¬ 
 mour or defensive weapons in their power, yet for the 
 reason above assigned they must have had the imple¬ 
 ments which were requisite for their respective trades. 
 
 Verse 16. Ten cubits shall be the length of a board] 
 Each of these boards or planks was about five yards 
 and two feet and a half long, and thirty-two inches 
 broad ; and as they are said to be standing up, this was 
 the height of the tabernacle. The length being thirty 
 cubits, twenty boards, one cubit and a half broad each, 
 make about seventeen yards and a half, and the breadth 
 was about five yards. 
 
 Verse 29. Thou shalt overlay the boards with gold] 
 It is not said how thick the gold was by which these 
 boards, &c., were overlaid ; it was no doubt done with 
 gold plates, but these must have been very thin, else the 
 boards, &c., must have been insupportably heavy. The 
 gold was probably something like our gold leaf, but not 
 brought to so great a degree of tenuity. 
 
 435 
 
EXODUS. 
 
 The veil of the tabernacle. 
 
 Place of the mercy-seat and table 
 
 A. M. 2513 . 3 1 And k thou shall make a 
 
 An. Exod. isr! l. veil of blue, and purple, and 
 Slvan ' scarlet, and fine twined .linen of 
 cunning work: with cherubims shall it be 
 
 made. 
 
 32 And thou shalt hang it upon four pillars 
 of shittim icood, overlaid with gold : their hooks 
 shall be of gold, upon the four sockets of silver. 
 
 33 And thou shalt hang up the veil under 
 the taches, that thou mayest bring in thither 
 within the veil 1 the ark of the testimony: 
 
 and the veil shall 
 you between m the 
 and the most holy. 
 
 34 And n thou shalt put the mercy-seat 
 upon the ark of the testimony, in the most 
 holy place. 
 
 35 And 0 thou shalt set the table without the 
 veil, and p the candlestick over against the table 
 on the side of the tabernacle toward the south : 
 and thou shalt put the table on the north side. 
 
 36 And q thou shalt make a hanging for the 
 
 livide unto A M. 2513 . 
 
 . . 7 B. C. 1491. 
 
 holy place An. Exod. Isr. 1. 
 
 Sivan. 
 
 k Chap, xxxvi. 35 ; Lev. xvi. 2 ; 2 Chron. iii. 14 ; Matt, xxvii. 
 51; Heb. ix. 3.- 1 Chapter xxv. 16; xl. 21.- m Lev. xvi. 2; 
 
 Verse 31. Thou shalt make a veil. ] nin2 parocheth, 
 from *pS parach, to break or rend; the inner veil of the 
 tabernacle or temple, (2 Chron. iii. 14,) which broke, 
 interrupted, or divided between the holy place and the 
 most holy ; the Holy Ghost this signifying, that the 
 ivay into the holiest of all ivas not yet made manifest, 
 while as the first tabernacle ivas standing. Compare 
 Heb. ix. 8. The Septuagint constantly render it by 
 KaraneTaapa. Hoes not the Hebrew name rO"12 pa¬ 
 rocheth moreover intimate the typical correspondence 
 of this veil to the body or fiesh of Christ 1 For this 
 KaraTtETaapa or veil was his fiesh, (Heb. x. 20,) which, 
 being rent, affords us a new and living way into the 
 holiest of all, i. e., into heaven itself. Compare Heb. 
 x. 19, 20 ; ix. 24. And accordingly when his blessed 
 body was rent upon the cross, this veil also (to aara- 
 TtETaopa tov lepov) eaxiodij, was rent in twain from 
 the top to the bottom ; Matt, xxvii. 51. — See Park- 
 hurst, under the word -pD. 
 
 The veil in the tabernacle was exceedingly costly ; 
 it was made of the same materials with the inner 
 covering, blue, purple, scarlet, fine twined linen, em¬ 
 broidered with cherubim, &c. It served to divide the 
 tabernacle into two parts : one, the outermost, called 
 the holy place ; the other, or innermost, called the 
 holy of holies, or the most holy place. In this was 
 deposited the ark of the covenant, and the other things 
 that were laid up by way of memorial. Into this the 
 high priest alone was permitted to enter, and that only 
 once in the year, on the great day of atonement. It 
 was in this inner place that Jehovah manifested him¬ 
 self between the cherubim. The Jews say that this 
 veil was four fingers’ breadth in thickness, in order to 
 prevent any person from seeing through it; but for 
 this, as Calmet observes, there was no necessity, as 
 there was no window or place for light in the taber¬ 
 nacle, and consequently the most simple veil would 
 have been sufficient to obstruct the discovery of any 
 thing behind it, which could only be discerned by the 
 light that came in at the door, or by that afforded by 
 the golden candlestick which stood on the outside of 
 this veil. 
 
 Verse 32. Their hooks shall be of gold\ 01T11 va- 
 veyhem, which we translate their hooks, is rendered 
 Ketyafadeg, capitals, by the Septuagint, and capita by 
 the Vulgate. As the word 11 vav or vau, plural D’ll 
 vavim, occurs only in this book, chap. xxvi. 32, 37 ; 
 
 436 
 
 Heb. ix. 2, 3.- n Chap. xxv. 21 ; xl. 20 ; Heb. ix. 5.- 0 Chap. 
 
 xl. 22 ; Heb. ix. 2.-P Chap. xl. 24.-1 Chap, xxxvi. 37. 
 
 xxvii. 10, 11, 17 ; xxxvi. 36, 38 ; xxxviii. 10, 11, 12, 
 17, 19, 28 ; and is used in these places in reference to 
 the same subject, it is very difficult to ascertain its 
 precise meaning. Most commentators and lexicogra¬ 
 phers think that the ideal meaning of the word is to 
 connect, attach, join to, hook; and that the letter 1 vau 
 has its name from its hook-like form, and its use as a 
 particle in the Hebrew language, because it serves to 
 connect the words and members of a sentence, and the 
 sentences of a discourse together, and that therefore 
 hook must be the obvious meaning of the word in all 
 the above texts. Calmet thinks this reason of no 
 weight, because the 1 vau of the present Hebrew alpha¬ 
 bet is widely dissimilar from the vau of the primitive 
 Hebrew alphabet, as may be seen on the ancient shekels; 
 on these the characters appear as in the word Jehovah, 
 chap, xxviii. 36. This form bears no resemblance to 
 a hook ; nor does the Samaritan ^ vau, which appears 
 to have been copied from this ancient character. 
 
 Calmet therefore contends, 1. That if Moses does 
 not mean the capitals of the pillars by the D’ll vavim 
 of the text, he mentions them nowhere; and it would 
 be strange that while he describes the pillars, their 
 sockets, bases, fillets, &c., &c., with so much exactness, 
 as will appear on consulting the preceding places, that 
 he should make no mention of the capitals; or that 
 pillars, every way so correctly formed, should have 
 been destitute of this very necessary ornament. 
 
 2. As Moses was commanded to make the hooks , 
 □'ll vavim, of the pillars and their fillets of silver, chap, 
 xxvii. 10, 11, and the hooks, vavim, of the pillars of the 
 veil of gold, chap, xxxvi. 36; and as one thousand seven 
 hundred and seventy-five shekels were employed in 
 making these hooks, vavim, overlaying their chapiters, 
 rasheyhem, their heads, and filleting them, 
 chap, xxxviii. 28 ; it is more reasonable to suppose 
 that all this is spoken of the capitals of the pillars than 
 of any kind of hooks, especially as hooks are mentioned 
 under the word taches or clasps in other places On 
 the whole it appears much more reasonable to trans¬ 
 late the original by capitals than by hooks. 
 
 After this verse the Samaritan Pentateuch intro¬ 
 duces the ten first verses of chap, xxx., and this 
 appears to be their proper place. Those ten verses 
 are not repeated in the thirtieth chapter in the Sama¬ 
 ritan, the chapter beginning with the 11th verse. 
 
 Verse 36. A hanging for the door of the tent] This 
 
 a 
 
CHAP. XXVII. 
 
 and its dimensions. 
 
 Altar of burnt-offerings , 
 
 a. M. 2513. door of the tent, of blue, and pur- 
 An. Exod. Isr. l. pie, and scarlet, and hue twined 
 Slvan ' linen, wrought with needlework. 
 37 And thou slialt make for the hanging 
 
 r Exodus, 
 
 may be called the first veil, as it occupied the door or 
 entrance to the tabernacle ; the veil that separated the 
 holy place from the holy of holies is called the second 
 veil, Heb. ix. 3. These two veils and the inner cover¬ 
 ing of the tabernacle were all of the same materials, 
 and of the same workmanship. See chap, xxvii. 16. 
 
 1. For the meaning and design of the tabernacle 
 see the note on chap. xxv. 40 : and while the reader 
 is struck with the curious and costly nature of this 
 building, as described by Moses, let him consider how 
 pure and holy that Church should be of which it was 
 a very expressive type ; and what manner of person 
 he should be in all holy conversation and godliness, 
 who professes to be a member of that Church for 
 which, it is written, Christ has given himself, that he 
 might sanctify and cleanse it; that he might present 
 it unto himself a glorious Church, not having spot, or 
 wrinkle, or any such thing ; but that it should be holy 
 and without blemish. See Eph. v. 25-27. 
 
 r five pillars of shittim wood , and A. M. 2513. 
 overlay them with gold, and their An. Exod. isr.’ l. 
 hooks shall be of gold : and thou Sivan ‘ 
 shalt cast five sockets of brass for them. 
 
 chap, xxxvi. 38. 
 
 2. In the Jewish tabernacle almost every thing was 
 placed out of the sight of the people. The holy of 
 holies was inaccessible, the testimony was compara¬ 
 tively hidden , as were also the mercy-seat and the 
 Divine glory. Under the Gospel all these things are 
 laid open, the way to the holiest is made manifest, the 
 veil is rent , and we have an entrance to the holiest by 
 the blood of Jesus, by a new and living way , which he 
 hath consecrated for us, through the veil, that is to say , 
 his flesh; Heb. x. 19, 20. How abundantly has God 
 brought life and immortality to light by the Gospel! 
 The awful distance is abolished, the ministry of recon¬ 
 ciliation is proclaimed, the kingdom of heaven is 
 opened to all believers, and the Lord is in his holy 
 temple. Sinner, weary of thyself and thy transgres¬ 
 sions, fainting under the load of thy iniquities, look 
 to Jesus; he died for thee, and will save thee. Be¬ 
 liever, stand fast in the liberty wherewith God has 
 made thee free, and be not entangled again in the 
 yoke of bondage. 
 
 CHAPTER XXVII. 
 
 The altar of burnt-offerings, and its dimensions, 1 ; its horns, 2 ; pans, shovels, 6fC., 3 ; its grate and net¬ 
 work, 4, 5 ; its staves, 6, 7. Court of the tabernacle, with its pillars and hangings, 9—15. Gate of the 
 court, its pillars, hangings, length, breadth, and height, 16—18. All the vessels used in the court of the 
 tabernacle to be of brass, 19. The Israelites to provide pure olive oil for the light, 20. Every thing to 
 be ordered by Aaron and his sons, 21. 
 
 A ND thou shalt make a an 
 altar of shittim wood, five 
 cubits long, and five cubits 
 broad : the altar shall be four-square ; and the 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 
 Sivan. 
 
 height thereof shall be three A. M. 2513 . 
 
 B. C. 1491. 
 
 CUbitS. An. Exod. Isr. 1. 
 
 2 And thou shalt make the Suan ' 
 horns of it upon the four corners thereof: 
 
 a Chap, xxxviii. 1 ; 
 
 NOTES ON CHAP. XXVII. 
 
 Verse 1 . Thou shalt make an altar ] ttUTD mizbeach, 
 from nUT zabach, to slay : Septuagint, dvcnaarripiov, 
 from Ouoiafa, to sacrifice, or from dvu, to kill, &c. 
 See the note on Gen viii. 20. 
 
 Four-square ] As this altar was five cubits long and 
 five broad, and the cubit is reckoned to be twenty-one 
 inches, hence it must have been eight feet nine inches 
 square, and about five feet three inches in height, the 
 amount of three cubits, taken at the same ratio. 
 
 Verse 2. Thou shalt make the horns of it] The 
 horns might have three uses: 1. For ornament. 2. To 
 prevent carcasses, &c., from falling off. 3. To tie 
 the victim to, previously to its being sacrificed. So 
 David : Bind the sacrifice with cords to the horns of 
 the altar; Psa. cxviii. 27. Horns were much used 
 in all ancient altars among the heathen, and some of 
 them were entirely constructed of the horns of the 
 beasts that had been offered in sacrifice; but such al- 
 
 Ezek. xliii. 13. 
 
 tars appear to be erected rather as trophies in honour of 
 their gods. On the reverses of several medals we find 
 altars represented with horns at the corners. There 
 is a medal of Antoninus on the reverse of which is an 
 altar, on which a fire burns, consecrated Divo Pio, 
 where the horns appear on each of the corners. 
 
 There is one of Faustina, on which the altar and 
 its horns are very distinct, the legend Pietas Augusta. 
 All the following have altars with horns. One of 
 Valerian, legend Consecratio; one of Claudius Gothi- 
 cus, same legend ; one of Quintillus, same legend ; one 
 of Crispina, with the legend Diis Gemtalibus ; and 
 several others. See Numismatica Antiq., a Musellio, 
 under Consecratio, in the index. 
 
 Callimachus, in hi3 Hymn to Apollo, line 60, intro¬ 
 duces him constructing an altar of the horns of the 
 animals slain by Diana :— 
 
 - iryt;e be ftupov 
 
 Es nepauv k. t. h. 
 
 437 
 
 a 
 
The court of the tabernacle, 
 
 EXODUS. 
 
 A M. 2513 . his horns shall be of the same ; 
 An. Exod. Isr. l. and b thou shall overlay it with 
 Si,an - brass. 
 
 3 And thou shalt make his pans to receive 
 his ashes, and his shovels, and his basins, 
 and his flesh-hooks, and his fire-pans : all the 
 vessels thereof thou shalt make of brass. 
 
 4 And thou shalt make for it a grate of net¬ 
 work of brass ; and upon the net shalt thou 
 make four brazen rings in the four corners 
 thereof. 
 
 5 And thou shalt put it under the compass 
 of the altar beneath, that the net may be even 
 to the midst of the altar. 
 
 6 And thou shalt make staves for the altar, 
 staves of shittim wood, and overlay them with 
 brass. 
 
 7 And the staves shall be put into the rings, 
 and the staves shall be upon the two sides of 
 the altar, to bear it. 
 
 8 Hollow with boards shalt thou make it: 
 c as d it was showed thee in the mount, so 
 shall they make it. 
 
 9 And e thou shalt make the court of the 
 tabernacle : for the south side southward, 
 
 b See Num. xvi. 38.- c Chap. xxv. 40; xxvi. 30. 
 
 with its pillars and hangings 
 there shall be hangings for the a. M. 2513 . 
 
 r r r- c B. C. 1491. 
 
 court of fine twined linen of a An. Exod. isr. 1 . 
 
 hundred cubits long for one side : Slvan ‘ 
 
 10 And the twenty pillars thereof and their 
 twenty sockets shall be of brass ; the hooks 
 of the pillars and their fillets shall be of silver. 
 
 11 And likewise for the north side, in length 
 there shall be hangings of a hundred cubits 
 long, and his twenty pillars and their twenty 
 sockets of brass ; the hooks of the pillars and 
 their fillets of silver. 
 
 12 And/or the breadth of the court on the 
 west side shall be hangings of fifty cubits : 
 their pillars ten, and their sockets ten. 
 
 13 And the breadth of the court on the east 
 side eastward shall be fifty cubits. 
 
 14 The hangings of one side of the gate 
 shall be fifteen cubits ; their pillars three, and 
 their sockets three. 
 
 15 And on the other side shall be hangings 
 fifteen cubits: their pillars three, and their 
 sockets three. 
 
 16 And for the gate of the court shall be 
 a hanging of twenty cubits, of blue, and pur¬ 
 ple, and scarlet, and fine twined linen, wrought 
 
 d Heb. be showed. - e Chap, xxxviii. 9. 
 
 Martial has these words : Cornibus arci frequens. 
 
 Verse 3. Thou shalt make his pans] VilYD sirothaiv, 
 a sort of large brazen dishes, which stood under the 
 altar to receive the ashes that fell through the grating. 
 
 His shovels ] VJT yaaiv. Some render this besoms ; 
 but as these were brazen instruments, it is more natural 
 to suppose that some kind of fire-shovels are intended, 
 or scuttles, which were used to carry off the ashes that 
 fell through the grating into the large pan or siroth. 
 
 His basins] vnpVD mizrekothaiv, from p”U zarak , 
 to sprinkle or disperse; bowls or basins to receive the 
 blood of the sacrifices, in order that it might be sprin¬ 
 kled on the people before the altar, &c. 
 
 His flesh-hooks] VTU7TD mizlegothaiv. That this 
 word is rightly translated flesh-hooks is fully evident 
 from 1 Sam. ii. 13, where the same word is used in 
 such a connection as demonstrates its meaning : And 
 the priest's custom with the people was, that when any 
 man offered sacrifice, the priest's servant came, while 
 the flesh was in the seething , with a flesh-hook 
 mazleg) of three teeth (prongs) in his hand, and he 
 struck it into the pan , &c. ; all that the flesh-hook 
 mazleg) brought up, the priest took for himself. 
 It was probably a kind of trident , or fork with three 
 prongs, and these bent to a right angle at the middle, 
 as the ideal meaning of the Hebrew seems to imply 
 crookedness or curvature in general. 
 
 His fire-pans] UfinriiD machtothaiv. Bishop Patrick 
 and others suppose that “ this was a larger sort of 
 vessel, wherein, probably, the sacred fire which came 
 
 438 
 
 down from heaven (Lev. ix. 24) was kept burning, 
 whilst they cleansed the altar and the grate from the 
 coals and the ashes ; and while the altar was carried 
 from one place to another, as it often was in the wil¬ 
 derness.” 
 
 Verse 4. Thou shalt make for it a grate] Calmet 
 supposes this altar to have been a sort of box, covered 
 with brass plates, on the top of which was a grating 
 to supply the fire with air, and permit the ashes to fall 
 through into the siroth or pan that was placed below. 
 At the four corners of the grating were four rings and 
 four chains, by which it was attached to the four 
 horns; and at the sides were rings for the poles of 
 shittim wood with which it was carried. Even on this 
 there is a great variety of opinions. 
 
 Verse 8. Hollow with boards] It seems to have 
 been a kind of frame-work , and to have had nothing 
 solid in the inside, and only covered with the grating 
 at the top. This rendered it more light and portable. 
 
 Verse 9. The court of the tabernacle] The taber¬ 
 nacle stood in an enclosure or court, open at the top. 
 This court was made with pillars or posts, and hang¬ 
 ings. It was one hundred cubits, or about fifty-eight 
 yards and a half, in length; t&e breadth we learn from 
 verses 12 and 18; and five cubits, or nearly three 
 yards, high, ver. 18. And as this was but half the 
 height of the tabernacle, chap. xxvi. 16, that sacred 
 building might easily be seen by the people from 
 without. 
 
 Verse 16. And for the gate of the court] If appears 
 
 a 
 
CHAP. XXVII. 
 
 All the vessels to he of brass , 
 
 A. M. 2513 . with needlework : and their pil- 
 An.Exod. isr.i. lars shall he four, and their 
 _ blvan ~ sockets four. 
 
 17 All the pillars round about the court 
 shall he filleted with silver; their hooks shall 
 he of silver, and their sockets of brass. 
 
 18 The length of the court shall he a hun¬ 
 dred cubits, and the breadth f fifty every 
 where, and the height five cubits of fine 
 twined linen, and their sockets of brass. 
 
 19 All the vessels of the tabernacle in all 
 the service thereof, and all the pins thereof, 
 
 { Heb. fifty by fifty. -? Lev. xxiv. 2.- h Heb. to ascend up. 
 
 * Chap. xxvi. 31, 33.- k Chap. xxx. 8 ; 1 Sam. iii. 3 ; 2 Chron. 
 
 that the hangings of this gate were of the same mate¬ 
 rials and workmanship with that of the inner covering 
 of the tabernacle, and the outer and inner veil. See 
 chap. xxvi. 36. 
 
 Verse 19. All the vessels —shall be of brass .] It 
 would have been improper to have used instruments 
 made of the more precious metals about this altar, as 
 they must have been soon worn out by the severity of 
 the service. 
 
 Verse 20. Pure oil olive beaten ] That is, such oil 
 as could easily be expressed from the olives after they 
 had been bruised in a mortar ; the mother drop , as it 
 is called, which drops out of itself as soon as the olives 
 are a little broken, and which is much purer than that 
 which is obtained after the olives are put under the 
 press. 
 
 Columella , who is a legitimate evidence in all such 
 matters, says that the oil which flowed out of the fruit 
 either spontaneously, or- with little .application of the 
 force of the press, was of a much finer flavour than 
 that which was obtained otherwise. Quoniam longe 
 melioris saporis est, quod minore vi preli, quasi luxu¬ 
 rious , dejluxerit. —Colum., lib. xii., c. 50. 
 
 To cause the lamp to burn always ] They were to 
 be kept burning through the whole of the night, and 
 some think all the day besides; but there is a differ¬ 
 ence of sentiment upon this subject. See the note on 
 the following verse. 
 
 This oil and continual flame were not only emble¬ 
 matical of the unction and influences of the Holy 
 Ghost, but also of that pure spirit of devotion which 
 ever animates the hearts and minds of the genuine wor¬ 
 shippers of the true God. The temple of Vesta, 
 where a fire was kept perpetually burning, seems to 
 have been formed on the model of the tabernacle ; and 
 from this the followers of Zeratusht, commonly called 
 Zoroaster , appear to have derived their doctrine of 
 the perpetual fire , which they still worship as an em¬ 
 blem of the Deity. 
 
 Verse 2 1. The tabernacle of the congregation ] The 
 place where all the assembly of the people were to 
 worship, where the God of that assembly was pleased 
 to reside, and to which, as the habitation of their king 
 and protector, they were ever to turn their faces in all 
 their adorations. 
 
 Before the testimony ] That is, the ark where the 
 
 a 
 
 ordered by Aaron and his sons 
 
 and all the pins of the court, A. M. 2513 . 
 shall he of brass. An. Exod. isr. 1, 
 
 20 And b thou shalt command Slvan ~ 
 the children of Israel, that they bring thee 
 pure oil olive beaten for the light, to cause 
 the lamp h to burn always, 
 
 21 In the tabernacle of the congregation, 
 
 1 without the veil, which is before the testi¬ 
 mony : k Aaron and his sons shall order it from 
 evening; to morning; before the Lord : 1 it shall 
 he a statute for ever unto their generations, on 
 the behalf of the children of Israel. 
 
 xiii. 11.- 1 Chapter xxviii. 43 , xxix. 9, 28 ; Lev. iii. 17; xvi. 
 
 34; xxiv. 9; Num. xviii. 23 ; xix. 21; 1 Sam. xxx. 25. 
 
 tables of the covenant were deposited. See chap, 
 xxv. 16. 
 
 41 
 
 Aaron and his sows] These and their descendants 
 being the only legitimate priests, God having established 
 the priesthood in this family. 
 
 Shall order it from evening to morning'] Josephus 
 says the whole of the seven lamps burned all the night; 
 in the morning four were extinguished, and three kept 
 burning through the whole day. Others assert that 
 the whole seven were kept lighted both day and night 
 continually; but it appears sufficiently evident, from 
 1 Sam. iii. 3, that these lamps were extinguished in 
 the morning: And ere the lamp of God went out in 
 the temple of the Lord , where the ark of God ivas, and 
 Samuel was laid dozen to sleep, &c. See also chap, 
 xxx. 8 : And when Aaron lighteth the lamps at 
 even. It appears therefore that the business of the 
 priests was to light the lamps in the evening ; and either 
 to extinguish them in the morning, or permit them to 
 burn out, having put in the night before as much oil as 
 was necessary to last till day-light. 
 
 A statute for ever] This ordering of the lamps 
 night and morning, and attendance on the service of 
 the tabernacle, was a statute that was to be in full force 
 while the tabernacle and temple stood, and should have 
 its spiritual accomplishment in the Christian Church to 
 the end of time. Reader, the tabernacle and temple 
 are both destroyed ; the Church of Christ is established 
 in their place. The seven golden candlesticks were 
 typical of this Church and the glorious light it pos¬ 
 sesses, Rev. i. 12-20 ; and Jesus Christ, the Fountain 
 and Dispenser of this true light, walks in the midst of 
 them. Reader, hast thou that celestial flame to en¬ 
 lighten and animate thy heart in all those acts of de¬ 
 votion which thou professest to pay to him as thy Ma¬ 
 ker, Redeemer, and Preserver l What is thy profes¬ 
 sion, and what thy religious acts and services, without 
 this l A sounding brass, a tinkling cymbal. 
 
 Tep.tullian asserts that all the ancient heathens 
 borrowed their best notions from the sacred writings : 
 « Which,” says he, “ of your poets, which of your 
 sophists, have not drunk from the fountain of the pro¬ 
 phets l It is from those sacred springs that your phi¬ 
 losophers have refreshed their thirsty spirits; and if 
 they found any thing in the Holy Scriptures which hit 
 
 439 
 
Aaron and Ids sons to be set 
 
 EXODUS. 
 
 their fancy, or which served their hypothesis, they took 
 and turned it to a compliance with their own curiosity, 
 not considering those writings to be sacred and unalter¬ 
 able, nor understanding their true sense, every one 
 altering them according to his own fancy.”— Apologet. 
 
 The reader’s attention has already been called to 
 this point several times in the preceding parts of this 
 work, and the subject will frequently recur. At the 
 conclusion of chap. xxv. we had occasion to observe 
 that the heathens had imitated many things in that Di¬ 
 vine worship prescribed by Moses; but in application 
 to their own corrupt system every thing was in a cer¬ 
 tain measure falsified and distorted, yet not so far as 
 to prevent the grand outlines of primitive truth from 
 being discerned One of the most complete imitations 
 of the tabernacle and its whole service is found in the 
 very, ancient temple of Hercules, founded probably by 
 the Phoenicians, at Gades , now Cadiz, in Spain, so mi¬ 
 nutely described by Silius ltalicus from actual obser¬ 
 vation. He observes that though the temple was at 
 that time very ancient, yet the beams were the same 
 that had been placed there by the founders, and that 
 they were generally supposed to be incorruptible; a 
 quality ascribed to the shittim wood, termed Ijvlov aarjir- 
 rov, incorruptible wood, by the Septuagint. That wo¬ 
 men were not permitted to enter this temple, and that 
 no swine were ever suffered to come near it. That 
 the priests did not wear party-coloured vestments, but 
 were always clothed in fine linen, and their bonnets 
 made of the same. That they offered incense to their 
 god, their clothes being ungirded; for the same reason 
 doubtless given chap. xx. 26, that in going up to the 
 altar nothing unseemly might appear, and therefore they 
 permitted their long robes to fall down to their feet. 
 Pie adds, that by the laws of their forefathers they 
 bore on their sacerdotal vestments the latus clavus, 
 which was a round knob or stud of purple with which 
 the robes of the Roman knights and senators were 
 adorned, which these priests seem to have copied from 
 the breastplate of judgment made of cunning work, 
 
 apart for the priest's office. 
 
 embroidered with purple , blue , &c. See chap, xxviii. 
 15. They also ministered barefooted, their hair was 
 trimmed or cut off, and they observed the strictest 
 continency, and kept a perpetual fire burning on their 
 altars. And he farther adds that there was no image 
 or similitude of the gods to be seen in that sacred 
 place. This is the substance of his description; but 
 as some of my readers may wish to see the original, 
 I shall here subjoin it. 
 
 Vulgatum (nee cassa fides) ab origine fani 
 Impositas durare trabes, solasque per cevum 
 Condentum novisse manus: hie credere gaudent 
 Consedisse Deum, seniumque repellere templis. 
 Turn, queis fas et honos adyti penetralia nosse , 
 Fcemineos prohibent gressus, ac limine cur ant 
 Setigeros arcere sues: nec discolor ulli 
 Ante aras cultus: velantur corpora lino, 
 
 Et Pelusiaco preefulget stamine vertex. 
 
 Discinctis mos thura dare, atque e lege parentum 
 Sacrificam lato vest.em distinguere clavo. 
 
 Pes nudus, tonsaeque coma;, castumque cubile, 
 Irrestincta focis servant altaria flammae. 
 
 Sed nulla effigies, simulacrave nota Deorum 
 Majestate locum, et sacro implevere timore. 
 
 Punicor., lib. iii., ver. 17-31. 
 
 This is such a remarkable case that I think myself 
 justified in quoting it at length, as an extraordinary 
 monument, though corrupted, of the tabernacle and its 
 service. It is probable that the original founders had 
 consecrated this temple to the true God, under the name 
 of el, the strong God, or Sk el gibbor, the 
 strong, prevailing, and victorious God, Isa. ix. 6, out 
 of whom the Greeks and Romans made their Hercules , 
 or god of strength; and, to make it agree with this 
 appropriation, the labours of Hercules were sculptured 
 on the doors of this temple at Gades. 
 
 In foribus labor Alcidw Lernwa recisis 
 Anguibus Hydra jacet , &c., &c. 
 
 CHAPTER XXVIII. 
 
 Aaron and his sons are set apart for the priest’’s office, 1 . Garments to be provided for them, 2, 3. What 
 these garments were, 4, and of what made, 5. The ephod, its shoulder-pieces and girdle, 6—8. The two 
 onyx stones, on which the names of the twelve tribes were to be engraven, 9—14. The breastplate of judg¬ 
 ment ; its tivelve precious stones, engraving, rings, chains, and its use, 15—29. The Urim and Thummim, 
 30. The robe of the ephod, its border, bells, pomegranates, cfc., and their use, 31—35. The plate of 
 pure gold and its motto, 36, to be placed on Aaron’s mitre, 37, 38. The embroidered coat for Aaron, 39. 
 Coats, girdles, and bonnets, 40. Aaron and his sons to be anointed for the priest's office, 41. Other 
 articles of clothing and their use, 42, 43. 
 
 A ND take thou unto thee 
 a Aaron thy brother, and 
 his sons with him, from among 
 the children of Israel, that he may minister 
 
 A. M. 2513. 
 
 B. C. 149.1. 
 An. Exod. Isr. 1. 
 
 Sivan. 
 
 unto me in the priest’s office, 
 even Aaron, Nadab, and Abihu, 
 Eleazar, and Ithamar, Aaron’s 
 sons. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 
 Sivan. 
 
 a Num. xviii. 7; Ecclus. xlv. 6; 
 
 Heb. v. 1, 4. 
 
 NOTES ON CHAP. XXYIII. 
 
 Yerse 1 . Aaron—and his sews] The priesthood 
 was to be restrained to this family because the public 
 
 440 
 
 worship was to be confined to one place ; and previously 
 to this the eldest in every family officiated as priest, 
 there being no settled place of worship. It has been 
 
 a. 
 
CHAP. XXVIII. 
 
 Holy garments are 
 
 A. M. 2513. 2 And b thou shalt make holv 
 
 B. C. 1491. r A , , , 
 
 An.Exod.lsr.1. garments tor Aaron thy brother, 
 
 Slvan ~ for glory and for beauty. 
 
 3 And c thou shalt speak unto all that are 
 
 b Chap. xxix. 5, 29 ; xxxi. 10 ; xxxix. 1,2; Lev. viii. 7, 30 ; 
 Num. xx. 26, 28; Ecclus. xlv. 7, 8. - c Chap. xxxi. 6 ; xxxv. 
 
 very properly observed that, if Moses had not acted 
 by the Divine appointment, he would not have passed 
 by his own family, which continued in the condition of 
 ordinary Levites, and established the priesthood , the 
 only dignity in the nation, in the family of his brother 
 Aaron. “ The priests, however, had no power of a 
 secular nature, nor does it appear from history that they 
 ever arrived at any till the time of the Asmoneans or 
 Maccabees.” See the note on chap. xix. 22. 
 
 Verse 2. For glory and for beauty. ] Four articles 
 of dress were prescribed for the priests in ordinary, 
 and four more for the high-priest. Those for the priests 
 in general were a coat, drawers, & girdle, and a bonnet. 
 Besides these the high-priest had a robe, an ephod, a 
 breastplate, and a plate or diadem of gold on his fore¬ 
 head. The garments, says the sacred historian, were 
 for honour and for beauty. They were emblematical 
 of the office in which they ministered. 1. It was ho¬ 
 nourable. They were the ministers of the Most High, 
 and employed by him in transacting the most important 
 concerns between God and his people, concerns in 
 which all the attributes of the Divine Being were in¬ 
 terested, as well as those which referred to the present 
 and eternal happiness of his creatures. 2. They were 
 for beauty. They were emblematical of that holiness 
 and purity which ever characterize the Divine nature 
 and the worship which is M T orthy of him, and which 
 are essentially necessary to all those who wish to serve 
 him in the beauty of holiness here below, and without 
 which none can ever see his face in the realms of glory. 
 Should not the garments of all those who minister in 
 holy things still be emblematical of the things in which 
 they minister 1 Should they not be for glory and beauty, 
 expressive of the dignity of the Gospel ministry, and 
 that beauty of holiness without which none can see 
 the Lord 1 As the high-priest’s vestments, under the 
 law, were emblematical of what was to come, should 
 not the vestments of the ministers of the Gospel bear 
 some resemblance of what is come ? Is then the dis¬ 
 mal black, now worn by almost all kinds of priests and 
 ministers, for glory and for beauty ? Is it emblemati¬ 
 cal of any thing that is good, glorious, or excellent 1 
 How unbecoming the glad tidings announced by Chris¬ 
 tian ministers is a colour emblematical of nothing but 
 mourning and wo, sin, desolation, and death ! How 
 inconsistent the habit and office of these men! Should 
 it be said, “ These are only shadows, and are useless 
 because the substance is come.” I ask, Why then is 
 black almost universally worn 1 why is a particular 
 colour preferred, if there be no signification in any l 
 Is there not a danger that in our zeal against shadows, 
 we shall destroy or essentially change the substance 
 itself! Would not the same sort of argumentation 
 exclude water in baptism, and bread and wine in the 
 sacrament of the Lord’s Supper 1 The while surplice 
 in the service of the Church is almost the only thing 
 
 to he made for them. 
 
 wise-hearted, d whom I have A. M. 2513 . 
 filled with the spirit of wisdom, An. Exod. isr! 1 
 that they may make Aaron’s Slvan ~ 
 garments to consecrate him, that he may 
 
 31-35; xxxvi. 1, 2; Isa. xxviii. 24-29.- d Chap. xxxi. 3 
 
 xxxv. 30, 31; Dent, xxxiv. 9 ; James i. 17. 
 
 that remains of those ancient and becoming vestments 
 which God commanded to be made for glory and beauty. 
 Clothing, emblematical of office, is of more consequence 
 than ^generally imagined. Were the great officers 
 of the crown, and the great officers of justice, to clothe 
 themselves like the common people when they appear 
 in their public capacity, both their persons and their 
 decisions would be soon held in little estimation. 
 
 Verse 3. Whom I have filled with the spirit of wis¬ 
 dom ] So we find that ingenuity in arts and sciences, 
 even those of the ornamental kind, comes from God. 
 It is not intimated here that these persons were filled 
 with the spirit of wisdom for this purpose only; for 
 the direction to Moses is, to select those whom he 
 found to be expert artists, and those who were such, 
 God shows by these words, had derived their know¬ 
 ledge from himself. Every man should be permitted 
 as far as possible to follow the bent or direction of his 
 own genius, when it evidently leads him to new inven¬ 
 tions, and improvements on old plans. How much 
 has both the labour of men and cattle been lessened by 
 improvements in machinery ! And can we say that 
 the wisdom which found out these improvements did 
 not come from God 1 No man, by course of tea ling 
 or study, ever acquired a genius of this kind : we cal] 
 it natural, and say it was bom with the man. Moses 
 teaches us to consider it as Divine. Who taught 
 Newton to ascertain the laws by which God governs 
 the universe, through which discovery a new source 
 of profit and pleasure has been opened to mankind 
 through every part of the civilized world ? No read¬ 
 ing, no study, no example, formed his genius. God, 
 who made him, gave him that compass and bent of 
 mind by which he made those discoveries, and for 
 which his name is celebrated in the earth. When I 
 see Napier inventing the logarithms; Copernicus, 
 Des Cartes, and Kepler contributing to pull down 
 the false systems of the universe, and Newton demon¬ 
 strating the true one; and w T hen I see the long list of 
 patentees of useful inventions, by whose industry and 
 skill long and tedious processes in the necessary arts 
 of life have been shortened, labour greatly lessened, 
 and much time and expense saved ; I then see, with 
 Moses, men who are wise-hearted, whom God has 
 filled with the spirit of wisdom for these very pur¬ 
 poses ; that he might help man by man, and that, as 
 time rolls on, he might give to his intelligent creatures 
 such proofs of his Being, infinitely varied wisdom, and 
 gracious providence, as should cause them to depend 
 on him, and give him that glory which is due to his 
 name. 
 
 How pointedly does the Prophet Isaiah refer to this 
 sort of teaching as coming from God, even in the most 
 common and less difficult arts of life ! The whole pas¬ 
 sage is worthy of the reader’s most serious attention. 
 
 “ Doth the ploughman plough all day to sow 1 doth ho 
 
 441 
 
The garments which the 
 
 EXODUS. 
 
 priests are to wear. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 
 An. Exod. Isr. 1. QITlCe. 
 
 Si van. 
 
 minister unto me in the priest’s 
 
 _______ 4 And these are the garments 
 
 which they shall make; e a breastplate, and 
 
 f an ephod, and * a robe, and A. M. 2513. 
 n a broidered coat, a mitre, and An. Exod. isr. 1 
 a girdle : and they shall make Slvan ~ 
 holy garments for Aaron thy brother, and his 
 
 e Yer. 15.- f Yer. 6. - s Ver. 31. 
 
 open and break the clods of his ground 1 When he 
 hath made plain the face thereof, doth he not cast 
 abroad the fitches, and scatter the cummin, and cast 
 in the principal wheat, and the appointed barlhy, and 
 the rye, in their place 1 For his God doth instruct 
 him to discretion, and doth teach him. For the fitches 
 are not threshed with a threshing-instrument, neither 
 is a cart-wheel turned about upon the cummin ; but the 
 fitches are beaten out with a staff, and the cummin with 
 a rod. Bread corn is bruised ; because he will not 
 ever be threshing it, nor break it with the wheel of 
 his cart, nor bruise it with his horsemen. This also 
 cometh forth from the Lord of hosts, who is won¬ 
 derful in counsel, and excellent in working,” Isa. 
 xxviii. 24—29. 
 
 But let us take heed not to run into extremes here ; 
 machinery is to help man, not to render him useless. 
 The human hand is the great and most perfect machine, 
 let it not be laid aside. In our zeal for machinery 
 we are rendering all the lower classes useless ; filling 
 the land with beggary and vice, and the workhouses 
 with paupers ; and ruining the husbandman with op¬ 
 pressive poor-rates. Keep machinery as a help to the 
 human hand, and to lighten the labour, but never let it 
 supersede either. 
 
 This principle, that God is the author of all arts 
 and sciences, is too little regarded : Every good gift, 
 and every perfect gift, says St. James, comes from 
 above, from the father of lights. Why has God 
 constructed every part of nature with such a profusion 
 of economy and skill, if he intended this skill should 
 never be discovered by man, or that man should not 
 attempt to examine his works in order to find them 
 out \ From the works of creation what proofs, aston¬ 
 ishing and overwhelming proofs, both to believers and 
 infidels, have been drawn both of the nature, being, 
 attributes, and providence of God ! What demonstra¬ 
 tions of all these have the Archbishop of Cambray, 
 Dr. Nieuwentyt, Dr. Derham, and Mr. Charles Bon¬ 
 net, given in their philosophical works! And who 
 gave those men this wisdom! GOD, from whom 
 alone MIND, and all its attributes, proceed. While 
 we see Count de Bujfon and Swammerdam examining 
 and tracing out all the curious relations, connections, 
 and laws of the animal kingdom ;— Tournefort , Ray, 
 and Linne, those of the vegetable ;— Theophrastus, 
 Werner, Klaproth, Cronstedt, Morveau, Reamur, Kir- 
 wan, and a host of philosophical chemists, Boerhaave, 
 Boyle, Stahl, Priestley, Lavoisier, Fourcroy, Black, 
 and Davy, those of the mineral ; the discoveries they 
 have made, the latent and important properties of 
 vegetables and minerals which they have developed, 
 the powerful machines which, through their discove¬ 
 ries, have been constructed, by the operations of which 
 the human slave is restored to his own place in society, 
 the brute saved from his destructive toil in our manu- 
 
 442 
 
 h Ver. 39; Exod. xxxix. 2-21. 
 
 factories, and inanimate, unfeeling nature caused to 
 perform the work of all these better, more expedi¬ 
 tiously, and to much more profit; shall we not say 
 that the hand of GOD is in all this ? Only I again 
 say, let machinery aid man, and not render him use¬ 
 less. The nations of Europe are pushing mechanical 
 power to a destructive extreme. He alone girded 
 those eminent men, though many of them knew him 
 not; he inspired them with wisdom and understand¬ 
 ing ; by his all-pervading and all-informing spirit he 
 opened to them the entrance of the paths of the depths 
 of science, guided them in their researches, opened to 
 them successively more and more of his astonishing 
 treasures, crowned their persevering industry with his 
 blessing, and made them his ministers for good to man¬ 
 kind. The antiquary and the medalist are also his 
 agents; their discernment and penetration come from 
 him alone. By them, how many dark ages of the 
 world have been brought to light; how many names 
 of men and places, how many customs and arts, that 
 were lost, restored ! And by their means a few busts, 
 images, stones, bricks, coins, rings, and culinary uten¬ 
 sils, the remaining wrecks of long-past numerous cen¬ 
 turies, have supplied the place of ivritlen documents, 
 and cast a profusion of light on the history of man, 
 and the history of providence. And let me add, that 
 the providence which preserved these materials, and 
 raised up men to decipher and explain them, is itself 
 gloriously illustrated by them. 
 
 Of all those men (and the noble list might be greatly 
 swelled) we may say the same that Moses said of 
 Bezaleel and Aholiab: “ GOD hath filled them with 
 the Spirit of God, in wisdom, and in understanding, 
 and in knowledge ; and in all manner of workmanship, 
 to devise cunning works ; to work in gold and in silver, 
 and in brass, in cutting of stones, carving of timber, 
 and in all manner of workmanship ;” chap. xxxi. 3—6. 
 “ The works of the Lord are great, sought out of all 
 them that have pleasure therein;” Psa. cxi. 2. 
 
 Verse 4. Breastplate ] j choshen. See on chap, 
 xxv. 7. 
 
 Ephod ] T£){n*. See the note on chap. xxv. 7. 
 
 Robe ] meil, from alah, to go up, go upon ; 
 
 hence the meil may be considered as an upper coat, a 
 surtout. It is described by Josephus as a garment 
 that reaches down to the feet, not made of two dis¬ 
 tinct pieces, but was one entire long garment, woven 
 throughout. This was immediately under the ephod. 
 See on ver. 31, &c. 
 
 Broidered coat] nJHD kethoneth, tashbets, 
 
 what Parkhurst translates a close, strait coat or gar¬ 
 ment ; according to Josephus, “ a tunic circumscribing 
 or closely encompassing the body, and having tight 
 sleeves for the arms.” This was immediately under 
 the meil or robe, and answered the same purpose to 
 the priests that our shirts do to us. See on ver. 13. 
 
Directions f or making the CHAP. XXVIII. garments of the priests, c\c 
 
 A. M. 2513. sons, that he may minister unto 
 
 B. C. 1491. . , • .f rr 
 
 An.Exod. isr. l. me in the priests office. 
 
 Slvan - 5 And they shall take gold, and 
 blue, and purple, and scarlet, and fine linen : 
 
 6 1 And they shall make the ephod of gold, 
 of blue, and of purple, of scarlet, and fine 
 twined linen, with cunning work. 
 
 7 It shall have the two shoulder-pieces 
 thereof joined at the two edges thereof; and 
 so it shall be joined together. 
 
 8 And the k curious girdle of the ephod, 
 which is upon it, shall be of the same, accord¬ 
 ing to the work thereof; even of gold, of blue, 
 and purple, and scarlet, and fine twined linen. 
 
 9 And thou shalt take two onyx stones, and 
 grave on them the names of the children of 
 Israel: 
 
 10 Six of their names on one stone, and 
 
 * Chap, xxxix. 2, 4, 27, 29.- k Or, embroidered ; ch. xxxix. 20 ; 
 
 Isa. xi. 5 ; Rev. i. 13. _ 
 
 Milre] mitsnepheth. As this word comes 
 
 from the root tsanaph, to roll or wrap round, it 
 
 evidently means that covering of the head so universal 
 in the eastern countries which we call turban or tur- 
 band, corrupted from the Persian doolbend, 
 
 which signifies what encompasses and binds the head 
 or body; and hence is applied, not only to this cover¬ 
 ing of the head, but to a sash in general. As the 
 Persian word is compounded of dool or dawal, a 
 
 revolution, vicissitude, wheel, &c., and binden, 
 
 to bind; it is very likely that the Hebrew words in 
 dur, to go round, and £333 benet, a band, may have 
 been the original of doolbend and turband. It is 
 sometimes called serbend, from j*** ser, the 
 
 head, and bidden, to bind. The turban consists 
 
 generally of two parts : the cap, which goes on the 
 head; and the long sash of muslin, linen, or silk, that 
 is wrapped round the head. These sashes are gene¬ 
 rally several yards in length. 
 
 A girdle ] £DJ3X abnet, a belt or girdle ; see before. 
 This seems to have been the same kind of sash or 
 girdle, so common in the eastern countries, that con¬ 
 fined the loose garments about the waist; and in 
 which their long skirts were tucked up when they 
 were employed in work, or on a journey. After being 
 tied round the waist, the two ends of it fell down 
 before, to the skirts of their robes. 
 
 Verse 8. The curious girdle of the ephod ] The 
 word 3£££n chesheb, rendered here curious girdle, sig¬ 
 nifies merely a kind of diaper, or embroidered work ; 
 (see the note on chap. xxvi. 1 ;) and it is widely different 
 from £333X abnet, which is properly translated girdle 
 ver. 4. The meaning therefore of the text, according 
 to some, is this, that the two pieces, ver. 7, which con¬ 
 nected the parts of the ephod at the shoulders where 
 the onyx stones were set, should be of the same tex¬ 
 ture with the ephod itself, i. e., of gold, blue, pur- 
 
 a 
 
 the other six names of the rest A. M. 2513. 
 on the other stone, according to An. Exod. isr. 1 
 their birth. Slvan ~ 
 
 11 1 With the work of an engraver in stone, 
 like the engravings of a signet, shalt thou en¬ 
 grave the two stones with the names of the 
 children of Israel: thou shalt make them to 
 be set in ouches of gold. 
 
 12 And thou shalt put the two stones upon 
 the shoulders of the ephod for stones of me¬ 
 morial unto the children of Israel : and m Aaron 
 shall bear their names before the Lord, upon 
 his two shoulders, n for a memorial. 
 
 13 And thou shalt make ouches of gold ; 
 
 14 And two chains of pure gold at the ends; 
 of wreathen work shalt thou make them, and 
 fasten the wreathen chains to the ouches. 
 
 15 And 0 thou shalt make the breastplate 
 
 1 Wisd. xviii. 24.- m Ver. 29 ; chap, xxxix. 7.-“See Josh. 
 
 iv. 7 ; Zech. vi. 14.-°Chap. xxxix. 8. 
 
 pie, scarlet, and fine twined linen, embroidered together. 
 But others suppose that some kind of a girdle is meant, 
 different from the abnet, ver. 39, being only of plain 
 workmanship. 
 
 Verse 9. Two onyx stones ] See on chap. xxv. 7. 
 
 Verse 11. Like the engravings of a signet\ So 
 signets or seals were in use at this time, and engraving 
 on precious stones was then an art, and this art, which 
 was one of the most elegant and ornamental, was car¬ 
 ried in ancient times to a very high pitch of perfection, 
 and particularly among the ancient Greeks ; such a 
 pitch of perfection as has never been rivalled, and can¬ 
 not now be even well imitated. And it is very likely 
 that the Greeks themselves borrowed this art from the 
 ancient Hebrews, as we know it flourished in Egypt 
 and Palestine long before it was known in Greece. 
 
 Verse 12. Aaron shall bear their names before the 
 Lord ] He was to consider that he was the represen¬ 
 tative of the children of Israel; and the stones on the 
 ephod and the stones on the breastplate were for a 
 memorial to put Aaron in remembrance that he was 
 the priest and mediator of the twelve tribes; and, 
 speaking after the manner of men, God was to be put 
 in mind of the children of Israel, their wants, &c., as 
 frequently as the high priest appeared before him with 
 the breastplate and the ephod. See ver. 29. 
 
 Verse 13. Ouches of gold ] mishbetsoth, 
 
 strait places, sockets to insert the stones in, from 
 shabats, to close, inclose, straiten. Socket, in this 
 place, would be a more proper translation, as ouch can¬ 
 not be traced up to any legitimate authority. It appears 
 sometimes to signify a hook, or some mode of attach¬ 
 ing things together. 
 
 Verse 15. The breastplate of judgment ] OStPD ftj?n 
 choshen mishpat, the same as the choshen, see 
 chap. xxv. 7, but here called the breastplate of judg¬ 
 ment, because the high priest wore it upon his breast 
 when he went to ask counsel of the Lord, to give judgv. 
 
 443 
 
EXODUS. 
 
 The precious stones 
 
 A. M. 2513. of judgment with cunning work ; 
 
 B. C. 1491. JO O’ 
 
 An. Exod.lsr. i. after the work of the ephod thou 
 Slvan ' shalt make it; of gold, of blue, 
 and of purple, and of scarlet, and of fine 
 twined linen, shalt thou make it. 
 
 16 Four-square it shall be, being doubled; 
 a span shall be the length thereof, and a span 
 shall be the breadth thereof. • 
 
 17 p And thou shalt i set in it settings of 
 stones, even four rows of stones : the first row 
 shall be a r sardius, a topaz, and a carbuncle : 
 this shall be the first row. 
 
 18 And the second row shall be an emerald, 
 a sapphire, and a. diamond. 
 
 PChap. xxxix. 10, &c.-Heb .fill it in fillings of stone. 
 
 ment in any particular case ; as also when he sat as 
 fudge to teach the law, and to determine controversies. 
 See Lev. x. 11 ; Deut. xvii. 8, 9. 
 
 Verse 16. Four-square it shall be\ Here we have 
 the exact dimensions of this breastplate, or more pro¬ 
 perly breast-piece or stomacher. It was a span in 
 length and breadth when doubled , and consequently 
 two spans long one way before it was doubled. Be- 
 
 of the breastplate 
 
 19 And the third row a ligUre, A. M. 2513 . 
 
 an agate, and an amethyst. An. Exod. Isr. 1 
 
 20 And the fourth row a beryl, Sivan ‘ 
 and an onyx, and a jasper : they shall be set 
 in gold in their s enclosings. 
 
 21 And the stones shall be with the names 
 of the children of Israel, twelve, according to 
 their names, like the engravings of a signet ; 
 every one with his name shall they be accord¬ 
 ing to the twelve tribes. 
 
 c_) 
 
 22 And thou shalt make upon the breast 
 plate chains at the ends of wreathen work, 
 o/*pure gold. 
 
 23 And thou shalt make upon the breast- 
 
 r Or, ruby. - s Heb. fillings. 
 
 tween these doublings, it is supposed, the Urim and 
 Thummim were placed. See on ver. 30. 
 
 Verse 17. Four rows of stones ] With a name on 
 each stone, making in all the tw r elve names of the 
 twelve tribes. And as these were disposed according 
 to their birth, ver. 10, we may suppose they stood in 
 this order, the stones being placed also in the order in 
 which they are produced, ver. 17—20 :— 
 
 Upon a Sardius or Ruby 
 
 - Topaz 
 
 - Carbuncle 
 
 Upon an Emerald 
 -—— a Sapphire 
 -— Diamond 
 
 Upon a Ligure or Jacinth 
 
 - Agate 
 
 •- Amethyst 
 
 Upon a Beryl, or Chrysolite 
 
 - Onyx, or Sardonyx 
 
 - Jasper 
 
 FIRST 
 
 was engraven 
 
 SECOND 
 
 was engraven 
 
 THIRD 
 
 was engraven 
 
 FOURTH 
 
 was engraven 
 
 ROW. 
 
 Reuben 
 
 Simeon 
 
 Levi 
 
 ROW. 
 
 Judah 
 
 Issachar 
 
 Zebulun 
 
 ROW. 
 
 Dan 
 
 Naphtali 
 
 Gad 
 
 ROW. 
 
 Asher 
 
 Joseph 
 
 Benjamin 
 
 pisn 
 
 mirr 
 
 niOT 1 
 
 jSut 
 
 Sons of Leah. 
 
 Sons of Bilhah, Rachel’s maid. 
 Sons of Zilpah, Leah’s maid 
 Sons of Rachel. 
 
 In this order the Jews in general agree to place 
 them. See the Jerusalem Tar gum on this place, and 
 the Targum upon Canticles v. 14 ; and see also Ains¬ 
 worth. The Targum of Jonathan says, “ These four 
 rows were placed opposite to the four quarters of the 
 world; but this could only be when laid down hori¬ 
 zontally, for when it hung on the breast of the high 
 priest it could have had no such position. As it is 
 difficult to ascertain in every case what these precious 
 stones were, it may be necessary to consider this sub¬ 
 ject more at large. 
 
 1. A Sardius, DTK odem, from the root adam , he 
 was ruddy; the ruby, a beautiful gem of a fine deep 
 red colour. The sardius , or sardie stone, is defined 
 to be a precious stone of a blood-red colour, the best 
 of which come from Babylon. 
 
 2. A Topaz, m£33 pitdah, a precious stone of a pale 
 dead green , with a mixture of yellow, sometimes of a 
 
 444 
 
 fine yellow ; and hence it was called chrysolite by the 
 ancients, from its gold colour. It is now considered 
 by mineralogists as a variety of the sapphire. 
 
 3. Carbuncle, r\p13 bareketh, from p-Q barak , to 
 lighten, glitter , or glister; a very elegant gem of a 
 deep red colour, with an admixture of scarlet. From 
 its bright lively colour it had the name carbunculus, 
 which signifies a little coal; and among the Greeks 
 avdpai; anthrax, a coal, because w T hen held before the 
 sun it appears like a piece of bright burning charcoal. 
 It is found only in the East Indies, and there but rarely. 
 
 4. Emerald, *]33 nophech, the same with the ancient 
 smaragdus; it is one of the most beautiful of all the 
 gems, and is of a bright green colour, without any other 
 mixture. The true oriental emerald is very scarce, and 
 is only found at present in the kingdom of Cambay. 
 
 5. Sapphire, T3D sappir. See this described, chap, 
 xxiv. 10. 
 
 a 
 
The chains and rings CHAP. XX v III. of the breastplate 
 
 a. M. 2513 . plate 6 7 8 9 10 * 1 two rings of gold, and 
 
 It C 1491 * ° . ° 
 
 An. Exod. isr! l. shalt put the two rings on the 
 
 _ Slvan ‘ two ends of the breastplate. 
 
 24 And thou shalt put the two wreathen 
 chains of gold in the two rings, which are on 
 the ends of the breastplate. 
 
 25 And the other two ends of the two 
 u wreathen chains , thou shalt fasten in the two 
 ouches, and put them on the shoulder-pieces v 
 of the ephod before it. 
 
 26 And thou shalt make two rings of gold, 
 and thou shalt put them upon the two ends 
 of the breastplate, in the border thereof, which 
 is in the side of the ephod inward. 
 
 27 And two other rings of gold thou shalt 
 
 1 Chap. xxv. 11-15.- u Chap, xxviii. 14 ; xxxix. 15. 
 
 6. Diamond, dSiV yahalom, from oSn halam, to beat 
 or smite upon. The diamond is supposed to have this 
 name from its resistance to a blow, for the ancients 
 have assured us that if it be struck with a hammer, 
 upon an anvil, it will not break , but either break them 
 or sink into the surface of that which is softest. This 
 is a complete fable, as it is well known that the dia¬ 
 mond can be easily broken, and is capable of being 
 entirely volatilized or consumed by the action of fire. 
 It is, however, the hardest, as it is the most valuable, 
 of all the precious stones hitherto discovered, and one 
 of the most combustible substances in nature. 
 
 7. Ligure, leshem, the same as the jacinth or 
 hyacinth ; a precious stone of a dead red or cinnamon 
 colour, with a considerable mixture of yellow. 
 
 8. Agate, 112 shebo. This is a stone that assumes 
 such a variety of hues and appearances, that Mr. Park- 
 hurst thinks it derives its name from the root 2V shab, 
 to turn, to change, 11 as from the circumstance of the 
 agate changing its appearance without end, it might be 
 called the varier .” Agates are met with so variously 
 figured in their substance, that they seem to represent 
 the sky, the stars, clouds, earth, water, rocks, vil¬ 
 lages, fortifications, birds, trees, flowers, men, and 
 animals of different kinds. Agates have a ivhite, red¬ 
 dish, yellowish, or greenish ground. They are only 
 varieties of the flint, and the lowest in value of all the 
 precious stones. 
 
 9. Amethyst, rnSnN achlamah, a gem generally 
 of a purple colour, composed of a strong blue and deep 
 red. The oriental amethyst is sometimes of a dove 
 colour, though some are purple, and others white like 
 diamonds. The name amethyst is Greek, ayedvoToc, 
 and it was so called because it was supposed that it 
 prevented inebriation. 
 
 10. The Beryl, KHSHn tarshish. Mr. Parkhurst 
 derives this name from "in tar, to go round, and EJJJ? 
 shash, to be vivid or bright in colour. If the beryl be 
 intended, it is a pellucid gem of a bluish green colour, 
 found in the East Indies, and about the gold mines of 
 Peru. But some of the most learned mineralogists and 
 critics suppose the chrysolite to be meant. This is a 
 gem of a yellowish green colour, and ranks at present 
 
 a 
 
 make, and shall put them on the a. m. 2013. 
 
 . , r 1 1 1 , B. C. 1491. 
 
 two sides 01 the ephod under- An. Exod. isr. 1 . 
 
 neath, toward the forepart there- iSlvaTK 
 
 of, over against the other coupling thereof, 
 
 above the curious girdle of the ephod. 
 
 28 And they shall bind the breastplate by 
 the rings thereof, unto the rings of the ephod 
 with a lace of blue, that it may be above the 
 curious girdle of the ephod, and that the 
 breastplate be not loosed from the ephod. 
 
 29 And Aaron shall bear the names of the 
 children of Israel in the breastplate of judg¬ 
 ment upon his heart, when he goeth in unto 
 the holy place , w for a memorial before the 
 Lord continually. 
 
 v Chap, xxviii. 7, 25; xxxix. 4.- w Ver. 12. 
 
 among the topazes. Its name in Greek, chrysolite, 
 XpvcroXiOog, literally signifies the golden stone. 
 
 11. The Onyx, DiT# shoham. See the notes on 
 Gen. ii. 12 ; Exod. xxv. 7. There are a great num¬ 
 ber of different sentiments on the meaning of the origi¬ 
 nal ; it has been translated beryl, emerald, prasius, sap¬ 
 phire, sardius, ruby, cornelian, onyx, and sardonyx. 
 It is likely that the name may signify both the onyx 
 and sardonyx. This latter stone is a mixture of the 
 chalcedony and cornelian, sometimes in strata, at other 
 times blended together, and is found striped with white 
 and red strata or layers. It is generally allowed that 
 there is no real difference, except in the degree of 
 hardness, between the onyx, cornelian, chalcedony 
 sardonyx, and agate. It is well known that the onyx 
 is of a darkish horny colour, resembling the hoof or 
 nail, from which circumstance it has its name. It has 
 often a plate of a bluish ivhite or red in it, and when 
 on one or both sides of this white there appears a plate 
 of a reddish colour, the jewellers, says Woodward, 
 call the stone a sardonyx. 
 
 12. Jasper, nDt?’ yashepheh. The similarity of the 
 Hebrew name has determined most critics and mine¬ 
 ralogists to adopt- the jasper as intended by the origi¬ 
 nal word. The jasper is usually defined a hard stone, 
 of a beautiful bright green colour, sometimes clouded 
 with white, and spotted with red or yellow. Minera¬ 
 logists reckon not less than fifteen varieties of this 
 stone: 1. green; 2. red; 3. yellow; 4. brown; 5. 
 violet; 6. black ; 7. bluish grey ; 8. milky white ; 
 
 9. variegated with green, red, and yellow clouds ; 
 
 10. green with red specks; 11. veined with various 
 colours, apparently in the form of letters ; 12. with 
 variously coloured zones; 13. with various colours 
 mixed without any order; 14. with many colours to¬ 
 gether ; 15. mixed with particles of agate. It can 
 scarcely be called a precious stone ; it is rather a dull 
 opaque rock. 
 
 In examining what has been said on these different 
 precious stones by the best critics, I have adopted such 
 explanations as appeared to me to be best justified by 
 the meaning and use of the original words; but I can¬ 
 not say that the stones which I have described are 
 
 445 
 
The Urim and Thummim 
 
 EXODUS. 
 
 to he put in the breastplate. 
 
 a. M. 2513. 30 And * thou shall put in the 
 
 An. Exod. Isr. I. breastplate of judgment the Urim 
 Siyan ~ and the Thummim; and they 
 shall be upon Aaron’s heart when he goeth 
 
 x Lev. viii. 8 ; Num. xxvii. 21 ; Deut. xxxiii. 8 ; 1 Sam. xxviii. 
 
 0; Ezra ii. 63 ; Neh. vii. 65 ; Ecclus. xlv. 10. 
 
 precisely those intended by the terms in the Hebrew 
 text, nor can I take upon me to assert that the tribes 
 are arranged exactly in the manner intended by Mo¬ 
 ses ; for as these things are not laid down in the text 
 in such a way as to preclude all mistake, some things 
 must be left to conjecture. Of several of these stones 
 many fabulous accounts are given by the ancients, and 
 indeed by the moderns also : these I have in general 
 omitted because they are fabulous; as also all spirit¬ 
 ual meanings which others have found so plentifully 
 in each stone, because I consider some of them puerile, 
 all futile , and not a few dangerous. 
 
 Verse 30. Thou shall put in the breastplate — the 
 Urim and the Thummim .] What these were has, I be¬ 
 lieve, never yet been discovered. 1. They are no¬ 
 where described. 2. There is no direction given to 
 Moses or any other how to make them. 3. Whatever 
 they were, they do not appear to have been made on 
 this occasion. 4. If they were the work of man at 
 all, they must have been the articles in the ancient 
 tabernacle, matters used by the patriarchs, and not here 
 particularly described, because well known. 5. It is 
 probable that nothing material is designed. This is 
 the opinion of some of the Jewish doctors. Rabbi 
 Menachem on this chapter says, “ The Urim and 
 Thummim were not the work of the artificer; neither 
 had the artificers or the congregation of Israel in them 
 any work or any voluntary offering; but they were a 
 mystery delivered to Moses from the mouth of God, 
 or they were the work of God himself, or a measure 
 of the Holy Spirit.” 6. That God was often consult¬ 
 ed by Urim and Thummim, is sufficiently evident from 
 several scriptures ; but how or in what manner he was 
 thus consulted appears in none. 7. This mode of 
 consultation, whatever it was, does not appear to have 
 been in use from the consecration of Solomon’s tem¬ 
 ple to the time of its destruction; and after its de¬ 
 struction it is never once mentioned. Hence the Jews 
 say that the five following things, which were in the 
 first temple, were wanting in the second : “ 1. The 
 ark with the mercy-seat and cherubim; 2. The fire 
 which came down from heaven ; 3. The shechinah or 
 Divine presence; 4. The Holy Spirit, i. e., the gift 
 of prophecy; and, 5. The Urim and Thummim.” 
 
 8. As the word D'llN urim signifies lights, and the 
 word D’Dn tummim, perfections, they were probably 
 designed to point out the light —•the abundant informa¬ 
 tion, in spiritual things, afforded by the wonderful re¬ 
 velation which God made of himself by and under the 
 law ; and the perfection—entire holiness and strict 
 conformity to himself, which this dispensation required, 
 and which are introduced and accomplished by that 
 dispensation of light and truth, the Gospel, which was 
 prefigured and pointed out by the law and its sacrifices , 
 &c. ; and in this light the subject has been viewed by 
 the Vulgate, where the words are translated doctrina 
 
 446 
 
 in before the Lord : y and Aaron A. M. 2513 . 
 
 . r . B. C. 1491. 
 
 shall bear the judgment 01 the An. Exod. Isr. 1 
 
 children of Israel upon his heart Slvan ‘ _ 
 
 before the Lord continually. 
 
 y Zech. vi. 13; 2 Cor. vii. 3; Heb. ii. 17. 
 
 et veritas, doctrine and truth —a system of teaching 
 proceeding from truth itself. The Septuagint trans¬ 
 late the original by bipMOLg nai aTipOna, the manifesta¬ 
 tion and the truth; meaning probably the manifesta¬ 
 tion which God made of himself to Moses and the 
 Israelites, and the truth which he had revealed to 
 them, of which this breastplate should be a continual 
 memorial. 
 
 All the other versions express nearly the same 
 things, and all refer to intellectual and spiritual sub¬ 
 jects, such as light, truth, manifestation, doctrine, per¬ 
 fection, &c., &c., not one of them supposing that any 
 thing material is intended. The Samaritan text is 
 however different; it adds here a whole clause not 
 found in the Hebrew: -AAp- 
 
 ArAT veasitha eth haurim veeth hattum- 
 mim, Thou shalt make the Urim and the Thummim. 
 If this reading be admitted, the Urim and Thummim 
 were manufactured on this occasion as well as the 
 other articles. However it be, they are indescribable 
 and unknown. 
 
 The manner in which the Jews suppose that the 
 inquiry was made by Urim and Thummim is the fol¬ 
 lowing : “ When they inquired the priest stood with 
 his face before the ark, and he that inquired stood be¬ 
 hind him with his face to the back of the priest; and 
 the inquirer said, Shall I go up ? or, Shall I not go 
 up ? And forthwith the Holy Ghost came upon the 
 priest, and he beheld the breastplate, and saw therein 
 by the vision of prophecy, Go up, or, Go not up, in the 
 letters which showed forth themselves upon the breast¬ 
 plate before his face.” See Num. xxvii. 18, 21 , 
 Judg. i. 1; xx. 18, 28; 1 Sam. xxiii. 9-12; xxviii. 
 6 ; and see Ainsworth. 
 
 It was the letters that formed the names of the 
 twelve tribes upon the breastplate, which the Jews sup¬ 
 pose were used in a miraculous way to give answers 
 to the inquirers. Thus when David consulted the 
 Lord whether he should go into a city of Judea, three 
 letters which constituted the word nbj? aloh , go, rose 
 up or became prominent in the names on the breast¬ 
 plate ; y ain, from the name of Simeon, b lamed from 
 the name of Levi, and n he from the name of Judah, 
 But this supposition is without proof. 
 
 Among the Egyptians, a breastplate something like 
 that of the Jewish high-priest was worn by the presi¬ 
 dent of the courts of justice. Diodorus Siculus has 
 these words : E^ope'i <5’ ovtoc; 7t epc ~ov rpaxp'hov eit 
 XP vtjr lQ uTiVasuc pprypevov tuv tzoXweTiuv ?u6ov, 
 
 6 Trpoapyopsvov AAH0EIAN. “ He bore about his neck 
 a golden chain, at which hung an image set about with 
 or composed of precious stones, which was called 
 TRUTH.”—Bib. Hist., lib. i., chap. Ixxv., p. 225. 
 And ho farther adds, that as soon as the president 
 put this gold chain about his neck, the legal proceed¬ 
 ings commenced, but not before. And that when the 
 
 a 
 
CHAP. XXVIII. 
 
 The robe of the ephod, 
 
 A. M. 2513 . 3 1 And 2 thou shalt make the 
 
 An. Exod. Isr. l. robe of the ephod all of blue. 
 
 Slvan ‘ 32 And there shall be a hole 
 in the top of it, in the midst thereof: it shall 
 have a binding of woven work round about the 
 hole of it, as it were the hole of a a haber¬ 
 geon, that it be not rent. 
 
 33 And beneath , upon the b hem of it, thou 
 shalt make pomegranates of blue, and of pur¬ 
 ple, and of scarlet, round about the hem 
 thereof ; and bells of gold between them round 
 about: 
 
 34 A golden bell and a pomegranate, a 
 
 and the golden plate 
 
 golden bell and a pomegranate, A. M. 2513 . 
 upon the hem of the robe round An. Exod. Isr. l 
 about. Sivan ‘ 
 
 35 c And it shall be upon Aaron to minis¬ 
 ter : and his sound shall be heard when he 
 goeth in unto the holy place before the Lord, 
 and when he cometli out, that he die not. 
 
 36 And d thou shalt make a plate of pure 
 gold, and grave upon it, like the engravings 
 of a signet, HOLINESS TO THE LORD. 
 
 37 And thou shalt put it on a blue lace, 
 that it may be upon the mitre ; upon the fore 
 front of the mitre it shall be. 
 
 7 Chap. xxxix. 22; Lev. viii. 7.- a Chap, xxxix. 23.- b Or, 
 
 skirts ; chap, xxxix. 24-26. 
 
 case of the plaintiff and defendant had been fully and 
 fairly heard, the president turned the image of truth, 
 which was hung to the golden chain round his neck, 
 toward the person whose cause was found to be just,” by 
 which he seemed to intimate that truth was on his side. 
 
 JEHan , in his Hist. Var ., lib. xxxiv., gives the same 
 account. “ The chief justice or president,” he says, 
 “was always a priest, of a venerable age and acknow¬ 
 ledged probity. E t%e tie sat aya?pa nept top avxeva 
 ek . cairdeipov Atdov , teat eica?wtro aya'Xua AAH0EIA. 
 And he had an image which was called TRUTH en¬ 
 graved on a sapphire , and hung about his neck with a 
 gold chain.” 
 
 Peter du Val mentions a mummy which he saw at 
 Cairo, in Egypt, round the neck of which was a chain, 
 having a golden plate suspended, which lay on the 
 breast of the person, and on which was engraved the 
 figure of a bird. This person was supposed to have 
 been one of the supreme judges ; and in all likelihood 
 the bird, of what kind he does not mention, was the 
 emblem of truth, justice , or innocence. 
 
 I have now before me paintings, taken on the spot 
 by a native Chinese, of the different courts in China 
 where criminal causes were tried. In these the judge 
 always appears with a piece of embroidery on his 
 breast, on which a ivhite bird of the ardea or heron 
 kind is represented, with expanded wings. All these 
 seem to have been derived from the same source, both 
 among the Hebrews , the Egyptians , and the Chinese. 
 And it is certainly not impossible that the two latter 
 might have borrowed the notion and use of the breast¬ 
 plate of judgment from the Hebrews, as it was in use 
 among them long before we have any account of its 
 use either among the Egyptians or Chinese. The 
 different mandarins have a breast-piece of this kind. 
 
 Verse 31. The robe of the ephod] See on ver. 4. 
 From this description, and from what Josephus says, 
 who must have been well acquainted with its form, we 
 find that this me if or robe, was one long straight piece 
 of blue cloth, with a hole or opening in the centre for 
 the head to pass through ; which hole or opening was 
 bound about, that it might not be rent in putting it on 
 or taking it off, ver. 32. 
 
 v erse 35. His sound shall be heard] The bells 
 were doubtless intended to keep up the people’s atten- 
 
 c Ecclus. xlv. 9.- d Chapter xxxix. 30; Zech. xiv. 20, 
 
 Ecclus. xlv. 12. 
 
 tion to the very solemn and important office which the 
 priest was then performing, that they might all have 
 their hearts engaged in the work; and at the same 
 time to keep Aaron himself in remembrance that he 
 ministered before Jehovah , and should not come into 
 his presence without due reverence. 
 
 That he die not.] This seems an allusion to certain 
 ceremonies which still prevail in the eastern countries. 
 Jehovah appeared among his people in the tabernacle 
 as an emperor in his tent among his troops. At the 
 doors of the tents or palaces of grandees was gene¬ 
 rally placed some sonorous body, either of metal or 
 wood, which was struck to advertise those within that 
 a person prayed for admittance to the presence of the 
 king, &c. As the tabernacle had no door, but a veil, 
 and consequently nothing to prevent any person from 
 going in, Aaron was commanded to put the bells on his 
 robe, that his sound might be heard when he went into 
 the holy place before the Lord , 
 
 Verse 36. Thou shalt make a plate of pure gold] 
 The word tsils, which we render plate , means a 
 flower , or any appearance of this kind. The Septua- 
 gint translate it by TreraTiov, a leaf; hence we might 
 be led to infer that this plate resembled a wreath of 
 flowers or leaves; and as it is called, chap. xxix. 6, 
 "UJ nezer , a crown , and the author of the book of Wis¬ 
 dom, chap, xviii. 24, who was a Jew, and may be sup¬ 
 posed to know well what it was, calls it dtabpya, it 
 was probably of the form, not of the ancient diadem, 
 but rather of the radiated crown worn by the ancient 
 Roman emperors, which was a gold band that went 
 round the head from the vertex to the occiput; but the 
 position of the Jewish sacerdotal crown was different, 
 as that went round the forehead, under which there 
 was a blue lace or fillet, ver. 37, which was probably 
 attached to the mitre or turban, and formed its lowest 
 part or border. 
 
 Holiness to the Lord.] This we may consider 
 as the grand badge of the sacerdotal office. 1. The 
 priest was to minister in holy things. 2. He was the 
 representative of a holy God. 3. He was to offer 
 sacrifices to make an atonement for and to put away 
 sin. 4. He was to teach the people the way of right¬ 
 eousness and true holiness. 5. As mediator, he was 
 1 to obtain for them those Divine influences by which 
 
 447 
 
 a 
 
EXODUS. 
 
 Aaron and his sons. 
 
 The clothing of 
 
 A. M. 2513. 38 And it shall be upon Aaron s 
 
 An. Exod. isr. i. forehead, that Aaion may e bear 
 
 Q * ** 
 
 1Vltn ~ the iniquity of the holy things, 
 which the children of Israel shall hallow in 
 all their holy gifts ; and it shall he always 
 upon his forehead, that they may be f accepted 
 before the Lord. 
 
 39 And thou shalt embroider the coat of fine 
 linen, and thou shalt make the mitre of fine 
 linen, and thou shalt make the girdle of 
 needle-work. 
 
 40 £ And for Aaron’s sons thou shalt make 
 coats, and thou shalt make for them girdles, 
 and bonnets shalt thou make for them, for 
 glory and for beauty. 
 
 41 And thou shalt put them upon Aaron thy 
 
 e Yer. 43 ; Lev. x. 17 ; xxii. 9; Num. xviii. 1 ; Isa. liii. 11 ; 
 
 Ezek. iv. 4, 5, 6 ; John i. 29 ; Heb. ix. 28 ; 1 Pet. ii. 24.- f Lev. 
 
 i. 4; xxii. 27 ; xxiii. 11; Isa. lvi. 7.- s Yer. 4 ; ch. xxxix. 27, 
 
 28, 29, 41; Ezek. xliv. 17, 18.- h Chap. xxix. 7; xxx. 30; xl. 
 
 15 ; Lev. x. 7.-* Heb. fill their hand. 
 
 they should be made holy , and be prepared to dwell 
 with holy spirits in the kingdom of glory. G. In the 
 sacerdotal office he was the type of that holy and just 
 One who, in the fulness of time, was to come and put 
 away sin by the sacrifice of himself. 
 
 It is allowed on all hands that this inscription was, 
 in the primitive Hebrew character, such as appears 
 upon ancient shekels , and such as was used before the 
 Babylonish captivity, and probably from the giving of 
 the law on Mount Sinai. The niTT * 1 ? BHp Kodesh 
 Laihovah, of the present Hebrew text, would in those 
 ancient characters appear thus :— 
 
 which, in the modern Samaritan character, evidently 
 derived from that above, is as follows : scra/nz ssxys 
 A nd the word raror in this ancient and original cha¬ 
 racter is the famous Tetragrammaton, or word of four 
 letters , which, to the present day, the Jews will neither 
 write nor pronounce. The Jews teach that these let¬ 
 ters were embossed on the gold, and not engraven in 
 it, and that the plate on which they were embossed was 
 about two fingers broad, and that it occupied a space 
 on the forehead between the hair and the eyebrows. 
 But it is most likely that it was attached to the lower 
 part of the mitre. 
 
 Yerse 38. May bear the iniquity of the holy things ] 
 D’tnpn j\p HX jinx XUEI1 venasa Aharon eth avon hak- 
 kodashim. And Aaron shall bear (in a vicarious and 
 typical manner) the sin of the holy or separated things 
 —offerings or sacrifices. Aaron was, as the high 
 priest of the Jews, the type or representative of our 
 blessed Redeemer ; and as he offered the sacrifices pre¬ 
 scribed by the law to make an atonement for sin, and 
 was thereby represented as bearing their sins because 
 he was bound to make an atonement for them; so 
 Christ is represented as bearing their sins , i. e., the 
 punishment due to the sins of the world, in his becom¬ 
 ing a sacrifice for the human race. See Isa. liii. 4, 
 
 448 
 
 brother, and his sons with him ; A. M. 2513 . 
 and shalt h anoint them, and 1 com An. Exod. isr. 1 . 
 
 secrate k them, and sanctify them, _ S l _ v a n '_, 
 
 that they may minister unto me in the priest’s 
 office. 
 
 42 And thou shalt make them 1 linen 
 breeches to cover m their nakedness ; from 
 the loins even unto the thighs they shall 
 n reach : 
 
 4 3 And they shall be upon Aaron, and upon 
 his sons, when they come in unto the taber¬ 
 nacle of the congregation, or when they come 
 near 0 unto the altar, to minister in the holy 
 place ; that they p bear not iniquity, and die : 
 9 it shall he a statute for ever unto him, and 
 his seed after him. 
 
 k Chap. xxix. 9, &c.; Lev. viii.; Heb. vii. 28.- 1 Ch. xxxix. 
 
 28 ; Lev. vi. 10 ; xvi. 4 ; Ezek. xliv. 18.- m Heb .flesh of their 
 
 nakedness. -“Heb. he. - 0 Chap. xx. 26.-PLev. v. 1, 17; 
 
 xx. 19, 20 ; xxii. 9 ; Num. ix. 13 ; xviii. 22.-<1 Chapter xxvii. 
 
 21 ; Lev, xvii. 7. _ 
 
 12, where the same verb , XISO nasa, is used; and see 
 
 1. Pet. ii. 24. By the inscription on the plate on his 
 forehead Aaron was acknowledged as the holy minister 
 of the holy God. To the people’s services and their 
 offerings much imperfection was attached, and there¬ 
 fore Aaron was represented, not only as making an 
 atonement in general for the sins of the people by the 
 sacrifices they brought, but also as making an atone¬ 
 ment for the imperfection of the atonement itself, and 
 the manner in which it was brought. 
 
 It shall be always upon his forehead'] The plate 
 inscribed with Holiness to the Lord should be always 
 on his forehead, to teach that the law required holiness ; 
 that this was its aim, design, and end : and the same 
 is required by the Gospel; for under this dispensation 
 it is expressly said, Without holiness no man shall see 
 the Lord; Heb. xii. 14. 
 
 Yerse 40. For glory and for beauty. ] See the note 
 on ver. 2. 
 
 Yerse 42. Linen breeches ] This command had in 
 view the necessity of purity and decency in every part 
 of the Divine worship, in opposition to the shocking 
 indecency of the pagan worship in general, in which 
 the priests often ministered naked, as in the sacrifices 
 to Bacchus, &c. 
 
 On the garments of the high priest some general 
 reflections have already been made; see ver. 2 : and 
 to what is there said it may be just necessary to add, 
 that there can be no doubt of their being all emble¬ 
 matical of spiritual things ; but of which, and in what 
 w r ay, no man can positively say. Many commentators 
 have entered largely into this subject, and have made 
 many edifying and useful remarks; but wdiere no clue 
 is given to guide us through a labyrinth in which the 
 possibility of mistake is every moment occurring, it is 
 much better not to attempt to be wise above what is 
 written; for however edifying the reflections may be 
 which are made on these subjects, yet, as they are not 
 
 a 
 
The manner of consecrating 
 
 CHAP. XXIX. 
 
 Aaron and his sons. 
 
 dearly deducible from the text itself, they can give 
 little satisfaction to a sincere inquirer after truth. These 
 garments were all. made for glory and for beauty, and 
 this is the general account that it has pleased God to 
 give of their nature and design: in a general sense, 
 they represented, 1. The necessity of purity in every 
 part of the Divine worship ; 2. The necessity of an 
 
 atonement for sin ; 3. The purity and justice of the 
 Divine Majesty; and, 4. The absolute necessity of that 
 holiness without which none can see the Lord. And 
 these subjects should be diligently kept in view by all 
 those who wish to profit by the curious and interesting 
 details given in this chapter. In the notes these topics 
 are frequently introduced. 
 
 CHAPTER XXIX. 
 
 Ceremonies to be used in consecrating Aaron and his sons , 1—3. They are to be washed , 4. Aaron is to be 
 clothed with the holy vestments, 5, 6 ; to be anointed, 7. His sons to be clothed and girded, 8, 9. They 
 are to offer a bullock for a sin-offering, 10-14 ; and a ram for a burnt-offering, 15—18 ; and a second ram 
 for a consecration-offering, 19—22. A loaf, a cake, and a wafer or thin cake, for a wave-offering, 23—25. 
 The breast of the wave-offering and the shoulder of the heave-offering to be sanctified, 26—28. Aaron's 
 vestments to descend to his son, who shall succeed him, 29, 30. Aaron and his sons to eat the flesh of the 
 ram of consecration, 31, 32. No stranger to cat of it, 33. Nothing of it to be left till the morning , but 
 to be burnt with fire, 34. Seven days to be employed in consecrating Aaron and his sons, 35—37. Two 
 lambs, one for the morning and the other for the evening sacrifice, to be offered continually, 38—42. God 
 promises to sanctify Israel with his glory, and to dwell among them , 43—46. 
 
 A. M. 2513. A ND this is the thing that thou 
 
 B. C.1491 
 
 
 An. Exod. Isr. l. shalt do unto them, to hallow 
 
 - Cir. Thammuz. l0 minister unto me in the 
 
 priest’s office : a Take one young bullock, and 
 two rams without blemish, 
 
 2 And b unleavened bread, and cakes unlea¬ 
 vened tempered with oil, and wafers unleaven¬ 
 ed anointed with oil; of wheaten flour shalt 
 thou make them. 
 
 3 And thou shalt put them into one basket, 
 and bring them in the basket, with the bul¬ 
 lock and the two rams. 
 
 4 And Aaron and his sons A. M. 2513 . 
 thou shalt bring unto the door of An. Exod.Isr.’ 1 . 
 the tabernacle of the congrega- Clr - Thammuz . 
 
 tion, c and shalt wash them with water. 
 
 5 d And thou shalt take the garments, and put 
 upon Aaron the coat, and the robe of the ephod, 
 and the ephod, and the breastplate, and gird 
 him with e the curious girdle of the ephod: 
 
 6 f And thou shalt put the mitre upon his 
 head, and put the holy crown upon the mitre. 
 
 7 Then shalt thou take the anointing e oil, 
 and pour it upon his head, and anoint him. 
 
 a Lev. viii. 2.- b Lev. ii. 4 ; vi. 20, 21, 22.- c Chapter xl. 
 
 12 ; Lev. viii. 6 ; Heb. x. 22.-<t Chap, xxviii. 2 ; Lev. viii. 7. 
 
 NOTES ON CHAP. XXIX. 
 
 Verse 1. Take one young bullock\ This conse¬ 
 cration did not take place till after the erection of the 
 tabernacle. See Lev. viii. 9, 10. 
 
 Y r erse 2. Unleavened bread ] Three kinds of bread 
 as to its form are mentioned here, but all unleavened: 
 1. ni'i’j matstsoth , unleavened bread, no matter in what 
 shape. See chap. xii. 9. 2. fibn challoih, cakes, 
 
 ■pricked or perforated, as the root implies. 3. ’p'p"! 
 rekikey, an exceeding thin cake, from pq rak, to be 
 attenuated, properly enough translated wafer. The 
 manner in which these were prepared is sufficiently 
 plain from the text, and probably these were the prin¬ 
 cipal forms in which flour was prepared for household 
 use during their stay in the wilderness. These were 
 all waved before the Lord, ver. 24, as an acknow¬ 
 ledgment that the bread that sustains the body, as 
 well as the mercy which saves the soul, comes from 
 God alone. 
 
 Verse 4. Thou—shalt wash them] This was done 
 emblematically, to signify that they were to put away 
 all filthiness of the flesh and spirit, and perfect holi¬ 
 ness in the fear of God; 2 Cor. vii. 1. 
 
 \erse 5. Thou shalt take the garments] As most i 
 Vol. I. ( 30 ) 
 
 e Chap, xxviii. 8.- f Lev. viii. 9.- s Chap, xxviii. 41 ; xxx. 
 
 25 ; Lev. viii. 12 ; x. 7 ; xxi. 10 ; Nurn. xxxv. 25. 
 
 offices of spiritual and secular dignity had appropriate 
 habits and insignia, hence, when a person was ap¬ 
 pointed to an office and habited for the purpose, he 
 was said to be invested with that office, from in, used 
 intensively, and vestio, I clothe, because he was then 
 clothed with the vestments peculiar to that office. 
 
 \ erse 7. Then shalt thou take the anointing oil] It 
 appears, from Isa. lxi. 1, that anointing with oil, in 
 consecrating a person to any important office, whether 
 civil or religious, was considered as an emblem of the 
 communication of the gifts and graces of the Holy 
 Spirit. This ceremony was used on three occasions, 
 viz., the installation of prophets, priests, and kings , 
 into their respective offices. But why should such an 
 anointing be deemed necessary ? Because the com¬ 
 mon sense of men taught them that all good, whether 
 spiritual or secular, must come from God, its origin 
 and cause. Hence it was taken for granted, 1. That 
 no man could foretell events unless inspired by the 
 Spirit of God. And therefore the prophet was anointed, 
 to signify the communication of the Spirit of wisdom 
 and knowledge. 2. That no person could offer an 
 acceptable sacrifice to God for the sins of men, or pro¬ 
 fitably minister in holy things, unless enlightened, 
 
 ’ 449 
 
EXODUS. 
 
 A bullock for a sin-offering, 
 
 and a rain for a burnt-offering 
 
 A. M. 2513. 8 And 11 thou shalt bring his 
 
 B. C. 1491. , f 
 
 An.Exod. isr. l. sons, and put coats upon them. 
 
 cir. Thammuz. g An(J thou ghaU gir d them 
 
 with girdles, Aaron and his sons, and * 1 put the 
 bonnets on them: and k the priest’s office shall 
 be theirs for a perpetual statute : and thou 
 shalt 1 * consecrate m Aaron and his sons. 
 
 10 And thou shalt cause a bullock to be 
 brought before the tabernacle of the congrega¬ 
 tion : and n Aaron and his sons shall put their 
 hands upon the head of the bullock. 
 
 11 And thou shalt kill the bullock before 
 the Lord, by the door of the tabernacle of the 
 congregation. 
 
 12 And thou 0 shalt take of the blood of 
 the bullock, and put it upon p the horns of the 
 altar with thy finger, and pour all the blood 
 beside the bottom of the altar. 
 
 13 And q thou shalt take all the fat that 
 covereth the inwards, and r the caul that is 
 above the liver, and the two kidneys, and the 
 
 fat that is upon them, and burn A. M. 2513. 
 
 7 f _ ’ B. C. 1491. 
 
 them upon the altar. An. Exod. Isr. i 
 
 14 But s the flesh of the bullock, cir - Thammuz. 
 and his skin, and Iris dung, shalt thou burn 
 with fire without the camp: it is a sin-offering. 
 
 15 t Thou shalt also take one ram; and 
 Aaron and his sons shall 11 put their hands 
 upon the head of the ram. 
 
 16 And thou shalt slay the ram, and thou 
 shalt take his blood, and sprinkle it round 
 about upon the altar. 
 
 17 And thou shalt cut the ram in pieces, and 
 wash the inwards of him, and his legs, and put 
 them unto his pieces, and T unto his head. 
 
 18 And thou shalt burn the whole ram upon 
 the altar : it is a burnt-offering unto the Lord : 
 it is a w sweet savour, an offering made by 
 fire unto the Lord. 
 
 19 x And thou shalt take the other ram ; 
 and Aaron and his sons shall put their hands 
 upon the head of the ram : 
 
 h Lev. viii. 13.-‘Heb. bind. - k Num. xviii. 7.- 1 Heb. 
 
 ■fill the hand of. - m Chap, xxviii. 41 ; Lev. viii. 22 ; Heb. vii. 
 
 28.- n Lev. i. 4 ; viii. 14.-°Lev. viii. 15.-PChap. xxvii. 
 
 2 ; xxx. 2.-3 Lev. iii. 3. 
 
 influenced, and directed by the Spirit of grace and ho¬ 
 liness. Hence the priest was anointed, to signify his 
 being Divinely qualified for the due performance of his 
 sacred functions. 3. That no man could enact just 
 and equitable laws, which should have the prosperity 
 of the community and the welfare of the individual 
 continually in view, or could use the power confided 
 to him only for the suppression of vice and the encou¬ 
 ragement of virtue, but that man who was ever under 
 the inspiration of the Almighty. Hence kings w r ere 
 inaugurated by anointing with oil. Two of these offices 
 only exist in all civilized nations, the sacerdotal and 
 regal; and in some countries the priest and king are 
 still consecrated by anointing. In the Hebrew lan¬ 
 guage mashach signifies to anoint, and FV^D 
 
 mashiach , the anointed person. But as no man was 
 ever dignified by holding the three offices, so no person 
 ever had the title mashiach, the anointed one , but Jesus 
 the Christ. He alone is King of kings and Lord of 
 lords : the king who governs the universe, and rules 
 in the hearts of his followers; the prophet, to instruct 
 men in the way wherein they should go ; and the great 
 high priest, to make atonement for their sins. Hence 
 he is called the Messias, a corruption of the w r ord 
 rruron hammashiach, the anointed one, in Hebrew; 
 which gave birth to 6 XptoToq, ho Christos, which has 
 precisely the same signification in Greek. Of him, Mel- 
 chizedek, Abraham, Aaron, David, and others were 
 illustrious types. But none of these had the title of the 
 Messiah, or the Anointed of God. This does, and 
 ever will, belong exclusively to Jesus the Christ. 
 
 Verse 10. Shall put their hands upon the head, of the 
 bullock .] By this rite the animal was consecrated 4 * * * * * * o 
 a 450 
 
 r It seemeth by anatomy and the Hebrew doctors, to be the 
 
 midriff. - s Lev. iv. 11, 12, 21; Heb. xiii. 11.- 1 Lev. viii, 
 
 18.- u Lev. i. 4-9.- v Or, upon. - w Gen. viii. 21.- 2 Ver, 
 
 3; Lev. viii. 22. 
 
 God, and was then proper to be offered in sacrifice. 
 Imposition of hands also signified that they offered the 
 life of this animal as an atonement for their sins, and 
 to redeem their lives from that death which, through 
 their sinfulness, they had deserved. In the case of 
 the sin-offering and trespass-offering, the person who 
 brought the sacrifice placed his hands on the head of 
 the animal between the horns, and confessed his sin 
 over the sin-offering, and his trespass over the trespass¬ 
 offering, saying, “I have sinned, I have done iniquity ; 
 
 I have trespassed, and have done thus and thus; and do 
 
 return by repentance before thee, and with this I make 
 atonement.” Then the animal was considered as vica¬ 
 riously bearing the sins of the person who brought it. 
 
 Verse 14. It. is a sin-offering.] See the notes on 
 Gen. iv. 7 ; xiii. 13 ; Lev. vii. 1, &c. 
 
 Verse 18. It is a burnt-offering ] See the note on 
 Lev. vii. 1, &c. 
 
 Verse 19. The other ram ] There were two rams 
 brought on this occasion : one was for a burnt-offering , 
 
 and was to be entirely consumed; the other was the 
 ram of consecration, ver. 22, lTnSd S’X eil milluim, 
 
 the ram of filling up, because when a person was dedi¬ 
 
 cated or consecrated to God, his hands were filled with 
 
 some particular offering proper for the occasion, which 
 he presented to God. Hence the^ word consecration 
 
 signifies the filling up or filling the hands, some part 
 of the sacrifice being put into the hands of such per¬ 
 sons, denoting thereby that they had now a right to 
 offer sacrifices and oblations to God. It seems in 
 reference to this ancient mode of consecration, that in 
 the Church of England, when a person is ordained 
 priest, a Bible is put into his hands with these words, 
 
 ( 30* ) 
 
CHAP. XXIX. 
 
 and the wave-offering 
 
 The ram of consecration, 
 
 A - M. 2513. 20 Then shalt thou kill the 
 
 An. Exod.Isr. 1. rani, and take of his blood, and 
 ci r. Thammuz. p Ut ^ U p 0n the tip of the right 
 
 ear of Aaron, and upon the tip of the right 
 ear of his sons, and upon the thumb of their 
 right hand, and upon the great toe of their 
 right foot, and sprinkle the blood upon the 
 altar round about. 
 
 21 And thou shalt take of the blood that is 
 upon the altar, and of y the anointing oil, and 
 sprinkle it upon Aaron, and upon his garments, 
 and upon his sons, and upon the garments of 
 his sons with him : and z he shall be hallowed, 
 and his garments, and his sons, and his sons’ 
 garments with him. 
 
 22 Also thou shalt take of the ram the fat 
 and the rump, and the fat that covereth the in¬ 
 wards, and the caul above the liver, and the two 
 kidneys, and the fat that is upon them, and the 
 right shoulder; for it is a ram of consecration: 
 
 y Chap. xxx. 25, 31 ; Lev. viii. 30.- z Ver. 1 ; Heb. ix. 22. 
 
 a Lev. viii. 26. - b Heb. ska/ce to and fro. - c Lev. vii. 30. 
 
 - - 1 
 
 ‘‘Take thou authority to preach the word of God,” &c. 
 The filling the hands refers also to the presents which, 
 in the eastern countries, every inferior was obliged to 
 bring when brought into the presence of a superior. 
 Thus the sacrifice was considered, not only as an 
 atonement for sin, but also as a means of approach and 
 as a present to Jehovah. 
 
 Verse 20. Take of his blood'] The putting the 
 blood of the sacrifice on the tip of the right ear , the 
 thumb of the right hand, and the great toe of the right 
 foot , was doubtless intended to signify that they should 
 dedicate all their faculties and powers to the service 
 of God; their ears to the hearing and study of his 
 law , their hands to diligence in the sacred ministry 
 and to all acts of obedience , and their feet to walking 
 in the way of God's precepts. And this sprinkling 
 appears to have been used to teach them that they 
 could neither hear, work , nor ivalk profitably, uprightly, 
 and well-pleasing in the sight of God, without this 
 application of the blood of the sacrifice. And as the 
 blood of rams, bulls, and goats , could never take away 
 sin, does not this prove to us that something infinitely 
 better is shadowed out, and that we can do nothing 
 holy and pure in the sight of a just and holy God, but 
 through the blood of atonement? See on chap. xxx. 20. 
 
 Verse 22. The fat and the rump] The rump or 
 tail of some of the eastern sheep is the best part of the 
 anima., and is counted a great delicacy. They are 
 also very large, some of them weighing from twelve 
 to forty pounds' weight; “ so that the owners,” says 
 Mr. Ludolf in his History of Ethiopia, “ are obliged 
 to tie a little cart behind them, whereon they put the 
 tail of the sheep, as well for the convenience of car¬ 
 riage, and to ease the poor creature, as to preserve 
 the wool from dirt, and the tail from being torn among 
 the bushes and stones.” An engraving of this kind 
 
 a 
 
 23 a And one loaf of bread, A. M. 2513 . 
 and one cake of oiled bread, and An. Exod. isr! 1 
 one wafer out of the basket of Clr - rhammua. 
 
 the unleavened bread, that is before the Lord : 
 
 24 And thou shalt put all in the hands of 
 Aaron, and in the hands of his sons : and shalt 
 b wave c them for a wave-offering before the 
 Lord. 
 
 25 d And thou shalt receive them of their 
 hands, and burn them upon the altar for a 
 burnt-offering, for a sweet savour before the 
 Lord : it is an offering made by fire unto the 
 Lord. 
 
 26 And thou shalt take e the breast of the 
 ram of Aaron’s consecration, and wave it for 
 a wave-offering before the Lord : and f it shall 
 
 be thy part. 
 
 27 And thou shalt sanctify * the breast of the 
 wave-offering, and the shoulder of the heave¬ 
 offering, which is waved, and which is heaved 
 
 d Lev. viii. 28.- e Lev. viii. 29.- f Psa. xeix. 6. - s Lev. 
 
 vii. 31, 34; Num. xviii. 11, 18; Deut. xviii. 3. 
 
 of sheep, his tail, cart, &c., may be seen at p. 53 of 
 the above work. 
 
 Verse 23. And one loaf of bread] The bread of 
 different kinds, (see on ver. 2,) in this offering, seems 
 to have been intended as a minchah, or offering of 
 grateful acknowledgment for providential blessings. 
 The essence of worship consisted in acknowledging 
 God, 1. As the Creator, Governor, and Preserver of 
 all things, and the Dispenser of every good and perfect 
 gift. 2. As the Judge of men, the Punisher of sin, and 
 he who alone could pardon it. The minchahs, heave- 
 offerings, wave-offerings, and thank-offerings, referred 
 to the first point. The burnt-offerings, sin-offerings, 
 and sacrifices in general, referred to the second. 
 
 Verse 24. Fora wave-offering] See the notes on 
 Lev. vii., where an ample account of all the offerings, 
 sacrifices , &c., under the Mosaic dispensation, and the 
 reference they bore to the great sacrifice offered by 
 Christ, is given in detail. 
 
 Verse 25. Thou shalt receive them of their hands] 
 Aaron and his sons are here considered merely as any 
 common persons bringing an offering to God, and not 
 having, as yet, any authority to present it themselves, 
 but through the medium of a priest. Moses, therefore, 
 was now to Aaron and his sons what they were after¬ 
 wards to the children of Israel; and as the minister 
 of God he now consecrates them to the sacred office, 
 and presents their offerings to Jehovah. 
 
 Verse 27. The breast of the wave-offering, and the 
 shoulder of the heave-offering] As the wave-offering 
 was agitated to and fro , and the heave-offering up and 
 down, some have conceived that this twofold action 
 represented the figure of the cross, on which the great 
 Peace-offering between God and man was offered in 
 the personal sacrifice of our blessed Redeemer. Had 
 we authority for this conjecture, it would certainly 
 
 451 
 
EXODUS. 
 
 descend, to his sons . 
 
 Aaron's garments to 
 
 A. M. 2513 . up, of the ram of the consecration, 
 
 B C 1491 1 
 
 An. Exod. Isr. l. even of that which is for Aaron, 
 
 cir. Thammuz. w y c | 1 f or Rj s gons • 
 
 28 And it shall be'Aaron’s and his sons’ 11 by 
 a statute for ever, from the children of Israel: 
 for it is a heave-offering. and 1 it shall be a 
 heave-offering from the children of Israel, of 
 the sacrifice of their peace-offerings, even their 
 heave-offering unto the Lord. 
 
 29 And the holy garments of Aaron k shall 
 
 b Lev. x. 15. -’ Lev. vii. 34. - k Num. xx. 26, 28.- 1 Num. 
 
 xviii. 8 ; xxxv. 25. 
 
 cast much light on the meaning and intention of these 
 offerings; and when the intelligent reader is informed 
 that one of the most judicious critics in the whole 
 republic of letters is the author of this conjecture, viz., 
 Houbigant, he will treat it with respect. I shall here 
 produce his own words on this verse : Hie distinguun- 
 tur, 713271 et 7121371, Ut ejusdem oblationis cseremoniae 
 duoe. In 713211 significatur, moveri oblatam victimam 
 hue et illuc, ad dextram et ad sinistram. In 7131“'71 
 sursum tolli, et sublcttam rursus deprimi; nam pluri- 
 bus vicibus id fiebat. Rem sic interpretantur Juda?i; 
 et Christianos docent, quanquam id non agentes, sic 
 adumbrari earn crucem, in quam generis humani vic- 
 tima ilia pacifica sublata est , quam veteres victimas 
 omnes praenunciabant. <{ The heave-offering and wave¬ 
 offering. , as two ceremonies in the same oblation, are 
 here distinguished. The wave-offering implies that 
 the victim was moved hither and thither, to the right 
 hand and to the left; the heave-offering was lifted up 
 and down , and this was done several times. In this 
 way the Jew's explain these things, and teach the Chris¬ 
 tians, that by these acts the cross was adumbrated, upon 
 which that Peace-offering of the human race was lifted 
 up which was prefigured by all the ancient victims.” 
 
 The breast and the shoulder, thus waved and heaved, 
 were by this consecration appointed to be the priests’ 
 portion for ever ; and this, as Mr. Ainsworth piously 
 remarks, “ taught the priests how, with all their heart 
 and all their strength , they should give themselves 
 unto the service of the Lord in his Church.” Moses, 
 as priest , received on this occasion the breast and the 
 shoulder, which became aftenvards the portion of the 
 priests ; see ver. 28, and Lev. vii. 34. It is worthy of 
 remark, that although Moses himself had no consecra¬ 
 tion to the sacerdotal office, yet he acts here as high 
 priest, consecrates a high priest, and receives the 
 breast and the shoulder , which w-ere the priests’ por¬ 
 tion ! But Moses was an extraordinary messenger, 
 and derived his authority, without the medium of rites 
 or ceremonies, immediately from God himself. It does 
 not appear that Christ either baptized the twelve apos¬ 
 tles , or ordained them by imposition of hands; yet, 
 from his owm infinite sufficiency, he gave them autho¬ 
 rity both to baptize, and to lay on hands, in appointing 
 others to the work of the sacred ministry. 
 
 Yerse 29. The holy garments — shall be his sons’ 
 after him ] These garments wmre to descend from 
 father to son, and no neiv garments were to he made. 
 
 Yerse 30. Seven days ] The priest in his conse- 
 
 452 
 
 be his sons’ after him, 1 to be A. M. 2513 . 
 anointed therein, and to be con- An. Exod. isr. h 
 secrated m them. _ 
 
 30 And m that n son that is priest in his stead 
 shall put them on 0 seven days, when he 
 cometh into the tabernacle of the congrega¬ 
 tion to minister in the holy place. 
 
 31 And thou shalt take the ram of the con¬ 
 secration, and p seethe his flesh in the holy 
 place. 
 
 m LIeb. he of his so?is. - n Num. xx. 28.-°Lev. viii. 35; ix 
 
 1, 8 .-p Lev. viii. 31. 
 
 cration w 7 as to abide seven days and nights at the door 
 of the tabernacle, keeping the Lord’s watch. See Lev. 
 viii. 33, &c. The number seven is what is called among 
 the Hebrews a number of perfection ; and it is often 
 used to denote the completion, accomplishment, fulness, 
 or perfection of a thing, as this period contained the 
 w'hole course of that time in which God created the 
 world, and appointed the day of rest. As this act of 
 consecration lasted seven days, it signified a perfect 
 consecration; and intimated to the priest that his 
 whole body and soul, his time and talents, should be 
 devoted to the service of God and his people. 
 
 The number seven , wdiich w ; as a sacred number 
 among the Hebreivs, was conveyed from them down 
 to the Greeks by means of the Egyptian philosophy, 
 from which they borrowed most of their mysteries; 
 and it is most likely that the opinion w-hich the Greeks 
 give is the same that the original framers of the idea 
 had. That there was some mystical idea attached to 
 it, is evident from its being made the number of per¬ 
 fection among the Hebrews. Philo and Josephus say 
 that the Essenes, an ancient sect of the Jews, held it 
 sacred “ because it results from the side of a square 
 added to those of a triangle.” But what meaning 
 does this convey 1 A triangle , or triad , according to 
 the Pythagoreans, who borrowed their systems from 
 the Egyptians, who borrowed from the Jews, w 7 as the 
 emblem of wisdom, as consisting of beginning (Monad,) 
 middle (Duad,) and end (Triad itself;) so wisdom con¬ 
 sists of three parts— experience of the past, attention 
 to the present, and judgment of the future. It is also 
 the most penetrating of all forms, as being the shape 
 of the wedge ; and indestructibility is essential to it, 
 as a triangle can never be destroyed. From those 
 three properties it was the emblem of spirit. The 
 square, solid, and tetrad, by the same system were 
 interchangeable signs. Now a square is the repre¬ 
 sentation of a solid or matter, and thus the number 
 seven contains within itself the properties of both the 
 triangle or solid, qnd the square or tetrad, i. e., is an 
 emblem of body and spirit ; comprehends both the 
 intellectual and natural w r orld; embraces the idea of 
 God, the chief of spirits or essences; and all nature , 
 the result of his pow r er; thus a very fit emblem of 
 perfection. It is perhaps in this w 7 ay that we must 
 explain what Cicero, Tusc. Quest., lib. i., cap. 10, 
 says of the number seven, wdiere he calls it the knot 
 and cement of all things; as being that by which the 
 natural and spiritual world are comprehended in one 
 
 a 
 
CHAP. XXIX. 
 
 The morning and 
 
 A. M. 2513. 32 And Aaron and his sons 
 
 An. Exod. Isr. i. shall eat the flesh of the ram, 
 cir. Thammuz. and the q bread t h at ( s i n t he 
 
 basket, hy the door of the tabernacle of the 
 congregation. 
 
 33 And r they shall eat those things where¬ 
 with the atonement was made, to consecrate 
 and to sanctify them : s but a stranger shall 
 not eat thereof\ because they are holy. 
 
 34 And if aught of the flesh of the conse¬ 
 crations, or of the bread, remain unto the 
 morning, then t thou shalt burn the remainder 
 with fire: it shall not be eaten, because it 
 is holy. 
 
 35 And thus shalt thou do unto Aaron, and 
 to his sons, according to all things which I 
 have commanded thee : u seven days shalt thou 
 consecrate them. 
 
 36 And thou shalt v offer every day a bul¬ 
 lock for a sin-offering, for atonement: and 
 thou shalt cleanse the altar, when thou hast 
 made an atonement for it, w and thou shalt 
 anoint it, to sanctify it. 
 
 37 Seven days thou shalt make an atone¬ 
 ment for the altar, and sanctify it; x and 
 
 <l Matthew xii. 4.- r Lev. x. 14, 15, 17.- s Lev. xxii. 10. 
 
 ' Lev. viii. 32.- u Exod. xl. 12 ; Lev. viii. 33, 34, 35.- v Heb. 
 
 iv. 11.- w Chap. xxx. 26, 28, 29 ; xl. 10. - x Chapter xl. 10. 
 
 y Chap. xxx. 29 ; Matt, xxiii. 19.- z Nam. xxviii. 3 ; 1 Chron. 
 
 xvi. 40 ; 2 Chron. ii. 4; xiii. 11 ; xxxi. 3 ; Ezra iii. 3. 
 
 idea. Thus the ancient philosophers spoke of num¬ 
 bers, themselves being the best judges of their own 
 meaning. 
 
 Verse 33. But a stranger shall not eat thereof] 
 That is, no person who was not of the family of 
 Aaron —no Israelite, and not even a Levite. 
 
 Verse 34. Burn the remainder with fire\ Com¬ 
 mon, voluntary, and peace-offerings, might be eaten 
 even on the second day; see Lev. vii. 16 ; xix. 5, 6. 
 But this being a peculiar consecration, in order to 
 qualify a person to offer sacrifices for sin, like that 
 great sacrifice, the paschal lamb, that typified the 
 atonement made by Christ, none of it was to be left 
 till the morning lest putrefaction should commence, 
 which would be utterly improper in a sacrifice that 
 was to make expiation for sin, and bring the soul into 
 a state of holiness and perfection with God. See the 
 note on Exod. xii. 10. 
 
 Verse 36. Thou shalt cleanse the altar] The altar 
 was to be sanctified for seven days ; and it is likely 
 that on each day, previously to the consecration ser¬ 
 vice, the altar w’as wiped clean, and the former day’s 
 ashes, &c., removed. 
 
 Verse 37. Whatsoever touches the altar shall be 
 holy.] To this our Lord refers Matt, xxiii. 19, where 
 he says the altar sanctifies the gift; and this may be 
 understood as implying that whatever was laid on the 
 altar became the Lord's property , and must be wholly 
 
 % 
 
 evening offerings 
 
 it shall be an altar most holy : A. M. 2513 . 
 
 7 whatsoever toucheth the altar An. Exod. isr’. 1. 
 shall be holy. cir. Thammuz. 
 
 38 Now this is that which thou shalt offer 
 upon the altar; z two lambs of the first year 
 a day by day continually. 
 
 39 The one lamb thou shalt offer b in the 
 morning; and the other lamb thou shalt offer 
 at even : 
 
 40 And with the one lamb a tenth deal of 
 flour, mingled with the fourth part of a hin of 
 beaten oil; and the fourth part of a hin of 
 wine/or a drink-offering. 
 
 41 And the other lamb thou shalt c offer 
 at even, and shalt do thereto according to 
 the meat-offering of the morning, and ac¬ 
 cording to the drink-offering thereof, for a 
 sweet savour, an offering made by fire unto 
 the Lord. 
 
 42 This shall he d a continual burnt-offering 
 throughout your generations, at the door of 
 the tabernacle of the congregation, before 
 the Lord : e where I will meet you, to speak 
 there unto thee. 
 
 43 And there I will meet with the children 
 
 a See Dan. ix. 27 ; xii. 11 . - b 2 Kings xvi. 15 ; Ezek. xlvi. 
 
 13, 14, 15. - c 1 Kings xviii. 29, 36 ; 2 Kings xvi. 15 ; Ezra 
 
 ix. 4, 5 ; Psa. cxli. 2 ; Dan. ix. 21.- d Ver. 38 ; chap. xxx. 8 ; 
 
 Num. xxviii. 6 ; Dan. viii. 11, 12, 13. - e Chap. xxv. 22 ; xxx. 
 
 6 , 36 ; Num. xvii. 4. 
 
 devoted to sacred uses, for in no other sense could 
 such things be sanctified by touching the altar. 
 
 Verse 39- One lamb thou shalt offer in the morning\ 
 These two lambs, one in the morning, and the other 
 in the evening, were generally termed the morning 
 and evening daily sacrifices, and were offered from 
 the time of their settlement in the promised land to 
 the destruction of Jerusalem by the Romans. The 
 use of these sacrifices according to the Jews was 
 this : “ The morning sacrifice made atonement for the 
 sins committed in the night, and the evening sacrifice 
 expiated the sins committed during the day.” 
 
 Verse 40. A tenth deal of flour] Deal signifies a 
 part, from the Anglo-Saxon bseian, to divide; hence 
 baei, a part, a portion taken from the whole. From 
 Num. xxviii. 5 we learn that this tenth deal was the 
 tenth part of an ephah, which constituted what is called 
 an omer. See chap. xvi. 36 ; and see the note on ver. 
 16 of the same chapter, where an account is given of 
 different measures of capacity among the Hebrews. 
 The omer contained about three quarts English. 
 
 The fourth part of a hin] The hin contained one 
 gallon and two pints. The fourth part of this was 
 about one quart and a half of a pint. 
 
 Drink-offering.] A libation poured out before the 
 Lord. See its meaning, Lev. vii. 1, &c. 
 
 Verse 43. There I will meet with the children of 
 Israel ] See the note on chap. xxv. 22. 
 
 453 
 
EXODUS. 
 
 The Lord promises to dwell 
 
 among the children of Israel. 
 
 A. M. 2513 . of Israel, and f the tabernacle 
 An. Exod. isr. i. s shall be sanctified by my 
 
 cir. Thammuz. 
 
 & 
 
 lory. 
 
 44 And I will sanctify the tabernacle of the 
 congregation, and the altar: I will h sanctify 
 also both Aaron and his sons, to minister to 
 me in the priest’s office. 
 
 f Or, Israel.- s Chap. xl. 34 ; 1 Kings viii. 11; 2 Chron. v. 
 
 14; vii. 1, 2, 3; Ezek. xliii. 5; Hag. ii. 7, 9 ; Mai. iii. 1. 
 
 45 And i I will dwell among A. M. 2513 . 
 
 the children of Israel, and will An. Exod. Isr. 1. 
 be their God. cir. Thammuz. 
 
 4 6 And they shall know that k I am the Lord 
 their God, that brought them forth out of the 
 land of Egypt, that I may dwell among them: 
 I am the Lord their God. 
 
 h Lev. xxi. 15; xxii. 9, 16.—'Exod. xxv. 8; Lev. xxvi. 12; Zech. 
 ii. 10; John xiv. 17, 23; 2 Cor. vi. 16; Rev. xxi. 3.- k Chap. xx. 2 
 
 Verse 44. I will sanctify—both Aaron and his sons ] 
 So we find the sanctification by Moses according to 
 the Divine institution was only symbolical; and that 
 Aaron and his sons must be sanctified, i. e., made 
 holy, by God himself before they could officiate in 
 holy things. From this, as well as from many other 
 things mentioned in the sacred writings, we may safely 
 infer that no designation by man only is sufficient to 
 qualify any person to fill the office of a minister of the 
 sanctuary. The approbation and consecration of man 
 have both their propriety and use, but must never be 
 made substitutes for the unction and inspiration of the 
 Almighty. Let holy men ordain, but let God sanctify; 
 then we may expect that his Church shall be built up 
 on its most holy faith. 
 
 Verse 45. I will dwell among the children of Israel ] 
 This is the great charter of the people of God, both 
 under the Old and New Testaments ; see chap. xxv. 
 8 ; Lev. xxvi. 11, 12; 2 Cor. vi. 16; Rev. xxi. 3. 
 God dwells among them: he is ever to be found in his 
 Church to enlighten, quicken, comfort, and support it; 
 to dispense the light of life by the preaching of his 
 word, and the influences of his Spirit for the con¬ 
 viction and conversion of sinners. And he dwells in 
 those who believe ; and this is the very tenor of the 
 New Covenant which God promised to make with the 
 house of Israel; see Jer. xxxi. 31-34; Ezek. xxxvii. 
 24-28 ; Heb. viii. 7—12 ; and 2 Cor. vi. 16. And 
 because God had promised to dwell in all his genuine 
 followers, hence the frequent reference to this cove¬ 
 nant and its privileges in the New Testament. And 
 hence it is so frequently and strongly asserted that 
 every believer is a habitation of God through the 
 Spirit, Eph. ii. 22. That the Spirit of God witnesses 
 with their spirits that they are the children of God, 
 Rom. viii. 16. That the Spirit of Christ in their 
 hearts enables them to call God their Father, Gal. 
 iv. 6. And that if any man have not this Spirit, he 
 is none of his, Rom. viii. 9, &c. And hence St. Paul 
 states this to be the sum and substance of apostolical 
 
 preaching, and the riches of the glory of the mystery 
 of the Gospel among the Gentiles , viz., Christ in you 
 the hope of glory; whom, says he, we preach, learning 
 every man, and teaching every man in all wisdom ; 
 that ive may present every man perfect in Christ Jesus ; 
 Col. i. 27, 28. 
 
 Verse 46. And they shall hnow that I am the Lord 
 their God ] That is, They shall acknowledge God, and 
 their infinite obligations to him. In a multitude of 
 places in Scripture the word know should be thus 
 understood. 
 
 That I may dwell among them ] For without this 
 acknowledgment and consequent dependence on and 
 gratitude and obedience to God, they could not expect 
 him to dwell among them. 
 
 By dwelling among the people God shows that he 
 would be a continual resident in their houses and in 
 their hearts; that he would be their God —the sole 
 object of their religious worship, to whom they should 
 turn and on whom they should trust in all difficulties 
 and distresses; and that he would be to them all that 
 the Creator could be to his creatures. That in con¬ 
 sequence they should have a full conviction of his 
 presence and blessing, and a consciousness that he 
 was their God, and that they were his people. Thus 
 then God dwells among men that they may know him ; 
 and they must know him that he may continue to 
 dwell among them. He who does not experimentally 
 know God, cannot have him as an indwelling Saviour; 
 and he who does not continue to know—to acknow¬ 
 ledge, love, and obey him, cannot retain him as his 
 Preserver and Sanctifier. From the beginning of the 
 world, the salvation of the souls of men necessarily 
 implied the indwelling influences of God. Reader, 
 hast thou this salvation l This alone will support thee 
 in all thy travels in this wilderness, comfort thee in 
 death, and give thee boldness in the day of judgment. 
 “ He,” says an old writer, “ who has pardon may look 
 his judge in the face.” 
 
 CHAPTER XXX. 
 
 The altar of burnt incense, 1. Dimensions , 2. Golden crown, 3. Rings and staves, 4, 5. Where placed, 
 6, 7. Use, 8—10. The ransom price of half a shekel, 11-13. Who were to pay it, 14. The rich and 
 the poor to pay alike, 15. The use to which it was applied, 16. The brazen laver, and its use, 17—21. 
 The holy anointing oil, audits component parts, 22-25. To be applied to the tabernacle, ark, golden table, 
 candlestick, altar of burnt-offerings, and the laver, 26-29. And to Aaron and his sons, 30. Never to be 
 applied to any other uses, and none like it ever to be made, 31—33. The perfume, and how made, 34, 35. 
 Its use, 36. Nothing similar to it ever to be made, 37, 38. 
 
 454 
 
 a 
 
CHAP. XXX. 
 
 Directions concerning 
 
 A. M. 2513. A ND thou shall make a an altar 
 
 B. C. 1491. lx. , . . 
 
 An. Exod. isr. l. b to burn incense upon; of 
 
 cir. lhammuz. WO od shalt thou make it. 
 
 2 A cubit shall he the length thereof, and 
 a cubit the breadth thereof; four-square shall 
 it be : and two cubits shall he the height there¬ 
 of: the horns thereof shall he of the same. 
 
 3 And thou shalt overlay it with pure gold, 
 the c top thereof, and the d sides thereof round 
 about, and the horns thereof; and thou shalt 
 make unto it a crown of gold round about. 
 
 4 And two golden rings shalt thou make to 
 it under the crown of it, by the two e corners 
 thereof; upon the two sides of it shalt thou 
 make it; and they shall be for places for the 
 staves to bear it withal. 
 
 5 And thou shalt make the staves of shittim 
 wood, and overlay them with gold. 
 
 6 And thou shalt put it before the veil that is 
 by the ark of the testimony, before the f mercy- 
 seat that is over the testimony, where I will 
 meet with thee. 
 
 7 And Aaron shall burn thereon e sweet h 
 incense every morning: when 1 he dresseth 
 
 Chap, xxxvii. 25 ; xl. 5.- b See ver. 7, 8, 10; Lev. iv. 7, 
 
 18 ; Rev. viii. 3.- c Heb. roof. - d Heb. walls. - e Heb. ribs. 
 
 f Chap. xxv. 21, 22.- ■= Heb. incense of spices. - h Yerse 34 ; 
 
 1 Sam. ii. 28 ; 1 Chron. xxiii. 13 ; Luke i. 9.-' Chap, xxvii. 
 
 21.- k Or, setteth up. - 1 Heb. causeth to ascend. - m Heb. 
 
 between the two evens ; chap. xii. 6. 
 
 NOTES ON CHAP. XXX. 
 
 Yerse 1. Altar to burn incense ] The Samaritan 
 omits the ten first verses of this chapter, because it 
 inserts them after the 32d verse of chap. xxvi. See 
 the note there. 
 
 Shittim io ood\ The same of which the preceding 
 articles were made, because it was abundant in those 
 parts, and because it was very durable; hence every¬ 
 where the Septuagint translation, which was made in 
 Egypt, renders the original by gvkov aoTjKTov, incor¬ 
 ruptible xoood. 
 
 Yerse 2. Four-square ] That is, on the upper or 
 under surface, as it showed four equal sides ; but it was 
 twice as high as it was broad, being twenty-one inches 
 broad, and three feet six inches high. It was called, 
 not only the altar of incense , but also the golden altar, 
 Num. iv. 11. For the crown, horns, staves, &c.,see 
 on the altar of burnt-offering, chap. xxvi. 
 
 Yerse 6. Before the mercy-seat that is over the tes¬ 
 timony ] These words in the original are supposed to 
 be a repetition, by mistake, of the preceding clause ; 
 the word HDIDH happarochelh, the veil, being corrupted 
 by interchanging two letters into rnDDH haccapporeth, 
 the mercy-seat; and this, as Dr. Ivennicott observes, 
 places the altar of incense before the mercy-seat , and 
 consequently in the holy of holies! Now this could 
 not be, as the altar of incense was attended every day, 
 and the holy of holies entered only once in the year. 
 The five words which appear to be a repetition are 
 
 a 
 
 the altar of burnt incense 
 
 the lamps, lie shall burn incense A. M. 2513. 
 
 . r B. C. 1491. 
 
 Upon it. An. Exod. Isr. 1, 
 
 8 And when Aaron k lighteth cir ‘ Thammuz - 
 
 1 the lamps m at even, he shall burn incense 
 upon it, a perpetual incense before the Lord 
 throughout your generations. 
 
 9 Ye shall offer no n strange incense there¬ 
 on, nor burnt-sacrifice, nor meat-offering ; nei¬ 
 ther shall ye pour drink-offering thereon 
 
 10 And 0 Aaron shall make an atonement 
 upon the horns of it once in a year, with the 
 blood of the sin-offering of atonements : once 
 in the year shall he make atonement upon it 
 throughout your generations : it is most holy 
 unto the Lord. 
 
 11 And the Lord spake unto Moses, saying, 
 
 12 p When thou takest the sum of the chil¬ 
 dren of Israel after q their number, then shall 
 they give every man r a ransom for his soul 
 unto the Lord, when thou numberest them ; 
 that there be no s plague among them when 
 thou numberest them. 
 
 13 1 This they shall give, every one that 
 passeth among them that are numbered, half 
 
 “Lev. x. 1.-“Lev. xvi. 18; xxiii. 27.- p Chap, xxxviii. 
 
 25 ; Num. i. 2, 5; xxvi. 2 ; 2 Sam. xxiv. 2.-1 Heb. them that 
 
 are to be numbered ; see Numbers xxxi. 50.- r Job xxxiii. 24 ; 
 
 xxxvi. 18 ; Psa. xlix. 7 ; Matt. xx. 28 ; Mark. x. 45 ; 1 Timothy 
 
 ii. 6 ; 1 Peter i. J 8 , 19.- s 2 Samuel xxiv. 15.- 1 Matthew 
 
 xvii. 24. 
 
 wanting in twenty-six of Kennicott’s and De Rossi’s 
 MSS., and in the Samaritan. The verse reads better 
 without them, and is more consistent with the rest of 
 the account. 
 
 Yerse 7. When he dresseth the lamps ] Prepares the 
 wicks, and puts in fresh oil for the evening. 
 
 Shall burn incense upon it.] Where so many sacri¬ 
 fices were offered it was essentially necessary to have 
 some pleasing perfume to counteract the disagreeable 
 smells that must have arisen from the slaughter of so 
 many animals, the sprinkling of so much blood, and 
 the burning of so much flesh, &c. The perfume that 
 was to be burnt on this altar is described ver. 34. No 
 blood was ever sprinkled on this altar, except on the 
 day of general expiation, which happened only once in 
 the year, ver. 10. But the perfume was necessary in 
 every part of the tabernacle and its environs. 
 
 Yerse 9. No strange incense] None made in any 
 other way. 
 
 Nor burnt-sacrifice] It should be an altar for in¬ 
 cense, and for no other use. 
 
 Yerse 10. An atonement — once in a year] On the 
 tenth day of the seventh month. See Lev. xvi. 18, 
 &c., and the notes there. 
 
 Yerse 12. Then shall they give every man a ransom 
 for his soul] This was a very important ordinance, 
 and should be seriously considered. See the follow¬ 
 ing verse. 
 
 Yerse 13. Half a shekel] Each of the Israelites 
 
 455 
 
The brazen laver , 
 
 EXODUS. 
 
 a. M. 2513 . a shekel after the shekel of the 
 An. Exod. isr. 1 . sanctuary : ( u a shekel is twenty 
 
 cir. Thammuz. gerahg „ a half shekel sha ll 
 
 the offering of the Lord. 
 
 14 Every one that passeth among them that 
 are numbered, from twenty years old and 
 above, shall give an offering unto the Lord. 
 
 15 The w rich shall not x give more, and 
 the poor shall not y give less than half a she¬ 
 kel, when they give an offering unto the Lord, 
 to make an z atonement for your souls. 
 
 16 And thou shaft take the atonement mo¬ 
 ney of the children of Israel, and a shalt ap¬ 
 point it for the service of the tabernacle of the 
 congregation; that it may be b a memorial 
 unto the children of Israel before the Lord, to 
 make an atonement for your souls. 
 
 u Lev. xxvii. 25 ; Nam. iii. 47; Ezekiel xlv. 12 . - v Chapter 
 
 xxxviii. 26. —— w Job xxxiv. 19 ; Prov. xxii. 2 ; Eph. vi. 9 ; Col. 
 iii. 25.- x Heb. multiply. ——y Heb. diminish. - 2 Ver. 12 . 
 
 was ordered to give as a ransom for his soul (i. e.,for 
 his life) half a shekel, according to the shekel of the 
 sanctuary. From this we may learn, 1. That the life of 
 every man was considered as being forfeited to Divine 
 justice. 2. That the redemption money given, which 
 was doubtless used in the service of the sanctuary, was 
 ultimately devoted to the use and profit of those who 
 gave it. 3. That the standard by which the value of 
 coin was ascertained, was kept in the sanctuary ; for 
 this appears to be the meaning of the words, after the 
 shekel of the sanctuary, 4. The shekel is here said 
 to be twenty gerahs. A gerah, according to Mai- 
 monides, weighed sixteen barleycorns, a shekel three 
 hundred and twenty of pure silver. The shekel is 
 generally considered to be equal in value to three shil¬ 
 lings English ; the redemption money, therefore, must 
 be about one shilling and sixpence. 5. The rich were 
 not to give more , the poor not to give less ; to signify 
 that all souls were equally precious in the sight of God, 
 and that no difference of outward circumstances could 
 affect the state of the soul; all had sinned, and all 
 must be redeemed by the same price. 6. This atone¬ 
 ment must be made that there might be no plague among 
 them , intimating that a plague or curse from God must 
 light on those souls for whom the atonement was not 
 made. 7. This was to be a memorial unto the chil¬ 
 dren of Israel , ver. 16, to bring to their remembrance 
 their past deliverance , and to keep in view their future 
 redemption. 8. St. Peter seems to allude to this, and 
 to inthpate that this mode of atonement was ineffectual 
 in itself, and only pointed out the great sacrifice which, 
 in the fulness of time, should be made for the sin of 
 the world. “ Ye know,” says he, “ that ye were not 
 redeemed with corruptible things, as silver and gold, 
 from your vain conversation received by tradition from 
 your fathers ; but with the precious blood of Christ, as 
 of a lamb without blemish and without spot : who verily 
 was foreordained before the foundation of the world,” 
 &c,; l Pet. i. 18, 19, 20. 9. Therefore all these 
 
 456 
 
 where placed , and its use. 
 
 17 And the Lord spake unto A. M. 2513 . 
 
 Moses, saying, An. Exod. isr. 1 , 
 
 18 c Thou shalt also make a cir - Thammuz. 
 
 laver of brass, and his foot also of brass, to 
 wash withal: and thou shalt d put it between 
 the tabernacle of the congregation and the altar, 
 and thou shall put water therein. 
 
 19 For Aaron and his sons e shall wash their 
 hands and their feet thereat: 
 
 20 When they go into the tabernacle of the 
 congregation, they shall wash with water, that 
 they die not; or when they come near to the 
 altar to minister, to burn offering made by fire 
 unto the Lord : 
 
 21 So they shall wash their hands and their 
 feet, that they die not: and f it shall be a 
 statute for ever to them, even to him and to 
 
 a Chap, xxxviii. 25.- b Num. xvi. 40.- c Chap, xxxviii. 8; 
 
 1 Kings vii. 38.- d Chap. xl. 7, 30.- e Chap. xl. 31, 32; Psa. 
 
 xxvi. 6; Isa. Iii. 11 ; John xiii. 10; Heb. x. 22.- f Ch.xxviii. 43. 
 
 things seem to refer to Christ alone, and to the atone¬ 
 ment made by his blood ; and upon him who is not in¬ 
 terested in this atonement, God’s plagues must be ex¬ 
 pected to fall. Reader, acquaint now thyself with 
 God and be at peace, and thereby good shall comeun'o 
 thee. 
 
 Verse 18. A laver of brass ] *1PD kiyor sometimes 
 signifies a caldron , 1 Sam. ii. 14; but it seems to sig¬ 
 nify any large round vessel or basin used for washing 
 the hands and feet. There were doubtless cocks or 
 spigots in it to draw off the water, as it is not likely 
 the feet were put into it in order to be washed. The 
 foot of the laver must mean the pedestal on which it 
 stood. 
 
 Verse 20. They shall wash with water , that they die 
 not ] This was certainly an emblematical washing; 
 and as the hands and the feet are particularly mention¬ 
 ed, it must refer to the purity of their whole conduct. 
 Their hands —all their works, their feet —all their go¬ 
 ings, must be washed —must be holiness unto the Lord. 
 And this washing must be repeated every time they 
 entered into the tabernacle , or when they came near to 
 the altar to minister. This washing was needful be¬ 
 cause the priests all ministered barefoot; but it was 
 ecfually so because of the guilt they might have con¬ 
 tracted, for the washing was emblematical of the put¬ 
 ting away of sin, or what St. Paul calls the laver of 
 regeneration and the renewing of the Holy Ghost, 
 (Tit. iii. 5,) as the influences of the Spirit must be 
 repeated for the purification of the soul, as frequently 
 as any moral defilement has been contracted. 
 
 Verse 21. And it shall be a statute for ever ] To 
 continue, in its literal meaning, as long as the Jewish 
 economy lasted, and, in its spiritual meaning, to the 
 end of time. What an important lesson does this teach 
 the ministers of the Gospel of Christ! Each time 
 they minister in public, whether in dispensing the word 
 or the sacraments, they should take heed that they 
 have a fresh application of the grace and spirit of 
 
 a 
 
CHAP. XXX. 
 
 The holy anointing oil , 
 
 and for what used. 
 
 A. M. 2513. his seed throughout their gene~ 
 
 B. C. 1491. . ° ° 
 
 An. Exod. Isr. l. rations. 
 
 cir. T hammuz. 22 Moreover the Lord spake 
 unto Moses, saying, 
 
 23 Take thou also unto thee * principal 
 spices, of pure h myrrh five hundred shekels, 
 and of sweet cinnamon half so much, even 
 two hundred and fifty shekels , and of sweet 
 1 calamus two hundred and fifty shekels. 
 
 24 And of k cassia five hundred shekels, 
 after the shekel of the sanctuary, and of oil 
 olive a 1 him 
 
 25 And thou shaft make it an oil of holy 
 ointment, an ointment compound after the 
 art of the m apothecary : it shall be n a holy 
 anointing oil. 
 
 26 0 And thou shalt anoint the tabernacle 
 of the congregation therewith, and the ark 
 of the testimony, 
 
 27 And the table and all his vessels, and 
 the candlestick and his vessels, and the altar 
 of incense, 
 
 s Cant. iv. 14; Ezek. xxvii. 22.-- h Psa. xlv. 8 ; Prov. vii. 17. 
 
 1 Cant. iv. 14; Jer. vi. 20.- k Psa. xlv. 8.- 1 Chap. xxix. 40. 
 
 m Or, perfumer. - 11 Chap, xxxvii. 29 ; Num. xxxv. 25 ; Psalm 
 
 Ixxxix. 20; cxxxiii. 2. 
 
 28 And the altar of burnt- a. m. 2513. 
 
 offering with all his vessels, and An. Exod. isr.’i. 
 the laver and his foot. cir ‘ 4 hammuz. 
 
 29 And thou shalt sanctify them, that they 
 may be most holy : p whatsoever toucheth them 
 shall be holy. 
 
 30 q And thou shalt anoint Aaron and his 
 sons, and consecrate them, that they may mi¬ 
 nister unto me in the priest’s office. 
 
 31 And thou shalt speak unto the children 
 of Israel, saying, This shall be a holy anoint¬ 
 ing oil unto me throughout your generations. 
 
 32 Upon man’s flesh shall it not be poured, 
 neither shall ye make any other like it, after 
 the composition of it: r it is holy, and it shall 
 be holy unto you. 
 
 33 8 Whosoever compoundeth any like it, or 
 whosoever putteth any of it upon a stranger, 
 t shall even be cut off from his people. 
 
 34 And the Lord said unto Moses, u Take 
 unto thee sweet spices, stacte, and onycha, and 
 galbanum ; these sw T eet spices with pure frank- 
 
 °Chap. xl. 9; Lev. viii. 10; Num. vii. 1 .-p Chapter xxix. 
 
 37.-Chap. xxix. 7, &c. ; Lev. viii. 12, 30.- T Ver. 25, 37. 
 
 3 Ver. 38.- 1 Gen. xvii. 14; chapter xii. 15; Lev. vii. 20,21. 
 
 u Chap. xxv. 6 ; xxxvii. 29. 
 
 Christ, to do away past transgressions or unfaithfulness, 
 and to enable them to minister with the greater effect., 
 as being in the Divine favour, and consequently enti¬ 
 tled to expect all the necessary assistances of the Di¬ 
 vine unction, to make their ministrations spirit and life 
 to the people. See on chap. xxix. 20. 
 
 Verse 23. Take—unto thee principal spices] From 
 this and the following verse we learn that the holy 
 anointing oil was compounded of the following ingre¬ 
 dients :— 
 
 Pure myrh, “VIVI ID mar 
 dcror . 
 
 < 
 
 Sweet cinnamon, UW2 pip 
 kinnemon besem, (proba¬ 
 bly from Arabia) . . . 
 
 Sweet calamus, DW2 Hip 
 keneh bosem , or sweet 
 cane, Jer. vi. 20.— Ca¬ 
 lamus aromaticus . . . 
 
 Cassia, mp kiddah, (cas¬ 
 sia lignea,) brought also 
 from Arabia ..... 
 
 Olive oil, n*T shemen 
 zayith, one hin, about 
 
 500 shekels.—Myrrh is 
 the produce of an 
 oriental tree not well 
 known, and is col¬ 
 lected by making an 
 incision in the tree. 
 What is now called 
 by this name is pre¬ 
 cisely the same with 
 that of the ancients. 
 
 250 shekels. 
 
 >250 shekels. 
 
 >500 shekels. 
 | 5 quarts. 
 
 lbs. oz. dwts. grs. 
 
 500 shekels of the first and last, make 48 4 12 21|-f 
 250 of the cinnanon and calamus . . 24 2 6 10|| 
 
 Olive oil is supposed to be the best preservative of 
 odours. As the gifts and graces of the Holy Spirit 
 are termed the anointing of the Holy Ghost, therefore 
 this holy ointment appears to have been designed as 
 emblematical of those gifts and graces. See Acts i. 
 5 ; x. 38 ; 2 Cor. i. 21 ; 1 John ii. 20, 27. 
 
 Verse 25. After the art of the apothecary ] The 
 original, np7 rokeach, signifies a compounder or con¬ 
 fectioner ; any person who compounds drugs, aroma¬ 
 tics, &c. 
 
 Verse 30. Thou shalt anoint Aaron and his sons] 
 For the reason of this anointing, see the note on chap, 
 xxix. 7. It seems that this anointing oil was an em¬ 
 blem of Divine teaching, and especially of those influ¬ 
 ences by which the Church of Christ was, in the begin¬ 
 ning, guided into all truth; as is evident from the 
 allusion to it by St. John : “ Ye have an unction from 
 the Holy One, and ye know all things. The anoint¬ 
 ing which ye have received from him abideth in you, 
 and ye need not that any man teach you; but as the 
 same anointing teachetli you of all things, and is truth, 
 and is no lie, and even as it hath taught you, ye shall 
 abide in him ; 1 John ii. 20, 27. 
 
 Verse 34. Take unto thee sweet spices] The holy 
 perfume was compounded of the following ingredients : 
 
 Stacte] nataph, supposed to be the same with 
 what was afterwards called the balm of Jericho. 
 Stacte is the gum which spontaneously flows from the 
 tree which produces myrrh. See the note on ver« 23. 
 
 457 
 
 a 
 
Bezaleel appointed for 
 
 EXODUS. the work of the tabernacle 
 
 A. M. 2513. mcense : of each shall there be 
 An. Exod. Isr. l. a like weight: 
 
 cir. Thammuz. 35 And thou shalt ma ke it 
 
 a perfume, a confection v * after the art of 
 the apothecary, w tempered together, pure 
 and holy : 
 
 36 And thou shalt beat some of it very small, 
 and put of it before the testimony in the taber¬ 
 nacle of the congregation, x where I will meet 
 
 v Ver. 25.- w Heb. salted; Lev. ii. 13.- 
 
 42 ; Lev. xvi. 2. 
 
 - x Chapter xxix. 
 
 with thee : y it shall be unto you A. M. 2513 . 
 
 . . J B C. 1491. 
 
 most holy. An. Exod Isr, 1. 
 
 37 And as for the perfume cir - Thammuz. 
 which thou shalt make, z ye shall not make to 
 yourselves according to the composition there¬ 
 of : it shall be unto thee holy for the Lord. 
 
 38 a Whosoever shall make like unto that, 
 to smell thereto, shall even be cut off from 
 his people. 
 
 y Verse 32; chapter xxix. 37 ; Lev. ii. 3. 
 
 a Ver. 33. 
 
 -* Verse 32. 
 
 Onycha ] nbnty shecheleth, allowed by the best cri¬ 
 tics to be the unguis odorifercins described by Rumph, 
 which is the external crust of the shell-fish purpura 
 or murex, and is the basis of the principal perfumes 
 made in the East Indies. 
 
 Galhanum ] chelbenah, the bubon gummife- 
 
 rum or African ferula; it rises with a ligneous stalk 
 from eight to ten feet, and is garnished with leaves at 
 each joint. The top of the stock is terminated by an 
 umbel of yellow flowers, which are succeeded by ob¬ 
 long channelled seeds, which have a thin membrane 
 or wing on their border. When any part of the plant 
 is broken, there issues out a little thin milk of a cream 
 colour. The gummy resinous juice which proceeds 
 from this plant is what is commonly called galbanum, 
 from the chelbenah of the Hebrews. 
 
 Pure frankincense ] Hpl HJhb lebonah zaccah. 
 Frankincense is supposed to derive its name from frank, 
 free, because of its liberal or ready distribution of its 
 odours. It is a dry resinous substance, in pieces or 
 drops of a pale yellowish white colour, has a strong 
 smell, and bitter acrid taste. The tree which pro¬ 
 duces it is not well known. Dioscorides mentions it 
 as gotten in India. What is called here pure frank¬ 
 incense is no doubt the same with the mascula thura 
 of Virgil, and signifies what is first obtained from the 
 tree—that which is strongest and most free from all 
 adventitious mixtures. See the note on ver. 7. 
 
 The Israelites were most strictly prohibited, on the 
 most awful penalties, from making any anointing oil 
 or perfume similar to those described in this chapter. 
 He that should compound such, or apply any of this 
 
 to any common purpose, even to smell to, verse 38, 
 should be cut off, that is, excommunicated from his 
 people, and so lose all right, title, and interest in the 
 promises of God and the redemption of Israel. From 
 all this we may learn how careful the Divine Being is 
 to preserve his own worship and his own truth, so as 
 to prevent them from being adulterated by human in¬ 
 ventions ; for he will save men in his own way, and 
 upon his own terms. What are called human inven¬ 
 tions in matters of religion, are not only of no worth, 
 but are in general deceptive and ruinous. Arts and 
 sciences in a certain way may be called inventions of 
 men, for the spirit of a man knoweth the things of a 
 man —can comprehend, plan, and execute, under the 
 general influence of God, every thing in which human 
 life is immediately concerned ; but religion, as it is the 
 gift, so it is the invention, of God : its doctrines and 
 its ceremonies proceed from his wisdom and goodness, 
 for he alone could devise the plan by which the hu¬ 
 man race may be restored to his favour and image, 
 and taught to worship him in spirit and in truth. And 
 that worship which himself has prescribed, we may 
 rest assured, will be most pleasing in his sight. Na- 
 dab and Abihu offered strange fire before the Lord; 
 and their destruction by the fire of Jehovah is recorded 
 as a lasting warning to all presumptuous worshippers, 
 and to all who attempt to model his religion, accord¬ 
 ing to their own caprice, and to minister in sacred 
 things without that authority which proceeds from 
 himself alone. The imposition of hands whether of 
 pope, cardinal, or bishop, can avail nothing here. The 
 call and unction of God alone can qualify the minister 
 of the Gospel of Jesus Christ. 
 
 CHAPTER XXXI. 
 
 Bezaleel appointed for the work of the tabernacle, 1-5. Aholiab appointed for the same, 6. The particular 
 things on which they were to be employed, the ark and mercy-seat, 7. Table, candlestick, and altar of 
 incense, 8. Altar of burnt-offering and the laver, 9. Priest’s garments, 10. Anointing oil and sweet 
 incense, 11 . God renews the command relative to the sanctification of the Sabbath, 12—17. Delivers to 
 Moses the two tables of stone, 18. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 cir. Thammuz. 
 
 A V? the Lord spake 
 Moses, saying, 
 
 unto 
 
 2 a See, I have called byname 
 
 Bezaleel the b son of Uri, the 
 son of Hur, of the tribe of 
 Judah: 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1, 
 cir. Thammuz. 
 
 a Chap. xxxv. 30; xxxvi. 1. 
 
 b 1 Chron. ii. 20. 
 
 NOTES ON CHAP. XXXI. 
 
 Verse 2. I have called by name Bezaleel ] That is, 
 I have particularly appointed this person to be the 
 
 458 
 
 chief superintendent of the wdiole work. His name 
 is significant, betsal-el, in or under the shadow 
 
 of God, meaning, under the especial protection of the 
 
Aholiab to assist 'Bezaleel 
 
 CHAP. XXXI. 
 
 a. m. 2513 . 3 And I have c filled him with 
 
 An. Exod.lsr.i. the spirit of God, in wisdom, and 
 c tr. Thammuz. j n un d ers tanding, and in know¬ 
 ledge, and in all manner of workmanship. 
 
 4 To devise cunning works, to work in gold, 
 and in silver, and in brass, 
 
 5 And in cutting of stones, to set them , 
 and in carving of timber, to work in all man¬ 
 ner of workmanship. 
 
 6 And I, behold, I have given with him 
 d Aholiab, the son of Ahisamach, of the tribe 
 of Dan: and in the hearts of all that are 
 e wise-hearted I have put wisdom, that they 
 may make all that I have commanded thee ; 
 
 7 f The tabernacle of the congregation, and 
 8 the ark of the testimony, and h the mercy- 
 seat that is thereupon, and all the 1 furniture 
 of the tabernacle, 
 
 c Chapter xxxv. 31 ; 1 Kings vii. 14.- d Chapter xxxv. 34. 
 
 e Ctiap. xxviii. 3 ; xxxv. 10, 35 ; xxxvi. 1.- f Chapter xxxvi. 8. 
 
 £ Chap, xxxvii. 1.- h Chapter xxxvii. 6.-‘Hebrew, vessels. 
 
 k Chap, xxxvii. 10.- 1 Chap, xxxvii. 17. 
 
 Most High. He was the son of Uri , the son of Hur, 
 the son of Caleb or Chelubai, the son of Esron, the 
 son of Pharez , the son of Judah. See 1 Chron. ii. 
 5, 9, 18, 19, 20, and the note on chap. xvii. 10. 
 
 Verse 3. I have filled him with the spirit of God] 
 See the note on chap, xxviii. 3. 
 
 In wisdom ] chochmah , from DDn chacham, 
 
 to be wise, skilful, or prudent, denoting the compass 
 of mind and strength of capacity necessary to form a 
 wise man : hence our word wisdom, the power of judg¬ 
 ing what is wise or best to be done ; from the Saxon, 
 'japan, to teach, to advise, and beman, to judge ; hence 
 pipebom, the doom or judgment of the well taught, 
 wise, or prudent man. 
 
 Understanding'] nilDD tebunah, from p ban or bun, 
 to separate, distinguish, discern ; capacity to compre¬ 
 hend the different parts of a work, how to connect, 
 arrange, &c., in order to make a complete whole. 
 
 Knowledge] PJH daath , denoting particular ac¬ 
 quaintance with a person or thing ; practical, experi¬ 
 mental knowledge. 
 
 Verse 4. Cunning works] fDl^nQ machashaboth, 
 works of invention or genius, in the goldsmith arid sil¬ 
 versmith line. 
 
 Verse 5. In cutting of stones, dpc.] Every thing that 
 concerned the lapidary's, jeweller's, and carver's art. 
 
 Verse 6. In the hearts of all that are wise-hearted I 
 have put ivisdom] So every man that had a natural 
 genius , as we term it, had an increase of wisdom by 
 immediate inspiration from God, so that he knew how 
 to execute the different works which Divine wisdom 
 designed for the tabernacle and its furniture. Dark 
 as were the heathens, yet they acknowledged that all 
 talents, and the seeds of all arts, came from God. 
 Hence Seneca : Insita nobis omnium artium semina, 
 magisterque ex occulto Deus producit ingenia. 
 
 In the same way Homer attributes such curious arts 
 
 a 
 
 in the work of the tabernacle. 
 
 8 And k the table and his fur- A. M. 2513 . 
 niture, and 1 the pure candlestick An. Exod. isr.’ 1 . 
 with all his furniture, and the cir ' Thammnz - 
 altar of incense ; 
 
 9 And m the altar of burnt-offeriitg with all 
 his furniture, and n the laver and his foot, 
 
 10 And 0 the clothes of service, and the 
 holy garments for Aaron the priest, and the 
 garments of his sons, to minister in the priest’s 
 office ; 
 
 11 p And the anointing oil, and * sweet in¬ 
 cense for the holy place : according to all that 
 I have commanded thee, shall they do. 
 
 12 And the Lord spake unto Moses, saying, 
 
 13 Speak thou also unto the children of 
 Israel, saying, r Verily my Sabbaths ye shall 
 keep : for it is a sign between me and you 
 throughout your generations; that ye may 
 
 m Chap, xxxviii. 1.- n Chap, xxxviii. 8.- 0 Chap.xxxix. 1, 
 
 41 ; Num. iv. 5, 6, &c.- p Chap. xxx. 25, 31 ; xxxvii. 29. 
 
 i Chap. xxx. 34 ; xxxvii. 29.- r Lev. xix. 3,30; xxvi. 2; Ezek. 
 
 xx. 12, 20; xliv. 24. 
 
 to Minerva, the goddess of wisdom, and Vulcan, the 
 god of handicrafts. 
 
 6’ ore rig XP VG0V 7 reptxeveTcu apyvpcp avrjp 
 I Spig, ov 'HtyaiGTog Ssdaev Kai VaT^’Xag Adpv?) 
 
 TexvTjv 7r avToirjv, x a P L£VTa be £ pyn reXsiei. 
 
 Odyss., 1. vi., ver. 232. 
 
 As by some artist, to whom Vulcan gives 
 His skill divine, a breathing statue lives ; 
 
 By Pallas taught, he frames the wondrous mould, 
 And o’er the silver pours the fusile gold.— Pope. 
 
 And all this the wisest of men long before them de¬ 
 clared ; when speaking of the wisdom of God he says, 
 I, Wisdom, dwell with Prudence, and find out know¬ 
 ledge of witty inventions; Prov. viii. 12. See the 
 note on chap, xxviii. 3, to which the reader is parti¬ 
 cularly desired to refer. There is something remark¬ 
 able in the name of this second superintendent, DiOnX 
 Aholiab, the tabernacle of the father, or, the father is 
 my tabernacle; a name nearly similar in its meaning 
 to that of Bezaleel, see the note on ver. 1. 
 
 Verse 8. The pure candlestick] Called so either 
 because of the pure gold of which it was made, or 
 the bright?iess and splendour of its workmanship, or 
 of the light which it imparted in the tabernacle, as the 
 purest, finest oil was always burnt in it. 
 
 Verse 9. The altar of burnt-offering'] See on chap, 
 xxvii. 1. 
 
 The laver and his foot] The pedestal on which it 
 stood. 
 
 Verse 10. Clothes of service] Vestments for the or¬ 
 dinary work of their ministry; the holy garments — 
 those which were peculiar to the high priest. 
 
 Verse 11. The anointing oil] See on chap. xxx. 23. 
 
 Sweet incense] See on chap. xxx. 34. 
 
 Verse 13. My Sabbaths ye shall keep] See tha 
 notes on Gen. ii. 3 ; Exod. xx. 8. 
 
 459 
 
EXODUS. 
 
 The Sabbath to be sanctified. 
 
 Moses receives the two tables. 
 
 a. M. 2513 . know that I am the Lord that 
 
 • 
 
 keep the Sab¬ 
 bath therefore ; for it is holy unto 37 'ou : every 
 one that defileth it shall surely be put to death: 
 for t whosoever doeth any work therein, that 
 soul shall be cut off from among his people. 
 
 15 u Six days may work be done ; but in the 
 v seventh is the Sabbath of rest, w holy to the 
 Lord : whosoever doeth any work in the 
 Sabbath day, he shall surely be put to death. 
 
 16 Wherefore the children of Israel shall 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 cir. Thammuz. 
 
 doth sanctify you 
 14 s Ye shall 
 
 keep the Sabbath, to observe a. m. 2513 . 
 the Sabbath throughout their An. Exod. isr. 1. 
 generations, for a perpetual cir - Thammuz. 
 
 covenant. 
 
 17 It is a x sign between me and the children 
 of Israel for ever : for y in six days the Lord 
 made heaven and earth, and on the seventh 
 day he rested, and was refreshed. 
 
 18 And he gave unto Moses, when he had 
 made an end of communing with him upon 
 Mount Sinai, z two tables of testimony, tables 
 of stone, written with the finger of God. 
 
 s Chap. xx. 8 ; Deut. v. 12 ; Ezek. xx. 12.- t Chapter xxxv. 
 
 2 ; Num. xv. 35.- u Chap. xx. 9.- v Gen. ii. 2 ; chapter xvi. 
 
 23 ; xx. 10.- w Heb. holiness. 
 
 x Ver. 13 ; Ezek. xx. 12, 20.- 7 Gen. i. 31 ; ii. 2.-- z Ch. 
 
 xxiv. 12; xxxii. 15, 16; xxxiv. 28, 29 ; Deut. iv. 13 ; v. 22; ix. 
 10, 11 ; 2 Cor. iii. 3. 
 
 Verse 14. Every one that clejileth it] By any kind 
 of idolatrous or profane worship. 
 
 Shall surely he put to death] The magistrates shall 
 examine into the business, and if the accused be found 
 guilty, he shall be stoned to death. 
 
 Shall he cut off] Because that person who could 
 so far contemn the Sabbath, which was a sign to them 
 of the rest which remained for the people of God, was 
 of course an infidel , and should be cut off from all the 
 privileges and expectations of an Israelite. 
 
 Verse 16. A perpetual covenant.] Because it is 
 a sign of this future rest and blessedness, therefore 
 the religious observance of it must be perpetually 
 kept up. The type must continue in force till the 
 antitype come. 
 
 Verse 17. Rested, and was refreshed.] God, in con¬ 
 descension to human weakness, applies to himself here 
 xvhat belongs to man. If a man religiously rests on 
 the Sabbath, both his body and soul shall be refreshed ; 
 he shall acquire new light and life. 
 
 Verse 18. When he had made an end of communing] 
 When the forty days and forty nights were ended. 
 
 Two tables of testimony] See on chap, xxxiv. 1. 
 
 Tables of stone] That the record might be lasting , 
 because it was a testimony that referred to future 
 generations, and therefore the materials should be 
 durable. 
 
 Written with the finger of God.] All the letters cut 
 by God himself. Dr. Winder, in his History of Know¬ 
 ledge, thinks it probable that this was the first writing 
 in alphabetical characters ever exhibited to the world, 
 though there might have been marks or hieroglyphics 
 cut on wood, stone, &e., before this time ; see chap, 
 xvii. 14. That these tables were written, not by the 
 commandment but by the power of God himself, the 
 following passages seem to prove : “And the Lord said 
 unto Moses, Come up to me into the mountain, and be 
 thou there ; and I will give thee tables of stone which 
 I have written, that thou mayest teach themExod. 
 xxiv. 12. “And he gave unto Moses, upon Mount 
 Sinai, two tables of testimony, tables of stone, writ¬ 
 ten with the finger of God chap. xxxi. 18. “And 
 Moses went down from the mount, and the two tables 
 of testimony were in his hand ; the tables were writ¬ 
 ten on both their sides. And the tables were the 
 
 460 
 
 work of God, and the Writing was the writing of 
 God, graven upon the tables;” chap, xxxii. 15, 16. 
 “These words [the ten commandments] the Lord spake 
 in the mount, out of the midst of the fire,.of the cloud, 
 and of the thick darkness, with a great voice ; and he 
 added no more, but he wrote them on two tables of 
 stone Deut. v. 22. It is evident therefore that this 
 writing was properly and literally the writing of God 
 himself. God wrote now on tables of stone what he 
 had originally written on the heart of man, and in mercy 
 he placed that before his eyes which by sin had been 
 obliterated from his soul; and by this he shows us 
 what, by the Spirit of Christ, must be rewritten in the 
 mind, 2 Cor. iii. 3 ; and this is according to the cove¬ 
 nant which God long before promised to make with 
 mankind, Jer. xxxi. 33. See also what is said on this 
 subject, chap. xx. 1, and see chap, xxxiv. 1. See the 
 note on chap. xvii. 14. 
 
 “No time,” says Dr. A. Bayley, “ seems so proper 
 from whence to date the introduction of letters among 
 the Hebrews as this, for after this period we find con¬ 
 tinual mention of letters, reading, and writing, in the 
 now proper sense of those words. See Deut. xxvii. 
 8; xxxi. 9. Moses, it is said, ETcaidtv&r], ivas edu¬ 
 cated in all the wisdom of the Egyptians —in all the 
 learning they possessed; but it is manifest that he had 
 not learned of them any method of writing, otherwise 
 there had been no want of God’s act and assistance in 
 writing the two tables of the law, no need of a mi¬ 
 raculous writing. Had Moses known this art, the Lord 
 might have said to him, as he does often afterwards, 
 Write thou these words ; Exod. xxxiv. 27. Write 
 on the stones the words of this law ; Deut. xxvii. 3. 
 Write you this song for you ; xxxi. 19. Perhaps it 
 may be said, God’s writing the law gave it a sanction. 
 True ; but why might it not also teach the first use of 
 letters, unless it can be proved that they were in use 
 prior to this transaction 1 It might be thought too 
 much to assert that letters no more than language were 
 a natural discovery ; that it was impossible for man to 
 have invented ivriting, and that he did not invent it; 
 yet this may appear really the case from the following 
 reflections:—1. Reason may show us how near to an im¬ 
 possibility it was that a just and proper number of con¬ 
 venient characters for the sounds in language should 
 
 a 
 
CHAP. XXXII. 
 
 The people rebel , and require 
 
 naturally be hit upon by any man, for whom it was 
 easy to imitate and vary, but not to invent. 2. From 
 evidence of the Mosaic history, it appears that the in¬ 
 troduction of writing among the Hebrews was not from 
 
 Aaron to make them gods. 
 
 man, but God. 3. There are no evident vestiges of 
 letters subsisting among other nations till after the de¬ 
 livery of the law at Mount Sinai; nor then, among 
 some, till very late.” 
 
 CHAPTER XXXII. 
 
 The Israelites, finding that Moses delayed his return, desire Aaron to make them gods to go before them, 1. 
 Aaron consents, and requires their ornaments, 2. They deliver them to him, and he makes a molten calf, 
 3, 4. He builds an altar before it, 5 ; and the people offer burnt-offerings and peace-offerings, 6. The 
 Lord commands Moses to go down, telling him that the people had corrupted themselves, 7, 8. The Lord 
 is angry, and threatens to destroy them, 9, 10. Moses intercedes for them, 11—13 ; and the Lord pro¬ 
 mises to spare them, 14. Moses goes down with the tables in his hands, 15, 16. Joshua, hearing the noise 
 they made at their festival, makes some remarks on it, 17, 18. Moses, coming to the camp, and seeing 
 their idolatrous icorship, is greatly distressed, throws down and breaks the two tables, 19. Takes the calf, 
 reduces it to powder, strews it upon the water, and causes them to drink it, 20 . Moses expostulates with 
 Aaron, 21. Aaron vindicates himself, 22—24. Moses orders the Levites to slay the transgressors, 25—27. 
 They do so, and 3000 fall, 28, 29. Moses returns to the Lord on the mount, and makes supplication for 
 the people, 30—32. God threatens and yet spares, 33. Commands Moses to lead the people, and promises 
 him the direction of an angel, 34. The people are plagued because of their sin, 35. 
 
 A. M. 2513. A ND when the people saw that 
 * B. c. 1491. xA ,, , f 
 
 An. Exod.isr. l. Moses a delayed to come 
 
 Ab ' down out of the mount, the peo¬ 
 ple gathered themselves together unto Aaron, 
 and said unto him, b Up, make us gods, which 
 shall c go before u.s ; for as for this Moses, 
 the man that brought us up out of the land of 
 Egypt, we wot not what is become of him. 
 
 2 And Aaron said unto them, Break off the 
 
 d golden ear-rings, which are in A. M. 2513 . 
 
 ° ° 7 B. C. 1491 
 
 the ears of your wives, of your An. ExocUsr. i. 
 
 sons, and of your daughters, and Ab ‘ 
 
 bring them unto me. 
 
 3 And all the people brake off the golden 
 ear-rings which were in their ears, and brought 
 thetn unto Aaron. 
 
 4 e And he received them at their hand, and 
 fashioned it with a graving tool, after he had 
 
 a Chap. xxiv. 18; Deut. ix. 9.- b Acts vii. 40.- c Chap. 
 
 xiii. 21.- d Judg. viii. 24, 25, 26, 27.- e Chap. xx. 23 ; Deut. 
 
 NOTES ON CHAP. XXXII. 
 
 Yerse 1. When the people saiv that Moses delayed'] 
 How long this was before the expiration of the forty 
 days, we cannot tell; but it certainly must have been 
 some considerable time, as the ornaments must be col¬ 
 lected, and the calf or ox, after having been founded, 
 must require a considerable time to fashion it with the 
 graving tool; and certainly not more than two or three 
 persons could work on it at once. This work, there¬ 
 fore, must have required several days. 
 
 The people gathered themselves together] They 
 came in a tumultuous and seditious manner, insisting 
 on having an object of religious worship made for them, 
 as they intended under its direction to return to Egypt. 
 See Acts vii. 39, 40. 
 
 As for this Moses, the man that brought us up] This 
 seems to be the language of great contempt, and by it 
 we may see the truth of the character given them by 
 Aaron, verse 22, they were set on mischief. It is 
 likely they might have supposed that Moses had pe¬ 
 rished in the fire, which they saw had invested the top 
 of the mountain into which he went. 
 
 Yerse 2. Golden ear-rings] Both men and women 
 wore these ornaments, and we may suppose that these 
 were a part of the spoils which they brought out of 
 Egypt. How strange, that the very things which 
 were granted them by an especial influence and pro- 
 
 a 
 
 ix. 16; Judg. xvii. 3, 4 ; 1 Kings xii. 28; Neh. ix. 18 ; Psa. cvi. 
 19 ; Isa. xlvi. 6; Acts vii. 41 ; Rom. i. 23. 
 
 vidence of God, should be now abused to the basest 
 idolatrous purposes ! But it is frequently the case that 
 the gifts of God become desecrated by being employed 
 in the service of sin ; I will curse your blessings, saith 
 the Lord, Mai. ii. 2. 
 
 Yerse 3. And all the people brake off the golden ear¬ 
 rings] The human being is naturally fond of dress, 
 though this has been improperly attributed to the female 
 sex alone, and those are most fond of it who have the 
 shallowest capacities; but on this occasion the bent of 
 the people to idolatry was greater than even their love 
 of dress, so that they readily stripped themselves of 
 their ornaments in order to get a molten god. They 
 made some compensation for.this afterwards ; see chap, 
 xxxv., and the note on chap, xxxviii. 9. 
 
 Yerse 4. Fashioned it with a graving tool] There 
 has been much controversy about the meaning of the 
 word £3“in cherct in the text: some make it a mould, 
 others a garment, cloth, or apron; some a purse or bag, 
 and others a graver. It is likely that some mould was 
 made on this occasion, that the gold when fused was 
 cast into it, and that afterwards it was brought into form 
 and symmetry by the action of the chisel and graver. 
 
 These be thy gods, O Israel] The whole of this is 
 a most strange and unaccountable transaction. Was 
 it possible that the people could have so soon lost sight 
 of the wonderful manifestations of God upon the mount! 
 
 461 
 
Aaron makes a molten calf\ 
 
 A. M. 2513. made it a molten calf: and they 
 
 B. C. 1491. J 
 
 An. Exod. isr.i. said, These be thy gods, 0 Israel, 
 
 __ which brought thee up out of the 
 
 land of Egypt. 
 
 5 And when Aaron saw it , he built an altar 
 before it; and Aaron made f proclamation 
 and said, To-morrow is a feast to the Lord. 
 
 6 And they rose up early on the morrow, 
 and offered burnt-offerings, and brought peace- 
 offerings ; and the s people sat down to eat 
 and to drink, and rose up to play. 
 
 7 And the Lord said unto Moses, h Go, get 
 thee down; for thy people, which thou brought- 
 est out of the land of Egypt, 1 have corrupted 
 themselves: 
 
 8 They have turned aside quickly out of the 
 way which k I commanded them : they have 
 made them a molten calf, and have worship- 
 
 f Lev. xxiii. 2, 4, 21, 37; 2 Kings x. 20; 2 Chron. xxx. 5. 
 
 El Cor. x. 7.- h Deut. ix. 12 ; ver. 1 ; chap, xxxiii. 1 ; Dan. 
 
 ix. 24.- 1 Gen. vi. 11,12 ; Deut. iv. 16 ; xxxii. 5 ; Judg. ii. 19 ; 
 
 Hos. ix. 9.- k Chap. xx. 3. 4, 23; Deut. ix. 16.- 1 1 Kings 
 
 xii. 28. 
 
 Was it possible that Aaron could have imagined that 
 he could make any god that could help them 1 And 
 yet it does not appear that he ever remonstrated with 
 the people ! Possibly he only intended to make them 
 some symbolical representation of the Divine power 
 and energy, that might be as evident to them as the 
 pillar of cloud and fire had been, and to which God 
 might attach an always present energy and influence ; 
 or in requiring them to sacrifice their ornaments , he 
 might have supposed they would haye desisted from 
 urging their request : but all this is mere conjecture, 
 with very little probability to support it. It must how¬ 
 ever be granted that Aaron does not appear to have 
 even designed a worship that should supersede the 
 worship of the Most High ; hence we find him making 
 proclamation, To-morrow is a feast to the Lord, (iTIiT ;)’ 
 and we find farther that some of the proper rites of 
 the true worship were observed on this occasion, for 
 they brought burnt-offerings and peace-offerings, ver. 
 6, 7 : hence it is evident he intended that the true God 
 should be the object of their worship, though he per¬ 
 mitted and even encouraged them to offer this worship 
 through an idolatrous medium, the molten calf. It has 
 been supposed that this was an exact resemblance of 
 the famous Egyptian god Apis who was worshipped 
 under the form of an ox, which worship the Israelites 
 no doubt saw often practised in Egypt. Some however 
 think that this worship of Apis was not then established ; 
 but we have already had sufficient proof that different 
 animals were sacred among the Egyptians, nor have we 
 any account of any worship in Egypt earlier than that 
 offered to Apis, under the figure of an OX. 
 
 Verse 5. To-morrow is a feast to the Lord ] In Ben¬ 
 gal the officiating Brahmin , or an appointed person 
 
 proclaims, “ To-morrow, or on-day of-, such 
 
 a ceremony will be performed !” 
 
 462 
 
 and the people worship it 
 
 ped it, and have sacrificed there- A. M. 2513. 
 unto, and said, 1 These be thy An. Exod. Isr. 1 
 gods, O Israel, which have Ab ’ 
 brought thee up out of the land of Egypt. 
 
 9 And the Lord said unto Moses, m I have 
 seen this people, and, behold, it is a stiff-neck¬ 
 ed people : 
 
 10 Now therefore Met me alone that 0 my 
 wrath may wax hot against them, and that I 
 may consume them : and p I will make of thee 
 a great nation. 
 
 11 q And Moses besought r the Lord his 
 God, and said, Lord, why doth thy wrath wax 
 hot against thy people, which thou hast brought 
 forth out of the land of Egypt with great 
 power, and with a mighty hand ? 
 
 12 s Wherefore should the Egyptians speak, 
 and say, For mischief did he bring them out, 
 
 m Chapter xxxiii. 3, 5 ; xxxiv. 9 ; Deut. ix. 6, 13 ; xxxi. 27 
 
 2 Chron. xxx. 8; Isa. xlviii. 4; Acts vii. 51.-"Deut. ix. 14, 
 
 19.- 0 Chap. xxii. 24.-PNum. xiv. 12.-q Deut. ix. 18, 
 
 26, 27, 28, 29 ; Psa. lxxiv. 1, 2 ; cvi. 23.- r Heb. the face of 
 
 the LORD. - s Num. xiv. 13 ; Deut. ix. 28; xxxii. 27. 
 
 Verse 6. The people sat down to eat and to drink ] 
 The burnt-offerings were wholly consumed ; the peace- 
 offerings, when the blood had been poured out, became 
 the food of the priests, &c. When therefore the 
 strictly religious part of these ceremonies was finished, 
 the people sat down to eat of the peace-offerings, and 
 this they did merely as the idolaters, eating and drink¬ 
 ing to excess. And it appears they went much farther, 
 for it is said they rose up to play, pn^b Vetsachek, a 
 word of ominous import, which seems to imply here 
 fornicating and adulterous intercourse ; and in some 
 countries the verb to play is still used precisely in this 
 sense. In this sense the original is evidently used, 
 Gen. xxxix. 14. 
 
 Verse 7. Thy people — have corrupted themselves] 
 They had not only got into the spirit of idolatry, but 
 they had become abominable in their conduct, so that 
 God disowns them to be his : Thy people have broken 
 the covenant, and are no longer entitled to my pro¬ 
 tection and love. 
 
 This is one pretence that the Roman Catholics have 
 for the idolatry in their image worship. Their high 
 priest, the pope, collects the ornaments of the people, 
 and makes an image, a crucifix, a madona, &c. The 
 people worship it; but the pope says it is only to keep 
 God in remembrance. But of the whole God says, 
 Thy people have corrupted themselves; and thus, as 
 they continue in their idolatry, they have forfeited the 
 blessings of the Lord’s covenant. They are not God’s 
 people, they are the pope’s people, and he is called 
 “ our holy father the pope.” 
 
 Verse 9. A stiff-necked people\ Probably an allusion 
 to the stiff-necked ox, the object of their worship. 
 
 Verse 10. Noio therefore let me alone] Moses had 
 already begun to plead with God in the behalf of this 
 rebellious and ungrateful people; and so powerful was 
 
 a 
 
 EXODUS. 
 
CHAP. XXXII. 
 
 Moses intercedes for the people , 
 
 A. M. 2513 . to slav them in the mountains, 
 An.Exod.lsr. l. and to comsume them from the 
 Ab ‘ face of the earth ? Turn from thy 
 fierce wrath, and 1 repent of this evil against 
 thy people. 
 
 13 Remember Abraham, Isaac, and Israel, 
 thy servants, to whom thou u swarest by thine 
 own self, and saidst unto them, v I will multi¬ 
 ply your seed as the stars of heaven, and all 
 this land that I have spoken of will I give 
 unto your seed, and they shall inherit it for 
 ever. 
 
 14 And the Lord w repented of the evil 
 which he thought to do unto his people. 
 
 15 And 1 Moses turned, and went down 
 from the mount, and the two tables of the tes¬ 
 timony were in his hand: the tables were 
 
 1 Ver. 14.- u Gen. xxii. 16 ; Heb. vi. 13.- v Gen. xii. 7 ; 
 
 xiii. 15; xv. 7, 18; xxvi. 4; xxviii. 13; xxxv. 11,12. - w Deut. 
 
 xxxii. 26; 2 Sam. xxiv. 16; 1 Chron. xxi. 15; Psa. cvi. 45; 
 
 his intercession that even the Omnipotent represents 
 himself as incapable of doing- any thing in the way of 
 judgment, unless his creature desisted from praying 
 for mercy ! See an instance of the prevalence of fer¬ 
 vent intercession in the case of Abraham, Gen. xviii. 
 23—33, from the model of which the intercession of 
 Moses seems to have been formed. 
 
 Verse 14. And the Lord repented of the evil ] 
 This is spoken merely after the manner of men who, 
 having formed a purpose, permit themselves to be 
 diverted from it by strong and forcible reasons, and 
 so change their minds relative to their former in¬ 
 tentions. 
 
 Verse 15. The tables were written on both their 
 sides ] If we take this literally, it was certainly .a very 
 unusual thing ; for in ancient times the two sides of 
 the same substance were never written over. How¬ 
 ever, some rabbins suppose that by the writing on both 
 sides is meant the letters were cut through the tables, 
 so that they might be read on both sides, though on one 
 side they would appear reversed. Supposing this to 
 be correct, if the letters were the same with those 
 called Hebrew now in common use, the D samech, 
 which occurs twice, and the final HD mem which oc¬ 
 curs twenty-three times in the ten commandments, both 
 of these being close letters, could not be cut through 
 on both sides without falling out, unless, as some of 
 the Jews have imagined, they were held in by miracle ; 
 but if this ancient character were the same with the 
 Samaritan, this thorough cutting might have been quite 
 practicable, as there is not one close letter in the whole 
 Samaritan alphabet. On this transaction there are the 
 three following opinions: 1. We may conceive the 
 tables of stone to have been thin slabs or a kind of 
 slate , and the writing on the back side to have been a 
 continuation of that on the front, the first not being 
 sufficient to contain the whole. 2. Or the writing on 
 the back side was probably the precepts that accompa¬ 
 nied the ten commandments ; the latter were written 
 
 and God spares them 
 
 written on both their sides ; on a. m. 2513 . 
 the one side and on the other An.Exod. isr. 1. 
 were they written. Ab ‘ 
 
 16 And the * tables were the work of God, 
 and the writing was the writing of God, graven 
 upon the tables. 
 
 17 And when Joshua heard the noise of the 
 people as they shouted, he said unto Moses, 
 There is a noise of war in the camp. 
 
 18 And he said, It is not the voice of them 
 that shout for mastery, neither is it the voice 
 of them that cry for z being overcome : hut 
 the noise of them that sing do I hear. 
 
 19 And it came to pass, as soon as he came 
 nigh unto the camp, that a he saw the calf, 
 and the dancing: and Moses’ anger waxed 
 hot, and he cast the tables out of his hands, 
 
 Jeremiah xviii. 8 ; xxvi. 13, 19; Joel ii. 13 ; Jonah iii. 10; iv. 2. 
 
 x Deut. ix. 15.- y Chapter xxxi. 18.- z Hebrew, weakness 
 
 a Deut. ix. 16, 17. 
 
 by the Lord, the former by Moses ; see the note on 
 chap, xxxiv. 1, 27. 3. Or the same words were 
 
 written on both sides , so that when held up, two par¬ 
 ties might read at the same time. 
 
 Verse 16. The tables were the work of God] Be¬ 
 cause such a law could proceed from none but him¬ 
 self ; God alone is the fountain and author of law, of 
 what is right , just, holy , and good. See the meaning 
 of the word law, Exod. xii. 49. 
 
 The writing was the writing of God ] For as he is 
 the sole author of law and justice , so he alone can 
 write them on the heart of man. This is agreeable 
 to the spirit of the new covenant which God had 
 promised to make with men in the latter days : I ivill 
 make a new covenant with the house of Israel—I ivill 
 
 PUT MY LAWS IN THEIR MINDS, AND WRITE THEM IN 
 
 their hearts, Jer. xxxi. 33 ; Heb. viii. 10 ; 2 Cor. 
 iii. 3. That the writing of these tables was the 
 writing of God, see proved at the conclusion of the 
 last chapter. 
 
 Verse 17. Joshua — said —There is a noise of war 
 in the camp.] How natural was this thought to the 
 mind of a military man ! Hearing a confused noise he 
 supposed that the Israelitish camp had been attacked 
 by some of the neighbouring tribes. 
 
 Verse 18. And he said ] That is, Moses returned 
 this answ r er to the observations of Joshua. 
 
 Verse 19. He saw the calf and the dancing ] 
 Dancing before the idol takes place in almost every 
 Hindoo idolatrous feast.— Ward. 
 
 He cast the tables out of his hands , and brake them ] 
 He might have done this through distress and anguish 
 of spirit, on beholding their abominable idolatry and 
 dissolute conduct; or he probably did it emblemati¬ 
 cally, intimating thereby that, as by this act of his the 
 tables were broken in pieces, on which the law of God 
 was written; so they, by their present conduct, had 
 made a breach in the covenant, and broken the laws 
 of their Maker. But we must not excuse this act; it 
 
 463 
 
 a 
 
Moses destroys the golden calf\ and, EXODUS. orders the transgressors to be slain. 
 
 A. M. 2513. and brake them beneath the 
 
 B. C. 1491 . 
 
 An. Exod.Isr. 1. mount. 
 
 Ab ' 20 b And he took the calf 
 
 which they had made, and burnt it in the fire, 
 and ground it to powder, and strawed it upon 
 the water, and made the children of Israel 
 drink of it. 
 
 21 And Moses said unto Aaron, c What did 
 this people unto thee, that thou hast brought 
 so great a sin upon them ? 
 
 22 And Aaron said, Let not the anger of my 
 lord wax hot: d thou knowest the people, that 
 they are set on mischief. 
 
 23 For they said unto me, e Make us gods, 
 which shall go before us: for as for this Moses, 
 the man that brought us up out of the land of 
 Egypt, we wot not what has become of him. 
 
 24 And I said unto them, Whosoever hath 
 any gold, let them break it off. So they gave 
 
 b Deut. ix. 21.- c Gen. xx. 9 ; xxvi. 10.- d Chap. xiv. 11 ; 
 
 xv. 24; xvi. 2, 20,28 ; xvii. 2, 4.- e Ver. 1.- f Ver. 4. 
 
 was rash and irreverent; God’s writing should not 
 have been treated in this way. 
 
 Yerse 20. He took the calf — andburnt—and ground 
 it to powder, c fc.] How truly contemptible must the 
 object of their idolatry appear when they were obliged 
 to drink their god, reduced to powder and strewed on 
 the water ! “ But,” says an objector, “ how could gold, 
 the most ductile of all metals, and the most ponderous, 
 be stamped into dust, and strewed on water V' In 
 Deut. ix. 21 this matter is fully explained : I took, 
 says Moses, your sin, the calf which ye had made, and 
 burnt it with fire, that is, melted it down, probably 
 into ingots, or gross plates, and stamped it, that is, 
 beat into thin laminae, something like our gold leaf, 
 and ground it very small, even until it toas.as small 
 as dust , which might be very easily done by the action 
 of the hands, when beat into thin plates or leaves, as 
 the original words rOX cccoih and p'l dak imply. And 
 
 I cast the dust thereof into the brook, and being thus 
 lighter than the water, it would readily float, so that 
 they could easily see, in this reduced and useless state, 
 the idol to which they had been lately offering Divine 
 honours, and from which they were vainly expecting 
 protection and defence. No mode of argumentation 
 could have served so forcibly to demonstrate the folly 
 of their conduct, as this method pursued by Moses. 
 
 Yerse 21. What did this people unto thee. ] It 
 seems if Aaron had been firm, this evil might have 
 been prevented. 
 
 Yerse 22. Thou knowest the people] He excuses 
 himself by the wicked and seditious spirit of the peo¬ 
 ple, intimating that he was obliged to accede to their 
 desires. 
 
 Verse 24. I cast it into the fire and there came out 
 this calf.] What a silly and ridiculous subterfuge ! 
 He seems to insinuate that he only threw the metal 
 into the fire, and that the calf came unexpectedly out 
 by mere accident. The Targum of Jonathan ben 
 
 464 
 
 it me : then I cast it into the A. M. 2513. 
 
 - . . . , . B. C. 1491. 
 
 lire, and there f came out this An. Exod. isr. 1 
 
 calf. Ab - 
 
 25 ’And when Moses saw that the people 
 were & naked, (for Aaron h had made them 
 naked, unto their shame, among * 1 their ene¬ 
 mies:) 
 
 26 Then Moses stood in the gate of the 
 camp, and said, Who is on the Lord’s side ? 
 let him come unto me. And all the sons of 
 Levi gathered themselves together unto him. 
 
 27 And he said unto them, Thus saith the 
 Lord God of Israel, Put every man his sword 
 by his side, and go in and out from gate to 
 gate throughout the camp, and k sla 3 r every 
 man his brother, and every man his compa¬ 
 nion, and every man his neighbour. 
 
 28 And the children of Levi did according 
 to the word of Moses : and there fell of the 
 
 s Chap, xxxiii. 4, 5.- h 2 Chron. xxviii. 19.-iHeb. those 
 
 that rose up against them. -- k Nurn. xxv. 5 ; Deut. xxxiii. 9. 
 
 Uzziel makes a similar excuse for him : “And I said 
 unto them, Whosoever hath gold, let him break it off 
 and give it to me ; and I cast it into the fire, and Satan 
 entered into it, and it came out in the form of this 
 calf!” Just like the popish legend of the falling of 
 the shrine of our Lady of Loretta out of heaven ! 
 These legends come from the same quarter. Satan 
 can provide more when necessary for his purpose. 
 
 Yerse 25. Moses saio that the people were naked] 
 They were stripped, says the Targum, of the holy 
 crown that was upon their heads, on which the great 
 and precious name SfXxffIT Jehovah v T as engraved. 
 But it is more likely that the word g ID parua implies 
 that they were reduced to the most helpless and 
 wretched state, being abandoned by God in the midst 
 of their enemies. This is exactly similar to that ex¬ 
 pression, 2 Chron. xxviii. 19 : For the Lord brought 
 Judah low, because of Ahaz king of Israel: for he 
 made Judah naked, JDNDH hiphria, and transgressed 
 sore against the Lord. Their nakedness, therefore, 
 though in the first sense it may imply that several of 
 them w'ere despoiled of their ornaments, yet it may also 
 express their defenceless and abandoned state, in con¬ 
 sequence of their sin. That they could not literally 
 have all been despoiled of their ornaments, appears 
 evident from their offerings. See chap. xxxv. 21, &c. 
 
 Yerse 26. Who is on the Lord's side ?] That is, 
 Who among you is free from this transgression 1 
 
 And all the sons of Levi, §c.] It seems they had 
 no part in this idolatrous business. 
 
 Yerse 27. From gale to gate] It is probable that 
 there w^as an enclosed or intrenched camp, in which the 
 chief rulers and heads of the people vrnre, and that this 
 camp had two gates or outlets; and the Levites w r ere 
 commanded to pass from one to the other, slaying as 
 many of the transgressors as they could find. 
 
 Yerse 28. There fell — about three thousand men.] 
 These were no doubt the chief transgressors; having 
 
CHAP. XXXII. 
 
 Moses again intercedes 
 
 A. M. 2513. people that day, about three 
 
 B. C. 1491. \ r J 
 
 An. Exod. isr. l. thousand men. 
 
 Al> ' 29 ! For “Moses had said, 
 
 n Consecrate yourselves to-day to the Lord, 
 even every man upon his son, and upon his 
 brother; that he may bestow upon you a 
 blessing this day. 
 
 30 And it came to pass on the morrow, that 
 Moses said unto the people, 0 Ye have sinned 
 
 1 Num. xxv. 11, 12, 13 ; Deut. xiii. 6-11 ; xxxiii.9,10 ; 1 Sam. 
 
 xv. 18, 22; Prov. xxi. 3 ; Zech. xiii. 3; Matt. x. 37.- m Or, 
 
 And Moses said, Consecrate yourselves to-day to the LORD, be¬ 
 cause every man hath been against his son, and against his brother, 
 
 broken the covenant by having other gods besides Jeho¬ 
 vah, they lost the Divine protection, and then the justice 
 of God laid hold on and slew them. Moses doubtless 
 had positive orders from God for this act of justice, 
 (see ver. 27 ;) for though, through his intercession, the 
 people were spared so as not to be exterminated as a 
 nation, yet the principal transgressors, those who were 
 set on mischief, ver. 22, were to be put to death. 
 
 Verse 29. For Moses had said, Consecrate your¬ 
 selves ] Fill your hands to the Lord. See the reason 
 of this form of speech in the note on chap. xxix. 19. 
 
 Verse 31. Moses returned unto the Lord~\ Before 
 he went down from the mountain God had acquainted 
 him with the general defection of the people, where¬ 
 upon he immediately, without knowing the extent of 
 their crime, began to make intercession for them; and 
 God, having given him a general assurance that they 
 should not be cut off, hastened him to go dowrn, and 
 bring them off from their idolatry. Having descended, 
 he finds matters much worse than he expected, and 
 ordered three thousand of the principal delinquents to 
 be slain ; but knowing that an evil so extensive must 
 be highly provoking in the sight of the just and holy 
 God, he finds it highly expedient that an atonement 
 be made for the sin : for although he had the promise 
 of God that as a nation they should not be extermi¬ 
 nated, yet he had reason to believe that Divine justice 
 must continue to contend with them, and prevent them 
 from ever entering the promised land. That he was 
 apprehensive that this would be the case, we may see 
 plainly from the following verse. 
 
 Verse 32. Forgive their sin -,* and if not, blot 
 
 me — out of thy boolc] It is probable that one part of 
 Moses’ work during the forty days of his residence on 
 the mount with God, was his regulating the muster-roll 
 of all the tribes and families of Israel, in reference to 
 the parts they were respectively to act in the different 
 transactions in the wilderness, promised land, &c. ; 
 and this, being done under the immediate direction of 
 God, is termed God's book which he had written, (such 
 muster-rolls or registers, called also genealogies, the 
 Jews have had from the remotest period of their his¬ 
 tory ;) and it is probable that God had told him, that 
 those who should break the covenant which he had 
 then made'with them should be blotted out of that list, 
 and never enter into the promised land. All this Mo¬ 
 ses appears to have particularly in view, and, without 
 entering into any detail, immediately comes to the 
 Vol. I. ( 3i ) 
 
 for the people. 
 
 a great sin : and now I will go A. M. 2513. 
 up unto the Lord ; p peradven- An. Exod. isr! 1 . 
 ture I shall q make an atonement Ab ‘ 
 for your sin. 
 
 31 And Moses r returned unto the Lord, 
 and said, O, this people have sinned a great 
 sin, and have s made them gods of gold ; 
 
 32 Yet now, if thou wilt, forgive their sin 
 
 --; and if not, * blot me, I pray thee, 
 
 &c.- n Heb. Jill your hands. - 0 1 Samuel xii. 20, 23 ; Luke 
 
 xv. 18.-P2 Samuel xvi. 12; Amos v. 15.——a Numbers xxv. 
 
 13.- r Deut. ix. 18.- s Chap. xx. 23.- 4 Psa. lxix. 28; 
 
 Rom. ix. 3. 
 
 point which he knew was fixed when this list or muster- 
 roll was made, namely, that those who should break 
 the covenant should be blotted out, and never have any 
 inheritance in the promised land : therefore he says, 
 This people have sinned a great sin, and have made 
 them gods of gold; thus they had broken the covenant , 
 (see the first and second commandments,) and by this 
 had forfeited their right to Canaan. Yet now , he 
 adds, if thou wilt forgive their sin, that they may yet 
 
 attain the promised inheritance-; and if not, blot 
 
 me, I pray thee, out of thy book which thou hast writ¬ 
 ten —if thou wilt blot out their names from this regis¬ 
 ter, and never suffer them to enter Canaan, blot me 
 out also ; for I cannot bear the thought of enjoying 
 that blessedness, while my people and their posterity 
 shall be for ever excluded. And God, in kindness to 
 Moses, spared him the mortification of going into Ca¬ 
 naan without taking the people with him. They had 
 forfeited their lives, and were sentenced to die in the 
 wilderness; and Moses’ prayer was answered in mercy 
 to him, while the people suffered under the hand of 
 justice. But the promise of God did not fail; for, 
 although those who sinned were blotted out of the book, 
 yet their posterity enjoyed the inheritance. 
 
 This seems to be the simple and pure light in which 
 this place should be viewed ; and in this sense St. Paul 
 is to be understood, Rom. ix. 3, where he says : For 
 I could wish that myself were accursed from Christ 
 for my brethren, my kinsmen according to the fiesh ; 
 who are Israelites, to whom pertainetli the adoption, 
 and the glory, and the covenants. Moses could not 
 survive the destruction of his people by the neighbour¬ 
 ing nations, nor their exclusion from the piomised land, 
 and St. Paul, seeing the Jews about to be cut off by 
 the Roman sword for their rejection of the Gospel, 
 was willing to be deprived of every earthly blessing, 
 and even to become a sacrifice for them, if this might 
 contribute to the preservation and salvation of the 
 Jewish state. Both those eminent men, engaged in 
 the same work, influenced by a spirit of unparalleled 
 patriotism, were willing to forfeit every blessing of a 
 secular kind, and even die for the welfare of the peo¬ 
 ple. But certainly, neither of them could wish to go 
 to eternal perdition, to save their countrymen from 
 being cut off, the one by the sword of the Philistines , 
 the other by that of the Romans. Even the supposi¬ 
 tion is monstrous. 
 
 On this mode of interpretation we may at once sec 
 
 465 
 
Moses is commanded 
 
 EXODUS. 
 
 A. M. 2513 . 13 out of thy book which thou 
 
 An. Exod. isr. l. hast written. 
 
 Ab ' 33 And the Lord said unto 
 
 Moses, v Whosoever hath sinned against me, 
 him will I blot out of my book. 
 
 34 Therefore now go, lead the people unto 
 the place of which I have spoken unto thee : 
 
 u Psa. lvi. 8 ; cxxxix. 16 ; Dan. xii. 1; Phil. iv. 3 ; Rev. iii. 5 ; 
 
 xiii. 8 ; xvii. 8 ; xx. 12, 15; xxi. 27; xxii. 19.- v Lev. xxiii. 
 
 30; Ezek. xviii. 4. 
 
 what is impliecLin the book of life , and being - written 
 in or blotted out of such a book. In the public regis¬ 
 ters, all that were born of a particular tribe were en¬ 
 tered in the list of their respective families under that 
 iribe. This was the book of life; but when any of 
 those died, his name might be considered as blotted 
 out from this list. Our baptismal registers, which 
 record the births of all the inhabitants of a particular 
 parish or district, and which are properly our books 
 of life ; and our bills of mortality, which are properly 
 our books of death, or the lists of those who are thus 
 blotted out from our baptismal registers or books of 
 life; are very significant and illustrative remains of 
 the ancient registers, or books of life and death among 
 the Jews, the Greeks, the Romans, and most ancient 
 nations. It is worthy of remark, that in China the 
 names of the persons who have been tried on criminal 
 processes are written in tivo distinct books, which are 
 called the book of life and the book of death : those 
 who have been acquitted, or who have not been capi¬ 
 tally convicted, are written in th e former ; those who 
 have been found guilty, in the latter. These two books 
 are presented to the emperor by his ministers, who, as 
 sovereign, has a right to erase any name from either : 
 to place the living among the dead, that he may die ; 
 or the dead, that is, the person condemned to death, 
 among the living , that he may be preserved. Thus he 
 blots out of the book of life or the book of death ac¬ 
 cording to his sovereign pleasure, on the representation 
 of his ministers, or the intercession of friends, &c. An 
 ancient and extremely rich picture, in my own posses¬ 
 sion, representing this circumstance, painted in China, 
 was thus interpreted to me by a native Chinese. 
 
 Yerse 33. Whosoever hath sinned against me, him 
 will I blot out ] As if the Divine Being had said : 
 “All my conduct is regulated by infinite justice and 
 righteousness : in no case shall the innocent ever suf¬ 
 fer for the guilty. That no man may transgress through 
 ignorance, I have given you my law, and thus pub¬ 
 lished my covenant; the people themselves have ac¬ 
 knowledged its justice and equity, and have volunta¬ 
 rily ratified it. He then that sins against me, (for sin 
 is the tranrgression of the law, 1 John iii. 4, and the 
 law must be published and known that it may be bind¬ 
 ing,) him will I blot out of my book.” And is it not 
 remarkable that to these conditions of the covenant 
 God strictly adhered, so that not one soul of these 
 transgressors ever entered into the promised rest 1 
 Here was justice. And yet, though they deserved 
 death, they were spared ! Here was mercy. Thus, 
 as far as justice would permit, mercy extended; and 
 as far as mercy would permit, justice proceeded. Be- 
 a 466 
 
 to lead, the people forward. 
 w behold, mine angel shall go A. M. 2513. 
 
 & . B. C. 1491 . 
 
 before thee: nevertheless, x in An. Exod. isr. 1 . 
 
 the day when I visit, I will visit Ab ' .. 
 
 their sin upon them. 
 
 35 And the Lord plagued the people, be¬ 
 cause y they made the calf, which Aaron 
 made. 
 
 w Chapter xxxiii. 2, 14, &c.; Numbers xx. 16.- x Deut. 
 
 xxxii. 35 ; Amos iii. 14; Romans ii. 5, 6.-y 2 Samuel xii. 9 ; 
 
 Acts vii. 41. 
 
 hold, 0 reader, the goodness and severity of GOD ! 
 Mercy saves all that justice can spare ; and justice 
 destroys all that mercy should not save. 
 
 Verse 34. Lead the people unto the place] The 
 word place is not in the text, and is with great pro¬ 
 priety omitted. For Moses never led this people into 
 that place, they all died in the wilderness except 
 Joshua and Caleb ; but Moses led them towards the 
 place, and thus the particle Stt el here should be 
 understood, unless we suppose that God designed to 
 lead them to the borders of the land, but not to take 
 them into it. 
 
 I ivill visit their sin ] I will not destroy them, but 
 they shall not enter into the promised land. They 
 shall wander in the wilderness till the present genera¬ 
 tion become extinct. 
 
 Yerse 35. The Lord plagued the people ] Every 
 time they transgressed afterwards Divine justice seems 
 to have remembered this transgression against them. 
 The Jews have a metaphorical saying, apparently 
 founded on this text : “ No affliction has ever happened 
 to Israel in which there was not some particle of the 
 dust of the golden calf.” 
 
 1. The attentive reader has seen enough in this 
 chapter to induce him to exclaim, How soon a clear 
 sky may be overcast! How soon may the brightest 
 prospects be obscured ! Israel had just ratified its 
 covenant with Jehovah, and had received the most 
 encouraging and unequivocal pledges of his protection 
 and love. But they sinned, and provoked the Lord to 
 depart from them, and to destrojr the work of his hands. 
 A little more faith, patience, and perseverance, and 
 they should have been safely brought into the promised 
 land. For want of a little more dependence upon God, 
 how often does an excellent beginning come to an 
 unhappy conclusion ! Many who were just on the bor¬ 
 ders of the promised land, and about to cross Jordan, 
 have, through an act of unfaithfulness, been turned 
 back to wander many a dreary year in the wilderness. 
 Reader, be on thy guard. Trust in Christ, and watch 
 unto prayer. 
 
 2. Many people have been greatly distressed on 
 losing their baptismal register, and have been reduced 
 in consequence to great political inconvenience. But 
 still they had their lives, and should a living man com¬ 
 plain 1 But a man may so sin as to provoke God to 
 cut him off; or, like a fruitless tree, be cut down, be¬ 
 cause he encumbers the ground. Or he may have 
 sinned a sm unto death, 1 John v. 16, 17, that is, a 
 sin which God will punish with temporal death, while 
 he extends mercy to the soul. 
 
 ( 31* ) 
 
CHAP. XXXIII. 
 
 The Lord promises to send 
 
 3. With respect to the blotting out of God’s book, 
 on which there has been so much controversy, is it not 
 evident that a soul could not be blotted out of a book 
 in which it had never been written ? And is it not 
 farther evident from ver. 32, 33, that, although a man 
 
 an angel before the people 
 
 be written in God’s book, if he sins he may be blotted 
 out ? Let him that readeth understand ; and let him 
 that standeth take heed lest he fall. Reader, be not 
 high-minded, but fear. See the notes on verses 32 
 and 33. 
 
 CHAPTER XXXIII. 
 
 Moses is commanded to depart from the mount, and lead up the people towards the promised land, 1. An 
 angel is promised to be their guide, 2. The land is described, and the Lord refuses to go with them, 3. 
 The people mourn , and strip themselves of their ornaments, 4—6. The tabernacle or tent is pitched without 
 the camp, 7. Moses goes to it to consult the Lord, and the cloudy pillar descends on it, 8,9. The people, 
 standing at their tent doors witness this, 10. The Lord speaks familiarly with Moses; he returns to the 
 camp, and leaves Joshua in the tabernacle, 11. Moses pleads with God, and desires to know whom he will 
 send to be their guide, and to be informed of the way of the Lord, 12, 13. The Lord promises that his 
 presence shall go with them, 14. Moses pleads that the people may be taken under the Divine protection, 
 15, 16. The Lord promises to do so, 17. Moses requests to see the Divine glory, 18. And God pro¬ 
 mises to make his goodness pass before him, and to proclaim his name, 19. Shows that no man can see his 
 glory and live, 20 ; but promises to put him in the cleft of a rock, and to cover him ivith his hand while 
 his glory passed by, and then to remove his hand and let him see his back parts , 21—23. 
 
 A. M. 2513 . A ND the Lord said unto Moses, 
 
 B. C. 1491. J ~.L _ 7 . 
 
 An. Exod.lsr. l. Depart, and go up hence, 
 
 Ab ‘ thou a and the people which thou 
 hast brought up out of the land of Egypt, 
 unto the land which I sware unto Abraham, 
 to Isaac, and to Jacob, saying, b Unto thy 
 seed will I give it : 
 
 2 c And I will send an angel before thee ; 
 d and I will drive out^the Canaanite, the Amo- 
 rite, and the Hittite, and the Perizzite, the 
 Hivite, and the Jebusite : 
 
 “Chap, xxxii. 7.- b Gen. xii. 7 ; chap, xxxii. 13.- c Chap. 
 
 xxxii. 34; xxxiv. 11.- d Deut. vii. 22; Joshua xxiv. 11. 
 
 e Chap. iii. 8.- f Ver. 15, 17.-sChap. xxxii. 9; xxxiv. 9. 
 
 Deut. ix. 6, 13.- h Chap, xxiii. 21; xxxii. 10; Numbers xvi. 
 
 NOTES ON CHAP. XXXIII. 
 
 Verse 1. Unto the land ] That is, towards it, or to 
 the borders of it. See chap, xxxii. 34. 
 
 Verse 2. I will send an angel\ In chap, xxiii. 20 
 God promises to send an angel to conduct them into 
 the good land, in whom the name of God should be ; 
 that is, in whom God should dwell. See the note 
 there. Here he promises that an angel shall be their 
 conductor; but as there is nothing particularly speci¬ 
 fied of him, it has been thought that an ordinary angel 
 is intended, and not that Angel of the Covenant pro¬ 
 mised before. And this sentiment seems to be con¬ 
 firmed by the following verse. 
 
 Verse 3. I will not go up in the midst of thee~\ 
 Consequently, the angel here promised to be their 
 guide was not that angel in whom Jehovah’s name 
 was: and so the people understood it; hence the 
 mourning which is afterwards mentioned. 
 
 Verse 5. Now put off thy ornaments from thee\ 
 “ The Septuagint, in their translation, suppose that the 
 children of Israel not only laid aside their ear-rings, 
 and such like ornaments, in a time of professed deep 
 humiliation before God, but their upper or more beau- 
 
 3 e Unto a land flowing with A. M. 2513 . 
 milk and honey : f for I will not An. Exod. isr. 1 . 
 go up in the midst of thee, for Ab ~ 
 thou art a s stiff-necked people, lest h I con¬ 
 sume thee in the way. 
 
 4 And when the people heard these evil 
 tidings, * they mourned ; k and no man did put 
 on him his ornaments. 
 
 5 For the Lord had said unto Moses, Say 
 unto the children of Israel, 1 Ye are a stiff¬ 
 necked people : I will come up m into the 
 
 21, 45.-‘Num. xiv. 1, 39.- k Lev. x. 6 ; 2 Sam. xix. 24; 
 
 1 Kings xxi. 27; 2 Kings xix. 1; Esther iv. 1, 4 ; Ezra ix. 3 ; 
 Job i. 20; ii. 12; Isa. xxxii. 11; Ezek. xxiv. 17, 23; xxvi. 16. 
 1 Ver. 3.- m See Num. xvi. 45, 46. 
 
 tiful garments too. Moses says nothing of this last 
 circumstance ; but as it is a modern practice, so it 
 appears by their version to have been as ancient as their 
 time, and probably took place long before that. The 
 Septuagint gives us this as the translation of the pas¬ 
 sage : ‘ The people, having heard this sad declaration, 
 mourned with lamentations. And the Lord said unto 
 the children of Israel, Now, therefore, put off your 
 robes of glory, and your ornaments, and I will show 
 you the things I will do unto you. And the children 
 of Israel put off their ornaments and robes by the 
 mount, by Horeb.’ 
 
 “ If it had not been the custom to put off their upper 
 garments in times of deep mourning, in the days that 
 the Septuagint translation was made, they would not 
 have inserted this circumstance in the account Moses 
 gives of their mourning, and concerning which he was 
 silent. They must have supposed too that this prac¬ 
 tice might be in use in those elder times. 
 
 “ That it is now practised in the east, appears from 
 the account Pitts gives of the ceremonies of the Mo¬ 
 hammedan pilgrimage to Mecca. ‘ A few days after 
 this we came to a place called Rabbock, about four 
 
 467 
 
The tabernacle is pitched, a,nd EXODUS. the cloudy pillar descends on it. 
 
 A. M. 2513. midst of thee m a moment, and 
 
 B. C. 1491 . . . r 
 
 An. Exod. isr. l. consume thee ; therefore now put 
 
 Ab ~ off thy ornaments from thee, that 
 I may n know what to do unto thee. 
 
 6 And the children of Israel stripped them¬ 
 selves of their ornaments by the mount Horeb. 
 
 7 And Moses took the tabernacle, and pitch¬ 
 ed it without the camp, afar off from the camp, 
 0 and called it the tabernacle of the congre¬ 
 gation. And it came to pass, that every one 
 which p sought the Lord went out unto the 
 
 » Deut. viii. 2 ; Psalm cxxxix. 23.-° Chapter xxix. 42, 43. 
 
 P Deut. iv. 29 ; 2 Sam. xxi. 1. 
 
 days’ sail on this side of Mecca, where all the hagges 
 or pilgrims, (excepting those of the female sex) do en¬ 
 ter into hirrawem or ihram, i. e., they take off all their 
 clothes, covering themselves with two hirrawems, or 
 large white cotton wrappers; one they put about their 
 middle, which reaches down to their ancles ; with the 
 other they cover the upper part of their body, except 
 the head; and they wear no other thing on their bo¬ 
 dies but these wrappers, only a pair of grimgameca, 
 that is thin-soled shoes like sandals, the over-leather 
 of which covers only the toes, the insteps being all 
 naked. In this manner, like humble penitents, they 
 go from Rabbock until they come to Mecca, to approach 
 the temple, many times enduring the scorching heat of 
 the sun until the very skin is burnt off their backs and 
 arms, and their heads swollen to a very great degree.’ 
 —pp. 115, 116. Presently after he informs us ‘that 
 the time of their wearing this mortifying habit is about 
 the space of seven days.’ Again, (p 138 :) ‘It was 
 a sight, indeed, able to pierce one’s heart, to behold so 
 many thousands in their garments of humility and mor¬ 
 tification, with their naked heads, and cheeks watered 
 with tears ; and to hear their grievous sighs and sobs, 
 begging earnestly for the remission of their sins, pro¬ 
 mising newness of life, using a form of penitential ex- 
 . pressions, and thus continuing for the space of four or 
 five hours.’ 
 
 “ The Septuagint suppose the Israelites made much 
 the same appearance as these Mohammedan pilgrims, 
 when Israel stood in anguish of soul at the foot of 
 Mount Horeb, though Moses says nothing of putting off 
 any of their vestments. 
 
 “ Some passages of the Jewish prophets seem to 
 confirm the notion of their stripping themselves of 
 some of their clothes in times of deep humiliation, par¬ 
 ticularly Micah i. 8 : Therefore I will wail and howl; 
 I will go stripped and naked; I will make a ivailing 
 like the dragons, and mourning as the owls. 
 
 “ Saul’s stripping himself, mentioned 1 Sam. xix. 24, 
 is perhaps to be understood of his assuming the ap¬ 
 pearance of those that were deeply engaged in devo¬ 
 tional exercises, into which he was unintentionally 
 brought by the prophetic influences that came upon him, 
 and in which he saw others engaged.”— Harmeds 
 Observat., vol. iv., p. 172. 
 
 The ancient Jewish commentators were of opinion 
 that the Israelites had the name mrt' Jehovah inscribed 
 
 4G8 
 
 tabernacle of the congregation, A. m. 2513. 
 which was without the camp. An. Exod. Isr.I. 
 
 8 And it came to pass, when Ab ‘ 
 Moses went out unto the tabernacle, that all 
 the people rose up, and stood every man * at 
 his tent door, and looked after Moses, until he 
 was gone into the tabernacle. 
 
 9 And it came to pass, as Moses entered 
 into the tabernacle, the cloudy pillar descend¬ 
 ed, and stood at the door of the tabernacle, 
 and the LORD r talked with Moses. 
 
 9 Numbers xvi. 27.- r Chapter xxv. 22; xxxi. 18; Psalm 
 
 xcix. 7. 
 
 on them in such a way as to ensure them the Divine 
 protection ; and that this, inscribed probably on a plate 
 of gold, was considered their choicest ornament; and 
 that when they gave their ornaments to make the golden 
 calf, this was given by many, in consequence of which 
 they were considered as naked and defenceless. All 
 the remaining parts of their ornaments, which it is 
 likely were all emblematical of spiritual things, God 
 commands them here to lay off; for they could not 
 with propriety bear the symbols of the Divine protec¬ 
 tion, who had forfeited that protection for their trans¬ 
 gression. 
 
 That I may know what to do unto thee .] For it 
 seems that while they had these emblematic ornaments 
 on them, they were still considered as under the Di¬ 
 vine protection. These were a shield to them, which 
 God commands them to throw aside. Though many 
 had parted with their choicest ornaments, yet not all, 
 only a few comparatively, of the wives, daughters, and 
 sons of 600,000 men, could have been thus stripped 
 to make one golden calf. The major part still had 
 these ornaments, and they are now commanded to lay 
 them aside. 
 
 Verse 7. Moses took the tabernacle\ bnxn DX eth 
 haohel, the tent ; not jlX eth hammishcan, the 
 
 tabernacle, the dwelling-place of Jehovah, see chap. 
 xxxv. 11 , for this was not as yet erected; but proba¬ 
 bly the tent of Moses, which was before in the midst 
 of the camp, and to which the congregation came for 
 judgment, and where, no doubt, God frequently met 
 with his servant. This is now removed to a consider¬ 
 able distance from the camp, ( two thousand cubits, ac¬ 
 cording to the Talmudists,) as God refuses to dwell 
 any longer among this rebellious people. And as this 
 was the place to which all the people came for justice 
 and judgment, hence it was probably called the taber¬ 
 nacle, more properly the tent, of the congregation. 
 
 Verse 9. The cloudy pillar descended] This very 
 circumstance precluded the possibility of deception. 
 The cloud descending at these times, and at none others, 
 was a full proof that it was miraculous, and a pledge 
 of the Divine presence. It was beyond the power of 
 human art to counterfeit such an appearance ; and let 
 it be observed that all the people saio this, ver. 10. 
 How many indubitable and irrefragable proofs of its 
 own authenticity and Divine origin does the Pentateuch 
 contain ! 
 
 a 
 
 ( 
 
CHAP. XXXIII. 
 
 Moses pleads for the people. 
 
 a. M. 2513. 10 And all the people saw 
 
 An. Exod. isr. l. tlie cloudy pillar stand at the 
 Ah ~ tabernacle door : and all the peo¬ 
 ple rose up and s worshipped, every man in 
 his tent door. 
 
 11 And 1 the Lord spake unto Moses face 
 to face, as a man speaketh unto his friend. 
 And he turned again into the camp : but 11 his 
 servant Joshua, the son of Nun, a young man, 
 departed not out of the tabernacle. 
 
 12 And Moses said unto the Lord, See, 
 v thou sayest unto me, Bring up this people : 
 and thou hast not let me know whom thou 
 wilt send with me. Yet thou hast said, w I 
 know thee by name, and thou hast also found 
 grace in my sight. 
 
 13 Now therefore, I pray thee x if I have 
 
 8 Chap. iv. 31.- 1 Gen. xxxii. 30 ; Num. xii. 8 ; Deut. xxxiv. 
 
 10 .- u Chap. xxiv. 13.- v Chap. xxxii. 34.- w Verse 17; 
 
 Gen. xviii. 19 ; Psa. i. 6 ; Jer. i. 5 John x. 14, 15; 2 Tim. ii. 
 
 19.-s Ch. xxxiv. 9.-y Psa. xxv. 4 ; xxvii. 11; lxxxvi. 11; 
 
 cxix. 33. - z Deut. ix. 26, 29 ; Joel ii. i7. 
 
 Yerse 11. The Lord spake unto Moses face to face'] 
 That there was no personal appearance here we may 
 readily conceive ; and that the communications made 
 by God to Moses were not by visions, ecstacies, dreams, 
 inward inspirations, or the mediation of angels, is suf¬ 
 ficiently evident ; we may therefore consider the pas¬ 
 sage as implying that familiarity and confidence with 
 which the Divine Being* treated his servant, and that 
 he spake with him by articulate sounds in his own lan¬ 
 guage, though no shape or similitude was then to be seen. 
 
 Joshua, the son of Nun, a young man] There is a 
 difficulty here. Joshua certainly was not a young man 
 in the literal sense of the word; “ but he was called 
 so,” says Mr. Ainsworth, “ in respect of his service , 
 not of his years; for he was now above fifty years 
 old, as may be gathered from Josh. xxiv. 29. But 
 because ministry and service are usually by the younger 
 sort, all servants are called young men , Gen. xiv. 24.” 
 See also Gen. xxii. 3, andxli. 12. Perhaps the word 
 naar, here translated young man , means a single 
 person , one unmarried. 
 
 Verse 12. Moses said unto the Lord] We may 
 suppose that after Moses had quitted the tabernacle he 
 went to the camp, and gave the people some general 
 information relative to the conversation he lately had 
 with the Lord; after which he returned to the taber¬ 
 nacle or tent, and began to plead with God, as we find 
 in this and the following verses. 
 
 Thou hast not let me know , c fc.] As God had said 
 he would not go up with this people, Moses wished to 
 know whom he would send with him, as he had only 
 said, in general terms, that he would send an angel. 
 
 Verse 13. Shoiv me now thy way] Let me know 
 the manner in which thou wouldst have this people led 
 up and governed, because this nation is thy people , and 
 should be governed and guided in thy own way. 
 
 ^ erse 14. My presence shall go with thee] loV 
 panai yelechu, my faces shall go. I shall give thee 
 
 a 
 
 God’s presence to go with them. 
 
 \ 
 
 found grace in thy sight, y show A. M. 2513 . 
 me now thy way, that I may An. Exod. isk l. 
 know thee, that I may find Ab ~ 
 grace in thy sight: and consider that this 
 nation is z thy people. 
 
 14 And he said, a My presence shall go with 
 thee , and I witi give thee b rest. 
 
 15 And he said unto him, c If thy presence 
 go not with me , carry us not up hence. 
 
 16 For wherein shall it be known here that 
 I and thy people have found grace in thy 
 sight? d is it not in that thou goest with us? 
 so e shall we be separated, I and thy people, 
 from all the people that are upon the face of 
 the earth. 
 
 17 And the Lord said unto Moses, f I will 
 do this thing also that thou hast spoken : for 
 
 a Chapter xiii. 21; xl. 34-38 ; Isa. lxiii. 9.- b Deut. iii. 20; 
 
 Josh. xxi. 44; xxii. 4; xxiii. 1; Psa. xcv. 11.- c Ver. 3 ; chap. 
 
 xxxiv. 9.- d Num. xiv. 14.—— 1B Chap, xxxiv. 10 ; Deut. iv. 7, 
 
 34; 2 Sam. vii. 23 ; 1 Kings viii. 53 ; Psa. cxlvii. 20.- f Gen. 
 
 xix. 21 ; James v. 16. 
 
 manifestations of my grace and goodness through the 
 whole of thy journey. I shall vary my appearances 
 for thee, as thy necessities shall require. 
 
 Verse 15. If thy presence go not] DoSn pX DK 
 im ein paneycha holechim , if thy faces do not go —if 
 we have not manifestations of thy peculiar providence 
 and grace, carry us not up hence. Without supernatu¬ 
 ral assistance, and a most particular providence, he 
 knew that it would be impossible either to govern such 
 a people, or support them in the desert; and therefore 
 he wishes to be well assured on this head, that he may 
 lead them up with confidence, and be able to give them 
 the most explicit assurances of support and protection. 
 But by what means should these manifestations take 
 place 1 This question seems to be answered by the 
 Prophet Isaiah, chap, lxiii. 9 : In all their affliction he 
 was afflicted , and the Angel of his presence (VJ3 pa- 
 naiv, of his faces) saved them. So we find that the 
 goodness and mercy of God were to be manifested by 
 the Angel of the Covenant , the Lord Jesus, the Mes¬ 
 siah; and this is the interpretation which the Jews 
 themselves give of this place. Can any person lead 
 men to the typical Canaan, who is not himself influ¬ 
 enced and directed by the Lord 1 And of what use 
 are all the means of grace, if not crowned with the 
 presence and blessing of the God of Israel l It is on 
 this ground that Jesus Christ hath said, Where two or 
 three are gathered together in my name, I am in the 
 midst of them, Matt, xviii. 20 ; without which, what 
 would preachings, prayers, and even sacraments avail ? 
 
 Verse 16. So shall we he separated] By having this 
 Divine protection we shall be saved from idolatry, and 
 be preserved in thy truth and in the true worshipping 
 of thee ; and thus shall we be separated from all the 
 people that are upon the face of the earth : as all the 
 nations of the world, the Jews only excepted, were at 
 this time idolaters. 
 
 Verse 17. I ivill do this thing also] My presence 
 
 469 
 
The Lord promises to 
 
 EXODUS. 
 
 show himself to Moses 
 
 A. M. 2513 . §r thou hast found grace in my 
 
 B. C. 1491 . . ° J 
 
 An. Exod. Isr. l. sight, and I know thee by 
 
 Ab 
 
 ' name. 
 
 18 And he said, I beseech thee, show me 
 11 thy glory. 
 
 19 And he said, 1 1 will make all my good¬ 
 ness pass before thee, and I will proclaim the 
 name of the Lord before thee, k and will 
 be 1 gracious to whom I will be gracious, and 
 will show mercy on whom I will show 
 mercy. 
 
 20 And he said, Thou canst not see my 
 
 face : for m there shall no man a. m. 2513. 
 
 1 1 . B. C. 1491. 
 
 see me, and live. An. Exod. isr. 1 
 
 21 And the Lord said, Behold, Ab ' 
 there is a place by me, and thou shalt stand 
 upon a rock : 
 
 22 And it shall come to pass, while my 
 glory passeth by, that I will put thee “in a 
 cleft of the rock, and will 0 cover thee with my 
 hand while I pass by : 
 
 23 And I will take away mine hand, and 
 thou shalt see my back parts : but my face 
 shall p not be seen. 
 
 s Ver. 12. - h Ver. 20; 1 Timothy vi. 16. - ! Chap. xxxiv. 
 
 5, 6, 7; Jer. xxxi. 14.- k Romans ix. 15, 16, 18.- 1 Romans 
 
 iv. 4, 16. 
 
 shall go with thee, and I will keep thee separate from 
 all the people of the earth. Both these promises have 
 been remarkably fulfilled. God continued miraculously 
 wfilh them till he brought them into the promised land ; 
 and from the day in which he brought them out of 
 Egypt to the present day, he has kept them a distinct, 
 unmixed people ! Who can account for this on any 
 principle but that of a continual especial providence, 
 and a constant Divine interference 1 The Jews have 
 ever been a people fond of money ; had they been min¬ 
 gled with the people of the earth among whom they 
 have been scattered, their secular interests would have 
 been greatly promoted by it; and they who have sa¬ 
 crificed every thing besides to their love of money, on 
 this point have been incorruptible ! They chose in 
 every part of their dispersions rather to be a poor, de¬ 
 spised, persecuted people, and continue separate from 
 all the people of the earth, than to enjoy ease and afflu¬ 
 ence by becoming mixed with the nations. For what 
 great purposes must God be preserving this people! 
 for it does not appear that any moral principle binds 
 them together—they seem lost to this ; and yet in op¬ 
 position to their interests, for which in other respects 
 they would sacrifice every thing, they are still kept 
 distinct from all the people of the earth: for this an 
 especial providence alone can account. 
 
 Yerse 18. Show me thy glory ] Moses probably de¬ 
 sired to see that which constitutes the peculiar glory 
 or excellence of the Divine nature as it stands in re¬ 
 ference to man. By many this is thought to signify 
 his eternal mercy in sending Christ Jesus into the 
 world. Moses perceived that what God was now do¬ 
 ing had the most important and gracious designs which 
 at present he could not distinctly discover; therefore 
 he desires God to show him his glory. God graciously 
 promises to indulge him in this request as far as pos¬ 
 sible, b y proclaiming his name, and making all his good¬ 
 ness pass before him, ver. 19. But at the same time 
 he assures him that he could not see his face— the ful¬ 
 ness of his perfections and the grandeur of his designs, 
 and live, as no human being could bear, in the present 
 state, this full discovery. But he adds, Thou shalt 
 see my hack parts, nntf fiN eth achorai, probably mean¬ 
 ing that appearance ivhich he should assume in ajter 
 times , when it should be said, God is manifest in the 
 
 470 
 
 m Gen. xxxii. 30; Deut. v. 24; Judg. vi. 22; xiii. 22 ; Isa. vi. 
 
 5; Rev. i. 16, 17 ; see chap. xxiv. 10.- n Isa. ii. 21. - 0 Psa. 
 
 xci. 1, 4.-P Ver. 20; John i. 18. 
 
 flesh. This appearance did Zake place, for we find 
 God putting him into a cleft of the rock, covering him 
 with his hand, and passing by in such a way as to ex¬ 
 hibit a human similitude. John may have had this in 
 view when he said, The Word teas made flesh, and 
 dwelt among us, full of grace and truth, and we be- 
 held his glory. What this glory was, and what was 
 implied by this grace and truth, we shall see in the 
 succeeding chapter. 
 
 Yerse 19. I ivill make all my good?iess pass before 
 thee ] Thou shalt not have a sight of my justice, for 
 thou couldst not bear the infinite splendour of my pu¬ 
 rity : but I shall show myself to thee as the fountain 
 of inexhaustible compassion, the sovereign Dispenser 
 of my own mercy in my own way, being gracious t© 
 whom 1 will be gracious, and showing mercy on whom 
 I will show mercy. 
 
 I will proclaim the name of the Lord.] See the 
 note, chap, xxxiv. 6. 
 
 Yerse 20. No man see me, and live.] The splen¬ 
 dour would be insufferable to man; he only, whose 
 mortality is swallowed up of life, can see God as he 
 is. See 1 John iii. 2. From some disguised relation 
 of the circumstances mentioned here, the fable of Ju¬ 
 piter and Semele was formed; she is reported to have 
 entreated Jupiter to shoiv her his glory, who was at 
 first very reluctant, knowing that it would be fatal to 
 her; but at last, yielding to her importunity, he dis¬ 
 covered his divine majesty, and she was consumed by 
 his presence. This story is told by Ovid in his Meta¬ 
 morphoses, book iii., fable iii., 5. 
 
 Yerse 21. Behold, there is a place by me] There 
 seems to be a reference here to a well-known place 
 on the mount where God was accustomed to meet 
 with Moses. This was a rock ; and it appears there 
 was a cleft or cave in it, in which Moses was to stand 
 while the Divine Majesty was pleased to show him all 
 that human nature was capable of bearing : but this 
 appears to have referred more to the counsels of his 
 mercy and goodness, relative to his purpose of redeem¬ 
 ing the human race, than to any visible appearance of 
 the Divine Majesty itself. See on ver. 18. 
 
 1. The conclusion of this chapter is very obscure; 
 we can scarcely pretend to say, in any precise man- 
 
 a 
 
Moses is commanded to hew 
 
 CHAP. XXXIV. 
 
 ner, what it means ; and it is very probable that the 
 whole concerned Moses alone. He was in great per¬ 
 plexity and doubt; he was afraid that God was about 
 to abandon this people; and he well knew that if he 
 did so, their destruction must be the consequence. 
 He had received general directions to decamp, and 
 lead the people towards the promised land ; but this 
 was accompanied with a threat that Jehovah would 
 not go with them. The prospect that was before him 
 was exceedingly gloomy and discouraging; and it was 
 rendered t^e more so because God predicted their per¬ 
 severing stiff-neckedness, and gave this as one reason 
 why he would not go up among them, for their provo¬ 
 cations would be so great and so frequent that his jus¬ 
 tice would be so provoked as to break through in a 
 moment and consume them. Moses, well knowing 
 that God must have some great and important designs 
 in delivering them and bringing them thus far, earnestly 
 entreated him to give him some discovery of it, that 
 his own mind might be satisfied. God mercifully 
 condescends to meet his wishes in such a way as 
 no doubt gave him full satisfaction ; but as this refer¬ 
 red to himself alone, the circumstances are not related, 
 as probably they could be of no farther use to us than 
 the mere gratifying of a principle of curiosity. 
 
 2. On some occasions to be kept in the dark is as 
 instructive as to be brought into the light. In many 
 cases those words of the prophet are strictly applica¬ 
 ble. Verily, thou art a God who hidest thvself, O 
 
 two new tables of stone 
 
 God of Israel , the Saviour! One point we see here 
 very plainly, that while the people continued obstinate 
 and rebellious, that presence of God by which his ap¬ 
 probation was signified could not be manifested among 
 them; and yet, without his presence to guide, protect, 
 and provide for them, they could neither go up nor be 
 saved. This presence is promised, and on the fulfil¬ 
 ment of the promise the safety of Israel depended. 
 The Church of God is often now in such a state that 
 the approbation of God cannot be manifested in it; 
 and yet if his presence were wholly withdrawn, truth 
 would fall in the streets, equity" go backward, and the 
 Church must become extinct. How have the seeds 
 of light and life been preserved during the long, dark, 
 and cold periods when error was triumphant, and the 
 pure worship of God adulterated by the impurities of 
 idolatry and the thick darkness of superstition, by the 
 presence of his endless mercy, preserving his own 
 truth in circumstances in which he could not show his 
 approbation ! He was with the Church in the wilder¬ 
 ness, and preserved the living oracles, kept alive the 
 heavenly seeds, and is now showing forth the glory of 
 those designs which before he concealed from man¬ 
 kind. He cannot err because he is infinitely wise; 
 he can do nothing that is unkind, because he delight- 
 eth in mercy. We, as yet, see only through a glass 
 darkly ; by and by we shall see face to face. The 
 Lord’s presence is with his people ; and those who 
 trust in him have confident rest in his mercy. 
 
 CHAPTER XXXIV. 
 
 Moses is commanded to hew two tables similar to the first, and bring them up to the mount, to get the covenant 
 renewed, 1—3. He prepares the tables and goes up to meet the Lord, 4. The Lord descends, and proclaims 
 his name JEHOVAH, 5. What this name signifies, 6, 7. Moses worships and intercedes, 8, 9. The 
 Lord promises to reneio the covenant, work miracles among the people, and drive out the Canaanites, <^c., 
 10, 11. No covenant to be made with the idolatrous nations, but their altars and images to be destroyed, 
 12—15. No matrimonial alliances to be contracted with them, 16. The Israelites must have no molten 
 gods, 17. The commandment of the feast of unleavened bread , and of the sanctification of the first-born, 
 renewed , 18-20 ; as also that of the Sabbath, and the three great annual feasts, 21-23. The promise that 
 the surrounding nations shall not invade their territories, while all the males were at Jerusalem celebrating 
 the annual feasts, 24. Directions concerning the passover, 25 ; and the first-fruits, 26. Moses is com¬ 
 manded to write all these words, as containing the covenant which God had now renewed with the Israelites, 
 27. Moses, being forty days with God without eating or drinking, writes tile words of the covenant; and 
 the Lord writes the ten commandments upon the tables of stone , 28. Moses descends ivith the tables ; his 
 face shines, 29. Aaron and the people are afraid to approach him, because of his glorious appearance , 30. 
 Moses delivers to them the covenant and commandments of the Lord; and puts a veil over his face while 
 he is speaking, 31-33, but takes it off when he goes to minister before the Lord, 34, 35. 
 
 A. M. 2513. 
 
 B. C.1491. 
 An. Exod. Isr. 1. 
 
 Ab. 
 
 the Lord said unto Mo¬ 
 ses, a Hew thee two tables 
 of stone like unto the first: b and 
 
 I will write upon these tables A. M. 2513 . 
 
 , . . 1 , B. C. 1491. 
 
 the words that were m the nrst An. Exod. isr. l. 
 
 tables, which thou brakest. Ab ' 
 
 a Chap. xxxii. 16, 19 ; Deut. x. 1. 
 
 NOTES ON CHAP. XXXIV. 
 
 Verse 1 . Hew thee two tables of stone like unto the 
 first ] In chap, xxxii. 16 we are told that the two 
 first tables were the work of God, and the writing was 
 the writing of God ; but here Moses is commanded to 
 provide tables of his own workmanship, and God pro¬ 
 mises to write on them the words which were on the 
 
 b Yer. 28 ; Deut. x. 2, 4. 
 
 first. That God wrote the first tables himself, see 
 proved by different passages of Scripture at the end 
 of chap, xxxii. But here, in ver. 27, it seems as if 
 Moses was commanded to write these words, and ir 
 ver. 28 it is said, And he wrote upon the tables; but 
 in Deut. x. 1—4 it is expressly said that God wrote 
 the second tables as well as the first. 
 
 471 
 
Moses takes the tables to Sinai. 
 
 EXODUS. 
 
 A. M. 2513. 2 And be ready in the morn- 
 
 13. C. 1491. . , ". . 
 
 An. Exod.lsr. ]. mg, and come up in the morning 
 
 Ab ‘ _ unto Mount Sinai, and present 
 
 thyself there to me c in the top of the mount. 
 
 3 And no man shall d come up with thee, 
 neither let any man be seen throughout all the 
 mount; neither let the flocks nor herds feed 
 before that mount. 
 
 4 And he hewed two tables of stone like 
 
 c Chap. xix. 20 ; xxiv. 12.- d Chap. xix. 12, 13, 21. 
 
 In order to reconcile these accounts let us suppose 
 that the ten words, or ten commandments, were writ¬ 
 ten on both tables by the hand of God himself, and 
 that what Moses wrote, ver. 27, was a copy of these 
 to be delivered to the people, while the tables them¬ 
 selves were laid up in the ark before the testimony, 
 whither the people could not go to consult them, and 
 therefore a copy was necessary for the use of the con¬ 
 gregation; this copy, being taken off under the direc¬ 
 tion of God, was authenticated equally with the origi¬ 
 nal, and the original itself was laid up as a record to 
 which all succeeding copies might be continually re¬ 
 ferred, in order to prevent corruption. This supposi¬ 
 tion removes the apparent contradiction; and thus 
 both God and Moses may be said to have written the 
 covenant and the ten commandments : the former, the 
 original; the latter, the copy. This supposition is 
 rendered still more probable by the 27th verse itself: 
 “ And the Lord said unto Moses, Write thou these 
 words (that is, as I understand it, a copy of the words 
 which. God had already written;) for after the tenor 
 (’3 Sy al pi, according to the mquth) of these words 
 J have made a covenant with thee and with Israel.' 1 ' 1 
 Here the original writing is represented by an elegant 
 prosopopoeia, or personification, as speaking and giving 
 out from its own mouth a copy of itself. It may be 
 supposed that this mode of interpretation is contra¬ 
 dicted by the 28th verse: And he wrote upon the tables 
 the words of the covenant; but that the pronoun he 
 refers to the Lord, and not to Moses, is sufficiently 
 proved by the parallel plJce, Deut. x. 1—4 : At that 
 time the Lord said unto me, Hew thee two tables of 
 stone like unto the first—and I will write on the tables 
 the words that were in the first tables—and I hewed 
 tivo tables of stone as at the first — And HE ivrote on 
 the tables according to the fi*'st writing. This deter¬ 
 mines the business, and proves that God wrote the 
 second as well as the first tables, and that the pronoun 
 in the 28th verse of this chapter refers to the Lord, 
 and not to Moses. By this mode of interpretation all 
 contradiction is removed. Houbigant imagines that 
 the difficulty may be removed by supposing that God 
 wrote the ten commandments, and that Moses wrote 
 the other parts of the covenant from ver. 11 to ver. 
 26, and thus it might be said that both God and 
 Moses wrote on the same tables. This is not an 
 improbable case, and is left to the reader’s considera¬ 
 tion. See on ver. 27. 
 
 There still remains a controversy whether what are 
 called the ten commandments were at all written on 
 the first tables, those tables containing, according to 
 
 472 
 
 Jehovah proclaims his name 
 
 unto the first; and Moses rose A. M. 2513. 
 
 ’ . B. C. 1491 . 
 
 up early in the morning, and An. Exod. .sr! 1 . 
 
 went up unto Mount Sinai, as the Ab ~ 
 
 Lord had commanded him, and took in his 
 
 hand the two tables of stone. 
 
 5 And the Lord descended in the cloud, 
 and stood with him there, and e proclaimed] 
 the name of the Lord. 
 
 6 And the Lord passed by before^im, and 
 
 e Chap, xxxiii. 19 ; Num. xiv. 17. 
 
 some, only the terms of the covenant without the ten 
 ivords, which are supposed to be added here for the 
 first time. “The following is a general view of this 
 subject. In chap. xx. the ten commandments are 
 given; and at the same time various political and 
 ecclesiastical statutes , which are detailed in chapters 
 xxi., xxii., and xxiii. To receive these, Moses had 
 drawn near unto the thick darkness where God was , 
 chap. xx. 21, and having received them he came again 
 with them to the people, according to their request 
 before expressed, ver. 19 : Speak thou ivith us — but 
 let not the Lord speak with us, lest we die, for they 
 had been terrified by the manner in which God had 
 uttered the ten commandments ; see ver. 18. After 
 this Moses, with Aaron, Nadab, and Abihu, and the 
 seventy elders, went up to the mountain ; and on his 
 return he announced all these laws unto the people, 
 chap. xxiv. 1, &c., and they promised obedience. 
 Still there is no word of the tables of stone. Then he 
 wrote all in a book, chap. xxiv. 4, which was called 
 the book of the covenant, ver. 7. After this there 
 was a second going up of Moses, Aaron, Nadah, 
 Abihu, and the seventy elders, chap. xxiv. 9, when 
 that glorious discovery of God mentioned in verses 10 
 and 11 of the same chapter took place. After their 
 coming down Moses is again commanded to go up; 
 and God promises to give him tables of stone, con¬ 
 taining a law and precepts, ver. 12. This is the first 
 place these tables of stone are mentioned ; and thus it 
 appears that the ten commandments, and several other 
 precepts, were given to and accepted by the people, 
 and the covenant sacrifice offered, chap. xxiv. 5, be¬ 
 fore the tables of stone were either written or men¬ 
 tioned.” It is very likely that the commandments, 
 laws, &c., were first published by the Lord in the 
 hearing of the people; repeated afterwards by Moses; 
 and the ten ivords or commandments, containing the 
 sum and substance of the whole, afterwards written on 
 the first tables of stone, to be kept for a record in the 
 ark. These being broken, as is related chap, xxxii. 
 19, Moses is commanded to hew out two tables like 
 to the first, and bring them up to the mountain, that 
 God might write upon them what he had written on 
 the former, chap, xxxiv. 1. And that this was ac¬ 
 cordingly done, see the preceding part of this note. 
 
 Verse 6. And the Lord passed by—and proclaimed, 
 The Lord, <fc.] It would be much better to read this 
 verse thus: “ And the Loud passed by before him, 
 and proclaimed Jehovah,” that is, showed Moses fully 
 what was implied in this august name. Moses had 
 requested God to show him his glory, (see the preced- 
 
 a 
 
Jehovah interprets his name. CHAP. 
 
 a. M. 2513. proclaimed, The Lord, The Lord 
 An. Exod. is/, l. f God, merciful and gracious, 
 Ab ~ long-suffering, and abundant in 
 s goodness and h truth, 
 
 7 1 Keeping mercy for thousands, k forgiving 
 iniquity and transgression and sin, and 1 that 
 will by no means clear the guilty ; visiting 
 the iniquity of the fathers upon the children, 
 and upon the children’s children, unto the 
 
 f Num. xiv. 18 ; 2 Chron. xxx. 9 ; Neh. ix. 17 ; Psa. lxxxvi. 
 15; ciii. 8; cxi. 4; cxii. 4; cxvi. 5; cxlv. 8; Joel ii. 13. 
 
 e Psalm xxxi. 19 ; Romans ii. 4.- h Psalm lvii. 10 ; cviii. 4. 
 
 * Chapter xx. 6 ; Deut. v. 10 ; Psalm lxxxvi. 15 ; Jer. xxxii. 18 ; 
 
 ing chapter, 18th verse,) and God promised to pro¬ 
 claim or fully declare the name Jehovah, (verse 19 ;) 
 by which proclamation or interpretation Moses should 
 see how God would “ be gracious to whom he would 
 be gracious,” and how he would “ be merciful to those 
 to whom he would show mercy.” Here therefore God 
 fulfils that promise by proclaiming this name. It has 
 long been a question, what is the meaning of the word 
 mrr Jehovah, Yehovah , Yehue, Yehveh, or Yeve,Jeue, 
 Jao, Iao , Jhueh, and Jove; for it has been as variously 
 pronounced as it has been differently interpreted. 
 Some have maintained that it is utterly inexplicable ; 
 these of course have offered no mode of interpretation. 
 Others say that it implies the essence of the Divind 
 nature. Others, that it expresses the doctrine of the 
 Trinity connected with the incarnation ; the letter 
 1 yod standing for the Father, n he for the Son, and 
 1 vau (the connecting particle) for the Holy Spirit: 
 and they add that the n he being repeated in the word, 
 signifies the human nature united to the Divine in the 
 incarnation. These speculations are calculated to give 
 very little satisfaction. How strange is it that none 
 of these learned men have discovered that God him¬ 
 self interprets this name in verses 6 and 7 of this 
 chapter ! “ And the Lord passed by before him , and 
 
 proclaimed mm Yehovah the Lord God, merciful 
 and gracious , long-suffering , and abundant in goodness 
 and truth , keeping mercy for thousands , forgiving 
 iniquity and transgression and sin , and that will by 
 no means clear the guilty .” These words contain the 
 proper interpretation of the venerable and glorious 
 name JEHOVAH. But it will be necessary to con¬ 
 sider them in detail. 
 
 The different names in this and the following verse 
 have been considered as so many attributes of the 
 Divine nature. Commentators divide them into eleven , 
 thus:—1. mrr Jehovah. 2. b.S* El, the strong or 
 mighty God. 3. Dirn Rachum, the merciful Being , 
 who is full of tenderness and compassion. 4. pan 
 Channun, the gracious One; he whose nature is good¬ 
 ness itself; the loving God. 5. D'DX "pX Erech ap- 
 payim, long-suffering; the Being who, because of his 
 goodness and tenderness, is not easily irritated, but 
 suffers long and is kind. 6. 37 Rab, the great or 
 mighty One. 7. “iDfl Chesed, the bountiful Being; he 
 who is exuberant in his beneficence. 8. r\3X Emeth, 
 the truth or true One ; he alone who can neither de¬ 
 ceive nor be deceived , who is the fountain of truth , and 
 
 a 
 
 XXXIV. Moses worships and intercedes. 
 third and to the fourth gene- A. M. 2513 . 
 
 0 B. C. 1491. 
 
 ration. An. Exod. Isr. 1 
 
 8 And Moses made haste, and Ab ~ 
 
 m bowed his head toward the earth, and wor¬ 
 shipped. 
 
 9 And he said, If now I have found grace 
 in thy sight, O Lori, s let my Lord, I pray 
 thee, go among us; for 0 it is a stiff-necked 
 people ; and pardon our iniquity and our 
 
 Dan. ix. 4.- k Psa. ciii. 3 ; cxxx. 4 ; Dan. ix. 9; Eph. iv. 32 ; 
 
 1 John i. 9.- 1 Chap, xxiii. 7, 21 ; Josh. xxiv. 19; Job x. 14; 
 
 Mic. vi. 11; Neh. i. 3.- m Chap.iv. 31.-“Chap, xxxiii. 15, 
 
 16.- 0 Chap, xxxiii. 3. 
 
 from whom all wisdom and knowledge must be derived. 
 9. 7Dn Notser Chesed, the preserver of bounti¬ 
 fulness ; he whose beneficence never ends, keeping 
 mercy for thousands of generations, showing compas¬ 
 sion and mercy while the world endures. 10 . py xt50 
 nxsm Nose avon vaphesha vechattaah, he who 
 
 bears aiuay iniquity and transgression and sin : pro¬ 
 perly, the Redeemer, the Pardoner , the Forgiver; the 
 Being whose prerogative alone it is to forgive sin and 
 save the soul. HpV (lb) xb Nakkeh lo yenakleh } 
 the righteous Judge , who distributes justice with an 
 impartial hand, with whom no innocent person can 
 ever be condemned. And, 11 . pjt 7p3 Poked avon 3 
 &c. ; he who visits iniquity, who punishes transgres¬ 
 sors, and from whose justice no sinner can escape. 
 The God of retributive and vindictive justice. 
 
 These eleven attributes, as they have been termed, 
 are all included in the name JEHOVAH, and are, as 
 we have before seen, the proper interpretation of it; 
 but the meaning of several of these words has been 
 variously understood. 
 
 Verse 7. That ivill by no means clear the guilty] 
 This last clause is rather difficult; literally translated 
 it signifies, in clearing he will not clear.' But the Sa¬ 
 maritan, reading lb lo , to him , instead of the negative 
 xb lo , not, , renders the clause thus : With whom the 
 innocent shall be innocent; i. e., an innocent or holy 
 person shall never be treated as if he were a trans¬ 
 gressor, by this just and holy God. The Arabic ver¬ 
 sion has it, He justifies and is not justified; and the 
 Septuagint is nearly as our English text, sat ov sada- 
 piei tov evoxov, and he doth not purify the guilty. The 
 Alexandrian copy of the Septuagint, edited by Dr. 
 Grabe, has aat tov evoxov Kadapur/up ov naOapieL, and 
 the guilty he will not cleanse with a purification-offer¬ 
 ing. The Coptic is to the same purpose. The Vul¬ 
 gate is a paraphrase : nuUusque apud te per se innocens 
 est, “ and no person is innocent by or of himself before 
 thee.” This gives a sound theologic sense, stating 
 a great truth, That no man can make an atonement 
 for his own sins , or purify his own heart; ard 
 that all have sinned and come short of the glory 
 of God. 
 
 Verse 9. O Lord , let my Lord , I pray thee , go 
 among us~\ The original is not mm Jehovah , but 'JIX 
 Adonai in both these places, and seems to refer parti¬ 
 cularly to the Angel of the Covenant, the Messiah. 
 See the note on Gen. xv. 8. 
 
 473 
 
Precepts against idolatry. EXODUS. Other precepts to be observed , 
 
 A. M. 2513. sm, and take us for p thine 
 
 B. C. 1491. . , ' . 
 
 An. Exod. Isr. l. inheritance. 
 
 Ab ~ 10 And he said, Behold, q I 
 
 make a covenant: before all thy people I will 
 r do marvels, such as have not been done in 
 all the earth, nor in any nation : and all the 
 people among which thou art shall see the 
 work of the Lord ; for it is s a terrible thing 
 that I will do with thee. 
 
 11 * Observe thou that which I command 
 thee this day ; behold, u I drive out before 
 thee the Amorite, and the Canaanite, and the 
 Hittite, and the Perizzite, and the Hivite, and 
 the Jebusite. 
 
 12 T Take heed to thyself, lest thou make 
 a covenant with the inhabitants of the land 
 whither thou goest, lest it be for w a snare in 
 the midst of thee : 
 
 13 But ye shall x destroy their altars, break 
 their y images, and z cut down their groves : 
 
 14 For thou shalt worship a no other god: 
 for the Lord, whose b name is Jealous, is a 
 c jealous God: 
 
 15 d Lest thou make a covenant with the 
 inhabitants of the land, and they e go a whoring 
 after their gods, and do sacrifice unto their 
 gods, and one f call thee, and thou s eat of his 
 sacrifice ; 
 
 16 And thou take of h their daughters unto 
 
 PDeut. xxxii. 9; Psa. xxviii. 9; xxxiii. 12; lxxviii. 62; xciv. 
 
 14; Jer. x. 16; Zech. ii. 12.-4 Deut. v. 2; xxix. 12, 14. 
 
 r Deut. iv. 32; 2 Sam. vii. 23; Psa. lxxvii. 14; lxxviii. 12; 
 
 cxlvii. 20.- s Deut. x. 21 ; Psa. cxlv. 6 ; Isa. lxiv. 3.- 1 Deut. 
 
 v. 32; vi. 3, 25; xii. 28, 32; xxviii. f.- u Chap, xxxiii. 2. 
 
 v Chap, xxiii. 32 ; Deut. vii. 2 ; Judg. ii. 2.- w Chap, xxiii. 33. 
 
 x Chap, xxiii. 24; Deut. xii. 3; Judg. ii. 2.- V Heb. statues. 
 
 z Deut. vii. 5; xii. 2; Judg. vi. 25; 2 Kings xviii. 4; xxiii. 14; 
 
 2 Chron. xxxi. 1 ; xxxiv. 3, 4.- a Chap. xx. 3, 5.- b So Isa. 
 
 ix. 6; lvii. 15.- c Chap. xx. 5.- d Ver. 12.- e Deut. xxxi. 
 
 16; Judg. ii. 17; Jer. iii. 9; Ezek. vi. 9.- f Num. xxv. 2; 
 
 1 Cor. x. 27.- s Psa. cvi. 28 ; 1 Cor. viii. 4, 7, 10. 
 
 Verse 10. I will do marvels ] This seems to refer 
 to what God did in putting them in possession of the 
 land of Canaan, causing the walls of Jericho to fall 
 down; making the sun and moon to stand still, &c. 
 And thus God made his covenant with them; binding 
 himself to put them in possession of the promised land, 
 and binding them to observe the precepts laid down 
 in the following verses, from the 11th to the 26th 
 inclusive. 
 
 Verse 13. Ye shall destroy their — images ] See the 
 subjects of this and all the following verses, to the 
 28th, treated at large in the notes on chap, xxiii. 
 
 Verse 21. In earing time and in harvest thou shalt 
 rest. \ This commandment is worthy of especial note ; 
 many break the Sabbath on the pretence of absolute 
 necessity, because, if in harvest time the weather hap¬ 
 pens to be what is called bad , and the Sabbath day be 
 fair and fine , they judge it perfectly lawful to employ 
 
 474 
 
 thy sons, and their daughters 1 go A. M. 2513. 
 a whoring after their gods, and* An.Exod.isr. 1 
 
 make thy sons go a whoring after Ab ‘ __ 
 
 their gods. 
 
 17 k Thou shalt make thee no molten gods. 
 
 18 The feast of 1 unleavened bread shalt 
 thou keep. Seven days thou shalt eat un¬ 
 leavened bread, as I commanded thee, in the 
 time of the month Abib : for in the m month 
 Abib thou earnest out from Egypt. 
 
 19 n All that openeth the matrix is mine; 
 and every firstling among thy cattle, whether 
 ox or sheep, that is male. 
 
 20 But 0 the firstling of an ass thou shalt 
 redeem with a p lamb : and if thou redeem 
 him not, then shalt thou break his neck. All 
 the first-born of thy sons thou shalt redeem. 
 And none shall appear before me q empty. 
 
 21 r Six days thou shalt work, but on the 
 seventh day thou shalt rest: in earing time 
 and in harvest thou shalt rest. 
 
 22 s And thou shalt observe the feast of 
 weeks, of the first-fruits of wheat harvest, and 
 the feast of ingathering at the 4 year’s end. 
 
 23 u Thrice in the year shall all your men- 
 children appear before the Lord God, the 
 God of Israel. 
 
 24 For I will T cast out the nations before 
 thee, and w enlarge thy borders : x neither shall 
 
 h Deut. vii. 3; 1 Kings xi. 2 ; Ezra ix. 2 ; Neh. xiii. 25. 
 
 1 Num. xxv. 1,2; 1 Kings xi. 4.- k Chap, xxxii. 8 ; Lev. xix. 
 
 4.-'Chap. xii. 15; xxiii. 15.- m Chap. xiii. 4.-“Chap. 
 
 xiii. 2, 12; xxii. 29; Ezek. xliv. 30; Luke ii. 23.- 0 Chap. 
 
 xiii. 13; Num. xviii. 15.-P Or, kid. -4 Chap, xxiii. 15, 
 
 Deut. xvi. 16 ; 1 Sam. ix. 7, 8; 2 Sam. xxiv. 24.- r Chap. xx. 
 
 9; xxiii. 12; xxxv. 2; Deut. v. 12, 13; Luke xiii. 14.- s Ch. 
 
 xxiii. 16; Deut. xvi. 10, 13.- f Heb. revolution of the year. 
 
 u Chap, xxiii. 14, 17 ; Deut. xvi. 16.- v Chap, xxxiii. 2 ; Lev. 
 
 xviii. 24; Deut. vii. 1 ; Psa. lxxviii. 55 ; lxxx. 8.-' v Deut. xii. 
 
 20 ; xix. 8.- x See Gen. xxxv. 5; 2 Chron. xvii. 10; Prov. 
 
 xvi. 7 ; Acts xviii. 10. 
 
 that day in endeavouring to save the fruits of the field, 
 and think that the goodness of the day beyond the 
 preceding, is an indication from Providence that it 
 should be thus employed. But is not the above com¬ 
 mand pointed directly against this 1 I have known 
 this law often broken on this pretence, and have never 
 been able to discover a single instance where the per¬ 
 sons who acted thus succeeded one whit better than 
 their more conscientious neighbours, who availed them¬ 
 selves of no such favourable circumstances, being 
 determined to keep God’s law, even to the prejudice 
 of their secular interests; but no man ever yet ulti¬ 
 mately suffered loss by a conscientious attachment to 
 his duty to God. He who is willing and obedient, 
 shall eat the good of the land ; but God will ever dis¬ 
 tinguish those in his providence who respect his com¬ 
 mandments. 
 
 Yerse 24. Neither shall any man desire thy land] 
 
 a 
 
After forty days and nights 
 
 CHAP. XXXIV. Moses descends from the mount 
 
 A. M. 2513 . anv man desire tliy land, when 
 
 B C 1491 J J 
 
 An. Exod. isr. l. thou shalt go up to appear before 
 
 Ah ~ the Lord thy God thrice in 
 the year. 
 
 25 y Thou shalt not offer the blood of my 
 sacrifice with leaven ; z neither shall the sacri¬ 
 fice of the feast of the passover be left unto 
 the morning. 
 
 26 a The feast of the first-fruits of thy land 
 thou shalt bring unto the house of the Lord 
 thy God. b Thou shalt not seethe a kid in 
 his mother’s milk. 
 
 27 And the Lord said unto Moses, Write 
 thou c these words : for after the tenor of 
 these words I have made a covenant with thee 
 and with Israel. 
 
 28 d And he was there with the Lord forty 
 days and forty nights; he did neither eat 
 bread, nor drink water. And e he wrote upon 
 
 y Chapter xxiii. 18.- z Chap. xii. 10.- a Chap, xxiii. 19 ; 
 
 Deut. xxvi. 2, 10.- b Chap, xxiii. 19; Deut. xiv. 21.- c Ver. 
 
 10 ; Deut. iv. 13; xxxi. 9. 
 
 the tables the words o.f the 
 covenant, the ten f command¬ 
 ments. 
 
 29 And it came to pass, when 
 Moses came dawn from Mount 
 
 Sinai with the s two tables of tes-_ 
 
 timony in Moses’ hand, when he came down 
 from the mount, that Moses wist not that 11 the 
 skin of his face shone while he talked with 
 him. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 
 Ab. 
 
 A. M. 2513. 
 
 B. C. 1491. 
 An. Exod. Isr. 1. 
 
 Elul. 
 
 30 And when Aaron and all the children of 
 Israel saw Moses, behold, the skin of his face 
 shone ; and they were afraid to come nigh 
 him. 
 
 31 And Moses called unto them ; and Aaron 
 and all the rulers of the congregation return¬ 
 ed unto him : and Moses talked with them. 
 
 32 And afterward all the children of Israel 
 came nigh: 1 and he gave them in command- 
 
 d Chap. xxiv. 18 ; Deut. ix. 9, 18.- e Ver. 1 ; chap. xxxi. 18; 
 
 xxxii. 16 ; Deut. iv. 13 ; x. 2,4.- f Heb. words. -Ch. xxxii. 
 
 15.- h Matt. xvii. 2; 2 Cor. iii. 7, 13.- 1 Chap. xxiv. 3. 
 
 What a manifest proof was this of the power and par¬ 
 ticular providence of God ! How easy would it have 
 been for the surrounding nations to have taken pos¬ 
 session of the whole Israelitish land, with all their 
 fenced cities, when there were none left to protect them 
 but women and children ! Was not this a standing 
 proof of the Divine origin of their religion, and a bar¬ 
 rier which no deistical mind could possibly surmount 1 
 Thrice every year did God work an especial miracle 
 for the protection of his people; controlling even the 
 very desires of their enemies, that they might not so 
 much as meditate evil against them. They who have 
 God for their protector have a sure refuge ; and how 
 true is the proverb, The path of duty is the way of 
 safety ! While these people went up to Jerusalem to 
 keep the Lord’s ordinances, he kept their families in 
 peace, and their land in safety. 
 
 Verse 25. The blood of my sacrifice ] That is, the 
 paschal lamb. See on chap, xxiii. 18. 
 
 Verse 26. Thou shalt not seethe a kid in his mother's 
 milk .] See this amply considered chap, xxiii. 19. 
 
 Verse 27. Write thou these words ] Either a tran¬ 
 script of the whole law now delivered, or the words 
 included from verse 11 to 26. God certainly wrote 
 the ten ivords on both sets of tables. Moses either 
 wrote a transcript of these and the accompanying pre¬ 
 cepts for the use of the people, or he wrote the precepts 
 themselves in addition to the ten commandments which 
 were written by the finger of God. See on ver. 1. 
 Allowing this mode of interpretation, the accompany¬ 
 ing precepts were, probably, what was written on the 
 back side of the tables by Moses; the ten command¬ 
 ments. , what were written on the front by the finger 
 of Jehovah: for we must pay but little attention to 
 the supposition of the rabbins, that the letters on each 
 table were cut through the stone, so as to be legible 
 on each side. See chap, xxxii. 15. 
 
 a 
 
 Verse 28. Forty days and forty nights] See the 
 note on chap. xxiv. 18. 
 
 Verse 29. The skin of his face shone] ,PP karan, 
 was horned: having been long in familiar intercourse 
 with his Maker, his flesh, as well as his soul, was 
 penetrated with the effulgence of the Divine glory, 
 and his looks expressed the light and life which dwelt 
 within. Probably Moses appeared now as he did when, 
 in our Lord’s transfiguration, he was seen with Elijah 
 on the mount, Matt. xvii. As the original word pp 
 karan signifies to shine out , to dart forth, as horns on 
 the head of an animal, or rays of light reflected from 
 a polished surface, we may suppose that the heavenly 
 glory which filled the soul of this holy man darted out 
 from his face in coruscations, in that manner in which 
 light is generally represented. The Vulgate renders 
 the passage, et ignorabat quod cornuta esset facies 
 sua , “ and he did not know that his face was horned 
 which version, misunderstood, has induced painters in 
 general to represent Moses with two very large horns , 
 one proceeding from each temple ! But we might 
 naturally ask, while they were indulging themselves 
 in such fancies, why only two horns 1 for it is very 
 likely that there were hundreds of these radiations, pro¬ 
 ceeding at once from the face of Moses. It was no 
 doubt from this very circumstance that almost all the 
 nations of the world who have heard of this transac¬ 
 tion, have agreed in representing those men to whom 
 they attributed extraordinary sanctity , and whom they 
 supposed to have had familiar intercourse with the 
 Deity, with a lucid nimbus or glory round their heads. 
 This has prevailed both in the east and in the west; 
 not only the Greek and Roman saints, or eminent per¬ 
 sons, are thus represented, but those also among the 
 Mohammedans, Hindoos, and Chinese. 
 
 Verse 30. They were afraid to come nigh him.] A 
 s io-ht of his face alarmed them ; their consciences wero 
 ° 475 
 
Moses puts a veil on his face EXODUS. while speaking to the people. 
 
 a. M. 2513. merit all that the Lord had 
 An. kxod. isr. l. spoken with him in Mount Sinai. 
 
 Elm ' 33 And till Moses had done 
 speaking with them, he put k a veil on his face. 
 
 34 But 1 when Moses went in before the 
 Lord to speak with him, he took the veil off 
 until he came out. And he came out, and 
 
 spake unto the children of A. M. 2513 . 
 Israel that which he was com- An. Exod.lsr. 1 . 
 
 manded. _ EluL _ 
 
 35 And the children of Israel saw the face 
 of Moses, that the skin of Moses’ face shone : 
 and Moses put the veil upon his face again, 
 until he went in to speak with him. 
 
 k 2 Cor. iii. 13. 
 
 still guilty from their late transgression, and they had 
 not yet received the atonement. The very appearance 
 of superior sanctity often awes the guilty into respect. 
 
 Verse 33. And till Moses had done speaking ] The 
 meaning of the verse appears to be this : As often as 
 Moses' spoke in public to the people, he put the veil 
 on his face, because they could not bear to look on the 
 brightness of his countenance ; hut when he entered 
 into the tabernacle to converse with the Lord, he re¬ 
 moved this veil, ver. 34. St. Paul, 2 Cor. iii. 7, &c., 
 makes a very important use of the transactions recorded 
 in this place. He represents the brightness of the 
 face of Moses as emblematical of the glory or excel¬ 
 lence of that dispensation ; but he shows that however 
 glorious or excellent that was, it had no glory when 
 compared with the superior excellence of the Gospel. 
 As Moses was glorious in the eyes of the Israelites, 
 but that glory was absorbed and lost in the splendour 
 of God when he entered into the tabernacle, or went 
 to meet the Lord upon the mount; so the brightness 
 and excellence of the Mosaic dispensation are eclipsed 
 and absorbed in the transcendent brightness or excel- 
 fence of the Gospel of Christ. One was the shadow , 
 the other is the substance. One showed sin in its 
 exceeding sinfulness, together with the justice and im¬ 
 maculate purity of God ; but, in and of itself, made no 
 provision for pardon or sanctification. The other 
 exhibits Jesus, the Lamb of God, typified by all the sa¬ 
 crifices under the law, putting away sin by the sacrifice 
 of himself, reconciling God to man and man to God, 
 diffusing his Spirit through the souls of believers, and 
 cleansing the very thoughts of their hearts by his in¬ 
 spiration, and causing them to perfect holiness in the 
 fear of God. The one seems to shut heaven against 
 mankind, because by the law was the knowledge , not 
 the cure, of sin ; the other opens the kingdom of hea¬ 
 ven to all believers. The former was a ministration 
 of death , the latter a dispensation of life. The former 
 ministered terror , so that even the high priest was 
 afraid to approach, the people withdrew and stood afar 
 off, and even Moses, the mediator of it, exceedingly 
 feared and trembled ; by the latter we have boldness 
 to enter into the holiest through the blood of Jesus, 
 
 1 2 Cor. iii. 16. 
 
 who is the end of the law for righteousness—-justifi¬ 
 cation, to every one that believeth. The former gives 
 a partial view' of the Divine nature; the latter shows 
 God as he is, 
 
 “ Full orbed, in his whole round of rays complete.” 
 
 The apostle farther considers the veil on the face 
 of Moses, as being emblematical of the metaphorical 
 nature of the different rites and ceremonies of the Mo¬ 
 saic dispensation, each covering some spiritual meaning 
 or a spiritual subject; and that the Jew's did not lift 
 the veil to penetrate the spiritual sense, and did not 
 look to the end of the commandment, which w x as to be 
 abolished, but rested in the letter or literal meaning, 
 vdiich conferred neither light nor life. 
 
 He considers the veil also as being emblematical 
 of that state of intellectual darkness into which the 
 Jewish people, by their rejection of the Gospel, were 
 plunged, and from which they have never yet been 
 recovered. When a Jew, even at the present day, 
 reads the law in the synagogue, he puts over his head 
 an oblong w r oollen veil, with four tassels at the four 
 corners, which is called the taled or thaled. This is a 
 very 7 remarkable circumstance, as it appears to be an 
 emblem of the intellectual veil referred to by the apos¬ 
 tle, which is still upon their hearts wdien Moses is read, 
 and which prevents them from looking to the end of 
 that which God designed should be abrogated, and 
 w 7 hich has been abolished by the introduction of the 
 Gospel. The veil is upon their hearts, and prevents 
 the light of the glory of God from shining into them ; 
 but we all, says the apostle, speaking of believers in 
 Christ, with open face, without any veil, beholding as 
 in a glass the glory of God, are changed into the same 
 image, from glory to glory, as by the Spirit of the Lord; 
 2 Cor. iii. 18. Reader, dost thou know this excel¬ 
 lence of the religion of Christ 1 Once thou w 7 ert 
 darkness ; art thou now light in the Lord 1 Art thou 
 still under the letter that killeth, or under the Spirit 
 that giveth life 1 Art thou a slave to sin or a servant 
 of Christ 1 Is the veil on thy heart, or hast thou 
 found redemption in his blood, the remission of sins 1 
 Knowest thou not these things 1 Then may God pity, 
 enlighten, and save thee ! 
 
 CHAPTER XXXV. 
 
 Moses assembles the congregation to deliver to them the commandments of God, 1. Directions concerning the 
 Sabbath, 2, 3. Free-will offerings of gold, silver, brass, dfc., for the tabernacle, 4—7. Of oil and spices, 8. 
 Of precious stones, 9. Proper artists to be employed , 10. The tabernacle and its tent, 11. The 
 ark, 12. Table of the shew-bread, 13. Candlestick, 14. Altar of incense, 15. Altar of burnt-offer¬ 
 ing, 16. Hangings, pins, cf-c., 17, 18. Clothes of service, and holy vestments, 19. The people checr- 
 
 476 a 
 
CHAP. XXXY. 
 
 Different free-will offerings 
 
 brought by the people 
 
 fully bring their ornaments as offenngs to the Lord, 20-22; together with blue, purple, scarlet, 4 -c., cf-c., 
 23, 24. The women s/nn, and bring the produce of their skill and industry, 25, 26. The rulers bring 
 precious stones , c^c., 27, 28. AZZ the people offer willingly, 29. Bezaleel and Aholiab appointed to con¬ 
 duct and superintend all the work of the tabernacle, for ivhich they are qualified by the spirit of ivisdom, 
 
 30-35. 
 
 A. M. 2513. A ND Moses gathered all the 
 An. Exod. isr. l. congregation ot the children 
 
 _ Elul ~ of Israel together, and said unto 
 
 them, a These are the words which the Lord 
 hath commanded, that ye should do them. 
 
 2 b Six days shall work be done, but on the 
 seventh day there shall be to you c a holy 
 day, a Sabbath of rest to the Lord : whoso¬ 
 ever doeth work therein shall be put to death. 
 
 3 d Ye shall kindle no fire throughout your 
 habitations upon the Sabbath day. 
 
 4 And Moses spake unto all the congrega¬ 
 tion of the children of Israel, saying, e This 
 is the thing which the Lord commanded, 
 saying, 
 
 5 Take ye from among you an offering unto 
 the Lord : f whosoever is of a willing heart, 
 let him bring it, an offering of the Lord ; 
 gold, and silver, and brass, 
 
 6 And blue, and purple, and scarlet, and 
 fine linen, and goats’ hair , 
 
 7 And rams’ skins dyed red, and badgers’ 
 skins, and shittim wood, 
 
 8 And oil for the light, s and spices for 
 anointing oil, and. for the sweet incense, 
 
 9 And onyx stones, and stones to be set for 
 the ephod, and for the breastplate. 
 
 10 And h every wise-hearted man among you 
 shall come, and make all that the Lord hath 
 commanded; 
 
 a Chap. xxxiv. 32.- b Chap. xx. 9; xxxi. 14, 15 ; Lev. xxiii. 
 
 3; Num. xv. 32, &c.; Deut. V. 12; Luke xiii. 14.- c Heb. 
 
 holiness. - d Chap. xvi. 23.- e Chap. xxv. 1, 2.- f Chapter 
 
 xxv. 2.- s Chapter xxv. 6.- h Chap. xxxi. 6.- 1 Chapter 
 
 xxvi. 1, 2, &c. 
 
 11 1 The tabernacle, his tent, A. M. 2513. 
 and his covering, his taches, and An. Exod. Isr. 1. 
 
 his boards, his bars, his pillars, __ Elu1, __ 
 
 and his sockets ; 
 
 12 k The ark, and the staves thereof, with 
 the mercy-seat, and the veil of the covering; 
 
 13 The 1 table, and his staves, and all his 
 vessels, m and the shew-bread ; 
 
 14 n The candlestick also for the light, and 
 his furniture, and his lamps, with the oil for 
 the light; 
 
 15 0 And the incense altar and his staves, 
 p and the anointing oil, and q the sweet incense, 
 and the hanging for the door at the entering 
 in of the tabernacle ; 
 
 16 r The altar of burnt-offering, with his 
 brazen gate, his staves, and all his vessels, 
 the laver, and his foot; 
 
 17 s The hangings of the court, his pillars, 
 and their sockets, and the hanging for the 
 door of the court; 
 
 18 The pins of the tabernacle, and the pins 
 of the court, and their cords ; 
 
 19 1 The clothes of service, to do service in 
 the holy place , the holy garments for Aaron 
 the priest, and the garments of his sons, to 
 minister in the priest’s office. 
 
 20 And all the congregation of the children 
 of Israel departed from the presence of 
 Moses. 
 
 k Chapter xxv. 10, &c.- 1 Chapter xxv. 23.- m Chap. xxv. 
 
 30 ; Lev. xxiv. 5, 6.- n Chapter xxv. 31, &c.- 0 Chap, xxx, 
 
 1.-PChap. xxx. 23.-<1 Chap. xxx. 34.- r Chap. xxvii. 1. 
 
 s Chap, xxvii. 9. 
 5, 6, &c. 
 
 Chap. xxxi. 10 ; xxxix. 1, 41 ; Numbers iv. 
 
 NOTES ON CHAP. XXXY. 
 
 Verse 1 . And Moses gathered'] The principal sub¬ 
 jects in this chapter have been already largely con¬ 
 sidered in the notes on chapters xxv., xxvi., xxvii., 
 xxviii., xxix., xxx., and xxxi., and to those the reader 
 is particularly desired to refer, together with the paral¬ 
 lel texts in the margin. 
 
 Verse 3. Ye shall kindle no fire] The J'ews under¬ 
 stand this precept as forbidding the kindling of fire only 
 for the purpose of doing work or dressing victuals; 
 but to give them light and heat, they judge it lawful 
 to light a fire on the Sabbath day, though themselves 
 rarely kindle it—they get Christians to do this work 
 for them. 
 
 Verse 5. An offering] A terumah or heave-offering; 
 see Lev. vii. 1, &c. 
 
 Verses 5 and 6. See, on these metals and colours, 
 chap. xxv. 3, 4, &c. 
 
 Verse 7. Rams ’ skins, <fc.] See chap. xxv. 5. 
 
 Verse 8. Oil for the light] See chap. xxv. 6. 
 
 Verse 9. Onyx stones] See chap. xxv. 7 
 
 Verse 11. The tabernacle] See chap. xxv. 8. 
 
 Verse 12. The ark] See chap. xxv. 10-17. 
 
 Verse 13. The table] See chap. xxv. 23—28. 
 
 Verse 14. The candlestick] See chap. xxv. 31—39. 
 
 Verse 15. The incense altar] The golden altar, see 
 chap. xxx. 1-10. 
 
 Verse 16. The altar of burnt-offering] The brazen 
 altar, see chap, xxvii. 1-8. 
 
 Verse 17. The hangings of the court] See chap, 
 xxvii. 9. 
 
 Verse 19. The clothes of service] Probably aprons , 
 
 477 
 
EXODUS. 
 
 The people present 
 
 a. m. 2513. 21 And they came, every one 
 
 An. Exod. Ise. l. 11 whose heart stirred him up, and 
 E!uI ' every one whom his spirit made 
 willing, and they brought the Lord’s offering 
 to the work of the tabernacle of the congre¬ 
 gation, and for all his service, and for the holy 
 garments. 
 
 22 And they came, both men and women, 
 as many as were willing-hearted, and brought 
 bracelets, and ear-rings, and rings, and tablets, 
 all jewels of gold : and every man that offered, 
 offered an offering of gold unto the Lord. 
 
 23 And v every man, with whom was found 
 blue, and purple, and scarlet, and fine linen, 
 and goats’ hair , and red skins of rams, and 
 badgers’ skins, brought them. 
 
 24 Every one that did offer an offering of 
 silver and brass, brought the Lord’s offering : 
 and every man, with whom was found 
 shittim wood for any work of the service, 
 brought it. 
 
 25 And all the women that were w wise- 
 hearted did spin with their hands, and brought 
 that which they had spun, both of blue, and 
 of purple, and of scarlet, and of fine linen. 
 
 26 And all the women whose heart stirred 
 them up in wisdom, spun goats’ hair. 
 
 27 And x the rulers brought onyx stones, 
 and stones to be set, for the ephod, and for 
 the breastplate; 
 
 u Ver. 5, 22, 26, 29 ; chap. xxv. 2; xxxvL 2; 1 Chron. xxviii. 
 2,9 ; xxix. 9 ; Ezra vii. 27 ; 2 Cor. viii. 12 ; ix. 7 -—- v 1 Chron. 
 
 xxix. 8.- w Chap, xxviii. 3; xxxi. 6 ; xxxvi. 1 ; 2 Kings xxiii. 7; 
 
 Prov. xxxi. 19, 22, 24. 
 
 towels , and such like, used in the common service, and 
 different from the vestments for Aaron and his sons. 
 See these latter described chap, xxviii. 1, &c. 
 
 Verse 21. Every one whose heart stirred him up\ 
 Literally, ivhose heart was lifted up —whose affections 
 were set on the work, being cordially engaged in the 
 service of God. 
 
 Verse 22. As many as were willing-hearted ] For 
 no one was forced to lend his help in this sacred work; 
 all was a free-will offering to the Lord. 
 
 Bracelets ] ntl chach, whatever hooks together; orna¬ 
 ments for the wrists, arms, legs, or neck. 
 
 Ear-rings ] DTJ nezem , see this explained Gen. 
 xxiv. 22. 
 
 Rings ] nynts tabbaath, from yntD taba, to penetrate, 
 enter into ; probably rings for the fingers. 
 
 Tablets ] TD1D cumaz , a word only used here and 
 in Num. xxxi. 50, supposed to be a girdle to support 
 the breasts. 
 
 Verse 25. All the women that were wise-hearted did 
 spin\ They had before learned this art, they were 
 wise-hearted; and now they practise it, and God con- 
 
 478 
 
 their offerings willingly. 
 
 28 And y spice, and oil for the a. m. 2513. 
 
 light, and lor the anointing oil, An. Exod. Isr. 1. 
 and for the sweet incense. _ u ~ 
 
 29 The children of Israel brought a z willing 
 offering unto the Lord, every man and woman, 
 whose heart made them willing to bring for 
 all manner of work, which the Lord had com¬ 
 manded to be made by the hand of Moses. 
 
 30 And Moses said unto the children of 
 Israel, See, a The Lord hath called by name 
 Bezaleel the son of Uri, the son of Hur, of 
 the tribe of Judah ; 
 
 3 1 And he hath filled him with the Spirit of 
 God, in wisdom, in understanding, and in know¬ 
 ledge, and in all manner of workmanship ; 
 
 32 And to devise curious works, to work in 
 gold, and in silver, and in brass, 
 
 33 And in the cutting of stones, to set them , 
 and in carving of wood, to make any manner 
 of cunning work. 
 
 34 And he hath put in his heart that he may 
 teach, both he, and b Aholiab, the son of Ahi- 
 samach, of the tribe of Dan : 
 
 35 Them hath be c filled with wisdom of 
 heart, to work all manner of work, of the en® 
 graver, and of the cunning workman, and of 
 the embroiderer, in blue, and in purple, in 
 scarlet, and in fine linen, and of the weaver, 
 even of them that do any work, and of those 
 that devise cunning work. 
 
 x 1 Chron. xxix. 6 ; Ezra ii. 68.-y Chap. xxx. 23.- z Ver. 
 
 21 ; 1 Chron. xxix. 9.- a Chap. xxxi. 2, &c.-bChap. xxxi. 
 
 6; Isa. xxviii. 24-29.-°Ver. 31 ; chap. xxxi. 3, 6; 1 Kings 
 
 vii. 14; 2 Chron. ii. 14; Isa. xxviii. 26. 
 
 descends to require and accept their services. In 
 building this house of God, all were ambitious to do 
 something by which they might testify their piety to 
 God, and their love for his worship. The spinning 
 practised at this time was simple, and required little 
 apparatus. It was the plain distaff or twirling pin, 
 which might be easily made out of any wood they met 
 with in the wilderness. 
 
 Verse 27. The rulers brought onyx stones ] These, 
 being persons of consequence, might be naturally ex¬ 
 pected to furnish the more scarce and costly articles. 
 See how all join in this service ! The men icorked 
 and brought offerings, the women spun and brought 
 their ornaments, the rulers united with them and 
 delivered up their jewels! and all the children of 
 Israel brought a willing offering unto the Lord, 
 ver. 29. 
 
 Verse 30. The Lord hath called by name Bezaleel ] 
 See this subject discussed at large in the note on chap, 
 xxxi. 3, where the subject of superseding the work of 
 the hand by the extra use of machinery is particularly 
 considered. 
 
 a 
 
Bezaleel and Aholiab 
 
 CHAP. XXXVI 
 
 commence their work 
 
 1. From the nature of the offerings made for the 
 service of the tabernacle, we see of what sort the spoils 
 were which the Israelites brought out of Egypt: gold, 
 silver, brass, blue, purple, scarlet, fine linen, rams' skins 
 dyed red, what we call badgers' skins, oil, spices, in¬ 
 cense, onyx stones, and other stones, the names of which 
 are not here mentioned They must also have brought 
 looms, spinning wheels, instruments for cutting precious 
 stones, anvils, hammers, furnaces, melting-pots with a 
 vast variety of tools for the different artists employed 
 on the work of the tabernacle, viz., smiths, joiners, 
 carvers, gilders, &c. 
 
 2. God could have erected his tabernacle without 
 the help or skill of man; but he condescended to em¬ 
 ploy him. As all are interested in the worship of 
 God, so all should bear a part in it; here God employs 
 the whole congregation: every male and female, with 
 even their sons and their daughters , and the very or¬ 
 naments of their persons, are given to raise and adorn 
 the house of God. The women who had not orna¬ 
 ments, and could neither give gold-nor silver, could 
 spin goat’s hair, and the Lord graciously employs them 
 in this work, and accepts what they can give and what 
 
 they can do, for they did it with a willing mind ; they 
 were wise of heart —had learned a useful business, 
 their hearts were lifted up in the work, ver. 21, and 
 all felt it a high privilege to be able to put only a nail 
 in the holy place. By the free-will offerings of the 
 people the tabernacle was erected, and all the costly 
 utensils belonging to it provided. This was the primi¬ 
 tive mode of providing proper places for Divine wor¬ 
 ship ; and as it was the primitive, so it is the most 
 rational mode. Taxes levied by law for building or 
 repairing churches were not known in the ancient 
 times of religious simplicity. It is an honour to be per¬ 
 mitted to do any thing for the support of public wor 
 ship; and he must have a strange, unfeeling, and un¬ 
 godly heart, who does not esteem it a high privilege to 
 have a stone of his own laying or procuring in the house 
 of God. How easily might ah trie buildings necessary 
 for the purpose of public worship be raised, if the money 
 that is spent in needless self-indulgence by ourselves, 
 our sons, and our daughters, were devoted to this pur¬ 
 pose ! By sacrifices of this kind the house of the 
 Lord would be soon built, and the top-stone brought on 
 with shouting, Grace, grace unto it l 
 
 CHAPTER XXXVI. 
 
 Moses appoints Bezaleel, Aholiab , and their associates, to the work, and delivers to them the free-ivill offerings 
 of the people, 1—3. The people bring offerings more than are needed for the work, and are only restrained 
 by the proclamation of Moses, 4—7. The curtains, their loops, taches, dye., for the tabernacle, 8—18. The 
 covering for the tent, 19. The boards, 20—30. The bars, 31—34. The veil and its pillars, 35, 36. 
 The hangings and their pillars, 37, 38. 
 
 A. M. 2514. HpHEN wrought Bezaleel and 
 
 B. C. 1490 . X . , ,. , & . 
 
 An. Exod. Isr. i. Aholiab, and every a wise- 
 
 Tisn to Adar. man, in whom the Lord 
 
 put wisdom and understanding, to know how 
 to work all manner of work for the service of 
 the b sanctuary, according to all that the Lord 
 had commanded. 
 
 2 And Moses called Bezaleel and Aholiab, 
 and every wise-hearted man, in whose heart 
 the Lord had put wisdom, even every one 
 c whose heart stirred him up to come unto the 
 work to do it: 
 
 3 And they received of Moses A. M. 2514. 
 all the offering which the chil- An. Exod. isr.' 1 . 
 dren of Israel d had brought 1 lsn 10 Adar ' 
 for the work of the service of the sanc¬ 
 tuary, to make it withal. And they 
 brought yet unto him free offerings every 
 morning. 
 
 4 And all the wise men, that wrought all the 
 work of the sanctuary, came every man from 
 his work which they made ; 
 
 5 And they spake unto Moses, saying, e The 
 people bring much more than enough for the 
 
 a Chapter xxviii. 3; xxxi. 6; xxxv. 10, 35.- b Chapter 
 
 xxv. 8. 
 
 c Chapter xxxv. 2, 26 ; 1 Chron. xxix. 5.- d Chapter xxxv. 27. 
 
 e 2 Cor. viii. 2, 3. 
 
 NOTES ON CIIAP. XXXVI. 
 
 Verse 1 . Then wrought, dye. ] The first verse of 
 this chapter should end the preceding chapter, and this 
 should begin with verse the second; as it now stands, 
 it does not make a very consistent sense. By reading 
 the first word ntgpl veasah, then wrought, in the future 
 tense instead of the past, the proper connection will be 
 preserved : for all grammarians know that the conjunc¬ 
 tion 1 van is often conversive, i. e., it turns the pre¬ 
 terite tense of those verbs to which it is prefixed into 
 the future, and the future into the preterite : this 
 pow er it evidently has here; and joined with the last 
 
 verse of the preceding chapter the connection will ap¬ 
 pear thus, chap. xxxv. ver. 30, &c. : The Lord hath 
 ccdled by name Bezaleel and Aholiab; them hath he 
 filled with wisdom of heart to work all manner of 
 work. Chap, xxxvi. 1 . : And Bezaleel and Aholiab 
 shall work, and every wise-hearted man , in ivhom the 
 Lord put wisdom. 
 
 Verse 5. The people bring much more than enough ] 
 With what a liberal spirit do these people bring their 
 free-will offerings unto the Lord ! Moses is obliged 
 to make a proclamation to prevent them from bringing 
 any more, as there was at present more than enough 1 
 
 479 
 
The curtains and hoards 
 
 EXODUS. 
 
 of the tabernacle . 
 
 A. M. 2514 . service of the work, which the 
 
 B. C. 1490. T iii 
 
 An. Exod. isr. 1 . Lord commanded to make. 
 
 Tisn to Adar. g And Moses gave command¬ 
 ment, and they caused it to be proclaimed 
 throughout the camp, saying, Let neither man 
 nor woman m^ke any more work for the offer¬ 
 ing of the sanctuary. So the people were 
 restrained from bringing. 
 
 7 For the stuff they had was sufficient for 
 all the work to make it, and too much. 
 
 8 f And every wise-hearted man among them 
 that wrought the work of the tabernacle, made 
 ten curtains of fine twined linen, and blue, and 
 purple, and scarlet: with cherubims of cun¬ 
 ning work made he them. 
 
 9 The length of one curtain was twenty and 
 eight cubits, and the breadth of one curtain 
 four cubits : the curtains were all of one size. 
 
 10 And he coupled the five curtains one unto 
 another : and the other five curtains he coupled 
 one unto another. 
 
 11 And he made loops of blue on the edge 
 of one curtain from the selvage in the coup¬ 
 ling: likewise he made in the uttermost side 
 of another curtain in the coupling of the second. 
 
 12 s Fifty loops made he in one curtain, and 
 fifty loops made he in the edge of the curtain 
 which was in the coupling of the second : the 
 loops held one curtain to another. 
 
 13 And he made fifty taches of gold, and 
 coupled the curtains one unto another with the 
 taches : so it became one tabernacle. 
 
 14 h And he made curtains of goats’ hair for 
 the tent over the tabernacle : eleven curtains 
 he made them. 
 
 f Chap. xxvi. 1.- s Chap. xxvi. 5.- h Chap. xxvi. 7. 
 
 Had Moses been intent upon gain, and had he not been 
 perfectly disinterested, he would have encouraged them 
 to continue their contributions, as thereby he might 
 have multiplied to himself gold, silver, and precious 
 stones. But he was doing the Lord’s work, under the 
 inspiration of the Divine Spirit, and therefore he sought 
 no secular gain. Indeed, this one circumstance is an 
 ample proof of it. Every thing necessary for the wor¬ 
 ship of God will be cheerfully provided by a people 
 whose hearts are in that worship. In a state where 
 all forms of religion and modes of worship are tolerated 
 oy the laws, it would be well to find out some less ex¬ 
 ceptionable way of providing for the national clergy 
 than by tithes. Let them by all means have the pro¬ 
 vision allowed them by the law ; but let them not be 
 needlessly exposed to the resentment of the people by 
 the mode in which this provision is made, as this often 
 alienates the affections of their flocks from them, and ex- 
 
 480 
 
 15 The length of one curtain a. m. 2514 . 
 
 . . & . r B. C. 1490. 
 
 was thirty cubits, and lour An. Exod.isr. 1 . 
 
 cubits was the breadth of one Tlsn t0 Adar ‘ 
 
 curtain: the eleven curtains were of one 
 
 size. 
 
 16 And he coupled five curtains by them¬ 
 selves, and six curtains by themselves. 
 
 17 And he made fifty loops upon the utter¬ 
 most edge of the curtain in the coupling, and 
 fifty loops made he upon the edge of the cur¬ 
 tain which coupleth the second. 
 
 18 And he made fifty taches of brass, to 
 couple the tent together, that it might be one. 
 
 19 1 And he made a covering for the tent 
 of rams’ skins dyed red, and a covering of 
 badgers’ skins above that. 
 
 20 k And he made boards for the tabernacle 
 of shittim wood, standing up. 
 
 21 The length of a board was ten cubits, and 
 the breadth of a board one cubit and a half. 
 
 22 One board had two tenons, equally distant 
 one from another: thus did he make for all 
 the boards of the tabernacle. 
 
 23 And he made boards for the tabernacle; 
 twenty boards for the south side southward : 
 
 24 And forty sockets of silver he made under 
 the twenty boards ; two sockets under one 
 board for his two tenons, and two sockets un¬ 
 der another board for his two tenons. 
 
 25 And for the other side of the tabernacle, 
 which is toward the north corner, he made 
 twenty boards, 
 
 26 And their forty sockets of silver; two 
 sockets under one board, and two sockets 
 under another board. 
 
 * Chap. xxvi. 14.- k Chap. xxvi. 15. 
 
 ceedingly injures their usefulness. See the note on Gen. 
 xxviii. in fine, where the subject is viewed on all sides. 
 
 Verse 8. Cherubims of cunning w or hi] See on chap, 
 xxvi. 18. Probably the word means no more than 
 figures of any kind wrought in the diaper fashion in 
 the loom, or by the needle in embroidery, or by the 
 chisel or graving tool in wood, stone, or metal; see on 
 chap. xxv. 18. This meaning Houbigant and other 
 excellent critics contend for. In some places the word 
 seems to be restricted to express a particular figure 
 then well known ; but in many other places it seems 
 to imply any kind of figure commonly formed by sculp¬ 
 ture on stone, by carving on wood, by engraving upon 
 brass, and by weaving in the loom, &c. 
 
 Verse 9. The length of one curlain\ Concerning 
 these curtains, see chap. xxvi. 1, &c. 
 
 Verse 20. And he made boards ] See the notes od 
 chap. xxvi. 15, &c. 
 
 a 
 
CHAP. XXXVII. 
 
 Bezaleel makes the ark, 
 
 A. M. 2514. 27 And for the sides of the 
 
 B. C. 1490. _ , ii. 
 
 An. Exod. isr. l. tabernacle westward he made 
 
 Tiari 10 Adar - six boards. 
 
 28 And two boards made he for the corners 
 of the tabernacle in the two sides. 
 
 29 And they were 1 coupled beneath, and 
 coupled together at the head thereof, to one 
 ring : thus he did to both of them, in both the 
 corners. 
 
 30 And there were eight boards ; and their 
 sockets were sixteen sockets of silver, m under 
 every board two sockets. 
 
 31 And he made n bars of shittim wood ; 
 five for the boards of the one side of the 
 tabernacle, 
 
 32 And five bars for the boards of the other 
 side of the tabernacle, and five bars for the 
 boards of the tabernacle for the sides westward. 
 
 33 And he made the middle bar to shoot 
 
 Heb. twined. - m Heb. two sockets, tvio sockets under one board. 
 
 n Chap. xxvi. 26. 
 
 and the mercy-seat . 
 
 through the boards from the one a. m. 2514 . 
 end to the other. An. ExodAsni. 
 
 34 And he overlaid the boards Flsn to Adar * 
 with gold, and made their rings of gold to he 
 places for the bars, and overlaid the bars 
 with gold. 
 
 35 And he made °a veil o/*blue, and pur¬ 
 ple, and scarlet, and fine twined linen : with 
 cherubims made he it of cunning work. 
 
 36 And he made thereunto four pillars of 
 shittim wood, and overlaid them with gold : 
 their hooks were of gold ; and he cast for them 
 four sockets of silver. 
 
 37 And he made a p hanging for the taber¬ 
 nacle door, of blue, and purple, and scarlet, 
 and fine twined linen, q of needle-work; 
 
 38 And the five pillars of it with their hooks; 
 and he overlaid their chapiters and their fillets 
 with gold ; but their five sockets were of brass. 
 
 0 Chap. xxvi. 31.-P Chap. xxvi. 36.-*lHeb. the work of a 
 
 needle-worker or embroiderer. 
 
 Verse 31. He made bars] See on chap. xxvi. 26, &c. 
 
 Verse 35. He made a veil ] See on chap. xxvi. 31, &c. 
 
 Verse 37. Hanging for the—door ] See on ch. xxvi.36. 
 
 Verse 38. The five pillars of it with their hooks] 
 Their capitals. See the note on chap. xxvi. 32. 
 
 There is scarcely anything- particular in this chap¬ 
 ter that has not been touched on before; both it and 
 the following- to the end of the book being in general 
 a repetition of what we have already met in detail in 
 the preceding chapters from chap. xxv. to xxxi. inclu¬ 
 sive, and to those the reader is requested to refer. 
 
 God had before commanded this work to be done, and 
 it was necessary to record the execution of it to show 
 that all was done according to the pattern shown to 
 Moses ; without this detailed account we should not 
 have known whether the work had ever been executed 
 according to the directions given. 
 
 At the commencement of this chapter the reader 
 will observe that I have advanced the dates A. M. and 
 B. C. one year, without altering the year of the exo¬ 
 dus, which at first view may appear an error; the 
 reason is, that the above dates commence at Tisri, but 
 the years of the exodus are dated from Abib. 
 
 CHAPTER XXXVII. 
 
 Bezaleel and Aholiab make the ark, 1-5. The mercy-seat, 6. 
 shew-bread, and its vessels, 10—16. The candlestick, 17—24. 
 holy anointing oil and perfume, 29. 
 
 A. X. 2514. ^/^ND Bezaleel made a the ark 
 
 An. Exod. isr.' i. of shittim wood : two cubits 
 Tisri to Adar ~ and a half was the length of it, 
 and a cubit and a half the height of it: 
 
 2 And he overlaid it with pure gold within 
 and without, and made a crown of gold to it 
 round about. 
 
 3 And he cast for it four rings of gold, to he 
 set by the four corners of it; even two rings 
 
 a Chap. xxv. 10. 
 
 NOTES ON CHAP. XXXVII. 
 
 Verse 1. And Bezaleel made the ark, <5fC.] For a 
 description of the ark, see chap. xxv. 10, &c. 
 
 Vol. I. ( 32 ) 
 
 The two cherubim, 7-9. The table of the 
 The golden altar of incense, 25—28. The 
 
 upon the one side of it, and two a. m. 2514. 
 rings upon the other side of it. An. Exod. isr. 1. 
 
 4 And he made staves of shittim Tlsrl to Adar ‘ 
 wood, and overlaid them with gold. 
 
 5 And he put the staves into the rings by 
 the sides of the ark, to bear the ark. 
 
 6 And he made the b mercy-seat of pure gold: 
 two cubits and a half was the length thereof, 
 and one cubit and a half the breadth thereof. 
 
 b Chap. xxv. 17. 
 
 Verse 6. He made the mercy-seat ] See this de¬ 
 scribed chap. xxv. 17. 
 
 Verse 10. He made the table ] See chap. xxv. 23. 
 
 481 a 
 
Bezaleel makes the 
 
 EXODUS. 
 
 furniture of the tabernacle. 
 
 A. M. 2514 . 7 And lie made two cheru- 
 
 B. 0* 1490. i c 
 
 An. Exod.isr. i. bims oj gold, beaten out ot one 
 
 Tisn to Adar. pj ece mac [ e p e them, on the two 
 
 ends of the mercy-seat. 
 
 8 One cherub c on the end on this side, and 
 another cherub d on the other end on that side : 
 out of the mercy-seat made he the cherubims, 
 on the two ends thereof. 
 
 9 And the cherubims spread out their wings 
 on high, and covered with their wings over 
 the mercy-seat, with their faces one to another ; 
 even to the mercy-seatward were the faces of 
 the cherubims. 
 
 10 And he made e the table 0 /* shittim wood: 
 two cubits was the length thereof, and a cubit 
 the breadth thereof, and a cubit and a half the 
 height thereof: 
 
 11 And he overlaid it with pure gold, and 
 made thereunto a crown of gold round about. 
 
 12 Also he made thereunto a border of a 
 hand breadth round about; and made a crown 
 of gold for the border thereof round about. 
 
 13 And he cast for it four rings of gold, and 
 put the rings upon the four corners that were 
 in the four feet thereof. 
 
 14 Over against the border were the rings, 
 the places for the staves to bear the table. 
 
 ] 5 And he made the staves of shittim wood, 
 and overlaid them with gold, to bear the 
 table. 
 
 16 And he made the vessels which were 
 upon the table, his f dishes, and his spoons, 
 and his bowls, and his covers z to cover withal, 
 of pure gold. 
 
 17 And he made the h candlestick of pure 
 gold : of beaten work made he the candlestick ; 
 his shaft, and his branch, his bowls, his knops, 
 and his flowers, were of the same : 
 
 18 And six branches going out of the sides 
 thereof: three branches of the candlestick out 
 
 )r, out of, &c.- d Or, out of, &c.- e Chap. 
 
 f Chap. xxv. 29.- s Or, to pour out withal. 
 
 xxv. 23. 
 
 Verse 16. He made the vessels] See all these par¬ 
 ticularly described in the notes on chap. xxv. 29. 
 
 Verse 17. He made the candlestick] See this de¬ 
 scribed in the note on chap. xxv. 31. 
 
 Verse 25. He made the incense altar] See this 
 described chap. xxx. 1. 
 
 a 482 
 
 of the one side thereof, and three A. M. 2514. 
 
 1 1 r . B. C. 1490. 
 
 branches of the candlestick out An. Exod. Isr. 1 . 
 
 of the other side thereof: r * &n t0 Adar ~ 
 
 19 Three bowls made after the fashion of 
 almonds in one branch, a knop and a flower ; 
 and three bowls made like almonds in another 
 branch, a knop and a flower : so throughout 
 the six branches going out of the candlestick. 
 
 20 And in the candlestick were four bowls 
 
 made like almonds, his knops, and his flowers : 
 
 21 And a knop under two branches of the 
 
 same, and a knop under two branches of the 
 
 same, and a knop under two branches of the 
 
 same, according to the six branches going out 
 of it. 
 
 22 Their knops and their branches w T ere of 
 the same : all of it ivas one beaten work of 
 pure gold. 
 
 23 And he made his seven lamps, and his 
 snuffers, and his snuff dishes, of pure gold. 
 
 24 O/a talent of pure gold made he it, and 
 all the vessels thereof. 
 
 25 1 And he made the incense altar of shit¬ 
 tim wood : the length of it was a cubit, and 
 the breadth of it a cubit; it ivas four-square; 
 and two cubits was the height of it; the horns 
 thereof were of the same. 
 
 26 And he overlaid it with pure gold, both 
 the top of it, and the sides thereof round about, 
 and the horns of it; also he made unto it a 
 crown of gold round about. 
 
 27 And he made two rings of gold for it 
 under the crown thereof, by the two corners 
 of it, upon the two sides thereof, to be places 
 for the staves to bear it withal. 
 
 28 And he made the staves of shittim wood, 
 and overlaid them with gold. 
 
 29 And he made k the holy anointing oil, and 
 the pure incense of sweet spices, according to 
 the work of the apothecary. 
 
 h Chap. xxv. 31.-’ Chap. xxx. 1.- k Chap. xxx. 23, 34 ; Isa. 
 
 lxi. 1; 1 John ii. 20, 27; Psa. cxli. 2. 
 
 Verse 29. He made the holy anointing oil] See this 
 and the perfume , and the materials out of which they 
 were made, described at large in the notes on chap, 
 xxx. 23-25 and 34-38. As this chapter also is- a 
 repetition of what has been mentioned in preceding 
 chapters, the reader is desired to refer to them. 
 
 ( 32* ) 
 
 482 
 
He makes the altar of 
 
 CHAP. XXXVIII. 
 
 burnt-offering, the laver, tyc 
 
 CHAPTER XXXVIII. 
 
 Bezaleel makes the altar of burnt-offering, 1—7. He makes the laver and its foot out of the mirrors given 
 by the women, 8. The court, its pillars, hangings, dfc., 9-20. The whole tabernacle and Us work finished 
 by Bezaleel, Aholiab, and their assistants, 21—23. The amount of the gold contributed, 24. The amount 
 of the silver, and hoio it ivas expended, 25—28. The amount of the brass, and how this was used, 29-31. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 1. 
 
 Tisri to Adar. 
 
 A ND a he made the altar 
 of burnt-offering of shittim 
 wood: five cubits was the length 
 thereof, and five cubits the breadth thereof; it 
 was four-square; and three cubits the height 
 thereof. 
 
 2 And he made the horns thereof on the four 
 corners of it; the horns thereof were of the 
 same : and he overlaid it with brass. 
 
 3 And he made all the vessels of the altar, 
 the pots, and the shovels, and the basins, and 
 the flesh hooks, and the firepans : all the ves¬ 
 sels thereof made he of brass. 
 
 4 And he made for the altar a brazen grate 
 
 a Chap, xxvii. 1-8 ; chap. xl. 6, 20.- b Chap. xxx. 18.- c Or, 
 
 of network, under the compass A. M. 2514 . 
 
 thereof beneath, unto the midst An. Exod. isr. l 
 p Tisri to Adar 
 
 5 And he cast four rings for the four ends of 
 the grate of brass, to be places for the staves. 
 
 6 And he made the staves of shittim wood, 
 and overlaid them with brass. 
 
 7 x4nd he put the staves into the rings on 
 the sides of the altar, to bear it withal; he 
 made the altar hollow with boards. 
 
 8 And he made b the laver of brass, and the 
 foot of it of brass, of the c looking-glasses of 
 the women d assembling, which assembled at 
 the door of the tabernacle of the con ore nation. 
 
 O O 
 
 brazen glasses. - d Heb. assembling by troops , as 1 Sam. ii. 22. 
 
 NOTES ON CHAP. XNNVIII. 
 
 Verse 1. The altar of burnt-offering ] See the notes 
 on chap, xxvii. 1 ; and for its horns, pots, shovels, 
 basins, &c., see the meaning of the Hebrew terms 
 explained, chap, xxvii. 3—5. 
 
 Verse 8. He made the laver ] See the notes on 
 
 chap. xxx. 18, &c. 
 
 The looking-glasses ] The word HXTO maroth, from 
 HiO raah, he saw, signifies reflectors or mirrors of any 
 kind. Here metal, highly polished, must certainly be 
 meant, as glass was not yet in use; and had it even 
 been in use, we are sure that ZooHng-GLAssES could 
 not make a brazen laver. The word therefore should 
 be rendered mirrors, not looking-glasses, which in the 
 above verse is perfectly absurd, because from those 
 maroth the brazen laver was made. The first mirrors 
 known among men were the clear, still fountain, and 
 unruffled lake ; and probably the mineral called mica, 
 which is a very general substance through all parts of 
 the earth. Plates of it have been found of three feet 
 square, and it is so extremely divisible into laminse, 
 that it has been divided into plates so thin as to be 
 only the three hundred thousandth part of an inch. 
 A plate of this forms an excellent mirror when any 
 thing black is attached to the opposite side. A plate 
 of this mineral, nine inches by eight, now lies before 
 me ; a piece of black cloth, or any other black sub¬ 
 stance, at the back, converts it into a good mirror ; or 
 it would serve as it is for a square of glass, as every 
 object is clearly perceivable through it. It is used in 
 Russian ships of war, instead of glass, for windows. 
 The first artificial mirrors were apparently made of 
 brass, afterwards of polished steel, and when luxury 
 increased they were made of silver; but they were 
 made a.t a very early period of mixed metal, particu¬ 
 larly of tin and copper, the best of which, as Pliny tells 
 us, were formerly manufactured at Brundusium : Op¬ 
 
 tima apud majores fuerant Brundisina, stanno et asre 
 mixtis. —Plist. Nat. lib. xxxiii., cap. 9. But, accord¬ 
 ing to him, the most esteemed were those made of tin ; 
 and he says that silver mirrors became so common 
 that even the servant girls used them : Specula (ex 
 stanno) laudatissima Brundisii temperabantur; donee 
 argenteis uti coepere et ancillce ; lib. xxxiv., cap. 17. 
 When the Egyptian women went to the temples, they 
 always carried their mirrors with them. The Israel- 
 itish women probably did the same, and Dr. Shaw 
 states that the Arabian women carry them constantly 
 hung at their breasts. It is worthy of remark, that at 
 first these women freely gave up their ornaments for 
 this important service, and now give their very mir¬ 
 rors, probably as being of little farther service, seeing 
 they had already given up the principal decorations of 
 their persons. Woman has been invidiously defined 
 by Aristotle, an animal fond of dress, (though this be¬ 
 longs to the whole human race, and not exclusively to 
 woman.) Had this been true of the Israelitish women, 
 in the present case we must say they nobly sacrificed 
 their incentives to pride to the service of their God. 
 Woman, go thou and do likewise. 
 
 Of the women —which assembled at the door ] W hat 
 the employment of these women was at the door of the 
 tabernacle, is not easily known. Some think they 
 assembled there for purposes of devotion. Others, 
 that they kept watch there during the night; and this 
 is the most probable opinion, for they appear to have 
 been in the same employment as those who assembled 
 at the door of the tabernacle of the congregation in 
 the days of Samuel, who were abused by the sons of 
 the high priest Eli, 1 Sam. ii. 22. Among the an- 
 cients women were generally employed in the ofhee 
 of porters or doorkeepers. Such were employed about 
 the house of the high priest in our Lord’s time ; for a 
 woman is actually represented as keeping the door cf 
 
 483 
 
Bezaleel makes the court , 
 
 EXODUS. 
 
 its pillars , hangings, fyc 
 
 A. M. 2514. 9 And he made e the court: on 
 
 4n. Exod. isr. l. the south side southward the 
 
 Tis n t0 Adar - hangings of the court were of 
 fine twined linen, a hundred cubits : 
 
 10 Their pillars were twenty, and their bra¬ 
 zen sockets twenty; the hooks of the pillars 
 and their fillets ivere of silver. 
 
 11 And for the north side the hangings were 
 a hundred cubits, their pillars were twenty, 
 and their sockets of brass twenty; the hooks 
 of the pillars and their fillets of silver. 
 
 12 And for the west side were hangings of 
 fifty cubits, their pillars ten, and their sockets 
 ten; the hooks of the pillars and their fillets 
 of silver. 
 
 13 And for the east side eastward, fifty cubits. 
 
 14 The hangings of the one side of the gate 
 ivere fifteen cubits ; their pillars three, and 
 their sockets three. 
 
 15 And for the other side of the court gate, 
 on this hand and that hand, ivere hangings of 
 fifteen cubits; their pillars three, and their 
 sockets three. 
 
 16 All the hangings of the court round about 
 were of fine twdned linen. 
 
 17 And the sockets for the pillars were of 
 brass ; the hooks of the pillars and their fillets 
 of silver; and the overlaying of their chapiters 
 
 ip. xxvii. 9.- f Chap, xxvii. 19.-s Num. i. 50, 53 ; 
 
 11 ; xvii. 7, 8 ; xviii. 2 ; 2 Chron. xxiv. 6; Acts vii. 
 
 IX. 
 
 44. 
 
 the palace of the high priest, John xviii. 17 : Then 
 saith the damsel that kept the door Peter; see 
 also Matt. xxvi. 69. In 2 Sam. iv. 6, both the Sep- 
 tuagint and Vulgate make a woman porter or door¬ 
 keeper to Ishbosheth. Aristophanes mentions them in 
 the same office, and calls them Sekis , which 
 
 seems to signify a common maid-servant. Aristoph. 
 in Yespis, ver. 768 :— 
 
 'O Ti ttjv Ovpav avecp^ev ij 'Etjkiq ?iaOpa. 
 
 Homer, Odyss., V, ver. 225-229, mentions Actoris, 
 Penelope’s maid, whose office it was to keep the door 
 of her chamber :— 
 
 A UTopcg- 
 
 'H vocv eipvro dvpag ttvklvov 0a?,apoLO. 
 
 And Euripides, in Troad ., ver. 197, brings in He¬ 
 cuba, complaining that she who was wont to sit upon 
 a throne is now reduced to the miserable necessity of 
 becoming a doorkeeper or a nurse, in order to get a 
 morsel of bread. 
 
 - 7] rav 
 
 Tlapa 7T podvpoic (pvTianav icars^ovaa, 
 
 H Tratduv dpeirmpa. 
 
 Sir John Chardin observes, that women are em¬ 
 ployed to keep the gate of the palace of the Persian 
 
 484 
 
 of silver; and all the pillars a. M. 2514. 
 of the court ivere filleted with An. Exod. isr. i 
 silver. TisntoAdar - 
 
 18 And the hanging for the gate of the court 
 was needlework, of blue, and purple, and 
 scarlet, and fine twined linen: and twenty cu¬ 
 bits was the length, and the height in the 
 breadth was five cubits, answerable to the 
 hangings of the court. 
 
 19 And their pillars were four, and their 
 sockets of brass four; their hooks of silver, 
 and the overlaying of their chapiters and their 
 fillets of silver. 
 
 20 And all the f pins of the tabernacle, and 
 of the court round about, were of brass. 
 
 21 This is the sum of the tabernacle, even 
 of s the tabernacle of testimony, as it was count¬ 
 ed, according to the commandment of Moses, 
 for the service of the Levites, h by the hand 
 of Ithamar, son to Aaron the priest. 
 
 22 And 1 Bezaleel the son of Uri, the son of 
 Hur, of the tribe of Judah, made all that the 
 Lord commanded Moses. 
 
 23 And with him was Aholiab, son of Ahisa- 
 mach, of the tribe of Dan, an engraver, and a 
 cunning workman, and an embroiderer in blue, 
 and in purple, and in scarlet, and fine linen 
 
 24 All the gold that was occupied for the 
 
 11 Num. iv. 28, 33.-’ Chap. xxxi. 2, 6. 
 
 kings. Plautus, Curcul., act i., scene 1, mentions an 
 old woman who was keeper of the gate. 
 
 Anus hie solet cubitare, custos janitrix. 
 
 Many other examples might be produced. It is there¬ 
 fore very likely that the persons mentioned here, and 
 in 1 Sam. ii. 22, were the women who guarded the 
 tabernacle ; and that they regularly relieved each other, 
 a troop or company regularly keeping watch : and in¬ 
 deed this seems to be implied in the original, 1iO¥ 
 tsabeu , they came by troops ; and these troops succes¬ 
 sively consecrated their mirrors to the service of the 
 tabernacle. See Calmet on John xviii. 16. 
 
 Verse 9. The court ] See on chap, xxvii. 9. 
 
 Verse 17. The hooks — and their fillets ] The capi¬ 
 tals, and the silver bands that went round them; see 
 the note on chap. xxvi. 32. 
 
 Verse 21. This is the sum of the tabernacle.'] That 
 is, The foregoing account contains a detail of all the 
 articles which Bezaleel and Aholiab were commanded 
 to make ; and which were reckoned up by the Levites, 
 over whom Ithamar, the son of Aaron, presided. 
 
 Verse 24. All the gold that ivas occupied for the 
 work, 4c.] To be able to ascertain the quantum and 
 value of the gold, silver, and brass, which were em¬ 
 ployed in the tabernacle, and its different utensils, 
 
CHAP. XXXVIII. 
 
 The amount of gold 
 
 contributed by the people. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 1. 
 
 Tisri to Adar. 
 
 work, in all the work of the holy 
 place , even the gold of the offer¬ 
 ing, was twenty and nine talents, 
 
 and seven hundred and thirty 
 shekels, after k the shekel of the 
 sanctuary. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 1. 
 
 Tisri to Adar. 
 
 k Chap. xxx. 13, 24; Lev. v. 15 
 
 xxvii. 3, 25 ; Num. iii. 47 ; xviii. 16. 
 
 altars, &c., it will be necessary to enter into the sub¬ 
 ject in considerable detail. 
 
 In the course of my notes on this and the preceding- 
 book, I have had frequent occasion to speak of the 
 shekel in use among the ancient Hebrews, which, fol¬ 
 lowing Dean Prideaux, I have always computed at 3s. 
 English. As some value it at 2s. Bd., and others at 
 2s. 4 d., I think it necessary to lay before the reader 
 the learned dean’s mode of computation as a proper 
 introduction to the calculations which immediately 
 follow. 
 
 “ Among the ancients, the way of reckoning their 
 money was by talents. So the Hebrews, so the Baby¬ 
 lonians, and so the Romans did reckon. And of these 
 talents they had subdivisions which were usually in 
 minas and drachms ; i. e., of their talents into minas, 
 and their minas into drachms. The Hebrews had, 
 besides these, their shekels and half-shekels or bekas; 
 and the Romans their denarii , which last were very 
 nearly of the same value with the drachms of the 
 Greeks. What was the value of a Hebrew talent ap¬ 
 pears from Exod. xxxviii. 25, 26, for there 603,550 
 persons being taxed at half a shekel a head, they must 
 have paid in the whole 301,775 shekels; and that sum 
 is there said to amount to one hundred talents, and 
 1775 shekels over: if therefore we deduct the 1775 
 shekels from the number 301,775, and divide the re¬ 
 maining sum, i. e., 300,000, by a hundred, this will 
 prove each of those talents to contain three thousand 
 shekels. Each of these shekels weighed about three 
 shillings of our money; and sixty of them, Ezekiel 
 tells us, chap. xlv. 12, made a mina ; and therefore 
 fifty of those minas made a talent. And as to their 
 drachms, it appears by the Gospel of St. Matthew that 
 it was the fouth part of a shekel, that is, nine-pence 
 of our money. For there (chap. xvii. 24) the tribute 
 money annually paid to the temple, by every Jew, 
 {Talmud in shekalim,) which was half a shekel, is 
 called AApaxyov, (i. e., the two drachm piece;) and 
 therefore, if half a shekel contained two drachms, a 
 drachm must have been the quarter part of a shekel, 
 and every shekel must have contained four of them : 
 and so Josephus tells us it did ; for he says, Antiq., 
 lib. iii., c. 9, that a shekel contained/bwr Attic drachms, 
 which is not exactly to be understood according to the 
 loeight, but according to the valuation in the currency 
 of common payments. For according to the weight, 
 the heaviest Attic drachms did not exceed eight-pence 
 farthing half-far thing, of our money ; and a Hebrew 
 drachm, as I have said, was nine-pence; but what the 
 Atiic drachm fell short of the Hebrew in weight might 
 be made up in the fineness, and its ready currency in 
 all countries, (which last the Hebrew drachm could not 
 have,) and so might be made equivalent in common 
 estimation among the Jews. Allowing therefore a 
 drachm, as w’ell Attic as Jewish, as valued in Judea, 
 U) be equivalent to nine-pence of our money, a beka 
 or half shekel will be one shilling and six-pence ; a 
 
 a 
 
 shekel, three shillings ; a mina, nine pounds; and a 
 talent, four hundred and fifty pounds. So it was 
 in the time of Moses and Ezekiel; and so was it in the 
 time of Josephus among that people, for he tells us, 
 Antiq., lib. xiv., c. 12, that a Hebrew mina contained 
 two litras and a half, which comes exactly to nine 
 pounds of our money : for a lilra, being the same with 
 a Roman libra, contained twelve ounces troy weight, 
 that is, ninety-six drachms; and therefore two litras 
 and a half must contain two hundred and forty 
 drachms, which being estimated at nine-pence a 
 drachm, according to the Jewish valuation, comes ex¬ 
 actly to sixty shekels, or nine pounds of our money. 
 And this account agrees exactly with that of Alexan¬ 
 dria. For the Alexandrian talent contained 12,000 
 Attic drachms; and 12,000 Attic drachms, according 
 to the Jewish valuation, being 12,000 of our nine- 
 pences, they amount to 450 pounds of sterling money, 
 which is the same in value as the Mosaic talent. But 
 here it is to be observed, that though the Alexandrian 
 talent amounted to 12,000 Attic drachms, yet they 
 themselves reckoned it but at 6000 drachms, because 
 every Alexandrian drachm contained two Attic 
 drachms; and therefore the Septuagint version being 
 made by the Alexandrian Jews, they there render the 
 Hebrew word shekel, by the Greek SApaxyov, which 
 signifies two drachms, because two Alexandrian drachms 
 make a shekel, two of them amounting to as much as 
 four Attic drachms. And therefore, computing the 
 Alexandrian money according to the same method in 
 which we have computed the Jewish, it will be as 
 follows : One drachm of Alexandria will be of our 
 money eighteen pence; one didrachm or shekel, con¬ 
 sisting of two drachms of Alexandria, or four of Attica, 
 will be three shillings; one mina, consisting of sixty 
 didrachms or shekels , will be nine pounds ; and one 
 talent, consisting of fifty minas, will be four hundrea 
 and fifty pounds, which is the talent of Moses, Exod. 
 xxxviii. 25, 26 : and so also is it the talent of Jose¬ 
 phus, Antiq., lib. iii., c. 7 ; for he tells us that a He¬ 
 brew talent contained one hundred Greek (i. e., Attic) 
 minas. For those fifty minas, which here make an 
 Alexandrian talent, would be one hundred Attic minas 
 in the like method of valuation; the Alexandrian 
 talent containing double as much as the Attic talent, 
 both in the whole, and also in all its parts, in what¬ 
 ever method both shall be equally distributed. Among 
 the Greeks the established rule was, Jul. Polluc. 
 Onomast., lib. x., c. 6, that one hundred drachms 
 made a mina, and sixty minas a talent. But in some 
 different states their drachms being different, accord¬ 
 ingly their minas and talents were within the same 
 proportion different also. But the money of Attica 
 was the standard by which all the rest were valued, 
 according as they more or less differed from it. And 
 therefore, it being of most note, wherever any Greek 
 historian speaks of talents, minas, or drachms, if they 
 be simply mentioned, it is to be always understood of 
 
 485 
 
EXODUS. 
 
 The amount of silver 
 
 contributed by the people . 
 
 a. M. 2514 . 25 And the silver of them that 
 
 Ail ExodAsr. l. were numbered of the congrega- 
 Tisn to Adar. ^ on was a hundred talents, and a 
 
 thousand seven hundred and three¬ 
 score and fifteen shekels, after the 
 shekel of the sanctuary : 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 1. 
 
 Tisri to Adar. 
 
 talents, minas, or drachms of Attica , and never of the 
 talents, minas, or drachms of any other place, unless 
 it be expressed. Mr. Brerewood, going by the gold¬ 
 smith’s weights, reckons an Attic drachm to be the 
 same with a drachm now in use in their shops, that is, 
 the eighth part of an ounce; and therefore lays it at 
 the value of seven-pence halfpenny of our money, or 
 the eighth part of a crown , which is or ought to be an 
 ounce weight. But Dr. Bernard, going more accu¬ 
 rately to work, lays the middle sort of Attic drachms 
 at eight-pence farthing of our money, and the minas 
 and talents accordingly, in the proportions above men¬ 
 tioned. The Babylonish talent, according to Pollux, 
 Onomast., lib. x., c. 6, contained seven thousand of 
 those drachms. The Roman talent (see Festus Pom- 
 peius ) contained seventy-two Italic minas, which were 
 the same with the Roman libras ; and ninety-six Ro¬ 
 man denarius es, each being of the value of seven-pence 
 halfpenny of our money, made a Roman libra. But 
 all the valuations I have hitherto mentioned must be 
 understood only of silver money , and not of gold; for 
 that was much higher. The proportion of gold to 
 silver was among the ancients commonly as ten to 
 one; sometimes it was raised to be as eleven to one, 
 sometimes as twelve, and sometimes as thirteen to one. 
 In the time of King Edivard the First it was here, in 
 England, at the value of ten to one; but it is now 
 gotten at sixteen to one, and so I value it in all the 
 reductions which I make in this history of ancient 
 sums to the present value. But to make the whole 
 of this matter the easier to the reader, I will lay all 
 of it before him for his clear view in this following 
 table of valuations :— 
 
 Hebrew money. £ s. d. 
 
 A Hebrew drachm ------ 9 
 
 Two drachms made a belta or half-she¬ 
 kel, which was the tribute money 
 paid by every Jew to the temple - 16 
 
 Two bekas made a shekel - - - - 3 0 
 
 Sixty shekels made a mina - - - 9 0 0 
 
 Fifty minas made a talent - - - 450 0 0 
 
 A talent of gold, sixteen to one - - 7200 0 0 
 
 Attic money, according to Mr. Brerewood. 
 
 An Attic drachm - -- -- - 7^ 
 
 A hundred drachms made a mina - 3 2 6 
 
 Sixty minas made a talent - - - - 187 10 0 
 
 A talent of gold, sixteen to one - - 3000 0 0 
 
 Attic money, according to Dr. Bernard. 
 
 An Attic drachm - -- -- - 8]- 
 
 A hundred drachms made a mina - - 3 8 9 
 
 Sixty minas made a talent - - - 206 5 0 
 
 A talent of gold, sixteen to one - - 3300 0 0 
 
 Babylonish money, according to Mr. Brerewood. 
 A Babylonish talent of silver contain¬ 
 ing seven thousand Attic drachms 218 15 0 
 
 A Babylonish talent in gold, sixteen 
 
 to one. 3500 0 0 
 
 Babylonish money, according to Dr. Bernard. 
 
 A Babylonish talent in silver - - -£240 12 6 
 
 A Babylonish talent in gold, sixteen 
 
 to one -------- 3850 0 0 
 
 Alexandrian money. 
 
 A drachm of Alexandria, containing two 
 
 Attic drachms, as valued by the Jews 1 6 
 
 A didrachm of Alexandria, containing 
 two Alexandrian drachms, which 
 was a Hebrew shekel - - - - 3 0 
 
 Sixty didrachms or Hebrew shekels 
 
 made a mina ------- 900 
 
 Fifty minas made a talent- - - - 450 0 0 
 
 A talent of gold, sixteen to one - - 7200 0 0 
 
 Roman money. 
 
 Four sesterciuses made a Roman de¬ 
 narius -------- 
 
 Ninety-six Roman denariuses made an 
 Italic mina , which was the same 
 with a Roman libra - - - - 
 
 Seventy-two Roman libras made a talent 216 0 0” 
 
 See the Old and New Testament connected, &c. 
 Yol. i., preface, pp. xx-xxvii. 
 
 There were twenty-nine talents seven hundred and 
 thirty shekels of gold ; one hundred talents one thou¬ 
 sand seven hundred and seventy-five shekels of silver ; 
 and seventy talents two thousand four hundred shekels 
 of BRASS. 
 
 If with Dean Prideaux we estimate the value of the 
 silver shekel at three shillings English, we shall obtain 
 the weight of the shekel by making use of the follow¬ 
 ing proportion. As sixty-two shillings , the value of a 
 pound weight of silver as settled by the British laws, 
 is to two hundred and forty , the number of penny¬ 
 weights in a pound troy, so is three shillings, the value 
 of a shekel of silver, to 11 dwts. 14ff grains, the 
 weight of the shekel required. 
 
 In the next place, to find the value of a shekel of 
 gold we must make use of the proportion following : 
 As one ounce troy is to 31. Us. 10 %d., the legal value 
 of an ounce of gold, so is 11 dwts. 14ff grains, the 
 weight of the shekel as found by the last proportion, 
 to 21. 5s. 2\ -g-fdf., the value of the shekel of gold re¬ 
 quired. From this datum we shall soon be able to as¬ 
 certain the value of all the gold employed in the work 
 of this holy place, by the following arithmetical pro¬ 
 cess : Reduce 21. 5s. 2\ ||<f. to the lowest term men¬ 
 tioned, which is 201,852 ninety-third parts of a far¬ 
 thing. Multiply this last number by 3000, the number 
 of shekels in a talent, and the product by 29, the num¬ 
 ber of talents ; and add in 730 times 201,852, on ac¬ 
 count of the 730 shekels which were above the £9 
 talents employed in the work, and we shall have for 
 the last product 17,708,475,960, which, divided suc¬ 
 cessively by 93, 4, 12, and 20, will give 198,347/. 
 12^. 6d. for the total value of the gold employed in the 
 tabernacle, &c. 
 
 The value of the silver contributed by 603,550 
 Israelites, at half a shekel or eighteen pence per man, 
 
 a 
 
 n 
 
 3 0 0 
 
 486 
 
Bezaleel makes the 
 
 CHAP. XXXIX. 
 
 A. M. 2514. 26 1 A . bekah for m every man, 
 
 An. Exod. isr. l. that is , half a shekel, after the 
 l isn to Ad ar. s }iekel 0 f the sanctuary, for every 
 
 one that went to be numbered, from twenty 
 years old and upward, for n six hundred thou¬ 
 sand, and three thousand, and five hundred and 
 fifty men. 
 
 27 And of the hundred talents of silver were 
 cast 0 the sockets of the sanctuary, and the 
 sockets of the veil; a hundred sockets of the 
 hundred talents, a talent for a socket. 
 
 28 And of the thousand seven hundred 
 seventy and five shekels he made hooks for 
 
 1 Chap. xxx. 13, 15. - m Heb. a poll. - n Num. i. 46.- 0 Chap. 
 
 may be found by an easy arithmetical calculation to 
 amount to 45,266/. 5s. 
 
 The value of the brass at Is. per pound will amount 
 to 513/. 17s. 
 
 The gold of the holy place weighed 4245 pounds. 
 The silver of the tabernacle 14,602 pounds. 
 
 The brass 10,277 pounds troy weight. 
 
 The total value of all the gold , silver , and brass of 
 the tabernacle will consequently amount to 244,127/. 
 14s 6d. And the total iveight of all these three metals 
 amounts to 29,124 pounds troy, which, reduced to 
 avoirdupois weight, is nearly ten tons and a half. 
 When all this is considered, besides the quantity of 
 gold which was employed in the golden calf, and which 
 was all destroyed, it is no wonder that the sacred text 
 should say the Hebrews spoiled the Egyptians, parti¬ 
 cularly as in those early times the precious metals were 
 probabty not very plentiful in Egypt. 
 
 Verse 26. A bekah for every man] The Hebrew 
 word yj p 2 beka, from baka, to divide, separate into 
 
 two, seems to signify, not a particular coin, but a shekel 
 broken or cut in two; so, anciently, our farthing was 
 a penny divided in the midst and then subdivided, so 
 that each division contained the fourth part of the 
 
 clothes of service , tyc 
 
 the pillars, and overlaid their chap- A. M. 2514. 
 
 r , , . 1 B.C. 1490. 
 
 iters, and filleted tfiem. An. Exod. isr. 1. 
 
 29 And the brass of the offering 1 lsrl t0 Adar ‘ 
 teas seventy talents, and two thousand and 
 four hundred shekels. 
 
 30 And therewith he made the sockets to 
 the door of the tabernacle of the congregation, 
 and the brazen altar, and the brazen grate for 
 it, and all the vessels of the altar. 
 
 3 1 And the p sockets of the court round about, 
 and the sockets of the court gate, and all the 
 pins of the tabernacle, and all the pins of the 
 court round about. 
 
 xxvi. 19, 21, 25, 32.- p Chap. xxvi. 37; chap, xxvii. 10, 17. 
 
 penny ; hence its name fourthing or fourthling, since 
 corrupted into farthing. 
 
 There appear to be three particular reasons why 
 much riches should be employed in the construction 
 of the tabernacle, &c. 1. To impress the people’s 
 
 minds with the glory and dignity of the Divine Ma¬ 
 jesty, and the importance of his service. 2. To take 
 out of their hands the occasion of covetousness ; for 
 as they brought much spoils out of Egypt, and could 
 have little if any use for gold and silver in the wilder¬ 
 ness, where it does not appear that they had much in¬ 
 tercourse with any other people, and w r ere miraculously 
 supported, so that they did not need their riches, it was 
 right to employ that in the worship of God which other¬ 
 wise might have engendered that love which is the 
 root of all evil. 3. To prevent pride and vain-glory, 
 by leading them to give up to the Divine service even 
 the ornaments of their persons, which would have had 
 too direct a tendency to divert their minds from better 
 things. Thus God’s worship was rendered august and 
 respectable, incitements to sin and low desires removed, 
 and the people instructed to consider nothing valuable, 
 but as far as it might be employed to the glory and in 
 the service of God. 
 
 CHAPTER XXXIX. 
 
 Bezaleel makes the clothes of service for the holy place, and the holy garments, 1 . The ephod, 2. Gold is 
 beaten into plates, and cut into wires for embroidery, 3. He makes the shoulder-pieces of the ephod, 4. 
 The curious girdle, 5. Cuts the onyx stones/or the shoulder-pieces , 6. Makes the breastplate, its chains, 
 ouches, rings, Spc., 7-21. The robe of the ephod, 22-26. Coats of fine linen, 27. The mitre, 28. 
 The girdle, 29. The plate of the holy crown, 30, 31. The completion of the work of the tabernacle, 32. 
 All the work is brought unto Moses, 33-41. Moses , having examined the whole, finds every thing done 
 as the Lord had commanded, in consequence of which he blesses the people, 42, 43. 
 
 A. M. 2514 . A nb of a the blue, and pur- 
 
 An. Exod. isr. l. pie, and scarlet, they made 
 Tisn to Adar. b defies of service, to do sendee 
 
 a Chap. xxxv. 23.- b Chap. xxxi. 10 ; xxxv, 19. 
 
 NOTES ON CHAP. XNXIX. 
 
 Verse 1 . Blue, and purple, and scarlet ] See this 
 subject largely explained in the notes on chap. xxv. 4. 
 
 a 
 
 in the holy place, and made the A. M. 2514. 
 
 J 1 ’ B. C. 1490 . 
 
 holy garments for Aaron; c as the An. Exod.isr. 1 . 
 
 Lord commanded Moses. . Tisn to Adar. 
 
 c Chap, xxviii. 4. 
 
 Verse 2. Ephod] See this described, chap. xxv. 7. 
 Verse 3. They did beat the gold into thin plates] 
 For the purpose, as it is supposed, of cutting it into 
 
 487 
 
EXODUS. 
 
 Of the ephod, breastplate, and 
 
 a. M. 2514 . 2 d And he made the ephod of 
 
 An. Exod. Isr. l. gold, blue, and purple, and scar- 
 Tisn to Adar - let, and fine twined linen. 
 
 3 And they did beat the gold into thin plates, 
 and cut it into wires, to work it in the blue, 
 and in the purple, and in the scarlet, and in 
 the fine linen, with cunning work. 
 
 4 They made shoulder-pieces for it, to couple 
 it together : by the two edges was it coupled 
 together. 
 
 5 And the curious girdle of his ephod, that 
 teas upon it, was of the same, according to the 
 work thereof; of gold, blue, and purple, and 
 scarlet, and fine twined linen; as the Lord 
 commanded Moses. 
 
 6 e And they wrought onyx stones inclosed in 
 ouches of gold, graven, as signets are graven, 
 with the names of the children of Israel. 
 
 7 And he put them on the shoulders of the 
 ephod, that they should be stones for a f me¬ 
 morial to the children of Israel; as the Lord 
 commanded Moses. 
 
 8 sr And he made the breastplate of cunning 
 work, like the work of the ephod ; of gold, blue, 
 and purple, and scarlet, and fine twined linen. 
 
 9 It was four-square ; they made the breast¬ 
 plate double : a span was the length thereof, 
 and a span the breadth thereof, being doubled. 
 
 10 h And they set in it four rows of stones; 
 the first row was a 1 sardius, a topaz, and a 
 carbuncle : this was the first row. 
 
 11 And the second row, an emerald, a sap¬ 
 phire, and a diamond. 
 
 12 And the third row, a figure, an agate, 
 and an amethyst. 
 
 13 And the fourth row, a beryl, an onyx, 
 and a jasper : they were inclosed in ouches of 
 gold in their inclosings. 
 
 14 And the stones were according to the 
 names of the children of Israel, twelve, accord- 
 
 d Chap, xxviii. 6.- e Chap, xxviii. 9.- f Chap, xxviii. 12. 
 
 s Chap, xxviii. 15. 
 
 toires (D^TD) or threads; for to twist or twine is the 
 common acceptation of the root pathal. I cannot 
 suppose that the Israelites had not then the art of 
 making gold thread , as they possessed several orna¬ 
 mental arts much more difficult : but in the present 
 instance, figures made in a more solid form than that 
 which could have been effected by gold thread , might 
 have been required. 
 
 Verse 6. Onyx stones] Possibly the Egyptian 
 ■pebble. See chap. xxv. 7, and xxviii. 17, &c. 
 
 Verse 8. Breastplate] See on chap, xxviii, 18, 
 
 488 
 
 the four rows of precious stones* 
 
 mg to their names, like the en- A. M. 2514. 
 gravmgs 01 a signet, every one An. Exod. Isr. 1 
 with his name, according to the TiSri tQ Adar - 
 twelve tribes. 
 
 15 And they made upon the breastplate chains 
 at the ends, of wreathen work of pure gold. 
 
 16 And they made two ouches of gold, and 
 two gold rings, and put the two rings in the 
 two ends of the breastplate. 
 
 17 And they put the two wreathen chains 
 of gold in the two rings on the ends of the 
 breastplate. 
 
 18 And the two ends of the two wreathen 
 chains they fastened in the two ouches, and 
 put them on the shoulder-pieces of the ephod 
 before it. 
 
 19 And they made two rings of gold, and 
 put them on the two ends of the breastplate, 
 upon the border of it, which was on the side 
 of the ephod inward. 
 
 20 And they made two other golden rings, 
 and put them on the two sides of the ephod 
 underneath, toward the forepart of it, over 
 against the other coupling thereof, above the 
 curious girdle of the ephod. 
 
 21 And they did bind the breastplate by his 
 rings unto the rings of the ephod with a lace 
 of blue, that it might be above the curious 
 girdle of the ephod, and that the breastplate 
 might not be loosed from the. ephod; as the 
 Lord commanded Moses. 
 
 22 k And he made the robe of the ephod of 
 woven work, all of blue. 
 
 23 And there was a hole in the midst of the 
 robe, as the hole of a habergeon, with a band 
 round about the hole, that it should not rend. 
 
 24 And they made upon the hems of the 
 robe pomegranates of blue, and purple, and 
 scarlet, and twined linen. 
 
 25 And they made 1 bells of pure gold, and 
 
 11 Chap, xxviii. 17, &c.- 1 Or, ruby. -- k Chap, xxviii. 31. 
 
 1 Chap, xxviii. 33. 
 
 Verse 10. And they set in it four roivs of stones] 
 See all these precious stones particularly explained in 
 the notes on chap, xxviii. 17, &c. 
 
 Verse 23. As the hole of a habergeon] The haber¬ 
 geon or hauberk was a small coat of mail, something 
 in form of a half shirt, made of small iron rings 
 curiously united together. It covered the neck and 
 breast, was very light, and resisted the stroke of a 
 sword. Sometimes it went over the whole head as 
 well as over the breast. This kind of defensive ar¬ 
 mour was used among the Asiatics, particularly the 
 
Completion of the work CHAP. 
 
 A. M. 2514. put the bells between the pome- 
 
 B. C. 1490. r i i r* i 
 
 An. Exod. isr. i. granates upon the hem oi the 
 
 rxsn to Ad ar. r0 und aboiit between the 
 
 pomegranates; 
 
 26 A bell and a pomegranate, a bell and a 
 pomegranate, round about the hem of the robe 
 to minister in, as the Lord commanded Moses. 
 
 27 m And they made coats of fine linen of 
 woven work for Aaron, and for his sons, 
 
 28 11 And a mitre of fine linen, and goodly 
 bonnets of fine linen, and 0 linen breeches of 
 fine twined linen, 
 
 29 p And a girdle of fine twined linen, and 
 blue, and purple, and scarlet, of needle-work; 
 as the Lord commanded Moses. 
 
 30 q And they made the plate of the holy 
 crown of pure gold, and wrote upon it a writ¬ 
 ing, like to the engravings of a signet, HOLI¬ 
 NESS TO THE LORD. 
 
 31 And they tied unto it a lace of blue, to 
 fasten it on high upon the mitre ; as the Lord 
 commanded Moses. 
 
 32 Thus was all the work of the tabernacle 
 of the tent of the congregation finished : and 
 the children of Israel did r according to all that 
 the Lord commanded Moses, so did they. 
 
 33 And they brought the tabernacle unto 
 Moses, the tent, and all his furniture, his taches, 
 his boards, his bars, and his pillars, and his 
 sockets, 
 
 34 And the covering of rams’ skins dyed red, 
 
 m Chap, xxviii. 39, 40.- n Chap, xxviii. 4, 39 ; Ezek. xliv. 
 
 18.- 0 Chapter xxviii. 42.-P Chap, xxviii. 39.-4 Chapter 
 
 xxviii. 36, 37.- r Ver. 42, 43 ; chap. xxv. 40. 
 
 ancient Persians, among whom it is still worn. It 
 seems to have been borrowed from the Asiatics by the 
 Norman crusaders. 
 
 Verse 30. The holy crown of pure gold ] On Asi¬ 
 atic monuments, particularly those that appear in the 
 ruins of Persepolis and on many Egyptian monuments, 
 the priests are represented as wearing crowns or tiaras , 
 and sometimes their heads are crowned with laurel. 
 Cuper observes, that the priests and priestesses, among 
 the ancient Greeks, were styled oredavotpopot, or 
 crown-bearers, because they officiated having some¬ 
 times crowns of gold , at others, crowns of laurel , upon 
 their heads. 
 
 Verse 3 2. Did according to all that the Lord com¬ 
 manded Moses ] This refers to the command given 
 chap. xxv. 40 ; and Moses has taken care to repeat 
 every thing in the most circumstantial detail, to show 
 that he had conscientiously observed all the directions 
 he had received. 
 
 Verse 37. The pure candlestick ] See the note on 
 chap. xxv. 31. 
 
 The lamps to be set in order ] To be trimmed and 
 
 a 
 
 NXXIX. of the tabernacle. 
 
 and the covering of badgers’ a. m. 2514. 
 
 °. 0 B C 1490 
 
 skins, and the veil of the co- An. Exod. isr! 1 
 
 vering, Tisri to Adar. 
 
 35 The ark of the testimony, and the staves 
 thereof, and the mercy-seat, 
 
 36 The table, and all the vessels thereof, 
 and the shew-bread, 
 
 37 The pure candlestick, with the lamps 
 thereof, even with the lamps to be set in order, 
 and all the vessels thereof, and the oil for light, 
 
 38 And the golden altar, and the anointing 
 oil, and the s sweet incense, and the hanging 
 for the tabernacle door, 
 
 39 The brazen altar, and his grate of brass, his 
 staves, and all his vessels, the laver and his foot, 
 
 40 The hangings of the court, his pillars, 
 and his sockets, and the hanging for the court 
 gate, his cords, and his pins, and all the ves¬ 
 sels of the service of the tabernacle, for the 
 tent of the congregation, 
 
 41 The clothes of service, to do service 
 in the holy place , and the holy garments for 
 Aaron the priest, and his sons’ garments, to 
 minister in the priest’s office. 
 
 42 According to all that the Lord com¬ 
 manded Moses, so the children of Israel 4 made 
 all the work. 
 
 43 And Moses did look upon all the work, 
 and, behold, they had done it as the Lord had 
 commanded, .even so had they done it: and 
 Moses u blessed them. 
 
 s Heb. the incense of sweet spices. -* Chap. xxxv. 10.- u Lev. 
 
 ix. 22, 23 ; Num. vi. 23 ; Josh. xxii. 6 ; 2 Sam. vi. 18 ; 1 Kings 
 viii. 14; 2 Chron. xxx. 27. 
 
 fresh oiled every day, for the purpose of being lighted 
 in the evening. See the note on chap, xxvii. 21. 
 
 Verse 43. And Moses did look upon all the work ] 
 As being the general superintendent of the whole, 
 under whom Bezaleel and Aholiab were employed, as 
 the other workmen were under them. 
 
 They had done it as the Lord had commanded ] 
 Exactly according to the pattern which Moses received 
 from the Lord, and which he laid before the workmen 
 to work by. 
 
 And Moses blessed them.] Gave them that praise 
 which was due to their skill, diligence, and fidelity. 
 See this meaning of the original word in the note on 
 Gen. ii. 3. See also a fine instance of ancient cour¬ 
 tesy between masters and their servants, in the case 
 of Boaz and his reapers, Ruth ii. 4. Boaz came from 
 Bethlehem, and said to the reapers, The Lord be xoith 
 you ! And they answered him, The Lord bless thee! 
 It is, however, very probable that Moses prayed to God 
 in their behalf, that they might be prospered in all their 
 undertakings, saved from every evil, and be brought 
 at last to the inheritance that fadeth not away. This 
 
 489 
 
Moses is commanded to 
 
 EXODUS. 
 
 blessing seems to have been given, not only to the 
 workmen, but to all the people. The people con¬ 
 tributed liberally, and the workmen wrought faith¬ 
 fully, and the blessing of God was pronounced up¬ 
 on ALL. 
 
 The promptitude, cordiality, and despatch used in 
 this business cannot be too highly commended, and are 
 worthy of the imitation of all who are employed in 
 any way in the service of. God. The prospect of hav¬ 
 ing God to divell among them inflamed every heart, be¬ 
 cause they well knew that on this depended their pros¬ 
 perity and salvation. They therefore hastened to build 
 him a house, and they spared no expense or skill to 
 make it, as far as a house made with hands could be, 
 worthy of that Divine Majesty who had promised to 
 take up his residence in it. This tabernacle, like the 
 temple, was a type of the human nature of the Lord 
 Jesus ; that was a shrine not made w r ith hands, formed 
 by God himself, and worthy of that fulness of the Deity 
 that dwelt in it. 
 
 It is scarcely possible to form an adequate opinion 
 of the riches, costly workmanship, and splendour of 
 the tabernacle; and who can adequately conceive the 
 glory and excellence of that human nature in which 
 the fulness of the Godhead bodily dwelt 1 That this 
 tabernacle typified the human nature of Christ, and 
 the Divine shechinah that dwelt in it the Deity that 
 dwelt in the man Christ Jesus, these words of St. 
 
 set up the tabernacle. 
 
 John sufficiently prove: In the beginning was the 
 Word, and the Word was with God, and the Word 
 was God. And the Word ivas made flesh, and dwelt 
 among us, (eoKr/vueev ev made his tabernacle 
 
 among us,) full of grace and truth —possessing the 
 true Urim and Thummim; all the lights and perf ac¬ 
 tions, the truth and the grace , typified by the Mosaic 
 economy. John i. 1, 14. And hence the evangelist 
 adds, And we beheld his glory; as the Israelites be¬ 
 held the glory of God resting on the tabernacle, so did 
 the disciples of Christ see the Divine glory resting on 
 him, and showing itself forth in all his words, spirit , 
 and works. And for what purpose was the tabernacle 
 erected 1 That God might dwell in it among the chil¬ 
 dren of Israel. And forw T hat purpose was the human 
 nature of Christ so miraculously produced 1 That the 
 Godhead might dwell in it; and that God and man 
 might be reconciled through this wonderful economy 
 of Divine grace, God being in Christ reconciling the 
 world unto himself, 2 Cor. v. 19. And what was im¬ 
 plied by this reconciliation 1 The union of the soul 
 with God, and the indwelling of God in the soul. 
 Reader, has God yet filled thy tabernacle with his 
 glory 1 Does Christ dwell in thy heart by faith ; and 
 dost thou abide in him, bringing forth fruit unto holi¬ 
 ness 1 Then thy end shall be eternal life. Why 
 shouldst thou not go on thy way rejoicing with Christ 
 in thy heart, heaven in thine eye, and the world, the 
 devil, and the flesh, under thy feet ? 
 
 CHAPTER XL. 
 
 Moses is commanded to set up the tabernacle, the first day of the first month of the second year of their 
 departure from Egypt, 1,2. The ark to be put into it, 3. The table and candlestick to be brought in also 
 with the golden altar, 4, 5. The altar of burnt-offering to be set up before the door, and the laver between 
 
 the tent and the altar, 6, 7. The court to be set up, 8. The tabernacle and Us utensils to be anointed, 
 9—11. Aaron and his sons to be washed, clothed, and anointed, 12—15. All these things are done 
 accordingly, 16. The tabernacle is erected; and all its utensils, <fc., placed in it on the first of the first 
 month of the second year, 17—33. The cloud covers the tent, and the glory of the Lord fills the tabernacle, 
 so that even Moses is not able to enter, 34, 35. When they were to journey, the cloud ivas taken up ; when 
 to encamp), the cloud rested on the tabernacle, 36, 37. A cloud by day and a fire by night was upon the 
 tabernacle, in the sight of all the Israelites, through the ivhole course of the journeyings, 38. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 1. 
 
 Tisri to Adar. 
 
 A ND 
 
 the Lord spakf 
 Moses, saying, 
 
 unto 
 
 2 On the first day of the a first 
 month shalt thou set up b the tabernacle of 
 the tent of the congregation. 
 
 3 And c thou shalt put therein the ark of 
 
 the testimony, and cover the ark 
 with the veil. 
 
 4 And d thou shalt bring in the 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 1 
 
 Tisri to Adar. 
 
 table, and e set in order f the things that are to 
 be set in order upon it; s and thou shalt bring 
 in the candlestick, and light the lamps thereof. 
 
 a Chap. xii. 2 ; xiii. 4.- b Ver. 17 ; ch. xxvi. 1, 30.- c Yer. 
 
 21 ; chap. xxvi. 33 ; Num. iv. 5.- d Yer. 22 ; ch. xxvi. 35. 
 
 e Ver. 23 ; chapter xxv. 30 ; Lev. xxiv. 5, 6.- f Heb. the order 
 
 thereof. - s Yer. 24, 25. 
 
 NOTES ON CHAP. XL. 
 
 Verse 2. The first day of the first month ] It is 
 generally supposed that the Israelites began the work 
 of the tabernacle about the sixth month after they had 
 left Egypt; and as the work was finished about the 
 end of the first year of their exodus, (for it was set 
 up the first day of the second year,) that therefore 
 they had spent about six months in making it : so that 
 the tabernacle was erected one year all but fifteen 
 
 490 
 
 days after they had left Egypt. Such a building, 
 with such a profusion of curious and costly workman¬ 
 ship, was never got up in so short a time. But it was 
 the work of the Lord, and the people did service as 
 unto the Lord ; for the people had a mind to work. 
 
 Verse 4. Thou shalt bring in the table, and set in 
 order the things, <Spcf That is, Thou shalt place the 
 twelve loaves upon the table in the order before men¬ 
 tioned. See the note on chap. xxv. 30. 
 
 a 
 
CHAP. XL. 
 
 The tabernacle is erected, 
 
 a. M. 25U. 5 h And thou shalt set. the altar 
 
 An. Exod. isr. l. of gold for the incense before the 
 
 l isn to Adar. ar p 0 f t ] ie testimony, and put the 
 
 hanging of the door to the tabernacle. 
 
 6 And thou shalt set the altar of the burnt- 
 offering before the door of the tabernacle of 
 the tent of the congregation. 
 
 7 And 1 thou shalt set the laver between the 
 tent of the congregation and the altar, and 
 shalt put water therein. 
 
 8 And thou shalt shut up the court round about, 
 and hang up the hanging at the court gate. 
 
 9 And thou shalt take the anointing oil, and 
 k anoint the tabernacle, and all that is therein, 
 and shalt hallow it, and all the vessels thereof: 
 and it shall be holy. 
 
 10 And thou shalt anoint the altar of the burnt- 
 offering, and all his vessels, and sanctify the 
 altar : and 1 it shall be an altar m most holy. 
 
 11 And thou shalt anoint the laver and his 
 
 foot, and sanctify it. « 
 
 12 n And thou shalt bring Aaron and his sons 
 unto the door of the tabernacle of the congre¬ 
 gation, and wash them with water. 
 
 13 And thou shalt put upon Aaron the holy 
 garments, 0 and anoint him, and sanctify him ; 
 that he may minister unto me in the priest’s 
 office. 
 
 14 And thou shalt bring his sons, and clothe 
 them with coats : 
 
 h Verse 26.- 1 Ver. 30 ; chap. xxx. 18.- k Chap. xxx. 26. 
 
 1 Chap. xxix. 36, 37.- m Heb. holiness of holinesscs. - n Lev. 
 
 viii. 1-13. 
 
 Verse 15. For their anointing shall surely be an 
 everlasting priesthood ] By this anointing a right 
 was given to Aaron and his family to be high priests 
 among the Jews for ever ; so that all who should be 
 born of this family should have a right to the priest¬ 
 hood without the repetition of this unction, as they 
 should enjoy this honour in their father’s right, who 
 had it by a particular grant from God. But it appears 
 that the bi^ priest, on his consecration, did receive 
 the holy unction; see Lev. iv. 3; vi. 22; xxi. 10. 
 And this continued till the destruction of the first tem¬ 
 ple, and the Babylonish captivity ; and according to 
 Eusebius, Cyril .of Jerusalem, and others, this custom 
 continued among the Jews to the advent of our Lord, 
 after which there is no evidence it was ever practised. 
 See Calmet’s note on chap. xxix. 7. The Jewish high 
 priest was a type of Llim who is called the high priest 
 over the house of God, Heb. x. 21; and when he came, 
 the functions of the other necessarily ceased. This 
 case is w r orthy of observation. The Jewdsh sacrifices 
 were never resumed after the destruction of their city 
 and temple, for they hold it unlawful to sacrifice any. 
 where out of Jerusalem; and the unction of their high 
 
 and its utensils placed in it 
 
 15 And thou shalt anoint them, A. M. 2514 . 
 as thou didst anoint their father, An. Exod. isr. 1. 
 that they may minister unto me Tlsn to Adar ' 
 in the priest’s office : for their anointing shall 
 surely be p an everlasting priesthood through¬ 
 out their generations. 
 
 16 Thus did Moses : according to all that 
 the Lord commanded him, so did he. 
 
 17 And it came to pass in the a. m. 2514 . 
 
 ~ i-i 1 B. C. 1490. 
 
 first month m the second year, on An. Exod. isr. 2 . 
 
 the first day of the month, that Ablb or Nisan - 
 
 the ‘i tabernacle was reared up. 
 
 18 And Moses reared up the tabernacle, and 
 fastened his sockets, and set up the boards 
 thereof, and put in the bars thereof, and reared 
 up his pillars. 
 
 19 And he spread abroad the tent over the 
 tabernacle, and put the covering of the tent 
 above upon it; as the Lord commanded Moses. 
 
 20 And he took and put r the testimony into 
 the ark, and set the staves on the ark, and put 
 the mercy-seat above upon the ark: 
 
 21 And he brought the ark into the taberna¬ 
 cle, and s set up the veil of the covering, and 
 covered the ark of the testimony ; as the Lord 
 commanded Moses. 
 
 22 t And he put the table in the tent of the 
 congregation, upon the side of the tabernacle 
 northward without the veil. 
 
 23 u And he set the bread in order upon it 
 
 0 Chap, xxviii. 41.-PNum. xxv. 13.- 1 Ver. 1 ; Num. vii. 
 
 1.- r Chap. xxv. 16.- s Chap. xxvi. 33; xxxv. 12.- 4 Chap. 
 
 xxvi. 35.- u Ver. 4. 
 
 priests ceased from that period also : and why 1 Be¬ 
 cause the true priest and the true sacrifice w r ere come, 
 and the types of course were no longer necessary after 
 the manifestation of the antitype. 
 
 Verse 19. He spread abroad the tent over the taber¬ 
 nacle] By the tent, in this and several other places, 
 we are to understand the coverings made of rams’ 
 skins, goats’ hair, &c., which were thrown over the 
 building; for the tabernacle had no other kind of roof. 
 
 Verse 20. And put the testimony into the ark] That 
 is, the two tables on which the ten commandments had 
 been written. See chap. xxv. 16. The ark, the golden 
 table with the shew-bread, the golden candlestick, and 
 the golden altar of incense, were all in the tabernacle, 
 within the veil or curtains, which served as a door, ver. 
 22, 24, 26. And the altar of burnt-offering was by 
 the door, ver. 29. And the brazen laver, between the 
 tent of the congregation and the brazen altar, ver. 30 ; 
 still farther outward, that it might be tli & first thing 
 the priests met with when entering into the court to 
 minister, as their hands and feet must be washed be¬ 
 fore they could perform any part of the holy service, 
 ver. 31, 32. When all these things were thus placed, 
 
 491 
 
EXODUS. 
 
 The Divine glory 
 
 a. M. 2514. before the Lord ; as the Lord 
 
 An. Exod. isr. 2 . had commanded Moses. 
 
 Abib or Nisan. 24 v And be put the candle¬ 
 stick in the tent of the congregation, over 
 against the table, on the side of the tabernacle 
 southward. 
 
 25 And w he lighted the lamps before the 
 Lord ; as the Lord commanded Moses. 
 
 26 x And he put the golden altar in the tent 
 of the congregation before the veil: 
 
 27 y And he burnt sweet incense thereon ; as 
 the Lord commanded Moses. 
 
 28 z And he set up the hanging at the door 
 of the tabernacle. 
 
 29 a And he put the altar of burnt-offering 
 by the door of the tabernacle of the tent of 
 the congregation, and b offered upon it the 
 burnt-offering and the meat-offering; as the 
 Lord commanded Moses. 
 
 30 c And he set the laver between the tent 
 of the congregation and the altar, and put 
 water there, to wash withal. 
 
 31 And Moses, and Aaron, and his sons, 
 washed their hands and their feet thereat: 
 
 32 When they went into the tent of the con- 
 
 v Chap. xxvi. 35.- w Ver. 4; chap. xxv. 37.- x Verse 5 ; 
 
 chap. xxx. 6.-y Chap. xxx. 7.- z Yer. 5 ; chapter xxvi. 36. 
 
 a Yer. 6.- b Chap. xxix. 38, &c.- c Yer. 7 ; chapter xxx. 18. 
 
 A Chap. xxx. 19, 20.- e Yer. 8 ; chap, xxvii. 9, 16.- f Chap. 
 
 xxix. 43 ; Lev. xvi. 2 ; Numbers ix. 15 ; 1 Kings viii. 10, 11 ; 
 
 then the court that surrounded the tabernacle, which 
 consisted of posts and hangings, was set up, ver. 33. 
 
 Yerse 34. Then a cloud covered the tent ] Thus 
 God gave his approbation of the work ; and as this was 
 visible, so it was a sign to all the people that Jehovah 
 was among them. 
 
 And the glory of the Lord filled the tabernacle.] 
 How this was manifested we cannot tell; it was pro¬ 
 bably by some light or brightness which was insuffer¬ 
 able to the sight, for Moses himself could not enter in 
 because of the cloud and the glory, ver. 35. Precisely 
 the same happened when Solomon had dedicated his 
 temple ; for it is said that the cloud filled the house of 
 the Lord , so that the priests could not stand to minister 
 because of the cloud; for the glory of the Lord had 
 filled the house of the Lord; 1 Kings viii. 10, 11. 
 Previously to this the cloud of the Divine glory had 
 rested upon that tent or tabernacle which Moses had 
 pitched without the camp , after the transgression in 
 the matter of the molten calf; but now the cloud re¬ 
 moved from that tabernacle and rested upon this one, 
 which was made by the command and under the direc¬ 
 tion of God himself. And there is reason to believe 
 that this tabernacle was pitched in the centre of the 
 camp, all the twelve tribes pitching their different tents 
 in a certain order around it. 
 
 Terse 36. When the cloud was taken up] The 
 subject of these three last verses has been very largely 
 
 492 
 
 fills the tabernacle. 
 
 gregation, and when they came A. M. 2514 . 
 
 near unto the altar, they wash- An. Exod. isr. 2 . 
 ed ; d as the Lord commanded Abib or Nisan. 
 
 Moses. 
 
 33 e And he reared up the court round about 
 the tabernacle and the altar, and set up the 
 hanging of the court gate. So Moses finish¬ 
 ed the work. 
 
 34 f Then a cloud covered the tent of the 
 congregation, and the glory of the Lord filled 
 the tabernacle. 
 
 35 And Moses s was not able to enter into 
 the tent of the congregation, because the cloud 
 abode thereon; and the glory of the Lord 
 filled the tabernacle. . 
 
 36 h And when the cloud was taken up from 
 over the tabernacle, the children of Israel 1 went 
 onward in all their journeys : 
 
 37 But k if the cloud were not taken up, 
 then they journeyed not till the day that it 
 was taken up. 
 
 38 For 1 the cloud of the Lord was upon 
 the tabernacle by day, and fire was on it by 
 night, in the sight of all the house of Israel, 
 throughout all their journeys. 
 
 2 Chron. v. 13 ; vii. 2 ; Isa. vi. 4; Hag. ii. 7, 9; Rev. xv. 8. 
 
 S' Lev. xvi. 2 ; 1 Kings viii. 11 ; 2 Chron. v. 14. - 11 Num. ix. 
 
 17 ; x. 11 ; Neh. ix. 19.-•' Heb. journeyed. - k Num. ix. 19-22. 
 
 1 Chap. xiii. 21 ; Num. ix. 15. 
 
 explained in the notes on chap. xiii. 21, to which, as 
 well as to the general remarks on that chapter, the 
 reader is requested immediately to refer. 
 
 Terse 38. For the cloud of the Lord was upon the 
 tabernacle by day] This daily and nightly appearance 
 was at once both a merciful providence, and a demon¬ 
 strative proof of the Divinity of their religion : and 
 these tokens continued with them throughout all their 
 journeys; for, notwithstanding their frequently re¬ 
 peated disobedience and rebellion, God never withdrew 
 these tokens of his presence from them, till they were 
 brought into the promised land. When, therefore, the 
 tabernacle became fixed , because the Israelites had 
 obtained their inheritance, this mark of the Divine pre¬ 
 sence was no logger visible in the sight of all Israel, 
 but appears to have been confined to the holy of ho¬ 
 lies, where it had its fixed residence upon the mercy- 
 seat between the cherubim ; and in this place conti¬ 
 nued till the first temple was destroyed, after which 
 it was no more seen in Israel till God was manifested 
 in the flesh. 
 
 As in the book of GENESIS we have God’s own 
 account of the commencement of the WORLD, the 
 origin of nations, and the peopling of the earth; so 
 in the book of EXODUS we have an account, from 
 the same source of infallible truth, of the commence¬ 
 ment of the Jeivish Church, and the means used by 
 
 a 
 
CHAP. XL. 
 
 Masoretic notes. 
 
 Concluding observations. 
 
 the endless mercy of God to propagate and continue 
 his pure and undefiled religion in the earth, against 
 which neither human nor diabolic power or policy have 
 ever been able to prevail! The preservation of this 
 religion, which has ever been opposed by the great 
 mass of mankind, is a standing proof of its Divinity. 
 As it has ever been in hostility against the corrupt 
 passions of men, testifying against the world that its 
 deeds were evil, these passions have ever been in hos¬ 
 tility to it. Cunning and learned men have argued to 
 render its authority dubious, and its tendency suspi¬ 
 cious ; whole states and empires have exerted, them¬ 
 selves to the uttermost to oppress and destroy it; and 
 its professed friends, by their conduct, have often be¬ 
 trayed it: yet librala ponderibus suis , supported by 
 the arm of God and its own intrinsic excellence, it 
 lives and flourishes; and the river that makes glad 
 the city of God has run down with the tide of time 
 5800 years, and is running on with a more copious 
 and diffusive current. 
 
 Labitur, et labetur in omne volubilis cevum. 
 
 “ Still glides the river, and will ever glide.” 
 
 We have seen how, by the miraculous cloud, all the 
 movements of the Israelites were directed. They 
 struck or pitched their tents, as it removed or became 
 stationary. Every thing that concerned them was 
 under the direction and management of God. But 
 these things happened unto them for ensamples; and 
 it is evident, from Isa. iv. 5, that all these things typi¬ 
 fied the presence and influence of God in his Church, 
 and in the souls of his followers. His Church can 
 possess no sanctifying knowledge, no quickening power 
 but from the presence and influence of his Spirit. By 
 this influence all his followers are taught, enlightened, 
 led, quickened, purified, and built up on their most 
 holy faith ; and without the indwelling of his Spirit, 
 light, life, and salvation are impossible. These Divine 
 influences are necessary, not only for a time, but 
 through all oar journeys , ver. .38 ; through every 
 changing scene of providence, and through every step 
 in life. And these the followers of Christ are to pos¬ 
 sess, not by inference or inductive reasoning, but con¬ 
 sciously. The influence is to be felt , and the fruits 
 of it to appear as fully as the cloud of the Lord by 
 day , and the fire by night , appeared in the sight of all 
 the house of Israel. Reader, hast thou this Spirit 1 ? 
 Are all thy goings and comings ordered by its conti¬ 
 nual guidance 1 Does Christ, who was represented 
 by this tabernacle, and in whom dwelt all the fulness 
 of the Godhead bodily , dwell in thy heart by faith 1 
 If not, call upon God for that blessing which, for the 
 sake of his Son, he is ever disposed to impart; then 
 shalt thou be glorious, and on all thy glory there shall 
 be a defence. Amen, Amen. 
 
 On the ancient division of the law into fifty-four 
 sections, see the notes at the end of Genesis. Of 
 these fifty-four sections Genesis contains twelve ; and 
 the commencement and ending of each has been marked 
 in the note already referred to. Of these sections 
 Exodus contains eleven , all denominated, as in the 
 
 former case, by the words in the original with which 
 they commence. I shall point these out as in the 
 former, carrying the enumeration from Genesis. 
 
 The thirteenth section, called niDtf shemoth , be¬ 
 gins Exod. i. 1, and ends chap. vi. 1. 
 
 The fourteenh, called JOX1 vaera , begins chap, vi, 
 2, and ends chap. ix. 35. 
 
 The fifteenth, called JO bo, begins chap. x. 1, and 
 ends chap. xiii. 16. 
 
 The sixteenth, called nStSO beshallach , begins 
 chap. xiii. 17, and ends chap. xvii. 16. 
 
 The seventeenth, called mv yithro , begins chap, 
 xviii. 1, and ends chap. xx. 26. 
 
 The eighteenth, called mishpatim , begins 
 
 chap. xxi. 1, and ends chap. xxiv. 18. 
 
 The nineteenth, called terumah , begins 
 
 chap. xxv. 2, and ends chap, xxvii. 19. 
 
 The twentieth, called mSfi tetsavveh, begins chap, 
 xxvii. 20, and ends chap. xxx. 10. 
 
 The twenty-first, called tissa, begins chap, 
 xxx. 11, and ends chap, xxxiv. 35. 
 
 The twenty-second, called vaiyakhel , begins 
 
 chap. xxxv. 1, and ends chap, xxxviii. 20. 
 
 The twenty-third, called mp3 pehudey , begins 
 chap, xxxviii. 21, and ends chap. xl. 38. 
 
 It will at once appear to the reader that these sec¬ 
 tions have their technical names from some remarkable 
 word, either in the first or second verse of their com¬ 
 mencement. 
 
 Masoretic Notes on Exodus, 
 
 Number of verses in Veelleh shemoth , (Exodus,) 
 1209. 
 
 The symbol of this number is ; N' aleph de¬ 
 
 noting 1000, *1 resh 200, and D teth 9. 
 
 The middle verse is ver. 28 of chap. xxii. : Thou 
 shalt not revile God, nor curse the rider of thy people. 
 
 Its parashioth, or larger sections, are 11. The sym¬ 
 bol of this is the word ’N ei, Isa. lxvi. 1 : Where is 
 the house that ye will build unto me ? In which is 
 aleph stands for 1, and 1 yod for 10. 
 
 Its sedarim are 29. The symbol of which is taken 
 from Psa. xix. 3, HUT yechavveh: Night unto night 
 showeth forth knowledge. In which word, ' yod 
 stands for 10, H cheth for 8, 1 vau for 6, and n he for 
 5 ; amounting to 29. 
 
 Its pirkey, perakim, or present chapters, 40. The 
 symbol of which is 13 t 73 belibbo, taken from Psa. 
 xxxvii. 31 : The law of God is in his heart. In this 
 word, 3 beth stands for 2, *7 lamed for 30, 3 beth for 
 2, and 1 vau for 6 ; amounting to 40. 
 
 The open sections are 69. The close sections are 
 95. Total 164. The symbol of which is *ppD' yisa- 
 decha, from Psa. xx. 2 : Strengthen thee out of 
 Zion. In which numerical word p ain stands for 70, 
 D samech for 60, "] caph for 20, ’ yod for 10, and 1 da - 
 leth for 4 ; making together 164. 
 
 Number of words, 16513 ; of letters, 63467. 
 
 But on these subjects, important to some, and tri¬ 
 fling to others, see what is said in the concluding note 
 on Genesis. 
 
 a 
 
 493 
 
Dr. Shaw's remarks on the 
 
 EXODUS. 
 
 travels of the Israelites . 
 
 ADDITIONAL OBSERVATIONS ON THE TRAVELS OF THE ISRAELITES THROUGH 
 
 THE WILDERNESS. 
 
 In the preceding notes I have had frequent occa¬ 
 sion to refer to Dr. Shaw’s account of the different 
 stations of the Israelites, of which I promised an ab¬ 
 stract in this place. This will doubtless be acceptable 
 to every reader who knows that Dr. Shaw travelled 
 over the same ground, and carefully, in person, noted 
 every spot to which reference is made in the preced¬ 
 ing chapters. 
 
 After having endeavoured to prove that Goshen 
 was that part of the Heliopolitan Nomos, or of the 
 land of Rameses, which lay in the neighbourhood of 
 Kairo, Matta-reah , and Bishbesh , and that Cairo might 
 be Rameses, the capital of the district of that name, 
 where the Israelites had their rendezvous before they 
 departed out of Egypt, he takes up the text and pro¬ 
 ceeds thus :— 
 
 “ Now, lest peradventure (chap. xiii. 17) when the 
 Hebrews saw roar they should repent and return to 
 Egypt, God did not lead them through the way of the 
 land of the Philistines , (viz., either by Heroopolis in the 
 midland road, or by Bishbesh, Tineh , and so along the 
 scacoast towards Gaza and Ascalon,) although that 
 was the nearest, but he led them about through the 
 way of the wilderness of the Red Sea. There are ac¬ 
 cordingly two roads through which the Israelites might 
 have been conducted from Kairo to Pihahhiroth , on the 
 banks of the Red Sea. One of them lies through the 
 valleys, as they are now called, of Jendily, Rumeleah, 
 and Baideah, bounded on each side by the mountains 
 of the lower Thebais. The other lies higher, having 
 the northern range of these mountains (the mountains 
 of Mocaltee) running parallel with it on the right hand, 
 and the desert of the Egyptian Arabia , which lies all 
 the way open to the land of the Philistines, on the 
 left. About the middle of this range we may turn 
 short upon our right hand into the valley of Baideah 
 through a remarkable breach or discontinuation, in 
 which we afterwards continued to the very bank of 
 the Red Sea. Suez, a small city upon the northern 
 point of it, at the distance of thirty hours or ninety 
 Roman miles from Kairo, lies a little to the northward 
 of the promontory that is formed by this same range 
 of mountains, called at present Attackah, as that which 
 bounds the valley of Baideah to the southward is called 
 Gewoubee. 
 
 “ This road then through the valley of Baideah, 
 which is some hours longer than the other open road 
 which leads us directly from Kairo to Suez, was, in 
 all probability, the very road which the Israelites took 
 to Pihahhiroth, on the banks of the Red Sea. Jose¬ 
 phus then, and other authors who copy after him, 
 seem to be too hasty in making the Israelites perform 
 this journey of ninety or one hundred Roman miles in 
 three days, by reckoning each of the stations that are 
 recorded for one day. Whereas the Scriptures are 
 altogether silent with regard to the time or distance, 
 recording the stations only. The fatigue, likewise, 
 would have been abundantly too great for a nation on 
 foot, encumbered with their dough, their kneading- 
 troughs, their little children and cattle , to walk at the 
 
 494 
 
 rate of thirty Roman miles a day. Another instance 
 of the same kind occurs chap, xxxiii. 9, where Elim 
 is mentioned as the next station after Mar ah , though 
 Elim and Marah are farther distant from each other 
 than Kairo is from the Red Sea. Several interme¬ 
 diate stations, therefore, as well here as in other places, 
 were omitted, the holy penman contenting himself with 
 laying down such only as were the most remarkable, 
 or attended with some notable transaction. Succoth , 
 then, the first station from Rameses, signifying only a 
 place of tents, may have no fixed situation, being pro¬ 
 bably nothing more than some considerable Dou-war 
 of the Ishmaelites or Arabs, such as we still meet with 
 at fifteen or twenty miles’ distance from Kairo, in the 
 road to the Red Sea. The rendezvous of the caravan 
 which conducted us to Suez was at one of these Dou- 
 wars; at the same time we saw r another at about six 
 miles’ distance, under the mountains of Mocattee, or in 
 the very same direction which the Israelites may be 
 supposed to have taken in their marches from Goshen 
 towards the Red Sea. 
 
 “ That the Israelites, before they turned towards 
 Pihahhiroth, had travelled in an open country, (the 
 same way, perhaps, which their forefathers had taken 
 in coming into Egypt,) appears to be farther illustrated 
 from the following circumstance : that upon their being 
 ordered to remove from the edge of the wilderness, 
 and to encamp before Pihahhiroth, it immediately fol¬ 
 lows that Pharaoh should then say, they are entangled 
 in the land, the wilderness (betwixt the mountains we 
 may suppose of Gewoubee and Attackah) hath shut 
 them in, chap. xiv. 3, or, as it is in the original, ("UD 
 sagar ,) viam illis clausit, as that word is explained by 
 Pagninus; for in these circumstances the Egyptians 
 might well imagine that the Israelites could have no 
 possible way to escape, inasmuch as the mountains of 
 Gewoubee would stop their flight or progress to the 
 southward, as the mountains of Attackah would do the 
 same towards the land of the Philistines; the Red 
 Sea likewise lay before them to the east, whilst Pha¬ 
 raoh closed up the valley behind them with his chariots 
 and horsemen. This valley ends at the sea, in a small 
 bay made by the eastern extremities of the mountains 
 wdiich I have been describing, and is called Tiah Beni 
 Israel , i. e., the road of the Israelites, by a tradition 
 that is still kept up by the Arabs, of their having passed 
 through it; so it is also called Baideah, from the new 
 and unheard-of miracle that was wrought near it, by 
 dividing the Red Sea, and destroying therein Pharaoh, 
 his chariots, and his horsemen. The third notable en¬ 
 campment then of the Israelites was at this bay. It 
 was to be before Pihahhiroth, betwixt Migdol and the 
 sea, over against Baal-tsephon, chap. xiv. 2 ; and in 
 Num. xxxiii. 7 it was to be before Migdol, where the 
 word ^3*7 liphney, (before, as we render it,) being 
 applied to Pihahhiroth and Migdol, may signify no 
 more than that they pitched within sight of, or at a 
 small distance from, the one and the other of those 
 places. Whether Baal-tsephon then may have relation 
 to the northern situation of the place itself, or to some 
 
 a 
 
Dr. Shaw's remarks on the 
 
 CHAP. XL. 
 
 watch tower or idol temple that was erected upon it,! 
 we may probably take it for the eastern extremity of 
 the mountains of Suez or Attackah, the most conspi¬ 
 cuous of these deserts, inasmuch as it overlooks a 
 great part of the lower Thebais , as well as the wilder¬ 
 ness that reaches towards, or which rather makes part 
 of, the land of the Philistines. Migdol then might lie 
 to the south, as Baal-tsephon did to the north, of Piliah- 
 hiroth; for the marches of the Israelites from the edge 
 of the wilderness being to the seaward, that is, towards 
 the south-east, their encampments betwixt Migdol and 
 the sea , or before Migdol, as it is otherwise noted, 
 could not well have another situation. 
 
 “ Pihahhiroth, or Hhiroth rather, without regarding 
 the prefixed part of it, may have a more general sig¬ 
 nification, and denote the valley or that w'hole space 
 of ground which extended itself from the edge of the 
 wilderness of Etham to the Red Sea: for that par¬ 
 ticular part only, where the Israelites were ordered to 
 encamp, appears to have been called Pihahhiroth, i. e., 
 mouth of Hhiroth; for wdien Pharaoh overtook them, 
 it was in respect to his coming down upon them, chap, 
 xiv. 9, nrnn '2 bg i. e., beside or at the mouth , or the 
 most advanced part, of Hhiroth to the eastward. Like¬ 
 wise in Num. xxxiii. 7, where the Israelites are re¬ 
 lated to have encamped before Migdol, it follows, ver. 
 8, that they departed HTnn '23^ from before Hhiroth, 
 and not from before Pihahhiroth , as it is rendered in 
 our translation. 
 
 “ There are likewise other circumstances to prove 
 that the Israelites took their departure from this valley 
 in their passage through the Red Sea, for it could not 
 have been to the northward of the mountains of At¬ 
 tackah, or in the higher road, which I have taken no¬ 
 tice of; because as this lies for the most part upon a 
 level, the Israelites could not have been here, as we 
 find they were,- shut in and entangled. Neither could 
 it have been on the other side, viz., to the south of the 
 mountains of Gewoubee, for then (besides the insuper¬ 
 able difficulties which the Israelites would have met 
 with in climbing over them, the same likewise that the 
 Egyptians would have had in pursuing them) the op¬ 
 posite shore could not have been the desert of Shur 
 where the Israelites landed, chap. xv. 22, but it would 
 have been the desert of Mar ah , that lay a great way 
 beyond it. What is now called Corondel might pro¬ 
 bably be the southern portion of the desert of Marah, 
 the shore of the Red Sea, from Suez, hitherto having 
 continued to be low and sandy ; but from Corondel to 
 the port of Tor, the shore is for the most part rocky 
 and mountainous, in the same manner with the Egyp¬ 
 tian coast that lies opposite to it; neither the one nor 
 the other of them affording any convenient place, either 
 for the departure of a multitude from the one shore, 
 or the reception of it upon the other. And besides, 
 from Corondel to Tor, the channel of the Red Sea, 
 which from Suez to Sdur is not above nine or ten miles 
 broad, begins here to be so many leagues, too great a 
 space certainly for the Israelites, in the manner they 
 were encumbered, to pass over in one night. At Tor 
 the Arabian shore begins to wind itself round about 
 Ptolemy's promontory of Paran, towards the gulf of 
 Eloth, whilst the Egyptian shore retires so far to the 
 south-west that it can scarce be perceived. As the i 
 
 travels of the Israelites 
 
 •s 
 
 1 Israelites then, for these reasons, could not, according 
 to the opinion of some authors, have landed either at 
 Corondel or Tor, so neither could they have landed at 
 Ain Mousa, according to the conjectures of others. 
 For if the passage of the Israelites had been so near 
 the extremity of the Red Sea, it may be presumed that 
 the very encampments of six hundred thousand men, 
 besides children and a mixed multitude, which would 
 amount to as many more, would have spread themselves 
 even to the farther or the Arabian side of this narrow 
 isthmus, whereby the interposition of Providence would 
 not have been at all necessary; because, in this case 
 and in this situation, there could not have been room 
 enough for the waters, after they were divided, to have 
 stood on a heap, or to have been a wall unto them, par¬ 
 ticularly on the left hand. This, moreover, would not 
 have been a division, but a recess only of the water to 
 the southward. Pharaoh likewise, by overtaking them 
 as they were encamped in this open situation by the 
 sea, would have easily surrounded them on all sides. 
 Whereas the contrary seems to be implied by the pil¬ 
 lar of the cloud, chap. xiv. 19,20, which (divided or) 
 came between the camp of the Egyptians and the camp 
 of Israel, and thereby left the Israelites (provided this 
 cloud should have been removed) in a situation only 
 of being molested in the rear. For the narrow valley 
 which I have described, and which we rnay presume 
 w r as already occupied and filled up behind by the host 
 of Egypt, and before by the encampments of the Is¬ 
 raelites, would not permit or leave room for the Egyp¬ 
 tians to approach them, either on the right hand or on 
 the left. Besides, if this passage was at Ain Mousa, 
 how can we account for that remarkable circumstance, 
 chap. xv. 22, where it is said that, when Moses brought 
 Israel from the Red Sea, they went out into (or landed 
 in) the wilderness of Shur? For Shur, a particular 
 district of the wilderness of Etham, lies directly front¬ 
 ing the valley from which I suppose they departed, but 
 a great many miles to the southward of Ain Mousa. 
 If they landed likewise at Ain Mousa, where there are 
 several fountains, there would have been no occasion 
 for the sacred historian to have observed, at the same 
 time, that the Israelites after they went out from the 
 sea into the wilderness of Shur, went three days in the 
 wilderness, always directing their marches toward 
 Mount Sinai, and found no water; for wffiich reason 
 Marah is recorded, ver. 23, to be the first place where 
 they found water, as their wandering so far before they 
 found it seems to make Marah also their first station, 
 after their passage through the Red Sea. Moreover, 
 the channel over against Ain Mousa is not above three 
 miles over, whereas that betwixt Shur or Sedur and 
 Jibbel Gewmubee and Attackah, is nine or ten, and 
 therefore capacious enough, as the other would have 
 been too small, for covering or drowning therein, chap, 
 xv. 28, the chariots and horsemen, and all the host of 
 Pharaoh. And therefore, by impartially weighing all 
 these arguments together, this important point in the 
 sacred geography may with more authority be fixed at 
 Sedur, over against the valley of Baideah, than at 
 Tor, Corondel, Ain Mousa, or any other place. 
 
 “ Over against Jibbel Attackah and the valley of 
 Baideah is the desert, as it is called, of Sdur, (the 
 
 i same with Shur, chap. xv. 22,) where the Israelites 
 
 495 
 
 a 
 
Dr. Shaw’s remarks on the 
 
 EXODUS. 
 
 landed after they had passed through the interjacent 
 gulf of the Red Sea. The situation of this gulf, 
 which is the *jlD D 1 Jam suph, the weedy sea or the 
 tongue of the Egyptian sea in the Scripture language; 
 the gulf of Heroopolis in the Greek and Latin geo¬ 
 graphy ; and the Western arm, as the Arabian geo¬ 
 graphers call it, of the sea of Kolzum; stretches itself 
 nearly north and south, and therefore lies very properly 
 situated to be traversed by that strong east ivind which 
 was sent to divide it, chap. xiv. 21. The division that 
 was thus made in the channel, the making the waters 
 of it to stand on a heap , (Psa. lxxviii. 13,) their being 
 a wall to the Israelites on the right hand and on the 
 left, (chap. xiv. 22,) besides the twenty miles’ distance, 
 at least, of this passage from the extremity of the gulf, 
 are circumstances which sufficiently vouch for the mi¬ 
 raculousness of it, and no less contradict all such idle 
 suppositions as pretend to account for it from the na¬ 
 ture and quality of tides, or from any such extraordi¬ 
 nary recess of the sea as it seems to have been too 
 rashly compared to by Josephus. 
 
 “ In travelling from Sdur towards Mount Sinai we 
 come into the desert, as it is still called, of Marah, 
 where the Israelites met with those bitter waters or 
 waters of Marah, chap. xv. 23. And as this circum¬ 
 stance did not happen till after they had wandered three 
 days in the wilderness, we may probably fix these wa¬ 
 ters at Corondel , where there is still a small rill which, 
 unless it be diluted by the dews and rain, still continues 
 to be brackish. Near this place the sea forms itself 
 into a large bay called Berk el Corondel , i. e., the lake 
 of Corondel, which is remarkable from a strong cur¬ 
 rent that sets into it from the northward, particularly 
 at the recess of the tide. The Arabs , agreeably to 
 the interpretation of Kolzum, (the name for this sea,) 
 preserve a tradition, that a numerous host was formerly 
 drowned at this place, occasioned no doubt by what is 
 related chap. xiv. 30, that the Israelites saw the Egyp¬ 
 tians dead upon the seashore, i. e., all along, as we 
 may presume, from Sdur to Corondel, and at Corondel 
 especially, from the assistance and termination of the 
 current as it has been already mentioned. 
 
 “ There is nothing farther remarkable till we see the 
 Israelites encamped at Elim, chap. xv. 27, Num. xxxiii. 
 9, upon the northern skirts of the desert of Sin, two 
 leagues from Tor, and near thirty from Corondel. I 
 saw no more than nine of the twelve wells that are 
 mentioned by Moses, the other three being filled up by 
 those drifts of sand which are common in Arabia. Yet 
 this loss is amply made up by the great increase of the 
 palm-trees, the seventy having propagated themselves 
 into more than two thousand. Under the shade of 
 these trees is the Hamman Mousa or baih of Moses, 
 particularly so called, which the inhabitants of Tor 
 have in great esteem and veneration, acquainting us 
 that it was here where the household of Moses was 
 encamped. 
 
 “We have a distinct view of Mount Sinai from 
 Elim, the wilderness, as it is still called, of pD Sin 
 lying betwixt them. We traversed these plains in 
 nine hours, being all the way diverted with the sight 
 of a variety of lizards and vipers that are here in great 
 numbers. We were afterwards near twelve hours in 
 passing the many windings and difficult ways which 
 
 496 
 
 travels of the Israelites ; 
 
 I lie betwixt these deserts and those of Sinai. The 
 latter consists of a beautiful plain, more than a league 
 in breadth, and nearly three in length, lying open to¬ 
 wards the north-east, where we enter it, but is closed 
 up to the southward by some of the lower eminences 
 of Mount Sinai. In this direction likewise the higher 
 parts of this mountain make such encroachments upon 
 the plain that they divide it into two, each of them 
 capacious enough to receive the whole encampment of 
 the Israelites. That winch lies to the eastward may 
 be the desert of Sinai, properly so called, where Moses 
 saiv the angel of the Lord in the burning bush, when 
 hew as guarding the flocks of Jethro, chap. iii. 2. The 
 convent of St. Catharine is built over the place of this 
 Divine appearance. It is near three hundred feet square, 
 and more than forty in height, being built partly with 
 stone, partly with mud and mortar mixed together. 
 The more immediate place of the shechinah is honoured 
 with a little chapel which this old fraternity of St. 
 Basil has in such esteem and veneration that, in imi¬ 
 tation of Moses, they put off their shoes from off their 
 feet whenever they enter it. This, with several other 
 chapels dedicated to particular saints , is included within 
 the church, as they call it, of the transfiguration, which 
 is a large beautiful structure covered with lead, and 
 supported by two row T s of marble columns. The floor 
 is very elegantly laid out in a variety of devices in 
 Mosaic work. Of the same tessellated workmanship 
 likewise are both the floor and the walls of the pres- 
 byterium, upon the latter whereof are represented the 
 effigies of the Emperor Justinian, together w r ith the his¬ 
 tory of the transfiguration. Upon the partition which 
 separates the presbytenum from the body of the church , 
 there is placed a small marble shrine, wherein are 
 preserved the skull and one of the hands of St. Catha¬ 
 rine, the rest of the sacred body having been bestowed 
 at different times upon such Christian princes as have 
 contributed to the support of this convent. 
 
 “ Mount Sinai, which hangs over this convent, is 
 called by the Arabs Jibbel Mousa, i. e., the mountain 
 of Moses, and sometimes only, by way of eminence, 
 El Tor, i. e., the mountain. The summit of Mount 
 Sinai is not very spacious, where the Mohammedans, 
 the Latins, and the Greeks, have each of them a small 
 chapel. 
 
 “ After we had descended, with no small difficulty, 
 down the other or western side of this mount, w r e come 
 into the plain or wilderness of Rephidim, chap. xvii. 
 1, where we see that extraordinary antiquity, the rock 
 of Meribah, chap. xvii. 6, which has continued down 
 to this day without the least injury from time or acci¬ 
 dents. This is rightly called, (Deut. viii. 15,) from 
 its hardness, a rock of flint, *112?; though, from 
 
 the purple or reddish colour of it, it may be rather 
 rendered the rock of D^H or nobnfcs* amethyst, or the 
 amethystine or granite rock. It is about six yards 
 square, lying tottering as it were, and loose, near the 
 middle of the valley; and seems to have been formerly 
 a part or cliff of Mount Sinai, which hangs in a va¬ 
 riety of precipices all over this plain. The waters 
 which gushed out and the stream which flowed withal, 
 Psa. lxxviii. 20, have hollowed, across one corner of 
 this rock, a channel about two inches deep and twenty 
 wide, all over incrustated like the inside of a tea-kettle 
 
 a 
 

 jD r. Shaw's remarks on the 
 
 CHAP. XL. 
 
 travels of the Israelites. 
 
 that has been long used. Besides several mossy pro¬ 
 ductions that are still preserved by the dew, we see all 
 over this channel a great number of holes, some of 
 them four or five inches deep and one or two in dia¬ 
 meter, the lively and demonstrative tokens of their hav¬ 
 ing been formerly so many fountains. Neither could 
 art or chance be concerned in the contrivance, inas¬ 
 much as every circumstance points out to us a miracle ; 
 and in the same manner, with the rent in the rock of 
 Mount Calvary in Jerusalem , never fails to produce 
 the greatest seriousness and devotion in all who see it. 
 
 “ From Mount Sinai the Israelites directed their 
 marches northward, toward the land of Canaan. The 
 next remarkable encampments therefore were in the 
 desert of Paran, which seems to have commenced im¬ 
 mediately upon their departing from Hazaroth , three 
 stations’ or days’ journey, i. e., thirty miles, as we will 
 only compute them from Sinai , Num. x. 33, and xii. 
 1C. And as tradition has continued down to us the 
 names of Shur, Marah , and Sin, so it has also that of 
 Paran; the ruins of the late convent of Paran, built 
 upon the ruins of an ancient city of that name , (which 
 might give denomination to the whole of that desert.) 
 being about the half way betwixt Sinai and Corondel, 
 which lie at forty leagues’ distance. This situation 
 of Paran , so far to the south of Kadesh, will illustrate 
 Gen. xiv. 5, 6, where Chedorlaomer, and the kings 
 that were with him, are said to have smote the Horites 
 in their Mount Seir unto El Paran , (i. e., unto the 
 city, as I take it, of that name,) which is in or by the 
 wilderness. From the more advanced part of the wil¬ 
 derness of Paran, (the same that lay in the road be¬ 
 twixt Midian and Egypt, 1 Kings xi. 18,) Moses sent 
 a man out of every tribe to spy out the land of Qft- 
 naan, Num. xxiii. 3, who returned to him after forty 
 days, unto the same wilderness, to Kadesh Barnea, 
 Num. xxxii. 8; Deut. i. 10; ix. 23; Josh. xiv. 7. 
 This place or city, which in Gen. xiv. 7 is called En- 
 mishpat, (i. e., the fountain of Mishpat ,) is in Num. 
 xx. 1 ; xxvii. 14; xxxiii. 36, called Tzin Kadesh, or 
 simply Kadesh, as in Gen. xvi. 14 ; xx. 1; and being 
 equally ascribed to the desert of Tzin, (j'y,) and to 
 the desert of Paran, we may presume that the desert 
 of Tzin and Paran were one and the same; |2f or DTi 
 may be so called from the plants of divers palm grounds 
 upon it. 
 
 “ A late ingenious author has situated Kadesh Bar¬ 
 nea, a place of no small consequence in Scripture his¬ 
 tory, which we are now inquiring after, at eight hours’ 
 or twenty miles’ distance only from Mount Sinai, 
 which I presume cannot be admitted for various rea¬ 
 sons, because several texts of Scripture insinuate that 
 Kadesh lay at a much greater distance. Thus in 
 Dent. i. 19, it is said, they departed from IJoreb 
 through that great and terrible wilderness, (which sup¬ 
 poses by far a much greater extent both of time and 
 space,) and came to Kadesh Barnea; and in ix. 23, 
 when the Lord sent you from Kadesh Barnea to pos¬ 
 sess the land; which, Num. xx. 16, is described to 
 be a city in the uttermost parts of the border of Edom; 
 the border of the land of Edom and that of the land 
 of promise being contiguous, and in fact the very same. 
 And farther, Deut. i. 2, it is expressly said, There are 
 eleven days' journey from Iloreb, by the way of Mount 
 Vol. I. ( 33 ) 
 
 Seir, to Kadesh Barnea; which, from the context, 
 cannot be otherwise understood than of marching along 
 the direct road. For Moses hereby intimates how 
 soon the Israelites might have entered upon the bor¬ 
 ders of the land of promise, if they had not been a 
 stubborn and rebellious people. Whereas the number 
 of their stations betwixt Sinai and Kadesh , as they 
 are particularly enumerated Num. xxxiii. (each of 
 which must have been at least one day’s journey,) 
 appear to be near twice as many, or twenty-one, in 
 which they are said with great truth and propriety, 
 Psa. evii. 4, to have wandered in the wilderness out 
 of the ivay; and in Deut. ii. 1 , to have compassed 
 Mount Seir, rather than to have travelled directly 
 through it. If then we allow ten miles for each of 
 these eleven days’ journey, (and fewer I presume can¬ 
 not well be insisted upon,) the distance of Kadesh 
 from Mount Sinai will be about one hundred and ten 
 miles. That ten miles (I mean in a direct line, as 
 laid down in the map, without considering the devia¬ 
 tions which are everywhere, more or less) were 
 equivalent to one day’s journey, may be farther proved 
 from the history of the spies, who searched the land 
 (Num. xiii. 21 ) from Kadesh to Bchob, as men come 
 to Hamath, and returned in forty days. Rehob, then, 
 the farthest point of this expedition to the northward, 
 may well be conceived to have been twenty days’ 
 journey from Kadesh ; and therefore to know the true 
 position of Rehob will be a material point in this dis¬ 
 quisition. Now it appears from Josh. xix. 29, 30, 
 and Judg. i. 31, that Rehob was one of the maritime 
 cities of the tribe of Asher, and lay (in travelling, as 
 we may suppose, by the common or nearest way along 
 the seacoast) nan anS, Num. xiii. 21, (not as we 
 render it, as men come to Hamath, but,) as men go 
 towards Hamath, in going to Hamath, or in the way 
 or road to Hamath. For to have searched the land 
 as far as Hamath, and to have returned to Kadesh in 
 forty days, would have been altogether impossible. 
 Moreover, as the tribe of Asher did not reach beyond 
 Sidon, (for that was its northern boundary, Josh. xix. 
 28,) Rehob must have been situated to the southward 
 of Sidon, upon or (being a derivative perhaps from 
 am, latum esse) below in the plain, under a long 
 chain of mountains that runs east and west through 
 the midst of that tribe. And as these mountains, 
 called by some the mountains of Saran, are all along, 
 except in the narrow road which I have mentioned, 
 near the sea, very rugged and difficult to pass o\ei, 
 the spies, who could not well take another way, might 
 imagine they would run too great a risk of being dis¬ 
 covered in attempting to pass through it. I or in 
 these eastern countries a watchful eye was alwa\s, as 
 it is still, kept upon strangers, as we may collect from 
 the history of the two angels at Sodom, Gen. xix. o, 
 and of the spies at Jericho, Josh. ii. 2, and from other 
 instances. If then we fix Rehob upon the skirts of 
 the plains of Acre, a little to the south of this narrow 
 road (the Scala Tyriorum as it was afterwards named) 
 somewhere near Egdippa, the distance betwixt Kadesh 
 and Rehob will be about two hundred and ten miles, 
 whereas, by placing Kadesh twenty miles only from 
 Sinai or Horeb, the distance will be three hundred 
 and thirty miles. And instead of ten miles a day, 
 
 497 
 
Dr. Shaw's remarks on the 
 
 EXODUS. 
 
 according to the former computation, the spies must 
 have travelled near seventeen, which for forty days 
 successively seems to have been too difficult an expe¬ 
 dition in this hot and consequently fatiguing climate, 
 especially as they were on foot or footpads, as D ,l ?jnD 
 (their appellation in the original) may probably import. 
 These geographical circumstances therefore, thus cor¬ 
 responding with what is actually known of those coun¬ 
 tries at this time, should induce us to situate Kadesh, 
 as I have already done, one hundred and ten miles to 
 the northward of Mount Sinai, and forty-two miles to 
 the westward of Elotli, near Callah Nahur, i. e., the 
 castle of the river or fountain, (probably the Ain Mish- 
 pat,) a noted station of the Mohammedans in their pil¬ 
 grimage to Mecca. 
 
 “ From Kadesh the Israelites were ordered to turn 
 into the wilderness by the ivay of the Red Sea, (Num. 
 xiv. 25 ; Deut. i. 40,) i. e., they were at this time, in 
 punishment of their murmurings, infidelity, and diso¬ 
 bedience, to advance no farther northward towards 
 the land of Canaan. Now, these marches are called 
 the compassing of Mount Seir, Deut. ii. 1, and the 
 passing by from the children of Esau, which dwelt in 
 Seir, through the way of the plain of Elotli and Ezion- 
 gaber, xe r. 8. The wandering, therefore, of the chil¬ 
 dren of Israel, during the space of thirty-eight years, 
 (Deut. ii. 14,) was confined, in all probability to that 
 neck of land only which lies bounded by the gulfs of 
 Eloth and Ileroopolis. If then we could adjust the 
 true position of Eloth, we should gain one considera¬ 
 ble point towards the better laying down and circum¬ 
 scribing this mountainous tract, where the Israelites 
 wandered for so many years. Now, there is a uni¬ 
 versal consent among geographers that fiTN Eloth, 
 Ailah, or Aelana, as it is differently named, was situ¬ 
 ated upon the northern extremity of the gulf of that 
 name. Ptolemy, indeed, places it forty-five minutes 
 
 to the south of Ileroopolis, and nearly three degrees to 
 the east; whereas Abulfeda, whose later authority, 
 and perhaps greater experience, should be more re¬ 
 garded, makes the extremities of the two gulfs to lie 
 nearly in the same parallel, though without recording 
 the distance between them. I have been often in¬ 
 formed by the Mohammedan pilgrims, who, in their 
 way to Mecca , pass by them both, that they direct their 
 marches from Kairo eastward, till they arrive at Cal¬ 
 lah Accaba, or the castle (situated below 7 ' the moun¬ 
 tains) of Accaba, upon the Elanitic point of the Red 
 Sea. Here they begin to travel betwixt the south and 
 south-east, with their faces directly towards Mecca, 
 which lay hitherto upon their right hand ; having made 
 in all, from Adjeroute, ten miles to the north north¬ 
 west of Suez, to this castle, a journey of seventy hours. 
 But as this whole tract is very mountainous, the road 
 must consequently be attended with great variety of 
 windings and turnings, which would hinder them from 
 making any greater progress than at the rate, we will 
 suppose, of about half a league an hour. Eloth, then, 
 (which is the place of a Turkish garrison at present, 
 as it was a presidium of the Romans in former times,) 
 will lie, according to this calculation, about one hun¬ 
 dred and forty miles from Adjeroute, in an east by 
 south direction ; a position w r hich will likewise receive 
 farther confirmation from the distance that is assigned 
 
 498 
 
 travels of the Israelites . 
 
 to it from Gaza, in the old geography. For, as this 
 distance was one hundred and fifty Roman miles ac¬ 
 cording to Pliny, or one hundred and fifty-seven ac¬ 
 cording to other authors, Eloth could not have had a 
 more southern situation than latitude twenty-nine de¬ 
 grees, forty rninutes ; neither could it have had a more 
 northern latitude, insomuch as this would have so far 
 invalidated a just observation of Strabo’’s, who makes 
 Ileroopolis and Pelusium to be much nearer each other 
 than Eloth and Gaza. And, besides, as Gaza is well 
 known to lie in latitude thirty-one degrees, forty min¬ 
 utes, (as we have placed Eloth in latitude twenty-nine 
 degrees, forty minutes ,) the difference of latitude be¬ 
 twixt them will be two degrees or one hundred and 
 twenty geographical miles; which converted into Ro¬ 
 man miles, ( seventy-five and a half of which make one 
 degree ,) we have the very distance (especially as they 
 lie nearly under the same meridian) that is ascribed to 
 them above by Strabo and Pliny. Yet, notwithstand¬ 
 ing this point may be gained, it would be too daring 
 an attempt, even to pretend to trace out above two or 
 three of the encampments mentioned Num. xxxiii., 
 though the greatest part of them was in all probability 
 confined to this tract of Arabia Petrma, which I have 
 bounded to the east by the meridian of Eloth, and to 
 the west by that of Ileroopolis, Kadesh lying near or 
 upon the skirts of it to the northward. 
 
 “ However, one of their more southern stations, 
 after they had left Mount Sinai and Paran, seems to 
 have been at Ezion-gaber; which being the place 
 from whence Solomon’s navy went for gold to Ophir, 
 1 Kings ix. 26, 2 Chron. viii. 17, we may be induced 
 to take it for the present Meenah el Dsahcib, i. e., the 
 port of gold. According to the account I had of this 
 place from the monks of St. Catharine, it lies in the 
 gulf of Eloth, betwixt two and three days’ journey from 
 them,—enjoying a spacious harbour ; from whence 
 they are sometimes supplied, as I have already men¬ 
 tioned, with plenty of lobsters and shell fish. Meenah 
 el Dsahab therefore, from this circumstance, may be 
 nearly at the same distance from Sinai with Tor; 
 from whence they are likewise furnished with the 
 same provisions, which, unless they are brought wfith 
 the utmost expedition, frequently corrupt and putrefy. 
 I have already given the distance between the north¬ 
 west part of the desert of Sin and Mount Sinai, to be 
 twenty-one hours ; and if we farther add three hours, 
 (the distance betwixt the desert of Sin and the port 
 of Tor, from whence these fish are obtained,) we shall 
 have in all twenty-four hours ; i. e., in round numbers, 
 about sixty miles. Ezion-gaber consequently may lie 
 a little more or less at that distance from Sinai; be¬ 
 cause the days’ journeys which the monks speak of 
 are not, perhaps, to be considered as ordinary and 
 common ones; but such as are made in haste, that the 
 fish may arrive in good condition. 
 
 “In the description of the East, p. 157, Ezion- 
 gaber is placed to the south-east of Eloth, and at two 
 or three miles only from it; which, I presume, cannot 
 be admitted. For, as Eloth itself is situated upon the 
 very point of the gulf, Ezion-gaber , by lying to the 
 south-east of it would belong to the land of Midian ; 
 whereas Ezion-gaber was undoubtedly a sea-port in 
 the land of Edom, as we learn from the authorities 
 
 ( 33* ) 
 
 a 
 
Dr. Shaw's remarks on the 
 
 CHAP. XL. 
 
 above related, viz., where King Solomon is said to 
 have made a navy of ships in Ezion-gaber, which is 
 mV X HX, beside Eloth, on the shore of the Red Sea, in 
 the land of Edom. Here it may be observed that the 
 word nx which we render beside Eloth , should be ren¬ 
 dered, together ivith Eloth ; not denoting any vicinity 
 between them, but that they were both of them ports 
 of the Red Sea, in the land of Edom. 
 
 “ From Ezion-gaber the Israelites turned back again 
 to Kadesh, with an intent to direct their marches that 
 way into the land of Canaan. But upon Edom’s re¬ 
 fusing to give Israel passage through his border , (Num. 
 xx. 18,) they turned away from him to the right hand, 
 as I suppose, toward Mount Hor , (Num. xx. 21,) which 
 might lie to the eastward of Kadesh , in the road from 
 thence to the Red Sea ; and as the soul of the children 
 of Israel is said to have been here much discouraged 
 because of the way , it is very probable that Mount Hor 
 was the same chain of mountains that are now called 
 Accaba by the Arabs, and were the easternmost range, 
 as we may take them to be, of Ptolemy’s yekava oprj 
 above described. Here, from the badness of the road, 
 and the many rugged passes that are to be surmounted, 
 the Mohammedan pilgrims lose a number of camels, 
 and are no less fatigued than the Israelites were for¬ 
 merly in getting over them. I have already hinted, 
 that this chain of mountains, the yekava oprj of Ptole¬ 
 my, reached from Paran to Judea. Petra , therefore, 
 according to its later name, the metropolis of this part 
 of Arabia, may well be supposed to lie among them, 
 and to have been left by the Israelites on their left 
 hand, in journeying toward Moab. Yet it will be dif- 
 
 a 
 
 travels of the Israelites . 
 
 ficult to determine the situation of this city, for want 
 of a sufficient number of geographical data to proceed 
 upon. In the old geography, Petra is placed one 
 hundred and thirty-five miles to the eastward of Gaza, 
 and four days’ journey from Jericho, to the southward. 
 But neither of these distances can be any ways ac¬ 
 counted for; the first being too great, the other too 
 deficient. For, as we may well suppose Petra to lie 
 near, or upon the borders of Moab, seven days'' journey 
 would be the least: the same that the three kings took 
 hither, 2 Kings iii. 9, (by fetching a compass, as we 
 may imagine,) from Jerusalem , which was nearer to 
 that border than Jericho. However, at a medium , Petra 
 lay in all probability about the half way between the 
 south extremity of the Asphaltic lake, and the gulf of 
 Eloth, and may be therefore fixed near the confines of 
 the country of the Midianites and Moabites at seventy 
 miles distance from Kadesh, towards the north-east; 
 and eighty-five from Gaza , to the south. According 
 to Josephus, it was formerly called Arce, which Bo- 
 chart supposes to be a corruption of Rehem, the true 
 and ancient name. The Amalehites, so frequently 
 mentioned in Scripture, were once seated in the neigh¬ 
 bourhood of this place, who were succeeded by the 
 Nabathceans, a people no less famous in profane his¬ 
 tory. From Mount Hor, the direction of their marches 
 through Zalmona , Punon, &c., seems to have been be¬ 
 tween the north and north-east. For it does not ap¬ 
 pear that they wandered any more in the wilderness 
 out of the direct way that was to conduct them through 
 the country of Moab, (Num.xxxiii. 35—49,) into the land 
 of promise.” — Shaw’s Travels, chap, v., p. 304, &c. 
 
 499 
 
A CHRONOLOGICAL TABLE 
 
 OF THE 
 
 PRINCIPAL EVENTS RECORDED IN THE BOOK OF EXODUS, 
 
 SHOWING IN WHAT YEAR OF THE WORLD, IN WHAT YEAR BEFORE CHRIST, IN WHAT YEAR FROM THE DELUGE, 
 AND IN WHAT YEAR FROM THEIR DEPARTURE FROM EGYPT, EACH EVENT HAPPENED ; INTERSPERSED WITH A 
 FEW CONNECTING CIRCUMSTANCES FROM PROFANE HISTORY, ACCORDING TO THE PLAN OF ARCHBISHOP USHER. 
 
 A. M. B. C. An. DiL 
 
 2365 1639 Levi, the third son of Jacob, dies in the 137th year of his age, chap, vi, 16.—N. B. 
 
 This event is 'placed twenty years later by most chronologists, but I have followed 
 the computation of Mr. Skinner and Dr. Kennicott. See the note on Gen. xxxi. 41. 709 
 
 2375 1629 About this time Acenchres, son of Orus, began to reign in Egypt , and reigned twelve 
 
 years and one month. 719 
 
 2385 1619 The Ethiopians, from the other side of the Indus, first settle in the middle of Egypt. 729 
 
 2387 1617 Rathotis, the brother of Acenchres, began about this time to reign over the Egyptians, 
 
 and reigned nine years. 731 
 
 2396 1608 Acencheres, the son of Rathotis, succeeds his father and reigns twelve years and six 
 
 months. 740 
 
 2400 1604 About this time it is supposed the Egyptians began to be jealous of the Hebrews, on 
 
 account of their prodigious multiplication. 744 
 
 2409 1595 Ancencheres succeeds Acencheres, and reigns twelve years and three months. 753 
 
 2421 1583 Armais succeeds Ancencheres, and reig?is four years and one month. 765 
 
 - —- About this time Kohath, the son of Levi, and grandfather of Moses, died in the 133d 
 
 year of his age ; chap. vi. 18.—N. B. There are several years of uncertainty in 
 
 the date of this event. - 
 
 2425 1579 Rameses succeeds Armais in the government, and reigns one year and four months. 769 
 
 2427 1577 Rameses Miamun succeeds Rameses, and reigns sixty-seven years. 771 
 
 2430 1574 Aaron, son of Amram, brother of Moses, born eighty-three years before the exodus of 
 
 the Israelites ; chap. vi. 20 ; vii. 7. 774 
 
 2431 1573 About this time Pharaoh (supposed to be the same with Rameses Miamun) published 
 
 an edict, ordering all the male children of the Hebrews to be drowmed in the Nile, 
 chap. i. 22. 775 
 
 2433 1571 Moses, the Jewish lawgiver, born; chap. ii. 2 . 777 
 
 2448 1556 The kingdom of the Athenians founded about this time by Cecrops. 792 
 
 2465 1539 In this year, ivhich was the eighteenth of Cecrops, the Chaldeans waged war with the 
 
 Phoenicians. 809 
 
 2466 1538 About this time the Arabians subdued the Chaldeans, and took possession of their 
 
 country . 810 
 
 2473 1531 Moses, being forty years of age, kills an Egyptian, vdiom he found smiting a He¬ 
 
 brew ; in consequence of which, being obliged to fly for his life, he escapes to the 
 land of Midian, where becoming acquainted with the family of Jethro, he marries 
 Zipporah; chap. ii. 11-22. 817 
 
 2474 1530 The birth of Caleb, the son of Jephunneh. 818 
 
 2494 1510 Rameses Miamun, king of Egypt, dies about this time in the sixty-seventh year of 
 
 his reign, and is succeeded by his son Amenophis, who reigns nineteen years and 
 
 six months. 838 
 
 2495 1509 The death of Amram, the father of Moses, is supposed to have taken place about this 
 
 time. 839 
 
 2513 1491 While Moses keeps the flock of Jethro at Mount Horeb, the Angel of God appears to 
 
 him in a burning bush, promises to deliver the Hebrews from their oppression in 
 Egypt, and sends him to Pharaoh to command him to let Israel go ; chap. iii. 857 
 
 Aaron and Moses assemble the elders of Israel, inform them of the Divine purpose, and 
 then go to Pharaoh and desire him, in the name of the God of the Hebrews, to let 
 the people go three days’ journey into the wilderness to hold a feast unto the Lord. 
 Pharaoh is enraged, and increases the oppression of the Israelites ; chap. v. 
 
 Aaron thrown dowm his rod, which becomes a serpent. The Egyptian magicians 
 imitate this miracle ; chap. vii. 
 
 Pharaoh refusing to let the Israelites go, God sends his first plague upon the Egyp¬ 
 tians, and the waters are turned into blood ; chap. vii. 19-25. 
 
 500 a 
 
CHRONOLOGY TO EXODUS. 
 
 t 
 
 A. M. B. C. An. DU. 
 
 2513 1491 Pharaoh remaining impenitent, God sends immense numbers of frogs, which infest the 
 
 whole land of Egypt. This was the second plague ; chap. viii. 1—7. 857 
 
 This plague not producing the desired effect, God sends the third plague , the dust of 
 the ground becoming lice on man and beast; chap. viii. 16—20. 
 
 Pharaoh’s heart still remaining obdurate, God sends the fourth plague upon the na¬ 
 tion, by causing great swarms of flies to cover the whole land ; chap. viii. 20-32. 
 
 The Egyptian king still refusing to dismiss the Hebrews, God sends his fifth plague, 
 which is a universal murrain or mortality among the cattle ; chap. ix. 1-7. 
 
 This producing no good effect, the sixth plague of boils and blains is sent; chap. 
 
 ix. 8-12. 
 
 Pharaoh still hardening his heart, God sends the seventh plague, viz., a grievous hail 
 which destroyed the whole produce of the field; chap. ix. 22—26. 
 
 This, through Pharaoh’s obstinacy, proving ineffectual, the eighth plague is sent, 
 immense swarms of locusts, which devour the land ; chap. x. 1—20. 
 
 Pharaoh refusing to submit to the Divine authority, the ninth plague , a total dark¬ 
 ness of three days’ continuance, is spread over the whole land of Egypt ; chap. 
 
 x. 21-24. 
 
 Pharaoh continuing to refuse to let the people go, God institutes the rite of the pass- 
 over, and sends the tenth plague upon the Egyptians, and the first-born of man 
 and beast died throughout the whole land. This was in the fourteenth night of the 
 month Abib. The Israelites are driven out of Egypt, chap. xii. 1—36 ; and carry 
 Joseph’s bones with them ; chap. xiii. 19. 
 
 An. Dil. An. Ex. 
 
 2513 1491 
 
 2514 1490 
 
 The Israelites march from Succoth to Etham; thence to Pi-hahiroth, the Lord 
 guiding them by a miraculous pillar; chap. xiii. 20—22 ; xiv. 1,2. 
 
 Towards the close of this month, Pharaoh and the Egyptians pursue the 
 Israelites ; God opens a passage for these through the Red Sea, and they 
 pass over as on dry land, which the Egyptians essaying to do, are all 
 drowned ; chap, xiv ; Heb. ix. 29. 
 
 The Israelites come to Marah, and murmur because of the bitter waters; 
 Moses is directed to throw a certain tree into them, by which they are 
 rendered sweet; chap. xv. 23-25. 
 
 About the beginning of this month the Israelites come to Elim; chap, 
 xv. 27. 
 
 On the fifteenth day of this month the Israelites come to the desert of Sin, 
 where, murmuring for want of bread, quails are sent, and manna from hea¬ 
 ven ; chap. xvi. 
 
 Coming to Rephidim they murmur for want of water, and God supplies this 
 want by miraculously bringing water out of a rock in Horeb, chap, 
 xvii. 1-7. 
 
 The Amalekites attack the Israelites in Rephidim, and are discomfited; chap, 
 xvii. 8-16. 
 
 The Israelites come to the wilderness of Sinai. God calls Moses up to the 
 mount, where he receives the ten commandments and other precepts; chap, 
 xix.—xxiv. : is instructed how to make the tabernacle ; xxv.—xxviii Aaron 
 and his sons are dedicated to the priest’s office ; chap, xxviii. 
 
 Moses delaying to come down from the mount, the people make a molten calf, 
 and worship it. Moses, coming down, sees their idolatry, is distressed, 
 and breaks the tables ; three thousand of the idolaters are slain ; and, at 
 the intercession of Moses, the rest of the people are saved from destruction; 
 chap, xxxii. 
 
 Moses is again called up into the mount, where God renews the covenant, and 
 writes the two tables afresh. Moses desires to see the Divine glory; his 
 request is partially granted; chap, xxxiii. 18—23 ; xxxiv. 1—27. 
 
 Moses, after having been in the mount forty days and forty nights, during 
 which time he ate nothing, comes down with the two tables of stone : his 
 face shines so that he is obliged to cover it with a veil; chap. xxiv. 29—35. 
 
 From this time to the month Adar, including Marcheshvan, Cisleu, Thebet, and 
 Sebat , Bezaleel, Aholiab, and their assistants are employed in constructing 
 the tabernacle, &c., according to the pattern delivered to Moses on the 
 mount; chap, xxxvi.—xxxix. 
 
 On the first of this month, being the first month of the second year after their 
 a 501 
 
 857 
 
 Isr. 
 
 1 . 
 
 Abib. 
 
 liar or 
 Zif. 
 
 Sivan. 
 
 Ab. 
 
 Elul. 
 
 858 Tisri 
 
A. M. B. C. 
 
 2514 1490 
 
 CHRONOLOGY OF ANCIENT KINGDOMS. 
 
 An. Dil. An. Ex. 
 
 departure from Egypt, the tabernacle is reared up, and Aaron and his sons 
 set apart for the priest’s office; chap. xl. 17-32.—N. B. The ceremonies 
 attending this consecration form the chief part of the following hook , 
 Leviticus. 858 
 
 Jethro brings Zipporah and her two sons to Moses in the wilderness, and 
 gives him wholesome directions concerning the best mode of governing the 
 people, which Moses thankfully accepts, and God approves ; chap, xviii., 
 and see the notes there. 
 
 Isr. 
 
 2 . 
 
 Abib or 
 Nisan 
 
 Ijar or 
 Zif 
 
 A TABLE of the THREE GREAT EPOCHS, A. M., B. C., and the JULIAN PERIOD, synchronized 
 with the reigns of the sovereigns of the four principal monarchies; viz., Egypt, Sicyon, the Argivi, and 
 the Athenians, from the death of Jacob, A. M. 2315, to the erection of the tabernacle, A. M. 2514, 
 by which any event in the preceding Chronological Table may be referred to its corresponding year of 
 the reign of any of the above sovereigns. 
 
 E. G. To find out the year of the birth of Moses, inspect the preceding table, by which it appears he was 
 born A. M. 2433, B. C. 1571, and from the Deluge 777. Then look in the following table for A. M. 
 2433, where it appears that this event took place in the year of the Julian Period 3143—the 7th of 
 Rameses Miamun, king of Egypt —the 46th of Orthopolis , king of Sicyon —the 17th of Phorhas , king 
 of the Argivi —and the 15th before the reign of Cecrops , king of the Athenians. 
 
 
 
 Julian 
 
 Period. 
 
 Kings 
 
 Kings 
 
 Kings 
 
 Kingdom 
 
 
 
 Julian 
 
 Feriod. 
 
 Kings 
 
 Kings 
 
 Kings 
 
 Kingdom 
 
 A. M. 
 
 B. C. 
 
 of 
 
 of 
 
 of the 
 
 of the A- 
 
 A. M. 
 
 B. c. 
 
 of 
 
 of 
 
 of the 
 
 of the A- 
 
 
 
 Egypt. 
 
 Sicyon. 
 
 Argivi. 
 
 thenians. 
 
 
 
 Egypt 
 
 Sicyon. 
 
 Argivi. 
 
 thenians. 
 
 2315 
 
 2316 
 
 1689 
 
 1688 
 
 3025 
 
 3026 
 
 6i> 
 
 7 B 
 
 1 CD 
 
 22^ 
 23 8 
 
 c-t- 
 
 23 > 
 24og 
 
 133 W 
 132 g* 
 
 2356 
 
 2357 
 
 1648 
 
 1647 
 
 3066 
 
 3067 
 
 170 
 
 18 g 
 
 17^ 
 
 18 | 
 
 64 !> 
 65a§ 
 
 92 W 
 
 91 & 
 
 2317 
 
 1687 
 
 3027 
 
 8§ 
 
 24 g 
 
 25 « 
 
 131 g 
 
 2358 
 
 1646 
 
 3068 
 
 19* 
 
 19 1 
 
 66® 
 
 90S 
 
 2318 
 
 1686 
 
 3028 
 
 9^ 
 
 25' 
 
 26 
 
 130 p- 
 
 2359 
 
 1645 
 
 3069 
 
 20 
 
 20 1 
 
 67 
 
 89 g: 
 
 2319 
 
 1685 
 
 3029 
 
 10 «' 
 
 26 
 
 27 
 
 129® 
 
 2360 
 
 1644 
 
 3070 
 
 21 
 
 21 •” 
 
 68 
 
 88® 
 
 2320 
 
 1684 
 
 3030 
 
 11 
 
 27 
 
 28 
 
 128 f 
 
 2361 
 
 1643 
 
 3071 
 
 22 
 
 22 
 
 69 
 
 87 
 
 2321 
 
 1683 
 
 3031 
 
 12 
 
 28 
 
 29 
 
 127 
 
 2362 
 
 1642 
 
 3072 
 
 23 
 
 23 
 
 70 
 
 86 * 
 
 2322 
 
 1682 
 
 3032 
 
 13 
 
 29 
 
 30 
 
 126 & 
 
 2363 
 
 1641 
 
 3073 
 
 24 
 
 24 
 
 
 851 
 
 2323 
 
 1681 
 
 3033 
 
 14 
 
 30 
 
 31 
 
 125 § 
 
 2364 
 
 1640 
 
 3074 
 
 25 
 
 25 
 
 2g' 
 
 84 o 
 
 2324 
 
 1680 
 
 3034 
 
 15 
 
 31 
 
 32 
 
 124 o 
 
 2365 
 
 1639 
 
 3075 
 
 26 
 
 26 
 
 3g 
 
 83 o 
 
 2325 
 
 1679 
 
 3035 
 
 16 
 
 32 
 
 33 
 
 123^ 
 
 2366 
 
 1638 
 
 3076 
 
 27 
 
 27 
 
 4* 
 
 82 ? 
 
 2326 
 
 1678 
 
 3036 
 
 17 
 
 33 
 
 34 
 
 122 g- 
 
 2367 
 
 1637 
 
 3077 
 
 28 
 
 28 
 
 5 
 
 81 B 4 . 
 
 2327 
 
 1677 
 
 3037 
 
 18 
 
 34 
 
 35 
 
 121 
 
 2368 
 
 1636 
 
 3078 
 
 29 
 
 29 
 
 6 
 
 80* 
 
 2328 
 
 1676 
 
 3038 
 
 19 
 
 35 
 
 36 
 
 120 3’ 
 
 2369 
 
 1635 
 
 3079 
 
 30 
 
 30 
 
 7 
 
 79 5* 
 
 2329 
 
 1675 
 
 3039 
 
 20 
 
 36 
 
 37 
 
 119 pL 
 
 2370 
 
 1634 
 
 3080 
 
 31 
 
 31 
 
 8 
 
 78 C fL 
 
 2330 
 
 1674 
 
 3040 
 
 21 
 
 37 
 
 38 
 
 118 j| 
 
 2371 
 
 1633 
 
 3081 
 
 32 
 
 32 
 
 9 
 
 77 § 
 
 2331 
 
 1673 
 
 3041 
 
 22 
 
 38 
 
 39 
 
 117* 
 
 2372 
 
 1632 
 
 3082 
 
 33 
 
 33 
 
 10 
 
 76 * 
 
 2332 
 
 1672 
 
 3042 
 
 23 
 
 39 
 
 40 
 
 116 
 
 2373 
 
 1631 
 
 3083 
 
 34 
 
 34 
 
 11 
 
 75 
 
 2333 
 
 1671 
 
 3043 
 
 24 
 
 40 
 
 41 
 
 115 
 
 2374 
 
 1630 
 
 3084 
 
 35 
 
 35 
 
 12 
 
 74 
 
 2334 
 
 1670 
 
 3044 
 
 25 
 
 41 
 
 42 
 
 114 
 
 2375 
 
 1629 
 
 3085 
 
 36 
 
 36 
 
 13 
 
 73 
 
 2335 
 
 1669 
 
 3045 
 
 26 
 
 42 
 
 43 
 
 113 
 
 2376 
 
 1628 
 
 3086 
 
 1 
 
 37 
 
 14 
 
 72 
 
 2336 
 
 1668 
 
 3046 
 
 27 
 
 43 
 
 44 
 
 112 
 
 2377 
 
 1627 
 
 3087 
 
 2® 
 
 38 
 
 15 
 
 71 
 
 2337 
 
 1667 
 
 3047 
 
 28 
 
 44 
 
 45 
 
 111 
 
 2378 
 
 1626 
 
 3088 
 
 3o 
 
 39 
 
 16 
 
 70 
 
 2338 
 
 1666 
 
 3048 
 
 29 
 
 45 
 
 46 
 
 110 
 
 2379 
 
 1625 
 
 3089 
 
 
 40 
 
 17 
 
 69 
 
 2339 
 
 1665 
 
 3049 
 
 30 
 
 46 
 
 47 
 
 109 
 
 2380 
 
 1624 
 
 3090 
 
 5 5® 
 
 41 
 
 18 
 
 68 
 
 2340 
 
 1664 
 
 3050 
 
 lO 
 
 1 2 
 
 48 
 
 108 
 
 2381 
 
 1623 
 
 3091 
 
 6 
 
 42 
 
 19 
 
 67 
 
 2341 
 
 1663 
 
 3051 
 
 2g 
 
 22 
 
 3 3 
 
 49 
 
 107 
 
 2382 
 
 1622 
 
 3092 
 
 7 
 
 43 
 
 20 
 
 66 
 
 2342 
 
 1662 
 
 3052 
 
 3 ‘ 
 
 50 
 
 106 
 
 2383 
 
 1621 
 
 3093 
 
 8 
 
 44 
 
 21 
 
 65 
 
 2343 
 
 1661 
 
 3053 
 
 4 
 
 4§ 
 
 51 
 
 105 
 
 2384 
 
 1620 
 
 3094 
 
 9 
 
 45 
 
 22 
 
 64 
 
 2344 
 
 1660 
 
 3054 
 
 5 
 
 5 “ 
 
 52 
 
 104 
 
 2385 
 
 1619 
 
 3095 
 
 10 
 
 46 
 
 23 
 
 63 
 
 2345 
 
 1659 
 
 3055 
 
 6 
 
 6 
 
 53 
 
 103 
 
 2386 
 
 1618 
 
 3096 
 
 11 
 
 47 
 
 24 
 
 62 
 
 2346 
 
 1658 
 
 3056 
 
 7 
 
 7 
 
 54 
 
 102 
 
 2387 
 
 1617 
 
 3097 
 
 12 
 
 48 
 
 25 
 
 61 
 
 2347 
 
 1657 
 
 3057 
 
 8 
 
 8 
 
 55 
 
 101 
 
 2388 
 
 1616 
 
 3098 
 
 
 lO 
 
 26 
 
 60 
 
 2348 
 
 1656 
 
 3058 
 
 9 
 
 9 
 
 56 
 
 100 
 
 2389 
 
 1615 
 
 3099 
 
 2g, 
 
 
 27 
 
 59 
 
 2349 
 
 1655 
 
 3059 
 
 10 
 
 10 
 
 57 
 
 99 
 
 2390 
 
 1614 
 
 3100 
 
 3® 
 
 3>t§ 
 
 28 
 
 58 
 
 2350 
 
 1654 
 
 3060 
 
 11 
 
 11 
 
 58 
 
 98 
 
 2391 
 
 1613 
 
 3101 
 
 4“ 
 
 4 a 
 
 X H-* • 
 
 29 
 
 57 
 
 2351 
 
 1653 
 
 3061 
 
 12 
 
 12 
 
 59 
 
 97 
 
 2392 
 
 1612 
 
 3102 
 
 5 
 
 5 ® 
 
 30 
 
 56 
 
 2352 
 
 1652 
 
 3062 
 
 13 
 
 13 
 
 60 
 
 96 
 
 2393 
 
 1611 
 
 3103 
 
 6 
 
 6 
 
 31 
 
 55 
 
 2353 
 
 1651 
 
 3063 
 
 14 
 
 14 
 
 61 
 
 95 
 
 2394 
 
 1610 
 
 3104 
 
 7 
 
 7 
 
 32 
 
 54 
 
 2354 
 
 1650 
 
 3064 
 
 15 
 
 15 
 
 62 
 
 94 
 
 2395 
 
 1609 
 
 3105 
 
 8 
 
 8 
 
 33 
 
 53 
 
 2355 
 
 1649 
 
 3065 
 
 16 
 
 16 
 
 63 
 
 93 
 
 | 2396 
 
 1608 
 
 3106 
 
 9 
 
 9 
 
 34 
 
 52 
 
 502 
 
 a 
 
CHRONOLOGY OF ANCIENT KINGDOMS. 
 
 r 
 
 A. M. 
 
 B. C. 
 
 Julian 
 
 Period. 
 
 Kings 
 
 of 
 
 Kings 
 
 of 
 
 Kings 
 of the 
 
 Kingdom 
 of the A- 
 
 A. M. 
 
 B. C. 
 
 Julian 
 
 Period. 
 
 Kings 
 
 of 
 
 Kings 
 
 of 
 
 Kings 
 of the 
 
 Kingdom 
 of the A- 
 
 
 
 Egypt. 
 
 Sicvon. 
 
 Argivi. 
 
 thenians. 
 
 
 
 Egypt. 
 
 Sicyon. 
 
 Argivi. 
 
 thenians. 
 
 2397 
 
 1607 
 
 3107 
 
 1 > 
 
 100 
 
 35 0 
 
 5i a 
 
 2456 
 
 1548 
 
 3166 
 
 30 a 
 
 7g 
 
 5 H 
 
 90 
 
 2398 
 
 1606 
 
 3108 
 
 2§ 
 
 11? 
 
 36 3 
 
 50 §> 
 
 2457 
 
 1547 
 
 3167 
 
 313 
 
 8 
 
 CD 
 
 Q ct* 
 
 J ST- 
 
 10g 
 
 6 o' 
 
 lOq 
 
 2399 
 
 2400 
 
 1605 
 
 1604 
 
 3109 
 
 3110 
 
 *8- 
 
 4 CD 
 
 12h§ 
 
 13? 
 
 37 s 
 38® 
 
 49 q 
 48^ 
 
 2458 
 
 2459 
 
 1546 
 
 1545 
 
 3168 
 
 3169 
 
 32 $ 
 33$ 
 
 71 
 
 8“ 
 
 12 “ 
 
 2401 
 
 1603 
 
 3111 
 
 52 
 
 14-“ 
 
 39 
 
 47 cd 
 
 2460 
 
 1544 
 
 3170 
 
 34 g 
 
 11' 
 
 9 
 
 13? 
 
 2402 
 
 1602 
 
 3112 
 
 6 
 
 15 
 
 40 
 
 46 
 
 2461 
 
 1543 
 
 3171 
 
 35 p 
 
 12 
 
 10 
 
 14® 
 
 2403 
 
 1601 
 
 3113 
 
 7 
 
 16 
 
 41 
 
 45 g. 
 
 2462 
 
 1542 
 
 3172 
 
 36 g 
 
 13 
 
 11 
 
 15 g 
 
 2404 
 
 1600 
 
 3114 
 
 8 
 
 17 
 
 42 
 
 44 2 
 
 2463 
 
 1541 
 
 3173 
 
 37 r 3 
 
 14 
 
 12 
 
 16? 
 
 2405 
 
 1599 
 
 3115 
 
 9 
 
 18 
 
 43 
 
 43| 
 
 2464 
 
 1540 
 
 3174 
 
 38 
 
 15 
 
 13 
 
 17 I 
 
 2406 
 
 1598 
 
 3116 
 
 10 
 
 19 
 
 44 
 
 42 o 
 
 2465 
 
 1539 
 
 3175 
 
 39 
 
 16 
 
 14 
 
 18 p 
 
 2407 
 
 1597 
 
 3117 
 
 11 
 
 20 
 
 45 
 
 41 2j 
 
 2466 
 
 1538 
 
 3176 
 
 40 
 
 17 
 
 15 
 
 19 8 
 
 2408 
 
 1596 
 
 3118 
 
 12 
 
 21 
 
 46 
 
 40 ? 
 
 2467 
 
 1537 
 
 3177 
 
 41 
 
 18 
 
 16 
 
 20" 
 
 2409 
 
 1595 
 
 3119 
 
 1 \> 
 
 22 
 
 47 
 
 39 ^ 
 
 2468 
 
 1536 
 
 3178 
 
 42 
 
 19 
 
 17 
 
 21 
 
 2410 
 
 1594 
 
 3120 
 
 2§ 
 
 23 
 
 48 
 
 38 5' 
 37^ 
 
 2469 
 
 1535 
 
 3179 
 
 43 
 
 20 
 
 18 
 
 22 
 
 2411 
 
 1593 
 
 3121 
 
 3g. 
 
 24 
 
 49 
 
 2470 
 
 1534 
 
 3180 
 
 44 
 
 21 
 
 19 
 
 23 
 
 , 2412 
 
 1592 
 
 3122 
 
 4 CD 
 
 25 
 
 50 
 
 36§ 
 
 2471 
 
 1533 
 
 3181 
 
 45 
 
 22 
 
 20 
 
 24 
 
 2413 
 
 1591 
 
 3123 
 
 52 
 
 26 
 
 51 
 
 35' 
 
 2472 
 
 1532 
 
 3182 
 
 46 
 
 23 
 
 21 
 
 25 
 
 2414 
 
 1590 
 
 3124 
 
 6' 
 
 27 
 
 52 
 
 84 
 
 2473 
 
 1531 
 
 3183 
 
 47 
 
 24 
 
 22 
 
 26 
 
 2415 
 
 1589 
 
 3125 
 
 7 
 
 28 
 
 53 
 
 33 
 
 2474 
 
 1530 
 
 3184 
 
 48 
 
 25 
 
 23 
 
 27 
 
 2416 
 
 1588 
 
 3126 
 
 8 
 
 29 
 
 54 
 
 32 
 
 2475 
 
 1529 
 
 3185 
 
 49 
 
 26 
 
 24 
 
 28 
 
 2417 
 
 1587 
 
 3127 
 
 9 
 
 30 
 
 1 *-0 
 
 A tlT* 
 
 31 
 
 2476 
 
 1528 
 
 3186 
 
 50 
 
 27 
 
 25 
 
 29 
 
 2418 
 
 1586 
 
 3128 
 
 10 
 
 31 
 
 2 ° 
 
 “ •-i 
 
 30 
 
 2477 
 
 1527 
 
 3187 
 
 51 
 
 28 
 
 26 
 
 30 
 
 2419 
 
 1585 
 
 3129 
 
 11 
 
 32 
 
 3 
 
 29 
 
 2478 
 
 1526 
 
 3188 
 
 52 
 
 29 
 
 27 
 
 31 
 
 2420 
 
 1584 
 
 3130 
 
 12 
 
 33 
 
 4 “ 
 
 28 
 
 2479 
 
 1525 
 
 3189 
 
 53 
 
 30 
 
 28 
 
 32 
 
 2421 
 
 1583 
 
 3131 
 
 lf> 
 
 34 
 
 5 
 
 27 
 
 2480 
 
 1524 
 
 3190 
 
 54 
 
 1 ^ 
 
 1 
 
 29 
 
 33 
 
 2422 
 
 1582 
 
 3132 
 
 23 
 
 35 
 
 6 
 
 26 
 
 2481 
 
 1523 
 
 3191 
 
 55 
 
 2 h 
 
 30 
 
 34 
 
 2423 
 
 1581 
 
 3133 
 
 3 3. 
 
 36 
 
 7 
 
 25 
 
 2482 
 
 1522 
 
 3192 
 
 56 
 
 3? 
 
 31 
 
 35 
 
 2424 
 
 1580 
 
 3134 
 
 4*” 
 
 37 
 
 8 
 
 24 
 
 2483 
 
 1521 
 
 3193 
 
 57 
 
 4 M 
 
 32 
 
 36 1 
 
 2425 
 
 1579 
 
 3135 
 
 
 38 
 
 9 
 
 23 
 
 2484 
 
 1520 
 
 3194 
 
 58 
 
 5* 
 
 33 
 
 37 
 
 2426 
 
 1578 
 
 3136 
 
 13 
 
 39 
 
 10 
 
 22 
 
 2485 
 
 1519 
 
 3195 
 
 59 
 
 6 
 
 34 
 
 38 
 
 2427 
 
 1577 
 
 3137 
 
 1 2 
 
 40 
 
 11 
 
 21 
 
 2486 
 
 1518 
 
 3196 
 
 60 
 
 7 
 
 35 
 
 39 
 
 2428 
 
 1576 
 
 3138 
 
 r\ CD 
 
 2 CQ 
 
 41 
 
 12 
 
 20 
 
 2487 
 
 1517 
 
 3197 
 
 61 
 
 8 
 
 36 
 
 40 
 
 2429 
 
 1575 
 
 3139 
 
 4 p 
 
 42 
 
 13 
 
 19 
 
 2488 
 
 1516 
 
 3198 
 
 62 
 
 9 
 
 37 
 
 41 
 
 2430 
 
 1574 
 
 3140 
 
 43 
 
 14 
 
 18 
 
 2489 
 
 1515 
 
 3199 
 
 63 
 
 10 
 
 38 
 
 42 
 
 2431 
 
 1573 
 
 3141 
 
 5 ^ 
 
 ° CD 
 
 44 
 
 15 
 
 17 
 
 2490 
 
 1514 
 
 3200 
 
 64 
 
 11 
 
 39 
 
 43 
 
 2432 
 
 1572 
 
 3142 
 
 Pt CO 
 
 O CD 
 
 45 
 
 16 
 
 16 
 
 2491 
 
 1513 
 
 3201 
 
 65 
 
 12 
 
 40 
 
 44 
 
 2433 
 
 1571 
 
 3143 
 
 rj CO 
 
 46 
 
 17 
 
 15 
 
 2492 
 
 1512 
 
 3202 
 
 66 
 
 13 
 
 41 
 
 45 
 
 2434 
 
 1570 
 
 3144 
 
 8S 
 
 47 
 
 18 
 
 14 
 
 2493 
 
 1511 
 
 3203 
 
 67 
 
 14 
 
 42 
 
 46 
 
 2435 
 
 1569 
 
 3145 
 
 9g 
 
 48 
 
 19 
 
 13 
 
 2494 
 
 1510 
 
 3204 
 
 lf> 
 
 15 
 
 43 
 
 47 
 
 2436 
 
 1568 
 
 3146 
 
 lOg 
 
 49 
 
 20 
 
 12 
 
 2495 
 
 1509 
 
 3205 
 
 23 
 
 16 
 
 44 
 
 48 
 
 2437 
 
 1567 
 
 3147 
 
 ir 
 
 50 
 
 21 
 
 11 
 
 2496 
 
 1508 
 
 3206 
 
 3$ 
 
 17 
 
 45 
 
 49 
 
 2438 
 
 1566 
 
 3148 
 
 12 
 
 51 
 
 22 
 
 10 
 
 2497 
 
 1507 
 
 3207 
 
 4"§ 
 
 18 
 
 46 
 
 50 
 
 2439 
 
 1565 
 
 3149 
 
 13 
 
 52 
 
 23 
 
 9 
 
 2498 
 
 1506 
 
 3208 
 
 f ' 
 
 K >—> • 
 
 ° 03 
 
 19 
 
 io 
 
 1? 
 
 2440 
 
 1564 
 
 3150 
 
 14 
 
 53 
 
 24 
 
 8 
 
 2499 
 
 1505 
 
 3209 
 
 6 h 
 
 20 
 
 22- 
 
 2 g 
 
 2441 
 
 1563 
 
 3151 
 
 15 
 
 54 
 
 25 
 
 7 
 
 2500 
 
 1504 
 
 3210 
 
 7^ 
 
 1H 
 
 3*-§ 
 
 
 2442 
 
 1562 
 
 3152 
 
 16 
 
 55 
 
 26 
 
 6 
 
 2501 
 
 1503 
 
 3211 
 
 8 
 
 2^ 
 
 4 w 
 
 4 P 
 
 2443 
 
 1561 
 
 3153 
 
 17 
 
 56 
 
 27 
 
 5 
 
 2502 
 
 1502 
 
 3212 
 
 9 
 
 
 5 
 
 5 
 
 2444 
 
 1560 
 
 3154 
 
 18 
 
 57 
 
 28 
 
 3° 
 
 3 o 
 
 2503 
 
 1501 
 
 3213 
 
 10 
 
 . CD 
 
 4 g 
 
 6 
 
 6 
 
 2445 
 
 1559 
 
 3155 
 
 19 
 
 58 
 
 29 
 
 2504 
 
 1500 
 
 3214 
 
 11 
 
 5' 
 
 7 
 
 7 
 
 2446 
 
 1558 
 
 3156 
 
 20 
 
 59 
 
 30 
 
 22 
 
 2505 
 
 1499 
 
 3215 
 
 12 
 
 6 
 
 8 
 
 8 
 
 2447 
 
 1557 
 
 3157 
 
 21 
 
 60 
 
 31 
 
 1^ 
 
 2506 
 
 1498 
 
 3216 
 
 13 
 
 7 
 
 9 
 
 9 
 
 2448 
 
 1556 
 
 3158 
 
 22 
 
 61 
 
 32 
 
 1? 
 
 2507 
 
 1497 
 
 3217 
 
 14 
 
 8 
 
 10 
 
 10 
 
 2449 
 
 1555 
 
 3159 
 
 23 
 
 62 
 
 33 
 
 2o 
 
 2508 
 
 1496 
 
 3218 
 
 15 
 
 9 
 
 11 
 
 1 
 
 2450 
 
 1554 
 
 3160 
 
 24 
 
 lg 
 
 34 
 
 3? 
 
 2509 
 
 1495 
 
 3219 
 
 16 
 
 10 
 
 12 
 
 a| 
 
 2451 
 
 1553 
 
 3161 
 
 25 
 
 23 
 
 35 
 
 4? 
 
 2510 
 
 1494 
 
 3220 
 
 17 
 
 11 
 
 13 
 
 
 2452 
 
 1552 
 
 3162 
 
 26 
 
 3~ 
 
 lH 
 
 53 
 
 2511 
 
 1493 
 
 3221 
 
 18 
 
 12 
 
 14 
 
 42 
 
 2453 
 
 1551 
 
 3163 
 
 27 
 
 4 ® 
 
 2 o' 
 
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PREFACE TO THE BOOK 
 
 OF THE 
 
 LEVITICUS. 
 
 rpHE Greek version of the Septuagint, and the Vulgate Latin , have given the title of 
 Leviticus to the third book of the Pentateuch, and the name has been retained in almost 
 all the modern versions. The book was thus called because it treats principally of the laws 
 and regulations of the Levites and priests in general. In Hebrew it is termed sop’i Vaiyikra, 
 “ And he called,” which is the first word in the book, and which, as in preceding cases, be¬ 
 came the running title to the whole. It contains an account of the ceremonies to be observed 
 in the offering of burnt-sacrifices ; meat, peace, and sin-offerings ; the consecration of priests, 
 together with the institution of the three grand national festivals of the Jews, the passover, 
 pentecost, and tabernacles, with a great variety of other ecclesiastical matters. It seems 
 to contain little more than the history of what passed during the eight days of the consecra¬ 
 tion of Aaron and his sons, though Archbishop Usher supposes that it comprises the history 
 of the transactions of a whole month, viz., from April 21 to May 21, of the year of the world 
 2514, which answers to the first month of the second year after the departure from Egypt. 
 As there are no data by which any chronological arrangement of the facts mentioned in it can 
 be made, it would be useless to encumber the page with conjectures which, because uncer¬ 
 tain^ can answer no end to the serious reader for doctrine, reproof, or edification in righteous¬ 
 ness. As the law was our schoolmaster unto Christ , the whole sacrificial system was intended 
 to point out that Lamb of God , Christ Jesus, who takes away the sin of the ivorld. In 
 reading over this book, this point should be kept particularly in view, as without this spirit¬ 
 ual reference no interest can be excited by a perusal of the work. 
 
 The principal events recorded in this book may be thus deduced in the order of the chapters : 
 
 Moses having set up the tabernacle, as has been related in the conclusion of the preceding 
 book; and the cloud of the Divine glory, the symbol of the presence of God, having rested 
 upon it; God called to him out of this tabernacle, and delivered the laws and precepts con¬ 
 tained in the seven first chapters. 
 
 In chap. i. he prescribes every thing relative to the nature and quality of burnt offerings, 
 and the ceremonies which should be observed, as well by the person who brought the sacrifice 
 as by the priest who offered it. 
 
 In chap. ii. he treats of meat-offerings of fine flour with oil and frankincense ; of cakes, 
 and the oblations of first-fruits. 
 
 Chap. iii. treats of peace-offerings , prescribes the ceremonies to be used in such offerings, 
 and the parts which should be consumed by fire. 
 
 Chap. iv. treats of the offerings made for sins of ignorance ; for the sins of the priests , 
 rulers , and of the common people. 
 
 Chap. v. treats of the sin of him who, being adjured as a witness , conceals his knowledge 
 of a fact; the case of him who touches an unclean thing ; of him who binds himself by a 
 vow or an oath ; and of trespass-offerings in cases of sacrilege , and in sins of ignorance. 
 
 Chap. vi. treats of the trespass-offerings for sins knowingly committed; and of the offer¬ 
 ings for the priests, the parts which should be consumed, and the parts which should be con¬ 
 sidered as the priests’ portion. And in 
 
 Chap. vii. the same subject is continued. 
 
 504 a 
 
PREFACE TO LEVITICUS. 
 
 Chap. viii. treats of the consecration of Aaron and his sons; their sin-offering; burnt-offer¬ 
 ing ; ram of consecration ; and the time during which these solemn rites should continue. 
 
 Chap. ix. After Aaron and his sons were consecrated, on the eighth day they were com¬ 
 manded to offer sin-offerings and burnt-offerings for themselves and for the people, which they 
 accordingly did, and Aaron and Moses having blessed the people, a fire came forth from before 
 the Lord, and consumed the offering that was laid upon the altar. 
 
 Chap. x. Nadab and Abihu, the sons of xVaron, having offered strange fire before the Lord, 
 are consumed ; and the priests are forbidden the use of wine and all inebriating liquors. 
 
 Chap. xi. treats of clean and unclean beasts, fishes, birds, and reptiles. 
 
 Chap. xii. treats of the purification of women after child-birth, and the offerings they should 
 present before the Lord. 
 
 Chap. xiii. prescribes the manner of discerning the infection of the leprosy in persons, gar¬ 
 ments, and houses. 
 
 Chap. xiv. prescribes the sacrifices and ceremonies which should be offered by those who 
 were cleansed from the leprosy. 
 
 Chap. xv. treats of certain uncleannesses in man and woman; and of their purifications. 
 
 Chap. xvi. treats of the solemn yearly expiation to be made for the sins of the priest and 
 of the people, of the goat and bullock for a sacrifice, and of the scape-goat; all which should 
 be offered annually on the tenth day of the seventh month. 
 
 Chap. xvii. The Israelites are commanded to offer all their sacrifices at the tabernacle ; the 
 eating of blood is prohibited, as also the flesh of those animals which die of themselves, and 
 of those that are torn by dogs. 
 
 Chap, xviii. shows the different degrees within which marriages were not to be contracted, 
 and prohibits various acts of impurity. 
 
 Chap. xix. recapitulates a variety of laws which had been mentioned in the preceding book, 
 (Exodus,) and adds several new ones. 
 
 Chap. xx. prohibits the consecration of their children to Molech , forbids their consulting 
 tvizards and those which had familiar spirits, and also a variety of incestuous and unnatural 
 
 mixtures. 
 
 Chap. xxi. gives different ordinances concerning the mourning and marriages of priests , 
 and prohibits those from the sacerdotal office who have certain personal defects. 
 
 Chap. xxii. treats of those infirmities and uncleannesses which rendered the priests unfit 
 to officiate in sacred things, and lays down directions for the perfection of the sacrifices which 
 should be offered to the Lord. 
 
 Chap, xxiii. treats of the Sabbath and the great annual festivals —the passover, pent.ecost } 
 feast of trumpets, day of atonement, and feast of tabernacles. 
 
 Chap. xxiv. treats of the oil for the lamps, and the shew-bread ; the law concerning which 
 had already been given, see Exod. xxv., &c. ; mentions the case of the person who blas¬ 
 phemed God, and his punishment; lays down the law in cases of blasphemy and murder; 
 and recapitulates the lex talionis, or law of like for like, prescribed Exod. xxi. 
 
 Chap. xxv. recapitulates the law, given Exod. xxiii., relative to the Sabbatical year; pre¬ 
 scribes the year of jubilee; and lays down a variety of statutes relative to mercy, kindness , 
 benevolence, charity, &c. 
 
 Chap. xxvi. prohibits idolatry, promises a great variety of blessings to the obedient, and 
 threatens the disobedient with many and grievous curses. 
 
 Chap, xxvii. treats of vows, of things devoted, and of the tithes which should be given for 
 the service of the tabernacle. 
 
 No Chronological Table can be affixed to this book, as the transactions of it seem to have 
 been included within the space of eight days, or of a month at the utmost, as we have already 
 seen. And even some of the facts related here seem to have taken place previously to the 
 erection of the tabernacle; nor is the order in which the others occurred so distinguished as 
 to enable us to lay down the precise days in which they took place. 
 
THE 
 
 THIRD BOOK OF MOSES, 
 
 CALLED 
 
 LEVITICUS. 
 
 Year before the common Year of Christ, 1490.—Julian Period, 3224.-—Cycle of the Sun, 27.—Dominical 
 Letter, D.—Cycle of the Moon, 9.—Indiction, 6.—Creation from Tisri or September, 2514. 
 
 CHAPTER I. 
 
 The Lord calls to Moses out of the tabernacle, and gives him directions concerning burnt-offerings of the beeve 
 kind, 1 , 2. The burnt-offering to be a male without blemish, 3. The person bringing it to lay his hands 
 upon its head, that it might be accepted for him, 4. He is to kill, flay, and cut it in pieces, and bring the 
 blood to the priests, that they might sprinkle it round about the altar, 5, 6. All the pieces to be laid upon 
 the altar and burnt, 7—9. Directions concerning offerings of the smaller cattle, such as sheep and 
 goats, 10-13. Directions concerning offerings of fowls, such as doves and pigeons, 14—17. 
 
 A.M. 2514. A N „ D the Lord a called unto 
 
 An. Exod. isr! 2. Moses, and spake unto him 
 Abib or Nisan. b out 0 f t p e tabernacle of the 
 
 congregation, saying, 
 
 a Exod. xix. 3.- b Exod. xl. 34, 35 ; Num. xir. 4, 5. 
 
 NOTES ON CHAP. I. 
 
 Verse 1. And the Lord called unto Moses ] From 
 the manner in which this book commences, it appears 
 plainly to be a continuation of the preceding; and in¬ 
 deed the whole is but one law, though divided into five 
 portions, and why thus divided is not easy to be con¬ 
 jectured. 
 
 Previously to the erection of the tabernacle God had 
 given no particular directions concerning the manner 
 of offering the different kinds of sacrifices; but as 
 soon as this Divine structure was established and con¬ 
 secrated, Jehovah took it as his dwelling place; de¬ 
 scribed the rites and ceremonies which he would have 
 observed in his worship, that his people might know 
 what was best pleasing in his sight; and that, when 
 thus worshipping him, they might have confidence that 
 they pleased him, every thing being done according to 
 his own directions. A consciousness of acting accord¬ 
 ing to the revealed will of God gives strong confidence 
 to an upright mind. 
 
 Verse 2. Bring an offering ] The word pip korban, 
 from Dip karab r to approach or draw near, signifies an 
 offering or gift by which a person had access unto 
 God : and this receives light from the universal custom 
 that prevails in the east, no man being permitted to 
 approach the presence of a superior without a present 
 or gift; and the offering thus brought was called kor¬ 
 ban, which properly means the introduction-offering, 
 
 506 
 
 2 Speak unto the children of A. M. 2514 . 
 
 T / . . B - C - 1490 - 
 Israel, and say unto them, c It An. Exod. Isr. 2. 
 
 r i •__Abib or Nisan. 
 
 any man ot you bring an oner- __ 
 
 ing unto the Lord, ye shall bring your offer- 
 
 c Chap. xxii. 18, 19. 
 
 or offering of access. This custom has been often re¬ 
 ferred to in the preceding books. . See also chap. vii. 
 
 Of the cattle\ non DPI habbehemah, animals of the 
 beeve kind, such as the bull, heifer, bullock, and calf; 
 and restrained to these alone by the term herd, 
 bakar, which, from its general use in the Levitical 
 writings, is known to refer to the ox, heifer, &c. And 
 therefore other animals of the beeve kind were excluded. 
 
 Of the flock] p¥ tson, sheep and goats ; for we 
 have already seen that this term implies both kinds ; 
 and we know, from its use, that no other animal of the 
 smaller clean domestic quadrupeds is intended, as no 
 other animal of this class, besides the sheep and goat, 
 was ever offered in sacrifice to God. The animals 
 mentioned in this chapter as proper for sacrifice are the 
 very same which God commanded Abraham to offer; 
 see Gen. xv. 9. And thus it is evident that God de¬ 
 livered to the patriarchs an epitome of that law which 
 was afterwards given in detail to Moses, the essence 
 of which consisted in its sacrifices; and those sacri¬ 
 fices were of clean animals, the most perfect, useful, 
 and healthy, of all that are brought under the imme¬ 
 diate government and influence of man. Gross-feed¬ 
 ing and ferocious animals were all excluded, as were 
 also all birds of prey. In the pagan worship it was 
 widely different; for although the ox was esteemed 
 among them, according to Livy, as the major hostia ; 
 and according to Pliny, the victima optima, et laudatis- 
 
CHAP. I. 
 
 The burnt offering of the herd , 
 
 A. M. 2514 . ing of the cattle, even of the 
 An B Exod 14 lsr. 2. herd, and of the flock. 
 
 Abibor Nisan. g jf J^g 0 ff er i n g [) e a bumt- 
 
 sacrifice of the herd, let him offer a male 
 d w ithout blemish : he shall offer it of his 
 own voluntary will at the door of the tabernacle 
 of the congregation before the Lord. 
 
 4 e And he shall put his hand upon the head 
 of the burnt-offering ; and it shall be f accepted 
 for him & to make atonement for him. 
 
 5 And he shall kill the h bullock before the 
 
 d Exod. xii. 5 ; chap. iii. 1 ; xxii. 20, 21 ; Deut. xv. 21 ; Mai. 
 
 i. 14; Eph. v. 27; Heb. ix. 14 ; 1 Pet. i. 19.-e Chap. iv. 15; 
 
 iii. 2, 8, 13 ; viii. 14, 22 ; xvi. 21 ; Exodus xxix. 10, 15, 19. 
 f Chap. xxii. 21, 27; Isa. lvi. 7; Rom. xii. 1; Phil. iv. 18. 
 
 sima deorurn placatio, Plin. Hist. Nat., lib. viii., c. 45, 
 “ the chief sacrifice and the most availing offering 
 which could be made to the godsyet obscene fowls 
 and ravenous beasts, according to the nature of their 
 deities, were frequently offered in sacrifice. Thus they 
 sacrificed horses to the sun, wolves to Mars, asses to 
 Priapus, swine to Ceres, dogs to Hecate, &c., &c. 
 But in the worship of God all these were declared 
 unclean , and only the three following kinds of quad¬ 
 rupeds were commanded to be sacrificed : 1. The bull 
 or ox, the cow or heifer, and the calf. 2. The he-goat, 
 she-goat, and the kid. 3. The ram, the ewe , and the 
 lamb. Among fowls, only pigeons and turtle-doves 
 were commanded to be offered, except in the case of 
 cleansing the leper, mentioned chap. xiv. 4, where two 
 clean birds, generally supposed to be sparrows or other 
 small birds, though of what species is not well known, 
 are specified. Fish were not offered, because they 
 could not be readily brought to the tabernacle alive. 
 
 Terse 3. Burnt-sacrifice ] The most important of 
 all the sacrifices offered to God; called by the Sep- 
 tuagint okoKavTupa, because it was wholly consumed, 
 which was not the case in any other offering. See on 
 chap. vii. 
 
 His own voluntary will] lirtsono, to gain 
 
 himself acceptance before the Lord : in this way all 
 the versions appear to have understood the original 
 words, and the connection in which they stand obvi¬ 
 ously requires this meaning. 
 
 Terse 4. He shall put his hand upon the head of the 
 burnt-offering] By the imposition of hands the per¬ 
 son bringing the victim acknowledged, 1. The sacrifice 
 as his own. 2. That he offered it as an atonement 
 for his sins. 3. That he w r as worthy of death because 
 he had sinned, having forfeited his life by breaking the 
 law. 4. That he entreated God to accept the life of 
 the innocent animal in place of his own. 5. And all 
 this, to be done profitably, must have respect to HIM 
 whose life, in the fulness of time, should be made a 
 sacrifice for sin. 6. The blood was to be sprinkled 
 round about upon the altar, ver. 5, as by the sprinkling 
 of blood the atonement was made ; for the blood was 
 the life of the beast, and it was always supposed that 
 life went to redeem life. See note on Exod. xxix. 
 10. On the required perfection of the sacrifice see 
 the note on Exod. xii. 5. 
 
 and the manner of offering it 
 
 Lord : 1 and the priests, Aaron’s a. m. 2514. 
 sons, shall bring the blood, k and An. Exod. isr. 2 
 sprinkle the blood round about Ablb or Nisan - 
 upon the altar that is by the door of the taber¬ 
 nacle of the congregation. . 
 
 6 And he shall flay the burnt-offering, and 
 cut it into his pieces. 
 
 7 And the sons of Aaron the priest shall 
 put fire upon the altar, and 1 lay the wood in 
 order upon the fire. 
 
 8 And the priests, Aaron’s sons, shall lay 
 
 s Chap. iv. 20, 26, 31, 35; ix. 7* xvi. 24; Num. xv. 25, 
 
 2 Chron. xxix. 23, 24; Rom. v. II.- h Mic. vi. 6.-*2 Chron 
 
 xxxv. 11 ; Heb. x. 11.- k Chap. iii. 8 ; Heb. xii. 24; 1 Pet 
 
 i. 2.- 1 Gen. xxii. 9. 
 
 It has been sufficiently remarked by learned men 
 that almost all the people of the earth had their burnt- 
 offerings, on which also they placed the greatest de¬ 
 pendence. It was a general maxim through the heathen 
 world, that there was no other way to appease the in¬ 
 censed gods ; and they sometimes even offered human 
 sacrifices, from the supposition, as Cossar expresses it, 
 that life was necessary to redeem life, and that the 
 gods would be satisfied with nothing less. “ Quod pro 
 vita hominis nisi vita hominis redditur, non posse aliter 
 deorurn immortalium numen placari arbitrantur.”—• 
 Com. de Bell. Gal., lib. vi. But this was not the case 
 only with the Gauls, for we see, by Ovid, Fast., lib. 
 vi., that it was a commonly received maxim among 
 more polished people :— 
 
 “-Pro parvo victima parva cadit. 
 
 Cor pro corde, precor, pro fibris sumite fibras. 
 
 Hanc animam vobis pro meliore damus.” 
 
 See the whole of this passage in the above work, 
 from ver. 135 to 163. 
 
 Terse 6. He shall flay] Probably meaning the per¬ 
 son who brought the sacrifice, who, according to some 
 of the rabbins, killed, flayed, cut up, and washed the 
 sacrifice, and then presented the parts and the blood to 
 the priest, that he might burn the one, and sprinkle the 
 other upon the altar. But it is certain that the priests 
 also, and the Levites, flayed the victims, and the priest 
 had the skin to himself; see chap. vii. 8, and 2 Chron. 
 xxix. 34. The red heifer alone was not flayed, but 
 the whole body, with the skin, &c., consumed with fire. 
 See Num. xix. 5. 
 
 Terse 7. Put fire] The fire that came out of the 
 tabernacle from before the Lord, and which was kept 
 perpetually burning ; see chap. ix. 24. Nor was it 
 lawful to use any other fire i-n the service of God. 
 See the case of Nadab and Abihu, chap. x. 
 
 Terse 8. The priests — shall lay the parts] The 
 sacrifice was divided according to its larger joints. 
 1. After its blood was poured out, and the skin re¬ 
 moved, the head was cut off. 2. They then opened 
 it and took out the omentum, or caul, that invests the 
 intestines. 3. They took out the intestines with the 
 mesentery, and washed them well, as also the fat. 
 4. They then placed the four quarters upon the altar, 
 covered them with the fat, laid the remains of the in- 
 
 507 
 
 a 
 
The offering from the flock. LEVITICUS. The offering of fowls 
 
 a. M. 2514 . the parts, the head, and the fat, 
 
 An. Exod Isr. 2. m order upon the wood that is 
 Abib or Nisan. on £ re w Bich { s U p 0n the altar. 
 
 9 But his inwards and his legs shall he 
 wash in water: and the priest shall burn all on 
 the altar, to he a burnt-sacrifice, an offering 
 made by fire, of a m sweet savour unto the 
 Lord. 
 
 10 And if his offering he of the flocks, 
 namely , of the sheep, or of the goats, for a 
 burnt-sacrifice ; he shall bring it a male n with¬ 
 out blemish. 
 
 11 0 And he shall kill it on the side of the 
 altar northward before the Lord : and the 
 priests, Aaron’s sons, shall sprinkle his blood 
 round about upon the altar : 
 
 12 And he shall cut it into his pieces, with 
 his head and his fat: and the priest shall lay 
 them in order on the wood that is on the fire 
 which is upon the altar. 
 
 13 But he shall wash the inwards and the 
 
 legs with water : and the priest A. M. 2514. 
 
 , . . „ ./ B. C. 1490. 
 
 shall bring it all, and burn it upon An. Exod. lsr.2. 
 
 the altar: it is a burnt-sacrifice, Ablb or Nisan. 
 
 an offering made by fire, of a sweet savour 
 
 unto the Lord. 
 
 14 And if the burnt-sacrifice for his offering 
 to the Lord he of fowls, then he shall bring his 
 offering of p turtle-doves, or of young pigeons. 
 
 15 And the priests shall bring it unto the 
 altar, and * wring off his head, and burn it on 
 the altar; and the blood thereof shall be wrung 
 out at the side of the altar. 
 
 16 And he shall pluck away his crop with 
 r his feathers, and cast it s beside the altar on 
 the east part, by the place of the ashes. 
 
 17 And he shall cleave it with the wings 
 thereof, hut t shall not divide it asunder : and 
 the priests shall burn it upon the altar, upon 
 the wood that is upon the fire : u it is a burnt- 
 sacrifice, an offering made by fire, of a sweet 
 savour unto the Lord. 
 
 m Gen. viii. 21 ; Ezek. xx. 28, 41 ; 2 Oor. ii. 15 ; Eph. v. 2 ; 
 Phil. iv. 18.- n Ver. 3. - 0 Ver. 5.- p Chap. v. 7 ; xii. 8 ; 
 
 testines upon them, and then laid the head above all. 
 5. The sacred fire was then applied, and the whole 
 mass was consumed. This was the holocaust , or com¬ 
 plete burnt-offering. 
 
 Verse 9. An offering — of a sweet savour] n’l H&'X 
 mm ishsheh reiach nichoach, a fire-offering, an odour 
 of rest, or, as the Septuagint express it, Ovota ooyr) 
 evoStag, “ a sacrifice for a sweet-smelling savour 
 which place St. Paul had evidently in view when he 
 wrote Eph. v. 2 : “ Christ hath loved us, and hath 
 given himself for us an offering, /cat Qvatav — etg ooyjjv 
 evodiag, and a sacrifice, for a sweet-smelling savour 
 where he uses the same terms as the Septuagint. 
 Hence we find that the holocaust, or burnt-offering , 
 typified the sacrifice and death of Christ for the sins 
 of the world. 
 
 Verse 10. His offering he of the flocks] See on ver. 2. 
 
 Verse 12. Cut it into his pieces] See the notes on 
 Gen. xv. 
 
 Verse 16. Pluck away his crop with his feathers] 
 In this sacrifice of fowls the head was violently wrung 
 off, then the blood was poured out, then the feathers 
 were plucked off, the breast was cut open, and the 
 crop, stomach, and intestines taken out, and then the 
 body was burnt. Though the bird was split up, yet it 
 was not divided asunder. This circumstance is par¬ 
 ticularly remarked in Abram’s sacrifice, Gen. xv. 10. 
 See the notes there.—See Ainsworth. 
 
 We have already seen, on ver. 2, that four kinds 
 of animals might be made burnt-offerings to the Lord. 
 
 1. Neat cattle, such as bulls, oxen, cows, and calves. 
 
 2. He-goats, she-goats, and kids. 3. Rams, ewes, 
 and lambs. 4. Pigeons and. turtle-doves ; and in one 
 ease, viz,, the cleansing of the leper, sparrows or some 
 
 508 
 
 Luke ii. 24.- f l Or, pinch off the head with the nail. - r Or, the 
 
 filth thereof. - s Chap % vi. 10.- 1 Gen. xv. 10.- u Ver. 9,13. 
 
 small bird. All these must be without spot or ble¬ 
 mish—the most perfect of their respective kinds, and 
 be wholly consumed by fire. The rich were to bring 
 the most costly ; the poor, those of least price. Even 
 in this requisition of justice how much mercy was 
 mingled ! If a man could not bring a bullock or a 
 heifer, a goat or a sheep, let him bring a calf, a kid, 
 or a lamb. If he could not bring any of these because 
 of his poverty, let him bring a turtle-dove, or a young 
 pigeon, (see chap. v. 7 ;) and it appears that in cases 
 of extreme poverty, even a little meal or fine flour 
 was accepted by the bountiful Lord as a sufficient ob¬ 
 lation ; see chap. v. 11. This brought down the be¬ 
 nefits of the sacrificial service within the reach of the 
 poorest of the poor; as we may take for granted that 
 every person, however low in his circumstances, might 
 be able to provide the tenth part of an ephah, about 
 three quarts of meal, to make an offering for his soul 
 unto the Lord. But every man must bring something ; 
 the law stooped to the lowest circumstances of the 
 poorest of the people, but every man must sacrifice, 
 because every man had sinned. Reader, what sort 
 of a sacrifice dost thou bring to God 1 To Him thou 
 owest thy whole body, soul, and substance ; are all 
 these consecrated to his service 1 Or has he the re¬ 
 fuse of thy time, and the offal of thy estate 1 God 
 requires thee to sacrifice as his providence has blessed 
 thee. If thou have much, thou shouldst give liberally 
 to God and the poor; if thou have but little, do thy 
 diligence to give of that little. Goff’s justice requires 
 a measure of that which his mercy has bestowed. But 
 remember that as thou hast sinned, thou needest a 
 Saviour. Jesus is that lamb without spot which has 
 been offered to God for the sin of the world, and which 
 thou must offer to him for thy sin; and it is only 
 
CHAP. II. 
 
 with oil and incense. 
 
 The meat-offering of flour, 
 
 through Hun that thou canst be accepted, even when 
 thou dedicatest thy whole body, soul, and substance to 
 thy Maker. Even when we present ourselves a living 1 
 sacrifice to God, we are accepted for his sake who 
 
 carried our sins, and bore our sorrows. Thanks be to 
 God, the rich and the poor have equal access unto him 
 through the Son of his love, and equal right to claim 
 the benefits of the great sacrifice ! 
 
 CHAPTER II. 
 
 The meat-offering of flour with oil and incense, 1—3. The oblation of the meat-offering baked in the oven 
 and in the pan, 4-6. The meat-offering baked in the frying-pan, 7—10. No leaven nor honey to be 
 offered with the meat-offering , 11. The oblation of the first-fruits, 12. Salt to be offered with the meat- 
 offeringr, 13. Green ears dried by the fire, and corn to be beaten out of full ears, with oil and frankincense, 
 to be offered as a meat-offering of first-fruits, 14—16. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 Abib or Nisan. 
 
 a 
 
 AND when any will offer 
 meat-offering unto the Lord, 
 his offering shall be of fine 
 
 flour ; and 
 upon it, 
 thereon 
 
 he shall pour oil 
 
 A. M. 2514. 
 
 -. r i . B. C. 1490. 
 
 and put iranluncense An. Exod isr. 2. 
 
 Abib or Nisan. 
 
 a Chap. vi. 14; ix. 17; 
 
 NOTES ON CHAP. II. 
 
 Verse 1. Meat-offering ] nrU3 minchah. For an 
 explanation of this word see the note on Gen. iv. 3, 
 and Lev. vii. Calmet has remarked that there are 
 five kinds of the minchah mentioned in this chapter. 
 1 . JlSo soleth , simple flour or meal,\e r. 1. 2. Cakes 
 
 and wafers , or whatever was baked in the oven, ver. 4. 
 3. Cakes baked in the pan, ver. 5. 4. Cakes baked 
 
 on the frying-pan, or probably a gridiron, verse 7. 
 5. Green ears of corn parched, ver. 14. All these 
 were offered without honey or leaven, but accompa¬ 
 nied with wine, oil, and frankincense. It is very likely 
 that the minchah , in some or all of the above forms, 
 was the earliest oblation offered to the Supreme Being, 
 and probably was in use before sin entered into the 
 world, and consequently before bloody sacrifices, or 
 piacular victims, had been ordained. The minchah 
 of green ears of corn dried by the fire, &c., was pro¬ 
 perly the gratitude-offering for a good seed time, and 
 the prospect of a plentiful harvest. This appears to 
 have been the offering brought by Cain, Gen. iv. 3 ; 
 see the note there. The flour, whether of wheat, rice, 
 barley, rye, or any other grain used for aliment, was 
 in all likelihood equally proper; for in Num. v. 15, 
 we find the flour of barley, or barley meal, is called 
 minchah. It is plain that in the institution of the min¬ 
 chah no animal was here included, though in other 
 places it seems to include both kinds; but in general 
 the minchah was not a bloody offering, nor used by 
 way of atonement or expiation, but merely in a eucha- 
 ristic way, expressing gratitude to God for the pro¬ 
 duce of the soil. It is such an offering as what is 
 called natural religion might be reasonably expected to 
 suggest : but alas ! so far lost is man, that even thank¬ 
 fulness to God for the fruits of the earth 1 must be taught 
 by a Divine revelation ; for in the heart of man even 
 the seeds of gratitude are not found, till sown there 
 by the hand of Divine grace. 
 
 Offerings of different kinds of grain, flour, bread, 
 fruits, &c., are the most ancient among the heathen 
 nations; and even the people of God have had them 
 from the beginning of the world. See this subject 
 largely discussed on Exod. xxiii. 29, where several 
 
 Num. xv. 4. 
 
 / 
 
 examples are given. Ovid intimates that these grati¬ 
 tude-offerings originated with agriculture. “ In the 
 most ancient times men lived by rapine, hunting, &c., 
 for the sword was considered to be more honourable 
 than the plough ; but when they sowed their fields, 
 they dedicated the first-fruits of their harvest to Ceres, 
 to whom the ancients attributed the art of agriculture, 
 and to whom burnt-offerings of corn were made, 
 according to immemorial usages.” The passage to 
 which I refer, and of which I have given the substance, 
 is the following :— 
 
 “ Non habuit tellus doctos antiqua colonos : 
 Lassabant agiles aspera bella viros. 
 
 Plus erat in gladio quam curvo laudis aratro , 
 Neglectus domino pauca ferebat ager. 
 
 Farr a tamen veteres jaciebant, farra metebant: 
 Primitias Cereri farra resecta dabant. 
 
 Usibus admoniti fiammis torrenda dedere : 
 Multaque peccato damna tulere suo.” 
 
 Fastor., lib. ii., ver. 515. 
 
 Pliny observes that “ Numa taught the Romans to 
 offer fruits to the gods, and to make supplications 
 before them, bringing salt cakes and parched corn ; 
 as grain in this state was deemed most wholesome.” 
 Numa instituit deos fruge colere, et mola salsa sup- 
 plicare, atque (ut auctor est Hemina)/ar torrere, quo- 
 niam tostum cibo salubrius esset. — Hist. Nat., lib. 
 xviii., c. 2. And it is worthy of remark, that the 
 ancient Romans considered “ no grain as pure or pro¬ 
 per for divine service that had not been previously 
 parched.” Id uno modo consecutum, statuendo non 
 esse purum ad rem divinam nisi tostum. —Ibid. 
 
 God, says Calmet, requires nothing here which was 
 not in common use for nourishment; but he commands 
 that these things should be offered with such articles 
 as might give them the most exquisite relish, such as 
 salt, oil, and wine, and that the flour should be of the 
 finest and purest kind. The ancients, according to 
 Suidas, seem to have made much use of meal formed 
 into a paste with milk, and sometimes with water. 
 (See Suidas in Ma<Ta.) The priests kept in the tem¬ 
 ples a certain mixture of flour mingled with oil and 
 
 60 £ 
 
LEVITICUS. 
 
 Of the meat-offerings 
 
 baked in the oven and pan. 
 
 A. M. 2514. 2 And he shall bring it to Aa- 
 
 B. C. 1490. , , -ii 
 
 An. Exod. isr. 2 . ron s sons the priests : and he 
 
 Abib or Nisan. shaU take thereout his handful 
 
 of the flour thereof, and of the oil thereof, with 
 all the frankincense thereof; and the priest 
 shall burn b the memorial of it upon the altar, 
 to be an offering made by fire, of a sweet savour 
 unto the Lord : • 
 
 3 And c the remnant of the meat-offering shall 
 
 be Aaron’s and his sons’: d it is a thing most 
 holy of the offerings of the Lord made by fire. 
 
 4 And if thou bring an oblation A. M. 2514 . 
 
 r ~ ° . . , B. C. 1490. 
 
 ot a meat-onermg baken in the An. Exod. isr. 2. 
 
 oven, it shall be unleavened cakes Abib oi Nisan. 
 of fine flour mingled with oil, or unleavened 
 wafers e anointed with oil. 
 
 5 And if thy oblation be a meat-offering 
 baken f in a pan, it shall be of fine flour un¬ 
 leavened, mingled with oil. 
 
 6 Thou shalt part it in pieces, and pour oil 
 thereon : it is a meat-offering. 
 
 7 And if thy oblation be a meat-offering 
 
 b Ver. 9 ; chap. v. 12 ; vi. 15 ; xxiv. 7 ; Isa. lxvi. 3; Ecclus. 
 xlv. 16 ; Acts x. 4.- c Chap. vii. 9; x. 12,13; Ecclus. vii. 31. 
 
 d Exod. xxix. 37 ; Num. xviii. 9.- e Exod. xxix. 2.- f Or, 
 
 on aflat plate or slice. 
 
 wine, which they called 'Y yteta Hugieia or health, and 
 which they used as a kind of amulet or charm against 
 sickness ; after they had finished their sacrifices, they 
 generally threw some flour upon the fire, mingled with 
 oil and wine, which they called dvlriyara thulemata, 
 and which, according to Theophrastus, w r as the ordi¬ 
 nary sacrifice of the poor. 
 
 Verse 2. His handful of the flour] This was for 
 a memorial , to put God in mind of his covenant with 
 their fathers, and to recall to their mind his gracious 
 conduct towards them and their ancestors. Mr. Ains¬ 
 worth properly remarks, “ that there was neither oil 
 nor incense offered with the sin and jealousy offerings ; 
 because they were no offerings of memorial, but such 
 as brought iniquities to remembrance, which were 
 neither gracious nor sweet-smelling before the Lord.” 
 Num. v. 15; Lev. v. 11. 
 
 In this case a handful only was burnt, the rest was 
 reserved for the priest’s use ; but all the frankincense 
 was burnt, because from it the priest could derive no 
 advantage. 
 
 Verse 4. Baken in the oven] MJn tannur, from “U 
 nar, to split, divide, says Mr. Parkhurst; and hence 
 the oven, because of its burning, dissolving, and melting 
 heat. 
 
 Verse 5. Baken in a pan] rnnn machabath, sup¬ 
 posed to be a flat iron plate, placed over the fire ; such 
 as is called a griddle in some countries. 
 
 Verse 7. The frying-pan] IWIYID marchesheth, 
 supposed to be the same with that called by the Arabs 
 a ia-jen, a shallow earthen vessel like a frying-pan, 
 used not only to fry in, but for other purposes. On 
 the different instruments, as well as the manner of 
 baking in the east, Mr. Harmer, in his observations on 
 select passages of Scripture, has collected the follow¬ 
 ing curious information. 
 
 “ Dr. Shaw informs us that in the cities and villages 
 of Barbary, there are public ovens, but that among the 
 Bedouins, who live in tents, and the Kabyles, who live 
 in miserable hovels in the mountains, their bread, made 
 into thin cakes, is baked either immediately upon the 
 coals, or else in a ta-jen, which he tells us is a shallow 
 earthen vessel like a frying-pan: and then cites the 
 Septuagint to show that the supposed pan, mentioned 
 chap. ii. 5, was the same thing as a ta-jen. The ta- 
 jen, according to Dr. Russel, is exactly the same among 
 the Bedouins as the rriyavov, a word of the same sound 
 
 510 
 
 as well as meaning, was among the Greeks. So the 
 Septuagint, chap. ii. 5 : If thy oblation be a meat-of¬ 
 fering, baken in a pan, (ano Tiyyavov ,) it shall be of 
 fine flour unleavened, mingled with oil. 
 
 “ This account given by the doctor is curious; but 
 as it does not give us all the eastern ways of baking, 
 so neither does it furnish us, I am afraid, with a com¬ 
 plete comment on that variety of methods of preparing 
 the meat-offerings which is mentioned by Moses in 
 chap. ii. So long ago as Queen Elizabeth’s time, 
 Rauwolff observed that travellers frequently baked 
 bread in the deserts of Arabia on the ground, heated 
 for that purpose by fire, covering their cakes of bread 
 with ashes and coals, and turning them several times 
 until they were baked enough; but that some of the 
 Arabians had in their tents, stones, or copper plates , 
 made on purpose for baking. Dr. Pococke very lately 
 made a like observation, speaking of iron hearths used 
 for baking their bread. 
 
 “ Sir John Chardin, mentioning the several ways of 
 baking their bread in the east, describes these iron plates 
 as small and convex. These plates are most commonly 
 used, he tells us, in Persia, and among the wandering 
 people that dwell in tents, as being the easiest way of 
 baking, and done with the least expense; the bread 
 being as thin as a skin, and soon prepared. Another 
 way (for he mentions four) is by baking on the hearth. 
 That bread is about an inch thick ; they make no other 
 all along the Black Sea from the Palus Mseotis to the 
 Caspian Sea, in Chaldea, and in Mesopotamia, except 
 in towns. This, he supposes, is owing to their being 
 woody countries. These people make a fire in the 
 middle of a room, when the bread is ready for baking 
 they sweep a corner of the hearth, lay the bread there, 
 and cover it with hot ashes and embers; in a quarter 
 of an hour they turn it : this bread is very good. The 
 third way is that which is common among us. The 
 last way, and that which is common through all Asia, 
 is thus : they make an oven in the ground, four or five 
 feet deep and three in diameter, well plastered with 
 mortar. When it is hot, they place the bread (which 
 is commonly long, and not thicker than a finger) 
 against the sides, and it is baked in a moment. 
 
 u IP Arvieux mentions another way used by the Arabs 
 about Mount Carmel, who sometimes bake in an oven, 
 and at other time on the hearth ; but have a third 
 method, which is, to make a fire in a great stone pitcher , 
 
 a 
 
Different methods of halting 
 
 CHAP. II. 
 
 A. M. 2514 . baken in the frying-pan, it shall 
 
 An. Exod. 1st. 2. be made of fine flour with oil. 
 A!>ii)or Nisan. g And t { 10ll s } ia R bring the 
 
 and when it is heated, they mix meal and water, as we 
 do to make paste to glue things together, which they 
 apply with the hollow of their hands to the outside of 
 the pitcher, and this extremely soft paste spreading 
 itself upon it is baked in an instant. The heat of the 
 pitcher having dried up all the moisture, the bread 
 comes off'as thin as our wafers; and the operation is 
 so speedily performed that in a very little time a suffi¬ 
 cient quantity is made. 
 
 “ Maimonides and the Septuagint differ in their ex¬ 
 planation of ver. 5 ; for that Egyptian rabbi supposes 
 this verse speaks of a flat plate, and these more ancient 
 interpreters, of a ta-jen. But they both seem to agree 
 that these were two of the methods of preparing the 
 meat-offering; for Maimonides supposes the seventh 
 verse speaks of a frying-pan or ta-jen; whereas the 
 Septuagint , on the contrary, thought the word there 
 meant a hearth , which term takes in an iron or copper 
 plate, though it extends farther. 
 
 “The meat-offerings of the fourth verse answer as 
 well to the Arab bread, baked by means of their stone 
 pitchers , which are used by them for the baking of wa¬ 
 fers, as to their cakes of bread mentioned by D'Ar- 
 vieux , who, describing the way of baking among the 
 modern Arabs, after mentioning some of their methods, 
 says they bake their best sort of bread, either by heat¬ 
 ing an oven, or a large pitcher, half full of certain 
 little smooth shining flints, upon which they lay the 
 dough, spread out in form of a thin broad cake. The 
 mention of wafers seems to fix the meaning of Moses 
 to these oven pitchers , though perhaps it may be thought 
 an objection that this meat-offering is said to have been 
 baked in an oven ; but it will be sufficient to observe 
 that the Hebrew words only signify a meat-offering of 
 the oven, and consequently may be understood as well 
 of wafers baked on the outside of these oven pitchers, 
 as of cakes of bread baked in them. And if thou 
 bring an oblation , a baited thing , of the oven , it shall 
 be an unleavened cake of fine flour mingled with oil, 
 or unleavened loafers anointed with oil. Whoever then 
 attends to these accounts of the stone pitcher, the ta- 
 jen, and the copper plate or iron hearth, will enter into 
 this second of Leviticus, I believe, much more per¬ 
 fectly than any commentator has done, and will find in 
 these accounts what answers perfectly well to the de¬ 
 scription Moses gives us of the different ways of pre¬ 
 paring the meat-offerings. A ta-jen indeed, according 
 to Dr. Shaw, serves for a frying-pan as well as for a 
 baking vessel ; for he says, the bagreah of the people 
 of Barbary differs not much from our pancakes, only 
 that, instead of rubbing the ta-jen or pan in which they 
 fry them with butter, they rub it with soap, to make 
 them like a honeycomb. 
 
 “ Moses possibly intended a meat-offering of that 
 kind might he presented to the Lord ; and our trans¬ 
 lators seem to prefer that supposition, since, though the 
 margin mentions the opinion of Maimonides, the read¬ 
 ing of the text in the sixth verse opposes a pan for 
 baking to a pan for frying in the seventeenth verse. ; 
 
 among the Asiatics. 
 meat-offering that is made of a. m. 2514. 
 
 , , . 0 . , T B. C. 1490. 
 
 these things unto the Lord: An.Exod.isr. 2. 
 
 and when it is presented unto Abib or JSisan. 
 
 The thought, however, of Maimonides seems to be 
 most just, as Moses appears to be speaking of different 
 kinds of bread only, not of other farinaceous prepara¬ 
 tions. 
 
 “ These oven pitchers mentioned by D’ Arvieux, and 
 used by the modern Arabs for baking cakes of bread 
 in them, and wafers on their outsides, are not the only 
 portable ovens of the east. St. Jerome, in his com¬ 
 mentary on Lam. v. 10, describes an eastern oven as 
 a round vessel of brass, blackened on the outside by 
 the surrounding fire which heats it within. Such an 
 oven I have seen used in England. Which of these 
 the Mishnah refers to when it speaks of the women 
 lending their ovens to one another, as well as their 
 mills and their sieves, I do not know ; but the forego¬ 
 ing observations may serve to remove a surprise that 
 this circumstance may otherwise occasion in the reader 
 of the Mishnah. Almost every body knows that little 
 portable handmills are extremely common in the Le¬ 
 vant ; movable ovens are not so well known. Whether 
 ovens of the kind which St. Jerome mentions be as 
 ancient as the days of Moses, does not appear, unless 
 the ta-jen be used after this manner ; but the pitcher 
 ovens of the Arabs are, without doubt, of that remote 
 antiquity. 
 
 “ Travellers agree that the eastern bread is made 
 in small thin moist cakes, must be eaten new, and is 
 good for nothing when kept longer than a day. This, 
 however, admits of exceptions. Dr. Russel of late, 
 and RauwolfF formerly, assure us that they have seve¬ 
 ral sorts of bread and cakes : some, RauwolfF tells us, 
 done with yolk of eggs ; some mixed with several sorts 
 of seed, as of sesamum, Romish coriander , and wild 
 garden saffron , which are also strewed upon it; and 
 he elsewhere supposes that they prepare biscuits for 
 travelling. Russel, who mentions this strewing of 
 seeds on their cakes says, they have a variety of rusks 
 and biscuits. To these authors let me add Pitts, who 
 tells us the biscuits they carry with them from Egypt 
 will last them to Mecca and back again. 
 
 “ The Scriptures suppose their loaves of bread were 
 very small, three of them being requisite for the enter¬ 
 tainment of a single person, Luke xi. 5. That they 
 were generally eaten new, and baked as they wanted 
 them, as appears from the case of Abraham. That 
 sometimes, how T ever, they were made so as to keep 
 several days ; so the shew-bread was fit food, after 
 lying before the Lord a week. And that bread for 
 travellers was wont to be made to keep some time, as 
 appears from the pretences of the Gibeonites, Josh. ix. 
 12, and the preparations made for Jacob’s journey into 
 Egypt, Gen. xlv. 23. The bread or rusks for tra¬ 
 velling is often made in the form of large rings, and 
 is moistened or soaked in water before it is used. In 
 like manner, too, they seem to have had there a va¬ 
 riety of eatables of this kind as the Aleppines now 
 have. In particular, some made like those on which 
 seeds are strewed, as we may collect from that part 
 of the presents of Jeroboam’s wife to the Prophet Ahi- 
 
 511 
 
LEVITICUS. 
 
 The priest's portion 
 
 of the meat-offering 
 
 a. M. 2514. the priest, he shall brine; it unto 
 B. G. 1490. , 1 
 
 An. Exod. isr. 2. the altar. 
 
 Abib or Nisan. g And the priest shall take from 
 
 the meat-offering s a memorial thereof, and 
 shall burn it upon the altar : it is an h offering 
 made by fire, of a sweet savour unto the 
 Lord. 
 
 10 And 1 that which is left of the meat¬ 
 offering shall he Aaron’s and his sons’: it is a 
 
 s Verse 2. - h Exodus xxix. 18. - 1 Verse 3. - k Chapter 
 
 vi. 17; see Matthew xvi. 12; Mark viii. 15; Luke xii. 1; 
 
 thing most holy of the offerings a. m. 2514 . 
 of the Lord made by fire. An. Exod. isr. 2 . 
 
 11 No meat-offering, which ye Ablb or Nlsan - 
 shall bring unto the Lord, shall be made 
 with k leaven : for ye shall burn no leaven, 
 nor any honey, in any offering of the Lord 
 made by fire. 
 
 12 1 As for the oblation of the first-fruits, ye 
 shall offer them unto the Lord : but they 
 
 1 Corinthians v. 8; Gal. v. 9. 
 
 10 , 11 . 
 
 OExod. xxii. 29; chap, xxiii. 
 
 jah, which our translators have rendered cracknels, 
 1 Kings xiv. 3. Buxtorf indeed supposes the origi¬ 
 nal word D’JpJ nikkuddim signifies biscuits, called by 
 this name, either because they were formed into little 
 buttons like some of our gingerbread, or because they 
 were pricked full of holes after a particular manner. 
 The last of these two conjectures, I imagine, was em¬ 
 braced by our translators of this passage ; for cracknels , 
 if they are all over England of the same form, are full 
 of holes, being formed into a kind of flourish of lattice- 
 work. I have seen some of the unleavened bread of 
 the English Jews made in like manner in a net form. 
 Nevertheless I should think it more natural to under¬ 
 stand the word of biscuit spotted with seeds; for it is 
 used elsewhere to signify works of gold spotted with 
 studs of silver ; .and, as it should seem, bread spotted 
 with mould, Josh. ix. 5-12 ; how much more natural 
 is it then to understand the word of cakes spotted ivith 
 seeds , which are so common in the east ! Is not 
 niaab lebiboth, in particular, the word that in general 
 means rich cakes ? a sort of which Tamar used to pre¬ 
 pare that was not common, and furnished Amnon with 
 a pretence for desiring her being sent to his house, 
 that she might make some of that kind for him in the 
 time of his indisposition, his fancy running upon them ; 
 see 2 Sam. xiii. 2-*8. Parkhurst supposes the ori¬ 
 ginal word to signily pancakes, and translates the root 
 mb labab to move or loss up and down: 1 And she 
 took the dough, vattalosh,) and kneaded (mbm 
 
 vattelabbeb , and tossed) it in his sight, btmm vatte- 
 bashshel, and dressed the cakes.’ In this passage, says 
 Mr. Parkhurst, it is to be observed that mb is distin¬ 
 guished from tyb to knead, and from bm to dress, 
 which agrees with the interpretation here given. 
 
 “ The account which Mr. Jackson gives of an Arab 
 baking apparatus, and the manner of kneading and 
 tossing their cakes, will at once, if I mistake not, fix 
 the meaning of this passage, and cast much light on 
 chap. xi. 35. ‘ I was much amused by observing the 
 
 dexterity of the Arab women in baking their bread. 
 They have a small place built with clay, between two 
 and three feet high, having a hole in the bottom for 
 the convenience of drawing out the ashes, somewhat 
 similar to that of a lime-kiln. The oven, which I 
 think is the most proper name for this place, is usually 
 about fifteen inches wide at top, and gradually grows 
 wider to the bottom. It .is heated with wood, and 
 when sufficiently hot, and perfectly clear from smoke, 
 having nothing but clear embers at the bottom, which 
 continue to reflect great heat, they prepare the dough 
 
 512 
 
 in a large bowl, and mould the cakes to the desired 
 size on aboard or stone placed near the oven. After 
 they have kneaded the cake to a proper consistence, 
 they pat it a little, then toss it about with great dex¬ 
 terity in one hand till it is as thin as they choose to 
 make it. They then wet one side of it with water, 
 at the same time wetting the hand and arm with which 
 they put it into the oven. The side of the cake ad¬ 
 heres fast to the side of the oven till it is sufficiently 
 baked, when, if not paid proper attention to, it would 
 fall down among the embers. If they were not ex¬ 
 ceedingly quick at this work, the heat of the oven 
 would burn their arms ; but they perform it with such 
 amazing dexterity that one woman will continue keep¬ 
 ing three or four cakes in the oven at once, till she 
 has done baking. This mode, let me add, does not 
 require half the fuel that, is made use of in Europe.’” 
 See more in PIaumer’s Observat., vol. i., p. 414, &c., 
 Edit. 1808. 
 
 Verse 8. Thou shall bring the meat offering ] It is 
 likely that the person himself who offered the sacrifice 
 brought it to the priest, and then the priest presented 
 it before the Lord. 
 
 Verse 11 . No meat-offering—-shall be made with 
 leaven ] See the reason of this prohibition in the note 
 on Exod. xii. 8. 
 
 Nor any honey ] Because it was apt to produce 
 acidity, as some think, when wrought up with flour 
 paste ; or rather because it was apt to gripe and prove 
 purgative. On this latter account the College of Phy¬ 
 sicians have totally left it out of all medicinal prepa¬ 
 rations. This effect which it has in most constitu¬ 
 tions was a sufficient reason why it should be prohibited 
 here, as a principal part of all these offerings was 
 used by the priests as a part of their ordinary diet; 
 and these offerings, being those of the poorer sort, were 
 in greater abundance than most others. On this ac¬ 
 count, the griping, and purgative quality of the honey 
 must render it extremely improper. As leaven was 
 forbidden because producing fermentation, it was con¬ 
 sidered a species of corruption, and was therefore 
 used to signify hypocrisy, malice, &c., which corrupt 
 the soul; it is possible that honey might have had a 
 moral reference, also, and have signified, as St. Je¬ 
 rome thought, carnal pleasures and sensual gratifica¬ 
 tions. Some suppose that the honey mentioned here 
 was a sort of saccharine matter extracted from dates. 
 Leaven and honey might be offered with the first- 
 fruits, as we learn from the next verse ; but they 
 were forbidden to be burnt on the altar. 
 
 a 
 
CHAP. II. 
 
 The use of salt with 
 
 their offerings enjoined . 
 
 A. M. 25H- shall not m be burnt on the altar 
 
 B. C. 1490. r 
 
 An. Exod. 1st. 2 . lor a sweet savour. 
 
 Abib or Xisan. 13 ^ nc [ evei y oblation of thy 
 
 meat-offering n shalt thou season with salt: 
 neither shalt thou suffer 0 the salt of the cove¬ 
 nant of thy God to be lacking from thy meat¬ 
 offering : p with all thine offerings thou shalt 
 offer salt. 
 
 14 And if thou offer a meat-offering of thy 
 first-fruits unto the Lord, q thou shalt offer, 
 
 for the meat-offering of thy first- A. M. 2514 . 
 
 cj j B C 1490 
 
 fruits, green ears of corn dried An. Exod. isr.’ 2 
 
 by the fire, even corn beaten out Ablb or Nisaiu 
 
 of r full ears. 
 
 15 And s thou shalt put oil upon it, and lay 
 frankincense thereon : it is a meat-offering. 
 
 16 And the priest shall burn 4 the memorial of 
 it, part of the beaten corn thereof, and part of 
 the oil thereof, with all the frankincense there 
 of: it is an offering made by fire unto the Lord 
 
 111 Heb. ascend. - n Mark ix. 49 ; Col. iv. 6.- 0 Num. xviii. 
 
 19.-PEzek. xliii. 24. 
 
 1 Chapter xxiii. 10, 14.- r 2 Kings iv. 42.- s Verse 1. 
 
 1 Ver. 2. 
 
 Verse 13. With all thine offerings thou shalt offer 
 saZA] Salt was the opposite to leaven, for it pre¬ 
 served from putrefaction and corruption , and signified 
 the purity and persevering fidelity that were necessary 
 in the worship of God. Every thing was seasoned 
 with it, to signify the parity and perfection that should 
 be extended through every part of the Divine service, 
 and through the hearts and lives of God’s worshippers. 
 It was called the salt of the covenant of God, because 
 as salt is incorruptible, so was the covenant made with 
 Abram, Isaac, Jacob, and the patriarchs, relative to 
 the redemption of the world by the incarnation and 
 death of Jesus Christ. Among the heathens salt was 
 a common ingredient in all their 'sacrificial offerings ; 
 and as it was considered essential to the comfort and 
 preservation of life, and an emblem of the most perfect 
 corporeal and mental endowments, so it was supposed 
 to be one of the most acceptable presents they could 
 make unto their gods, from whose sacrifices it was 
 never absent. That inimitable and invaluable writer, 
 Pliny, has left a long chapter on this subject, the 
 seventh of the thirty first book of his Natural History , 
 a few extracts from which will not displease the intel¬ 
 ligent reader. Ergo, hercule, vita humanior sine Sale 
 nequit degere : adeoque necessarium elementum est, 
 ut transierit intellectus ad voluptates animi quoque. 
 Nam ita Sales appellantur omnisque vitae lepos et 
 summa hilaritas, laborumque requies non alio magis 
 vocabulo constat. Honoribus etiam militiaeque inter- 
 ponitur, Salariis inde dictis—Maxime tamen in sacris 
 intelligitur auctoritas, quando nulla conficiuntur sine 
 mola salsa. “ So essentially necessary is salt that 
 without it human life cannot be preserved : and even 
 the pleasures and endowments of the mind are ex¬ 
 pressed by it; the delights of life, repose, and the 
 highest mental serenity, are expressed by no other 
 term than sales among the Latins. It has also been 
 applied to designate the honourable rewards given to 
 soldiers, which are called salarii or salaries. But its 
 importance may be farther understood by its use in 
 sacred • things, as no sacrifice was offered to the gods 
 without the salt cake.' * 1 ' 1 
 
 So Virgil, Eclog. viii., ver. 82 : Sparge molam. 
 
 “ Crumble the sacred mole of salt and corn.' 1 ' 
 
 And again, iEneid., lib. iv., ver. 517 :— 
 
 Ipsa mola , manibusque piis, altaria juxta. 
 
 Vol. I. ( 34 ) 
 
 “Now with the sacred cake, and lifted hands, 
 All bent on death, before her altar stands.” 
 
 Pitt. 
 
 In like manner Homer :— 
 
 II aooe 6’ uXog OecoLO, Kparevraov ETraeipag. 
 
 Iliad, lib. ix., ver. 214- 
 
 “ And taking sacred salt from the hearth side, 
 
 Where it was treasured, pour’d it o’er the feast.” 
 
 COWPER. 
 
 Quotations of this kind might be easily multiplied, 
 but the above may be deemed sufficient. 
 
 Verse 14. Green ears of corn dried by the fire] 
 Green or half-ripe ears of wheat parched with fire is a 
 species of food in use among the poor people of Pales¬ 
 tine and Egypt to the present day. As God is repre¬ 
 sented as keeping a table among his people, (for the 
 tabernacle was his house, where he had the golden 
 table, shew-bread, &c.,) so he represents himself as 
 partaking with them of all the aliments that were in 
 use, and even sitting down with the poor to a repast 
 on parched corn! We have already seen that these 
 green ears were presented as a sort of eucharistical 
 offering for the blessings of seed time, and the pros¬ 
 pect of a plentiful harvest. See the note on ver. 1 ; 
 several other examples might be added here, but they 
 are not necessary. 
 
 The command to offer salt with every oblation, and 
 which was punctually observed by the Jews, will afford 
 the pious reader some profitable reflections. It is well 
 known that salt has two grand properties. 1. It sea¬ 
 sons and renders palatable the principal aliments used 
 for the support of life. 2. It prevents putrefaction 
 and decay. The covenant of God, that is, his agree¬ 
 ment with his people, is called a covenant of salt, to 
 denote as we have seen above, its stable undecaying 
 nature, as well as to point out its importance and 
 utility in the preservation of the life of the soul. The 
 errace of God by Christ Jesus is represented under the 
 emblem of salt, (see Mark ix. 49; Eph. iv. 29 ; Col. iv. 
 6,) because of its relishing, nourishing, and preserving 
 quality. Without it no offering, no sacrifice, no reli¬ 
 gious service, no work even of charity and mercy, can 
 be acceptable in the sight of God. In all things we 
 must come unto the Father through him. And from 
 none of our sacrifices or services must this salt of the 
 
 covenant of our God be lacking. 
 
 513 
 
The law concerning 
 
 LEVITICUS. 
 
 the peace-offering 
 
 CHAPTER III. 
 
 The law of the peace-offering in general , 1-5. That of the peace-offering taken from the flock, 6—11 ; and 
 
 the same when the offering is a goat, 12—17. 
 
 A. M. 2514. A ND if his oblation he a a sa- 
 
 B. C. 1490. jL~\- . ~ f* cc 9 9 t 
 
 An. Exod. Isr. 2. crifice ot peace-ottering, it 
 
 Abib orNisan. j ie 0 ff er ft 0 f the herd, whether 
 it he a male or female, he shall offer it b with¬ 
 out blemish before the Lord. 
 
 2 And c he shall lay his hand upon the head 
 of his offering, and kill it at the door of the 
 tabernacle of the congregation : and Aaron’s 
 sons the priests shall sprinkle the blood upon 
 the altar round about. 
 
 3 And he shall offer of the sacrifice of the 
 peace-offering an offering made by fire unto the 
 Lord ; d the e fat that covereth the inwards, 
 and all the fat that is upon the inwards, 
 
 4 And the two kidneys, and the fat that is on 
 them, which is by the flanks, and the f caul 
 above the liver, with the kidneys, it shall he 
 take away. 
 
 5 And Aaron’s sons g shall burn it on the altar 
 upon the burnt-sacrifice, which is upon the 
 wood that is on the fire : it is an offering made 
 by fire, of a sweet savour unto the Lord. 
 
 6 And if his offering for a sacrifice of peace¬ 
 
 offering unto the Lord he of the A. M. 25H. 
 
 flock, male or female, h he shall An. Exod. isr. 2. 
 offer it without blemish. Abib or Nisan. 
 
 7 If he offer a lamb for his offering, then 
 shall he offer it before the Lord. 
 
 8 And he shall lay his hand upon the head 
 of his offering, and kill it before the taberna¬ 
 cle of the congregation : and Aaron’s sons shall 
 sprinkle the blood thereof round about upon 
 the altar. 
 
 9 And he shall offer of the sacrifice of the 
 peace-offering, an offering made by fire unto 
 the Lord ; the fat thereof, and the whole rump, 
 it shall he take off hard by the backbone ; and 
 the fat that covereth the inwards, and all the 
 fat that is upon the inwards, 
 
 10 And the two kidneys, and the fat that is 
 upon them, which is by the flanks, and the 
 caul above the liver, with the kidneys, it shall 
 he take away. 
 
 11 And the priest shall burn it upon the altar ; 
 it is 1 the food of the offering made by fire 
 unto the Lord. 
 
 a Chap. vii. 11, 29 ; xxii. 21.- b Chap. i. 3.- c Chap. i. 4, 
 
 5; Exodus xxix. 10.- d Exod. xxix. 13, 22 ; chapter iv. 8, 9. 
 
 ® Or, suet. 
 
 NOTES ON CHAP. III. 
 
 Verse 1 . Peace-offering ] shelamim, an offer¬ 
 
 ing to make peace between God and man ; see on chap, 
 vii., and Gen. xiv. 18. 
 
 Verse 2. Lay his hand upon the head of his offer- 
 ing ] See this rite explained on Exod. xxix. 10, and 
 chap. i. 4. “ As the burnt-offering, (chap, i.,)” says 
 
 Mr. Ainsworth, “ figured our reconciliation to God by 
 the death of Christ, and the meat-offering, (chap ii.,) 
 our sanctification in him before God, so this peace¬ 
 offering signified both Christ’s oblation of himself 
 whereby he became our peace and salvation, (Eph. ii. 
 14-16 ; Acts xiii. 47 ; Heb. v. 9; ix. 28,) and our 
 oblation of praise, thanksgiving, and prayer unto God.” 
 
 Verse 3. The fat that covereth the inwards ] The 
 omentum, caul or web, as some term it. The fat that 
 is upon the inwards; probably the mesentery or fatty 
 part of the substance which connects the convolutions 
 of the alimentary canal or small intestines. 
 
 Verse 5. Aaron 1 s sons shall burn it\ As the fat was 
 deemed the most valuable part of the animal, it was 
 offered in preference to all other parts; and the heathens 
 probably borrowed this custom from the Jews, for they 
 burnt the omentum or caul in honour of their gods. 
 
 Verse 9 The whole rump, it shall he take off hard 
 by the backbone ] To what has already been said on 
 
 514 
 
 f Or, midriff over the liver and over the kidneys. - £ Chap, vi 
 
 12 ; Exod. xxix. 13.- h Ver. 1, &c.- 1 See chapter xxi. 6, 8, 
 
 17, 21, 22 ; xxii. 25 ; Ezek. xliv. 7 ; Mai. i. 7,12. 
 
 the tails of the eastern sheep, in the note on Exod. 
 xxix. 22, we may add the following observation from 
 Dr. Russel concerning the sheep at Aleppo. “ Their 
 tails, ” says he, “ are of a substance between fat and 
 marrow, and are not eaten separately, but mixed with 
 the lean meat in many of their dishes, and also often 
 used instead of butter.” He states also that a com¬ 
 mon sheep of this kind, without the head, fat, skin, 
 and entrails, weighs from sixty to seventy English 
 pounds, of which the tail usually weighs fifteen pounds 
 and upwards; but that those of the largest breed, when 
 fattened, will weigh one hundred and fifty pounds, and 
 their tails fifty, which corresponds with the account 
 given by Ludolf in the note referred to above. The 
 sheep about Jerusalem are the same with those in 
 Abyssinia mentioned by Ludolf, and those of Syria 
 mentioned by Dr. Russel. 
 
 Verse 11. It is the food of the offering ] We have 
 already remarked that God is frequently represented as 
 feasting with his people on the sacrifices they offered; 
 and because these sacrifices w r ere consumed by that 
 fire which was kindled from heaven, therefore they 
 were considered as the food of that fire, or rather of 
 the Divine Being who was represented by it. “ In 
 the same idiom of speech,” says Dodd, “ the gods 
 of the heathens are said, Deut. xxxii. 38, to eat 
 
 ( 34* ) 
 
Directions concerning CHAP. IV. sins of ignorance. 
 
 a. M. 2514. 12 And if his offering be a 
 
 An. ExodTr! 2 . goat, then k he shall offer it be- 
 
 Abib or Nisan. forc ^ LORD. 
 
 13 And he shall lay his hand upon the head 
 of it, and kill it before the tabernacle of the 
 congregation : and the sons of Aaron shall 
 sprinkle the blood thereof upon the altar round 
 about. 
 
 14 And he shall offer thereof his offering, 
 even an offering made by fire unto the Lord ; 
 the fat that covereth the inwards, and all the 
 fat that is upon the inwards, 
 
 k Verses 1, 7, &c.- 1 Chapter vii. 23, 25 ; 1 Sam. ii. 15 ; 
 
 2 Chron. vii. 7.- m Chapter vi. 18 ; vii. 36; xvii. 7 ; xxiii. 14. 
 
 "Verse 16; compare with Deuteronomy xxxii. 14; Nehemiah 
 
 the fat and drink the wine which were consumed on 
 their altars.” 
 
 Verse 12. A goat ] Implying the whole species, 
 he-goat, she-goat , and kid , as we have already seen. 
 
 Verse 17. That ye eat neither fat nor blood.] It is 
 not likely that the fat should be forbidden in the same 
 manner and in the same latitude as the blood. The 
 blood was the life of the beast, and that was offered 
 to make an atonement for their souls; consequently, 
 this was never eaten in all their generations : but it 
 was impossible to separate the fat from the flesh, 
 which in many parts is so intimately intermixed with 
 the muscular fibres; but the blood, being contained in 
 separate vessels, the arteries and veins , might with 
 great ease be entirely removed by cutting the throat 
 of the animal, which was the Jewish method. By the 
 fat therefore mentioned here and in the preceding 
 verse, we may understand any fat that exists in a 
 separate or unmixed state, such as the omentum or 
 caul , the fat of the mesentery , the fat on the kidneys , 
 and whatever else of the internal fat was easily sepa¬ 
 rable, together with the whole of the tail already de¬ 
 scribed. And probably it was the fat of such animals 
 only as were offered to God in sacrifice, that was 
 unlawful to be eaten. 
 
 15 And the two kidneys, and A. M. 2514. 
 
 , r . . , J , B. C. 1490. 
 
 the iat that is upon them, which An. Exod. isr. 2 . 
 
 is by the flanks, and the caul Ab ‘ b or Nisan. 
 
 above the liver, with the kidneys, it shall he 
 
 take away. 
 
 16 And the priest shall burn them upon the 
 altar: it is the food of the offering made by 
 fire for a sweet savour: 1 all the fat is the 
 Lord’s. 
 
 17 It shall be a m perpetual statute for your 
 generations throughout all your dwellings, that 
 ye eat neither n fat nor 0 blood. 
 
 viii. 10. - 0 Gen. ix. 4 ; chap. vii. 23, 26 ; xvii. 10 , 14 ; 
 
 Deuteronomy xii. 16; 1 Samuel xiv. 33; Ezekiel xliv. 
 7, 15. 
 
 As all temporal as well as spiritual blessings come 
 from God, he has a right to require that such of them 
 should be dedicated to his service as he may think 
 proper to demand. He required the most perfect of 
 all the animals, and the best parts of these perfect 
 animals. This he did, not that he needed any thing, 
 but to show the perfection of his nature and the purity 
 of his service. Had he condescended to receive the 
 meanest animals and the meanest parts of animals as 
 his offerings, what opinion could his worshippers have 
 entertained of the perfection of his nature 1 If such 
 imperfect offerings were worthy of this God, then his 
 nature must be only worthy of such offerings. It is 
 necessary that every thing employed in the worship 
 of God should be the most perfect of its kind that the 
 time and circumstances can afford. As sensible things 
 are generally the medium through which spiritual im¬ 
 pressions are made, and the impression usually par¬ 
 takes of the nature of the medium through which 
 these impressions are communicated; hence every 
 thing should not only be decent , but as far as circum¬ 
 stances will admit dignified , in the worship of God : 
 the object of religious worship, the place in which he 
 is worshipped, and the worship itself, should have the 
 strongest and most impressive correspondence possible. 
 
 CHAPTER IV. 
 
 The law concerning the sin-offering for transgressions committed through ignorance, I, 2. For the priest 
 thus sinning , 3—12. For the sins of ignorance of the whole congregation, 13—21. For the sins of 
 ignorance of a ruler, 22—26. For the sins of ignorance of any of the common people, 27—35. 
 
 A. M. 2514. A ND the Lord spake unto 
 
 B. C. 1490. il ... . r 
 
 An. Exod. isr. 2. Moses, saying, 
 
 Abib or Nisan. ^ Speak unto the children of 
 
 a Chap. v. 15, 17 ; Num. xv. 22, &c. ; 
 
 NOTES ON CHAP. IV. 
 
 Verse 2. If a soul shall sin through ignorance ] 
 That is, If any man shall do what God has forbidden, 
 or leave uudone what God has commanded, through 
 ignorance of the law relative to these points; as soon 
 
 a 
 
 Israel, saying, a If a soul shall a. m. 2514 . 
 sin through ignorance against any An. Exod. isr. 2 . 
 of the commandments of the Abib ° r Nisan ; 
 
 1 Sam. xiv. 27, Psa. xix. 12. 
 
 as the transgression or omission comes to his know¬ 
 ledge, he shall offer the sacrifice here prescribed, and 
 shall not suppose that his ignorance is an excuse for 
 his sin. He who, when his iniquity comes to his know¬ 
 ledge, refuses to offer such a sacrifice, sins obstinately 
 
 515 
 
Concerning sins of ignorance 
 A. M. 2514. Lord, concerning things Yv/iich 
 
 g q 1490 ^ ^ ^ 
 
 An. Exod. isr! 2. ought not to be done, and shall 
 Abib or Nisan. do aga ; nst ^ q{ j hem . 
 
 3 b If the priest that is anointed do sin ac¬ 
 cording to the sin of the people ; then let him 
 bring for his sin, which he hath sinned, c a 
 young bullock without blemish, unto the Lord, 
 for a sin-offering. 
 
 4 And he shall bring the bullock d unto the 
 door of the tabernacle of the congregation, 
 before the Lord ; and shall lay his hand upon 
 the bullock’s head, and kill the bullock before 
 the Lord. 
 
 5 And the priest that is anointed e shall take 
 of the bullock’s blood, and bring it to the 
 tabernacle of the congregation. 
 
 6 And the priest shall dip his finger in the 
 blood, and sprinkle of the blood seven times 
 before the Lord, before the veil of the sanc¬ 
 tuary. 
 
 7 And the priest shall f put some of the 
 blood upon the horns of the altar of sweet 
 incense before the Lord, which is in the taber¬ 
 nacle of the congregation ; and shall pour s all 
 the blood of the bullock at the bottom of the 
 altar of the burnt-offering, which is at the door 
 of the tabernacle of the congregation. 
 
 b Chap. viii. 12.- c Chap. ix. 2.- d Chap. i. 3, 4.- e Ch. 
 
 xvi. 14 ; Numbers xix. 4.'- f Chapter viii. 15 ; ix. 9 ; xvi. 18. 
 
 e Ch. v. 9.- h Ch. iii. 3, 4, 5.- { Exod. xxix. 14 ; Num. xix. 5. 
 
 J.J JLJ V JL JL X « 
 
 8 And he shall take off from it a. m. 2514 . 
 all the fat of the bullock for the An. Exod. Isr. 2. 
 sin-offering; the fat that cover- AblborNisan ‘ 
 
 eth the inwards, and all the fat that is upon 
 the inwards, 
 
 9 And the two kidneys, and the fat that is 
 upon them, which is by the flanks, and the caul 
 above the liver, with the kidneys, it shall he 
 take away, 
 
 10 h As it was taken off from the bullock of 
 the sacrifice of peace-offerings : and the priest 
 shall burn them upon the altar of the burnt- 
 offering. 
 
 11 1 And the skin of the bullock, and all his 
 flesh, with his head, and with his legs, and his 
 inwards, and his dung, 
 
 12 Even the whole bullock shall he carry 
 forth k without the camp unto a clean place, 
 1 where the ashes are poured out, and m burn 
 him on the wood with fire : n where the ashes 
 are poured out shall he be burnt. 
 
 13 And 0 if the whole congregation of Israel 
 sin through ignorance, p and the thing be hid 
 from the eyes of the assembly, and they have 
 done somewhat against any of the command¬ 
 ments of the Lord, concerning things which 
 should not be done, and are guilty; 
 
 k Heb. to without the camp.- 
 
 11.- n Heb. at the pouring out of the ashes. 
 
 Josh. vii. 11.-P Chap. v. 2, 3, 4, 17. 
 
 - 1 Chap. vi. 11.- m Heb. xiii. 
 
 -° Num. xv. 24 ; 
 
 and wilfully , and to him there remains no other sacri¬ 
 fice for sin —no other mode by which he can be re¬ 
 conciled to God, but he has a certain fearful looking 
 for of judgment—rohich shall devour such adversa¬ 
 ries ; and this seems the case to which the apostle 
 alludes, Heb. x. 26, &c., in the words above quoted. 
 There have been a great number of subtle questions 
 started on this subject, both by Jews and Christians, but 
 the above I believe to be the sense and spirit of the law. 
 
 Verse 3. If the priest that is anointed ] Meaning, 
 most probably, the high priest. According to the sin 
 of the people ; for although he had greater advantages 
 than the people could hav?,, in being more conversant 
 with the law of God, and his lips should understand 
 and preserve knowledge, yet it was possible even for 
 him, in that time in which the word of God had not 
 been fully revealed, to transgress through ignorance; 
 and his transgression might have the very worst ten¬ 
 dency, because the people might be thereby led into 
 sin. Hence several critics understand this passage in 
 this way, and translate it thus : If the anointed priest 
 shall lead the people to sin; or, literally, if the anointed 
 priest shall sm to the sin of the people; that is, so as 
 to cause the people to transgress, the shepherd going 
 astray, and the sheep following after him. 
 
 Verse 4. Lay his hand upon the bullock's head] 
 See on chap. i. .4. 
 
 Verse 6. Seven times ] See the note on Exod. 
 xxix. 30 . The blood of this sacrifice was applied in 
 three different ways : 1. The priest put his finger in 
 
 it, and sprinkled it seven times before the veil, ver. 6. 
 2. He put some of it on the horns of the altar of in¬ 
 cense. 3 . He poured the remaining part at the bot¬ 
 tom of the altar of burnt-offerings, ver. 7. 
 
 Verse 12 . Without the camp ] This was intended 
 figuratively to express the sinfulness of this sin, and 
 the availableness of the atonement. The sacrifice, as 
 having the sin of the priest transferred from himself 
 to it by his confession and imposition of hands, was 
 become unclean and abominable, and was carried, as it 
 were, out of the Lord’s sight; from the tabernacle and 
 congregation it must be carried without the camp, and 
 thus its own offensiveness was removed, and the sin 
 of the person in whose behalf it was offered. The 
 apostle (Heb. xiii. 11 — 13 ) applies this in the most 
 pointed manner to Christ : “ For the bodies of those 
 
 beasts whose blood is brought into the sanctuary by the 
 high priest for sin, are burned without the camp. 
 Wherefore Jesus also, that he might sanctify the people 
 with his own blood, suffered without the gate. Let us 
 go forth therefore unto him without the camp , bearing 
 his reproach.” 
 
 Verse 13 . If the whole congregation of Israel sin\ 
 This probably refers to some oversight in acts of re¬ 
 
 ft 
 
 516 
 
Concerning sins of ignorance 
 
 CHAP. IV. 
 
 in the whole congregation\ tyc. 
 
 A. M. 2514 . 14 When the sin, which they 
 
 An. Exod. isr. 2. have sinned against it, is known, 
 Ainb or Nisan. t j ien t } ie congregation shall offer 
 
 a young bullock for the sin, and bring him 
 before the tabernacle of the congregation. 
 
 15 And the elders of the congregation * shall 
 lay their hands upon the head of the bullock 
 before the Lord : and the bullock shall be 
 killed before the Lord. 
 
 16 r And the priest that is anointed shall 
 bring of the bullock’s blood to the tabernacle 
 of the congregation. 
 
 17 And the priest shall dip his finger in 
 some of the blood, and sprinkle it seven times 
 before the Lord, even before the veil. 
 
 18 And he shall put some of the blood upon 
 the horns of the altar which is before the 
 Lord, that is in the tabernacle of the congre¬ 
 gation, and shall pour out all the blood at the 
 bottom of the altar of the burnt-offering, which 
 is at the door of the tabernacle of the congre¬ 
 gation. 
 
 19 And he shall take all his fat from him, 
 and burn it upon the altar. 
 
 20 And he shall do with the bullock as lie 
 did s with the bullock for a sin-offering, so 
 shall he do with this : t and the priest shall 
 make an atonement for them, and it shall be 
 forgiven them. 
 
 21 And he shall carry forth the bullock with¬ 
 
 out the camp, and burn him as A. M. 2514 . 
 he burned the first bullock : it An. ExodJkr! 2 . 
 is a sin-offering for the con- Ablb or ^isan. 
 gregation. 
 
 22 When a ruler hath sinned, and u done 
 somewhat through ignorance against any of 
 the commandments of the Lord his God, 
 concerning things which should not be done, 
 and is guilty; 
 
 23 Or v if his sin, wherein he hath sinned, 
 come to his knowledge ; he shall bring his 
 offering, a kid of the goats, a male without ble¬ 
 mish : 
 
 24 And w he shall lay his hand upon the 
 head of the goat, and kill it in the place where 
 they kill the burnt-offering before the Lord : 
 it is a sin-offering. 
 
 25 x And the priest shall'take of the blood 
 of the sin-offering with his finger, and put it 
 upon the horns of the altar of burnt-offering, 
 and shall pour out his blood at the bottom of 
 the altar of burnt-offering. 
 
 26 And he shall burn all his fat upon the 
 altar, as y the fat of the sacrifice of peace- 
 offerings : z and the priest shall make an 
 atonement for him as concerning his sin, and 
 it shall be forgiven him. 
 
 27 And a if b any one of the c common peo¬ 
 ple sin through ignorance, while he doeth some¬ 
 what against any of the commandments of the 
 
 <lChap. i. 4.- r Ver. 5; Heb. ix. 12, 13, 14.- s Ver. 3. 
 
 * Num. xv. 25; Dan. ix. 24; Rom. v. 11 ; Heb. ii. 17; x. 10, 
 11, 12; 1 John i. 7; ii. 2.-« Ver. 2, 13. 
 
 ligious worship, or to some transgression of the letter 
 of the law, which arose out of the peculiar circum¬ 
 stances in which they were then found, such as the 
 case mentioned 1 Sam. xiv. 32, &c., where the peo¬ 
 ple, through their long and excessive fatigue in their 
 combat with the Philistines, being faint, flew on the 
 spoil , and took sheep , oxen , and calves, and slew them 
 on the ground , and did eat with the blood; and this 
 was partly occasioned by the rash adjuration of Saul, 
 mentioned ver. 24 : Cursed be the man that eateth any 
 food until evening. 
 
 The sacrifices and rites in this case were the same 
 as those prescribed in the preceding, only here the 
 elders of the congregation, i. e., three of the sanhedrim , 
 according to Maimonides, laid their hands on the head 
 of the victim in the name of all the congregation. 
 
 Verse 22. When a ruler hath sinned J Under the 
 term N’Ktj nasi , it is probable that any person is meant 
 who held any kind of political dignity among the peo¬ 
 ple, though the rabbins generally understand it of the 
 king. 
 
 A kid of the goats was the sacrifice in this case, 
 the rites nearly the same as in the preceding cases, 
 
 a 
 
 v Ver. 14.- w Ver. 4, &c.- x Ver. 30.- -7 Chap. iii. 5. 
 
 z Ver. 20; Num. xv. 28.- a Ver. 2; Num. xv. 27.- b Heb 
 
 any soul. - c Heb. people of the land. 
 
 only th e fat was burnt as that of the peace-offering. 
 See ver. 26, and chap. iii. 5. 
 
 Verse 27. The common people\ 'pxn Dy amhaarets, 
 the people of the land , that is, any individual who was 
 not a priest, king , or ruler among the people ; any of 
 the poor or ordinary sort. Any of these, having trans¬ 
 gressed through ignorance, was obliged to bring a lamb 
 or a kid, the ceremonies being nearly the same as in the 
 preceding cases. The original may denote the very 
 lowest of the people, the labouring or agricultural classes. 
 
 The law relative to the general cases of sins com¬ 
 mitted through ignorance, and the sacrifices to be 
 offered on such occasions, so amply detailed in this 
 chapter, may be thus recapitulated. For all sins and 
 transgressions of this kind committed by the people , 
 the prince , and the priest, they must offer expiatory 
 offerings. The person so sinning must bring the sa¬ 
 crifice to the door of the tabernacle, and lay his hands 
 upon its head, as in a case already referred to, acknow¬ 
 ledging the sacrifice to be his, that he needed it for 
 his transgression; and thus he was considered as 
 confessing his sin, and the sin was considered as 
 transferred to the animal, whose blood was then spilt 
 
 517 
 
LEVITICUS. 
 
 Concerning a witness who 
 
 A. M. 2514. Lord, concerning things which 
 
 B C 1490 J ^ ^ 
 
 An. Exod. isr. 2 . ought not to be done, and be guilty ; 
 
 Abib or Nisan. 28 Or d if Lis 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 e 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. 
 
 31 And f he shall take away all the fat thereof, 
 g as the fat is taken away from off the sacri¬ 
 fice of peace-offering; and the priest shall 
 burn it upon the altar for a h sweet savour 
 unto the Lord ; 1 and the priest shall make an 
 atonement for him, and it shall be forgiven him. 
 
 d Verse 23.- e Ver. 4, 24.- f Chap. iii. 14.- s Chap. iii. 3. 
 
 h Exod. xxix. 18 ; chap. i. 9. 
 
 to make an atonement. See on chap. i. 4. Such in¬ 
 stitutions as these could not be considered as termi¬ 
 nating in themselves, they necessarily had reference 
 to something of infinitely higher moment; in a word, 
 they typified Him whose soul was made an offering 
 for sin, Isa. liii. 10. And taken out of this reference 
 they seem both absurd and irrational. It is obviously 
 in reference to these innocent creatures being brought 
 as sin-offerings to God for the guilty that St. Paul 
 alludes 2 Cor. v. 21, where he says, He (God) made 
 him to be sin (dfiapTtav, a sin-offering) for us who 
 knew no sin, that ice might be made the righteousness 
 of God —holy and pure by the power and grace of 
 God, in or through him. And it is worthy of remark, 
 that the Greek word used by the apostle is the same 
 by which the Septuagint, in more than fourscore places 
 in the Pentateuch, translate the Hebrew word 
 chattaah, sin, which in all those places our translation 
 renders sin-offering. Even sins of ignorance cannot 
 
 refuses to tell the truth. 
 
 32 And if be bring a lamb for a. m. 2514 . 
 
 a sin-offering, k he shall bring it An. Exod. isr’. 2. 
 a female without blemish. ^Abib or Nisan. 
 
 33 And he shall lay his hand upon the head of 
 the sin-offering, and slay it for a sin-offering, 
 in the place where they kill the burnt-offering. 
 
 34 And the priest shall take of the blood of 
 the sin-offering 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 bot¬ 
 tom of the altar: 
 
 35 And he shall take away all the fat thereof, 
 as the fat of the lamb is taken away from the 
 sacrifice of the peace-offerings ; and the priest 
 shall burn them upon the altar, 1 according to 
 the offerings* make by fire unto the Lord : 
 m and the priest shall make an atonement for 
 his sin that he hath committed, and it shall be 
 forgiven him. 
 
 * Verse 26.- k Verse 28.- 1 Chapter iii. 5.- m Verse 
 
 26, 31. 
 
 be unnoticed by a strict and holy law; these also need 
 the great atonement : on which account we should 
 often pray with David, Cleanse thou me from secret 
 faults ! Psa. xix. 12. How little attention is paid to 
 this solemn subject! Sins of this kind—sins commit¬ 
 ted sometimes ignorantly, and more frequently heed¬ 
 lessly, are permitted to accumulate in their number, 
 and consequently in their guilt; and from this very 
 circumstance we may often account for those painful 
 desertions, as they are called, under which many com¬ 
 paratively good people labour. They have committed 
 sins of ignorance or heedlessness, and have not offered 
 the sacrifice which can alone avail in their behalf. 
 How necessary in ten thousand cases is the following 
 excellent prayer ! “ That it may please thee to give 
 
 us true repentance ; to forgive us all our sins, negli¬ 
 gences, and ignorances ; and to endue us with the 
 grace of thy Ploly Spirit, to amend our lives according 
 to thy Holy Word.” — Litany . 
 
 CHAPTER V. 
 
 Concerning witnesses who, being adjured, refuse to tell the truth, 1. Of those who contract defilement by 
 touching unclean things or persons, 2, 3. Of those who bind themselves by vows or oaths, and do not 
 fulfil them, 4, 5. The trespass-offering prescribed in such cases, a lamb or a kid, 6 ; a turtle-dove or two 
 young pigeons, 7—10 ; or an ephah of fine flour with oil and frankincense, 11—13. Other laws relative to 
 trespasses, through ignorance in holy things, 14-16. Of trespasses in things unknown, 17—19. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 Abib or Nisan. 
 
 A ND if a soul sin, a and hear 
 the voice of swearing, and is 
 
 a witness, whether he hath seen 
 
 or known of it; if he do not 
 utter it, then he shall b bear his 
 iniquity. 
 
 A. M. 2514. 
 
 B. C.1490. 
 An. Exod. Isr. 2. 
 
 Abib or Nisan. 
 
 a 1 Kings viii. 31; Matt. xxvi. 63. 
 
 b Ver. 17 ; chap. vii. 18 ; xvii. 16 ; xix. 8 ; xx. 17 ; Num. ix. 13, 
 
 NOTES ON CHAP. Y. 
 
 Verse 1 . If a soul sin\ It is generally supposed 
 that the case referred to here is that of a person who, 
 
 518 
 
 being demanded by the civil magistrate to answer 
 upon oath, refuses to tell what he knows concerning 
 the subject; such a one shall bear his iniquity -—shall 
 
 a 
 
Ordinances relative to 
 
 CHAP. V. 
 
 A. M. 2514 . 2 Or c if a soul touch any 
 
 An.Exod. isr. 2. unclean thing, whether it be a 
 Ahib or Nisan. carcass 0 f an unclean beast, or 
 
 a carcass of unclean cattle, or the carcass of 
 unclean creeping things, and if it be hidden 
 from him; he also shall be unclean, and 
 d guilty. 
 
 3 Or if he touch e the uncleanness of man, 
 whatsoever uncleanness it be that a man shall 
 be defiled withal, and it be hid from him; 
 when he knoweth of it , then he shall be guilty. 
 
 4 Or if a soul swear, pronouncing with his 
 lips f to do evil, or s to do good, whatsoever it 
 be that a man shall pronounce with an oath, 
 and it be hid from him ; when he knoweth of 
 it, then he shall be guilty in one of these. 
 
 5 And it shall be, when he shall be guilty in 
 one of these things, that he shall 11 confess 
 that he hath sinned in that thing: 
 
 6 And he shall bring'his trespass-offering 
 unto the Lord, for his sin which he hath sin¬ 
 ned, a female from the flock, a lamb or a kid 
 of the goats, for a sin-offering; and the priest 
 shall make an atonement for him concerning 
 his sin. 
 
 7 And * if k he be not able to bring a lamb, 
 then he shall bring for his trespass, which he 
 hath committed, two 1 turtle-doves, or two 
 young pigeons, unto the Lord ; one for a sin- 
 offering, and the other for a burnt-offering. 
 
 8 And he shall bring them unto the priest, 
 
 c Chap. xi. 24, 28, 31, 39 ; Num. xix. 11, 13, 16.- d Yer. 17. 
 
 6 Chap, xii., xiii., xv.- f See 1 Sam. xxv. 22 ; Acts xxiii. 12. 
 
 £ See Mark vi. 23.- ll Chap. xvi. 21; xxvi. 40 ; Num. v. 7; 
 
 Ezra x. 11, 12.- 1 Chap. xii. 8 ; xiv. 21. 
 
 be considered as guilty in the sight of God, of the 
 transgression which he has endeavoured to conceal, 
 and must expect to be punished by him for hiding 
 the iniquity to which he was privy, or suppressing 
 the truth which, being discovered, would have led to 
 the exculpation of the innocent, and the punishment 
 of the guilty. 
 
 Yerse 2. Any unclean thing ] Either the dead body 
 of a clean animal, or the living or dead carcass of any 
 unclean creature. All such persons were to wash their 
 clothes and themselves in clean water, and were con¬ 
 sidered as unclean till the evening, chap. xi. 24—31. 
 But if this had been neglected, they were obliged to 
 bring a trespass-offering. What this meant, see in 
 the notes on chap. vii. 
 
 Yerse 4. To do evil, or to do good ] It i3 very 
 likely that rash promises are here intended ; for if a 
 man vow to do an act that is evil, though it would be 
 criminal to keep such an oath or vow, yet he is guilty 
 because he made it, and therefore must offer the tres¬ 
 pass-offering . If he neglect to do the good he has 
 
 a 
 
 uncleanness, vows, and oaths 
 
 who shall offer that which is for a. m. 2514 . 
 the sin-offering first, and m wring An. ExodMsr.^ 
 off his head from his neck, but Ablb or Nl3an * 
 shall not divide it asunder: 
 
 9 And he shall sprinkle of the blood of the 
 sin-offering upon the side of the altar; and 
 n the rest of the blood shall be wrung out at 
 the bottom of the altar: it is a sin-offering 
 
 10 And he shall offer the second for a burnt- 
 offering, according to the 0 manner: p * and the 
 priest shall make an atonement for him for his 
 sin which he hath sinned, and it shall be for¬ 
 given him. 
 
 11 But if he be not able to bring two turtle¬ 
 doves, or two young pigeons, then he that 
 sinned shall bring for his offering the tenth 
 part of an ephah of fine flour for a sin-offer¬ 
 ing; r he shall put no oil upon it, neither shall 
 he put any frankincense thereon : for it is a 
 sin-offering. 
 
 12 Then shall he bring it to the priest, and 
 the priest shall take his handful of it, s even a 
 memorial thereof, and burn it on the altar, t ac¬ 
 cording to the offerings made by fire unto the 
 Lord : it is a sin-offering. 
 
 13 u And the priest shall make an atonement 
 for him as touching his sin that he hath sinned 
 in one of these, and it shall be forgiven him : 
 and v the remnant shall be the priest’s, as a 
 meat-offering. 
 
 14 And the Lord spake unto Moses, saying, 
 
 k Heb. his hand cannot reach to the sufficiency of a lamb. - 1 Chap 
 
 i. 14.- m Chap. i. 15.- n Chap. iv. 7, 18, 30, 34.- 0 Or, ordi¬ 
 nance. -P Chap. i. 14.-Chap. iv. 26.- r Num. v. 15. 
 
 s Chap. ii. 2.- 1 Chap. iv. 35.- u Chap. iv. 26.- v Chap. ii. 3. 
 
 vowed, he is guilty, and must in both cases confess 
 his iniquity, and bring his trespass-offering. 
 
 Yerse 5. He shall confess that he hath sinned ] Even 
 restitution was not sufficient without this confession , 
 because a man might make restitution without being 
 much humbled; but the confession of sin has a direct 
 tendency to humble the soul, and hence it is so fre¬ 
 quently required in the Holy Scriptures, as without 
 humiliation there can be no salvation. 
 
 Yerse 7. If he be not able to bring a lamb ] See the 
 conclusion of chap. i. 
 
 Yerse 8. But shall not divide it] See the note on 
 chap. i. 16. 
 
 Yerse 10. He shall offer the second for a burnt- 
 offering ] The pigeon for the burnt-offering was wholly 
 consumed, it was the Lord’s property ; that for the sin- 
 offering was the priest’s property, and was to be eaten 
 by him after its blood had been partly sprinkled on 
 the side of the altar, and the rest poured out at the 
 bottom of the altar. See also chap. vi. 26. 
 
 Yerse 11. Tenth part of an ephah ] About three 
 
 519 
 
LEVITICUS. 
 
 Concerning sins of ignorance 
 
 in the holy things of the Lord. 
 
 A. M. 2514 . 15 w If a soul commit a tres- 
 
 B. C.1490. . i • n i . 
 
 An. Exod. isr. 2 . pass, and sm through ignorance, 
 
 Abib or Nisan. ^ p Q ]y jLi n g S 0 f LORD ; 
 
 then x he shall bring for his trespass unto the 
 Lord a ram without blemish out of the flocks, 
 with thy estimation by shekels of silver, after 
 y the shekel of the sanctuary, for a trespass¬ 
 offering : 
 
 16 And he shall make amends for the harm 
 that he hath done in the holy thing, and z shall 
 add the fifth part thereto, and give it unto the 
 priest : a and the priest shall make an atone¬ 
 ment for him with the ram of the trespass- 
 offering, and it shall be forgiven him. 
 
 17 And if a b soul sm, and A. M. 2514 . 
 commit any of these things which An. Exod. Isr. 2 . 
 are forbidden to be done by Ablb or Nlsan ‘ 
 the commandments of the Lord ; c though he 
 wist it not, yet is he d guilty, and shall bear his 
 iniquity. 
 
 18 e And he shall bring a ram without ble¬ 
 mish out of the flock, with thy estimation, for 
 a trespass-offering, unto the priest: f and the 
 priest shall make an atonement for him con¬ 
 cerning his ignorance wherein he erred and 
 wist it not, and it shall be forgiven him. 
 
 19 It is a trespass-offering: s he hath cer¬ 
 tainly trespassed against the Lord. 
 
 w Chap. xxii. 14.- x Ezra x. 19.- 7 Exod. xxx. 13 ; chap. 
 
 xxvii. 25.- z Chap. vi. 5 ; xxii. 14; xxvii. 13, 15, 27, 31; Num. 
 
 v. 7.- a Chap. iv. 26. 
 
 quarts. The ephah contained a little more than seven 
 gallons and a half. 
 
 Verse 15. In the holy things of the Lord ] This law 
 seems to relate particularly to sacrilege, and defrauds 
 in spiritual matters; such as the neglect to consecrate 
 or redeem the first-born, the withholding of the first- 
 fruits, tithes, and such like ; and, according to the rab¬ 
 bins, making any secular gain of Divine things, keep¬ 
 ing back any part of the price of things dedicated to 
 God, or withholding what man had vowed to pay. See 
 a long list of these things in Ainsworth. 
 
 With thy estimation ] The w r rong done or the de¬ 
 fraud committed should be estimated at the number of 
 shekels it was worth, or for which it would sell. These 
 the defrauder was to pay down, to which he was to 
 add a fifth part more, and bring a ram without blemish 
 for a sin-offering besides. There is an obscurity in 
 the text, but this seems to be its meaning. 
 
 Verse 16. Shall make amends\ Make restitution for 
 the wrong he had done according to what is laid down 
 in the preceding verse. 
 
 Verse 19. He hath certainly trespassed ] And be¬ 
 cause he hath sinned, therefore he must bring a sacri¬ 
 fice. On no other ground shall he be accepted by the 
 Lord. Reader, how dost thou stand in the sight of 
 thy Maker } 
 
 On the subject of this chapter it may be proper to 
 make the following reflections. 
 
 When the infinite purity and strict justice of God 
 are considered, the exceeding breadth of his command¬ 
 ment, our slowness of heart to believe, and our com- 
 
 b Chap. iv. 2.- c Yer. 15 ; chap. iv. 2,13, 22, 27 ; Psa. xix. 
 
 12 ; Luke xii. 48.- d Yer. 1, 2.- e Ver. 15.- f Ver. 16. 
 
 s Ezra x. 2. 
 
 paratively cold performance of sacred duties, no won¬ 
 der that there is sinfulness found in our holy things; 
 and at what a low ebb must the Christian life be found 
 when this is the case! ’This is a sore and degrading 
 evil in the Church of God ; but there is one even 
 worse than this, that is, the strenuous endeavour of 
 many religious people to reconcile their minds to this 
 state of inexcusable imperfection, and defend it zeal¬ 
 ously, on the supposition that it is at once both un-> 
 avoidable and useful— unavoidable, for they think they 
 cannot live without it; and useful, because they sup¬ 
 pose it tends to humble them ! The more inward sin 
 a man has, the more pride he will feel; the less, the 
 more humility. A sense of God’s infinite kindness to 
 us, and our constant dependence on him, will ever keep 
 the soul in the dust. Sin can never be necessary to 
 the maintenance or extension of the Christian life, it 
 is the thing which Jesus Christ came into the world to 
 destroy; and his name is called Jesus or Saviour be¬ 
 cause he saves his people from their sins. But how 
 little of the spirit and influence of his Gospel is known 
 in the world! He saves, unto the uttermost, them 
 who come unto the Father through him. But alas! 
 how few are thus saved ! for they will not come unto 
 him that they might have life. Should any Christian 
 refuse to offer up the following prayer to God ? “ Al¬ 
 
 mighty God, unto whom all hearts be open, and from 
 whom no secrets are hid, cleanse the thoughts of our 
 hearts by the inspiration of thy Holy Spirit, that we 
 may perfectly love thee, and worthily magnify thy 
 holy name, through Christ our Lord. Amen.”— -The 
 Liturgy. 
 
 CHAPTER VI. 
 
 Laws relative to detention of property intrusted to the care of another, to robbery, and deceit, 1,2; finding 
 of goods lost, keeping them from their owner, and swearing falsely, 3. Such a person shall not only 
 restore what he has thus unlawfully gotten, but shall add a fifth part of the value of the property besides, 4, 5 ; 
 and bring a ram ivithout blemish, for a trespass-offering to the Lord, 6, 7. Laws relative to the burnt- 
 offering and the perpetual fire. 8-13. Law of the meat-offering, and who may lawfully eat of it, 14-18. 
 Laws relative to the offerings of Aaron and his sons and their successors, on the day of their anointing , 
 19-23. Laws relative to the sin-offering, and those who might eat of it, 24-30. 
 
 520 a 
 
Different laws relative to CHAP. VI. fraudulent practices 
 
 A. M. 2514 . AND the Lord spake unto 
 
 B. C. 1490. fix. .. r 
 
 An. Exod. Isr. 2. Moses, saying, 
 
 Abib or Nisan. g jf a soul sin> and a commit a 
 
 trespass against the Lord, and b lie unto his 
 neighbour in that c which was delivered him 
 to keep, or in d fellowship, e or in a thing 
 taken away by violence, or hath f deceived his 
 neighbour ; 
 
 3 Or b have found that which was lost, and 
 lieth concerning it, and h sweareth falsely; in 
 any of all these that a man doeth, sinning 
 therein : 
 
 4 Then it shall be, because he hath sinned, 
 and is guilty, that he shall restore that which 
 he took violently away, or the thing which he 
 hath deceitfully gotten, or that which was de¬ 
 livered him to keep, or the lost thing which 
 he found, 
 
 a Num. v. 6.- b Chap. xix. 11; Acts v. 4; Col. iii. 9. 
 
 c Exod. xxii. 7, 10 .- d Or, in dealing.' - e Heb. putting of the 
 
 hand. - f Prov. xxiv. 28 ; xxvi. 19.- s Deut. xxii. 1, 2, 3. 
 
 h Exod. xxii. 11; chap. xix. 12 ; Jer. vii. 9 ; Zech. v. 4. 
 
 NOTES ON CHAP. VI. 
 
 Verse 2. Lie unto his neighbour, 6fC.\ This must 
 refer to a case in which a person delivered his pro¬ 
 perty to his neighbour to be preserved for him, and 
 took no witness to attest the delivery of the goods; 
 such a person therefore might deny that he had ever 
 received such goods, for he who had deposited them 
 with him could bring no proof of the delivery. On 
 the other hand, a man might accuse his neighbour of 
 detaining property which had never been confided to 
 him, or, after having been confided, had been restored 
 again ; hence the law here is very cautious on these 
 points ; and because in many cases it was impossible 
 to come at the whole truth without a direct revelation 
 from God, which should in no common case be expect¬ 
 ed, the penalties are very moderate ; for in such cases, 
 even when guilt was discovered, the man might not be 
 so criminal as appearances might intimate. See the 
 law concerning this laid down and explained on Exod. 
 xxii. 7, &c. 
 
 Verse 3. Have found that which was lost ] The 
 Homan lawyers laid it down as a sound maxim of ju¬ 
 risprudence, “ that he who found any property and 
 applied it to his own use, should be considered as a 
 thief whether he knew the owner or not; for in their 
 view the crime was not lessened, supposing the finder 
 was totally ignorant of the right owner.” Qui alienum 
 quid jacens lucri faciendi causa sustulit,furti obstrin- 
 gitur, sive scit , cujus sit , sive ignoravit; nihil enim ad 
 furtum minuendum facit, quod, cujus sit, ignoret .— 
 Digestor, lib. xlvii., Tit. ii., de furtis. Leg. xliii., 
 sec. 4. On this subject every honest man must say, 
 that the man who finds any lost property, and does not 
 make all due inquiry to find out the owner, should, in 
 sound policy, be treated as a thief. It is said of the 
 Dyrbaeans, a people who inhabited the tract between 
 Baotria and India, that if they met with any lost pro- 
 
 5 Or all that about which he A. M. 2514 . 
 hath sworn falsely ; he shall even An. Exod. Isr. 2. 
 1 restore it in the principal, and Ablb or Nlsan - 
 shall add the fifth part more thereto, and give 
 it unto him to whom it appertained!, k in 1 the 
 day of his trespass-offering. 
 
 6 And he shall bring his trespass-offering 
 unto the Lord, m a ram without blemish out 
 of the flock, with thy estimation, for a tres¬ 
 pass-offering unto the priest: 
 
 7 n And the priest shall make an atonement 
 for him before the Lord : and it shall be for¬ 
 given him for any thing of all that he hath 
 done in trespassing therein. 
 
 8 And the Lord spake unto Moses, saying, 
 
 9 Command Aaron and his sons, saying, 
 This is the law of the burnt-offering : It is 
 the burnt-offering, 0 because of the burning 
 
 3 Chap. v. 16 ; Num. v. 7; 2 Sam. xii. 6; Luke xix. 8. 
 
 k Or, in the day of his being found guilty. - 3 Heb. in the day 
 
 of his trespass. - m Chap. v. 15.- n Chap. iv. 26.-° Or, f or 
 
 the burning. 
 
 perty, even on the public road, they never even touched 
 it. This was actually the case in this kingdom in the 
 time of Alfred the Great, about A. I). 888 ; so that 
 golden bracelets hung up on the public roads were un¬ 
 touched by the finger of rapine. One of Solon’s law's 
 was, Take not up what you laid not down. How easy 
 to act by this principle in case of finding lost property : 
 “ This is not mine, and it would be criminal to convert 
 it to my use unless the owner be dead and his family 
 extinct.” When all due inquiry is made, if no owner 
 can be found, the lost property may be legally con¬ 
 sidered to be the property of the finder. 
 
 Verse 5. All that about which he hath sivom falsely] 
 This supposes the case of a man w r ho, being convicted by 
 his own conscience, comes forward and confesses his sin. 
 
 Restore it in the principal ] The property itself if 
 still remaining, or the full value of it, to which a fifth 
 part more was to be added. 
 
 Verse 6. With thy estimation ] See the note on 
 chapter v. 15. 
 
 Verse 8. And the Lord spake unto Moses] At this 
 verse the Jew T s begin the 25t.h section of the law; 
 and here, undoubtedly, the 6th chapter should com¬ 
 mence, as the waiter enters upon a new subject, and 
 the preceding verses belong to the fifth chapter. The 
 best edited Hebrew' Bibles begin the 6th chapter at 
 this verse. 
 
 Verse 9. This is the law of the burnt-offering] This 
 law properly refers to that burnt-offering which was 
 daily made in what was termed the morning and even¬ 
 ing sacrifice ; and as he had explained the nature of 
 this burnt-offering in general, with its necessary cere¬ 
 monies, as far as the persons who brought them were 
 concerned, he now takes up the same in relation to 
 the priests who were to receive them from the hands 
 of the offerer, and present them to the Lord on tho 
 altar of burnt-offerings. 
 
 a 
 
 521 
 
Concerning the perpetual fire LEVITICUS. and the meat-offerings 
 
 A. M. 2514 . upon the altar all night unto the 
 
 B. C. 1490. r D 
 
 An. Exod. isr! 2 . morning ; and the fire of the altar 
 Abib or Nisan. ghaU be burning in it . 
 
 10 p And the priest shall put on his linen gar¬ 
 ment, and his linen breeches shall he put upon 
 his flesh, and take up the ashes which the fire 
 hath consumed with the burnt-offering on the 
 altar, and he shall put them q beside the altar. 
 
 11 And r he shall put off his garments, and 
 put on other garments, and carry forth the 
 ashes without the camp s unto a clean place. 
 
 12 And the fire upon the altar shall be 
 burning in it; it shall not be put out: and 
 the priest shall burn wood on it every morn¬ 
 ing, and lay the burnt-offering in order upon 
 it; and he shall burn thereon t the fat of the 
 peace-offerings. 
 
 13 The fire shall ever be burning upon the 
 altar, it shall never go out. 
 
 14 u And this is the law of the meat-offer¬ 
 ing : the sons of Aaron shall offer it before 
 the Lord, before the altar. 
 
 15 And he shall take of it his handful of 
 the flour of the meat-offering, and of the oil 
 thereof, and all the frankincense which is upon 
 
 P Chap. xvi. 4; Exod. xxviii. 39, 40, 41, 43 ; Ezek. xiv. 17, 18. 
 
 •3 Chap. i. 16.- r Ezek. xliv. 19.- s Chap. iv. 12.- 1 Chap. 
 
 iii. 3, 9, 14.- u Chap. ii. i ; Num. xv. 4.- v Chap. ii. 2, 9. 
 
 w Chap. ii. 3; Ezek. xliv. 29.- x Ver. 26; chap. x. 12, 13; 
 
 Because of the burning upon the altar all night ] If 
 the burnt-offering' were put all upon the fire at once, 
 it could not be burning all night. We may therefore 
 reasonably conclude that the priests sat up by turns 
 the whole night, and fed the fire with portions of this 
 offering till the whole was consumed, whicli they 
 would take care to lengthen out till the time of the 
 morning sacrifice. The same we may suppose was 
 done with the morning sacrifice ; it was also consumed 
 by piecemeal through the whole day, till the time of 
 offering the evening sacrifice. Thus there was a con¬ 
 tinual offering by fire unto the Lord; and hence in 
 ver. 13 it is said : The fire shall ever he burning upon 
 the altar , it shall never go out. If at any time any 
 extraordinary offerings were to be made, the daily sa¬ 
 crifice was consumed more speedily, in order to make 
 room for such extra.offerings. See more on this sub¬ 
 ject in the note on ver. 23. 
 
 The Hebrew doctors teach that no sacrifice was 
 ever offered in the morning before the morning ‘sacri¬ 
 fice ; and none, the passover excepted, ever offered in 
 the evening after the evening sacrifice; for all sacri¬ 
 fices were made by day-light. The fat seems to have 
 been chiefly burned in the night season, for the greater 
 light and conveniency of keeping the fire alive, which 
 could not be so easily done in the night as in the day time. 
 
 Yerse 11. And put on other garments] The priests 
 approached the altar in their holiest garments ; when 
 carrying the ashes, &c., from the altar, they put on 
 
 522 
 
 the meat-ofiering, and shall burn A. M. 2514. 
 
 r B. C. 1490. 
 
 it upon the altar for a sweet An. Exod. isr. 2 . 
 
 savour, even the v memorial of Ablb or Nisan - 
 
 it, unto the Lord. 
 
 16 And w the remainder thereof shall Aaron 
 and his sons eat: x with unleavened bread 
 shall it be eaten in the holy place : in the 
 court of the tabernacle of the congregation 
 they shall eat it. 
 
 17 y It shall not be baken with leaven. z I 
 have given it unto them for their portion of my 
 offerings made by fire ; a it is most holy, as is 
 the sin-offering, and as the trespass-offering. 
 
 18 b All the males among the children of 
 Aaron shall eat of it. c It shall he a statute 
 for ever in your generations, concerning the 
 offerings of the Lord made by fire : d every 
 one that toucheth them shall be holy. 
 
 19 And the Lord spake unto Moses, saying, 
 
 20 e This is the offering of Aaron and of 
 his sons, which they shall offer unto the Lord 
 in the dav when he is anointed: the tenth 
 part of an f ephah of fine flour for a meat¬ 
 offering perpetual, half of it in the morning, 
 and half thereof at night. 
 
 Numbers xviii. 10.- Y Chap. ii. 11.- 7 Numbers xviii. 9, 10. 
 
 a Ver. 25; chap. ii. 3; vii. 1; Exod. xxix. 37.- b Ver. 29; 
 
 Num. xviii. 10.- c Chap. iii. 17.- d Chap. xxii. 3, 4, 5, 6, 7 ; 
 
 Exod. xxix. 37.- 0 Exod. xxix. 2.- f Exod. xvi. 36. 
 
 other garments , the holy garments being only used in 
 the holy place. 
 
 Clean place.] A place where no dead carcasses, 
 dung, or filth of any kind was laid ; for the ashes were 
 holy , as being the remains of the offerings made by fire 
 unto the Lord. 
 
 Yerse 13. The fire shall ever he burning] See on 
 ver. 9 and ver. 20. In imitation of this perpetual 
 fire, the ancient Persian Magi, and their descendants 
 the Parsees , kept up a perpetual fire ; the latter con¬ 
 tinue it to the present day. This is strictly enjoined 
 in the Zend Avesta, which is a code of laws as sacred 
 among them as the Pentateuch is among the Jews. A 
 Sagnika Brahmin preserves the fire that was kindled 
 at his investiture with the poita, and never suffers it 
 to go out, using the same fire at his wedding and in 
 all his burnt-offerings, till at length his body is burnt 
 with it.—W ard’s Customs. 
 
 Verse 14. The meat-offering] See on chap. ii. 1, &c. 
 
 Yerse 15. His handful of the four] An omer of 
 flour, which was the tenth part of an ephah, and equal 
 to about three quarts of our measure, was the least 
 quantity that could be offered even by the poorest sort, 
 and this was generally accompanied with a log of oil, 
 which was a little more than half a pint. This quan¬ 
 tity both of flour and oil might be increased at plea¬ 
 sure, but no less could be offered. 
 
 Verse 20. In the day when he is anointed] Not 
 only in that day, but from that day forward, for tins 
 
 a 
 
Of the sin-offering, 
 
 CHAP. VI. 
 
 a. M. 2514. 21 In a pan it shall be made 
 
 An. Exod. isr. 2 . with oil; and when it is baken, 
 Abib or Ntsan. t | 10U s } ia p bring it in : and the 
 
 baken pieces of the meat-offering shaft thou 
 offer for a sweet savour unto the Lord. 
 
 22 And the priest of his sons « that is 
 anointed in his stead shall offer it: it is a 
 statute for ever unto the Lord ; h it shall be 
 wholly burnt. 
 
 23 For every meat-offering for the priest 
 shall be wholly burnt: it shall not be eaten. 
 
 24 And the Lord spake unto Moses, saying, 
 
 25 Speak unto Aaron and to his sons, saying, 
 1 This is the law of the sin-offering: k In 
 the place where the burnt-offering is killed 
 shall the sin-offering be killed before the 
 Lord : 1 it is most holy. 
 
 26 m The priest that offereth it for sin shall 
 
 s Chap. iv. 3. 11 Exod. xxix. 25.--* Chap. iv. 2.—— k Chap. 
 
 i. 3, 5, i J , iv. 24, 29, 33.- 1 Ver. 17 ; chap. xxi. 22.- m Chap. 
 
 x. 17, 18 ; Num. xviii. 9, 10 ; Ezek. xliv. 28, 29. 
 
 was to them and their successors a statute for ever. 
 See verse 22. 
 
 Yerse 23. For every meat-offering for the priest 
 shall he wholly burnt ] Whatever the priest offered 
 was wholly the Lord’s, and therefore must be entirely 
 consumed : the sacrifices of the common people were 
 offered to the Lord, but the priests partook of them ; 
 and thus they who ministered at the altar were fed by 
 the altar. Had the priests been permitted to live on 
 their own offerings as they did on those of the people, 
 it would have been as if they had offered nothing, as 
 they would have taken again to themselves what they 
 appeared to give unto the Lord. Theodoret says that 
 this marked “ the high perfection which God required 
 in the ministers of his sanctuary,” as his not eating of 
 his own sin-offering supposes him to stand free from 
 all sin ; but a better reason is given by Mr. Ainsworth : 
 “ The people’s meat-offering was .eaten by the priests 
 that made atonement for them, ver. 15, 16, chap. vii. 7; 
 but because no priest, being a sinner, could make 
 atonement for himself, therefore his meat-offering 
 might not be eaten, but all burnt on the altar, to teach 
 him to expect salvation, not by his legal service or works, 
 but by Christ; for the eating of the sin-offering figured 
 the bearing of the sinner’s iniquity;” chap. x. 17. 
 
 Yerse 25. In the place where the burnt-offering is 
 hilled, cjr.] The place here referred to was the north 
 side of the altar. See chap. i. 11. 
 
 Yerse 26. The priest — shall eat it] From the 
 expostulation of Moses with Aaron, chap. x. 17, we 
 learr. that the priest, by eating the sin-offering of the 
 people, was considered as bearing their sin, and typi¬ 
 cally removing it from them : and besides, this was a 
 part of their maintenance, or what the Scripture calls 
 their inheritance ; see Ezek. xliv. 27—30. This was 
 afterwards greatly abused; for improper persons endea¬ 
 voured to get into the priest’s office merely that they 
 might get a secular provision, which is a horrible pro- 
 
 and who may eat of it. 
 eat it: n in the holy place shall it a. M. 2514. 
 
 J r B C. 1490 . 
 
 be eateu, in the court of the ta- An. *Exod.Jsr.2 
 
 bernacle of the congregation. Al)lb or i\isan. 
 
 27 0 Whatsoever shall touch the flesh there¬ 
 of shall be holy : and when there is sprinkled of 
 the blood thereof upon any garment, thou shalt 
 wash that whereon it was sprinkled in the 
 holy place. 
 
 28 But the earthen vessel wherein it is 
 sodden p shall be broken : and if it be sodden 
 in a brazen pot, it shall be both scoured, and 
 rinsed in water. 
 
 29 q All the males among the priests shall 
 eat thereof: r it is most holy. 
 
 30 s And no sin-offering, whereof any of the 
 blood is brought into the tabernacle of the 
 congregation, to reconcile withal in the holy 
 place , shall be eaten: it shall be burnt in the fire. 
 
 n Ver. 16.- 0 Exod. xxix. 37 ; xxx. 29.- p Chap. xi. 33; 
 
 xv. 12.-q Ver. 18 ; Num. xviii. 10.- r Ver. 25.- 3 Chap. 
 
 iv. 7, 11, 12, 18, 21 ; x. 18 ; xvi. 27; Heb. xiii. 11. 
 
 fanity in the sight of God. See 1 Sam. ii. 36 ; Jer. 
 xxiii. 1,2; Ezek. xxxiv. 2—4 ; and Hos. iv. 8. 
 
 Yerse 27. Whatsoever shall touch the flesh thereof 
 shall be holy] The following note of Mr. Ainsworth 
 is not less judicious than it is pious :— 
 
 “All this rite was peculiar to the sin-offering, 
 (whether it were that which was to be eaten, or that 
 which was to be burnt,) above all the other most hoty 
 things. As the sin-offering in special sort figured 
 Christ, who was made sin for us, (2 Cor, v. 21,) so 
 this ordinance—for all that touched the flesh of the 
 sin-offering to be holy, the garments sprinkled with 
 the blood to be washed, the vessels wherein the flesh 
 was boiled to be broken, or scoured and rinsed—taught 
 a holy use of this mystery of our redemption, whereof 
 they that are made partakers ought to be w'ashed, 
 cleansed, and sanctified by the Spirit of God ; that we 
 possess our vessels in holiness and honour, and yield 
 not our members as instruments of unrighteousness 
 unto sin,” 1 Thess. iv. 4 ; Rom. vi. 13. 
 
 Yerse 28. The earthen vessel — shall be broken] 
 Calmet states that this should be considered as imply¬ 
 ing the vessels brought by individuals to the court of 
 the temple or tabernacle, and not of the vessels that 
 belonged to the priests for the ordinary service. That 
 the people dressed their sacrifices sometimes in the 
 court of the tabernacle, he gathers from 1 Sam. ii. 13, 
 
 14, to which the reader is desired to refer. 
 
 In addition to what has been already said on the 
 different subjects in this chapter, it may be necessary 
 to notice a few more particulars. The perpetual meat- 
 offering, Tnn nmro minchah tamid , ver. 20, the per¬ 
 petual fire, Ton tfX esh tamid, ver. 13, and the perpe¬ 
 tual burnt-offering, TDH rhj? olath tamid, Exod. xxix. 
 42, translated by the Septuagint Qvoia dianavToc, Trvp 
 dtaTcavTOC, and oTionavTocuc and oTi-oicavTuiia dimravro^, 
 all cast much light on Heb. vii. 25, where it is said, 
 Christ is able to save them to the uttermost (ecf ro 
 
 523 
 
LEVITICUS. 
 
 Law of the trespass-offering. 
 
 navreTiec, perpetually, to all intents and purposes) that 
 comq unto Gocl by him; seeing he ever liveth (it avrore 
 £ov, he is perpetually living) to make intercession for 
 them; in which words there is a manifest allusion to 
 the perpetual minchah, the perpetual fire, and the per¬ 
 petual burnt-offering, mentioned here by Moses. As 
 the minchah, or gratitude-offering should be perpetual, 
 so our gratitude for the innumerable mercies of God 
 should be perpetual. As the burnt-offering must be 
 perpetual, so should the sacrifice of our blessed Lord 
 be considered as a perpetual offering, that all men, in 
 all ages, should come unto God through him who is 
 ever living, in his sacrificial character, to make inter¬ 
 cession for men; and who is therefore represented 
 even in the heavens as the Lamb just slain, standing 
 before the throne, Rev. v. 6 ; Heb. x. 19—22. And 
 as the fire on the altar must be perpetual, so should 
 the influences of the Holy Spirit in every member of 
 the Church, and the flame of pure devotion in the 
 hearts of believers, be ever energetic and permanent. 
 A continual sacrifice for continual successive genera¬ 
 tions of sinners was essentially necessary. Continual 
 
 The priest's portion of it. 
 
 influences of the Holy Spirit on the souls of men were 
 essentially necessary to apply and render effectual this 
 atonement, to the salvation of the soul. And inces¬ 
 sant gratitude for the ineffable love of God, manifested 
 by his unspeakable gift, is surely required of all those 
 who have tasted that the Lord is gracious. Reader, 
 dost thou feel thy obligations to thy Maker l Does 
 the perpetual fire burn on the altar of thy heart 1 Art 
 thou ever looking unto Jesus, and beholding, by faith, 
 the Lamb of God which taketh away the sin of the 
 world ? And dost thou feel the influences of his Spirit, 
 at all times witnessing with thy spirit that thou art his 
 child, and exciting thee to acts of gratitude and obe¬ 
 dience ? If not, of what benefit has the religion of 
 Christ been to thee to the present day 1 Of a contrary 
 state to that referred to above, it may be well said, 
 This is not the way to heaven, for the way of life is 
 above to the wise, that they may depart from the 
 snares of death beneath. Arise, therefore, and shake 
 thyself from the dust; and earnestly call upon the Lord 
 thy God, that he may save thy soul, and that thou fall 
 not into the bitter pains of an eternal death. 
 
 CHAPTER VII. 
 
 The law of the trespass-offering, and the priest's portion in it, 1—7. As also in the sin-offerings and meat¬ 
 offerings, 8—10. The law of the sacrifice of peace-offering, 11, whether it ivas a thanksgiving-o/fmwgv 
 12—15 ; or a vow or voluntary offering, 16-18. Concerning the flesh that touched any unclean thing, 19. 
 20, and the person who touched any thing unclean, 21. Laics concerning eating of fat, 22—25, and con¬ 
 cerning eating of blood, 26, 27. Farther ordinances concerning the peace-offerings and the priest's por¬ 
 tion in them, 28—36. Conclusion of the laics and ordinances relative to burnt-offerings , meat-offerings, 
 sin-offerings, and peace-offerings, delivered in this and the preceding chapters, 37, 38. 
 
 A. M. 2514 . T IKEWISE a this is the law 
 
 B. C. 1490. r , rr . 
 
 An. Exod. Isr. 2. ot the trespass-offering : b it 
 
 Abib or Nisan. ^ ho j y _ 
 
 2 c In the place where they kill the burnt- 
 offering, shall they kill the trespass-offering: 
 and the blood thereof shall he sprinkle round 
 about upon the altar. 
 
 3 And he shall offer of it d all the fat thereof; 
 the rump, and the fat that covereth the inwards, 
 
 4 And the two kidneys, and the fat that is 
 on them, which is by the flanks, and the caul 
 that is above the liver, with the kidneys, it 
 shall he take away : 
 
 a Chap. v., vi. 1-7.- b Chap. vi. 17, 25 ; xxi. 22.- c Chap. 
 
 i. 3, 5, 11; iv. 24, 29, 33.- (l Chap. iii. 4, 9, 10, 14, 15, 16; 
 
 NOTES ON CHAP. VII. 
 
 Verse 1. Trespass-offering ] See end of the chapter. 
 
 Verse 2. In the place where they kill the burnt-offer- 
 ing ] Viz., on the north side of the altar, chap. i. 11. 
 
 Verse 3. The rump ] See the notes on chap. iii. 9, 
 ■where the principal subjects in this chapter are ex¬ 
 plained, being nearly the same in both. 
 
 Verse 4. The fat that is on them ] Chiefly the fat 
 that was found in a detached state, not mixed with the 
 inuscles ; such as the omentum or caul , the fat of the 
 
 524 
 
 5 And the priest shall burn A. M. 2514. 
 them upon the altar for an offer- An. Exod. Isr! 2 
 ing made by fire unto the Lord : Ablb or Nisan - 
 it is a trespass-offering. 
 
 6 e Every male among the priests shall eat 
 thereof: it shall be eaten in the holy place : 
 f it is most holy., 
 
 7 As the sin-offering is, so is s the trespass¬ 
 offering : there is one law for them : the 
 priest that maketh atonement therewith shall 
 have it. 
 
 8 And the priest that offereth any man’s 
 burnt-offering, even the priest shall have to 
 
 iv. 8, 9 ; Exod. xxix. 13.- e Chap. vi. 16, 17, 18 ; Num. xviii. 
 
 9, 10.- f Chap. ii. 3.- s Chap. vi. 25, 26 ; xiv. 13. 
 
 mesentery, the fat about the kidneys, &c. See the 
 notes on chap. iii. 9, &c. 
 
 Verse 8. The priest shall have to himself the skin ] 
 Bishop Patrick supposes that this right of the priest to 
 the skin commenced with the offering of Adam, “ for 
 it is probable,” says he, “ that Adam himself offered 
 the first sacrifice, and had the skin given him by God 
 to make garments for him and his wife ; in conformity 
 to which the priests ever after had the skin of the 
 whole burnt-offerings for their portion, which was a 
 
Of a thanksgiving offering, 
 
 CHAP. VII. 
 
 and the manner of offering it, 
 
 a. M. 2514 . himself the skin of the burnt- 
 An. Exod. isn2. offering which he hath offered. 
 At)ib or Niaan> 9 And h all the meat-offering 
 that is baken in the oven, and all that is 
 dressed in the frying-pan, and 1 in the pan, 
 shall be the priest’s that offereth it. 
 
 10 And every meat-offering, mingled with 
 oil, and dry, shall all the sons of Aaron have, 
 one as much as another. 
 
 11 And k this is the law of the sacrifice of 
 peace-offerings, which he shall offer unto the 
 Lord. 
 
 12 If he offer it for a thanksgiving, then he 
 
 h Chap. ii. 3, 10 ; Num. xviii. 9 ; Ezek. xliv. 29.- 1 Or, on the 
 
 flat plate or slice. - k Chap. iii. 1 ; xxii. 18, 21. 
 
 custom among the Gentiles as well as the Jews, who 
 gave the skins of their sacrifices to their priests, when 
 they were not burnt with the sacrifices, as in some 
 sin-offerings they were among the Jews, see chap. iv. 
 i 1. And they employed them to a superstitious use, 
 by lying upon them in their temples, in hopes to have 
 future things revealed to them in their dreams. Of this 
 we have a proof in Yirgil, riEn. lib. vii., ver. 86—95. 
 
 “-hue dona sacerdos 
 
 Cum tulit, et ccesarum ovium sub nocte silenti 
 Pellibus incubuit stratis, somnosque petivit; 
 
 Multa modus simulacra videt volitantia miris, 
 
 Et varias audit voces, fruiturque deorum 
 Colloquio, atque imis Acheronta affatur Avernis. 
 Hie et turn pater ipse petens responsa Latinus 
 Centum lanigeras mactabat rite bidentes, 
 
 Atque harum effultus tergo stratisque jacebat 
 Velleribus. Subita ex alto vox reddita luco est.” 
 
 First, on the fleeces of the slaughter'd sheep 
 By night the sacred priest dissolves in sleep, 
 
 When in a train, before his slumbering eye, 
 
 Thin airy forms and wondrous visions fly. 
 
 He calls the powers who guard the infernal floods, 
 And talks, inspired, familiar with the gods. 
 
 To this dread oracle the prince withdrew, 
 
 And first a hundred sheep the monarch slew; 
 
 Then on their fleeces lay; and from the wood 
 He heard, distinct, these accents of the god.— Pitt. 
 
 The same superstition, practised precisely in the 
 same way and for the same purposes, prevails to the 
 present day in the Highlands of Scotland, as the reader 
 may see from the following note of Sir Walter Scott, 
 in his Lady of the Lake :— 
 
 “ The Highlanders of Scotland, like all rude people, 
 had various superstitious modes of inquiring into fu¬ 
 turity. One of the most noted was the togharm. A 
 person was wrapped up in the skin of a newly-slain 
 bullock , and deposited beside a water-fall, or at the 
 bottom of a precipice, or in some other strange, wild, 
 and unusual situation, where the scenery around him 
 suggested nothing but objects of horror. In this situ¬ 
 ation he revolved in his mind the question proposed ; 
 -and whatever was impressed upon him by his exalted 
 imagination, passed for the inspiration of the disem- 
 
 a 
 
 shall offer with the sacrifice of a. m. 2514 . 
 
 .... , . B. C. 1490. 
 
 thanksgiving unleavened cakes An. Exod. isr. 2 . 
 
 mingled with oil, and unleavened Ablb or Nlsan - 
 
 wafers 1 anointed with oil, and cakes mingled 
 
 w r ith oil, of fine flour, fried. 
 
 13 Besides the cakes, he shall offer for his 
 offering m leavened bread with the sacrifice of 
 thanksgiving of his peace-offerings. 
 
 14 And of it he shall offer one out of the 
 w r hole oblation for a heave-offering unto the 
 Lord, n and, it shall be the priest’s that sprin- 
 kleth the blood of the peace-offerings. 
 
 15 0 And the flesh of the sacrifice of his 
 
 1 Chap. ii. 4 ; Num. vi. 15.- m Amos iv. 5. - n Num. xviii. 8, 
 
 11, 19.- 0 Chap. xxii. 30. 
 
 bodied spirits who haunt these desolate recesses. One 
 way of consulting this oracle was by a party of men, 
 who first retired to solitary places, remote from any 
 house, and there they singled out one of their number, 
 and wrapt him in a big cow's hide , which they folded 
 about him; his whole body was covered with it except 
 his head, and so left in this posture all night, until his 
 invisible friends relieved him by giving a proper answer 
 to the question in hand; which he received, as he 
 fancied, from several persons that he found about him 
 all that time. His consorts returned to him at day¬ 
 break ; and then he communicated his news to them, 
 which often proved fatal to those concerned in such 
 unwarrantable inquiries. 
 
 “ Mr. Alexander Cooper, present minister of North 
 Virt, told me that one John Erach, in the Isle of Lewis, 
 assured him it was his fate to have been led by his 
 curiosity with some who consulted this oracle, and 
 that he was a night within the hide above mentioned , 
 during which time he felt and heard such terrible 
 things that he could not express them : the impression 
 made on him was such as could never go off; and he 
 said, for a thousand worlds he would never again be 
 concerned in the like performance, for it had disor¬ 
 dered him to a high degree. He confessed it ingenu¬ 
 ously, and with an air of great remorse, and seemed 
 to be very penitent under a just sense of so great a 
 crime : he declared this about five years since, and is 
 still living in the Isle of Lewis for any thing I know.” 
 — Description of the Western Isles, p. 110. See also 
 Pennant’s Scottish Tour, vol. ii., p. 301 ; and Sir W. 
 Scott’s Lady of the Lake. 
 
 Yerse 9. Baken in the oven\ See the notes on 
 chap. ii. 5, &c. 
 
 Yerse 12. If he offer it for a thanksgiving ] See 
 the notes at the end of this chapter. 
 
 Yerse 15. He shall not leave any of it until the 
 morning .] Because in such a hot country it was apt 
 to putrefy, and as it was considered to be holy, it 
 would have been very improper to expose that to pu¬ 
 trefaction which had been consecrated to the Divine 
 Being. Mr. Harmer supposes that the law here refers 
 rather to the custom of drying flesh which had been 
 devoted to religious purposes, which is practised 
 among the Mohammedans to the present time. This, 
 
 525 
 
Laws concerning defilements, LEVITICUS. and of eating fat and blood . 
 
 a. M. 2514. peace-offerings for thanksgiving 
 
 An. Exod. isr. 2 . shall be eaten the same day that 
 Abib or Nisan. -j. - g 0 ff erec [. fog shall not leave 
 
 any of it until the morning. 
 
 16 But p if the sacrifice of his offering be a 
 vow, or a voluntary offering, it shall be eaten 
 the same day that he offereth his sacrifice : 
 and on the morrow also the remainder of it 
 shall be eaten: 
 
 17 But the remainder of the flesh of the 
 sacrifice on the third day shall be burnt with 
 fire. 
 
 IS And if any of the flesh of the sacrifice 
 of his peace-offerings be eaten at all on the 
 third day, it shall not be accepted, neither 
 shall it be 4 imputed unto him that offereth it: 
 it shall be an r abomination, and the soul that 
 eateth of it shall bear his iniquity. 
 
 19 And the flesh that toucheth any unclean 
 thing shall not be eaten ; it shall be burnt with 
 fire: and as for the flesh, all that be clean shall 
 eat thereof. 
 
 20 But the soul that eateth of the flesh of 
 the sacrifice of peace-offerings that pertain 
 unto the Lord, s having his uncleanness upon 
 him, even that soul t shall be cut off from his 
 people. 
 
 21 Moreover the soul that shall touch any 
 unclean thing , as 11 the uncleanness of man, or 
 any T unclean beast, or any w abominable un¬ 
 clean thing , and eat of the flesh of the sacrifice 
 
 P Chap. xix. 6, 7, 8.-4 Num. xviii. 27.- r Chap. xi. 10, 11, 
 
 41; xix. 7.- s Chap. xv. 3.-* Gen. xvii. 14.- u Chap, xii., 
 
 xiii., xv.- v Chap. xi. 24, 28.- w Ezek. iv. 14.-* Ver. 20. 
 
 rChap. iii. 17. 
 
 he thinks, might have given rise to the prohibition, as 
 the sacred flesh thus preserved might have been 
 abused to superstitious purposes. Therefore God 
 says, ver. 18, “If any of the flesh of the sacrifice— 
 be eaten at all on the third day, it shall not be ac¬ 
 cepted, neither shall it be imputed unto him that 
 offereth it; it is an abomination, and the soul that 
 eateth of it shall bear his iniquity.” That is, on Mr. 
 Harmer’s hypothesis, This sacred flesh shall avail 
 nothing to him that eats it after the first or second 
 day on which it is offered; however consecrated be¬ 
 fore, it shall not be considered sacred after that time. 
 See Harmer’s Obs., vol. i., p. 394, edit. 1808. 
 
 Terse 20. Having his uncleanness upon him] Having 
 touched any unclean thing by which he became legally de¬ 
 filed, and had not washed his clothes, and bathed his flesh. 
 
 Terse 21. The uncleanness of man ] Any ulcer, 
 sore, or leprosy; or any sort of cutaneous disorder, 
 either loathsome or infectious. 
 
 Terse 23. Fat, of ox, or of sheep, or of goat.'] Any 
 other fat they might eat, but the fat of these was sa- 
 
 526 
 
 of peace-offerings, which pertain A. M. 2514 . 
 unto the Lord, even that soul An. Exod. isr. 2 . 
 x shall be cut off from his people. Ablb or Nlsan - 
 
 22 And the Lord spake unto Moses, saying, 
 
 23 Speak unto the children of Israel, saying, 
 
 y Ye shall eat no manner of fat, of ox, or of 
 sheep, or of goat. i 
 
 24 And the fat of the z beast that dieth of 
 itself, and the fat of that which is torn with 
 beasts, may be used in any other use : but ye. 
 shall in nowise eat of it. 
 
 25 For whosoever eateth the fat of the beast, 
 of which men offer an offering made by fire 
 unto the Lord, even the soul that eateth it 
 shall be cut off from his people. 
 
 26 a Moreover ye shall eat no manner of 
 blood, whether it be of fowl or of beast, in any 
 of your dwellings. 
 
 27 Whatsoever soul it be that eateth any 
 manner of blood, even that soul shall be cut 
 off from his people. 
 
 28 And the Lord spake unto Moses, saying, 
 
 29 Speak unto the children of Israel, saying, 
 b He that offereth the sacrifice of his peace- 
 offerings unto the Lord shall bring his obla¬ 
 tion unto the Lord, of the sacrifice of his 
 peace-offerings. 
 
 30 c His own hands shall bring the offerings 
 of the Lord made by fire, the fat with the 
 breast, it shall he bring, that d the breast may 
 be waved for a wave-offering before the Lord. 
 
 z Heb. carcass; chap. xvii. 15; Deut. xiv. 21 ; Ezek. iv. 14; 
 
 xliv. 31.—— ! >Gen. ix. 4 ; chap. iii. 17 ; xvii. 10-14.- b Chap. 
 
 iii- 1.- c Chap. iii. 3, 4, 9, 14.—— d Exod. xxix. 24, 27; chap 
 
 viii. 27; ix. 21 ; Num. vi. 20. 
 
 cred, because they were the only animals which were 
 offered in sacrifice, though many others ranked among 
 the clean animals as well as these. But it is likely 
 that this prohibition is to be* understood of these ani¬ 
 mals ivhen offered in sacrifice, and then only in refer¬ 
 ence to the inward fat, as mentioned on ver. 4. Of 
 the fat in any other circumstances it cannot be intend¬ 
 ed, as it was one of the especial blessings which God 
 gave to the people. Butter of lane, and milk of sheep , 
 with fat of lambs, and rams of the breed of Bashan, 
 and goats, were the provision that he gave to his 
 followers. See Deut. xxxii. 12—14. 
 
 Terse 27. Whatsoever soul — that eateth any man¬ 
 ner of blood] See the note on Gen. ix. 4. Shall be 
 cut off —excommunicated from the people of God, and 
 so deprived of any part in their inheritance, and in 
 their blessings. See the note on Gen. xvii. 14. 
 
 Terse 29. Shall bring his oblation] Meaning those 
 things which w r ere given out of the peace-offerings to 
 the Lord and to the priest.— Ainsworth. 
 
 Terse 30. Wave-offering] See on Exod. xxix. 27, 
 
 a 
 
CHAP. VII. 
 
 Conclusion of the law relative 
 
 to the burnt-offerings , < j-c 
 
 A. M. 25H. 3 1 6 And the priest shall burn the 
 
 B. C. 1490. r i i f t i i 
 
 An.Exod. isr.2. iatupon the altar: 1 but the breast 
 
 A!uh or Nisan. g j ia p Aaron’s anc | ]ffi s sons ’* 
 
 32 And & the right shoulder shall ye give 
 unto the priest/or a heave-offering of the sacri¬ 
 fices of your peace-offerings. 
 
 33 He among the sons of Aaron, that offer- 
 eth the blood of the peace-offerings, and the 
 fat, shall have the right shoulder for his part. 
 
 34 For h the wave breast and the heave 
 shoulder have I taken of the children of Israel 
 from off the sacrifices of their peace-offerings, 
 and have given them unto Aaron the priest, 
 and unto his sons, by a statute for ever, from 
 among the children of Israel. 
 
 35 This is the portion of the anointing of 
 Aaron, and of the anointing of his sons, out 
 
 e Chap. iii. 5,11, 16.- f Ver. 34.- s Ver. 34; chap. ix. 21 ; 
 
 Nam. vi. 20.- h Exod. xxix. 28 ; chap. x. 14, 15 ; Nura. xviii. 
 
 18, 19 ; Deut. xviii. 3. 
 
 of the offerings of the Lord a. m. 2514. 
 
 , , ^ ? , , 7 B. C. 1490. 
 
 made by nre, in the day when An. Exod. isr. 2 . 
 
 he presented them to minister Ablb or Nlsan - 
 
 unto the Lord in the priest’s office, 
 
 36 Which the Lord commanded to be given 
 them of the children of Israel, 1 in the day 
 that he anointed them, by a statute for ever 
 throughout their generations. 
 
 37 This is the law k of the burnt-offering, 
 1 of the meat-offering, m and of the sin-offering, 
 n and of the trespass-offering, 0 and of the con¬ 
 secrations, and p of the sacrifice of the peace- 
 offerings, 
 
 38 Which the Lord commanded Moses in 
 Mount Sinai, in the day that he commanded 
 the children of Israel 4 to offer their oblations 
 unto the Lord, in the wilderness of Sinai. 
 
 1 Chap. viii. 12, 30; Exod. xl. 13, 15.- k Chap. vi. 9. 
 
 1 Chap. vi. 14.- m Chap. vi. 25.- n Ver. 1.- 0 Chap. vi. 20; 
 
 Exod. xxix. 1.-P Ver. 11.-<1 Chap. i. 2. 
 
 Verse 32. The right shoulder ] See on Exod. 
 
 xxix. 27. 
 
 Verse 36. In the day that he anointed them\ See 
 the note on Exod. xl. 15. 
 
 Verse 38. In the wilderness of Sinai.] These laws 
 were probably given to Moses while he was on the 
 mount with God; the time was quite sufficient, as he 
 was there with God not less than fourscore days in 
 all; forty days at the giving, and forty days at the 
 re7iewing, of the law. 
 
 As in the course of this book the different kinds of 
 sacrifices commanded to be offered are repeatedly 
 occurring, I think it best, once for all, to give a gene¬ 
 ral account of them, and a definition of the original 
 terms, as well as of all others relative to this subject 
 which are used in the Old Testament, and the refer¬ 
 ence in which they all stood to the great sacrifice 
 offered by Christ. 
 
 1. asham, TRESPASS-q^erwg, from DUW asham, 
 to be guilty, or liable to punishment; for in this sa¬ 
 crifice the guilt was considered as being transferred to 
 the animal offered up to God, and the offerer re¬ 
 deemed from the penalty of his sin, ver. 37. Christ is 
 said to have made his soul an offering for sin, (DEW,) 
 Isa. liii. 10. 
 
 2. nty.X ishsheh, fire- offering, probably from KUyx 
 ashash, to be grieved, angered, inflamed; either point¬ 
 ing out the distressing nature of sin, or its property of 
 incensing Divine justice against the offender, who, in 
 consequence, deserving burning for his offence, made 
 use of this sacrifice to be freed from the punishment 
 due to his transgression. It occurs Exod. xxix. 18, 
 and in many places of this book. 
 
 3. D'snzn HABHABIM, ITERATED Or REPEATED offer¬ 
 ings , from 37V yahab, to supply. The word occurs 
 only in IIos. viii. 13, and probably means no more 
 than the continual repetition of the. accustomed offer¬ 
 ings, or continuation of each part of the sacred service. 
 
 a 
 
 4. m? zebach, a sacrifice, (in Chaldee, debach, 
 the 7 zain being changed into 1 daleth ,) a creature slain 
 in sacrifice, from 1137 zabach, to slay ; hence the altar 
 on which such sacrifices were offered was termed H373 
 mizbeach, the place of sacrifice. See the note on 
 G en. viii. 2. Zebach is a common name for sacrifices 
 in general. 
 
 5. JJl chag, a festival, especially such as had a pe¬ 
 riodical return, from JJ71 chagag , to celebrate a festival, 
 to dance round and round in circles. See Exod. v. 
 1; xii. 24. The circular dance was probably intended 
 to point out the revolution of the heavenly bodies, and the 
 exact return of the different seasons. See Parkhurst. 
 
 6. rwXDn chattath and 71X011 chattaah, sin -offer¬ 
 ing, from XOtl chata, to miss the mark ; it also signifies 
 sin in general, and is a very apt term to express its 
 nature by. A sinner is continually aiming at and seek¬ 
 ing happiness; but as he does not seek ft in God, 
 hence the Scripture represents him as missing his aim, 
 or missing the mark. This is precisely the meaning 
 of the Greek word apapria, translated sin and sin-of¬ 
 fering in our version; and this is the term by which 
 the Hebrew word is translated both by the Septuagint 
 and the inspired writers of the New Testament. The 
 sin-offering was at once an acknowledgment of guilt, 
 in having forsaken the fountain of living waters, and 
 hewed out cisterns that could hold none ; and also of 
 the firm purpose of the offerer to return to God, the 
 true and pure fountain of blessedness. This word 
 often occurs. See the note on Gen. iv. 7 ; xiii. 13. 
 
 7. 133 copher, the expiation or atonement, from 
 333 caphar, to cover, to smear over, or obliterate , or 
 annul a contract. Used often to signify the atonement 
 or expiation made for the pardon or cancelling of ini¬ 
 quity. See more in the note on Exod. xxv. 17. 
 
 8. ly 10 moed, an appointed annual festival, from 1>" 
 yaad, to appoint or constitute, signifying such feasts as 
 were instituted in commemoration of some great event 
 or deliverance, such as the deliverance from Egypt. 
 
 527 
 
LEVITICUS. 
 
 mentioned in the Old Testament, 
 
 Different kinds of sacrifices 
 
 See Exod. xiii. 10, and thus differing from the chag 
 mentioned above. See the note on Gen. i. 14. 
 
 9. milluim, consecrations or consecration- 
 offerings, from vhft mala, to fill; those offerings made 
 in consecrations, of which the priests partook, or, in 
 the Hebrew phrase, had their hands filled , or which 
 had filled the hands of them that offered them. See 
 the note on Exod. xxix. 19 ; and see 2 Chron. xiii. 9. 
 
 10. nrUft minchah, meat -offering, from HJ nach, 
 to rest , settle after toil. It generally consisted of 
 things without life, such as green ears of corn, full 
 ears of corn, flour, oil, and frankincense ; (see on chap, 
 ii. 1, &c. ;) and may be considered as having its name 
 from that rest from labour and toil which a man had 
 when the fruits of the autumn were brought in, or 
 when, in consequence of obtaining any rest, ease, &c., 
 a significant offering or sacrifice was made to God. 
 It often occurs. See the note on Gen. iv. 3. The 
 jealousy-offering (Num. v. 15) was a simple minchah, 
 consisting of barley-meal only. 
 
 11. *]DD mesech and mimsach, a mixture- 
 
 offering, or mixed libation, called a mtimz-offering, 
 Isa. lv. 11, from "JD73 masach, to mingle; it seems in 
 general to mean old wine mixed with the less, which 
 made it extremely intoxicating. This offering does 
 not appear to have had any place in the worship of the 
 true God; but from Isa. lxv. 11, and Prov. xxiii. 30, 
 it seems to have been used for idolatrous purposes, 
 such as the Bacchanalia among the Greeks and Ro¬ 
 mans, “ when all got drunk in honour of the god.” 
 
 12. Dawn masseeth, an oblation, things carried 
 to the temple to be presented to God, from NEH nasa, 
 to bear or carry, to bear sin; typically, Exod. xxviii. 
 38; chap. x. 17 ; xvi. 21; really, Isa. liii. 4, 12. 
 The sufferings and death of Christ were the true mas¬ 
 seeth or vicarious bearing of the sins of mankind, as 
 the passage in Isaiah above referred to sufficiently 
 proves. See this alluded to by the Evangelist John, 
 chap. i. 29 ; and see the root in Parkhurst. 
 
 13. nedabah, free-will or voluntary offer¬ 
 ing ; from nadab, to b e free, liberal, princely. 
 An offering not commanded, but given as a particular 
 proof of extraordinary gratitude to God for especial 
 mercies, or on account of some vow or engagement 
 voluntarily taken, ver. 16. 
 
 14. “jDJ nesech, libation, or nniNK-offering, from 
 “pJ nasach, to diffuse or pour out. Water or wine 
 poured out at the conclusion or confirmation of a treaty 
 or covenant. To this kind of offering there is frequent 
 allusion and reference in the New Testament, as it 
 typified the blood of Christ poured out for the sin of 
 the world ; and to this our Lord himself alludes in the 
 institution of the holy eucharist. The whole Gospel 
 economy is represented as a covenant or treaty between 
 God and man, Jesus Christ being not only the media¬ 
 tor, but the covenant sacrifice, whose blood was poured 
 out for the ratification and confirmation of this cove¬ 
 nant or agreement between God and man. 
 
 15. and nSp olah, burnt- offering, from 
 alah, to ascend , because this offering, as being wholly 
 consumed, ascended as it were to God in smoke and 
 vapour. It was a very expressive type of the sacri¬ 
 fice of Christ, as nothing less than his complete and 
 full sacrifice could make atonement for the sin of the 
 
 528 
 
 world. In most other offerings the priest, and often 
 the offerer, had a share, but in the whole burnt-offer¬ 
 ing all was given to God. 
 
 16. mop KETORETH, INCENSE OT PERFUME -offering, 
 from 10p kcitar, to burn, i. e. the frankincense, and 
 other aromatics used as a perfume in different parts 
 of the Divine service. To this St. Paul compares the 
 agreeableness of the sacrifice of Christ to God, Eph. 
 v. 2 : Christ hath given himself for us, an offering —- 
 to God for a sweet-smelling savour. From Rev. 
 v. 8 we learn that it was intended also to represent 
 the prayers of the saints, which, offered up on that 
 altar, Christ Jesus, that sanctifies every gift, are highly 
 pleasing in the sight of God. 
 
 17. p“1p korban, the GiFT-offering, from mp karab, 
 to draw nigh or approach. See this explained on chap, 
 i. 2. Korban was a general name for any kind of 
 offering, because through these it was supposed a man 
 had access to his Maker. 
 
 18. shelamim, peace -offering, from 
 shalam, to complete, make whole ; for by these offer¬ 
 ings that which was lacking was considered as being 
 now made up, and that which was broken, viz., the 
 covenant of God, by his creatures’ transgression, was 
 supposed to be made whole; so that after such an 
 offering, the sincere and conscientious mind had a right 
 to consider that the breach was made up between God 
 and it, and that it might lay confident hold on this 
 covenant of peace. To this the apostle evidently al¬ 
 ludes, Eph. ii. 14—19 : He is our peace, (i. e. our 
 shalam or peace-offering,) who has made both one, and 
 broken doivn the middle wall; having abolished in his 
 flesh the enmity, &c. See the whole passage, and 
 see the note on Gen. xiv. 18. 
 
 19. min todah, TUANK-offering, from HT yadah, 
 to confess; offerings made to God with public con¬ 
 fession of his power, goodness, mercy, &c. 
 
 20. nSUn tenuphah, avf- offering, from naph, 
 to stretch out; an offering of the first-fruits stretched out 
 before Gocl, in acknowledgment of his providential 
 goodness. This offering was moved from the right 
 hand to the left. See the note on Exod. xxix. 27. 
 
 21. mim terumah, heave -offering, from m ram, 
 to lift up, because the offering was lifted up towards 
 heaven, as the ware-offering, in token of the kindness 
 of God in granting rain and fruitful seasons, and fill¬ 
 ing the heart with food and gladness. As the wave¬ 
 offering was moved from right to left, so the heave¬ 
 offering was moved up and doivn; and in both cases 
 this was done several times. These offerings had a 
 blessed tendency to keep alive in the breasts of the 
 people a due sense of their dependence on the Divine 
 providence and bounty, and of their obligation to God 
 for his continual and liberal supply of all their wants. 
 See the note on Exod. xxix. 27. 
 
 In the above collection are comprised, as far as I 
 can recollect, an explanation of all the terms used in 
 the Hebrew Scriptures which signify sacrifice, obla¬ 
 tion, atonement, offering, &c., &c., as well as the re¬ 
 ference they bear to the great and only sufficient atone¬ 
 ment, sacrifice, oblation, and satisfaction made by 
 Christ Jesus for the sins of mankind. Larger ac¬ 
 counts must be sought in authors who treat professedly 
 on these subjects. 
 
 a 
 
The consecration of Aaron 
 
 CHAP. VIII. 
 
 and his sons commanded 
 
 CHAPTER VIII. 
 
 Moses is commanded to consecrate Aaron and his sons, 1—3. Moses convenes the congregation ; washes , 
 clothes, and anoints Aaron, 4—12. He also clothes Aaron’s sons, 13. Offers a bullock for them as a sin- 
 offcring, 14—17. And a rain for a burnt-offering, 18—21. And another ram for a consecration-offering, 
 22—24. The fat, with cakes of unleavened bread, and the right shoulder of the ram, he offers as a wave¬ 
 offering, and afterwards burns, 25—28. The breast, which was the part of Moses, he also waves, 29. 
 And sprinkles oil and blood upon Aaron and his sons, 30. The flesh of the consecration ram is to be boiled 
 and eaten at the door of the tabernacle, 31, 32. Moses commands Aaron and his sons to abide seven days 
 at the door of the tabernacle of the congregation, which they do accordingly, 33—36. 
 
 A. M. 2514. /\ ND the Lord spake unto 
 
 B. C. 1490. Jrx. . 
 
 An. Exod. Isr. 2 . Moses, saying, 
 
 Abib or Nisan. ^ a Aaron, anc [ his SOnS 
 
 with him, and b the garments, and c the anoint¬ 
 ing oil, and a bullock for the sin-offering, and 
 two rams, and a basket of unleavened bread; 
 
 3 And gather thou all the congregation 
 together unto the door of the tabernacle of 
 the congregation. 
 
 4 And Moses did as the Lord commanded 
 him ; and the assembly was gathered together 
 unto the door of the tabernacle of the congre¬ 
 gation. 
 
 5 And Moses said unto the congregation, 
 d This is the thing which the Lord com¬ 
 manded to be done. 
 
 6 And Moses brought Aaron and his sons, 
 e and washed them with water. 
 
 7 f And he put upon him the e coat, and 
 girded him with the girdle, and clothed him 
 with the robe, and put the ephod upon him, 
 and he girded him with the curious girdle of 
 the ephod, and bound it unto him therewith. 
 
 8 And he put the breastplate upon him : 
 also he h put in the breastplate the Urim and 
 the Thummim. 
 
 9 1 And he put the mitre upon his head; 
 also upon the mitre, even upon his forefront, 
 did he put the golden plate, the holy crown ; 
 as the Lord k commanded Moses. 
 
 10 1 And Moses took the anointing oil, and 
 
 anointed the tabernacle and all 
 that was therein, and sanctified 
 them. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 Abib or Nisan. 
 
 11 And he sprinkled thereof upon the altar 
 seven times, and anointed the altar and all his 
 vessels, both the laver and his foot, to sanctify 
 them. 
 
 12 And he m poured of the anointing oil upon 
 Aaron’s head, and anointed him, to sanctify 
 him. 
 
 13 n And Moses brought Aaron’s sons, and 
 put coats upon them, and girded them with 
 girdles, and 0 put bonnets upon them ; as the 
 Lord commanded Moses. 
 
 14 p And he brought the bullock for the sin- 
 offering : and Aaron and his sons * laid their 
 hands upon the head of the bullock for the 
 sin-offering. 
 
 15 And he slew it; r and Moses took the 
 blood, and put it upon the horns of the altar 
 round about with his finger, and purified the 
 altar, and poured the blood at the bottom of 
 the altar, and sanctified it, to make reconcilia¬ 
 tion upon it. 
 
 16 s And he took all the fat that was upon 
 the inwards, and the caul above the liver, and 
 the two kidneys, and their fat, and Moses 
 burned it upon the altar. 
 
 17 But the bullock, and his hide, his flesh, 
 and his dung, he burnt with fire without the 
 camp; as the Lord 4 commanded Moses 
 
 a Exod. xxix. 1, 2,3.- b Exod. xxviii. 2, 4.- c Exod. xxx. 
 
 24, 25.- d Exod. xxix. 4.- e Exod. xxix. 4.- f Exod. xxix. 
 
 5. - s Exod. xxviii. 4.- h Exod. xxviii. 30.- 1 Exod. xxix. 
 
 6. - k Exod. xxviii. 37, &c. - 1 Exod. xxx. 26, 27, 28, 29. 
 
 U1 Chap. xxi. 10, 12 ; Exod. xxix. 7 ; xxx. 30; Psa. cxxxiii. 2 ; 
 
 Ecclus. xlv. 15.-“Exod. xxix. 8. 9. 0 Heb. bound. 
 
 P Exod. xxix. 10; Ezek. xliii. 19.-^ Chap. iv. 4 - r Exod. 
 
 xxix. 12, 36; chap. iv. 7; Ezek. xliii. 20, 26; Heb. ix. 22. 
 
 8 Exod. xxix. 13; chap. iv. 8.- * 4 5 6 Chap. iv. 11, 12; Exod. 
 
 xxix. 14. 
 
 NOTES ON CHAP. VIII. 
 
 Verse 2. Take Aaron and his sons ] The whole 
 subject of this chapter has been anticipated in the notes 
 on Exod. xxviii. 1, &c., and xxix. 1, &c., in which all 
 the sacrifices, rites, and ceremonies have been explain¬ 
 ed in considerable detail; and to those notes the reader 
 is referred. It is only necessary to observe that Aaron 
 and his sons were not anointed until now. Before, 
 the thing was commanded; now, first performed. 
 
 Vol. I. ( 35 ) 
 
 Verse 8. He put in the breastplate the Urim and the 
 Thummim.] The Urim and Thummim are here sup¬ 
 posed to be something different from the breastplate 
 itself. See the notes on Exod. xxviii. 15, 16, 30. 
 
 Verse 9. And he put the mitre] See the note on 
 Exod. xxviii. 37. 
 
 Verse 14. The bullock for the sin-offering] This 
 was offered each day during the seven days of conse¬ 
 cration. See Exod. xxix. 36. 
 
 529 
 
The offerings made at the LEVITICUS. consecration of the priests. 
 
 A. M. 2514. 18 u And he brought the ram 
 
 An. Exod. lsr.2. for the burnt-offering : and Aaron 
 Abib or Nisan. an( j jjj g gons their hands 
 
 upon the head of the ram. 
 
 19 And he killed it; and Moses sprinkled 
 the blood upon the altar round about. 
 
 20 And he cut the ram into pieces ; and Mo¬ 
 ses burnt the head, and the pieces, and the fat. 
 
 21 And he washed the inwards and the legs 
 in water ; and Moses burnt the whole ram upon 
 the altar: it was a burnt-sacrifice for a sweet 
 savour, and an offering made by fire unto the 
 Lord ; v as the Lord commanded Moses. 
 
 22 And w he brought the other ram, the ram 
 of consecration : and Aaron and his sons laid 
 their hands upon the head of the ram. 
 
 23 And he slew it; and Moses took of the 
 blood of it, and put it upon the tip of Aaron’s 
 
 19 Exod. xxix. 15. - v Exod. xxix. 18. - w Exod. xxix. 19, 31. 
 
 Verse 23. Put it upon the tip of Aaron's right ear, 
 See this significant ceremony explained in the 
 note on Exod. xxix. 20. Calmet remarks that the 
 consecration of the high priest among the Romans bore 
 a considerable resemblance to the consecration of the 
 Jewish high priest. “ The Roman priest, clothed with 
 a garment of silk, his head covered with a crown of 
 gold adorned with sacred ribbons, was conducted into 
 a subterranean place, over which there was a floor of 
 planks pierced through with many holes. On this 
 floor they sacrificed a bullock, whose blood was freely 
 poured out on the planks or floor, which running 
 through the holes fell upon the priest, who stood un¬ 
 der to receive this sacred aspersion, and who, in order 
 to be completely covered with the blood, took care to 
 present the whole of his body, his clothes, face, eyes, 
 nose, lips, and even his tongue, to receive the drops 
 of blood falling through the pierced floor above. Be¬ 
 ing completely covered with this sanguineous shower, 
 he ascended from his subterranean place, and was ac¬ 
 knowledged and adored by the people as Pontifex Max¬ 
 imus, or supreme high priest.” These rites, which 
 bear a striking allusion to those used in the consecra¬ 
 tion of Aaron, and from which they were probably bor¬ 
 rowed, and disguised by the introduction of their own 
 superstitions, are particularly described by Aurelius 
 Prudentius , in his poem entitled Romani Martyris 
 Supplicium, from which I shall select those verses, 
 the subject of which is given above, as the passage is 
 curious, and the w T ork not common. 
 
 “ Summus sacerdos nempe sub terram scrobe 
 Acta in profundum consecrandus mergitur, 
 
 Mire infulatus, festa vittis tempora 
 Nectcns, corona turn repexus aurea, 
 
 Cinctu Gabino sericam fultus togam. 
 
 Tabulis superne strata texunt pulpita, 
 
 Rimosa rari pegmatis compagibus, 
 
 Scmdunt subinde vel terebrant aream, 
 
 Crebroque lignum perforant acumine, 
 a 530 
 
 right ear, and upon the thumb a. m. 2514 . 
 of his right hand, and upon the An. Exod. isr! 2 . 
 great toe of his right foot. Abib or wisan ' 
 
 24 And he brought Aaron’s sons, and Moses 
 put of the blood upon the tip of their right 
 ear, and upon the thumbs of their right 
 hands, and upon the great toes of their right 
 feet: and Moses sprinkled the blood upon the 
 altar round about. 
 
 25 x And he took the fat, and the rump, and 
 all the fat that was upon the inwards, and the 
 caul above the liver, and the two kidneys, and 
 their fat, and the right shoulder: 
 
 26 y And out of the basket of unleavened 
 bread, that was before the Lord, he took one 
 unleavened cake, and a cake of oiled bread, 
 and one wafer, and put them an the fat, and 
 upon the right shoulder: 
 
 x Exod. xxix. 22.-y Exod. xxix. 23. 
 
 Pateat minutis ut frequens hiatibus. — 
 
 Hie ut statuta est immolanda hellua, 
 
 Pectus sacrata dividunt venabulo, 
 
 Eructat amplum vulnus undam sanguinis—&c. 
 Turn per frequentes mille rimarum vias 
 lllapsus imber, tabidum rorem pluit, 
 
 Defossus intus quem sacerdos excipit, 
 
 Guttas ad omnes turpe subjectans caput, 
 
 Et veste et omni putrefactus corpore : 
 
 Quin os supinat, obvias offert genas 
 Supponit aures, labra, nares objicit, 
 
 Oculos et ipsos perluit liquoribus, 
 
 Nec jam palato parcit, et linguam rigat, 
 Donee cruorem totus atrum combibat.— 
 Procedit inde pontifex visu horridus—&c. 
 Omnes salutant atque adorant eminus, 
 
 Vilis quod ilium sanguis, et bos mortuus 
 Fcedis latentem sub cavernis laverint.” 
 
 Of these lines the reader will not be displeased to 
 find the following poetical version :—• 
 
 “ For when, with sacred pomp and solemn state, 
 Their great high priest the Romans consecrate, 
 
 His silken vest in Gabine cincture bound, 
 
 A festal fillet twines his temples round: 
 
 And, while aloft the gorgeous mitre shines, 
 
 His awful brow a golden crown confines. 
 
 In a deep dyke, for mystic ritual made, 
 
 He stands, surrounded with terrific shade. 
 
 High o’er his holy head a stage they place, 
 
 Adorn with paintings, and with statues grace ; 
 
 Then with keen piercers perforate the floor, 
 
 Till thronging apertures admit no more. 
 
 Thither the victim ox is now convey’d, 
 
 To glut the vengeance of the thirsty blade. 
 
 The sacred spear his sturdy throat divides, 
 
 Down, instant streaming, gush the gory tides, 
 Through countless crevices the gaping wood 
 Distils corrupted dew and smoking blood ; 
 
 ( 35* ) 
 
Aaron and his sons, being anointed, -CHAP. VIII. abide in the tabernacle seven days. 
 
 A. M. 2514 . 27 And he put all z upon 
 
 An. Exod.isr. 2 . Aarons’ hands, and upon his 
 Aiub or Nisan. gon ’ s ] ian d S} an( i waved them for 
 
 a wave-offering before the Lord. 
 
 28 a And Moses took them from off their 
 hands, and burnt them on the altar upon the 
 burnt-offering : they were consecrations for a 
 sweet savour: it is an offering made by fire 
 unto the Lord. 
 
 29 And Moses took the breast, and waved it 
 for a wave-offering before the Lord : for of 
 the ram of consecration it was Moses’ b part; 
 as the Lord commanded Moses. 
 
 30 And c Moses took of the anointing oil, 
 and of the blood which was upon the altar, 
 and sprinkled it upon Aaron, and upon his 
 garments, and upon his sons, and upon his 
 sons’ garments with him; and sanctified Aaron, 
 and his garments, and his sons, and his sons’ 
 garments with him. 
 
 31 And Moses said unto Aaron and to his 
 sons, d Boil the flesh at the door of the taber- 
 
 * Exod. xxix. 24, &c.- a Exod. xxix. 25.- b Exod. xxix. 
 
 26.- c Exod. xxix. 21 ; xxx. 30; Num. iii. 3.- d Exod. 
 
 xxix. 31, 32. 
 
 nacle of the congregation : and A. M. 2514 . 
 
 , . , . . B. C. 1490. 
 
 there eat it with the bread that An. Exod.isr. 2 . 
 
 Abib or Nisan. 
 
 is in the basket of consecrations, 
 as I commanded, saying, Aaron and his sons 
 shall eat it. ... 
 
 32 e And that which remaineth of the flesh 
 and of the bread shall ye burn with fire. 
 
 33 And ye shall not go out of the door of 
 the tabernacle of the congregation in seven 
 days, until the days of your consecration be at 
 an end : for f seven days shall he consecrate you 
 
 34 g As he hath done this day, so the Lord 
 hath commanded to do, to make an atonement 
 for you. 
 
 35 Therefore shall ye abide at the door of 
 the tabernacle of the congregation day and 
 night seven days, and h keep the charge of 
 the Lord, that ye die not: for so I am com¬ 
 manded. 
 
 36 So Aaron and his sons did all things 
 which the Lord commanded by the hand of 
 Moses. 
 
 e Exod. xxix. 34.— 
 
 26.- s Heb. vii. 16.- 
 
 1 Kings ii. 3. 
 
 Exod. xxix. 30, 35; Ezek. xliii. 25 
 — h Num. iii. 7 ; ix. 19 ; Deut. xi. 1, 
 
 Drop after drop, in swift succession shed, 
 
 Falls on the holy pontiff’s mitred head ; 
 
 While, to imbibe the sanctifying power, 
 
 His outspread garments drink the crimson shower ; 
 Then on his back in reeking streams he lies, 
 
 And laves in livid blood his lips and eyes ; 
 
 Bares every limb, exposes every pore, 
 
 To catch the virtue of the streaming gore ; 
 
 With open mouth expects the falling flood, 
 
 Moistens his palate and his tongue with blood ; 
 Extends his ears to meet the sanguine rain, 
 
 Nor lets a single drop descend in vain. 
 
 Then from the gloomy cave comes forth to light, 
 Bathed in black blood, and horrible to sight!— 
 
 By the vile torrent, and the victim slain, 
 
 In the dark cavern cleansed from mortal stain, 
 Their priest, enveloped in atoning gore, 
 
 With trembling awe surrounding throngs adore.” 
 
 Prudentius was born about the middle of the fourth 
 century, and was no doubt intimately acquainted with 
 the circumstances he describes. 
 
 Verse 27. And xoaved them for a wave-offering ] 
 See the nature of this and the heave-offering in the 
 note on Exod. xxix. 27. 
 
 Verse 30. And Moses took—the blood—and sprink¬ 
 led it upon Aaron , dfc.] Thus we find that the high 
 priest himself must be sprinkled with the blood of the 
 sacrifice ; and our blessed Lord, of whom Aaron w r as 
 a type, was sprinkled with his own blood. 1. In his 
 agony in the garden. 2. In his being crowned with 
 thorns. 3. In the piercing of his hands and his feet. 
 And, 4. In his side being pierced with the spear. All 
 
 these were so many acts of atonement performed by 
 the high priest. 
 
 Verse 33. For seven days shall he consecrate you.] 
 This number was the number of perfection among the 
 Hebrews ; and the seven days’ consecration implied a 
 perfect and full consecration to the sacerdotal office. 
 See the note on Exod. xxix. 30. 
 
 Verse 36. So Aaron and his sons did] This chap¬ 
 ter shows the exact fulfilment of the commands deli¬ 
 vered to Moses, Exod. xxix. ; and consequently the 
 complete preparation of Aaron and his sons to fill the 
 awfully important office of priests and mediators be¬ 
 tween God and Israel, to offer sacrifices and make 
 atonement for the sins of the people. 
 
 “ Thus,” says Mr. Ainsworth, “ the covenant of the 
 priesthood was confirmed unto the tribe of Levi in 
 Aaron and his sons, which covenant was life and peace , 
 Mai. ii. 5. But these are made priests without an 
 oath ; also, there were many priests , because they 
 were not suffered to continue by reason of death; and 
 they served unto the example and shadow of heavenly 
 things, offering gifts and sacrifices which could not 
 make him w r ho did the service perfect as pertaining to 
 the conscience ; for they were carnal ordinances im¬ 
 posed upon them till the time of reformation, that is, 
 until the time of Christ, who was made a priest of God 
 with an oath , and made surety of a better covenant, 
 established on better promises. And because he con- 
 tinueth for ever, he hath a priesthood which passeth 
 not from one to another, and is a minister of the true 
 tabernacle, which God pitched and not man. Not by 
 the blood of bulls and of goats, but by his own blood, 
 he entered once into the holy place, having found ever- 
 
 531 
 
 a 
 
LEVITICUS; 
 
 Aaron and the people are 
 
 lasting redemption for us ; and is therefore able to save 
 to the uttermost them who come unto God through him, 
 as he ever liveth to make intercession for them.” Ta¬ 
 ken in reference to his priesthood and sacrifice, all 
 
 to make offerings to the Lord . 
 
 these rites and ceremonies are significant and edifying; 
 but taken out of this relation, they would be as absurd 
 and nugatory as the consecration of the Roman Ponti- 
 fex Maximus, mentioned above by Prudentius. 
 
 CHAPTER IX. 
 
 Aaron is commanded to offer , on the eighth day , a sin-offering and a burnt-offering, 1,2. 
 commanded also to offer a sin-offering, a burnt-offering, peace-offerings, and a meat-offerin 
 do as they were commanded; and Moses promises that God shall appear amon, 
 commanded to make an atonement for the people, 7. 
 
 8-21. Aaron and Moses bless the congregation, 22, 23. 
 sacrifice, 24. 
 
 A. M. 2514. a it came to pass on the 
 
 An. Exod. isr. 2. eighth day, that Moses called 
 Abib or Nisan. ^ aron and his sons, and the elders 
 
 of Israel; 
 
 2 And he said unto Aaron, b Take thee a 
 young calf for a sin-offering, c and a ram for 
 a burnt-offering, without blemish, and offer 
 them before the Lord. 
 
 3 And unto the children of Israel thou shalt 
 speak, saying, d Take ye a kid of the goats 
 for a sin-offering; and a calf and a lamb, both 
 of the first year, without blemish, for a burnt- 
 offering ; 
 
 4 Also a bullock and a ram for peace-offer¬ 
 ings, to sacrifice before the Lord ; and e a 
 meat-offering mingled with oil: for f to-day 
 the Lord will appear unto you. 
 
 5 And they brought that which Moses com- 
 
 a Ezek. xliii. 27.- b Chap. iv. 3 ; viii. 14 ; Exod. xxix. 1. 
 
 c Chap. viii. 18.— d Chap. iv. 23 ; Ezra vi. 17 ; x. 19.- e Chap. 
 
 ii. 4.- f Ver. 6, 23; Exod. xxix. 43. 
 
 NOTES ON CHAP. IX. 
 
 Verse 1. On the eighth day] This was the first 
 day after their consecration, before which they were 
 deemed unfit to minister in holy things, being consi¬ 
 dered as in a state of imperfection. “ All creatures,” 
 says Ainsworth, “ for the most part were in their un¬ 
 cleanness and imperfection seven days, and perfected 
 on the eighth; as children by circumcision, Lev. xii. 
 2, 3 ; young beasts for sacrifice, chap. xxii. 27 ; per¬ 
 sons that were unclean by leprosies, issues, and the 
 like, chap. xiv. 8-10; xv. 13, 14; Num. vi. 9, 10. 
 So here, the priests, until the eighth day, were not 
 admitted to minister in their office.” 
 
 Verse 2. Take thee a young calf, fyc.] As these 
 sacrifices were for Aaron himself, they are furnished 
 by himself and not by the people, for they were de¬ 
 signed to make atonement for his own sin. See chap, 
 iv. 3. And this is supposed by the Jews to have 
 been intended to make an atonement for his sin in 
 the matter of the golden calf. This is very probable, 
 as no formal atonement for that transgression had yet 
 been made. 
 
 The people are 
 g, 3, 4. They 
 them, 5, 6. Aaron is 
 He and his sons prepare and offer the different sacrifices, 
 And the fire of the Lord consumes the 
 
 manded before the tabernacle of a. M. 2514. 
 the congregation: and all the con- An. Exod. isr. 2 
 gregation drew near and stood Ablb or Nlsan - 
 before the Lord. 
 
 6 And Moses said, This is the thing which 
 the Lord commanded that ye should do ; and 
 g the glory of the Lord shall appear unto you. 
 
 7 And Moses said unto Aaron, Go unto the 
 altar, and h offer thy sin-offering, and thy 
 burnt-offering, and make an atonement for 
 thyself, and for the people : and 1 offer the 
 offering of the people, and make an atonement 
 for them ; as the Lord commanded. 
 
 8 Aaron therefore went unto the altar, and 
 slew the calf of the sin-offering, which was for 
 himself. 
 
 9 k And the sons of Aaron brought the blood 
 unto him: and he dipped his finger in the 
 
 s > er. 23 ; Exod. xxiv. 16. - h Chap. iv. 3 ; 1 Sam. iii. 14 ; 
 
 Heb. v. 3 ; vii. 27; ix. 7.-> Chap. iv. 16. 20; Heb. v. 1 . 
 
 k Chap. viii. 15. 
 
 Verse 3. Take ye a kid] In chap. iv. 14 a young 
 bullock is commanded to be offered for the sin of the 
 people ; but here the offering is a kid, which was the 
 sacrifice appointed for the sin of the ruler, chap. iv. 
 22, 23, and hence some think that the reading of the 
 Samaritan and the Septuagint is to be preferred. 
 Speak unto the elders of Israel, these being the only 
 princes or rulers of Israel at that time ; and for them 
 it is possible this sacrifice was designed. It is however 
 supposed that the sacrifice appointed chap. iv. 14 was 
 for a particular sin, but this for sin in general; and 
 that it is on this account that the sacrifices differ. 
 
 Verse 6. And the glory of the Lord shall appear] 
 God shall give the most sensible signs of his presence 
 among you ; this he did in general by the cloud on the 
 tabernacle, but in this case the particular proof was 
 the fire that came out from before the Lord, and con¬ 
 sumed the burnt-offering; see ver. 23, 24. 
 
 Verse 7. Make an atonement for thyself] This 
 showed the imperfection of the Levitical law; the 
 high priest was obliged to make an expiation for his 
 own sins before he could make one for the sins of the 
 
 a 
 
 532 
 
CHAP. IX. 
 
 The sacrifice being ended , 
 
 A. M. 2514. blood, and 1 put it upon the horns 
 
 B. C. 1490. r i u j 1 , 
 
 An. Exod. 1st. 2 . oi the altar, and poured out the 
 
 Abib or Nisan. p} ooc j the bottom of the altar: 
 
 10 m But the fat, and the kidneys, and the 
 caul above the liver, of the sin-offering, he 
 burnt upon the altar; n as the Lord com¬ 
 manded Moses. 
 
 11 0 And the flesh and the hide he burnt 
 with fire without the camp. 
 
 12 And he slew the burnt-offering; and 
 Aaron’s sons presented unto him the blood, 
 p which he sprinkled round about upon the 
 altar. 
 
 13 q And they presented the burnt-offering 
 unto him, with the pieces thereof, and the 
 head: and he burnt them upon the altar. 
 
 14 r And he did wash the inwards and the 
 legs, and burnt them upon the burnt-offering 
 on the altar. 
 
 15 s And he brought the people’s offering, 
 and took the goat, which was the sin-offering 
 for the people, and slew it, and offered it for 
 sin, as the first. 
 
 16 And he brought the burnt-offering, and 
 offered it t according to the 11 manner. 
 
 1 See chap. iv. 7.- m Chap. viii. 16.- n Chap. iv. 8. 
 
 e Chap. iv. 11; viii. 17.- p Chap. i. 5 ; viii. 19.-9 Chap. viii. 
 
 20.- r Chap. viii. 21.- s Ver. 3; Isa. liii. 10; Heb. ii. 17; 
 
 v. 3.- 1 Chap. i. 3, 10.- u Or , ordinance. - v Ver. 4; chap. 
 
 people. See the use made of this by the apostle, 
 Heb. v. 3 ; vii. 27 ; ix. 7. 
 
 Yerse 22. And Aaron lifted up his hand toward 
 the people , and blessed them ] On lifting up the hands 
 in prayer, see Exod. ix. 29. The form of the bless¬ 
 ing we have in Num. vi. 23, &c. : “The Lord bless 
 thee and keep thee! The Lord make his face shine 
 upon thee, and be gracious unto thee! The Lord lift 
 up his countenance upon thee, and give thee peace !” 
 See the notes on these passages. 
 
 And came down from offering of the sin-offering , 
 dfci] A sin-offering, a burnt-offering, a meat-offering, 
 and peace-offerings, were made to God that his glory 
 might appear to the whole congregation. This was 
 the end of all sacrifice and religious service ; not to 
 confer any obligation on God, but to make an atone¬ 
 ment for sin, and to engage him to dwell among and 
 influence his worshippers. 
 
 Yerse 23. Moses and Aaron went into the taberna¬ 
 cle ] It is supposed that Moses accompanied Aaron 
 into the tabernacle to show him how to offer the in¬ 
 cense, prepare the lamps and the perfume, adjust the 
 shew-bread, &c., &c. 
 
 And the glory of the Lord appeared ] To show that 
 every thing was done according to the Divine mind, 
 
 1. The glory of Jehovah appears unto all the people ; 
 
 2. A fire came out from before the Lord, and con¬ 
 sumed the burnt-offering. This was the proof which 
 God gave upon extraordinary occasions of his accept- 
 
 a 
 
 Aaron blesses the people. 
 
 17 And he brought v the meat- a. M. 2514. 
 offering, and w took a handful An. Exod. isr. 2 . 
 thereof and burnt it upon the Abll) or Nlsan - 
 altar, x beside the burnt-sacrifice of the morning. 
 
 18 He slew also the bullock and the ram for 
 y a sacrifice of peace-offerings, which was for 
 the people : and Aaron’s sons presented unto 
 him the blood, which he sprinkled upon the 
 altar round about; 
 
 19 And the fat of the bullock and of the 
 ram, the rump, and that which covereth the 
 inwards , and the kidneys, and the caul above 
 the liver: 
 
 20 And they put the fat upon the breasts, 
 z and he burnt the fat upon the altar: 
 
 21 And the breasts and the right shoulder 
 Aaron waved a for a wave-offering before the 
 Lord ; as Moses commanded. 
 
 22 And Aaron lifted up his hand toward the 
 people, and b blessed them, and came down 
 from offering of the sin-offering, and the 
 burnt-offering, and peace-offerings. 
 
 23 And Moses and Aaron went into the 
 tabernacle of the congregation, and came out, 
 and blessed the people : c and the glory of 
 
 ii. 1, 2.- w Heb. filled his hand out of it. - x Exod. xxix. 38. 
 
 y Chap. iii. 1, &c.- z Chap. iii. 5, 16.- a Exod. xxix. 24, 26 ; 
 
 chap. vii. 30, 31, 32, 33, 34.- b Num. vi. 23 ; Deut. xxi. 5 ; 
 
 Luke xxiv. 50.- c Ver. 6 ; Num. xiv. 10 ; xvi. 19, 42. 
 
 ance of the sacrifice. This was done probably, 1. In 
 the case of Abel, Gen. iv. 4. 2. In the case of Aaron ; 
 
 see above, ver. 24. 3. In the case of Gideon, Judg. 
 
 vi. 21. 4. In the case of Manoah and his wife. 
 
 Compare Judg. xiii. 19—23. 5. In the case of David 
 
 dedicating the threshing-floor of Oman, 1 Chron. xxi. 
 28. (j. In the case of Solomon dedicating the temple, 
 
 2 Chron. vii. 1. 7. In the case of Elijah, 1 Kings 
 
 xviii. 38. Hence to express the accepting of an offer¬ 
 ing, sacrifice, &c., the verb jt2H dishshen is used, 
 which signifies to reduce to ashes , i. e., by fire from 
 heaven. See Psa. xx. 3. In such a case as this, it 
 was necessary that the fire should appear to be di¬ 
 vinely sent, and should come in such a way as to pre¬ 
 clude the supposition that any art or deceit had been 
 practised on the occasion. Hence it is not intimated 
 that Moses and Aaron brought it out of the tabernacle, 
 professing that God had kindled it there for them, but 
 the fire came out from before the Lord , and all the 
 people saw it . The victims were consumed by a fire 
 evidently of no human kindling. Josephus says that 
 “a fire proceeded from the victims themselves of its 
 own accord,-which had the appearance of a flash ot 
 lightning avriov irvp avrjdQr] avroparov , nai opoiov 
 
 aarpamjc hapnrjdovL opopevov ttj d'koyr “ and con¬ 
 sumed all that was upon the altar.’'—Antiq., lib. iii., 
 c. 8, s. 6, edit. Haverc. And it is very likely that 
 by the agency of the ethereal or electric spark, sent 
 immediately from the Divine presence, the victims 
 
 533 
 
LEVITICUS. 
 
 The fire of the Lord 
 a. M. 2514. the Lord appeared unto all the 
 
 B. C. 1490. . rr 
 
 An. Exod. Isr. 2. people. 
 
 Abib or Nisan. 24 And d there came a fire out 
 from before the Lord, and consumed upon 
 
 d Gen. iv. 4; Judg. vi. 21 ; 1 Kings xviii. 38 ; 2 Chron. vii. 1; 
 Psa. xx. 3 ; 2 Mac. ii. 10, 11. 
 
 were consumed. The heathens, in order to give cre¬ 
 dit to their worship, imitated this miracle, and pretend¬ 
 ed that Jupiter testified his approbation of the sacri¬ 
 fices offered to him by thunder and lightning : to this 
 Virgil seems to allude, though the words have been 
 understood differently. 
 
 Audiat licec genitor, qui feeder a fulmine sancit. 
 
 JEn. xii., ver. 200. 
 
 “ Let Jupiter hear, who sanctions covenants by his 
 thunder.” 
 
 On which words Servius makes this remarkable com¬ 
 ment : Quia cum fiunt feedera, si coruscatio fuerit, 
 confirmantur. Vel certe quia apud majores arse non 
 incendebantur, sed ignem divinum precibus eliciebant 
 qui incendebant altaria. “To sanction the covenant 
 signifies to confirm it; for when a covenant was made, 
 if there were a flash of lightning, it was considered to 
 be thereby confirmed : or rather because our ances¬ 
 tors lighted no fire upon the altars, but obtained by 
 their supplications divine fire,” &c. The expression 
 apud majores , “among our ancestors ,” shows that they 
 could boast of no such divine fire then; nor could 
 they ever before , as the w'hole account was borrowed 
 from the Jews. Solmus Polyhistor gives us an ac¬ 
 count to the same effect; for, speaking of the hill of 
 Vulcan in Sicily, he says : In quo, qui divinae rei ope- 
 rantur, ligna vitea super aras struunt, nec ignis ap- 
 ponitur in hanc congeriem: cum prosicias intulerunt, 
 si adest deus, si sacrum probatur, sarmenta licet 
 viridia sponte concipiunt, et nullo inflagrante halitu, ab 
 ipso numine fit accendium, cap. v. in fine . “ They 
 
 who perform sacred rites in this place, put a bundle 
 of vine-tree wood upon the altar, but put no fire to it; 
 for when they lay the pieces of the victim upon it, if 
 the deity be present, and he approve the sacrifice, the 
 bundle, although of green wood, takes fire of itself , 
 and without any other means the deity himself kindles 
 the flame.” These are remarkable instances, and 
 show how exactly the heathen writers have borrowed 
 from the sacred records. And in farther imitation of 
 this miracle, they had their perpetual fire in the tem¬ 
 ple of Vesta , which they feigned to have descended at 
 first from heaven , and which they kept with the most 
 religious veneration. 
 
 Verse 24. When all the people saw , they shouted , 
 and fell on their faces] 1. The miracle was done in 
 such a way as gave the fullest conviction to the 
 people of its reality. 2. They exulted in the thought 
 that the God of almighty power and energy had taken 
 up his abode among them. 3. They prostrated them¬ 
 selves in his presence, thereby intimating the deep 
 sense they had of ms goodness, of their unworthiness, 
 and of the obligation they were under to live in sub¬ 
 jection to his authority, and obedience to his will.— 
 
 534 
 
 consumes the sacrifice, 
 
 the altar the burnt-offering and A. M. 2514 . 
 
 0 B. C. 1490. 
 
 the fat; which when all the peo- An. Exod. isr. 2 . 
 pie saw, e they shouted, and fell Ablb or Nlsai h 
 on their faces. 
 
 e Exod. xxxii. 17; 1 Kings xviii. 39 ; 2 Chron. vii. 3 ; Ezra 
 
 iii. 11. 
 
 This celestial fire was carefully preserved among the 
 Israelites till the time of Solomon, when it was renew¬ 
 ed , and continued among them till the Babylonish cap¬ 
 tivity. This Divine fire was the emblem of the Holy 
 Spirit. And as no sacrifice could be acceptable to 
 God which was not salted , i. e., seasoned and rendered 
 pleasing, by this fire , as our Lord says, Mark ix. 49 s 
 so no soul can offer acceptable sacrifices to God, but 
 through the influences of the Divine Spirit. Hence 
 the promise of the Spirit under the emblem of fire, 
 Matt. iii. 11, and its actual descent in this similitude 
 on the day of pentecost, Acts ii. 3, 4. 
 
 The most remarkable circumstance in this chapter 
 is the manifestation of the presence of God, and the 
 consuming of the victims by the miraculous fire. IVe 
 have already seen that the chief design of these sacri¬ 
 ficial rites was to obtain reconciliation to God , that the 
 Divine Presence might dwell and be manifested among 
 them. To encourage the people to make the neces¬ 
 sary preparations, to offer the sacrifices in a proper 
 spirit, and to expect especial mercies from the hand 
 of God, Moses promises, ver. 4, that the Lord would 
 appear unto them on the morrow , and that his gloiy 
 should appear , ver. 6. In hope or expectation of this, 
 the priest , the elders , and the people purified them¬ 
 selves by offering the different sacrifices which God 
 had appointed; and when this was done God did ap¬ 
 pear, and gave the fullest proofs of his approbation, by 
 miraculously consuming the sacrifices which were pre¬ 
 pared on the occasion. Does not St. John evidently 
 refer to these circumstances, 1st Epist., chap. iii. 2, 3: 
 “ Beloved, now are we the sons of God ; and it doth 
 not yet appear what we shall be; but we know that 
 when he shall appear , we shall be like him, for we 
 shall see him as he is; and every man that hath this 
 hope in him, purifieth himself, even as he is pure.” 
 This manifestation of God in the tabernacle was a 
 type of his presence, first, in the Church militant on 
 earth ; and secondly, in the Church triumphant in hea¬ 
 ven. They who expect to have the presence of God 
 here, must propitiate his throne of justice by the only 
 available sacrifice ; they who wish to enjoy everlast¬ 
 ing felicity, must be purified from all unrighteousness, 
 for without holiness none can see the Lord. If we 
 hope to see him as he is, we must resemble him. How 
 vain is the expectation of glory , where there is no 
 meetness for the place ! And how can we enter into 
 the holiest but by the blood of Jesus'? Heb. x. 19. 
 And of what use can this sacrifice be to those who do 
 not properly believe in it ? And can any faith, even 
 in that sacrifice, be effectual to salvation, that does not 
 purify the heart ? Reader ! earnestly pray to God that 
 thou hold not the truth in unrighteousness . 
 
 a 
 
Nadab and Abihu offer CHAP. X. strange fire, and are destroyed. 
 
 CHAPTER X. 
 
 Nadab and Abihu offer strange fire before the Lord, and are destroyed , 1-5. Aaron and his family forbidden 
 to mourn for them, 6, 7. He and his family are forbidden the use of wine, 8—11. Directions to Aaron 
 and his sons concerning the eating of the meat-offerings, dfc., 12-15. Moses chides Aaron for not having 
 eaten the sin-offering, 16—18. Aaron excuses himself and Moses is satisfied, 19, 20. 
 
 A. M. 2514 . A ND a Nadab and Abihu, the 
 
 B. C. 1490. -TL r . . 
 
 An. Exod. isr. 2. sons oi Aaron, b took either 
 Alnb or Nisan. Q f Lis censerj anc [ p U t £ re 
 
 therein, and put incense thereon, and offered 
 45 strange fire before the Lord, which he com¬ 
 manded them not. 
 
 a Chap. xvi. 1; xxii. 9 ; Num. iii. 3, 4 ; xxvi. 61; 1 Chron. xxiv. 2. 
 b Chap. xvi. 12 ; Num. xvi. 18. 
 
 NOTES ON CHAP. X. 
 
 Verse 1. And Nadab and Abihu — took either of them 
 his censer\ The manner of burning incense in the tem¬ 
 ple service was, according to the Jews, as follows :— 
 “ One went and gathered the ashes from off the altar 
 into a golden vessel, a second brought a vessel full of 
 incense, and a third brought a censer with fire, and 
 put coals on the altar, and he whose office it was to 
 bum the incense strewed it on the fire at the com¬ 
 mand of the governor. At the same time all the peo¬ 
 ple went out of the temple from between the porch 
 and the altar. Each day they burned the weight of 
 a hundred denaries of incense, fifty in the morning, 
 and fifty in the evening. The hundred denaries 
 weighed fifty shekels of the sanctuary, each shekel 
 weighing three hundred and twenty barleycorns; and 
 when the priest had burned the incense, he bowed him¬ 
 self down and went his way out. See Maimonides ’ 
 Treatise of the Daily Service, chap. iii. So when 
 Zacharias, as his lot fell, burned incense in the tem¬ 
 ple, the whole multitude of the people were without at 
 prayer while the incense was burning, Luke i. 9, 10. 
 By this service God taught them that the prayers of 
 his faithful people are pleasing to him, whilst our High 
 Priest, Christ Jesus, by his mediation puts incense to 
 their prayers; (see Psa. cxli. 2 ; Rom. viii. 34 ; Heb. 
 viii. 1, 2 ; ix. 24 ; Rev. viii. 3, 4 ;) for the priests un¬ 
 der the law served unto the example and shadow of 
 heavenly things ; Heb. viii. 5.” See Ainsworth in loco. 
 
 In the preceding chapter we have seen how God 
 intended that every part of his service should be con¬ 
 ducted ; and that every sacrifice might be acceptable 
 to him, he sent his own fire as the emblem of his pre¬ 
 sence, and the means of consuming the sacrifice.— 
 Here we find Aaron’s sons neglecting the Divine ordi¬ 
 nance, and offering incense with strange, that is, com¬ 
 mon fire,—fire not of a celestial origin ; and therefore 
 the fire of God consumed them. So that very fire 
 which, if properly applied, would have sanctified and 
 consumed their gift, become now the very instrument 
 of their destruction! How true is the saying, The 
 Lord is a consuming fire ! He will either halloiv or 
 destroy us : he will purify our souls by the influence 
 of his Spirit, or consume them with the breath of his 
 mouth ! The tree which is properly planted in a good 
 soil is nourished by the genial influences of the sun : 
 
 a 
 
 2 And there d went out fire A. M. 2514. 
 from the Lord, and devoured An. Exod. Isr. 2 . 
 them, and they died before the Abll) or Nisan ~ 
 Lord. 
 
 3 Then Moses said unto Aaron, This is it 
 that the Lord spake, saying, I will be sancti- 
 
 c Exod. xxx. 9.- d Chap. ix. 24; Num. xvi. 35; 2 Samuel 
 
 vi. 7. 
 
 pluck it up from its roots, and the sun which was the 
 cause of its vegetative life and perfection now dries up 
 its juices, decomposes its parts, and causes it to moul¬ 
 der into dust. Thus must it be done to those who 
 grieve and do despite to the Spirit of God. Reader, 
 hast thou this heavenly fire l Hear then the voice 
 of God, Quench not the Spirit. 
 
 Some critics are of opinion that the fire used by the 
 sons of Aaron was the sacred fire, and that it is only 
 called strange from the manner of placing the incense 
 on it. I cannot see the force of this opinion. 
 
 Which he commanded them not.\ Every part of the 
 religion of God is Divine. He alone knew what he 
 designed by its rites and ceremonies, for that which 
 they prefigured—the whole economy of redemption 
 by Christ—was conceived in his own mind, and was 
 out of the reach of human wisdom and conjecture. 
 He therefore who altered any part of this representa¬ 
 tive system, who omitted or added any thing, assumed 
 a prerogative which belonged to God alone, and was 
 certainly guilty of a very high offence against the wis¬ 
 dom, justice, and righteousness of his Maker. This 
 appears to have been the sin of Nadab and Abihu, and 
 this at once shows the reason why they were so se¬ 
 verely punished. The most awful judgments are 
 threatened against those who either add too, or take 
 away from, the declarations of God. See Deut. iv. 2; 
 Prov. xxx. 6 ; and Rev. xxii. 18, 19. 
 
 Verse 3. And Aaron held his peace.\ pHX DTI 
 vaiyiddom Aharon, and Aaron was dumb. How ele¬ 
 gantly expressive is this of his parental affection, his 
 deep sense of the presumption of his sons, and his own 
 submission to the justice of God! The flower and 
 hope of his family was nipped in the bud and blasted; 
 and while he exquisitely feels as a father, he submits 
 without murmuring to this awful dispensation of Di¬ 
 vine justice. It is an awful thing to introduce inno¬ 
 vations either into the rites and ceremonies, or into the 
 truths, of the religion of Christ : he who acts thus 
 cannot stand guiltless before his God. 
 
 It has often been remarked that excessive grief 
 stupifies the mind, so that amazement and deep an¬ 
 guish prevent at once both tears and complaints; 
 hence that saying of Seneca, Curve leves loquantur; 
 vraviores silent. “ Slight sorrows are loquacious; 
 deep anguish has no voice.” See on ver. 19. 
 
 535 
 
Aaron and his sons are 
 
 LEVITICUS. 
 
 forbidden the use of wine. 
 
 A. M. 2514. fied m them e that come nigh 
 
 B. C. 1490. t i r n i i t 
 
 An. Exod. isr. 2. me, and before all the people I 
 
 Abib or Nisan. w *p f gl or ified. s And Aaron 
 held his peace. 
 
 4 And- Moses called Mishael and Elzaphan, 
 the sons of h Uzziel the uncle of Aaron, 
 and said unto them, Come near, 1 carry your 
 brethren from before the sanctuary out of the 
 camp. 
 
 5 So they went near, and carried them in 
 their coats out of the camp ; as Moses had said. 
 
 6 And Moses said unto Aaron, and unto 
 Eleazar and unto Ithamar, his sons, k Uncover 
 not your heads, neither rend your clothes ; 
 lest ye die, and lest 1 wrath come upon all the 
 people : but let your brethren, the whole house 
 of Israel, bewail the burning which the Lord 
 hath kindled. 
 
 7 m And ye shall not go out from the door of 
 the tabernacle of the congregation, lest ye die : 
 r, for the anointing oil of the Lord is upon you. 
 And they did according to the word of Moses. 
 
 8 And the Lord spake unto Aaron, saying, 
 
 9 0 Do not drink wine nor strong drink, 
 
 e Exod. xix. 22 ; xxix. 43; chap. xxi. 6, 17, 21 ; Isa. lii. 11 ; 
 
 Ezek. xx. 41 ; xlii. 13.- f Isa. xlix. 3 ; Ezek. xxviii. 22; John 
 
 xiii. 31, 32; xiv. 13; 2 Thess. i. 10.- s Psalm xxxix. 9. 
 
 h Exod. vi. 18, 22; Nnm. iii. 19, 30.-‘ Luke vii. 12; Acts v. 
 
 6, 9, 10 ; viii. 2.- k Exod. xxxiii. 5; chap. xiii. 45 ; xxi. 1,10; 
 
 Num. vi. 6, 7 ; Deut. xxxiii. 9 ; Ezek. xxiv. 16, 17.- 1 Num. 
 
 xvi. 22, 46; Josh. vii. 1; xxii. 18, 20; 2 Sam. xxiv. 1. 
 
 Yerse 4. Uzziel the uncle of Aaron] Pie was brother 
 to Amram the father of Aaron; see Exod. vi. 18—22. 
 
 Yerse 5. Carried them in their coats out of the 
 camp] The modern impropriety of burying the dead 
 within towns, cities, or places inhabited, had not yet 
 been introduced ; much less that abomination , at which 
 both piety and common sense shudder, burying the 
 dead about and even icithin places dedicated to the 
 worship of God ! 
 
 Yerse 6. Uncover not your heads, Spc.] They were 
 to use no sign of grief or mourning, 1. Because those 
 who were employed in the service of the sanctuary 
 should avoid every thing that might incapacitate them 
 for that service ; and, 2. Because the crime of their 
 brethren \vas so highly provoking to God, and so fully 
 merited the punishment which he had inflicted, that 
 their mourning might be considered as accusing the 
 Divine justice of undue severity. 
 
 Yerse 7. The anointing oil of the Lord is upon 
 you.] They were consecrated to the Divine service, 
 and this required their constant attendance, and most 
 willing and cheerful service. 
 
 Verse 9. Do not drink wine nor strong drink] The 
 cabalistical commentator, Baal Hatturim, and others, 
 have supposed, from the introduction of this command 
 here, that Aaron’s sons had sinned through excess of 
 wine, and that they had attempted to celebrate the Di~ 
 vine service in a state of inebriation, 
 
 536 
 
 thou, nor thy sons with thee, A. M. 2514. 
 
 I , B. C. 1490. 
 when ye go into the tabernacle An. Exod. isr. 2. 
 
 of the congregation, lest ye die : Ablb or Nlsai h 
 
 it shall be a statute for ever throughout your 
 
 generations: 
 
 10 And that ye may p put difference between 
 holy and unholy, and between unclean and 
 clean ; 
 
 II n And that ye may teach the children of 
 Israel all the statutes which the Lord hath 
 spoken unto them, by the hand of Moses. 
 
 12 And Moses spake unto Aaron, and unto 
 Eleazar and unto Ithamar, his sons that were 
 left, Take r the meat-offering that remaineth 
 of the offerings of the Lord made by fire, and 
 eat it without leaven beside the altar : for s it 
 is most holy : 
 
 13 And ye shall eat it in the holy place, 
 because it is thy due, and thy sons’ due, of 
 the sacrifices of the Lord made by fire : for 
 t so I am commanded. 
 
 14 And u the wave-breast and heave-shoulder 
 shall ye eat in a clean place ; thou, and thy 
 sons, and thy daughters with thee : for they 
 
 “‘Chap. xxi. 12.-“Exod. xxviii. 41; chap. viii. 30. 
 
 0 Ezek. xliv. 21 ; Luke i. 15 ; 1 Tim. iii. 3 ; Tit. i. 7.-P Chap, 
 
 xi. 47 ; xx. 25 ; Jer. xv. 19 ; Ezek. xxii. 26 ; xliv. 23.-<1 Deut. 
 
 xxiv. 8; Neh. viii. 2, 8, 9, 13; Jer. xviii. 18 ; Mai. ii. 7. 
 
 r Exod. xxix. 2 ; chap. vi. 16; Num. xviii. 9, 10.- 8 Chap. xxi. 
 
 22.- 4 Chap. ii. 3 ; vi. 16.-“Exod. xxix. 24, 26, 27; chap, 
 
 vii. 31, 34 ; Num. xviii. 11. 
 
 Strong drink. —The word "Oty shechar, from sha- 
 char, to inebriate, signifies any kind of fermented liquors. 
 This is exactly the same prohibition that was given in 
 the case of John Baptist, Luke i. 15 : O ivov nat anepa 
 ov y?] my' Wine and sikera he shall not drink. Any 
 inebriating liquor, says St. Jerome, ( Epist. ad nepot.,) 
 is called sicera, whether made of corn, apples, honey , 
 dates, or other fruit. One of the four prohibited 
 drinks among the Mohammedans in India is called 
 sakar, (see the Hedaya, vol. iv., p. 158,) which 
 
 signifies inebriating drink in general, but especially 
 date wine ox arrack. From the original word pro¬ 
 bably we have borrowed our term cider or sider, which 
 among us exclusively signifies the fermented juice of 
 apples. See on Luke i. 15. 
 
 Yerse 10. That ye may put difference between holy 
 and unholy] This is a strong reason why they should 
 drink no inebriating liquor, that their understanding 
 being clear, and their judgment correct, they might 
 be always able to discern between the clean and the 
 unclean, and ever pronounce righteous judgment. In¬ 
 junctions similar to this were found among the 
 Egyptians, Carthaginians, and Greeks. Indeed, com¬ 
 mon s.ense itself shows that neither a drunkard nor a 
 sot should ever be suffered to minister in holy things. 
 
 Verse 14. Wave-breast and heave-shoulder] See 
 
 chap, vii., and on Exod. xxix. 27, 
 
 a 
 
CHAP. X. 
 
 Aaron is reproved for 
 
 A. M. 2514 be thv due, and thy sons’ due, 
 
 B. C. 1490. 7 . / • . J r, i 
 
 An. Exod. isr. 2 . w/nc/i are given oi^t ot the sacri- 
 
 a bib or ,\isan. ^ ces 0 £ peace-offerings of the 
 children of Israel. 
 
 15 v The heave-shoulder and the wave-breast 
 shall they bring with the offerings made by 
 fire of the fat, to wave it for a wave-offering 
 before the Lord ; and it shall be thine, and 
 thy sons’ with thee, by a statute for ever; as 
 the Lord hath commanded. 
 
 16 And Moses diligently sought w the goat 
 of the sin-offering, and, behold, it was burnt : 
 and he was angry with Eleazar and Ithamar, 
 the sons of Aaron which were left alive, saying, 
 
 17 x Wherefore have ye not eaten the sin- 
 offering in the holy place, seeing it is most 
 
 T Chap. vii. 29, 30, 34.- w Chap. ix. 3, 15.- x Chap. vi. 
 
 26, 29.-y Chap. vi. 30. 
 
 Yerse 16. Moses diligently sought the goat] The 
 goat which was offered the same day for the sins of 
 the priests and the people, (see chap. ix. 15, 16,) and 
 wdiich, through the confusion that happened on account 
 of the death of Nadab and Abihu, was burnt instead 
 of being eaten. See ver. 18. 
 
 Yerse 17. To bear the iniquity of the congregation] 
 See on chap. vi. 26, &c. 
 
 Verse 19. And such things have befallen me , fyc.] 
 The excuse which Aaron makes for not feasting on 
 the sin-offering according to the law is at once appro¬ 
 priate and dignified; as if he had said: “God certainly 
 has commanded me to eat of the sin-offering; but 
 when such things as these have happened unto me, 
 could it be good in the sight of the Lord l Does he 
 not expect that I should feel as a father under such 
 afflicting circumstances V ’ With this spirited answer 
 Moses w T as satisfied; and God, who knew his situa¬ 
 tion, took no notice of the irregularity which had 
 taken place in the solemn service. To human nature 
 God has given the privilege to weep in times of afflic¬ 
 tion and distress. In his infinite kindness he has 
 ordained that tears , which are only external evidences 
 of our grief, shall be the outlets to our sorrows, and 
 tend to exhaust the cause from which they flow. See 
 on ver. 3. 
 
 Yerse 20 . When Moses heard that, he was content.] 
 The argument used by Aaron had in it both good sense 
 and strong reason, and Moses, as a reasonable man, 
 felt its force; and as God evidenced no kind of dis¬ 
 pleasure at this irregularity, which was, in a measure 
 at least, justified by the present necessity, he thought 
 proper to urge the matter no farther. 
 
 Though the punishment of Nadab and Abihu may 
 appear severe , because the sacred text does not specify 
 clearly the nature and extent of their crime, we may 
 rest assured that it was of such a nature as not only 
 to justify but to demand such a punishment. God has 
 
 a 
 
 not eating the sin-offering. 
 holy, and God hath given it you a. m. 2514 . 
 
 . I ® J B. C. 1490. 
 
 to bear the iniquity of the con- An. Exod.isr.2, 
 
 gregation, to make atonement Ablb or Nlsan - 
 
 for them before the Lord ? 
 
 18 Behold, y the blood of it was not brought 
 in within the holy place: ye should indeed 
 have eaten it in the holy place , z as I com¬ 
 manded. 
 
 19 And Aaron said unto Moses, Behold, 
 a this day have they offered their sin-offering 
 and their burnt-offering before the Lord ; and 
 such things have befallen me : and if I had 
 eaten the sin-offering to-day, b should it have 
 been accepted in the sight of the Lord ? 
 
 20 And when Moses heard that , he was 
 content. 
 
 z Chap. vi. 26.- a Chap. ix. 8,12.- b Jer. vi. 20; xiv. 13 ; 
 
 Hos. ix. 4; Mai. i. 10, 13. 
 
 here given us a full proof that he will not suffer human 
 institutions to take the place of his own prescribed 
 worship. It is true this is frequently done, for by 
 many what is called natural religion is put in the place 
 of Divine revelation; and God seems not to regard it: 
 but though vengeance is not speedily executed on an 
 evil work, and therefore the hearts of the children of 
 men are set to do wickedness, yet God ceases not to 
 be just; and those who have tahen from or added to 
 his words, or put their own inventions in their place, 
 shall be reproved and found liars in the great day. His 
 long-suffering leads to repentance; but if men will 
 harden their hearts, and put their own ceremonies, 
 rites, and creeds, in the place of Divine ordinances 
 and eternal truths, they must expect to give an awful 
 account to him who is shortly to judge the quick and 
 the dead. 
 
 Were the religion of Christ stripped of all that state 
 policy, fleshly interest, and gross superstition have add¬ 
 ed to it, how plain and simple, and may we not add, 
 how amiable and glorious, would it appear! Well may 
 we say of human inventions in Divine worship what 
 one said of the paintings on old cathedral windows, 
 Their principal tendency is to prevent the light from 
 coming in. Nadab and Abihu would perform the wor¬ 
 ship of God, not according to his command , but in their 
 own way; and God not only would not receive the 
 sacrifice from their hands, but, while encompassing 
 themselves with their own sparks, and warming them¬ 
 selves with their own fire, this had they from the hand 
 of the Lord—they lay down in sorrow, for there went 
 out a fire from the Lord , and devoured them. What 
 is written above is to be understood of persons who 
 make a religion for themselves, leaving Divine reve¬ 
 lation ; for, being wilfully ignorant of God’s righteous¬ 
 ness, they go about to establish their own. This is a 
 high offence in the sight of God. Reader, God is a 
 Spirit, and they who worship him must worship him in 
 spirit and truth. Such worshippers the Father seeketh. 
 
 537 
 
Laws concerning clean 
 
 LEVITICUS. 
 
 and unclean animals . 
 
 CHAPTER XL 
 
 Laws concerning clean and unclean animals , 1 , 2. Of quadrupeds, those are clean which divide the hoof 
 and chew the cud, 3. Those to be reputed unclean which do not divide the hoof, though they chew the cud, 
 4-6. Those to be reputed unclean also which, though they divide the hoof, do not chew the cud, 7. Who¬ 
 soever eats their flesh, or touches their carcasses, shall be reputed unclean, 8. Of fish, those are clean, and 
 may be eaten ivhich have fins and scales, 9. Those which have not fins and scales to be reputed unclean, 
 10—12. Of fowls, those which are unclean, 13—21. Of insects, the following may be eaten : the bald 
 locust, beetle, and grasshopper, 22. All others are unclean and abominable, their flesh not to be eaten, nor 
 their bodies touched, 23-25. Farther directions relative to unclean beasts, 26-28. Of reptiles, and 
 
 some small quadrupeds, those ivhich are unclean, 29, 30. All that touch them shall be unclean, 31 ; and 
 the things touched by their dead carcasses are unclean also, 32-35. Large fountains, or pits ofivater, are 
 not defiled by their carcasses, provided a part of the water be drawn out, 36. Nor do they defile seed by 
 accidentally touching it, provided the water which has touched their flesh do not touch or moisten the seed, 
 37, 38. A beast that dieth of itself is unclean, and may not be touched or eaten, 39, 40. All creeping 
 things are abominable, 41—44. The reason given for these laivs, 45—47. 
 
 A. m. 2514. A ND the Lord spake unto 
 
 B. c. 1490 . AL 1 
 
 An. Exod. isr. 2. Moses and to Aaron, say- 
 
 Abib or Nisan. ing unto them? 
 
 2 Speak unto the children of Israel, saying, 
 a These are the beasts which ye shall eat 
 
 a Deut. xiv. 4; 
 
 NOTES ON CHAP. XI. 
 
 Verse 1. And the Lord spake unto Moses ] In the 
 preceding chapter the priests are expressly forbidden 
 to drink wine; and the reason for this law is given 
 also, that they might be able at all times to distinguish 
 between clean and unclean, and be qualified to teach the 
 children of Israel all the statutes which the Lord had 
 spoken, chap. x. 10, 11; for as inebriation unfits a 
 person for the regular performance of every function 
 of life, it must be especially sinful in those who minis¬ 
 ter in holy things, and to whom the teaching of the 
 ignorant, and the cure of souls in general, are intrusted, 
 
 Scheuchzer has remarked that no Christian state has 
 made any civil law against drunkenness, (he must only 
 mean the German states, for we have several acts of 
 parliament against it in England,) and that it is only 
 punished by contempt. “ Custom,” says he, “that ty¬ 
 rant of tlie human race, not only permits it, but in some 
 sort authorizes the practice, insomuch that we see priests 
 and ministers of the Church ascend the pulpit in a state 
 of intoxication, judges seat themselves upon the benches, 
 physicians attend their patients, and others attempt to 
 perform the different avocations of life, in the same 
 disgraceful state.”— Physic. Sacr., vol. iii., p. 64. 
 
 This is a horrible picture of German manners; and 
 while we deplore the extensive ravages made by this 
 vice, and the disgrace with which its votaries are over¬ 
 whelmed, we have reason to thank God that it very 
 rarely has ever appeared in the pulpit, and perhaps 
 was never once seen upon the bench, in our own country. 
 
 Having delivered the law against drinking wine, 
 Moses proceeds to deliver a series of ordinances, all 
 well calculated to prevent the Israelites from mixing 
 with the surrounding nations, and consequently from 
 being contaminated by their idolatry. In chap. xi. he 
 treats of unclean meats. In chap, xii., xiii., xiv., 
 and xv., he treats of unclean persons, garments, and 
 dwellings. In chap. xvi. he treats of the uncleanness 
 
 538 
 
 among: all the beasts that are A. M. 2oi4. 
 on the earth. An. Exod. Isr. 2. 
 
 3 Whatsoever parteth the hoof, Ablb or Nisan. 
 and is cloven-footed, and cheweth the cud, 
 among the beasts, that shall ye eat. 
 
 Acts x. 12, 14. 
 
 of the priests and the people, and prescribes the pro¬ 
 per expiations and sacrifices for both. In chap. xvii. 
 he continues the subject, and gives particular directions 
 concerning the mode of offering, &c. In chap, xviii. 
 he treats of unclean matrimonial connections. In chap, 
 xix. he repeats sundry laws relative to these subjects, 
 and introduces some new ones. In chap. xx. he men¬ 
 tions certain uncleannesses practised among the idol¬ 
 atrous nations, and prohibits them on pain of death. 
 In chap. xxi. he treats of the mourning, marriages , 
 and personal defects of th o priests, which rendered them 
 unclean. And in chap. xxii. he speaks of unclean sa¬ 
 crifices, or such as should not be offered to the Lord. 
 After this, to the close of the book, many important 
 and excellent political and domestic regulations are en¬ 
 joined, the whole forming an ecclesiastico-political sys¬ 
 tem superior to any thing the world ever saw. 
 
 Bishop Wilson very properly observes that, “ by 
 these laws of clean and unclean animals, &c., God did 
 keep this people separated from the idolatrous world : 
 and this is a standing proof, even to the present day, 
 of the Divine authority of these Scriptures; for no 
 power or art of man could have obliged so great and 
 turbulent a nation to submit to such troublesome pre¬ 
 cepts as the Jews always have submitted to, had they 
 not been fully convinced, from the very first, that the 
 command was from God, and that it was to be obeyed 
 at the peril of their souls.” 
 
 Verse 3. Whatsoever parteth the hoof, and is cloven¬ 
 footed] These two words mean the same thing—a 
 divided hoof, such as that of the ox, where the hoof is 
 divided into two toes, and each toe is cased with horn. 
 
 Cheweth the cud] Ruminates; casts up the grass, 
 &c., which had been taken into the stomach for the 
 purpose of mastication. Animals which chew the cud, 
 or ruminate, are provided with iivo, three, or four sto¬ 
 machs. The ox has four : in the first or largest, called 
 the ventriculus or paunch, the food is collected without 
 
 a 
 
Unclean quadrupeds CHAP. XI. and fish forbidden . 
 
 A. M. 2514. 4 Nevertheless these shall ye 
 
 An. Exod.^lsr. 2 . not eat of them that 'chew the 
 A5ib or Nisan. CU( ^ or 0 f t} iem that divide the 
 
 hoof: as the camel, because he cheweth the 
 cud, but divideth not the hoof; he is unclean 
 unto you. 
 
 5 And the coney, because he cheweth the 
 cud, but divideth not the hoof; he is unclean 
 unto you. 
 
 6 And the hare, because he cheweth the 
 cud, but divideth not the hoof; he is unclean 
 unto you. 
 
 7 And b the swine, though he divide the 
 hoof, and be cloven-footed, yet he cheweth 
 not the cud; c he is unclean to you. 
 
 8 Of their flesh shall ye not eat, and their 
 
 b 2 Mac. vi. 18; vii. 1 .- c Isa. lxv. 4; lxvi. 3, 17.- d Isa. 
 
 lii. 11 ; see Matt. xv. 11 , 20; Mark vii. 2, 15, 18 ; Acts x. 14, 
 15; xv. 29 ; Rom. xiv. 14, 17 ; 1 Cor. viii. 8 ; Col. ii. 16, 21 ; 
 
 being masticated, the grass, &c., being received into 
 it as the beast crops it from the earth. The food, by 
 the force of the muscular coats of this stomach, and 
 the liquors poured in, is sufficiently macerated; after 
 which, formed into small balls, it is thrown up by the 
 oesophagus into the mouth, where it is made very small 
 by mastication or chewing, and then sent down into 
 the second stomach, into which the oesophagus or gul¬ 
 let opens, as well as into the first, ending exactly where 
 the two stomachs meet. This is what is termed chew¬ 
 ing the cud. The second stomach, which is called the 
 reticulum, honey-comb, bonnet , or king's hood, has a 
 great number of small shallow cells on its inward sur¬ 
 face, of a pentagonal ox five-sided form, exactly like 
 the cells in a honey-comb; in this the food is farther 
 macerated, and then pushed onward into the third sto- 
 tnach, called the omasum or manyplies, because its in¬ 
 ward surface is covered with a great number of thin 
 membraneous partitions. From this the food passes 
 into the fourth stomach, called the abomasum, or reed. 
 In this stomach it is digested, and from the digested 
 mass the chyle is formed, which, being absorbed by the 
 lacteal vessels, is afterwards thrown into the mass of 
 blood, and becomes the principle of nutrition to all the 
 solids and fluids of the body. The intention of rumi¬ 
 nation, or chewing the cud, seems to be, that the food 
 may be sufficiently comminuted, that, being more fully 
 acted on by the stomachs, it may afford the greatest 
 possible portion of nutritive juices. 
 
 The word cud is probably not originally Saxon, 
 though found in that language in the same signification 
 in which it is still used. Junius , with great show of 
 probability, derives it from the Cambro-British chwyd, 
 a vomit, as it is the ball of food vomited, or thrown up, 
 from the first stomach or paunch through the oesopha¬ 
 gus into the mouth, which is called by this name. 
 Those who prefer a Saxon derivation may have it in 
 the verb ceopan, whence our word chew; and so cud 
 might be considered a contraction of chewed, but this 
 is not so likely as the preceding. 
 
 A erse 5. The coney~\ j2&* shaphan, not the rabbit, but 
 
 a 
 
 carcass shall ye not touch ; d they a. M. 2514. 
 are unclean to you. An. Exod. isr. 2 
 
 9 • These shall ye eat of all Abib or Nisan - 
 that are in the waters : whatsoever hath fins 
 and scales in the waters, in the seas, and in 
 the rivers, them shall ye eat. 
 
 10 And all that have not fins and scales in the 
 seas, and in the rivers, of all that move in die 
 waters, and of any living thing which is in the 
 waters, they shall be an f abomination unto you : 
 
 11 They shall be even an abomination unto 
 you; ye shall not eat of their flesh, but ye 
 shall have their carcasses in abomination. 
 
 12 Whatsoever hath no fins nor scales in the 
 waters, that shall be an abomination unto you. 
 
 13 s And these are they which ye shall have 
 
 Heb. ix. 10.- e Deut. xiv. 9.- f Chap. vii. 18; Deut. xiv. 3. 
 
 s Deut. xiv. 12 ; Job xxxix. 27-30. 
 
 rather a creature nearly resembling it, which abounds 
 in Judea, Palestine, and Arabia, and is called by Dr. 
 Shaw daman Israel, and by Mr. Bruce ashkoko. As 
 this creature nearly resembles the rabbit, with which 
 Spain anciently abounded, Bochart supposes that the 
 Phoenicians might have given it the name of tTJDi? 
 spaniah, from the multitude of D’JD# shephanim (or 
 spanim, as others pronounce it) which were found there. 
 Hence the emblem of Spain is a woman sitting with 
 a rabbit at her feet. See a coin of Hadrian in 
 Scheuchzer. 
 
 Terse 6. The hare ] fOJ'lX arnebeth, as Bochari 
 and others suppose, from arah, to crop, and TJ 
 
 nib, the produce of the ground, these animals being 
 remarkable for destroying the fruits of the earth.- That 
 they are notorious for destroying the tender blade of 
 the young corn, is well known. It is very likely that 
 different species of these animals are included under 
 the general terms shaphan, and arnebeth , 
 
 for some travellers have observed that there are four 
 or five sorts of these animals, which are used for food 
 in the present day in those countries. See Harmer , 
 vol. iii., p. 331, edit. 1808. Some think the moun¬ 
 tain rat, marmot, squirrel, and hedgehog, may be in¬ 
 tended under the word shaphan. 
 
 Terse 7. And the swine ] Tin chazir, one of the 
 most gluttonous, libidinous, and filthy quadrupeds in 
 the universe; and, because of these qualities, sacred 
 to the Venus of the Greeks and Romans, and the Friga 
 of our Saxon ancestors ; and perhaps on these accounts 
 forbidden, as well as on account of its flesh being 
 strong and difficult to digest, affording a very gross 
 kind of aliment, apt to produce cutaneous, scorbutic, 
 and scrofulous disorders, especially in hot climates. 
 
 Terse 9. Whatsoever hath fins and scales] Because 
 these, of all the fish tribe, are the most nourishing; 
 the others which are without scales, or whose bodies 
 are covered with a thick glutinous matter, being in 
 general very difficult of digestion. 
 
 Terse 13. And these — among the fowls—the eagle ] 
 nesher, from nashar, to lacerate , cut , or tear to 
 
 539 
 
Different fowls which 
 
 LEVITICUS. are to he reputed unclean. 
 
 A. M. 2514. m abomination among the fowls ; 
 
 An. Exod. Isr. 2. they shall not be eaten, they are 
 Abib or Nisan. an a b om ination : the eagle, and 
 
 the ossifrage, and the ospray, 
 
 14 And the vulture, and the kite after 
 his kind : 
 
 15 Everv raven after his kind ; A. M. 2514. 
 lb And the owl, and the night An.Exod.Isr. 2 . 
 hawk, and the cuckoo, and the Ablb or Nlsaa * 
 hawk after his kind, 
 
 17 And the little h owl, and the cormorant, 
 and the great owl, 
 
 h Isaiah, 
 
 pieces; hence the eagle, a most rapacious bird of prey, 
 from its tearing the flesh of the animals it feeds on; 
 and for this purpose birds of prey have, in general, 
 strong, crooked talons and a hooked beak. The eagle 
 is a cruel bird, exceedingly ravenous, and almost in¬ 
 satiable. 
 
 The ossifrage ] Or bone-breaker, from os, a bone, 
 and frango, I break, because it not only strips off the 
 flesh, but breaks the bone in order to extract the mar¬ 
 row. In Hebrew it is called DDD peres, from paras, 
 to break or divide in two, and probably signifies that 
 species of the eagle anciently known by the name of 
 ossifraga, and which we render ossifrage. 
 
 Osp?~ay] JTJiy ozniyah, from Tip azan, to be strong, 
 vigorous ; generally supposed to mean the black eagle, 
 such as that described by Homer, Iliad, lib. xxi., 
 ver 252. 
 
 Aistov otpar’ ex<vv pelavog, rov OrjpTjrrjpog, 
 
 'Of 6’ apa napTLGTog re sat, ukigtoq TceTerjvov. 
 
 “ Having the rapidity of the black eagle, that bird 
 of prey, at once the swiftest and the strongest of the 
 feathered race.” 
 
 Among the Greeks and Romans the eagle was held 
 sacred, and is represented as carrying the thunder¬ 
 bolts of Jupiter. This occurs so frequently, and is so 
 well known, that references are almost needless. See 
 Scheuchzer. 
 
 Verse 14. The vulture ] nx*l daah, from the root 
 to fly, and therefore more probably the kite or glede, 
 from its remarkable property of gliding or sailing with 
 expanded wings through the air. The HiO daah is a 
 different bird from the m daiyah, which signifies the 
 vulture. See Bochart, vol. iii., col. 195. 
 
 The kite\ »TX aiyah, thought by some to be the 
 vulture, by others the merlin. Parkhurst thinks it 
 has its name from the root n'N avah, to covet, because 
 of its rapaciousness; some contend that the kite is 
 meant. That it is a species of the hawk, most learned 
 men allow. See Bochart, vol. iii., col. 192. 
 
 Verse 15. Every raven ] DDp oreb, a general term 
 comprehending the raven, crow, rook, jackdaw, and 
 magpie. 
 
 Verse 16. The owl ] HJlTn I“D bath haiyaanah, the 
 daughter of vociferation, the female ostrich, probably 
 so called from the noise they make. “ In the lone¬ 
 some part of the night,” says Hr. Shaw, “ the ostriches 
 frequently make a very doleful and hideous noise, 
 sometimes resembling the roar of the lion; at other 
 times, the hoarser voice of the bull or ox.” He adds, 
 “ I have heard them groan as if in the deepest ago¬ 
 nies.”-—Travels, 4to edition, p. 455. The ostrich is 
 a very unclean animal, and eats its own ordure as 
 soon as it voids it, and of this Dr. Shaw observes, 
 (see above,) it is remarkably fond! This is a suffi- 
 
 540 
 
 chap, xxxiv. 11. 
 
 cient reason, were others wanting, why such a fowl 
 should be reputed to be unclean, and its use as an 
 article of diet prohibited. 
 
 The night hawk ] DDfin taahmas, from DDT1 chamas , 
 to force away, act violently and unjustly ; supposed by 
 Bochart and Scheuchzer to signify the male ostrich , 
 from its cruelty towards its young; (see Job xxxix. 
 17—19;) but others, with more reason, suppose it to 
 be the bird described by Hasselquist, which he calls 
 the strix Orientalis, or Oriental owl. “ It is of the 
 size of the common owl, living in the ruins and old 
 deserted houses of Egypt and Syria; and sometimes 
 in inhabited houses. The Arabs in Egypt call it 
 Massasa, the Syrians Bana. It is very ravenous in 
 Syria, and in the evenings, if the windows be left open, 
 it flies into the house and kills infants, unless they are 
 carefully watched ; wherefore the women are much 
 afraid of it.”—Travels, p. 196. 
 
 If this be the fowl intended, this is a sufficient rea¬ 
 son why it should be considered an abomination. 
 
 The cuckoo ] shachaph, supposed rather to 
 
 mean the sea mew ; called shachaph, from nsnt? sha- 
 chepheth, a wasting distemper, or atrophy, (mentioned 
 chap. xxvi. 1.6 ; Deut. xxviii. 22,) because its body is 
 the leanest, in proportion to its bones and feathers, of 
 most other birds, always appearing as if under the 
 influence of a wasting distemper. A foul which, 
 from its natural constitution or manner of life, is inca¬ 
 pable of becoming plump or fleshy, must always be 
 unwholesome ; and this is reason sufficient why such 
 should be prohibited. 
 
 And the hawk ] nets, from the root natsah, 
 
 to shoot forth or spring forward, because of the rapi¬ 
 dity and length of its flight, the hawk being remarkable 
 for both. As this is a bird of prey, it is forbidden, 
 and all others of its kind. 
 
 Verse 17. The little oivl] DID cos, the bittern, night- 
 raven, or night-owl, according to most interpreters. 
 Some think the onocrotalus or pelican may be intended ; 
 for as the word DID cos signifies a cup in Hebrew, and 
 the pelican is remarkable for a pouch or bag under the 
 lower jaw, it might have had its Hebrew name from 
 this circumstance; but the kaath in the following 
 verse is rather supposed to mean this fowl, and the 
 cos some species of the bubo or owl. See Bochart, 
 vol. iii., col. 272. 
 
 The cormorant ] “j7ty shalach, from the root which 
 signifies to cast down; hence the Septuagint aarap- 
 pasTi]g, the cataract, or bird which falls precipitately 
 down upon its prey. It probably signifies the plungeon 
 or diver, a sea fowl, which I have seen at sea dart 
 down as swift as an arrow into the water, and sieze 
 the fish which it had discovered while even flying, or 
 rather soaring, at a very great height. 
 
CHAP. XI. 
 
 Fowls and insects which may, 
 
 A. M. 2514. 18 And the 1 swan, and the 
 
 R. C. 1490. ... , . . -i 
 
 An. Exod. isr. 2 . k pelican, and the gier eagle, 
 
 Abib or Xisan. jg And the 1 stork, the heron 
 after her kind, and the lapwing, and the bat. 
 
 20 All fowls that creep, going upon all four, 
 shall he an abomination unto you. 
 
 21 Yet these may ye eat, of every flying 
 
 1 Deut. xiv. 16.- k Psa. cii. 6 ; Deut. xiv. 17.- 1 Deut. xiv. 18. 
 
 The great owl ] yanshwph, according to the 
 
 Septuaginl and the Vulgate, signifies the ibis, a bird 
 well known and held sacred in Egypt. Some critics, 
 with our translation, think it means a species of owl or 
 night bird, because the word may be derived from “y# J 
 nesheph , which signifies the tivilight, the time in which 
 owls chiefly fly about. See Bochart, vol. iii., col. 281. 
 
 Verse 18. The swan] HDiPJn tinshemeth. The Sep- 
 tuagint translate the word by voptivpcova, the porphy- 
 rion, purple or scarlet bird. Could we depend on this 
 translation, we might suppose the flamingo or some 
 such bird to be intended. Some suppose the goose to 
 be meant, but this is by no means likely, as it cannot 
 be classed either among ravenous or unclean fowls. 
 Bochart thinks the owl is meant. See on ver. 30. 
 
 The pelican ] ilNp kaath. As HNp kaah signifies to 
 vomit up, the name is supposed to be very descriptive 
 of the 'pelican, who receives its food into the pouch 
 under its lower jaw, and, by pressing it on its breast 
 with its bill, throws it up for the nourishment of its 
 young. Hence the fable which represents the pelican 
 wounding her breast with her bill, that she might feed 
 her young with her own blood ; a fiction which has no 
 foundation but in the above circumstance. Bochart 
 thinks the bittern is meant, vol iii. col. 292. 
 
 The gier eagle ] DH1 racham. As the root of this 
 word signifies tenderness and affection , it is supposed 
 to refer to some bird remarkable for its attachment to 
 its young; hence some have thought that the pelican 
 is to be understood. Bochart endeavours to prove that 
 it means the vulture, probably that species called the 
 golden vulture. — Bochart, vol. iii., col. 303. 
 
 Verse 19. The stork ] HTDn chasidah , from 1DH 
 chasad, which signifies to be abundant in kindness , or 
 exuberant in acts of beneficence ; hence applied to the 
 stork, because of its affection to its young, and its kind¬ 
 ness in tending ^nd feeding its parents when old; facts 
 attested by the best informed and most judicious of the 
 Creek and Latin natural historians. See Bochart, 
 Scheuchzer, and Parkhurst, under the word ion cha¬ 
 sad. It is remarkable for destroying and eating 
 serpents, and on this account might be reckoned by 
 Moses among unclean birds. 
 
 The heron ] H3JX anaphah. This word has been 
 variously understood : some have rendered it the kite, 
 others the woodcock, others the curlew, some the pea¬ 
 cock, others the parrot, and others the crane. The 
 root yjt anaph, signifies to breathe short through the 
 nostrils, to snuff, as in anger; hence to be angry : and 
 it is supposed that the word is sufficiently descriptive 
 of the heron, from its very irritable disposition. It 
 will attack even a man in defence of its nest; and I 
 have known a case where a man was in danger of 
 
 and which may not, he eaten . 
 
 creeping thing that goeth upon all A. M. 2514 . 
 four, which have legs above their An. Exod. isr. 2 . 
 feet, to leap withal upon the earth; At)lb or ]NTlsan - 
 22 Even these of them ye may eat; m the 
 locust after his kind, and the bald locust after 
 his kind, and the beetle after his kind, and 
 the grasshopper after his kind. 
 
 Psa. civ. 17; Jer. viii. 7; Zech. v. 9.-® Matt. iii. 4 ; Mark i. 6 
 
 losing his life by the stroke of a heron’s bill, near the 
 eye, who had climbed up into a high tree to take its 
 nest. Bochart supposes a species of the eagle to be 
 meant, vol. iii., col. 335. 
 
 The lapwing ] JliTUH duchiphath, the upupa , hoopoe, 
 or hoop, a crested bird, with beautiful plumage, but 
 very unclean. See Bochart and Scheuchzer. Con¬ 
 cerning the genuine meaning of the original, there is 
 little agreement among interpreters. 
 
 The bat ] atalleph, so called, according to 
 
 Parkhurst, from IDp at, to fly , and alaph, darkness 
 
 or obscurity, because it flies about in the dusk of the 
 evening, and in the night: so the Septuagint vvurcpig, 
 from vvE, the night; and the Vulgate vespertilio, from 
 vesper, the evening. This being a sort of monster 
 partaking of the nature of both a bird and beast, it 
 might well be classed among unclean animals, or ani¬ 
 mals the use of w T hich in food should be avoided. 
 
 Verse 20. All fowls that creep ] Such as the bat, 
 already mentioned, which has claws attached to its 
 leathern wings, and which serve in place of feet to 
 crawl by, the feet and legs not being distinct; but 
 this may also include all the different kinds of insects , 
 with the exceptions in the following verse. 
 
 Going upon all four ] May signify no more than 
 walking regularly or progressively, foot after foot as 
 quadrupeds do ; for it cannot be applied to insects lite¬ 
 rally, as they have in general six feet, many of them 
 more, some reputed to have a hundred, hence called 
 centipedes; and some a thousand, hence called milli¬ 
 pedes ; words which often signify no more than that 
 such insects have a great number of feet. 
 
 Verse 21. Which have legs above their feet ] This 
 appears to refer to the different kinds of locusts and 
 grasshoppers, which have very remarkable hind legs, 
 long, and with high joints, projecting above their backs, 
 by which they are enabled to spring up from the ground, 
 and leap high and far. 
 
 Verse 22. The locust ] arbeh, either from 
 
 31X arab, to lie in wait or in ambush, because often 
 immense flights of them suddenly alight upon the 
 fields, vineyards, &c., and destroy all the produce of 
 the earth ; or from run rabah, he multiplied, because 
 of their prodigious swarms. See a particular account 
 of these insects in the notes on Exod. x. 4. 
 
 The bald locust ] solam, compounded, says 
 
 Mr. Parkhurst, from sala, to cut, break, and DJZ 
 am, contiguity; a kind of locust, probably so called 
 from its rugged, craggy form. See the first of 
 Scheuchzer's plates, vol. iii., p. 100. 
 
 The beetle ] bjin chargol. “ The Hebrew name 
 seems a derivative from Jin charag, to shake, and Sll 
 re^el, the foot; and so to denote the nimbleness of its 
 
 541 
 
Farther directions relative LEVITICUS. to unclean beasts and reptiles. 
 
 A. M. 2514. 23 But all other flying creep- 
 
 JB C 1490 jo 
 
 4n. Exod. isr! 2 . ing things, which have four feet, 
 
 Abib or Nisan. s j ia n an abomination unto you. 
 
 24 And for these ye shall be unclean : who¬ 
 soever toucheth the carcass of them shall be 
 unclean until the even. 
 
 25 And whosoever beareth aught of the car¬ 
 cass of them, n shall wash his clothes, and be 
 unclean until the even. 
 
 26 The carcasses of every beast which di- 
 videth the hoof, and is not cloven-footed, nor 
 cheweth the cud, are unclean unto you : every 
 one that toucheth them shall be unclean. 
 
 27 And whatsoever goeth upon his paws, 
 among all manner of beasts that go on all 
 four, those are unclean unto you: whoso 
 
 n Chap. xiv. 8 ; xv. 5; Nam. xix. 10. 22 ; xxxi. 24. 
 
 motions. Thus in English we call an animal of the 
 locust kind a grasshopper; the French name of which 
 is sauterelle, from the verb sauter, to leap.”— Park- 
 hurst. This word occurs only in this place. The 
 beetle never can be intended here, as that insect never 
 was eaten by man, perhaps, in any country of the 
 universe. 
 
 The grasshopper ] Djfl chagab. Bochart supposes 
 that this species of locust has its name from the Arabic 
 verb ^ hajaba to veil; because when they fly, as 
 
 they often do, in great swarms, they eclipse even the 
 light of the sun. See the notes on Exod. x. 4, and 
 the description of ten kinds of locusts in Bochart , vol. 
 iii., col. 441. And see the figures in Scheuchzer, in 
 whose plates 20 different species are represented, vol. 
 iii., p. 100. And see Dr. Shaw on the animals men¬ 
 tioned in this chapter, Travels, p. 419, &c., 4-to. edi¬ 
 tion ; and when all these are consulted, the reader will 
 see how little dependence can be placed on the most 
 learned conjectures relative to these and the other 
 animals mentioned in Scripture. One thing however 
 is fully evident, viz., that the locust was eaten, not 
 only in those ancient times, in the time of John Bap¬ 
 tist, Matt. iii. 4, but also in the present day. Dr. 
 Shaw ate of them in Barbary “ fried and salted,” and 
 tells us that “ they tasted very like crayfish.” They 
 have been eaten in Africa, Greece, Syria, Persia, and 
 throughout Asia ; and whole tribes seem to have lived 
 on them, and were hence called acridophagoi, or 
 locust-eaters, by the Greeks. See Strabo, lib. xvi., 
 and Pliny, Hist. Nat., 1. xvii., c. 30. 
 
 Verse 27. Whatsoever goeth upon his paws'] V33 
 cappaiv, his palm? or hands, probably referring to those 
 animals whose feet resemble the hands and feet of the 
 human being, such as apes, monkeys , and all creatures 
 of that genus ; together with bears, frogs, &c. 
 
 Verse 29. The weasel] "ibn choled, from clialad, 
 Syr., to creep in. Bochart conjectures, with great 
 propriety, that the mole, not the weasel, is intended by 
 the Hebrew word : its property of digging into the 
 earth, and creeping or burrowing under the surface, 
 is well known. 
 
 toucheth their carcass shall be A. M. 2514 . 
 
 , •it b. c - 1490 - 
 
 unclean until the even. An. Exod. Isr. 2. 
 
 28 And he that beareth the car- Ablb or Nlsan - 
 cass of them shall wash his clothes, and be un¬ 
 clean until the even : they are unclean unto you. 
 
 29 These also shall be unclean unto you 
 among the creeping things that creep upon the ! 
 earth; the weasel, and 0 the mouse, and the 
 tortoise after his kind, 
 
 30 And the ferret, and the chameleon, and 
 the lizard, and the p snail, and the mole. 
 
 31 These are unclean to you among all that 
 creep : whosoever doth touch them, when they 
 be dead, shall be unclean until the even. 
 
 32 And upon whatsoever any of them, when 
 they are dead, doth fall, it shall be unclean ; 
 
 0 Isa. lvi. 17.- P Psa. lviii. 8 . 
 
 The mouse] "DDp achbar. Probably the large 
 field rat, or what is called by the Germans the ham¬ 
 ster, though every species of the mus genus may be 
 here prohibited. 
 
 The tortoise] tsab. Most critics allow that the 
 tortoise is not intended here, but rather the crocodile, 
 the frog, or the load. The frog is most probably the 
 animal meant, and all other creatures of its kind. 
 
 Verse 30. The ferret] HpJN anakah, from pjtf 
 anak, to groan , to cry out: a species of lizard, which 
 derives its name from its piercing, doleful cry. See 
 Bochart, vol. ii., col. 1066. 
 
 The chameleon] coach. Bochart contends that 
 this is the icaril or guaril, another species of 
 lizard, which derives its name from its remarkable 
 strength and vigour in destroying serpents, the He¬ 
 brew HD each signifying to be strong, firm, vigorous ; 
 it is probably the same with the mongoose, a creature 
 still well known in India, where it is often domesti¬ 
 cated in order to keep the houses free from snakes, 
 rats, mice, &c. 
 
 The lizard] HXtfb letaah. Bochart contends that 
 this also is a species of lizard, called by the Arabs 
 wahcira, which creeps close to the ground, and 
 is poisonous. 
 
 The snail] D*3n chomet, another species of lizard, 
 according to Bochart, called huluka by the 
 
 Arabians, which lives chiefly in the sand. —Vol. ii., 
 col. 1075. 
 
 The mole.] tinshameth, from OtJO nasham, 
 
 to breathe. Bochart seems to have proved that this 
 is the chameleon, which has its Hebrew name from its 
 wide gaping mouth, very large lungs, and its deriving 
 its nourishment from small animals which float in the 
 air, so that it has been conjectured by some to feed on 
 the air itself.—Vol. iii., col. 1078. A bird of the same 
 name is mentioned ver. 13, which Bochart supposes 
 to be the night-owl. —Vol. iii., col. 286. 
 
 Verse 32. Any vessel of wood] Such as the wooden 
 bowls still in use among the Arabs. Or raiment, or 
 skin —any trunks or baskets covered with skins, another 
 part of the furniture of an Arab tent; the goat-skins, 
 
 a 
 
 542 
 
/ 
 
 How persons and utensils 
 
 CHAP. XI. 
 
 are defiled by touching these 
 
 A. M. 2514. whether it be any vessel of wood, 
 
 B. C. 1490. . i • , 
 
 An. Exod. Isr. 2 . or rtiinicnt, oi skin, or sack, 
 
 Abib or Xisan. w h a t SO ever vessel it be , wherein 
 any work is done, q it must be put into water, 
 and it shall be unclean until the even ; so it 
 shall be cleansed. 
 
 33 And every earthen vessel, whereinto any 
 of them falleth, whatsoever is in it shall be 
 unclean; and r ye shall break it. 
 
 34 Of all meat which may be eaten, that on 
 which such water cometh shall be unclean: 
 and all drink that may be drunk in every such 
 vessel shall be unclean. 
 
 35 And every thing whereupon any part 
 of their carcass falleth shall be unclean; 
 whether it be oven, or ranges for pots, they 
 shall be broken down: for they are unclean, 
 and shall be unclean unto you. 
 
 36 Nevertheless a fountain or pit, s wherein 
 there is plenty of water, shall be clean : but 
 that which toucheth their carcass shall be 
 unclean. 
 
 37 And if any part of their carcass fall 
 upon any sowing seed, which is to be sown, 
 it shall be clean. 
 
 38 But if any water be put upon the seed, 
 and any part of their carcass fall thereon, it 
 shall be unclean unto you. 
 
 39 And if any beast, of which A. M. 2514 . 
 ye may eat, die ; he that toucheth An. Exod. isr.*2, 
 the carcass thereof shall be un- Ablb or Nlsan - 
 clean until the even. 
 
 40 And t he that eateth of the carcass of it 
 shall wash his clothes, and be unclean until the 
 even : he also that beareththe carcass of it shall 
 wash his clothes and be unclean until the even. 
 
 4 1 And every creeping thing, that creepeth 
 upon the earth, shall be an abomination ; it 
 shall not be eaten. 
 
 42 Whatsoever goeth upon the belly, and 
 whatsoever goeth upon all four, or whatsoever 
 u hath more feet among all creeping things 
 that creep upon the earth, them ye shall not 
 eat; for they are an abomination. 
 
 43 T Ye shall not make w yourselves abomi¬ 
 nable with any creeping thing that creepeth, 
 neither shall ye make yourselves unclean with 
 them, that ye should be defiled thereby. 
 
 44 For I am the Lord your God : ye shall 
 therefore sanctify yourselves, and x ye shall be 
 holy; for I am holy: neither shall ye defile 
 yourselves with any manner of creeping thing 
 that creepeth upon the earth. 
 
 45 y For I am the Lord that bringeth you 
 up out of the land of Egypt, to be your God : 
 z ye shall therefore be holy ; for I am holy. 
 
 <1 Chap. xv. 12.- r Chap. vi. 28 ; xv. 12.- s Heb. a gather¬ 
 ing together of waters. - 1 Chap. xvii. 15 ; xxii. 8; Deut. xiv. 
 
 21; Ezek. iv. 14 ; xliv. 31. 
 
 in which they churn their milk, may be also intended. 
 Or sack —any hair-cloth used for the purpose of trans¬ 
 porting goods from place to place. 
 
 Verse 33. And every earthen vessel] Such pitchers 
 as are commonly used for drinking out of, and for 
 holding liquids. M. De la Roque observes that hair- 
 sacks , trunks , and baskets , covered with skin, are used 
 among the travelling Arabs to carry their household 
 utensils in, which are kettles or pots, great wooden 
 boiols, hand-mills , and pitchers. It is very likely that 
 these are nearly the same with those used by the 
 Israelites in their journeyings in the wilderness, for 
 the customs of these people do not change. 
 
 Verse 35. Ranges for pots ] To understand this, 
 we must observe that the Arabs dig a hole in their 
 tent, about a foot and a half deep; three-fourths of 
 this, says Rauwolff , they lay about with stones, and the 
 fourth part is left open for the purpose of throwing in 
 their fuel. This little temporary building is probably 
 what is here designed by ranges for pots; and this 
 was to be broken down when any unclean thing had 
 fallen upon it. See Harmer , vol. i., p. 464. 
 
 Verse 36. A fountain or pit , tf-c.] This must either 
 refer to running water, the stream of which soon car¬ 
 ries off all impurities, or to large reservoirs where the 
 water soon purifies itself; the water in either which 
 
 u Heb. doth multiply feet. - v Chap. xx. 25.- w Heb. souls. 
 
 x Exod. xix. 6 ; chap. xix. 2; xx. 7, 26 ; 1 Thess. iv. 7; 1 Pet. 
 i. 15, 16.-y Exod. vi. 7.- z Ver. 44. 
 
 touched the unclean thing, being considered as impure, 
 the rest of the water being clean. 
 
 Verse 37. Any sowing seed] If any part of an im¬ 
 pure carcass fall accidentally on seed about to be sown, 
 it shall not on that account be deemed unclean; but 
 if the water put to the seed to prepare it for being 
 sown, shall be touched by such impure carcass, the 
 seed shall be considered as unclean, ver. 38. Proba¬ 
 bly this may be the meaning of these passages. 
 
 Verse 42. Whatsoever goeth upon the belly] In the 
 word f)rU gahOn , the vau holem, in most Hebrew 
 Bibles, is much larger than the other letters; and a 
 Masoretic note is added in the margin, which states 
 that this is the middle letter of the law ; and conse¬ 
 quently this verse is the middle verse of the Pentateuch. 
 
 Whatsoever hath m.ore feet] Than four; that is, all 
 many-footed reptiles, as well as those which go upon 
 the belly having no feet, such as serpents ; besides the 
 four-footed smaller animals mentioned above. 
 
 Verse 44. Ye shall—sanctify yourselves] Ye shall 
 keep yourselves separate from all the people of the 
 earth, that ye may be holy ; for I am holy. And this 
 was the grand design of God in all these prohibitions 
 and commands ; for these external sanctifications were 
 only the emblems of that internal purity which the ho¬ 
 liness of God requires here, and without which none 
 
 543 
 
LEVITICUS. 
 
 The reason for the laws 
 
 concerning unclean animals 
 
 a. m. 2514 , 46 This is the law of the 
 
 An. Exod. isr. 2 . beasts, and of the fowl, and of 
 Abib or Nisan. ever y ij v j n g creature that moveth 
 
 in the waters, and of every creature that 
 creepeth upon the earth : 
 
 47 a To make a difference a. m. 25 m. 
 between the unclean and the An. Exod. Isr. 2 
 clean, and between the beast Ablb or Nlsan - 
 that may be eaten, and the beast that may not 
 be eaten. 
 
 a Leviticus, 
 
 can dwell with him in glory hereafter. See at the 
 conclusion of this chapter. 
 
 The contents of this chapter must furnish many 
 profitable reflections to a pious mind. 
 
 1. From the great difficulty of ascertaining what 
 animals are meant in this part of the law, we may at 
 once see that the law itself must be considered as ab¬ 
 rogated ; for there is not a Jew in the universe who 
 knows what the animals are, a very few excepted, 
 which are intended by these Hebrew words ; and there¬ 
 fore he may be repeatedly breaking this law by touch¬ 
 ing and being touched either by the animals themselves 
 or their produce, such as hair, wool, fur, skin, intes¬ 
 tines, differently manufactured, &c., &c. It therefore 
 appears that this people have as little law as they 
 have gospel. 
 
 2. While God keeps the eternal interests of man 
 steadily in view, he does not forget his earthly com¬ 
 fort; he is at once solicitous both for the health of 
 his body and his soul. He has not forbidden certain 
 aliments because he is a Sovereign, but because he 
 knew they would be injurious to the health and morals 
 of his people. The close connection that subsists be¬ 
 tween the bod}r and the soul we cannot fully compre¬ 
 hend ; and as little can we comprehend the influence 
 they have on each other. Many moral alterations take 
 place in the mind in consequence of the influence of 
 the bodily organs; and these latter are greatly influ¬ 
 enced by the kind of aliment wfliich the body receives. 
 God knows what is in man, and he knows what is 
 in all creatures; he has therefore graciously forbid¬ 
 den what would injure both body and mind, and com¬ 
 manded what is best calculated to be useful to both. 
 Solid-footed animals, such as the horse , and many-toed 
 animals, such as the cat , &c., are here prohibited. 
 Beasts which have bifid or cloven hoofs, such as the 
 ox and sheep, are considered as proper for food, and 
 therefore commanded. The former are unclean , i. e., 
 unwholesome, affording a gross nutriment, often the 
 parent of scorbutic and scrofulous disorders ; the latter 
 clean, i. e., affording a copious and wholesome nutri¬ 
 ment, and not laying the foundation of any disease. 
 Ruminating animals, i. e., those which chew the cud, 
 concoct their food better than the others which swal¬ 
 low it with little mastication, and therefore their flesh 
 contains more of the nutritious juices, and is more easy 
 of digestion, and consequently of assimilation to the 
 solids and fluids of the human body; on this account 
 they are termed clean, i. e., peculiarly wholesome, and 
 
 544 
 
 chap. x. 10. 
 
 fit for food. The animals which do not ruminate do 
 not concoct their food so well, and hence they abound 
 with gross animal juices, which yield a comparatively 
 unwholesome nutriment to the human system. Even 
 the animals which have bifid hoofs but do not chew 
 the cud, such as the swine , and those which chew the 
 cud but are not bifid , such as the hare and rabbit , are 
 by Him who knows all things forbidden, because he 
 knew them to be comparatively innutritive. In all 
 this God shows himself as the tender Father of a nu¬ 
 merous family, pointing out to his inexperienced, fro- 
 ward, and ignorant children, those kinds of aliments 
 which he knows will be injurious to their health and 
 domestic happiness, and prohibiting them on pain of 
 | his highest displeasure. On the same ground he for¬ 
 bade all fish that have not both fins and scales, such 
 as the conger, eel , &c., which abound in gross juices 
 and fat which very few stomachs are able to digest. 
 Who, for instance, that lives solely on sivine' , s flesh, 
 has pure blood and healthy juices ? And is it not 
 evident, in many cases, that the man partakes con¬ 
 siderably of the nature of the brute on which he exclu¬ 
 sively feeds'? I could pursue this inquiry much farther, 
 and bring many proofs founded on indisputable facts, 
 but I forbear; for he who might stand most in need 
 of caution, would be the first to take offence. 
 
 3. As the body exists only for the sake of the soul, 
 and God feeds and nourishes it through the day of 
 probation, that the soul may here .be prepared for the 
 kingdom of heaven ; therefore he shows in the conclu¬ 
 sion of these ordinances, that the grand scope and de¬ 
 sign of all w r as that they might be a holy people, and 
 that they might resemble him who is a holy God.— 
 God is holy ; and this is the eternal reason why all 
 his people should be holy—should be purified from all 
 filthiness of the flesh and spirit , perfecting holiness in 
 the fear of God. No faith in any particular creed, no 
 religious observance, no acts of benevolence and cha¬ 
 rity, no mortification, attrition, or contrition, can be a 
 substitute for this. We must be made partakers of 
 the Divine nature. We must be saved from our sins 
 —from the corruption that is in the world, and be 
 made holy within and righteous without, or never see 
 God. For this very purpose Jesus Christ lived, died, 
 and revived, that he might purify us unto himself; that 
 through faith in his blood our sins might be blotted 
 out, and our souls restored to the image of God.— 
 Reader, art thou hungering and thirsting after right¬ 
 eousness ? Then blessed art thou, for thou shalt 
 be filled. 
 
 a 
 
Ordinances concerning the 
 
 CHAP. XII. 
 
 •purification of women 
 
 CHAPTER XII 
 
 Ordinances concerning the purification of women after child-birth , 1 ; after the birth of a son, who is to be 
 circumcised the eighth day, 2, 3. The mother to be considered unclean for forty days, 4. After the birth 
 of a daughter, fourscore days, 5. When the days of her purifying were ended, she ivas to bring a lamb 
 for a burnt-offering, and a young pigeon or a turtle-dove for a sin-offering, 6, 7. If poor, and not able 
 to bring a lajnb, she was to bring either two turtle-doves or two young pigeons, 8. 
 
 A. M. 2514. A ND the Lord spake unto 
 
 B. C. 1490. lx . 1 
 
 An._Exod.isr. 2. Moses, saying, 
 
 Ai u b or Nlsan - 2 Speak unto the children of 
 
 Israel, saying, If a a woman have conceived 
 
 seed, and borne a man child : then b she shall 
 
 be unclean seven days ; c according to the days 
 
 of the separation for her infirmity, shall she 
 
 be unclean. 
 
 3 And in the d eighth day, the flesh of his 
 foreskin shall be circumcised. 
 
 4 And she shall then continue in the blood 
 of her purifying three and thirty days ; she 
 shall touch no hallowed thing, nor come into 
 
 the sanctuary, until the days of A. M. 2514. 
 her purifying be fulfilled. AnCExodAs?.^. 
 
 5 But if she bear a maid child, Ablb or Nlsan - 
 then she shall be unclean two weeks, as in 
 her separation: and she shall continue in 
 the blood of her purifying threescore and 
 six days. 
 
 6 And e when the days of her purifying are 
 fulfilled, for a son, or for a daughter, she shall 
 bring a lamb f 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 taber¬ 
 nacle of the congregation, unto the priest : 
 
 a Chap. xv. 19.- b Luke ii. 22.- c Chap. xv. 19.- d Gen. 
 
 xvii. 12; Luke i. 59; ii. 21 ; John vii. 22, 23. 
 
 e Luke ii. 22.- f Heb. a so7i of his year. 
 
 NOTES ON CHAP. XII. 
 
 Verse 2. If a ivoman have conceived\ In the ex¬ 
 tent mentioned here the ordinances of this chapter 
 have little relation to us ; and to inquire into their 
 physical reasons, as far as they related to the Jews, 
 could afford but little edification ; and to make such a 
 subject sufficiently plain would require such minute 
 examination and circumstantial detail as could scarcely 
 be proper for general readers. All that is necessary 
 to be said the reader will find on ver. 4. 
 
 Verse 3. And in the eighth day] Before this time 
 the child could scarcely be considered as having strength 
 sufficient to bear the operation; after this time it was 
 not necessary to delay it, as the child was not consi¬ 
 dered to be in covenant with God, and consequently 
 not under the especial protection of the Divine provi¬ 
 dence and grace, till this rite had been performed. On 
 circumcision see the note on Gen. xvii. 10. Circum¬ 
 cision was to every man a constant, evident sign of 
 the covenant into which he had entered with God, and 
 of the moral obligations under which he was thereby 
 laid. It was also a means of purity, and was espe¬ 
 cially necessary among a people naturally incontinent, 
 and in a climate not peculiarly favourable to chastity. 
 This is a light in which this subject should ever be 
 viewed, and in which we see the reasonableness, pro¬ 
 priety, expediency, and moral tendency of the ceremony. 
 
 Verse 4. The blood of her purifying] A few words 
 will make this subject sufficiently plain. 1. God de¬ 
 signs that the human female should bring forth chil¬ 
 dren. 2. That children should derive, under his pro¬ 
 vidence, their being, all their solids and all their fluids, 
 in a word, the whole mass of their bodies, from the 
 substance of the mother. 3. For this purpose he 
 has given to the body of the female an extra quantity 
 of blood and nutritious juices. 4. Before pregnancy 
 this superabundance is evacuated at periodical times. 
 
 Vol. I. ( 36 ) 
 
 5. In pregnancy, that which was formerly evacuated is 
 retained for the formation and growth of the fetus, or 
 the general strengthening of the system during the time 
 of pregnancy. 6. After the birth of the child, for 
 seven or fourteen days, more or less according to cer¬ 
 tain circumstances, that superabundance, no longer ne¬ 
 cessary for the growth of the child as before, continues 
 to be evacuated : this was called the time of the fe¬ 
 male’s purification among the Jews. 7. When the 
 lacerated vessels are rejoined, this superfluity of blood 
 is returned into the general circulation, and, by a wise 
 law of the Creator, becomes principally useful to the 
 breasts , and helps in the production of milk for the 
 nourishment of the new-born infant. 8. And thus it 
 continues till the weaning of the child, or renewed 
 pregnancy takes place. Here is a series of mercies 
 and wise providential regulations which cannot be known 
 without being admired, and which should be known that 
 the great Creator and Preserver may have that praise 
 from his creatures which his wonderful working demands. 
 
 The term purifying here does not imply that there 
 is any thing impure in the blood at this or the other 
 times referred to above; on the contrary, the blood is 
 pure, perfectly so, as to its quality, but is excessive in 
 quantity for the reasons above assigned. The idle 
 tales found in certain -works relative to the infectious 
 nature of this fluid, and of the female in such times 
 are as impious as they are irrational and absurd. 
 
 Verse 6. When the days of her purify ing] It is not 
 easy to account for the difference in the times of pu¬ 
 rification, after the birth of a male and female child. 
 After the birth of a boy the mother was considered 
 unclean for forty days ; after the birth of a girl, four¬ 
 score days. There is probably no physical reason for 
 this difference, and it is difficult to assign a political 
 one. Some of the ancient physicians assert that a 
 woman is in the order of nature much longer in corn- 
 
 545 
 
Laws and ordinances 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 Abib or Nisan. 
 
 7 Who shall offer it before 
 the Lord, and make an atone- 
 ment for her ; and she shall be 
 cleansed from the issue of her blood. This is 
 the law for her that hath borne a male or a 
 female. 
 
 LEVITICUS. relative to the leprosy 
 
 8 & And if h she be not able to 
 
 A. M. 2514. 
 
 bring a lamb, then she shall bring An. Exod. isr”. 2. 
 two turtles, or two young pigeons ; Ablb or Nlsan - 
 the one for the burnt-offering, and the other for 
 a sin-offering: 1 and the priest shall make an 
 atonement for her, and she shall be clean. 
 
 s Chap. v. 7 ; Luke ii. 24. 
 
 pletely recovering after the birth of a female than after 
 the birth of a male child. This assertion is not jus¬ 
 tified either by observation or matter of fact. Others 
 think that the difference in the time of purification after 
 the birth of a male and female is intended to mark the 
 inferiority of the female sex. This is a miserable 
 reason, and pitifully supported. 
 
 She shall bring—a burnt-offering, and—a sin-of¬ 
 fering] It is likely that all these ordinances were 
 intended to show man’s natural impurity and original 
 defilement by sin, and the necessity of an atonement 
 to cleanse the soul from unrighteousness. 
 
 Verse 8. And if she be not able to bring a lamb, then 
 she shall bring tioo turtles, or two young pigeons] As 
 the Virgin Mary brought only the latter, hence it is 
 evident that she was not able , i. e., she was not rich 
 enough to provide the former ; for such a holy woman 
 would not have brought the less offering had she been 
 capable of bringing the greater. How astonishing is 
 this ! The only heir to the throne of David was not 
 able to bring a lamb to offer in sacrifice to God 1 flow 
 abominable must sin be when it required him who was 
 in the form of God thus to empty and to humble him¬ 
 self, yea, even to the death of the cross, in order to 
 make an atonement for it, and to purify the soul from 
 all defilement! 
 
 h Heb. her hand find not svfificiency of. - 5 Chap. iv. 26. 
 
 The priest shall make an atonement for her] Every 
 act of man is sinful, but such as proceed from the in¬ 
 fluence of the grace and mercy of God. Her sorrow 
 in conception, and her pain in bringing forth children, 
 reminded the woman of her original offence ; an of¬ 
 fence which deserved death , an offence which she could 
 not expiate, and for which a sacrifice must be offered : 
 and in reference to better things the life of an animal 
 must be offered as a ransom for her life. And being 
 saved in childbed, though she deserved to die, she is 
 required, as soon as the days of her separation were 
 ended, to bring a sacrifice according to her ability to 
 the priest, that he might offer it to God as an atone¬ 
 ment for her. Thus, wherever God keeps up the re¬ 
 membrance of sin, he keeps up also the memorial of 
 sacrifice , to show that the state of a sinner, howsoever 
 deplorable, is not hopeless, for that he himself has found 
 out a ransom. Every where, in the law and in the 
 Gospel, in every ordinance and in every ceremony, we 
 may see both the justice and the mercy of God. Hence, 
 while we have the knowledge of our sin we have also 
 the knowledge of our cure. 
 
 Reader, whilst thou art confessing thy own misery 
 do not forget the Lord’s mercy; and remember, he 
 saves to the uttermost all that come through Christ 
 unto him. 
 
 CHAPTER XIII. 
 
 Laws relative to the leprosy. It is to be known by a rising in the flesh, a scab, or a bright spot, 1, 2. When 
 the priest sees these signs he shall pronounce the man unclean, infected with the leprosy, and unfit for 
 society, 3. Dubious or equivocal signs of this disorder, and how the person is to be treated in whomthey 
 appear, 4-8. In what state of this disorder the priest may pronounce a man clean or unclean, 9—13. Of 
 the raw 7 flesh, the sign of the unclean leprosy, 14, 15. Of the white flesh, the sign of the leprosy called 
 clean, 16, 17. Of the leprosy which succeeds a boil, 18—20. Equivocal marks relative to this kind of 
 leprosy, 21, 22. Of the burning boil, 23. Of the leprosy arising out of the burning boil, 24, 25. 
 Equivocal marks relative to this kind of leprosy, 26—28. Of the plague on the head or in. the beard, 29. 
 Of the scall, andhow it is to be treated, 30—37. Of the plague of the bright white spots, 38, 39. Of 
 the bald head, 40, 41. Of the white reddish sore in the bald head, 42—44. The leper shall rend his 
 clothes, put a patch on his upper lip, and cry unclean, 45. He shall be obliged to avoid society, and 
 live by himself without the camp , 46. Of the garments infected by the leprosy, and the signs of this 
 infection, 47-52. Equivocal marks relative to this infection, and how the garment is to be treated, by 
 washing or by burning, 53—58. Conclusion relative to the foregoing particulars, 59. 
 
 the skin of his flesh a a rising- a. M. 2514 . 
 h , ... . . B. C. 1490 . 
 
 u a scab, or bright spot, and it An. Exod. isr. 2 . 
 
 be in the skin of his flesh like Ablb or Nisan. 
 
 b Deut. xxviii. 27; Isa. iii. 17. 
 
 from Iettlc, a scale, because in this disease the body 
 was often covered with thin white scales, so as to give 
 it the appearance of snow. Hence it is said of the 
 546 ( 36* ) 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 Abib or Nisan. 
 
 A NU the Lord spake unto 
 Moses and Aaron, saying, 
 
 2 When a man shall have in 
 
 a Or, svjelling. 
 
 NOTES ON CHAP. XIII. 
 
 Verse 2. The plague of leprosy] This dreadful 
 disorder has its name levrosv, from the Greek Tienpa, 
 
The manner of discerning 
 
 CHAP. XIII. 
 
 different hinds of leprosy . 
 
 A. M. 2514. the plague of leprosy ; c then he 
 
 B C 1190 r o x j 7 
 
 An. Exod. isr. 2. shall be brought unto Aaron the 
 Ahib or Nisan. p r j estj or un to one 0 f his gons 
 
 the priests : 
 
 3 And the priest shall look on the plague in 
 the skin of the flesh : and when the hair in 
 the plague is turned white, and the plague in 
 sight he deeper than the skin of his flesh, it is 
 a plague of leprosy: and the priest shall look 
 on him, and pronounce him unclean. 
 
 4 If the bright spot he white in the skin of 
 his flesh, and in sight he not deeper than the 
 skin, and the hair thereof be not turned white ; 
 then the priest shall shut up him that hath the 
 plague seven days: 
 
 5 And the priest shall look on him the 
 seventh day : and, behold, if the plague in 
 
 c Deut. xvii. 8, 9 ; xxiv. 8 ; Luke xvii. 14. 
 
 hand of Moses, Exod. iv. 6, that it was leprous as 
 snow ; and of Miriam, Num. xii. 10, that she became 
 leprous , as white as snow ; and of Gehazi, 2 Kings v. 
 27, that, being judicially struck with the disease of 
 Naaman, he went out from Elisha’s presence a leper as 
 white as snow. See the note on Exod. iv. 6. 
 
 In Hebrew this disease is termed PjHy tsaraath , 
 from jny tsara, to smite or strike; but the root in 
 Arabic signifies to cast down or prostrate , and in ^Ethi- 
 opic, to cause to cease , because, says Stockius, it 
 prostrates the strength of man, and obliges him to cease 
 from all work and labour .” 
 
 There were three signs by which the leprosy was 
 known. 1. A. bright spot. 2. A rising (enamelling) 
 of the surface. 3. A scab ; the enamelled place pro¬ 
 ducing a variety of layers, or stratum super stratum, 
 of these scales. The account given by Mr. Maundrell 
 of the appearance of several persons whom he saw in¬ 
 fected with this disorder in Palestine, will serve to show, 
 in the clearest light, its horrible nature and tendency. 
 
 “ When I was in the Holy Land,” says he, in his 
 letter to the Rev. Mr. Osborn, Fellow of Exeter Col¬ 
 lege, “ I saw several that laboured under Gehazi’s dis¬ 
 temper; particularly at Sichem, (now Naplosu,) there 
 were no less than ten that came begging to us at one 
 time. Their manner is to come with small buckets in 
 their hands, to receive the alms of the charitable; their 
 touch being still held infectious, or at least unclean. 
 The distemper, as I saw it on them , was quite different 
 from what I have seen it in England; for it not only 
 defiles the whole surface of the body with a foul scurf, 
 but also deforms the joints of the body, particularly 
 those of the wrists and ankles, making them swell with 
 a gouty scrofulous substance , very loathsome to look 
 on. I thought their legs like those of old battered 
 horses , such as are often seen in drays in England. 
 The whole distemper, indeed, as it there appeared, was 
 so noisome, that it might well pass for the utmost cor¬ 
 ruption of the human body on this side the grave. And 
 certainly the inspired penman could not have found out 
 a fitter emblem, whereby to express the uncleanness 
 
 his sight be at a stay, and the A. M. 2514 . 
 
 , 0 , . J \ . . B. C. 1490. 
 
 plague spread not m the skin ; An. Exod. isr. 2 . 
 
 then the priest shall shut him Ablb or Nlsan - 
 
 up seven days more : 
 
 6 And the priest shall look on him again the 
 seventh day: and, behold, if the plague he 
 somewhat dark, and the plague spread not in 
 the skin, the priest shall pronounce him clean : 
 it is hut a scab : and he d shall wash his 
 clothes, and be clean. 
 
 7 But if the scab spread much abroad in the 
 skin, after that he hath been seen of the priest 
 for his cleansing, he shall be seen of the priest 
 again : 
 
 8 And if the priest see that, behold, the scab 
 spreadeth in the skin, then the priest shall 
 pronounce him unclean : it is a leprosy. 
 
 d Chap. xi. 25 ; xiv. 8. 
 
 and odiousness of vice.”— MaundrelVs Travels. Let¬ 
 ters at the end. The reader will do well to collate 
 this account with that given from Dr. Mead in the note 
 on Exod. iv. 6. 
 
 Yerse 3. The priest shall — pronounce him unclean.'] 
 IPX NDC31 vetimme otho; literally, shallpollute him , i. e., 
 in the Hebrew idiom, shall declare or pronounce him 
 polluted; and in ver. 23 it is said, the priest shall 
 pronounce him clean , jron vetiharo haccohen, 
 
 the priest shall cleanse him, i. e., declare him clean. 
 In this phrase we have the proper meaning of Matt, 
 xvi. 19 : Whatsoever ye bind on earth shall be bound 
 in heaven ; and whatsoever ye loose on earth shall be 
 loosed in heaven. By which our Lord intimates that 
 the disciples, from having the keys , i. e., the true know¬ 
 ledge of the doctrine, of the kingdom of heaven, should, 
 from particular evidences, be at all times able to dis¬ 
 tinguish between the clean and the unclean, the sincere 
 and the hypocrite ; and pronounce a judgment as infal¬ 
 lible as the priest did in the case of the leprosy, from 
 the tokens already specified. And as this binding and 
 loosing , or pronouncing fit or unfit for fellowship with 
 the members of Christ, must in the case of the dis^ 
 ciples be always according to the doctrine of the king¬ 
 dom of heaven, the sentence should be considered as 
 proceeding immediately from thence, and consequently 
 as Divinely ratified. The priest polluted or cleansed, 
 i. e., declared the man clean or unclean, according to 
 signs well known and infallible. The disciples or 
 ministers of Christ bind or loose, declare to be fit or 
 unfit for Church fellowship, according to unequivocal 
 evidences of innocence or guilt. In the former case, 
 the priest declared the person fit or unfit for civil so¬ 
 ciety ; in the latter, the ministers of Christ declare 
 the person against whom the suspicion of guilt is laid, 
 fit or unfit for continued association with the Church 
 of God. The office was the same in both, a declara¬ 
 tion of the truth, not from any power that they pos¬ 
 sessed of cleansing or polluting, of binding ox of loosing , 
 but by the knowledge they gained from the infallible 
 sio-ns and evidences produced on the respective cases. 
 
 547 
 
LEVITICUS. 
 
 Various signs ivhereby the 
 
 leprosy may be discerned 
 
 a. M. 2514 . 9 When the plague of leprosy 
 
 B. C. 1490 . . . 1 1 11 1 
 
 An. Exod.isr.2. is ilia man, then he shall be 
 
 Abib or Nlsan - brought unto the priest; 
 
 10 e And the priest shall see him : and, 
 behold, if the rising be white in the skin, and 
 it have turned the hair white, and there be 
 { quick raw flesh in the rising; 
 
 11 It is an old leprosy in the skin of his 
 flesh, and the priest shall pronounce him un¬ 
 clean, and shall not shut him up : for he is 
 unclean. 
 
 12 And if a leprosy break out abroad in the 
 skin, and the leprosy cover all the skin of him 
 that hath the plague, from his head even to 
 his foot, wheresoever the priest looketh ; 
 
 13 Then the priest shall consider : and, be¬ 
 hold, if the leprosy have covered all his flesh, 
 he shall pronounce him clean that hath the 
 plague : it is all turned white : he is clean. 
 
 14 But when raw flesh appeareth in him, he 
 shall be unclean. 
 
 15 And the priest shall see the raw flesh, 
 and pronounce him to be unclean : for the 
 raw flesh is unclean : it is a leprosy. 
 
 16 Or if the raw flesh turn again, and be 
 changed into white, he shall come unto the 
 priest; 
 
 17 And the priest shall see him : and, be¬ 
 hold, if the plague be turned into white ; then 
 the priest shall pronounce him clean that hath 
 the plague : he is clean. 
 
 18 The flesh also, in which, even in the 
 skin thereof, was a s boil, and is healed; 
 
 19 And in the place of the boil there be a 
 
 white rising, or a bright spot, a. m. 2M4. 
 white, and somewhat reddish, An. Exod. Isr. 2. 
 and it be showed to the priest; Ablb or Nisam ' . 
 
 20 And if, when the priest seeth it, behold, 
 it be in sight lower than the skin, and the hair 
 thereof be turned white ; the priest shall pro¬ 
 nounce him unclean ; it is a plague of leprosy 
 broken out of the boil. 
 
 21 But if the priest look on it, and, behold, 
 there be no white hairs therein, and 7 /it not 
 lower than the skin, but be somewhat dark ; 
 then the priest shall shut him up seven days: 
 
 22 And if it spread much abroad in the skin, 
 then the priest shall pronounce him unclean : 
 it is a plague. 
 
 23 But if the bright spot stay in his place, 
 and spread not, it is a burning boil: and the 
 priest shall pronounce him clean. 
 
 24 Or if there be any flesh, in the skin, 
 whereof there is h a hot burning, and the quick 
 flesh that burneth have a white bright spot, 
 somewhat reddish or white ; 
 
 25 Then the priest shall look upon it: and, 
 behold, if the hair in the bright spot be turned 
 white, and it be in sight deeper than the skin ; 
 it is a leprosy broken out of the burning: 
 wherefore the priest shall pronounce him un¬ 
 clean : it is the plague of leprosy. 
 
 26 But if the priest look on it, and, behold, 
 there be no white hair in the bright spot, and 
 it be no lower than the other skin, but be 
 somewhat dark ; then the priest shall shut him 
 up seven days : 
 
 27 And the priest shall look upon lum the 
 
 e Numbers xii, 10, 12; 2 Kings v. 27; 2 Chronicles 
 
 xxvi. 20 . 
 
 Verse 13. If the leprosy have covered all his flesh, 
 he shall pronounce him clean ] Why is it that the 
 partial leper was pronounced unclean, and the person 
 totally covered with the disease clean ? This was 
 probably owing to a different species or stage of the 
 disease ; the partial disease was contagious, the total 
 not contagious. That there are two different species 
 or degrees of the same disease described here, is suffi¬ 
 ciently evident. In one, the body was all covered 
 with a white enamelled scurf; in the other, there was 
 a quick raw flesh in the risings. On this account the 
 one might be deemed unclean, i. e., contagious, the 
 other not ; for contact with the quick raw flesh would 
 be more likely to communicate the disease than the 
 touch of the hard dry scurf. The ichor proceeding 
 from the former, when brought into contact with the 
 flesh of another, would soon be taken into the consti¬ 
 tution by means of the absorbent vessels; but where 
 the whole surface was perfectly dry, the absorbent 
 
 543 
 
 f Hebrew, the quickening of living flesh. - S Exodus ix. 9. 
 
 h Heb. a burning of fire. 
 
 vessels of another person coming in contact with the 
 diseased man could imbibe nothing, and therefore there 
 was comparatively no danger of infection. Hence 
 that species or stage of the disease that exhibited the 
 quick raw rising was capable of conveying the infec¬ 
 tion for the reasons already assigned, when the other 
 was not. Dr. Mead thus accounts for the circum¬ 
 stance mentioned in the text. See on ver. 18. As 
 the leprosy infected bodies, clothes, and even the walls 
 of houses, is it not rational to suppose that it was 
 occasioned by a species of animalcula or vermin bur¬ 
 rowing under the skin 1 Of this opinion there are 
 some learned supporters. 
 
 Verse 18 . In the skin thereof, teas a boil ] Scheuch - 
 zer supposes this and the following verse to speak of 
 phlegmonic, erysipelatous, gangrenous, and phagedenic 
 ulcers, all of which were subjected to the examination 
 of the priest, to see whether they were infectious, or 
 whether the leprosy might not take its origin from 
 
CHAP. XIII. 
 
 Of leprosy in the head , 
 
 a. M. 2514 . seventh day : and if it be spread 
 
 An. Exod. Isr. 2 . much abroad in the skin, then 
 Abib or Nisan. pHest shall pronounce him 
 
 unclean: it is the plague of leprosy. 
 
 28 And if the bright spot stay in his place, 
 and, spread not in the skin, but it he somewhat 
 dark ; it is a rising of the burning, and the 
 priest shall pronounce him clean: for it is an 
 inflammation of the burning. 
 
 29 If a man or a woman have a plague upon 
 the head or the beard; 
 
 30 Then the priest shall see the plague: 
 and, behold, if it he in sight deeper than the 
 skin ; and there he in it a yellow thin hair ; 
 then the priest shall pronounce him unclean : 
 it is a dry scall, even a leprosy upon the head 
 or beard. 
 
 3 1 And if the priest look on the plague of 
 the scall, and, behold, it he not in sight deeper 
 than the skin, and that there is no black hair 
 in it: then the priest shall shut up him that 
 hath the plague of the scall seven days : 
 
 32 And in the seventh day the priest shall 
 look on the plague : and, behold, if the scall 
 spread not, and there be in it no yellow hair, 
 and the scall he not in sight deeper than the 
 skin: 
 
 33 He shall be shaven, but the scall shall he 
 not shave; and the priest shall shut up him 
 that hath the scall seven days more; 
 
 34 And in the seventh day the priest shall 
 look on the scall : and, behold, if the scall be 
 not spread in the skin, nor he in sight deeper 
 than the skin ; then the priest shall pronounce 
 him clean: and he shall wash his clothes, 
 and be clean. 
 
 35 But if the scall spread much in the skin 
 after his cleansing; 
 
 * Heb. head is pilled. - k Ezek. xxiv. 17, 22 ; Mic. iii. 7. 
 
 them. A person with any sore or disposition to con¬ 
 tagion was more likely to catch the infection by con¬ 
 tact with the diseased person, than he was whose skin 
 was whole and sound, and his habit good. 
 
 Verse 29. A plague upon the head or the beard ] 
 This refers to a disease in which, according to the 
 Jews, the hair either on the head or the chin dropped 
 out by the roots. 
 
 Verse 33. The scall shall he not shave ] Lest the 
 place should be irritated and inflamed, and assume in 
 consequence other appearances besides those of a le¬ 
 prous infection ; in which case the priest might not be 
 able to form an accurate judgment. 
 
 \ erse 45. His clothes shall be rent, dfck] The 
 
 a 
 
 heard , and forehead. 
 
 36 Then the priest shall look A. M. 2514 . 
 on him: and, behold, if the scall An. Exod. Isr] 2 . 
 be spread in the skin, the priest Ablb or Nisan. 
 
 shall not seek for yellow hair ; he is unclean. 
 
 37 But if the scall be in his sight, at a stay, 
 and that there is black hair grown up therein; 
 the scall his healed, he is clean : and the priest 
 shall pronounce him clean. 
 
 38 If a man also or a woman have in the 
 skin of their flesh bright spots, even white 
 bright spots ; 
 
 39 Then the priest shall look : and, behold, 
 if the bright spots in the skin of their flesh he 
 darkish white; it is a freckled spot that 
 groweth in the skin ; he is clean. 
 
 40 And the man whose 1 hair is fallen off 
 his head, he is bald; yet is he clean. 
 
 4 1 And he that hath his hair fallen off from 
 the part of his head toward his face, he is fore¬ 
 head bald ; yet is he clean. 
 
 42 And if there be in the bald, head, or bald 
 forehead, a white reddish sore ; it is a leprosy 
 sprung up in his bald head, or his bald fore¬ 
 head. 
 
 43 Then the priest shall look upon it: and, 
 behold, if the rising of the sore he white red¬ 
 dish in his bald head, or in his bald forehead, 
 as the leprosy appeareth in the skin of the 
 flesh ; 
 
 44 He is a leprous man, he is unclean: 
 the priest shall pronounce him utterly unclean ; 
 his plague is in his head. 
 
 45 And the leper in whom the plague is, 
 his clothes shall be rent, and his head bare, 
 and he shall k put a covering upon his upper 
 lip, and shall cry, 1 Unclean, unclean. 
 
 4 6 All the days wherein the plague shall he 
 in him he shall be defiled; he is unclean : he 
 
 1 Lam. iv. 15. 
 
 leprous person is required to be as one that mourned 
 for the dead, or for some great and public calamity. 
 He was to have his clothes rent in token of extreme 
 sorrow ; his head was to be made bare, the ordinary 
 bonnet or turban being omitted; and he was to have a 
 covering upon his upper lip, his jaws being tied up 
 with a linen cloth, after the same manner in which the 
 Jews bind up the dead, which custom is still observed 
 among the Jews in Barbary on funeral occasions : a 
 custom which, from Ezek. xxiv. 17, we learn had 
 prevailed very anciently among the Jews in Palestine. 
 He was also to cry, Unclean, unclean, in order to pre¬ 
 vent any person from coming near him, lest the conta¬ 
 gion might be thus communicated and diffused through 
 
 549 
 
LEVITICUS. 
 
 Of leprosy in the garments, 
 
 a. M. 2514. shall dwell alone ; m without the 
 
 A.n. Exod. isr. 2 . camp shall his habitation he. 
 
 Abib or Nisan. 4? The garment als0 that the 
 
 plague of leprosy is in, whether it he a woollen 
 garment, or a linen garment; 
 
 48 Whether it he in the warp, or woof; of 
 linen, or of woollen ; whether in a skin, or in 
 any n thing made of skin ; 
 
 49 And if the plague be greenish or red¬ 
 dish in the garment, or in the skin, either in 
 the warp or in the woof, or in any 0 thing of 
 skin ; it is a plague of leprosy, and shall be 
 showed unto the priest : 
 
 50 And the priest shall look upon the plague, 
 and shut up it that hath the plague seven days : 
 
 51 And he shall look on the plague on the 
 seventh day : if the plague be spread in the 
 garment, either in the warp or in the woof, or 
 in a skin, or in any work that is made of skin ; 
 the plague is p a fretting leprosy ; it is unclean. 
 
 52 He shall therefore burn that garment, 
 whether warp or woof, in woollen or in linen, 
 or any thing of skin, wherein the plague is : 
 for it is a fretting leprosy; it shall be burnt 
 in the fire. 
 
 53 And if the priest shall look, and, behold, 
 the plague be not spread in the garment, either 
 in the warp, or in the woof, or in any thing of skin; 
 
 m Num. v. 2; xii. 14 ; 2 Kings vii. 3; xv. 5 ; 2 Chron. xxvi. 
 
 21; Luke xvii. 12.- n Heb. work of. - 0 Heb. vessel, or, 
 
 instrument. 
 
 society; and hence the Targumist render it, Be not 
 ye made unclean ! Be not ye made unclean ! A caution 
 to others not to come near him. 
 
 Yerse 47. The garment also\ The whole account 
 here seems to intimate that the garment was fretted 
 hy this contagion ; and hence it is likely that it was 
 occasioned by a species of small animals, which we 
 know to be the cause of the itch; these, by breeding 
 in the garments, must necessarily multiply their kind, 
 and fret the garments, i. e., corrode a portion of the 
 finer parts, after the manner of moths , for their nourish¬ 
 ment. See ver. 52. 
 
 Yerse 52. He shall therefore burn that garment ] 
 There being scarcely any means of radically curing 
 the infection. It is well known that the garments in¬ 
 fected by the psora, or itch animal, have been known 
 to communicate the disease even six or seven years 
 after the first infection. This has been also experi¬ 
 enced by the sorters of rags at some paper mills. 
 
 Yerse 54. He shall shut it up seven days more ] To 
 give time for the spreading of the contagion, if it did exist 
 there ; that there might be the most unequivocal marks 
 and proofs that the garment ivas or was not infected. 
 
 Verse 58. It shall be ivashed the second time] Ac¬ 
 cording to the Jews the first washing was to put away 
 the plague, the second to cleanse it. 
 
 550 
 
 and how they are to he treated , 
 
 54 Then the priest shall com- A. M. 2514 . 
 mand that they wash the thing An. Exod. Iar.2. 
 wherein the plague is, and he Ablb or Nlsan ~ 
 shall shut it up seven days more : 
 
 55 And the priest shall look on the plague, 
 after that it is washed; and, behold, if the 
 plague have not changed his colour, and the 
 plague be not spread ; it is unclean ; thou 
 shalt burn it in the fire; it is fret inward, 
 q whether it he bare within or without. 
 
 56 And if the priest look, and, behold, the 
 plague he somewhat dark after the washing of 
 it; then he shall rend it out of the garment, or 
 out of the skin, or out of the warp, or out of 
 the woof: 
 
 57 And if it appear still in the garment, 
 either in the warp, or in the woof, or in any 
 thing of skin ; it is a spreading plague : thou 
 shalt burn that wherein the plague is with fire. 
 
 58 And the garment, either warp, or woof, 
 or whatsoever thing of skin it he, which thou 
 shalt wash, if the plague be departed from 
 them, r then it shall be washed the second 
 time, and shall be clean. 
 
 59 This is the law of the plague of leprosy 
 in a garment of woollen or linen, either in the 
 warp, or woof, or any thing of skins, to pro¬ 
 nounce it clean, or to pronounce it unclean. 
 
 P Chap. xiv. 44.-^ Heb. whether it be bald in the head there ■ 
 
 of, or, in the forehead thereof. - r 2 Kings v. 10,14 ; Psa. li. 2 ; 
 
 2 Cor. vii. 1 ; Rev. i. 5 ; vii. 14. 
 
 Both among Jews and Gentiles the leprosy 
 has been considered as a most expressive emblem 
 of sin, the properties and circumstances of the one 
 pointing out those of the other. The similitude or 
 parallel has been usually run in the following man¬ 
 ner :— 
 
 1. The leprosy began with a spot, a simple hidden 
 infection being the cause. 
 
 2. This spot was very conspicuous, and argued the 
 source whence it proceeded. 
 
 3. It was of a diffusive nature, soon spreading over 
 the whole body. 
 
 4. It communicated its infectious nature, not only 
 to the whole of the person’s body, but also to his 
 clothes and habitation. 
 
 5. It rendered the infected person loathsome, unfit 
 for and dangerous to society, because of its infectious 
 nature. 
 
 6. The person infected was obliged to be separated 
 from society, both religious and civil ; to dwell by 
 himself without the camp or city, and hold commerce 
 with none. 
 
 7. He was obliged to proclaim his own uncleanness, 
 publicly acknowledge his defilement, and, sensible of 
 his plague, continue humbled and abased before God 
 and man. 
 
 a 
 
CHAP. XIV. 
 
 The method of 
 
 How expressive all these are of the nature of sin 
 and the state of a sinner, a spiritual mind will at once 
 perceive. 
 
 1. The original infection or corruption of nature 
 is the grand hidden cause, source, and spring of all 
 transgression. 
 
 2. Iniquity is a seed that has its growth, gradual 
 increase, and perfection. As the various powers of 
 the mind are developed, so it diffuses itself, infecting 
 every passion and appetite through their whole extent 
 and operation. 
 
 3. As it spreads in the mind, so it diffuses itself 
 through the life; every action partaking of its influ¬ 
 ence, till the whole conduct becomes a tissue of trans¬ 
 gression, because every imagination of the thoughts 
 of a sinner’s heart is only evil continually, Gen. vi. 
 This is the natural state of man. 
 
 4. As a sinner is infected , so is he infectious; by 
 his precept and example he spreads the infernal con¬ 
 tagion wherever he goes; joining with the multitude 
 to do evil, strengthening and being strengthened in the 
 
 cleansing the leper. 
 
 ways of sin and death, and becoming especially a snare 
 and a curse to his own household. 
 
 5. That a sinner is abominable in the sight of God 
 and of all good men, that he is unfit for the society of 
 the righteous, and that he cannot, as such, be admitted 
 into the kingdom of God, needs no proof. 
 
 6. It is owing to the universality of the evil that 
 sinners are not expelled from society as the most 
 dangerous of all monsters, and obliged to live without 
 having any commerce with their fellow creatures. 
 Ten lepers could associate together, because partaking 
 of the same infection : and civil society is generally 
 maintained, because composed of a leprous community. 
 
 7. He that wishes to be saved from his sins must 
 humble himself before God and man, sensible of his 
 own sore and the plague of his heart; confess his 
 transgressions; look to God for a cure, from whom 
 alone it can be received ; and bring that Sacrifice by 
 which alone the guilt can be taken away, and his soul 
 be purified from all unrighteousness. See the con¬ 
 clusion of the following chapter. 
 
 CHAPTER XIV. 
 
 Introduction to the sacrifices and ceremonies to be used in cleansing the leper, 1—3. Two living birds, cedar- 
 wood, scarlet, and hyssop, to be brought for him ivho ivas to be cleansed , 4. One of the birds to be hilled , 
 5 ; and the living bird, with the cedar-wood , scarlet , and hyssop, to be dipped in the blood , and to be sprinkled 
 on him who had been infected with the leprosy , 6, 7 ; after ivhich he must wash his clothes, shave his head, 
 eyebrows, beard, dpc., bathe himself, tarry abroad seven days, 8, 9 ; on the eighth day he must bring two 
 he-lambs, one ewe-lamb, a tenth deal of flour, and a log of oil, 10 ; ivhich the priest was to present as a 
 trespass-offering, wave-offering, and sin-offering before the Lord, 11-13. Afterwards he ivas to sprinkle 
 both the blood and oil on the person to be cleansed, 14—18. The atonement made by these offerings, 19,- 
 20. If the person were poor, one lamb, with the flour and oil, two turtle-doves, or two young pigeons, 
 ivere only required, 21, 22. These to be presented, and the blood and oil applied as before, 23—32. Laws 
 and ordinances relative to houses infected by the leprosy , 33—48. An atonement to be made in order to 
 cleanse the house, similar to that made for the healed leper, 49—53. A summary of this and the preceding 
 chapter, relative to leprous persons, garments, and houses, 54-56. The end for which these different 
 laws were given, 57. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 
 Abib or Nisan. 
 
 the Lord spake unto 
 Moses, saying, 
 
 __2 This shall be the law of the 
 
 leper in the day of his cleansing : He a shall 
 be brought unto the priest; 
 
 3 And the priest shall go forth a. m. 2514 . 
 
 - . r ii- B. C. 1490. 
 
 out oi the camp ; and the priest An. Exod. isr. 2. 
 
 shall look, and, behold, if the Abib or Nisan - 
 
 plague of leprosy be healed in the leper ; 
 
 4 Then shall the priest command to take for 
 
 a Matt. viii. 2-4 ; Mark i. 40, 44 ; 
 
 Luke v. 12, 14 ; xvii. 14. 
 
 NOTES ON CHAP. XIV. 
 
 Verse 3. The priest shall go forth out of the camp ] 
 As the leper was separated from the people, and 
 obliged, because of his uncleanness, to dwell without 
 the camp, and could not be admitted till the priest had 
 declared that he was clean ; hence it was necessary 
 that the priest should go out and inspect him, and, if 
 healed, offer for him the sacrifices required, in order 
 to his re-admission to the camp. As the priest alone 
 had authority to declare a person clean or unclean, it 
 was necessary that the healed person should show 
 himself to the priest , that he might make a declara¬ 
 tion that he was clean and fit for civil and religious 
 society, without which, in no case, could he be admit¬ 
 ted ; hence, when Christ cleansed the lepers, Matt. 
 
 a 
 
 viii. 2—4, he commanded them to go and show them¬ 
 selves to the priest, &c. 
 
 Verse 4. Two birds alive and clean, <^c.] Whether 
 these birds were sparrows, or turtle-doves, or pigeons, 
 we know not ; probably any kind of clean bird, or 
 bird proper to be eaten, might be used on this occa¬ 
 sion, though it is more likely that turtle-doves or 
 pigeons were employed, because these appear to have 
 been the only birds offered in sacrifice. Of the cedar- 
 wood, hyssop, clean bird, and scarlet wool or fillet, 
 were made an aspergillum, or instrument to sprinkle 
 with. The cedar-wood served for the handle, the hys¬ 
 sop and living bird were attached to it by means of the 
 scarlet ivool or crimson fillet. The bird was so bound 
 to this handle as that its tail should be downwards, in 
 
 551 
 
LEVITICUS. 
 
 The sacrifices offered 
 
 A. M. 2514. him that is to be cleansed two 
 
 An. Exod. isr. 2. b birds alive and clean, and 
 Abib or Nisan. c ce d a r-wood, a nd d sca rlet, and 
 
 e hyssop : 
 
 5 And the priest shall command that one of 
 the birds be killed in an earthen vessel over 
 running water. 
 
 6 As for the living bird, he shall take it, and 
 the cedar-wood, and the scarlet, and the hys¬ 
 sop, and shall dip them and the living bird in 
 the blood of the bird that was killed over the 
 running water; 
 
 7 And he shall f sprinkle upon him that is 
 to be cleansed from the leprosy s seven times, 
 and shall pronounce him clean; and shall let 
 the living bird loose h into the open field. 
 
 8 And he that is to be cleansed 1 shall wash 
 his clothes, and shave off all his hair, k and 
 wash himself in water, that he may be clean : 
 and after that he shall come into the camp, 
 and 1 shall tarry abroad out of his tent seven days. 
 
 b Or, sparrows. -“Numbers xix. 6.- d Hebrews ix. 19. 
 
 e Psa. li. 7.- f Heb. ix. 13.-s2 Kings v. 10, 14.- h Heb. 
 
 upon the face of the field. - 1 Chap. xiii. 6.- k Chap. xi. 25. 
 
 Num. xii. 15. 
 
 order to be dipped into the blood of the bird that had 
 been killed. The whole of this made an instrument 
 for the sprinkling of this blood, and when this business 
 was done, the living bird was let loose, and permitted 
 to go whithersoever it would. In this ceremony, ac¬ 
 cording to some rabbins, “ the living bird signified that 
 the dead flesh of the leper was restored to soundness; 
 the cedar-wood , which is not easily corrupted, that he 
 was healed of his putrefaction; the scarlet thread, 
 ivool, or fillet , that he was restored to his good com¬ 
 plexion ; and the hyssop , which was purgative and 
 odoriferous, that the disease was completely removed, 
 and the bad scen£ that accompanied it entirely gone.” 
 Ainsworth , Dodd, and others, have given many of 
 these rabbinical conceits. Of all these purifications, 
 and their accompanying circumstances, we may safely 
 say, because authorized by the New Testament so to 
 do, that they pointed out the purification of the soul 
 through the atonement and Spirit of Christ; but to run 
 analogies between the type and the thing typified is 
 difficult and precarious. The general meaning and 
 design we sufficiently understand ; the particulars are 
 not readily ascertainable, and consequently of little im¬ 
 portance ; had they been otherwise, they would have 
 been pointed out. 
 
 Yerse 5. Over running water. ] Literally, living, 
 that is, spring water. The meaning appears to be 
 this : Some water (about a quarter of a log, an egg¬ 
 shell and a half full, according to the rabbins) was 
 taken from a spring, and put into a clean earthen ves¬ 
 sel, and they killed the bird over this water, that the 
 blood might drop into it; and in this blood and water 
 mixed they dipped the instrument before described, 
 and sprinkled it seven times upon the person who was 
 
 552 
 
 in cleansing the leper 
 
 9 But it shall be on the seventh A. M. 2514 . 
 day, that he shall shave all his An. Exod. Isr! 2 . 
 hair off his head and his beard Ablb of Nlsan ‘ 
 and his eyebrows, even all his hair he shall 
 shave off: and he shall wash his clothes; 
 also he shall wash his flesh in water, and he 
 shall be clean. 
 
 10 And on the eighth day 111 he shall take two 
 he-lambs without blemish, and one ewe-lamb 
 n of the first year without blemish, and three 
 tenth deals of fine flour for 0 a meat-offering, 
 mingled with oil, and one log of oil. 
 
 11 And the priest that maketh him clean 
 shall present the man that is to be made clean, 
 and those things, before the Lord, at the door 
 of the tabernacle of the congregation. 
 
 12 And the priest shall take one he-lamb, 
 and p offer him for a trespass-offering, and 
 the log of oil, and q wave them for a wave¬ 
 offering before the Lord. 
 
 13 And he shall slay the lamb r in the place 
 
 m Matt. viii. 4; Mark i. 44; Luke v. 14.- n Heb. the daugh¬ 
 ter of her year. - 0 Chap. ii. 1 ; Num. xv. 4, 15.-P Chap. v. 
 
 2, 18; vi. 6, 7.-lExod. xxix. 24.- r Exod. xxix. 11; chap. 
 
 i. 5, 11; iv. 4, 24. 
 
 to be cleansed. The living or spring water was 
 chosen because it was purer than what was taken from 
 pits or wells, the latter being often in a putrid or cor¬ 
 rupt state; for in a ceremony of purifying or cleansing, 
 every thing must be as pure and perfect as possible. 
 
 Yerse 7. Shall let the living bird loose ] The Jews 
 teach that wild birds were employed on this occasion, 
 no tame or domestic animal was used. Mr. Ainsworth 
 piously conjectures that the living and dead birds 
 were intended to represent the death and resurrection 
 of Christ, by which an atonement was made to purify 
 the soul from its spiritual leprosy. The bird let loose 
 bears a near analogy to the scape-goat. See chap. xvi. 
 
 Yerse 8. And shave off all his hair] That the water 
 by which he was to be washed should reach every 
 part of his body, that he might be cleansed from what¬ 
 ever defilement might remain on any part of the sur¬ 
 face of his body. The Egyptian priests shaved the 
 whole body every third day, to prevent all manner of 
 defilement. 
 
 Yerse 10. Two he-lambs] One for a trespass-offer¬ 
 ing, ver. 12, the other for a burnt-offering, ver. 19, 20. 
 
 One ewe-lamb] This was for a sin-offering, ver. 19. 
 
 Three tenth deals] Three parts of an ephah, or three 
 omers; see all these measures explained, Exod. xvi. 
 16. The three tenth deals of flour were for a min- 
 chah, meat or gratitude-offering, ver. 20. The sin- 
 offering was for his impurity; the trespass-offering 
 for his transgression; and the gratitude-offering for 
 his gracious cleansing. These constituted the offering 
 which each was ordered to bring to the priest; see 
 Matt. viii. 4. 
 
 Yerse 12. Wave-offering] See Exod. xxix. 27, 
 and chap, vii., where the reader will find an ample 
 
 a 
 
CHAP. XIV. 
 
 The atonement made for the 
 
 A. M. 2514. where he shall kill the sin-offer- 
 An. Exod. isr. 2 . ing and the burnt-offering, in the 
 
 Abib or Nisan. holy p ] ace . for . as the gin . 
 
 offering is the priest’s, so is the trespass¬ 
 offering ; 4 it is most holy. 
 
 14 And the priest shall take some of the 
 blood of the trespass-offering, and the priest 
 shall put it u upon the tip of the right ear of 
 him that is to be cleansed, and upon the 
 thumb of his right hand, and upon the great 
 toe of his right foot: 
 
 15 And the priest shall take some of the log 
 of oil, and pour it into the palm of his own 
 left hand : 
 
 16 And the priest shall dip his right finger 
 in the oil that is in his left hand, and shall 
 sprinkle of the oil with his finger seven times 
 before the Lord : 
 
 17 And of the rest of the oil that is in his 
 hand shall the priest put upon the tip of the 
 right ear of him that is to be cleansed, and 
 upon the thumb of his right hand, and upon 
 the great toe of his right foot, upon the blood 
 of the trespass-offering: 
 
 18 And the remnant of the oil that is in the 
 priest’s hand he shall pour upon the head of 
 him that is to be cleansed : v and the priest 
 shall make an atonement for him before the 
 Lord. 
 
 19 And the priest shall offer w the sin-offer¬ 
 ing, and make an atonement for him that is to 
 be cleansed from his uncleanness ; and after¬ 
 ward he shall kill the burnt-offering : 
 
 20 And the priest shall offer the burnt-offer¬ 
 ing and the meat-offering upon the altar ; and 
 the priest shall make an atonement for him, 
 and he shall be clean. 
 
 21 And x if he he poor, and y cannot get so 
 much, then he shall take one lamb for a tres¬ 
 pass-offering z to be waved, to make an atone¬ 
 ment for him, and one tenth deal of fine flour 
 mingled with oil for a meat-offering, and a 
 log of oil; 
 
 22 a And two turtle-doves, or two young 
 
 •Chap. vii. 7.- 1 Chap. ii. 3; vii. 6; xxi. 22.- u Exod. 
 
 xxix. 20; chap. viii. 23.- v Chap. iv. 2G.- w Chap. v. 1, 6; 
 
 xii. 7.- x Chap. v. 7 ; xii. 8. 
 
 account of all the various offerings and sacrifices used 
 among the Jews. 
 
 Verse 14. Upon the tip of the right ear , <fc.] See 
 the note on Exod. xxix. 20. 
 
 \ erse 21. And if he be pooi - he shall take one 
 
 lamb] There could be no cleansing without a sacri- 
 
 leper by various offerings . 
 
 pigeons, such as he is able to A. M. 2514. 
 Co 7 B. C. 1490 . 
 
 get: and the one shall be a sin- An. Exod. isr. 2 . 
 offering, and the other a burnt- Ablb or Nlsan - 
 offering. 
 
 23 b And he shall bring them on the eighth 
 day for his cleansing unto the priest, unto the 
 door of the tabernacle of the congregation, 
 before the Lord. 
 
 24 c And the priest shall take the lamb of 
 the trespass-offering, and the log of oil, and 
 the priest shall wave them for a wave-offer¬ 
 ing before the Lord : 
 
 25 And he shall kill the lamb of the tres¬ 
 pass-offering, d and the priest shall take some 
 of the blood of the trespass-offering, and put 
 it upon the tip of the right ear of him that is 
 to be cleansed, and upon the thumb of his 
 right hand, and upon the great toe of his right 
 foot: 
 
 26 And the priest shall pour of the oil into 
 the palm of his own left hand; 
 
 27 And the priest shall sprinkle with his 
 right finger some of the oil that is in his left 
 hand, seven times before the Lord : 
 
 28 And the priest shall put of the oil that is 
 in his hand upon the tip of the right ear of 
 him that is to be cleansed, and upon the 
 thumb of his right hand, and upon the great 
 toe of his right foot, upon the place of the 
 blood of the trespass-offering : 
 
 29 And the rest of the oil that is in the 
 priest’s hand he shall put upon the head of 
 him that is to be cleansed, to make an atone¬ 
 ment for him before the Lord. 
 
 * 
 
 30 And he shall offer the one of e the turtle¬ 
 doves, or of the young pigeons, such as he 
 can get; 
 
 31 Even such as he is able to get, the one 
 for a sin-offering, and the other for a burnt- 
 offering, with the meat-offering : and the priest 
 shall make an atonement for him that is to be 
 cleansed, before the Lord. 
 
 32 This is the law of him in whom is the 
 plague of leprosy, whose hand is not able to 
 
 y Heb. his hand reach not. - 7 - Heb. for a waving. a Chap. 
 
 xii. 8; XV. 14, 15.- b Ver. 11.- s Ver. 12.- d Ver. 14. 
 
 ° Ver. 22; chap. xv. 15. 
 
 fice. On this ground the apostle has properly observed 
 that all things under the law are purged with blood; 
 and that without shedding of blood there is no remis¬ 
 sion. Even if the person be poor, he must provide 
 one lamb; this could not be dispensed with :—so every 
 soul to whom the word of Divine revelation comes, 
 
 553 
 
LEVITICUS 
 
 Of leprosy in a house. 
 
 A. M. 2514. get f that which pertaineth to his 
 
 B. C. 1490. B . r 
 
 An. Exod. Isr. 2 . Cleansing. 
 
 Abib or Nisan. 33 And the Lord spake unto 
 Moses and unto Aaron, saying, 
 
 34 s When ye be come into the land of 
 Canaan, which I give to you for a possession, 
 and I put the plague of leprosy in a house 
 of the land of your possession ; 
 
 35 And he that owneth the house shall come 
 and tell the priest, saying, It seemeth to me 
 there is as it were h a plague in the house : 
 
 36 Then the priest shall command that they 
 1 empty the house, before the priest go into it 
 to see the plague, that all that is in the house 
 be not made unclean: and afterward the 
 priest shall go in to see the house : 
 
 37 And he shall look on the plague, and, 
 behold, if the plague he in the walls of the 
 house with hollow streaks, greenish or reddish, 
 which in sight are lower than the wall; 
 
 38 Then the priest shall go out of the house 
 to the door of the house, and shut up the 
 house seven days : 
 
 39 And the priest shall come again the 
 seventh day, and shall look : and, behold, if 
 the plague be spread in the walls of the 
 house; 
 
 40 Then the priest shall command that they 
 take away the stones in which the plague is, 
 and they shall cast them into an unclean place 
 without the city: 
 
 41 And he shall cause the house to be 
 scraped within, round about, and they shall 
 pour out the dust that they scrape oh’, with¬ 
 out the city, into an unclean place : 
 
 f Ver. 10.-sGen. xvii. 8; Num. xxxii. 22; Deut. vii. 1; 
 
 xxxii. 49.- h Psa. xci. 10; Prov. iii. 33 ; Zech. v. 4. 
 
 must bring - that Lamb of God which takes away the 
 sin of the world. There is no redemption but in his 
 blood. 
 
 Verse 34. When ye be come into the land — and I 
 put the plague of leprosy ] It was probably from this 
 text that the leprosy has been generally considered to 
 be a disease inflicted immediately by God himself; but 
 it is well known that in Scripture God is frequently 
 represented as doing what, in the course of his provi¬ 
 dence, he only permits or suffers to be done. It is 
 supposed that the infection of the house, as well as of 
 the person and the garments, proceeded from animal- 
 cula. See the notes on chap. xiii. 47, 52. 
 
 Verse 45. He shall break down the house\ “ On 
 the suspicion of a house being infected, the priest ex¬ 
 amined it, and ordered it to be shut up seven days; 
 if he found the plague, or signs of the plague, (hollow 
 streaks, greenish or reddish,) were not spread, he corn- 
 
 554 
 
 The manner of cleansing it 
 
 42 And they shall take other A. M. 2514 . 
 stones, and put them m the place a? . Exod. isr. 2 
 of those stones ; and he shall Aoib or Nlsan- 
 take other mortar and shall plaster the house. 
 
 43 And if the plague come again, and break 
 out in the house, after that he hath taken away 
 the stones, and after he hath scraped the house, 
 and after it is plastered : 
 
 44 Then the priest shall come and look, and, 
 behold, if the plague be spread in the house, 
 it is k a fretting leprosy in the house : it is 
 unclean. 
 
 45 And he shall break down the house, the 
 stones of it, and the timber thereof, and all 
 the mortar of the house ; and he shall carry 
 them forth out of the city into an unclean place. 
 
 46 Moreover he that goeth into the house 
 all the while that it is shut up, shall be un¬ 
 clean until the even. 
 
 47 And he that lieth in the house shall wash 
 his clothes ; and he that eateth in the house 
 shall wash his clothes. 
 
 48 And if the priest 1 shall come in, and 
 look upon it, and, behold, the plague hath not 
 spread in the house, after the house was plas¬ 
 tered ; then the priest shall pronounce the 
 house clean, because the plague is healed. 
 
 49 And m he shall take to cleanse the house 
 two birds, and cedar-wood, and scarlet, and 
 hyssop : 
 
 50 And he shall kill the one of the birds in 
 an earthen vessel, over running water : 
 
 51 And he shall take the cedar-wood, and 
 the hyssop, and the scarlet, and the living 
 bird, and dip them in the blood of the slain 
 
 ' Or ,prepare. - k Chap. xiii. 51 ; Zech. v. 4.- 1 Heb. in coming 
 
 in shall come in, &c.- m Ver. 4. 
 
 manded it to be shut up seven days more. On the 
 thirteenth day he revisited it; and if he found the in¬ 
 fected place dim , or gone away, he took out that part 
 of the wall, carried it out to an unclean place, mended 
 the wall, and caused the whole house to be new plas¬ 
 tered. It was then shut up a third seven days, and he 
 came on the nineteenth, and if he found that the plague 
 was broken out anew, he ordered the house to be pulled 
 down.” See Ainsworth. From all this may we not 
 learn a lesson of instruction 1 If the means made use 
 of by God and his ministers for the conversion of a 
 sinner be, through his wilful obstinacy, rendered of no 
 avail; if by his evil practices he trample under foot 
 the blood of the covenant wherewith he might have 
 been sanctified, and do despite to the Spirit of God; 
 then God will pull down his house—dislodge his soul 
 from its earthly tabernacle, consign the house, the body, 
 to corruption, and the spirit to the perdition of ungodly 
 
 a 
 
CHAP. XV. 
 
 The manner of cleansing 
 
 the infected house . 
 
 A M. 2514 . bird, and in the running water, 
 
 An. Exod. isr. 2 . and sprinkle the house seven 
 Abib or Nisan. timeg . 
 
 52 And he shall cleanse the house with 
 the blood of the bird, and with the running 
 water, and with the living bird, and with the 
 cedar-wood, and with the hyssop, and with 
 the scarlet: . 
 
 53 But he shall let go the living bird out 
 of the city into the open fields, and n make an 
 
 atonement for the house: and it a. m. 2514. 
 
 , „ , , B. C. 1490 . 
 
 shall be clean. An. Exod. isr. 2 . 
 
 54 This is the law for all man- Abib or Nisan ' 
 ner of plague of leprosy, and 0 scall, 
 
 55 And for the p leprosy of a garment, q and 
 of a house. 
 
 56 And r for a rising, and for a scab, and 
 for a bright spot : 
 
 57 To s teach 1 when it is unclean, and when 
 it is clean : this is the law of leprosy. 
 
 n Ver. 20.- 0 Chap. xiii. 30.-PChap. xiii. 47.-<iVer. 34. 
 
 r Chap. xiii. 2. 
 
 s Deut. xxiv. 8; Ezek. xliv. 23.-‘Heb. in the day of the 
 
 unclean, a?id in the day of the clean. 
 
 men. Reader, see well how it stands w r ith thy soul. 
 God is not mocked: what a man soweth, that shall he reap. 
 
 Verse 53. He shall let go the living bird ] This 
 might as well be called the scape-bird ; as the goat, in 
 chap. xvi„ is called the scape-goat. The rites are 
 similar in both cases, and probably had nearly the 
 same meaning. 
 
 We have already taken occasion to observe (see the end 
 of the preceding chapter) that the leprosy was strongly 
 emblematical of sin; to which w*e may add here,— 
 
 1. That the leprosy was a disease generally acknow¬ 
 ledged to be incurable by any human means ; and 
 therefore the Jews did not attempt to cure it. What 
 is directed to be done here was not in order to cure 
 the leper, but to declare him cured and fit for society. 
 In like manner the contagion of sin, its guilt and its 
 power, can only be removed by the hand of God; all 
 means, without his especial influence, can be of no avail. 
 
 2. The body must be sprinkled and washed, and a 
 sacrifice offered for the sin of the soul, before the leper 
 could be declared to be clean. To cleanse the spiritual 
 leper, the Lamb of God must be slain, and the sprink¬ 
 ling of his blood be applied. Without the shedding 
 of this blood there is no remission. 
 
 3. When the leper was cleansed, he was obliged 
 to show himself to the priest, whose province it was 
 to pronounce him clean, and declare him fit for inter¬ 
 course with civil and religious society. When a sin¬ 
 ner is converted from the error of his ways, it is the 
 business, as it is the prerogative, of the ministers of 
 Christ, after having duly acquainted themselves with 
 every circumstance, to declare the person converted 
 from sin to holiness, to unite him with the people of 
 God, and admit him to all the ordinances which belong 
 to the faithful. 
 
 4. When the leper was cleansed, he was obliged by 
 the law to offer a gift unto the Lord for his healing, as 
 a proof of his gratitude , and an evidence of his obe¬ 
 dience. When a sinner is restored to the Divine favour, 
 he should offer continually the sacrifice of a grateful 
 heart, and, in willing obedience, show forth the virtues 
 of Him who has called him from darkness and wretch¬ 
 edness to marvellous light and happiness. 
 
 Reader, such was the leprosy, its destructive nature 
 and consequences, and the means of removing it; 
 such is the spiritual evil represented by it, such its 
 consequences, and such the means by which alone it 
 can be removed. The disease of sin, inflicted by the 
 devil, can only be cured by the power of God. 1. Art 
 thou a leper 1 Do the spots of this spiritual infection 
 begin to appear on thee ? 2. Art thou young , and 
 
 only entering into the ways of the world and sin ? 
 Stop ! bad habits are more easily conquered to-day 
 than they will be to-morrow. 3. Art thou stricken 
 in years , and rooted in transgression ] How kind is 
 thy Maker to have preserved thee alive so long ! Turn 
 from thy transgressions, humble thy soul before him, 
 confess thine iniquity and implore forgiveness. Seek, 
 and thou shalt find. Behold the Lamb of God, who 
 taketh away the sin of the world ! 4. Hast thou been 
 
 cleansed , and hast not returned to give glory to God "? 
 hast not continued in the truth, serving thy Maker and 
 Saviour wdth a loving and obedient heart 1 How cut¬ 
 ting is that word, Were there not ten cleansed ? but 
 where are the nine l Thou art probably one of them. 
 Be confounded at thy ingratitude, and distressed for 
 thy backsliding ; and apply a second time for the heal¬ 
 ing efficacy of the great Atonement. Turn, thou back¬ 
 slider ; for he is married unto thee, and will heal thy 
 backslidings , and ivill love thee freely . Amen. So be 
 1 it, Lord Jesus ! 
 
 CHAPTER XV. 
 
 Laws concerning uncleanness of men, 1—12. Mode of cleansing , 13—15. Of uncleanness, accidental and 
 casual, 16—18. Laios concerning the uncleanness of women, 19—27. Mode of cleansing, 28—30. 
 Recapitulation of the ordinances relative to the preceding cases, 31—33. 
 
 a 
 
 555 
 
Different uncleannesses , LEVITICUS. and laws respecting them 
 
 a. M. 2514. A ND the Lord spake unto 
 
 B. C. 1490. il M + A 
 
 An. Exod. Isr. 2 . Moses and to Aaron, saying, 
 
 Abib or Nlsan - 2 Speak unto the children of 
 
 Israel, and say unto them, a When any man hath 
 
 a b running issue out of his flesh, because of 
 
 his issue he is unclean. 
 
 3 And this shall be his uncleanness in his 
 issue : whether his flesh run with his issue, 
 or his flesh be stopped from his issue, it is 
 his uncleanness. 
 
 4 Every bed, whereon he lieth that hath the 
 issue, is unclean : and every c thing whereon 
 he sitteth shall be unclean. 
 
 5 And whosoever toucheth his bed shall 
 wash his clothes, d and bathe himself in water, 
 and be unclean until the even. 
 
 6 And he that sitteth on any thing whereon 
 he sat that hath the issue shall wash his 
 clothes, and bathe himself in water, and be 
 unclean until even. 
 
 ®-Chapter xxii. 4 ; N.um. v. 2 ; 2 Samuel iii. 29; Matt. ix. 20; 
 
 Mark v. 25 ; Luke viii. 43. 
 
 NOTES ON CHAP. XV. 
 
 Verse 2. When any man hath a running issue ] 
 The cases of natural uncleanness, both of men and 
 women, mentioned in this chapter, taken in a theolo¬ 
 gical point of view, are not of such importance to us 
 as to render a particular description necessary, the 
 letter of the text being, in general, plain enough. The 
 disease mentioned in the former part of this chapter 
 appears to some to have been either the consequence 
 of a very bad infection, or of some criminal indulgence ; 
 for they find that it might be communicated in a va¬ 
 riety of ways, which they imagine are here distinctly 
 specified. On this ground the person was declared 
 unclean , and all commerce and connection with him 
 strictly forbidden. The Septuagint version renders 
 hazzab, the man with the issue , by 6 yovoppvjjp, 
 the man with a gonorrhoea , no less than nine times in 
 this chapter ; and that it means what in the present 
 day is commonly understood by that disorder, taken 
 not only in its mild but in its worst sense, they think 
 there is little room to doubt. Hence they infer that 
 a disease which is supposed to be comparatively recent 
 in Europe, has existed almost from time immemorial 
 in the Asiatic countries ; that it ever has been, in cer¬ 
 tain measures, what it is now; and that it ever must 
 be the effect of sensual indulgence, and illicit and ex¬ 
 travagant intercourse between the sexes. The dis¬ 
 graceful disorder referred to here is a foul blot which 
 the justice of God in the course of providence has 
 made in general the inseparable consequent of these 
 criminal indulgences, and serves in some measure to 
 correct and restrain the vice itself. In countries 
 where public prostitution was permitted, where it was 
 even a religious ceremony among those who were idol¬ 
 aters, this disease must necessarily have been frequent 
 and prevalent. When the pollutions and libertinism 
 
 556 
 
 7 And he that toucheth the a. m. 2514. 
 flesh of him that hath the issue An. Exod. isr. 2 . 
 shall wash his clothes, and bathe Atnb 
 himself in water, and be unclean until the 
 even. 
 
 8 And if he that hath the issue spit upon him 
 that is clean; then he shall wash his clothes, 
 and bathe himself in water, and be unclean 
 until the even. 
 
 9 And what saddle soever he rideth upon 
 that hath the issue shall be unclean. 
 
 10 And whosoever toucheth any thing that 
 was under him shall be unclean until the 
 even : and he that beareth any of those things 
 shall wash his clothes, and bathe himself in 
 water, and be unclean until the even. 
 
 11 And whomsoever he toucheth that hath 
 the issue, and hath not rinsed his hands in 
 water, he shall wash his clothes, and bathe 
 himself in water, and be unclean until the even. 
 
 b Or, running of the reins. - c Heb. vessel. - d Chap. xi. 25; 
 
 xvii. 15. 
 
 of former times are considered, it seems rather strange 
 that medical men should have adopted the opinion, and 
 consumed so much time in endeavouring to prove it, 
 viz., that the disease is modern. It must have existed, 
 in certain, measures, ever since prostitution prevailed 
 in the world ; and this has been in every nation of the 
 earth from its earliest era. That the Israelites might 
 have received it from the Egyptians, and that it must, 
 through the Baal-peor and Ashterotli abominations 
 which they learned and practised, have prevailed 
 among the Moabites, &c., there can be little reason to 
 doubt. Supposing this disease to be at all hinted at 
 here , the laws and ordinances enjoined were at once 
 wisely and graciously calculated to remove and pre¬ 
 vent it. By contact, contagion of every kind is readily 
 communicated ; and to keep the whole from the dis¬ 
 eased must be essential to the check and eradication 
 of a contagious disorder. This w T as the wise and 
 grand object of this most enlightened Legislator in the 
 ordinances which he lays down in this chapter. I 
 grant, however, that it was probably of a milder kind 
 in ancient times ; that it has gained strength and viru¬ 
 lence by continuance ; and that, associated with some 
 foreign causes, it became greatly exacerbated in Eu¬ 
 rope about 1493, the time in which some have sup¬ 
 posed it first began to exist, though there are strong 
 evidences of it in this country ever since the eleventh 
 century. 
 
 Verse 11. And whomsoever lie toucheth\ Here we 
 find that the saliva, sitting on the same seat, lying on 
 the same bed, riding on the same saddle, or simple 
 contact, was sufficient to render the person unclean , 
 meaning, possibly , in certain cases, to communicate 
 the disorder ; and it is well known that in all these 
 ways the contagion of this disorder may be communi¬ 
 cated. Is it not even possible that the effluvia from 
 
 a 
 
Various ordinances relative 
 
 CHAP. XV. 
 
 to those who have issues 
 
 A. M. 2514. 12 And the c vessel of earth, 
 
 An. Exod.isr.2. that he toucheth which hath the 
 Aiub or Nisan. j ssuej s h a ll be broken : and every 
 
 vessel of wood shall be rinsed in water. 
 
 13 And when he that hath an issue is 
 cleansed of his issue ; then f he shall number 
 to himself seven days for his cleansing, and 
 wash his clothes, and bathe his flesh in run¬ 
 ning water, and shall be clean. 
 
 14 And on the eighth day he shall take to 
 him s two turtle-doves, or two young pigeons, 
 and come before the Lord unto the door of 
 the tabernacle of the congregation, and give 
 them unto the priest: 
 
 15 And the priest shall offer them, h the one 
 for a sin-offering, and the other for a burnt- 
 offering ; 1 and the priest shall make an atone¬ 
 ment for him before the Lord, for his issue. 
 
 16 And k if any man’s seed of copulation go 
 out from him, then he shall wash all his flesh 
 in water, and be unclean until the even. 
 
 17 And every garment, and every skin, 
 whereon is the seed of copulation, shall be 
 washed with water, and be unclean until the 
 even. 
 
 18 The woman also with whom man shall 
 lie with seed of copulation, they shall both bathe 
 themselves in water, and 1 be unclean until the 
 even. 
 
 19 And m if a woman have an issue, and her 
 issue in her flesh be blood, she shall be n put 
 apart seven days : and whosoever toucheth 
 her shall be unclean until the even. 
 
 20 And every thing that she lieth upon in 
 her separation shall be unclean : every thing 
 
 also that she sitteth upon shall A. M. 2514 . 
 i i 1 B. C. 1490. 
 
 be unclean. An. Exod. isr. 2 . 
 
 21 And whosoever toucheth Ablb or Nlsan - 
 her bed shall wash his clothes, and bathe 
 himself in water, and be unclean until the 
 even. 
 
 22 And whosoever toucheth any thing that 
 she sat upon, shall wash his clothes, and 
 bathe himself in water, and be unclean until 
 the even. 
 
 23 And if it be on her bed, or on any thing 
 whereon she sitteth, when he toucheth it, he 
 shall be unclean until the even. 
 
 24 And 0 if any man lie with her at all, and 
 her flowers be upon him, he shall be unclean 
 seven days ; and all the bed whereon he lieth 
 shall be unclean. 
 
 25 And if p a woman have an issue of her 
 blood many days, out of the time of her sepa¬ 
 ration, or if it run beyond the time of her 
 separation; all the days of the issue of her 
 uncleanness shall be as the days of her sepa¬ 
 ration : she shall be unclean. 
 
 26 Every bed whereon she lieth, all the days 
 of her issue, shall be unto her as the bed of 
 her separation: and whatsoever she sitteth 
 upon shall be unclean, as the uncleanness of 
 her separation. 
 
 27 And whosoever toucheth those things 
 shall be unclean, and shall wash his clothes, 
 and bathe himself in water, and be unclean 
 until the even. 
 
 28 But q if she be cleansed of her issue, then 
 she shall number to herself seven days, and 
 after that she shall be clean. 
 
 e Chap. vi. 28; xi. 32, 33.- f Ver. 28; chap. xiv. 8.- s Chap. 
 
 xiv. 22, 23.- h Chap. xiv. 30, 31.-’Chap. xiv. 19, 31. 
 
 k Chap. xxii. 4 ; Deut. xxiii. 10. 
 
 the body of an infected person may be the means of 
 communicating the disease 1 Sydenham expressly says 
 that it may be communicated by lactation, handling, 
 the saliva, sweat, and by the breath itself, as well as 
 by those grosser means of which there is no question. 
 But the term unclean , in this and the following cases, 
 is generally understood in a mere legal sense, the 
 rendering a person unfit for sacred ordinances. And 
 as there was a mild kind of gonorrhoea that was 
 brought on by excessive fatigue and the like, it may 
 be that kind only which the law has in view in the 
 above ordinances. 
 
 Verse 18. They shall both bathe themselves] What 
 a wonderful tendency had these ordinances to prevent 
 all excesses! The pains which such persons must 
 take, the separations which they must observe, and 
 the privations which, in consequence, they must be 
 
 1 1 Sam. xxi. 4.- m Chap. xii. 2.- n Heb. in her separation. 
 
 0 See chap. xx. 18.- P Matt. ix. 20 ; Mark v. 25 ; Luke viii. 
 
 43.-q Ver. 13. 
 
 exposed to in the way of commerce, traffic, &c., would 
 prevent them from making an unlawful use of lawful 
 things. 
 
 Yerse 24. The common sense of all mankind has 
 led them to avoid the gross impropriety referred to in 
 this verse ; and it has been a general opinion, that off¬ 
 spring obtained in this way has been infected with 
 leprous, scrofulous, and other deeply radicated diseases, 
 from which they and their posterity have been scarcely 
 ever freed. In chap. xx. 18, persons guilty of this 
 are condemned to death ; here only to a seven days' 
 separation; because, in the former case, Moses speaks 
 of the act when both the man and woman were ac¬ 
 quainted with the situation : in the latter, he speaks 
 of a case where the circumstance was not known till 
 afterwards ; at least, so it appears these two places 
 should be understood, so as to be reconciled. 
 
 557 
 
Method of cleansing 
 
 LEVITICUS. 
 
 the defiled person , 
 
 A.M. 2514 . 29 And on the eighth day, she 
 
 An. Exod. isr. 2. shall take unto her two turtles, 
 Abib or Nisan. or ^ wo y 0un g pigeons, and bring 
 
 them unto the priest, to the door of the taber¬ 
 nacle of the congregation. 
 
 30 And the priest shall offer the one for a 
 sin-offering, and the other for a burnt-offer¬ 
 ing ; and the priest shall make an atonement 
 for her before the Lord, for the issue of her 
 uncleanness. 
 
 3 1 Thus shall ye r separate the children of 
 
 Israel from their uncleanness; 
 that they die not in their un¬ 
 cleanness, when they s defile my 
 tabernacle that is among them. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 
 Abib or Nisan. 
 
 32 t This is the la w of him that hath an issue, 
 u and of him whose seed goeth from him, and' 
 is defiled therewith ; 
 
 33 v And of her that is sick of her flowers, 
 and of him that hath an issue, of the man, 
 w and of the woman; x and of him that lieth 
 with her that is unclean. 
 
 r Chap. xi. 47 ; Deut. xxiv. 8 ; Ezek. xliv. 23.- s Num. v. 3 ; 
 
 xix. 13, 20; Ezek. v. 11; xxiii. 38. 
 
 Yerse 29. Two turtles, or two young pigeons] In 
 all these cases moral pollution was ever considered as 
 being less or more present, as even such infirmities 
 sprang from the original defection of man. On these 
 accounts sacrifices must be offered; and in the case 
 of the woman, one of the birds above mentioned must 
 be sacrificed as a sin-offering , the other as a burnt- 
 offering, ver. 30. 
 
 Yerse 31. Thus shall ye separate the children of 
 Israel from their uncleanness ] By this separation the 
 cause became less frequent, and the contagion, if it did 
 exist, was prevented from spreading. So pest-houses 
 and fever-wards are constructed for the purpose of se¬ 
 parating the infected from the sound ; and thus conta¬ 
 gion is lessened, and its diffusion prevented. 
 
 Thai they die not\ That life may be prolonged by 
 these prudential cares ; and that he who is morally 
 and legally unclean, may not presume to enter into the 
 tabernacle of God till purified, lest he provoke Divine 
 justice to consume him, while attempting to worship 
 with a polluted mind and impure hands. 
 
 1. How unpromising and how forbidding, at the first 
 view, is this chapter ! and yet how full of wise, hu¬ 
 mane, and moral regulations, manifesting at once the 
 wisdom and kindness of the great Legislator ! Every 
 word of God is pure in itself, and of great importance I 
 
 1 Yerse 2.- u Yerse 16.- T Verse 19.- w Verse 25. 
 
 x Ver. 24. 
 
 to us. He who cannot derive instruction from the 
 chapter before him, and be led by a proper consider¬ 
 ation of its contents to adore the wisdom and good¬ 
 ness of God, must have either a very stupid or a very 
 vitiated mind. 
 
 2. In all these ordinances we may plainly see that 
 God has purity of heart continually in view—that the 
 soul may be holy, he cuts off the occasions of sin; and 
 that men may be obliged to keep within due bounds, 
 and possess their vessels in sanctification and honour, 
 he hedges up their way with briars and thorns, and ren¬ 
 ders transgression painful, shameful, and expensive. 
 
 3. Preventing grace is not less necessary than that 
 which saves and which preserves. These three chap¬ 
 ters, avoided and neglected by most , contain lessons 
 of instruction for all; and though many things con¬ 
 tained in them belong exclusively to the Jewish people 
 as to the letter, yet in their spirit and gracious design 
 they form a part of those revealed things which are 
 for us and for our children ; and although they cannot 
 be made the subject of public oral instruction, yet they 
 are highly necessary to be known, and hence the ad¬ 
 vantage of reading the Scriptures in regular order in 
 private. May we read so as to understand, and prac¬ 
 tise what we know, that, being wise unto salvation, we 
 may walk as children of the light and of the day, in 
 whom there shall be no occasion of stumbling ! 
 
 CHAPTER XVI. 
 
 The solemn yearly expiation for the high priest, who must not come at all times into the holy place, 1, 2. He 
 must take a bullock for a sin-offering, and a ram for a burnt-offering, bathe himself, and be dressed m his 
 sacerdotal robes , 3, 4. He shall take two goats, one of which is to be determined by lot to be a sacrifice ; 
 the other to be a scape-goat, 5—10. He shall offer a bullock for himself and for his family, 11—14. And 
 shall kill the goat as a sin-offering for the people, and sprinkle its blood upon the mercy-seat, and hallow 
 the altar of burnt-offerings, 15-19. The scape-goat shall be then brought, on the head of which he shall 
 lay his hands, and confess the iniquities of the children of Israel; after which the goat shall be permitted to 
 escape to the wilderness , 20—22. After this Aaron shall bathe himself, and make a burnt offering for him¬ 
 self and for the people, 23-28. This is to be an everlasting statute, and the day on which the atonement 
 is to be made shall be a Sabbath, or day of rest , through all their generations , 29—34. 
 
 558 a 
 
CHAP. XVI. 
 
 The solemn yearly expiation 
 
 for the high priest . 
 
 M. 2514 . A ND the Lord spake unto 
 ’ C ’ 1490 ‘ ^ Moses after a the death of 
 
 the two sons of Aaron, when they 
 
 A 
 B 
 
 An. Exod. Isr. 2 
 Abib or Nisan. 
 
 offered before the Lord, and died : 
 
 2 And the Lord said unto Moses, Speak 
 unto Aaron thy brother, that he b come not at 
 all times into the holy place within the veil 
 before the mercy-seat, which is upon the ark ; 
 that he die not: for c I will appear in the 
 cloud upon the mercy-seat. 
 
 3 Thus shall Aaron d come into the holy 
 
 •/ 
 
 place : e with a young bullock for a sin- 
 offering, and a ram for a burnt-offering. 
 
 4 He shall put on f the holy linen coat, and 
 he shall have the linen breeches upon his flesh, 
 
 a Chap. x. 1, 2.- b Exod. xxx. 10; chap, xxiii. 27; Heb. ix. 
 
 7; x. 19.- c Exod. xxv. 22; xl. 34; 1 Kings viii. 10, 11, 12. 
 
 d Heb. ix. 7, 12, 24, 25.- e Chap. iv. 3.- f Exod. xxviii. 39, 
 
 42, 43 ; chap. vi. 10; Ezek. xliv. 17, 18. 
 
 and shall be girded with a linen a. m. 2514. 
 
 . . B. C. 1490. 
 
 girdle, and with the linen mitre An. Exod. isr. 2. 
 
 shall he be attired : these axe holy Ablb °' r Nlsan - 
 
 garments ; therefore s shall he wash his flesh 
 
 in water, and so put them on. 
 
 5 And he shall take of h the congregation of 
 the children of Israel. two kids of the goats 
 for a sin-offering, and one ram for a burnt- 
 offering. 
 
 6 And Aaron shall offer his bullock of the 
 sin-offering, which is for himself, and 1 make 
 an atonement for himself, and for his house. 
 
 7 And he shall take the two goats, and pre¬ 
 sent them before the Lord at the door of the 
 tabernacle of the congregation. 
 
 s Exodus xxx. 20 ; chapter viii. 6, 7.- h See chapter iv 
 
 14; Numbersxxix.il; 2 Chronicles xxix. 21; Ezra vi. 17; 
 
 Ezek. xlv. 22, 23.- 1 Chap. ix. 7; Hebrews v. 2; vii. 27, 28 ; 
 
 ix. 7. 
 
 NOTES ON CHAP. XVI. 
 
 Verse 1 . After the death of the two sons of Aaron\ 
 It appears from this verse that the natural place of 
 this chapter is immediately after the tenth , where 
 probably it originally stood ; but the transposition, if 
 it did take place, must be very ancient , as all the 
 versions acknowledge this chapter in the place in 
 which it now stands. 
 
 Verse 2. That he come not at all times into the holy 
 place] By the holy place we are to understand here 
 what is ordinarily called the Holy of Holies , or most 
 holy place; that place within the veil where the ark 
 of the covenant, &c., were laid up; and where God 
 manifested his presence between the cherubim. In 
 ordinary cases the high priest could enter this place 
 only once in the year, that is, on the day of annual 
 atonement ; but in extraordinary cases he might enter 
 more frequently, viz., while in the wilderness, in de¬ 
 camping and encamping, he must enter to take down 
 or adjust the things; and on solemn pressing public 
 occasions, he was obliged to enter in order to consult 
 the Lord: but he never entered without the deepest 
 reverence and due preparation. 
 
 That it may appear that the grand subject of this 
 chapter, the ordinance of the scape-goat , typified the 
 death and resurrection of Christ, and the atonement 
 thereby made, I beg leave to refer to Heb. ix. 7—12, 
 and 24—26, which I shall here transcribe, because it 
 is a key to the whole of this chapter. “ Into the 
 second [tabernacle] went the high priest alone once 
 every year, not without blood, which he offered for 
 himself, and/or the errors of the people. The Holy 
 Ghost this signifying, that the way into the holiest of 
 all was not yet made manifest, while as the first taber¬ 
 nacle was yet standing : which was a figure for the 
 time then present, in which were offered both gifts and 
 sacrifices that could not make him that did the service 
 perfect, as pertaining to the conscience; which stood 
 only in meats and drinks, and divers washings, and 
 carnal ordinances, imposed on them until the time of 
 reformation. But Christ being come, a high priest of 
 
 a 
 
 good things to come, by a greater and more perfect ta¬ 
 bernacle, not made with hands, that is to say, not of this 
 building; neither by the blood of goats and calves, 
 but by his own blood ; he entered into the holy place, 
 having obtained eternal redemption for us. For Christ 
 is not entered into the holy places made with hands, 
 u'hich are the figures of the true ; but into heaven it¬ 
 self, now to appear in the presence of God for us : nor 
 yet that he should offer himself often, as the high 
 priest entereth into the holy place every year with the 
 blood of others ; (for then must he often have suffered 
 since the foundation of the world ;) but now once in 
 the end of the world, hath he appeared to put away 
 SIN BY THE SACRIFICE OF HIMSELF.” 
 
 Verse 3. With a young bullock for a sin-offering ] 
 The bullock was presented as a sin-offering for him¬ 
 self, his family, the whole priesthood, and probably the 
 Levites. The ram was for a burnt-offering, to signify 
 that he and his associates were wholly consecrated , 
 and to be wholly employed in this work of the ministry. 
 The ceremonies with which these two sacrifices were 
 accompanied are detailed in the following verses. 
 
 Verse 4. He shall put on the holy linen coat ] He 
 was not to dress in his pontifical garments, but in the 
 simple sacerdotal vestments, or those of the Levites, 
 because it was a day of humiliation; and as he was 
 to offer sacrifices for his oum sins , it was necessary 
 that he should appear in habits suited to the occasion. 
 Hence he has neither the robe, the ephod, the breast¬ 
 plate, the mitre, &c. ; these constituted his dress of 
 dignity as the high priest of God, ministering for 
 others and the representative of Christ : but now he 
 appears, before God as a sinner, offering an atone¬ 
 ment for his transgressions, and his garments are those 
 of humiliation. 
 
 Verse 7. And he shall take the two goats ] It is 
 allowed on all hands that this ceremony, taken in all 
 its parts, pointed out the Lord Jesus dying for our 
 sins and rising again for our justification ; being put 
 to death in the flesh, but quickened by the Spirit. 
 Two voals are brought, one to be slain as a sacrifice 
 
 559 
 
The ordinance of LEVITICUS. the scape-goat. 
 
 A. M. 2514. 8 And Aaron diall cast lots upon 
 
 B. C. 1490 . , . . r 
 
 An. Exod. isr. 2. the two goats ; one lot lor the 
 
 Abib or Nisan. LoRD ^ and the other lot'for the 
 
 k scape-goat. 
 
 9 And Aaron shall bring the goat upon 
 
 k Heb. azazel. - 1 Heb. went up. 
 
 for sin, the other to have the transgressions of the 
 people confessed over his head, and then to be sent 
 away into the wilderness. The animal by this act 
 was represented as bearing away or carrying off the 
 sins of the people. The two goats made only one 
 sacrifice , yet only one of them was slain. One animal 
 could not point out both the Divine and human nature 
 of Christ, nor show both his death and resurrection, 
 for the goat that was killed could not be made alive. 
 The Divine and human natures in Christ were essen¬ 
 tial to the grand expiation : yet the human nature 
 alone suffered, for the Divine nature could not suffer; 
 but its presence in the human nature, while agonizing 
 unto death, stamped those agonies, and the conse¬ 
 quent death, with infinite merit. The goat therefore 
 that was slain prefigured his human nature and its 
 death; the goat that escaped pointed out his resurrec¬ 
 tion. The one shows the atonement for sin, as the 
 ground of justification; the other Christ’s victory, and 
 the total removal of sin in the sanctification of the soul. 
 Concerning these ceremonies we shall see farther par¬ 
 ticulars as we proceed. 
 
 According to Maimonides fifteen beasts were offer¬ 
 ed on this day. “ The daily, or morning and evening 
 • sacrifice, was offered as usual : besides a bullock, a 
 ram, and seven lambs, all burnt-offerings ; and a goat 
 for a sin-offering, which was eaten in the evening. 
 Then a bullock for a sin-offering, and this they burnt; 
 and a ram for a burnt-offering : these both for the 
 high priest. Then the ram for the consecration, (see 
 ver. 5,) which is called the people's ram. They 
 brought also for the congregation two he-goats ; the 
 one for a sin-offering, the other for a scape-goat. 
 Thus all the beasts offered on this great and solemn 
 day were fifteen : the two daily sacrifices, one bul¬ 
 lock, two rams, and seven lambs : all of these burnt- 
 offerings. Two goats for sin-offerings; one offered 
 without and eaten on the evening, the other offered 
 rvithin and burnt; and one bullock for a sin-offering 
 for the high priest. The service of all these fifteen 
 beasts is performed on this day by the high priest only.” 
 See Maimonides and Ainsworth on the place. 
 
 Yerse 8. Aaron shall cast lots upon the two goats ] 
 The Jews inform us that there were two lots made 
 either of wood, stone, or any kind of metal. On one 
 was written Dt/? lashshem , for the name, i. e., HITT 
 Jehovah, which the Jews will neither write nor pro¬ 
 nounce ; on the other was written SiNtyS laazazel, 
 for the scape-goat : then they put the two lots into a 
 vessel which was called ’sSp kalpey, the goats stand¬ 
 ing with their faces towards the west. Then the priest 
 came, and the goats stood before him, one on the right 
 hand and the other on the left; the kalpey was then 
 skaken, and the priest put in both his hands and 
 brought out a lot in each : that which was in his right 
 hand he laid on the goat that was on his right, and 
 
 560 
 
 which the Lord’s lot 1 fell, and a. m. 2514. 
 
 . B. C. 1490. 
 
 offer him for a sin-offering. An. Exod. isr.2. 
 
 10 But the goat, on which the , Ablbor N !l a n ' .. 
 lot fell to be the scape-goat, shall be presented 
 alive before the Lord, to make an m atonement 
 
 m 1 John ii. 2. 
 
 that in his left hand he laid on the goat that was on 
 his left; and according to what was written on the 
 lots, the scape-goat and the goat for sacrifice were 
 ascertained. See the Mishna, in Tract. Yoma. 
 
 The determining this solemn business by lot, the 
 disposal of which is with the Lord, Prov. xvi. 33, 
 shows that God alone was to select and point out the 
 person by whom this great atonement was to be made; 
 hence he says : Behold I lay in Zion a stone, elect (that 
 is, chosen by himself) and precious —of infinite value. 
 
 Yerse 10. To be the scape-goat] blHTJ* azazel, from 
 
 az, a goal, and SlN azal, to dismiss; the dismissed 
 or sent away goat, to distinguish it from the goat that 
 was to be offered in sacrifice. Most ancient nations 
 had vicarious sacrifices, to which they transferred by 
 certain rites and ceremonies the guilt of the commu¬ 
 nity at large, in the same manner in which the scape¬ 
 goat was used by the Jews. The white bull that was 
 sacrificed by the Egyptians to their god Apis was of 
 this kind; they cut off the head of the victim which 
 they had sacrificed, and after having loaded it with 
 execrations, “that if there be any evil hanging over 
 them or the land of Egypt, it may be poured out upon 
 that head,” they either sold it to the Greeks or threw it 
 into the Nile.—See Herod. Euterp., p. 104, edit. Gale. 
 
 Petronius Arbiter says that it was a custom among 
 the ancient inhabitants of Marseilles, whenever they 
 were afflicted bv any pestilence, to take one of the 
 poorer citizens who offered himself for the purpose, 
 and having fed him a whole year with the purest and 
 best food, they adorned him with vervain, and clothed 
 him with sacred vestments : they then led him round 
 their city, loading him with execrations ; and having 
 prayed that all the evils to which the city was exposed 
 might fall upon him, they then precipitated him from 
 the top of a rock.— Satiricon, in fine. 
 
 Suidas, under the word nepifryia, observes that 
 it was a custom to devote a man annually to death for 
 the safety of the people, w r ith these words, Uepiipnya 
 7 ]par ysvov, Be thou our purifier; and, having said so, 
 to throw him into the sea as a sacrifice to Neptune. 
 It was probably to this custom that Virgil alludes 
 when speaking of the pilot Palinurus, who fell into 
 the sea and was drowned, he says :— 
 
 TJnum, pro multisdabiter caput. —ASn.,lib. v.,ver. 815. 
 
 “ One life is given for the preservation of many.” 
 
 But the nearest resemblance to the scape-goat of 
 the Hebrews is found in the Ashummeed Jugg of the 
 Hindoos, where a horse is used instead of a goat, the 
 description of which I shall here introduce from Mr 
 Halhed’s Code of Gentoo Law r s ; Introduction, p. xix. 
 
 “ That the curious,” says he, “ may form some idea 
 of this Gentoo sacrifice when reduced to a symbol, as 
 well as from the subsequent plain account given of it 
 in a chapter of the Code, sec. ix., p. 127, an expla- 
 
 a 
 
CHAP. XVI. 
 
 The blood of the sacrifice to be 
 
 A. M. 25H. with him, and to let him go for 
 
 B. C. 1490. ’ • . .1 °, A 
 
 An. Exod. isr. 2 . a scape-goat into- the wilder- 
 
 Abib or Nisan. 
 
 __ness. 
 
 11 And Aaron shall bring the bullock of the 
 sin offering, which is for himself, and shall 
 make an atonement for himself and for his 
 house, and shall kill the bullock of the sin- 
 offering which is for himself: 
 
 12 And he shall take n a censer full of burn¬ 
 ing coals of fire, from off the altar before the 
 Lord, and his hands full of 0 sweet incense 
 beaten small, and bring it within the veil: 
 
 13 p And he shall put the incense upon the 
 fire before the Lord, that the cloud of the in¬ 
 cense may cover the * mercy-seat that is upon 
 the testimony, that he die not: 
 
 14 And r he shall take of the blood of the 
 bullock, and s sprinkle it with his finger upon 
 the mercy-seat eastward ; and before the 
 mercy-seat shall he sprinkle of the blood with 
 his finger seven times. 
 
 15 1 Then shall he kill the goat of the sin- 
 offering, that is for the people, and bring his 
 
 “Chap. x. 1; Num. xvi. 18, 46 ; Rev. viii. 5.- 0 Exod. xxx. 
 
 34.-P Exod. xxx. 1,7, 8 ; Num. xvi. 7, 18, 46 ; Rev. viii. 3, 4. 
 
 °. Exod. xxv. 21.- r Chapter iv. 5 ; Hebrews ix. 13, 25 ; x. 4. 
 
 Chap. iv. 6.-* Heb. ii. 17 ; v. 2 ; ix. 7, 28. 
 
 nation of it is here inserted from Darul ShckuK’s fa¬ 
 mous Persian translation of some commentaries upon 
 the four Beids, or original Scriptures of Hindustan. 
 The work itself is extremely scarce, and it was by 
 mere accident that this little specimen was procured :— 
 
 “ The Ashummeed Jugg does not merely consist in 
 the performance of that ceremony which is open to the 
 inspection of the world, namely, in bringing a horse 
 and sacrificing him; but Ashummeed is to be taken in 
 a mystic signification, as implying that the sacrificer 
 must look upon himself to he typified in that horse, 
 such as he shall be described; because the religious 
 duty of the Ashummeed Jugg comprehends all those 
 other religious duties to the performance of which the 
 wise and holy direct all their actions, and by which all 
 the sincere professors of every different faith aim at 
 perfection. The mystic signification thereof is as fol¬ 
 lows : The head of that unblemished horse is the sym¬ 
 bol of the morning; his eyes are the sun ; his breath , 
 the wind; his unde-opening mouth is the bish-wancr, 
 or that innate warmth which invigorates all the world ; 
 his body typifies one entire year ; his back, paradise; 
 his belly, the plains; his hoof this earth; his sides, 
 the four quarters of the heavens; the bones thereof, 
 the intermediate spaces between the four quarters ; the 
 rest of his limbs represent all distinct matter; the 
 places where those limbs meet, or his joints, imply the 
 months, and halves of the months, which are called 
 peche, (or fortnights;) his feet signify night and day; 
 and night and day are of four kinds : 1. The night and 
 day of Brihma ; 2. The night and day of angels; 3. 
 
 Vol. I. ( 37 ) 
 
 sprinkled on the mercy-seat 
 
 blood u within the veil, and do A. M. 2514. 
 with that blood as he did with the An. Exod.isr. 2. 
 blood of the bullock, and sprin- Ablb or Nlsan ’ 
 kle it upon the mercy-seat, and before the 
 mercy-seat : 
 
 16 And he shall v make an atonement for 
 the holy place , because of the uncleanness of 
 the children of Israel, and because of their 
 transgressions in all their sins : and so shall 
 he do for the tabernacle of the congregation, 
 that w remaineth among them in the midst of 
 their uncleanness. 
 
 17 x And there shall be no man in the taber¬ 
 nacle of the congregation when he goeth in to 
 make an atonement in the holy place, until he 
 come out, and have made an atonement for 
 himself, and for his household, and for all the 
 congregation of Israel. 
 
 18 And he shall go out unto the altar that is 
 before the Lord, and y make an atonement for 
 it; and shall take of the blood of the bullock, 
 and of the blood of the goat, and put it upon 
 the horns of the altar round about. 
 
 u Ver. 2 ; Heb. vi. 19 ; ix. 3, 7, 12.- v See Exod. xxix. $6; 
 
 Ezek. xlv. 18 ; Heb. ix. 22, 23.- w Heb. dwelleth. - x See 
 
 Exod. xxxiv. 3 ; Luke i. 10.-y Exod. xxx. 10; chapter iv. 7, 
 
 18 ; Heb. ix. 22, 23. 
 
 The night and day of the world of the spirits of de¬ 
 ceased ancestors; 4. The night and day of mortals. 
 These four kinds are typified in his four feet. The 
 rest of his bones are the constellations of the fixed 
 stars, which are the twenty-eight stages of the moon's 
 course, called the lunar year; his flesh is the clouds ; 
 his food, the sand; his tendons, the rivers; his spleen 
 and liver, the mountains; the hair of his body, the 
 vegetables ; and his long hair, the trees ; the forepart 
 of his body typifies the first half of the day, and the 
 hinder part, the latter half; his yawning is the flash 
 of the lightning, and his turning himself is the thun¬ 
 der of the cloud; his urine represents the rain , and 
 his mental reflection is his only speech. The golden 
 vessels which are prepared before the horse is let loose 
 are the light of the day, and the place where those 
 vessels are kept is a type of the ocean of the east; 
 the silver vessels which are prepared after the horse is 
 let loose are the light of the night, and the place where 
 those vessels are kept is a type of the ocean of the 
 west. These two sorts of vessels are always before 
 and after the horse. The Arabian horse, which on 
 account of his swiftness is called Ily, is the performer 
 of the journeys of angels; the Tajee, which is of the 
 race of Persian horses, is the performer of the jour¬ 
 neys of the Kundherps, (or good spirits;) the Wazba, 
 which is of the race of the deformed Tazee horses, 
 is the performer of the journeys of the Jins, (or de¬ 
 mons ;) and the Ashov, which is of the race of Turk¬ 
 ish horses, is the performer of the journeys of mankind: 
 this one horse which performs these several services 
 
 561 
 
LEVITICUS. 
 
 to the wilderness . 
 
 The scape-goat dismissed 
 
 a. M. 2514. 19 And he shall sprinkle of the 
 
 An. Exod. Isr. 2. blood upon it with his linger seven 
 Abib or Nisan. t j meSj and cleanse it, and z hallow 
 
 it from the uncleanness of the children of 
 Israel. 
 
 20 And when he hath made an end of a re¬ 
 conciling the holy place , and the tabernacle 
 of the congregation, and the altar, he shall 
 bring the live goat: 
 
 21 And Aaron shall lay both his hards upon 
 the head of the live goat, and confess over 
 him all the iniquities of the children of Israel, 
 and all their transgressions in all their sins, 
 b putting them upon the head of the goat, and 
 
 a Ver. 16; Ezek. xlv. 20.- b Isa. liii. 
 
 - d Isa. liii. 11, 12; John 
 
 z Ezek. xliii. 20.- 
 6.- c Heb. a man of opportunity 
 
 shall send him away by the hand 
 
 A. M. 2514. 
 
 r n ■ n mj B. C. 1490. 
 
 oi c a fit man into the wilder- An. Exod. isr. 2 . 
 
 ness: . Abib er Nisan - 
 
 22 And the goat shall d bear upon him all 
 their iniquities, unto a land e not inhabited: 
 and he shall let go the goat in the wilderness. 
 
 23 And iVaron shall come into the tabernacle 
 of the congregation, f and shall put off the 
 linen garments which he put on when he went 
 into the holy place , and shall leave them there: 
 
 24 And he shall wash his flesh with water 
 in the holy place, and put on his garments, 
 and come forth, z and offer his burnt-offering, 
 and the burnt-offering of the people, and make 
 
 i. 29 ; Hebrews ix. 28 ; 1 Pet. ii. 24.- e Heb. of separation, 
 
 f Ezek. xlii. 14; xliv. 19. -sVer. 3, 5. 
 
 on account of his four different sorts of riders, obtains 
 the four different appellations. The place where this 
 horse remains is the great ocean , which signifies the 
 great spirit of Perm-Atma , or the universal soul, which 
 proceeds also from that Perm-Atma , and is compre¬ 
 hended in the same Perm-Atma. The intent of this 
 sacrifice is, that a man should consider himself to he 
 in the place of that horse, and look upon all these ar¬ 
 ticles as typified in himself; and conceiving the Atma 
 (or«Divine soul) to be an ocean, should let all thought 
 of self be absorbed in that Atma.” 
 
 This sacrifice is explained, in sec. ix., p. 127, of 
 ' the Code of Hindoo Laws, thus:— 
 
 '‘An Ashummeed Jugg is when a person, having 
 commenced a Jugg , (i. e., religious ceremony,) writes 
 various articles upon a scroll of paper on a horse’s 
 neck, and dismisses the horse, sending along with the 
 horse a stout and valiant person, equipped with the best 
 necessaries and accoutrements to accompany the horse 
 day and night whithersoever he shall choose to go ; 
 and if any creature, either man, genius, or dragon, 
 should seize the horse, that man opposes such attempt, 
 and having gained the victory upon a battle, again 
 gives the horse his freedom. If any one in this world, 
 or in heaven, or beneath the earth, would seize this 
 horse, and the horse of himself comes to the house of 
 the celebrator of the Jugg, upon killing that horse he 
 must throw the flesh of him upon the fire of the Juk, 
 and utter the prayers of his deity ; such a Jugg is 
 called a Jugg Ashummeed , and the merit of it as a 
 religious work is infinite.” 
 
 This is a most curious circumstance ; and the coin¬ 
 cidence between the religious rites of two people who 
 probably never had any intercourse with each other, is 
 very remarkable. I would not however say that the 
 Hindoo ceremony could not have been borrowed from 
 the Jews ; (though it is very unlikely ;) no more than 
 I should say, as some have done, that the Jewish rite 
 was borrowed from the Egyptian sacrifice to Apis men¬ 
 tioned above, which is still more unlikely. See par¬ 
 ticularly the note on chap. i. 4. 
 
 Verse 21. Aaron shall lay holh his hands upon the 
 head , c %c.] What this imposition of hands meant see 
 in the notes on Exod. xxix. 10, and on chap. i. 4. 
 a 562 
 
 And confess over him all the iniquities — transgres¬ 
 sions — sins] The three terms used here, iniquities, 
 ruip avonoth , from nip avah, to pervert, distort, or turn 
 aside ; transgressions, tZD’jJilfa peshaim , from pa¬ 
 sha , to transgress, to rebel ; and sins, chattaoth , 
 
 from NtDH chata, to miss the mark, are supposed by the 
 Jews to comprise every thing that implies a breach of 
 the Divine law, or an offence against God. See the 
 note on Gen. xii. 13. Maimonides gives us the con¬ 
 fession in the following words :— 
 
 “ 0 Lord, thy people, the house of Israel, have sin¬ 
 ned and done iniquity, and trespassed before thee. Q 
 Lord, make atonement now for the iniquities and trans¬ 
 gressions and sins that thy people, the house of Israel, 
 have sinned and transgressed against thee; as it is 
 written in the law of Moses thy servant, saying : That 
 in this day he shall make atonement for you, to cleanse 
 you from all your sins before the Lord, and ye shall 
 be clean.' 1 ' 1 —See the Mishna, vol. ii., p. 239. 
 
 When this confession was finished, the goat was sent 
 by a proper hand to the wilderness, and there let loose ; 
 and nothing farther was ever heard of it. Did not all 
 this signify that Christ has so carried and borne away 
 our sins, that against them who receive him as the 
 only true atoning sacrifice they should never more be 
 brought to remembrance 1 
 
 On the head of the scape-goat a piece of scarlet 
 cloth was tied, and the tradition of the Jews states 
 that if God accepted the sacrifice, the scarlet cloth 
 turned white while the goat was led to the desert; 
 but if God had not accepted this expiation, the red¬ 
 ness continued, and the rest of the year was spent in 
 mourning. 
 
 From the foundation of the Church of God it was 
 ever believed by his followers, that there were certain 
 infallible tokens by which he discovered to genuine 
 believers his acceptance of them and their services. 
 This was sometimes done by a fire from heaven con¬ 
 suming the sacrifice ; sometimes by an oracular com¬ 
 munication to the priest or prophet; and at other times, 
 according to the Jewish account, by changing the 
 fillet or cloth on the head of the scape-goat from scar¬ 
 let to while: but most commonly, and especially un¬ 
 der the Gospel dispensation, he gives this assurance 
 
 ( 37* ) 
 
CHAP. XVI. 
 
 The yearly atonement to 
 
 he an everlasting statute. 
 
 A. M. 2514. an atonement for himself, and 
 
 B. C. 1490. r , . 
 
 An. Exod.isr.2. for the people. 
 
 Abib or Nisan. 2 5 And h the fat of the sin- 
 offering shall he burn upon the altar. 
 
 26 And he that let go the goat for the 
 scape-goat shall wash his clothes, 1 and bathe 
 his flesh in water, and afterward come into 
 the camp. 
 
 27 k And the bullock for the sin-offering, 
 and the goat for the sin-offering, whose blood 
 was brought in to make atonement in the holy 
 j place , shall one carry forth without the camp; 
 and they shall burn in the fire their skins, and 
 their flesh, and their dung. 
 
 28 And he that burneth them shall wash his 
 clothes, and bathe his flesh in water, and 
 afterward he shall come into the camp. 
 
 29 And this shall be a statute for ever unto 
 you : that 1 in the seventh month, on the tenth 
 day of the month, ye shall afflict your souls, 
 and do no work at all, whether it he one of 
 your own country, or a stranger that sojourn- 
 eth among you : 
 
 30 4 or on that day shall the A. M. 2514. 
 priest make an atonement for An. Exod. fsr. 2 . 
 you, to m cleanse you, that ye AL)lb or Nisa n. 
 
 may be clean from all your sins before the 
 
 Lord. 
 
 31 n It shall he a Sabbath of rest unto you, 
 and ye shall afflict your souls, by a statute 
 for ever. 
 
 32 0 And the priest, whom he shall anoint, 
 and whom he shall p consecrate q to minister 
 in the priest’s office in his father’s stead, shall 
 make the atonement, and r shall put on the 
 linen clothes, even the holy garments : 
 
 33 And s he shall make an atonement for the 
 holy sanctuary, and he shall make an atone¬ 
 ment for the tabernacle 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. 
 
 34 t And this shall be an everlasting statute 
 unto you, to make an atonement for the chil¬ 
 dren of Israel, for all their sins 11 once a year. 
 And he did as the Lord commanded Moses. 
 
 h Chap. iv. 10.-Chap. xv. 5.- k Chap. iv. 12, 21 ; vi. 30; 
 
 Heb. xiii. 11.- 1 Exod. xxx. 10; chap, xxiii. 27 ; Num. xxix. 
 
 7; Isa. lviii. 3-5 ; Daniel x. 3-12.- m Psa. li. 2; Jer. xxxiii. 
 
 8; Eph. v. 26 ; Hebrews ix. 13, 14; x. 1, 2; 1 John. i. 7-9. 
 
 to true believers by the testimony of his Spirit in their 
 consciences, that he has forgiven their iniquities, trans¬ 
 gressions, and sins, for his sake who has carried their 
 griefs, and borne their sorrows. 
 
 Verse 26. He that let go the goat—shall ivash, cfc.] 
 Not only the person who led him away, but the priest 
 who consecrated him, was reputed unclean, because 
 the goat himself was unclean, being considered as 
 bearing the sins of the whole congregation. On this 
 account both the priest and the person who led him to 
 the wilderness were obliged to wash their clothes and 
 bathe themselves, before they could come into the camp. 
 
 Verse 29. The seventh month , on the tenth day of 
 the month] The commandment of fasting, and sancti¬ 
 fying this tenth day, is again repeated chapter xxiii. 
 27-32 ; but in the last verse it is called the ninth day 
 at even , because the Jewish day began with the even¬ 
 ing. The sacrifices which the day of atonement should 
 have more than other days, are mentioned Num. xxix. 
 7—11; and the jubilee which was celebrated every 
 fiftieth year was solemnly proclaimed by sound of 
 trumpet on this tenth day , chap. xxv. 8, 9. A sha¬ 
 dow, says Mr. Ainsworth, of that acceptable year of 
 the Lord, the year of freedom, which Christ has pro¬ 
 claimed by the trumpet of his Gospel, Luke iv. 18— 
 21; 2 Cor. vi. 2. This seventh month was Tisri, 
 and answers to a part of our September and October. 
 It was the seventh of the sacred and the first month 
 of the civil year. 
 
 The great day of atonement, and the sacrifices, 
 
 a 
 
 p Chap, xxiii. 32.- 0 Chap. iv. 3, 5, 16.-PHeb. fill his 
 
 hand. -i Exod. xxix. 29,30; Num. xx. 26-28.- r Ver. 4. 
 
 s Ver. 6, 16, 18, ] 9, 24.- t Chap, xxiii. 31; Numbers xxix. 7. 
 
 u Exod. xxx. 10 ; Heb. ix. 7-25. 
 
 rites, and ceremonies prescribed for it, were command¬ 
 ed to be solemnized by the Jews through the whole 
 of their dispensation, and as long as God should ac¬ 
 knowledge them for his people : yet in the present 
 day scarcely a shadow of these things remains ; there 
 is no longer a scape-goat , nor a goat for sacrifice , pro¬ 
 vided by them in any place. They are sinners , and 
 they are without an atonement. How strange it is that 
 they do not see that the essence of their religion is 
 gone, and that consequently God has thrown them en¬ 
 tirely out of covenant with himself! The true expia¬ 
 tion, the Christ crucified, they refuse to receive, and 
 are consequently without temple, altar, scape-goat, 
 atonement, or any means of salvation! The state of 
 the Gentile world is bad, but that of the Jews is doubly 
 deplorable. Their total excision excepted, wrath is 
 come upon them to the uttermost. What a proof is 
 this of the truth of the predictions in their own law, 
 and of those in the Gospel of Christ! V ho, with 
 the Jews and the Bible before his eyes, can doubt the 
 truth of that Bible as a Divine revelation 1 Had this 
 people been extinct, we might have doubted whether 
 there were ever a people on the earth that acknow¬ 
 ledged such a law, or observed such ordinances; but 
 the people, their law, and their prophets are still in 
 being, and all proclaim what God has wrought, and 
 that he has now ceased to work among them, because 
 they have refused to receive and profit by the great 
 atonement; and yet he preserves them alive, and in a 
 state of complete separation from all the people of the 
 earth in all places of their dispersion! How power- 
 
 563 
 
LEVITICUS. 
 
 All sacrifices to be killed 
 
 fully does the preservation of the Jews as a distinct 
 people bear testimony at once to the truth of their own 
 law which they acknowledge, and the Gospel of Christ 
 which they reject ! 
 
 2. But while the Jews sit in thick darkness, be¬ 
 cause of the veil that is on their hearts, though the 
 light of the glory of God is shining all around them, 
 but not into them because of their unbelief; in what 
 state are those who profess to see their unbelief and 
 obstinacy, acknowledge the truth of the New Testa¬ 
 ment, and yet are living without an atonement applied 
 to their souls for the removal of their iniquities, trans¬ 
 gressions, and sins 1 These are also in the gall of 
 bitterness, and bond of iniquity. An all-sufficient Sa¬ 
 viour held out in the New Testament can do them no 
 more good than a scape-goat and day of atonement 
 described in the law can do the Jews . As well may 
 
 at the door of the tabernacle. 
 
 a man imagine that the word bread can nourish his 
 body, as that the name Christ can save his soul. Both 
 must be received and applied in order that the man 
 may live. 
 
 3. The Jews prepared themselves to get benefit 
 from this most solemn ordinance by the deepest humili¬ 
 ations. According to their canons, they were obliged 
 to abstain from all meat and drink —from the bath— 
 from anointing themselves—to go barefoot —and to be 
 in a state of perfect continency. He who is likely to 
 get benefit for his soul through the redemption that is 
 in Christ, must humble himself under the mighty hand 
 of God, confess his iniquity, abstain from every ap¬ 
 pearance of evil, and believe on him who died for his 
 offences, and rose again for his justification. The 
 soul that seeks not shall not find, even under the Gos¬ 
 pel of Christ. 
 
 CHAPTER XVII. 
 
 The people are commanded to bring all the cattle they intend to kill to the door of the tabernacle , where they 
 are to be made an offering to the Lord; and those who disobey are to be cut off, 1—5. The priest is to 
 sprinkle the blood, 6. They are forbidden to offer sacrifices to devils, 7. The injunction to bring their 
 offerings to the door of the tabernacle is repeated, 8, 9. The eating of blood is solemnly forbidden, 10. 
 It is the lif 3 of the beast, and is given to make an atonement for their souls, 11,12. If a bird or beast 
 be taken in hunting, its blood must be poured out and covered with dust,for the reasons before assigned , 13, 
 14. None shall eat an animal that dies of itself, or is torn by beasts ; if any act otherwise he must bathe 
 his clothes and his fiesh, or bear his iniquity, 15, 16. 
 
 a. M. 2514 . A ND the Lord spake unto 
 
 B. C. 1490. TX . r 
 
 .An. Exod. Isr.2. Moses, saying, 
 
 Abib or Nisan. ^ gp ea k un t 0 Aaron, and unto 
 
 his sons, and unto all the children of Israel, 
 and say unto them ; This is the thing which 
 the Lord hath commanded, saying, 
 
 3 What man soever there be of the house of 
 Israel, a that killeth an ox, or lamb, or goat, in 
 the camp, or that killeth it out of the camp, 
 
 4 b And bringeth it not unto the door of the 
 tabernacle of the congregation, to offer an 
 
 a See Deut. xii. 5,15,21. - b Deut. xii. 5, 6, 13, 14. - c Rom. 
 
 t. 13. - d Gen. xvii. 14. - e Gen. xxi. 33 ; xxii. 2 ; xxxi. 54 ; 
 
 offering unto the Lord before the a. m. 2514. 
 tabernacle of the Lord, blood shall An. Exod. isr’ 2. 
 be c imputed unto that man ; he Ablb or Ntsan> 
 hath shed blood ; and that man d shall be cut 
 off from among his people : 
 
 5 To the end that the children of Israel may 
 bring their sacrifices, e which they offer in the 
 open field, even that they may bring them unto 
 the Lord, unto the door of the tabernacle of 
 the congregation, unto the priest, and offer them 
 for peace-offerings unto the Lord. 
 
 Deut. xii. 2; 1 Kings xiv. 23 ; 2Kings xvi. 4 ; xvii. 10; 2 Chron. 
 xxviii. 4 ; Ezek. xx. 28 ; xxii. 9. 
 
 NOTES ON CHAP. XVII. 
 
 Verse 4. And bringeth it not unto the door ] As 
 sacrifice was ever deemed essential to true religion, it 
 was necessary that it should be performed in such a 
 way as to secure the great purpose of its institution. 
 God alone could show how this should be done so as to 
 be pleasing in his sight, and therefore he has given the 
 most plain and particular directions concerning it. The 
 Israelites, from their long residence in Egypt, an idola¬ 
 trous country, had doubtless adopted many of their 
 usages; and many portions of the Pentateuch seem to 
 have been written merely to correct and bring them 
 back to the purity of the Divine worship. 
 
 That no blood should be offered to idols, God com¬ 
 mands every animal used for food or sacrifice to be 
 slain at the door of the tabernacle. While every ani¬ 
 mal was slain in this sacrificial way, even the daijy 
 
 564 
 
 food of the people must put them in mind of the neces¬ 
 sity of a sacrifice for sin. Perhaps St. Paul had this 
 circumstance in view when he said, Whether therefore 
 ye eat or drink, or whatsoever ye do, do all to the 
 glory of God, 1 Cor. x. 31 ; and, Whatsoever ye do in 
 word or deed, do all in the name of the Lord Jesus, 
 giving thanks to God and the Father by him. 
 
 While the Israelites were encamped in the wilder¬ 
 ness, it was comparatively easy to prevent all abuses 
 of this Divine institution ; and therefore they were all 
 commanded to bring the oxen, sheep, and goats to the 
 door of the tabernacle of the congregation, that they 
 might be slain there, and their blood sprinkled upon 
 the altar of the Lord. But when they became settled 
 in the promised land, and the distance, in many cases, 
 rendered it impossible for them to bring the animals to 
 be slain for domestic uses to the temple, they were 
 
 a 
 
 & 
 
CHAP. XVII. 
 
 Sacrificing to devils and 
 
 eating of blood forbidden. 
 
 a. m. 2514. 6 And the priest f shall sprinkle 
 
 An. Exod. isr. 2 . the blood upon the altar of the 
 Abibor Nisan. j j0RD a i p ie d 00 r of the taberha- 
 
 cle of the congregation, and e burn the fat for 
 a sweet savour unto the Lord. 
 
 7 And they shall no more offer their sacri¬ 
 fices h unto devils, after whom they * 1 2 have 
 gone a whoring. This shall be a statute for 
 ever unto them throughout their generations. 
 
 8 And thou shalt say unto them, Whatsoever 
 man there be of the house of Israel, or of the 
 strangers which sojourn among you, k that 
 offereth a burnt-oifering or sacrifice, 
 
 9 And 1 bringeth it not unto the door of the 
 tabernacle of the congregation, to offer it unto 
 
 the Lord ; even that man shall A. M. 2514. 
 
 . ~ r . . B. C. 1490. 
 
 be cut on from among his An. Exod. isr. 2. 
 
 Abib or Nisan. 
 
 10 m And whatsoever man there be of the 
 house of Israel, or of the strangers that sojourn 
 among you, that eateth any manner of blood ; 
 n I will even set my face against that soul that 
 eateth blood, and will cut him off from among 
 his people. 
 
 11 0 For the life of the flesh is in the blood : 
 and I have given it to you upon the altar, p to 
 make an atonement for your souls; for q it is the 
 blood that maketh an atonement for the soul. 
 
 12 Therefore I said unto the children of 
 Israel, No soul of you shall eat blood, neither 
 
 f Chap. iii. 2.-s Exod. xxix. 18 ; chap. iii. 5,11, 16 ; iv. 31; 
 
 Num. xviii. 17.- h Deut. xxxii. 17 ; 2 Chron. xi. 15 ; Psa. cvi. 
 
 37; 1 Cor. x. 20; Rev. ix. 20.- ' Exod. xxxiv. 15 ; chap. xx. 
 
 5 ; Deut. xxxi. 16 ; Ezek. xxiii. 8.- k Chap. i. 2, 3.- 1 Ver. 
 
 4.- m Gen. ix. 4 ; chap. iii. 17; vii. 26, 27 ; xviii. 26 ; Deut. 
 
 permitted to pour out the blood in a sacrificial way 
 unto God at their respective dwellings, and to cover 
 it with the dust; see ver. 13, and Deut. xii. 20, 21. 
 
 Blood shall be imputed unto that mari\ Having 
 poured out the blood improperly, he shall be considered 
 as guilty of murder , because that blood, had it been 
 properly and sacrificially employed, might have made 
 atonement for the life of a man. 
 
 Verse 7. They shall no more offer their sacrifices 
 unto devils ] They shall not sacrifice lasseirim , 
 
 to the hairy ones, to goats. The famous heathen god, 
 Pan, was represented as having the posteriors, horns, 
 and ears of a goat; and the Mendesians , a people of 
 Egypt, had a deity which they worshipped under this 
 form. Herodotus says that all goats were worshipped 
 in Egypt, but the he-goat particularly. It appears also 
 that the different ape and monkey species were objects 
 of superstitious worship ; and from these sprang, not 
 only Mendes and Jupiter Ammon, who was worship¬ 
 ped under the figure of a ram, but also Pan and the 
 Sileni, with the innumerable herd of those imaginary 
 beings, satyrs, dryads , hamadryads, &c., &c., all 
 woodland gods, and held in veneration among the 
 Egyptians, Greeks, and Romans. 
 
 After whom they have gone a whoring .] Though this 
 term is frequently used to express idolatry, yet we are 
 not to suppose that it is not to be taken in a literal 
 sense in many places in Scripture, even where it is 
 used in connection with idolatrous acts of worship. It 
 is well known that Bapl Peor and Ashtaroth were wor¬ 
 shipped with unclean rites ; and that public prostitution 
 formed a grand part of the worship of many deities 
 among the Egyptians, Moabites, Canaanites, Greeks, 
 and Romans. The great god of the two latter nations, 
 Jupiter, was represented as the general corrupter of 
 women ; and of Venus, Flora, Priapus, and others, it 
 is needless to speak. That there was public prostitu¬ 
 tion in the patriarchal times, see the note on Gen. 
 xxxviii. 21. And that there was public prostitution of 
 women to goats in Egypt, see Herodotus, lib. ii., c. 46, 
 
 a 
 
 xii. 16, 23; xv. 23 ; 1 Sam. xiv. 33 ; Ezek. xliv. 7.—— n Chap, 
 xx. 3, 5, 6; xxvi. 17 ; Jer. xliv. 11; Ezek. xiv. 8; xv. 7. 
 
 0 Ver. 14.-P Matt. xxvi. 28 ; Mark xiv. 24 ; Rom. iii. 25 ; v. 
 
 9 ; Eph. i. 7 ; Col. i. 14, 20; Heb. xiii. 12 ; 1 Pet. i. 2; 1 John 
 i. 7 ; Rev. i. 5.-3 Heb. ix. 22. 
 
 p. 108, edit. Gale, who gives a case of this abominable 
 kind that took place in Egypt while he was in that 
 country. See also many examples in Bochart, vol. ii., 
 col. 641 ; and see the note on chap. xx. 16. 
 
 Verse 11. For the life of the flesh is in the blood ] 
 This sentence, which contains a most important truth, 
 had existed in the Mosaic writings for 3600 years be¬ 
 fore the attention of any philosopher was drawn to the 
 subject. This is the more surprising, as the nations 
 in which philosophy flourished were those which espe¬ 
 cially enjoyed the Divine oracles in their respective 
 languages. That the blood actually possesses a living 
 principle, and that the life of the whole body is de¬ 
 rived from it, is a doctrine of Divine revelation, and a 
 doctrine which the observations and experiments of the 
 most accurate anatomists have served strongly to con¬ 
 firm. The proper circulation of this important fluid 
 through the whole human system was first taught by 
 Solomon in figurative language, Eccles. xii. 6 ; and 
 discovered, as it is called, and demonstrated by Dr. 
 Harvey in 1628 ; though some Italian philosophers 
 had the same notion a little before. This accurate 
 anatomist was the first who fully revived the Mosaic 
 notion of the vitality of the blood ; which notion was 
 afterward adopted by the justly celebrated Dr. John 
 Hunter, professor of anatomy in London, and fully esta¬ 
 blished by him by a great variety of strong reasoning 
 and accurate experiments. To support this opinion 
 Dr. Hunter proves,— 
 
 1. That the blood unites living parts in some cir¬ 
 cumstances as certainly as the yet recent juices of the 
 branch of one tree unite with that of another; and he 
 thinks that if either of these fluids were dead matter, 
 they would act as stimuli, and no union would take 
 place in the animal or vegetable kingdom; and he 
 shows that in the nature of things there is not a more 
 intimate connection between life and a solid than be¬ 
 tween life and a fluid. 
 
 2. He shows that the blood becomes vascular, like 
 other living parts of the body; and he demonstrated 
 
 565 
 
Ordinance concerning LEVITICUS. eating of blood. 
 
 A. M. 2514, shall any stranger that soiourneth 
 
 An. Exod. isr. 2 . among you eat blood. 
 
 Abibor Nisan. jg And whatsoever man there 
 
 r Heb. that hunteth any hunting. 
 
 this by a preparation in which vessels were clearly 
 seen to arise from what had been a coagulum of 
 blood ; for those vessels opened into the stream of the 
 circulating blood, which was in contiguity with this 
 coagulated mass. 
 
 3. He proved that if blood be taken from the arm 
 in the most intense cold that the human body can suf¬ 
 fer, it will raise the thermometer to the same height 
 as blood taken in the most sultry heat. This is a very 
 powerful argument for the vitality of the blood, as it 
 is well known that living bodies alone have the power 
 of resisting great degrees of heat and cold, and of 
 maintaining in almost every situation wdiile in health 
 that temperature which we distinguish by the name of 
 animal heal. 
 
 4. lie proves that blood is capable of being acted 
 upon by a stimulus, as it coagulates on exposure to 
 the air, as certainly as the cavities of the abdomen and 
 thorax become inflamed from the same cause. The 
 more the blood is alive, i. e., the more the animal is in 
 health, the sooner the blood coagulates on exposure ; 
 and the more it has lost of the living principle, as in 
 cases of violent inflammation, the less sensible it is to 
 the stimulus produced by being exposed, and coagu¬ 
 lates more slowly. 
 
 5. Pie proves that the blood preserves life in dif¬ 
 ferent parts of the body. When the nerves going to 
 any part are tied or cut, the part becomes paralytic, 
 and loses all power of motion, but it does not mortify. 
 But let the artery be cut, and then the part dies and 
 mortification ensues. It must therefore be the vital 
 principle of the blood that keeps the • part alive; nor 
 does it appear that this fact can be accounted for on 
 any other principle. 
 
 6. He thinks this vitality farther proved from the 
 case of a person who was brought to St. George’s hos¬ 
 pital for a simple fracture of the os humeri, and who 
 died about a month after. As the bones had not united, 
 he injected the arm, and thus found that the coagulated 
 blood which filled the cavity between the extremities 
 of the fractured bones was become vascular , and in 
 some places very much so, which vessels, had it been 
 dead matter, it never could have produced. 
 
 This system has been opposed, and arguments have 
 been adduced to prove that the principle of vitality 
 exists not in the blood but in the nervous system. But 
 every argument on this ground appears to be done 
 away by the simple consideration that the whole ner¬ 
 vous system, as well as every other part of the body, 
 is originally derived from the blood ; for is it not from 
 the blood of the mother that the fetus has its being 
 and nourishment in the womb 1 Do not all the nerves, 
 as well as the brain, &c., originate from that alone ? 
 And if it be not vital can it give the principle of 
 vitality to something else, which then exclusively 
 (though the effect of a cause) becomes the principle 
 of vitality to all the solids and fluids of the body 1 
 This seems absurd. That the human being pro- 
 
 566 
 
 be of the children of Israel, or of A. M. 2514 . 
 
 , _ B. C. 1490. 
 
 the strangers that sojourn among An. Exod. Isr. 2 . 
 
 you, r which 3 hunteth and catch- Abib or Nisan. 
 
 8 Chap. vii. 26. 
 
 ceeded originally from the blood admits of no doubt; 
 and it is natural and reasonable to suppose that as it 
 was the cause under God which generated all the 
 other parts of the body, so it still continues to be the 
 principle of life, and by it alone all the wastes of the 
 system are repaired. Two points relative to this 
 subject are strongly asserted in Divine revelation, one 
 by Moses, the other by St. Paul. 
 
 1 . Moses says, The life of the flesh is in the 
 blood, ver. 11 . This has been proved by the most 
 indisputable facts. 
 
 2. St. Paul says, God hath made of one blood all 
 nations of men, Acts xvii. 26. And this is demon¬ 
 strated, not only from there being only one pair from 
 whom all the nations of men have been derived, but 
 also from the fact that every human being, from the 
 first-born of Eve to the present hour, has been formed 
 out of and supported by the mother’s blood; and that 
 from the agency of this fluid the human body, after 
 being born into the world, has its increment and sup¬ 
 port. The reason given by God for the law against 
 eating blood is perfectly conclusive : I will set my 
 face against that soul that eateth blood—for the life 
 
 nephesh) of the flesh is in the blood, and 1 have 
 given it to you upon the altar, to make an atonement 
 for your souls {UDyTWtm naphshotheychem, your 
 lives :) for it is the blood (because it is the life, 1^33 
 nephesh) that maketh an atonement for the soul (1^333 
 bannephesh, for the life ; for the word is the same in 
 all these cases.) By transgression a man forfeits his 
 life to Divine justice, and he must die did not mercy 
 provide him a substitute. The life of a beast is ap¬ 
 pointed and accepted by God as a substitute for the 
 sinner’s life (in reference to the life of Christ, which 
 was to be given for the life of the world ;) but as this 
 life is in the blood, and as the blood is the grand prin¬ 
 ciple of vitality, therefore the blood is to be poured out 
 upon the altar : and thus the life of the beast becomes 
 a substitute for the life of the man. 
 
 And it is well worthy of being remarked, that Christ 
 not only died for sinners, but our redemption is every 
 where attributed to his blood, and the shedding of 
 that blood ; and that on the altar of the cross, this 
 might make an atonement for the lives and souls of 
 men, he not only bowed his head, and gave up the 
 ghost, but his side was opened, the pericardium and 
 the heart evidently pierced, that the vital fluid might 
 be poured out from the very seat of life, and that thus 
 the blood, which is the life, should be poured out to 
 make an atonement for the life of the soul. 
 
 The doctrine of Moses and Paul proves the truth 
 of the doctrine of Harvey and Hunter ; and the rea¬ 
 sonings and experiments of Harvey and Hunter illus¬ 
 trate and confirm the doctrine of Moses and Paul. —- 
 Here then is a farther proof of the truth and authori¬ 
 ty of Divine revelation. See the note on Gen. ix. 4 ; 
 Dr. J. Corrie’s Essay on the Vitality of the Blood ; 
 and the article Blood, in the Encyclopaedias. 
 
 a 
 
CHAP. XVIII. 
 
 and Canaanites to be avoided. 
 
 The doings of the Egyptians 
 
 A. C 1490 an y ^ Cast 01 tha-t ma y 
 
 A.n. Exod. isr! 2 . be eaten; he shall even t pour 
 Abib or Nisan. ou( {he Uood t l, ereofi and » cover 
 
 it with dust. 
 
 14 v For it is the life of all flesh ; the 
 blood of it is for the life thereof: therefore 
 I said unto the children of Israel, Ye shall 
 eat the blood of no manner of flesh : for 
 the life of all flesh is the blood thereof : 
 whosoever eateth it shall be cut off. 
 
 1 Deut. xii. 16, 24 ; xv. 23. - u Ezek. xxiv. 7. - v Yer. 11, 12 ; 
 
 Gen. ix. 4 ; Deut. xii. 23. — w Exod. xxii. 31 ; ch. xxii. 8 ; Deut. 
 
 Verse 14. Ye shall eat the blood of no manner of 
 flesh] Independently of the moral reasons given above, 
 we may add, 1 . That blood, being highly alkalescent , 
 especially in hot climates, is subject to speedy putre¬ 
 faction. 2. That it affords a gross nutriment, being 
 very difficult of digestion, so much, so that bulVs blood 
 was used in ancient times as poison, “its extreme 
 viscidity rendering it totally indigestible by the powers 
 of the human stomach.” 3. It is allowed that when 
 blood was used in this country in great quantities, the 
 scurvy was more frequent than at other times. 4. It 
 appears from history that those nations who lived most 
 on it were very fierce, savage, and barbarous, such as 
 the Scythians, Tartars, Arabs of the desert, the Scan¬ 
 dinavians, &c., &c., some of whom drank the blood 
 of their enemies, making cups of their sculls! 
 
 15 w And every soul that eateth A. M. 2514. 
 
 x that which died of itself or An. Exod. isr. 2. 
 that which was torn with beasts , Atnb or Nlsan - 
 whether it be one of your own country, or a 
 stranger, r he shall both wash his clothes, z and 
 bathe himself in W'ater, and be unclean until 
 the even : then shall he be clean. 
 
 16 But if he wash them not, nor bathe 
 his flesh; then a he shall bear his ini¬ 
 quity. 
 
 xiv. 21 ; Ezek. iv. 14 ; xliv. 31.- x Heb. a carcass. - 7 Ch. xi. 
 
 25.- z Chap. xv. 5.- a Ch. v. 1 ; vii. 18 ; xix. 8 ; Num. xix. 20. 
 
 Verse 15. That which died of itself, or that which 
 ivas torn] Because, in both cases, the blood was re¬ 
 tained in the body; hence the council at Jerusalem 
 forbade things strangled as well as blood, because in 
 such beasts the blood was coagulated in the veins and 
 arteries. See Acts xv. 28. 
 
 Everv thing considered, surely there is as little 
 propriety in eating of blood as there is necessity to 
 do it. They who will do otherwise must bear their 
 iniquity. If blood eating be no offence, then they have 
 no sin to answer for. The principal subjects of this 
 chapter have been already so amply handled in the 
 notes, that there is no need to add any thing by way 
 of reflection or improvement. 
 
 CHAPTER XVIII. 
 
 The people are commanded to avoid the doings of the Egyptians and Canaanites , 1—3. They are to do 
 God's judgments, and to keep his ordinances, that they may live, 4, 5. Marriages with those who are near 
 of kin are prohibited, 6. None to marry with his mother or step-mother, 7, 8 ; with his sister or step¬ 
 sister, 9 ; with his grand-daughter, 10 ; nor with the daughter of his step-mother, 11 ; nor with his aunt, 
 by father or mother, 12, 13 ; nor with his uncle’s wife, 14 ; nor with his daughter-in-law, 15 ; nor sister- 
 in-law, 16 ; nor with a woman and her daughter, son’s daughter, or daughter’s daughter, 17 ; nor with two 
 sisters at the same time, 18. Several abominations prohibited, 19—23, of ivhich the Canaanites, <5fC.,were 
 guilty, and for ivhich they were cast out of the land, 24, 25. The people are exhorted to avoid these 
 abominations, lest they be treated as the ancient inhabitants of the land ivere treated, and so cast out , 26—28 
 Threatenings against the disobedient, 29, and promises to the obedient, 30. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 Abib or Nisan. 
 
 Israel, and 
 your God. 
 
 3 b After 
 wherein ye 
 the doings 
 
 the Lord spake unto 
 Moses, saying, 
 
 2 Speak unto the children of 
 say unto them, a I am the Lord 
 
 the doings of the land of Egypt, 
 dwelt, shall ye not do : and c after 
 of the land of Canaan, whither I 
 
 1 Verse 4 ; Exodus vi. 7 ; chapter xi. 44; xix. 4, 10, 34 ; 
 xx. 7; Ezekiel xx. 5, 7, 19, 20.- b Ezekiel xx. 7, 8; 
 
 xxiii. 8. 
 
 bring you, shall ye not do : nei- A. M. 2514 
 
 ther shall ye walk in their ordi- An. Exod. isr. 2 . 
 
 Abib or Nisan. 
 
 nances. __ 
 
 4 d Ye shall do my judgments, and keep 
 mine ordinances, to walk therein : I am the 
 Lord your God. 
 
 5 Ye shall therefore keep my statutes, and 
 my judgments: e which if a man do, he 
 
 c Exod. xxiii. 24 ; chap. xx. 23 ; Deut. xii. 4, 30, 31.- d Deut. 
 
 iv. 1, 2; vi. 1; Ezek. xx. 19.- e Ezek. xx. 11, 13,21 ; Luke 
 
 x. 28 ; Rom. x. 5 ; Gal. iii. 12. 
 
 NOTES ON CHAP. XVIII. 
 
 Verse 3. The doings of the land of Egypt—the 
 land of Canaan] The worshipping of demons, beasts, 
 
 a 
 
 &c., as mentioned in the preceding chapter, verse 7, 
 and the abominations mentioned in this chapter from 
 verse 21 to 23. 
 
 567 
 
Marriages with near LEVITICUS. 
 
 kindred forbidden 
 
 a. M. 25H. shall live in them : f I am the 
 
 B. C. 1490. , 
 
 An. Exod. Isr. 2. .LORD. 
 
 Abib or Nlsan - 0 None of you shall approach 
 to any that is s near of kin to him, to uncover 
 their nakedness : I am the Lord. 
 
 7 h The nakedness of thy father, or the na¬ 
 kedness of thy mother, shalt thou not uncover : 
 she is thy mother; thou shalt not uncover her 
 nakedness. 
 
 8 1 The nakedness of thy father’s wife 
 shalt thou not uncover: it is thy father’s 
 nakedness. 
 
 9 k The nakedness of thy sister, the daughter 
 of thy father, or daughter of thy mother, 
 whether she be born at home, or born abroad, 
 even their nakedness thou shalt not uncover. 
 
 10 The nakedness of thy son’s daughter, or 
 of thy daughter’s daughter, even their naked¬ 
 ness thou shalt not uncover: for theirs is 
 thine own nakedness. 
 
 11 The nakedness of thy father’s wife’s 
 daughter, begotten of thy father, she is thy 
 sister, thou shalt not uncover her nakedness. 
 
 12 1 * * Thou shalt not uncover the nakedness 
 of thy father’s sister: she is thy father’s near 
 kinswoman. 
 
 - 13 Thou shalt not uncover the nakedness of 
 
 thy mother’s sister: for she is A. M. 2514 . 
 
 . J , , . . B. C. 1490. 
 
 thy mother s near kinswoman. An. Exod. Isr. 2 . 
 
 14 ra Thou shalt not uncover Ablb or Nlsan - 
 
 the nakedness of thy father’s brother, thou 
 
 shalt not approach to his wife : she is thine 
 
 aunt. 
 
 15 n Thou shalt not uncover the nakedness 
 of thy daughter-in-law : she is thy son’s wife ; 
 thou shalt not uncover her nakedness. 
 
 16 0 Thou shalt not uncover the nakedness of 
 thy brother’s wife : it is thy brother’s nakedness. 
 
 17 p Thou shalt not uncover the nakedness 
 of a woman and her daughter, neither shalt 
 thou take her son’s daughter, or her daughter’s 
 daughter, to uncover her nakedness ; for they 
 are her near kinswomen : it is wickedness. 
 
 18 Neither shalt thou take q a wife to her 
 sister, r to vex her , to uncover her nakedness, 
 beside the other in her life time. 
 
 19 s Also thou shalt not approach unto a 
 woman to uncover her nakedness, as long as 
 she is put apart for her uncleanness. 
 
 20 Moreover 1 thou shalt not lie carnally 
 with thy neighbour’s wife, to defile thyself 
 with her. 
 
 21 And thou shalt not let any of thy seed 
 u pass through the fire to v Molech, neither 
 
 f Exod. vi. 2, 6, 29; Mai. iii. 6.-?Heb. remainder of his 
 
 flesh. - h Chap. xx. 11.- 5 Gen. xlix. 4 ; chap. xx. 11 ; Deut. 
 
 xxii. 30; xxvii. 20; Ezek. xxii. 10; Amos ii. 7; 1 Cor. v. 1. 
 
 k Chap. xx. 17 ; 2 Sam. xiii. 12; Ezek. xxii. 11.- 1 Chap. xx. 
 
 19.- m Chap. xx. 20.- n Gen. xxxviii. 18, 26 ; chap. xx. 12 ; 
 
 Ezek. xxii. 11.- 0 Chap. xx. 21; Matt. xiv. 4 ; see Deut. xxv. 
 
 5 ; Matt. xxii. 24; Mark xii. 19.-1> Chap. xx. 14. 
 
 q Or, one ivife to another; Exod. xxvi. 3.- r 1 Sam. i. 6, 8 
 
 s Chap. xx. 18; Ezek. xviii. 6; xxii. 10.- 1 Chap. xx. 10; 
 
 Exod. xx. 14; Deut. v. 18 ; xxii. 22 ; Prov. vi. 29, 32 ; Mai. iii. 
 5; Matt. v. 27 ; Romans ii. 22; 1 Cor. vi. 9; Heb. xiii. 4. 
 u Chap. xx. 2; 2 Kings xvi. 3; xxi. 6 ; xxiii. 10; Jer. xix. 5; 
 
 Ezek. xx. 31 ; xxiii. 37, 39.- v 1 Kings xi. 7, 33 ; called, Acts 
 
 vii. 43, Moloch. 
 
 Verse 6. Any that is near of kin] “iNk? hj col 
 
 shear besaro, any remnant of his flesh, i. e., to any 
 particularly allied to his own family, the prohibited 
 degrees in which are specified from the 7th to the 
 17th verse inclusive. Notwithstanding the prohibi¬ 
 tions here, it must be evident that in the infancy of 
 the world, persons very near of kin must have been 
 joined in matrimonial alliances; and that even brothers 
 must have matched with their own sisters. This must 
 have been the case in the family of Adam. In these 
 first instances necessity required this; when this ne¬ 
 cessity no longer existed, the thing became inexpe¬ 
 dient and improper for two reasons: 1. That the duties 
 owing by nature to relatives might not be confounded 
 with those of a social or 'political kind; for could a 
 man be a brother and a husband, a son and a husband, 
 at the same time, and fulfil the duties of both 1 Im¬ 
 possible. 2. That by intermarrying with other fami¬ 
 lies, the bonds of social compact might be strengthened 
 and extended, so that the love of our neighbour, &c., 
 might at once be felt to be not only a maxim of sound 
 policy, but also a very practicable and easy duty; and 
 thus feuds, divisions, and wars be prevented. 
 
 Verse 16. Thy brother's wife ] This was an illegal 
 
 568 
 
 marriage, unless the brother died childless. In that 
 case it was not only lawful for her to many her bro¬ 
 ther-in-law, but he was obliged by the law, Deut. xxv. 
 5, to take her to wife. 
 
 Verse 18. A ivife to her sister ] Thou shalt not 
 marry two sisters at the same time, as Jacob did Ra¬ 
 chel and Leah; but there is nothing in this law that 
 rendered it illegal to marry a sister-in-law when her 
 sister was dead ; therefore the text says, Thou shalt 
 not take her in her life time, to vex her, alluding pro¬ 
 bably to the case of the jealousies and vexations which 
 subsisted between Leah and Rachel, and by which the 
 family peace was so often disturbed. Some think that 
 the text maybe so understood as also to forbid polygamy. 
 
 Verse 19. As long as she is put apart ] See the 
 note on chap. xv. 24. 
 
 Verse 20. Thy neighbour's wife] See the note oil 
 Exod. xx. 14. 
 
 Verse 21. Pass through the fire to Molech] The 
 name of this idol is mentioned for the first time in this 
 place. As the word "j^D molech or melech signifies 
 king or governor, it is very likely that this idol repre¬ 
 sented the sun; and more particularly as the fire 
 appears to have been so much employed in his wor- 
 
 a 
 
Different abominations CHAP. 
 
 a. m. 2514. slialt thou w profane the name of 
 
 An. Exod. isr. 2 . tliy God . I am the Lord. 
 
 Abib or N isan. 22 x Thou shalt not lie with man¬ 
 kind as with womankind : it is abomination. 
 
 23 y Neither shalt thou lie with any beast to 
 defile thyself therewith: neither shall any 
 woman stand before a beast to lie down 
 thereto : it is z confusion. 
 
 24 a Defile not ye yourselves in any of these 
 things : b for in all these the nations are de¬ 
 filed which I cast out before you : 
 
 25 And c the land is defiled : therefore I do 
 d visit the iniquity thereof upon it, and the 
 land itself e vomiteth out her inhabitants. 
 
 26 f Ye shall therefore keep my statutes and 
 my judgments, and shall not commit any of 
 these abominations : neither any of your own 
 
 w Chap. xix. 12 ; xx. 3 ; xxi. 6; xxii. 2, 32 ; Ezek. xxxvi. 20, 
 
 &c. ; Mai. i. 12.- x Chap. xx. 13; Rom. i. 27 ; 1 Cor. vi. 9 ; 
 
 1 Tim. i. 10.- y Chap. xx. 15,16 ; Exod. xxii. 19.- z Chap. xx. 
 
 12.- a Ver. 30 ; Matt. xv. 18, 19, 20 ; Mark vii. 21, 22, 23 ; 
 
 1 Cor. iii. 17.- b Chap. xx. 23; Deut. xviii. 12.- c Num. 
 
 ship. There are several opinions concerning' the 
 meaning of passing through the fire to Molech. 1. 
 Some think that the semen humanum was offered on 
 the fire to this idol. 2. Others think that the children 
 were actually made a burnt-offering to him. 3. But 
 others suppose the children were not burnt , but only 
 passed through the fire, or between two fires , by way 
 of consecration to him. That some were actually 
 burnt alive to this idol several scriptures, according to 
 the opinion of commentators, seem strongly to inti¬ 
 mate; see among others, Psa. cvi. 38; Jer. vii. 31, 
 and Ezek. xxiii. 37—39. That others were only con¬ 
 secrated to his service by passing between two fires 
 the rabbins strongly assert; and if Ahaz had but one 
 son, Hezekiah , (though it is probable he had others, 
 see 2 Chron. xxviii. 3,) he is said to have passed 
 through the fire to Molech , 2 Kings xvi. 3, yet he suc¬ 
 ceeded his father in the kingdom, chapter xviii. 1, 
 therefore this could only be a consecration , his idola¬ 
 trous father intending thereby to initiate him early 
 into the service of this demon. See the note on 
 chapter xx. 2. 
 
 Verse 22. With mankind ] This abominable crime, 
 frequent among the Greeks and Romans as well as the 
 Canaanites, may be punished with death in this country. 
 
 Verse 23. With any beast] This abomination is 
 also punishable with death by the laws of this country. 
 
 Any woman stand before a beast] That this was 
 often done in Egypt there can be no doubt; and we 
 have already seen, from the testimony of Herodotus, 
 that a fact of this kind actually took place while he was 
 in Egypt. See the note on chap. xvii. 7, and xx. 16. 
 
 Verse 25. The land itself vomiteth out her inhabit¬ 
 ants.] This is a very nervous prosopopoeia or per¬ 
 sonification ; a figure by which any part of inanimate 
 nature may be represented as possessing the passions 
 and reason of man. Here the land is represented as 
 an intelligent being, with a deep and refined sense of 
 
 a 
 
 XVIII. strictly prohibited. 
 
 nation, nor any stranger that so- A. M. 2514 
 journeth among you : An. Exod. Isr. 2. 
 
 27 (For all these abominations Ablb or Nlsan ‘ 
 have the men of the land done, which were 
 before you, and the land is defiled :) 
 
 28 That b the land spue not you out also, 
 when ye defile it, as it spued out the nations 
 that were before you. 
 
 29 For whosoever shall commit any of 
 these abominations, even the souls that com¬ 
 mit them shall be cut off from among their 
 people. 
 
 30 Therefore shall ye keep mine ordinance, 
 h that ye commit not any one of these abomi¬ 
 nable customs, which were committed before 
 you, and that ye * i 2 defile not yourselves therein : 
 k I am the Lord your God. 
 
 xxxv. 34 ; Jer. ii. 7; xvi. 18 ; Ezek. xxxvi. 17.- d Psa. lxxxiy 
 
 32 ; Isa. xxvi. 21 ; Jer. v. 9, 29; ix. 9; xiv. 10; xxiii. 2; Hos 
 
 ii. 13 ; viii. 13 ; ix. 9.- e Ver. 28.- f Ver. 5, 30 ; chap-, xx. 22 
 
 23.- s Chap. xx. 22 ; Jer. ix. 19 ; Ezek. xxxvi. 13, 17.- h Ver 
 
 3, 26 ; chap. xx. 23 ; Deut. xviii. 9.- 1 Ver. 24.- k Yer. 2, 4 
 
 moral good and evil : information concerning the 
 abominations of the people is brought to this personi¬ 
 fied land, with which it is so deeply affected that a 
 nausea is produced, and it vomits out its abominable 
 and accursed inhabitants. It was natural for the in¬ 
 spired penman to make use of such a figure, as the 
 description he was obliged to give of so many and 
 enormous abominations must have affected him nearly 
 in the same way in which he represents the land to be 
 affected. 
 
 Verse 30. Shall ye keep mine ordinance] The only 
 way to be preserved from all false worship is seriously 
 to consider and devoutly to observe the ordinances of 
 the true religion. He who in the things of God goes 
 no farther than he can say, Thus it is written, and 
 thus it behoves me to do, is never likely to receive a 
 false creed, nor perform a superstitious act of worship. 
 
 1. How true is that word, The laio of the Lord is 
 perfect ! In a small compass, and in a most minute 
 detail, it comprises every thing that is calculated to 
 instruct, direct, convince, correct, and fortify the mind 
 of man. Whatever has a tendency to corrupt or in¬ 
 jure man, that it forbids; whatever is calculated to 
 comfort him, promote and secure his best interests, 
 that it commands. It takes him in all possible states , 
 views him in all connections, and provides for his pre¬ 
 sent and eternal happiness. 
 
 2. As the human soul is polluted and tends to pol¬ 
 lution, the great doctrine of the law is holiness to the 
 Lord: this it keeps invariably in view in all its com¬ 
 mands, precepts, ordinances, rites, and ceremonies. 
 And how forcibly in all these does it say, Thou shalt 
 love the Lord thy God with all thy heart , and with 
 all thy soul, and with all thy mind , and with all thy 
 strength; and thy neighbour as thyself! This is the 
 prominent doctrine of the preceding chapter; and this 
 shall be fulfilled in all them who believe , for Christ is 
 
 569 
 
Various ordinances tending 
 
 LEVITICUS. to promote holiness, 
 
 the end of the law for righteousness to them that be¬ 
 lieve. Reader, magnify God for his law, for by it is 
 the knowledge of sin; and magnify him for his Gospel , 
 for by this is the cure of sin. Let the law be thy 
 
 schoolmaster to bring thee to Christ, that thou mayest 
 be justified by faith; and that the righteousness of 
 the law may be fulfilled in thee, and that thou mayest 
 walk, not after the flesh, but after the Spirit. 
 
 CHAPTER XIX. 
 
 Exhortations to holiness, and a repetition of various laws , 1,2. Duty to parents, and observance of the 
 ■ Sabbath, 3. Against idolatry, 4. Concerning peace-offerings, 5—8. The gleanings of the harvest and 
 vintage to be left for the poor , 9, 10. Against stealing and lying, 11 ; false swearing, 12 ; defrauding the 
 hireling, 13. Laws in behalf of the deaf and the blind, 14. Against respect of persons in judgment, 
 15 ; tale-bearing, 16 ; hatred and uncharitableness, 17 ; revenge, 18 ; unlawful mixtures in cattle, seed, 
 and garments, 19. Laws relative to the bondmaid that is betrothed , 20—22. The fruit of the trees of 
 the land not to be eaten for the first three years , 23 ; but this is lawful in the fourth and fifth years , 24, 
 25. Against eating of blood, and using incantations, 26 ; superstitious cutting of the hair, 27 ; and 
 cutting of the flesh in the times of mourning , 28 ; prostitution, 29. Sabbaths to be reverenced , 30. 
 Against consulting those ivho are wizards, and have familiar spirits, 31. Respect must be shown to the 
 aged, 32. The stranger shall not be oppressed , 33, 34. They shall keep just measures, weights, and 
 balances, 35, 36. Conclusion , 37. 
 
 A. M. 2514 . A ND the Lord spake unto 
 
 B. C. 1490. A . r 
 
 An._Exod.isr. 2 . Moses, saying, 
 
 Abib or Nisan. ^ Speak unto all the congrega¬ 
 tion of the children of Israel, and say unto 
 them, a Ye shall be holy: for I the Lord 
 your God am holy. 
 
 3 h Ye shall fear every man his mother, and 
 his father, and c keep my Sabbaths : I am the 
 Lord your God. 
 
 4 d Turn ye not unto idols, e nor make to 
 yourselves molten gods: I am the Lord 
 your God. 
 
 5 And f if ye offer a sacrifice of peace-offer¬ 
 ings unto the Lord, ye shall offer it at your 
 own will. 
 
 6 It shall be eaten the same day ye offer it, 
 and on the morrow : and if aught remain until 
 the third day, it shall be burnt in the fire. 
 
 7 And if it be eaten at all on the third day, 
 it is abominable ; it shall not be accepted. 
 
 a Chap. xi. 44 ; xx. 7, 26 ; 1 Pet. i. 16.-- b Exod. xx. 12. 
 
 c Exod. xx. 8 ; xxxi. 13.—:— d Exod. xx. 4; chap. xxvi. 1; 1 Cor. 
 
 x. 14; 1 John v. 21.- e Exod. xxxiv. 17; Deut. xxvii. 15. 
 
 f Chap. vii. 16.- s Chap, xxiii. 22 ; Deut. xxiv. 19, 20, 21; 
 
 NOTES ON CHAP. XIX. 
 
 Verse 3. Ye shall fear every man his mother , fyc.] 
 Ye shall have the profoundest reverence and respect 
 for them. See the notes on Gen. xlviii. 12, and on 
 Exod. xx. 8, 12. 
 
 Verse 4. Turn ye not unto idols ] dVSn elilim, 
 literally nothings ; and to this St. Paul seems to allude 
 
 1 Cor. viii. 4, where he says, We know that an idol 
 is nothing in the world. 
 
 Verse 5. Peace-offerings'] See the notes at the 
 conclusion of chap. vii. 
 
 Verse 7. If it be eaten—on the third day] See 
 the note on chap. vii. 15. 
 
 570 
 
 8 Therefore every one that A. M. 2514. 
 
 . . . „ . f. . . . B. C. 1490. 
 
 eateth it shall bear his iniquity, An. Exod. isr. 2. 
 
 because he hath profaned the Ablb or ]Nlsan - 
 hallowed thing of the Lord : and that 
 soul shall be cut off from among his 
 people. 
 
 9 And s when ye reap the harvest of your 
 land, thou shalt not wholly reap the corners 
 of thy field, neither shalt thou gather the 
 gleanings of the harvest. 
 
 10 And thou shalt not glean thy vineyard, 
 neither shalt thou gather every grape of thy 
 vineyard; thou shalt leave them for the poor 
 and stranger: I am the Lord your God. 
 
 11 h Ye shall not steal, neither deal falsely, 
 1 neither lie one to another. 
 
 12 And ye shall not k swear by my name 
 falsely, * 1 neither shalt thou profane the name 
 of thy God : I am the Lord. 
 
 13 m Thou shalt not defraud thy neighbour, 
 
 Ruth ii. 15, 16.- h Exod. xx. 15; xxii. 1, 7, 10 ; Deut. v. 19. 
 
 1 Chap. vi. 2 ; Eph. iv. 25 ; Col. iii. 9.- k Exod. xx. 7 ; chap. 
 
 vi. 3; Deut. v. 11 ; Matt. v. 33 ; James v. 12.- 1 Chap, xviii. 
 
 21.- m Ecclus. x. 6 ; Mark x. 19 ; 1 Thess. iv. 6. 
 
 Verse 9. When ye reap the harvest] Liberty for 
 the poor to glean both the corn-fields and vineyards 
 was a Divine institution among the Jews ; for the 
 whole of the Mosaic dispensation, like the Christian, 
 breathed love to God and benevolence to man. The 
 poor in Judea were to live by gleanings from the 
 corn-fields and vineyards. To the honour of the pub¬ 
 lic and charitable spirit of the English, this merciful 
 law is in general as much attended to as if it had been 
 incorporated with the Gospel. 
 
 Verse 11. Ye. shall not steal, §c.] Seethe notes 
 on Exod. xx. 
 
 Verse 13. The iv ages—shall not abide with thee all 
 
Against respect of persons , CHAP 
 
 A. M. 2514 . neither rob him : n the wages of 
 An. Exod. isr. 2 . him that is hired shall not abide 
 
 Abil> or Nisan. wjth thee all night until the 
 
 morning. 
 
 14 Thou shalt not curse the deaf, 0 nor put a 
 stumbling-block before the blind, but shalt 
 p fear thy God : I am the Lord. 
 
 15 q Ye shall do no unrighteousness in 
 judgment: thou shalt not respect the person 
 of the poor, nor honour the person of the 
 mighty; but in righteousness shalt thou judge 
 thy neighbour. 
 
 16 r Thou shalt not go up and down as a 
 tale-bearer among thy people ; neither shalt 
 
 “Deut. xxiv. 14, 15; Mai. iii. 5; Tob. iv. 14; James v. 4. 
 
 0 Deut. xxvii. 18 ; Rom. xiv. 13.-P Ver. 32 ; chap. xxv. 17 ; 
 
 Gen. xlii. 18 ; Eccles. v. 7 ; 1 Pet. ii. 17.-4 Exod. xxiii. 2, 3 ; 
 
 Deut. i. 17 ; xvi. 19 ; xxvii. 19 ; Psa. lxxxii. 2 ; Prov. xxiv. 23 ; 
 
 Janies ii. 9.- r Exod. xxiii. 1 ; Psa. xv. 3 ; 1. 20 ; Prov. xi. 13 ; 
 
 xx. 19; Ezek. xxii. 9.- s Exod. xxiii. 1,7 ; 1 Kings xxi. 13; 
 
 Matt. xxvi. 60, 61; xxvii. 4.-- l 1 John ii. 9, 11; iii. 15. 
 
 nig-ftt] For this plain reason, it is the support of the 
 man’s life and family, and they need to expend it as 
 fast as it is earned. 
 
 Yerse 14. Thou shalt not curse the deaf] Or speak 
 evil of him, because he cannot hear, and so cannot 
 vindicate his own character. 
 
 Nor put a stumbling-block before the blind ] He 
 who is capable of doing - this, must have a heart cased 
 with cruelty. The spirit and design of these precepts 
 are, that no man shall in any case take advantage of 
 the ignorance, simplicity, or inexperience of his neigh¬ 
 bour, but in all things do to his neighbour as he would, 
 on a change of circumstances, that his neighbour should 
 do to him. 
 
 Verse 16. Thou shalt not go up and down as a tale¬ 
 bearer ] Tin rachil signifies a trader, a pedlar , and is 
 here applied to the person who travels about dealing 
 in scandal and calumny, getting the secrets of every 
 person and family, and retailing them wherever he 
 goes. A more despicable character exists not: such 
 a person is a pest to society, and should be exiled from 
 the habitations of men. 
 
 Neither shalt thou stand against the blood , <fc.] 
 Thou shalt not be a false witness, because by such tes¬ 
 timony the blood —the life of an innocent man may 
 be endangered. 
 
 Yerse 17. Thou shalt not hate thy brother ] Thou 
 shalt not only not do him any kind of evil, but thou 
 shalt harbour no hatred in thy heart towards him. On 
 the contrary, thou shalt love him as thyself ver. 18. 
 Many persons suppose, from misunderstanding our 
 Lord’s words, John xiii. 34, A new commandment give 
 I unto you, that ye love one another, &c., that loving 
 our neighbour as ourselves was first instituted under 
 the Gospel. This verse shows the opinion to be un¬ 
 founded : but to love another as Christ has loved us, 
 i- e., to lay down our lives for each other, is certainly 
 a new commandment ; we have it simply on the au¬ 
 thority of Jesus Christ alone. 
 
 And not suffer sin upon him.] If thou see him sin, 
 
 a 
 
 XIX. tale-bearing , hatred, c. 
 
 thou 8 stand against the blood of A. m. 2514 . 
 thy neighbour: I am the Lord. An. Exod. Lr. 2 . 
 
 17 4 Thou shalt not hate thy Abib or NlsaiK 
 brother in thine heart: 11 thou shalt in any wise 
 rebuke thy neighbour, v and not suffer sin 
 upon him. 
 
 18 w Thou shalt not avenge, nor bear any 
 grudge against the children of thy people, 
 x but thou shalt love thy neighbour as thyself: 
 I am the Lord. 
 
 19 Ye shall keep my statutes. Thou shalt 
 not let thy cattle gender with a diverse kind : 
 y thou shalt not sow thy field with mingled 
 seed: z neither shall a garment mingled of 
 
 u Ecclus. xix. 13 ; Matt, xviii. 15 ; Luke. xvii. 3 ; Gal. vi. 1 ; 
 Eph. v. 11; 1 Tim. v. 20; 2 Tim. iv. 2 ; Tit. i. 13; ii. 15. 
 v Or, - that thou hear not sin for him; see Rom. i. 32 ; 1 Cor. v. 2 ; 
 
 1 Tim. v. 22; 2 John 11.- w 2 Sam. xiii. 22; Prov. xx. 
 
 22; Rom. xii. 17, 19 ; Gal. v. 20 ; Eph. iv. 31; 1 Pet. ii. 1; 
 
 James v. 9.- x Matt. v. 43; xxii. 39 ; Rom. xiii. 9 ; Gal. 
 
 v. 14 ; James ii. 8.-7 Deut. xxii. 9, 10.- z Deut. xxii. 11. 
 
 or know him to be addicted to any thing by which the 
 safety of his soul is endangered, thou shalt mildly and 
 affectionately reprove him, and by no means permit 
 him to go on without counsel and advice in a way that 
 is leading him to perdition. In a multitude of cases 
 timely reproof has been the means of saving the soul. 
 Speak to him privately if possible ; if not, write to 
 him in such a way that himself alone shall see it. 
 
 Yerse 19. Gender ivith a diverse kind ] These pre¬ 
 cepts taken literally seem to imply that they should 
 not permit the horse and the she-ass, nor the he-ass 
 and the cow, (as they do in the East,) to couple to¬ 
 gether ; nor sow different kinds of seeds in the same 
 field or garden; nor have garments of silk and ivool- 
 len, cotton and silk, linen and wool, &c. And if all 
 these were forbidden, there must have been some moral 
 reason for the prohibitions, because domestic economy 
 required several of these mixtures, especially those 
 which relate to seeds and clothing. With respect to 
 heterogeneous mixtures among cattle, there is some¬ 
 thing very unnatural in it, and it was probably forbid¬ 
 den to prevent excitements to such unnatural lusts as 
 those condemned in the preceding chapter, ver. 22, 
 23. As to seeds, in many cases it would be very im¬ 
 proper to sow different kinds in the same plot of ground. 
 It would be improvident to sow oats and wheat together: 
 the latter would be injured, the former ruined. The 
 turnip and carrot would not succeed conjointly, where 
 either of them separately would prosper and yield a 
 good crop; so we may say of many other kinds of 
 seeds; and if this be all that is intended, the counsels 
 are prudential agricultural maxims. As to different 
 kinds of garments, such as the linsey woolsey, the pro¬ 
 hibition here might be intended as much against pride 
 and vanity as any thing else ; for it is certain that both 
 these articles may be so manufactured in conjunction 
 as to minister to pride, though in general the linsey 
 woolsey or drugget is the clothing of the poor. But 
 we really do not know what the original w r ord 
 shaatnez, which we translate linen and woollen, means ; 
 
 571 
 
The fruit of a young 
 
 LEVITICUS. 
 
 tree not to be eaten. 
 
 a. M. 2514. linen and woollen come upon 
 B. C. 1490. * 1 
 
 An. Exod. Isr. 2. thee. 
 
 Abib or Nlsan - 20 And whosoever lieth carnally 
 with a woman that is a bondmaid, a betrothed 
 to a husband, b and not at all redeemed, nor 
 freedom given her; c she shall be d scourged : 
 they shall not be put to death, because she 
 was not free. 
 
 21 And e he shall bring his trespass-offering 
 unto the Lord, unto the door of the taberna¬ 
 cle of the congregation, even a ram for a tres¬ 
 pass-offering. 
 
 22 And the priest shall make an atonement 
 for him with the ram of the trespass-offering 
 before the Lord, for his sin which he hath 
 
 done ; and the sin which he hath a. m. 2514 . 
 done shall be forgiven him. An. Exod. Isr! 2 . 
 
 23 And when ye shall come into Ablb or -TC lsan * 
 the land, and shall have planted all manner of 
 trees for food, then ye shall count the fruit there¬ 
 of as uncircumcised : three years shall it be as 
 uncircumcised unto you: it shall not be eaten of: 
 
 24 But in the fourth year all the fruit thereof 
 shall be f holy, g to praise the Lord withal. 
 
 25 And in the fifth year shall ye eat of the 
 fruit thereof, that it may yield unto you the 
 increase thereof : I am the Lord your God. 
 
 26 h Ye shall not eat any thing with the 
 blood ; 1 neither shall ye use enchantment, nor 
 observe times. 
 
 a Or, abused by any. - b Heb. reproached by or for man. 
 
 c Or, they. - d Heb. there shall be a scourging. - e Chap. v. 15 ; 
 
 vi. 6.- f Heb. holiness of praises to the LORD. 
 
 it is true that in Deut. xxii. 11, where it is again used, 
 it seems to be explained by the words immediately fol¬ 
 lowing, Thou shalt not wear a garment of divers sorts , 
 as of Linen and woollen together ; but this may as well 
 refer to a garment made up of a sort of patch-work 
 differently coloured and arranged for pride and for 
 show. A folly of this kind prevailed anciently in this 
 very land, and I shall give a proof of it, taken from a 
 sermon against luxury in dress , composed in the four¬ 
 teenth century. 
 
 i: As to the first sinne in superfluity of clothing, soche 
 that maketh it so dere, to the harme of the peple, nat 
 only the cost of enbraudering, the disguised endenting, 
 or barring, ounding paling, winding or bending and sem- 
 blable wast of clothe in vanite. But there is also the 
 costlewe furring in their gounes, so moche pounsing of 
 chesel, to make holes; so moche dagging with sheres 
 foorth; with the superfluity in length of the forsaied 
 gounes,—to grete dammage of pore folke.—And more 
 ouer—they shewe throughe disguising, in departing 
 of ther hosen in while and red , semeth that halfe ther 
 members were slain.—They departe ther hosen into 
 other colours, as is white and bleive, or white and blacke, 
 or blacke and red , and so forth ; than semeth it as by 
 variaunce of colour, that the halfe part of ther mem¬ 
 bers ben corrupt by the fire of Saint Anthony, or by 
 canker, or other suche mischaunce.” The Parson’s 
 Tale , in Chaucer, p. 198. Urry’s edit. The reader 
 will pardon the antiquated spelling. 
 
 “ What could exhibit,” says Dr. Henry, “ a more 
 fantastical appearance than an English beau of the 
 14th century 1 He wore long pointed shoes, fastened 
 to his knees by gold or silver chains; hose of one 
 colour on the one leg , and of another colour on the 
 other; short breeches which did reach to the middle 
 of his thighs ; a coat the one half white , the other 
 half black or blue; a long beard ; a silk hood buttoned 
 under his chin, embroidered with grotesque figures of 
 animals, dancing men, &c., and sometimes ornamented 
 with gold and precious stones.” This dress was the 
 height of the mode in the reign of King Edward III. 
 
 572 
 
 s Deut. xii. 17, 18 ; Prov. iii. 9.- h Chap. xvii. 10, &c. ; 
 
 Deut. xii. 23.- s Deut. xviii. 10, 11, 14; 1 Sam. xv. 23; 
 
 2 Kings xvii. 17 ; xxi. 6 ; 2 Chron. xxxiii. 6 ; Mai. iii. 5. 
 
 Something of the same kind seems to have existed 
 in the patriarchal times ; witness the coat of many 
 colours made by Jacob for his son Joseph. See the 
 note on Gen. xxxvii. 3. Concerning these different 
 mixtures much may be seen in the Mishnci, Tract. 
 Kilaim , and in Ainsworth, and Calmet on this place. 
 
 Verse 20. A woman that iso bondmaid ] Had she 
 been free , the law required that she should be put to 
 death ; (see Deut. xxii. 24 ;) but as she was a slave , she 
 is supposed to have less self-command, and therefore 
 less guilt: but as it is taken for granted she did 
 not make resistance, or did consent, she is to be 
 scourged , and the man is to bring a ram for a tres¬ 
 pass-offering. 
 
 Verse 23. Three years shall it be as uncircumcised ] 
 
 I see no great reason to seek for mystical meanings 
 in this prohibition. The fruit of a young tree cannot 
 be good ; for not having arrived at a state of maturity, 
 the juices cannot be sufficiently elaborated to produce 
 fruit excellent in its kind. The Israelites are com¬ 
 manded not to eat of the fruit of a tree till the fifth 
 year after its planting : in the three first years the fruit 
 is unwholesome ; in the fourth year the fruit is holy, 
 it belongs to God, and should be consecrated to him, 
 ver. 24 ; and in the fifth year and afterward the fruit 
 may be employed for common use, ver. 25. 
 
 Verse 26. Neither shall ye use enchantment ] kS 
 ityrcn lo thenachashu. Conjecture itself can do little 
 towards a proper explanation of the terms used in this 
 verse, nachash in Gen. iii. 1 we translate ser¬ 
 
 pent , and with very little propriety; but though the 
 word may not signify a serpent in that place, it has 
 that signification in others. Possibly, therefore, the 
 superstition here prohibited may be w T hat the Greeks 
 called Ophiomanteia , or divination by serpents. 
 
 Nor observe times.] UDJTI velo teonenu, ye shall 
 not divine by clouds, which was also a superstition 
 much in practice among the heathens, as well as divi¬ 
 nation by the flight of birds. What these prohibitions 
 may particularly refer to, we know not. See the notes 
 on Gen. xii. 8. 
 
 a 
 
CHAP. XIX. 
 
 to be avoided. 
 
 Superstitious usages 
 
 A. M. 2514. 27 k Ye shall not round the 
 
 B. C. 1490. - •, , . . 
 
 An. F.xod. isr. 2 . corners oi your heads, neither 
 Abib or Nisan. g j ia j t th 0ll mar t fi e corners 0 f 
 
 thy beard. 
 
 28 Ye shall not 1 make any 
 cuttings in your flesh for the 
 dead, nor print any marks upon 
 you: I am the Lord. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 Abib or Nisan. 
 
 k Chap. xxi. 5 ; Jer. ix. 26 ; xlviii. 37 ; Isa. xv. 2. 
 
 1 Chap. xxi. 5 ; Deut. xiv. 1; Jer. xvi. 6 ; xlviii. 37. 
 
 Verse 27. Ye shall not round the corners of your 
 heads] This and the following verse evidently refer 
 to customs which must have existed among the Egyp¬ 
 tians when the Israelites sojourned in Egypt; and 
 what they were it is now difficult, even with any pro¬ 
 bability, to conjecture. Herodotus observes that the 
 Arabs shave or cut their hair round , in honour of Bac¬ 
 chus, who, they say, had his hair cut in this way, lib. 
 iii., cap. 8. He says also that the Macians , a people 
 of Libya, cut their hair round , so as to leave a tuft 
 on the top of the head, lib. iv., cap. 175. In this man¬ 
 ner the Chinese cut their hair to the present day. 
 This might have been in honour of some idol, and 
 therefore forbidden to the Israelites. 
 
 The hair was much used in divination among the 
 ancients, and for purposes of religious superstition 
 among the Greeks ; and particularly about the time of 
 the giving of this law, as this is supposed to have been 
 the era of the Trojan war. We learn from Homer 
 that it was customary for parents to dedicate the hair 
 of their children to some god ; which, when they came 
 to manhood, they cut off and consecrated to the deity. 
 Achilles, at the funeral of Patroclus, cut off his golden 
 locks which his father had dedicated to the river god 
 Sperchius, and threw them into the flood :— 
 
 Srcf arcavevOe Trvprjc Zavdqv aKEKEiparo x alTr l v , 
 
 Ttjv j&a 27 ~epxEi(p Tcorapxp rpcQe T'p'Xedooaav’ 
 
 OxOrjaag 6’ apa eittev, Auv etu oivoira ttovtov’ 
 
 Ztt tpxei\ a?Aug aot ye Txarrip TjprjaaTo n^/leuf. k. t. 
 
 Iliad, 1. xxiii., ver. 142, &c. 
 
 But great Achilles stands apart in prayer, 
 
 And from his head divides the yellow hair, 
 
 Those curling locks which from his youth he vowed, 
 And sacred threw to Sperchius ’ honoured flood. 
 Then sighing, to the deep his looks he cast, 
 
 And rolled his eyes around the watery waste. 
 Sperchius ! whose waves, in mazy errors lost, 
 Delightful roll along my native coast! 
 
 To whom we vainly vowed, at our return, 
 
 These lochs to fall, and hecatombs to burn-- 
 
 So vowed my father , but he vowed in vain, 
 
 No more Achilles sees his native plain; 
 
 In that vain hope these hairs no longer grow ; 
 Patroclus bears them to the shades below. Pope. 
 
 From Virgil we learn that the topmost lock of hair 
 was dedicated to the infernal gods; see his account 
 of the death of Dido :— 
 
 “Nondum illi flavum Proserpina vertice crineni 
 Abstulerat, Stygioque caput damnaverat orco— 
 
 -Hunc ego Diti 
 
 Sacrum jussa fero ; teque isto corpore solvo. 
 
 Sic ait,etdextra crinem secald HSn., 1. iv., ver. C98. 
 
 The sisters had not cut the topmost hair, 
 
 Which Proserpine and they can only know, 
 
 a 
 
 Nor made her sacred to the shades below — 
 
 This offering to the infernal gods I bear; 
 
 Thus while she spoke, she cut the fatal hair. 
 
 Dryden. 
 
 If the hair was rounded, and dedicated for purposes 
 of this kind, it will at once account for the prohibition 
 in this verse. 
 
 The corners of thy beard.] Probably meaning the 
 hair of the cheek that connects the hair of the head 
 with the beard. This was no doubt cut in some pecu¬ 
 liar manner for the superstitious purposes mentioned 
 above. Several of our own countrymen wear this 
 said hair in a' curious form; for what purposes they 
 know best: we cannot say precisely that it is the an¬ 
 cient Egyptian custom revived. From the images 
 and paintings which remain of the ancient Egyptians, 
 we find that they were accustomed to shave the whole 
 hair off their face, except merely that upon the chin, 
 which last they cut off only in times of mourning. 
 
 Verse 28. Any cuttings in your flesh for the dead] 
 That the ancients were very violent in their grief, 
 tearing the hair and face, beating the breast, &c., is 
 well known. Virgil represents the sister of Dido 
 “ tearing her face with her nails, and beating her 
 breast with her fists.” 
 
 “ Unguibus ora soror foedans, et pectora pugnis.” 
 
 JE n., 1. iv., ver. 672. 
 
 Nor print any marks upon you] It was a very an¬ 
 cient and a very general custom to carry marks on the 
 body in honour of the object of their worship. All 
 the castes of the Hindoos bear on their foreheads or 
 elsewhere what are called the sectarian marks, which 
 distinguish them, not only in a civil but also in a reli¬ 
 gious point of view, from each other. 
 
 Most of the barbarous nations lately discovered 
 have their faces, arms, breasts, &e., curiously carved 
 or tatooed, probably for superstitious purposes. An¬ 
 cient writers abound with accounts of marks made on 
 the face, arms, &c., in honour of different idols ; and 
 to this the inspired penman alludes, Rev. xiii. 16, 17; 
 xiv. 9, 11 ; xv. 2 ; xvi. 2 ; xix. 20 ; xx. 4, where false 
 worshippers are represented as receiving in their hands 
 and in their forehead the marks of the beast. These 
 were called cTiyyara stigmata among the Greeks, 
 and to these St. Paul refers when he says, I bear about 
 in my body the marks {stigmata) of the Lord Jesus; 
 Gal vi. 17. I have seen several cases where per¬ 
 sons have got the figure of the cross, the Virgin Mary, 
 &c., made on their arms, breasts, &c., the skin being 
 first punctured, and then a blue colouring matter rub¬ 
 bed in, which is never afterward effaced. All these 
 were done for superstitious purposes, and to such things 
 probably the prohibition in this verse refers. Calmet, 
 on this verse, gives several examples. See also Mari¬ 
 ner s Tonga Islands, vol. i., p. 311-313. 
 
 573 
 
LEVITICUS. 
 
 The agedl to be respected . 
 
 A. M. 2514. 29 m Do not n prostitute thy 
 
 B. C. 1490. , i + u 
 
 An. Exod. isr. 2 . daughter, to cause her to be a 
 
 Ablb or Nlsan - whore; lest the land fall to whore¬ 
 dom, and the land become full of wickedness. 
 
 30 0 Ye shall keep my Sabbaths, and p re¬ 
 verence my sanctuary: I am the Lord. 
 
 31 q Regard not them that have familiar 
 spirits, neither seek after wizards, to be defiled 
 by them: I am the Lord your God. 
 
 32 r Thou shalt rise up before the hoary 
 head, and honour the face of the old man, 
 and s fear thy God : I am the Lord. 
 
 33 And * if a stranger sojourn with thee in 
 your land, ye shall not u vex him. 
 
 34 v But the stranger that dwelleth with you 
 
 m Deut. xxiii. 17.- n Heb. profane. - 0 Ver. 3 ; chap. xxvi. 
 
 2.-p Ecclus. v. 1.-<1 Exod. xxii. 18 ; chap. xx. 6, 27 ; Deut. 
 
 xviii. 10 ; 1 Sam. xxviii. 7; 1 Chron. x. 13; Isa. viii. 19; Acts 
 xvi. 16.- r Prov. xx. 29 ; 1 Tim. v. 1.- s Yer. 14. 
 
 Verse 29. Do not prostitute thy daughter ] This 
 was a very frequent custom, and with examples of it 
 writers of antiquity abound. The Cyprian women, 
 according to Justin, gained that portion which their 
 husbands received with them at marriage by previous 
 public prostitution. And the Phoenicians, according to 
 Augustine , made a gift to Venus of the gain acquired 
 by the public prostitution of their daughters, previously 
 to their marriage. “ Veneri donum dabant, et prosti- 
 tutiones filiarum, antequam jungerent eas viris.”—De 
 Civit. Dei, lib. xviii., c. 5 ; and see Calmet. 
 
 Verse 31. Regard not them that have familiar spi¬ 
 rits ] The Hebrew word ni2tt obolh probably signifies 
 a kind of engastromuthoi or ventriloquists , or such as 
 the Pythoness mentioned Acts xvi. 16, 18; persons 
 who, while under the influence of their demon , became 
 greatly inflated , as the Hebrew word implies, and gave 
 answers in a sort of phrensy. See a case of this kind 
 in Virgil, ^Eneid, 1. vi., ver. 46, &c. :— 
 
 “-Deus ecce, Deus ! cui talia fanti 
 
 Ante fores, subito non vultus, non color unus, 
 
 Non comptae mansere comag; sed pectus anhelum, 
 Et rabie fera corda tument; majorque videri , 
 
 Nec mortale sonans, afldala est numine quando 
 Jam propiore Dei.” 
 
 -Invoke the skies, 
 
 I feel the god, the rushing god, she cries. 
 
 While yet she spoke, enlarged her features grew, 
 Her colour changed, her locks dishevelled flew. 
 The heavenly tumult reigns in every part, 
 
 Pants it ^ her breast , and sivells her rising heart: 
 Still swelling to the sight , the priestess glowed, 
 And heaved impatient of the incumbent god. Pitt. 
 
 Neither seek after wizards ] D'hltT’ yiddeonim , the 
 wise or knowing ones, from yT ycida, to knoiv or un¬ 
 derstand; called icizard in Scotland, wise or cunning 
 man in England; and hence also the wise woman, the 
 white witch. Not only all real dealers with familiar 
 spirits, or necromantic or magical superstitions, are 
 here forbidden, but also all pretenders to the knowledge 
 
 574 
 
 Just weights, balances, Spc 
 
 shall be unto you as one born A. M. 2514. 
 
 / . . . , B. C. 1490. 
 
 among you, and w thou shalt love An. Exod. Isr. 2 . 
 
 him as thyself; for ye were AblborNlsan - 
 
 strangers in the land of Egypt: I am the 
 
 Lord your God. 
 
 35 x Ye shall do no unrighteousness in 
 judgment, in mete-yard, in weight, or in 
 measure. 
 
 36 y Just balances, just z weights, a just 
 ephah, and a just hin, shall ye have : I am 
 the Lord your God, which brought you out 
 of the land of Egypt. 
 
 37 a Therefore shall ye observe all my sta¬ 
 tutes, and all my judgments, and do them : I 
 am the Lord. 
 
 4 Exod. xxii. 21; xxiii. 9.- u Or, oppress. - v Exod. xii. 
 
 48, 49.-' v Deut. x. 19.-*Ver. 15.-rDeut. xxv. 13, 15; 
 
 Prov. xi. 1 ; xvi. 11 ; xx. 10.- z Heb. stones. - a Chap, xviii. 
 
 4, 5 ; Deut. iv. 5, 6 ; v. 1; vi. 25. 
 
 of futurity, fortune-tellers, astrologers, &c., &c. To 
 attempt to know what God has not thought proper to 
 reveal, is a sin against his wisdom, providence, and 
 goodness. In mercy, great mercy, God has hidden 
 the knowledge of futurity from man, and given him 
 hope —the expectation of future good, in its place. 
 See the note on Exod. xxii. 18. 
 
 Verse 32. Before the hoary head ] See the note on 
 Gen. xlviii. 12. 
 
 Verse 33. If a stranger sojourn ] This law to pro¬ 
 tect and comfort the stranger was at once humane and 
 politic. None is so desolate as the stranger, and 
 none needs the offices of benevolence and charity more: 
 and we may add that he who is not affected by the de¬ 
 solate state of the stranger has neither benevolence nor 
 charity. It was politic to encourage strangers, as in 
 consequence many came, not only to sojourn, but to 
 settle among the Jews, and thus their political strength 
 became increased ; and many of these settlers became 
 at least proselytes of the gate if not proselytes of the 
 covenant, and thus got their souls saved. Hence hu¬ 
 manity, sound policy, and religion said, Vex not the 
 stranger; thou shalt love him as thyself. The apos¬ 
 tle makes use of a strong argument to induce men to 
 hospitality towards strangers : Be not forgetful to en¬ 
 tertain strangers, for thereby some have entertained 
 angels unawares, Heb. xiii. 2. Moses also uses a 
 powerful motive : Yi e were strangers in the land of 
 Egypt. The spirit of the precept here laid down, may 
 be well expressed in our Lord’s words : Do unto all 
 men as ye would they should do unto you. 
 
 Verse 35. Ye shall do no unrighteousness\ Ye shall 
 not act contrary to the strictest justice in any case, 
 and especially in the four following, which properly 
 understood, comprise all that can occur between a man 
 and his fellow. 1. Judgment in all cases that come 
 before the civil magistrate; he is to judge and decide 
 according to the law. 2. Mete-yard, m3 2 bammid- 
 dah, in measures of length and surface, such as the 
 reed, cubit, foot, span, hand's breadth, among the Jews; 
 or ell, yard, foot, and inch, among us. 3. Weight 
 
 a 
 
CHAP. XX. 
 
 Of giving seed to Molcch, 
 
 bptfOS bammishkal, in any thing that is weighed, the 
 weights being all according to the standards kept for 
 the purpose of trying the rest in the sanctuary, as ap¬ 
 pears from Exod. xxx. 13 ; 1 Chron. xxiii. 29 ; these 
 weights were the talent, shekel, barleycorn, &c. 4. 
 
 Measure, rnVtfDD bammesurah, from which we derive 
 our term. This refers to all measures of capacity. such 
 as the homer, ephah, seah, hin, omer, kab, and log. 
 See all these explained Exod. xvi. 16. 
 
 Verse 36. Just balances ] Scales, steel-yard, &c. 
 Weights, abanim, stones, as the weights appear 
 
 to have been originally formed out of stones. Ephah, 
 hin, &c., see before. 
 
 Verse 37. Shall ye observe all my statutes ] Tipn 
 chukkolhi, from pn chak, to describe, mark, or trace 
 out ; the righteousness which I have described, and 
 the path of duty which I have traced out. Judgments, 
 ’DSJPD mishpatai, from o £)Vt shaphat, to discern, deter¬ 
 mine, direct, &c.; that which Divine Wisdom has dis¬ 
 cerned to be best for man, has determined shall pro¬ 
 mote his best interest, and has directed him conscien¬ 
 tiously to use. See the note on chap. xxvi. 15. 
 
 1 Many difficulties occur in this very important chap- 
 
 and the punishment of this crime. 
 
 ter, but they are such only to us; for there can be no 
 doubt of their having been perfectly well known to the 
 Israelites, to whom the precepts contained in this chap¬ 
 ter were given. Considerable pains however have 
 been taken to make them plain, and no serious mind 
 can read them without profit. 
 
 2. The precepts against injustice, fraud, slander, 
 enmity, &c., &c., are well worth the notice of every 
 Christian; and those against superstitious usages are 
 not less so; and by these last we learn, that having 
 recourse to astrologers, fortune-tellers, &c., to get 
 intelligence of lost or stolen goods, or to know the 
 future events of our own lives, or those of others, is 
 highly criminal in the sight of God. Those who have 
 recourse to such persons renounce their baptism, and 
 in effect renounce the providence as well as the word 
 of God. 
 
 3. The precepts of humanity and mercy relative to 
 the poor, the hireling, and the stranger, are worthy of 
 our most serious regard. Nor are those which concern 
 weights and measures, traffic, and the whole system 
 of commutative justice, less necessary to be observed 
 for the benefit and comfort of the individual, and the 
 safety and prosperity of the state. 
 
 CHAPTER XX. 
 
 Of giving seed to Molech, and the punishment of this crime , 1—5. Of consulting wizards, <SfC., 6—8. Of 
 disrespect to parents, 9. Of adultery, 10. Of incestuous mixtures, 11, 12. Bestiality, 13—16. Dif¬ 
 ferent cases of incest and uncleanness, 17—21. Exhortations and promises, 22-24. The difference 
 between clean and unclean animals to be carefully observed, 25. The Israelites are separated from other 
 nations, that they may be holy, 26. A repetition of the law against wizards and them that have familiar 
 spirits, 27. 
 
 A. M. 2514 . A ND the Lord spake unto 
 
 B. C. 1490. ±.L . r 
 
 An. Exod. isr. 2. Moses, saying, 
 
 Abib or Nisan. o a Again thou shalt say to the 
 children of Israel, b Whosoever he he of the 
 children of Israel, or of the strangers that so¬ 
 journ in Israel, that giveth any of his seed 
 unto Molech ; he shall surely be put to death: 
 the people of the land shall stone him with 
 stones. 
 
 a Chap, xviii. 21.- b Chap, xviii. 21; Deut. xii. 31; xviii. 10; 
 
 2 Kings xvii. 17; xxiii. 10; 2 Chron. xxxiii. 6; Jer. vii. 31; 
 
 NOTES ON CHAP. XX. 
 
 Verse 2. That giveth any of his seed unto Molech ] 
 To what has been said in the note on chap, xviii. 21, 
 we may add, that the rabbins describe this idol, who 
 was probably a representative or emblematical personi¬ 
 fication of the solar influence, as made of brass, in the 
 form of a man, with the head of an ox ; that a fire 
 was kindled in the inside, and the child to be sacrificed 
 to him was put in his arms, and roasted to death. 
 Others say that the idol, which was hollow, was di¬ 
 vided into seven compartments within ; in one of which 
 they put flour, in the second turtle-doves, in the third 
 a ewe, in the fourth a ram, in the fifth a calf, in the 
 sixth an ox, and in the seventh a child, which, by heat¬ 
 ing the statue on the outside, were all burnt alive togc- 
 
 3 And c I will set my face A. M. 2514 . 
 against that man, and will cut him An. Exod. isr. 2. 
 off from among his people ; be- Ablb or Nisan. 
 
 cause he hath given of his seed unto Molech, 
 to d defile my sanctuary, and e to profane my 
 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 f kill him not; 
 
 xxxii. 35; Ezek. xx. 26, 31.- c Chap. xvii. 10.- d Ezek. v. 
 
 11 ; xxiii. 38, 39.- e Chap, xviii. 21.- f Deut. xvii. 2, 3, 5. 
 
 ther. I question the whole truth of these statements, 
 whether from Jewish or Christian rabbins. There is 
 no evidence of all this in the sacred writings. And 
 there is but presumptive proof, and that not very strong, 
 that human sacrifices were at all offered to Molech by 
 the Jews. The passing through the fire, so frequently 
 spoken of, might mean no more than a simple rite of 
 consecration to the service of this idol. Probably a 
 kind of ordeal was meant, the persons passing suddenly 
 through the flame of a large fire, by which, though 
 they might be burnt or scorched, yet they were neither 
 killed nor consumed. Or they might have passed be¬ 
 tween two large fires, as a sort of purification. See 
 the notes on ver. 14; and chap, xviii. 21. 
 
 C'cesar, in his history of the Gallic war, lib. vi., c. 16, 
 
 57 5 
 
Different abominations and LEVITICUS. uncleannesses forbidden 
 
 a. M. 2oi4, 5 Then & I will set my face 
 
 An. Exod. isr. 2. against that man, and h against 
 Abib or JNisan. p- g f am fXy, and will cut him off, 
 
 and all that 1 go a whoring after him, to com- 
 mit whoredom with Molech, from among their 
 people. 
 
 6 And k the soul that turneth after such as 
 have familiar spirits, and after wizards, to go 
 a whoring after them, I will even set my face 
 against that soul, and will cut him off from 
 among his people. 
 
 7 1 Sanctify yourselves therefore, and be ye 
 holy: for I am the Lord your God. 
 
 8 111 And ye shall keep my statutes, and do 
 them : n I am the Lord which sanctify you. 
 
 9 0 For every one that curseth his father or 
 his mother shall be surely put to death : he 
 hath cursed his father or his mother; p his 
 blood shall be upon him. 
 
 10 And * the man that committeth adultery 
 with another man’s wife, even he that com¬ 
 mitteth adultery with his neighbour’s wife, 
 
 s Chap. xvii. 10.- h Exod. xx. 5.-' Chap. xvii. 7. 
 
 k Chap.xix.31.- 1 Chap.xi.44; xix. 2; 1 Pet. i. 16.- 1)1 Chap. 
 
 xix. 37.- n Exod. xxxi. 13 ; chap. xxi. 8 ; Ezek. xxxvii. 28. 
 
 “Exod. xxi. 17; Deut. xxvii. 16; Prov. xx. 20; Matt. xv. 4. 
 P Ver. 11, 12, 13, 16, 27; 2 Sam. i. 16. 
 
 Mentions a custom of the Druids similar to this. They 
 made an image of wictcer- work, inclosed those in it 
 whom they had adjudged to death, and, setting the 
 whole on fire, all were consumed together. 
 
 Terse 6. Familiar spirits] See the notes on chap, 
 xix. 31 ; and Exod. xxii. 18. 
 
 Terse 9. Curseth his father or his mother ] See the 
 notes on Gen. xlviii. 12, and Exod. xx. 12. He who 
 conscientiously keeps the fifth commandment can be in 
 no danger of this judgment. The term SSp 1 yeltallel 
 signifies, not only to curse , but to speak of a person 
 contemptuously and disrespectfully , to make light of; 
 so that all speeches which have a tendency to lessen 
 our parents in the eyes of others, or to render their 
 judgment, piety, &c., suspected and contemptible, may 
 be here included; though the act of cursing , or of 
 treating the parent with injurious and opprobrious lan¬ 
 guage, is that which is particularly intended. 
 
 Terse 10. Committeth adultery] To what has been 
 said in the note on Exod. xx. 14, we may add, that the 
 word adultery comes from the Latin adulterium, which 
 is compounded of ad, to or with, and alter, another, or, 
 according to Minshieu, of ad alterius torum, he that 
 approaches to another maids led. 
 
 Terse 12. They have wrought confusion] See 
 chap, xviii., and especially the note on ver. 6. 
 
 Terse 14. They shall he burnt with fire] As there 
 are worse crimes mentioned here, (see verses 11 and 
 17,) where the delinquent is ordered simply to be put 
 to death, or to be cut ojf, it is very likely that the 
 crime mentioned in this verse was not punished by 
 
 576 
 
 the adulterer and the adulteress A. M. 2514. 
 
 in 1 , , . B. C. 1490. 
 
 shall surely be put to death. An. Exod. isr. 2 . 
 
 11 r And the man that lieth with Ablb w Nlsan - 
 his father’s wife, hath uncovered his father’s 
 nakedness : both of them shall surely be put 
 to death ; their blood shall be upon them. 
 
 12 s And if a man lie with his daughter-in- 
 law, both of them shall surely be put to death : 
 
 1 they have wrought confusion; their blood 
 shall be upon them. 
 
 13 11 If a man also lie with mankind, as he 
 lieth with a woman, both of them have com¬ 
 mitted an abomination: they shall surely be 
 put to death; their blood shall be upon them. 
 
 14 v And if a man take a wife and her 
 mother, it is wickedness: they shall be burnt 
 with fire, both he and they; that there be no 
 wickedness among you. 
 
 15 w And if a man lie with a beast, he shall 
 surely be put to death : and ye shall slay the 
 beast. 
 
 16 And if a woman approach unto any beast, 
 
 ‘i Chap, xviii. 20; Deut. xxii. 22; John viii. 4, 5.- r Chap. 
 
 xviii. 8 ; Deut. xxvii. 23.- s Chap, xviii. 15.- 1 Chap, xviii. 
 
 23.- u Chap, xviii. 22 ; Deut. xxiii. 17; see Gen. xix. 5; 
 
 Judg. xix. 22.- v Chap, xviii. 17; Deut. xxvii. 23.- w chap. 
 
 xviii. 23 ; Deut. xxvii. 21. 
 
 burning alive, hut by some kind of branding, by which 
 they were ever after rendered infamous. I need not 
 add that the original, 13N5f baesh yishrephu , may, 
 without violence to its grammatical meaning, be under¬ 
 stood as above, though in other places it is certainly 
 used to signify a consuming by fire. But the case in 
 question requires some explanation ; it is this : a man 
 marries a wife, and afterward takes his mother-in-law 
 or wife’s mother to wife also ; now for this offence 
 the text says all three shall be burnt with fire, and 
 this is understood as signifying that they shall be burnt 
 alive. Now the first wife, we may safely presume, 
 was completely innocent , and was legally married; 
 for a man may take to wife the daughter if single, or 
 the mother if a widow, and in neither of these cases 
 can any blame attach to the man or the party he mar¬ 
 ries ; the crime therefore lies in taking both. Either, 
 therefore, they were all branded as infamous persons, 
 and this certainly was severe enough in the case of 
 the first wife ; or the man and the woman taken last 
 were burnt : but the text says, both he and they ; 
 therefore we should seek for another interpretation of 
 they shall be burnt with fire, than that which is com¬ 
 monly given. Branding with a hot iron would cer¬ 
 tainly accomplish every desirable end both for punish¬ 
 ment and prevention of the crime ; and because the 
 Mosaic laws are so generally distinguished by human¬ 
 ity, it seems to be necessary to limit the meaning of 
 the words as above. 
 
 Terse lfi. If a ivoman approach unto any beast] 
 We have the authority of one of the most eminent 
 
 a 
 
Against incestuncleanness t 
 
 CHAP. XX. 
 
 wizards , and familiar spirits. 
 
 'A. M. 2514. and lie down thereto, thou shalt 
 
 An.Exod.Isr. 2 . kill the woman and the beast: 
 A hib °r Nisan. ^cy s j ia H SU rely be put to death ; 
 
 their blood shall he upon them. 
 
 17 1 And if a man shall take his sister, his 
 father’s daughter, or his mother’s daughter, and 
 see her nakedness, and she see his nakedness, 
 it is a wicked thing; and they shall be cut off in 
 the sight of their people : he hath uncovered his 
 sister’s nakedness ; he shall bear his iniquity. 
 
 18 y And if a man shall lie with a woman 
 having her sickness, and shall uncover her 
 nakedness ; he hath z discovered her fountain, 
 and she hath uncovered the fountain of her 
 blood: and both of them shall be cut off from 
 among their people. 
 
 19 a And thou shalt not uncover the naked¬ 
 ness of thy mother’s sister, nor of thy father’s 
 sister : b for he uncovereth his near kin : they 
 shall bear their iniquity. 
 
 20 c And if a man shall lie with his uncle’s 
 wife, he hath uncovered his uncle’s nakedness : 
 they shall bear their sin ; they shall die childless. 
 
 21 d And if a man shall take his brother’s wife, 
 it is e an unclean thing : he hath uncovered his 
 brother’s nakedness ; they shall be childless. 
 
 22 Ye shall therefore keep all my f statutes, 
 
 * Chap, xviii. 9 ; Deut. xxvii. 22 ; see Gen. xx. 12.-y Chap. 
 
 xviii. 19 ; see chap. xv. 24.- z Heb. made naked. - a Chap. 
 
 xviii. 12,13.- b Chap, xviii. 6.- c Chap, xviii. 14.- d Chap. 
 
 xviii. 16.- e Heb. a separation. - f Chap, xviii. 26 ; xix. 37. 
 
 PChap. xviii. 25, 28.- h Chap. xviii. 3, 24, 30.- 1 Chap. 
 
 xviii. 27 ; Deut. ix. 5. 
 
 and all my judgments, and do A. M. 2514. 
 them . that the land, whither I An. Exod. isr. 2. 
 bring you to dwell therein, & spue Ablb or Nlsan - 
 you not out. 
 
 23 h And ye shall not walk in the manners of 
 the nation, which I cast out before you : for 
 they committed all these things, and 1 there¬ 
 fore I abhorred them. 
 
 24 But k I have said unto you, Ye shall in¬ 
 herit their land, and I will give it unto you to 
 possess it, a land that floweth with milk and 
 honey: I am the Lord your God, 1 which 
 have separated you from other people. 
 
 25 m Ye shall therefore put difference between 
 clean beasts and unclean, and between unclean 
 fowls and clean: n and ye shall not make 
 your souls abominable by beast, or by fowl, 
 or by any manner of living thing that 0 creepeth 
 on the ground, which I have separated from 
 you as unclean. 
 
 26 And ye shall be holy unto me : p forI the 
 Lord am holy, and q have severed you from 
 other people, that ye should be mine. 
 
 27 r A man also or woman that hath a fami¬ 
 liar spirit, or that is a wizard, shall surely be 
 put to death : they shall stone them with 
 stones : s their blood shall he upon them. 
 
 k Exod. iii. 17; vi. 8.- 1 Ver. 26 ; Exod. xix. 5; xxxiii. 16; 
 
 Deut. vii. 6 ; xiv. 2 ; 1 Kings viii. 53.- m Chap. xi. 47 ; Deut. 
 
 xiv. 4-"Chap. xi. 43.-°Or, moveth. -p Ver. 7; chap. 
 
 xix. 2; 1 Pet. i. 16.-4 Ver. 24; Tit. ii. 14.- r Chap. xix. 
 
 31; Exod. xxii. 18; Deut. xviii. 10, 11; 1 Sam. xxviii. 7, 8. 
 s \ er. 9. 
 
 historians in the world, Herodotus, to say that this was 
 a crime not unknown in Egypt; yea, that a case of 
 this nature actually took place while he was there. 
 E yevETo 6’ ev t<o voptp tovto) erf e/uev tovto to rspap, 
 VvvaiKL T payop epiayero ava<f>avdov. Tovto sp ETndet^tv 
 avdpuTruv (itclketo . —Herod, in Euterp., p. 108. Edit. 
 Gale, Lond. 1G79. “In this district, within my own 
 recollection, this portentous business took place : a goat 
 coupled so publicly with a woman that every person 
 knew it, &c.” After this, need we wonder that God 
 should have made laws of this nature, when it appears 
 these abominations were not only practised among the 
 Egyptians, but were parts of a superstitious religious 
 system ? This one observation will account for many of 
 those strange prohibitions which we find in the Mosaic 
 law ; others, the reasons of which are not so plain, we 
 should see the propriety of equally, had we ampler his¬ 
 toric records of the customs that existed in that country. 
 
 Verse 22. The land , whither I bring you to dwell 
 therein, spue you not out.] See this energetic proso¬ 
 popoeia explained in the note on chap, xviii. 25. From 
 this we learn that the cup of the iniquities of the Ca- 
 naanitish nations was full; and that, consistently with 
 Divine justice, they could be no longer spared. 
 
 Vol. I. ( 38 ) 
 
 Verse 24 .A land that flow eth with milk and honey ] 
 See this explained Exod. iii. 8. 
 
 Verse 25. Between clean beasts and unclean ] See 
 the notes on chap. xi. 
 
 Verse 27 .A familiar spirit] A spirit or demon, 
 which, by magical rites, is supposed to be bound to 
 appear at the call of his employer. See the notes 
 on Gen. xli. 8; Exod. vii. 11, 22, 25; and chap, 
 xix. 31. 
 
 From the accounts we have of the abominations 
 both of Egypt and Canaan, we may blush for human 
 nature; for wherever it is without cultivation, and 
 without the revelation of God, it is every thing that 
 is vile in principle and detestable in practice. Nor 
 would any part of the habitable globe materially differ 
 from Egypt and Canaan, had they not that rule of 
 righteousness, the revealed law of God, and had not 
 life and immortality been brought to light by the Gos¬ 
 pel among them. From these accounts, for which we 
 could easily find parallels in ancient Greece and Italy, 
 we mav see the absolute need of a Divine revelation, 
 without which man, even in his best estate, differs 
 little from the brute. 
 
 577 
 
The priests forbidden to mourn, 
 
 LEVITICUS. 
 
 except for near relatives 
 
 CHAPTER XXL 
 
 The priests shall not mourn for the dead, except for near relatives, such as mother, father, son, daughter, and 
 sister if a virgin , 1—4. They shall not shave their heads nor beards, nor make any cuttings in the flesh, 
 because they are holy unto God , 5, 6. A priest shall not marry a woman who is a whore, profane, or 
 divorced from her husband , 7, 8. Of the priest's daughter who profanes herself, 9. The high priest shall 
 not uncover his head, or rend his clothes, 10 ; nor go in unto a dead body , 11 ; nor go out of the sanctu¬ 
 ary, 12. Of his marriage and ojfspi'ing, 13—15. No person shall be made a priest that has any blemish, 
 nor shall any person with any of the blemishes mentioned here be permitted to officiate in the worship of 
 God, 16-24. 
 
 A. M. 2514 . A ND the Lord said unto 
 
 B. C. 1490. Jlx. , T ~ , , 
 
 An. Exod. lsr. 2 . Moses, bpeak unto the priests 
 
 Abib or Nisan. gons 0 f Aaron, and say unto 
 
 them, a There shall none be defiled for the 
 dead among his people : 
 
 2 But for his kin, that is near unto him, 
 that is, for his mother, and for his father, and 
 for his son, and for his daughter, and for his 
 brother, 
 
 3 And for his sister a virgin, that is nigh 
 unto him, which hath had no husband ; for 
 her may he be defiled. 
 
 4 But b he shall not defile himself, being a 
 chief man among his people, to profane him¬ 
 self. 
 
 5 c They shall not make baldness upon their 
 head, neither shall they shave off the corner 
 of their beard, nor make any cuttings in their 
 flesh. 
 
 6 They shall be holy unto their God, and 
 
 a Chap. x. 6, 7; Ezek. xliv. 25; 1 Thess. iv. 13, 14, 15. 
 15 Or, being a husband among his people, he shall not defile himself 
 
 for his wife, &c. ; see Ezek. xxiv. 16, 17.- c Chap. xix. 27, 
 
 28 ; Deut. xiv. 1; Ezek. xliv. 20. 
 
 NOTES ON CHAP. XXI. 
 
 Verse 1. There shall none be defiled for the dead ] 
 No priest shall assist in laying out a dead body, or pre¬ 
 paring it for interment. Any contact with the dead 
 was supposed to be of a defiling nature, probably be¬ 
 cause putrefaction had then taken place ; and animal 
 putrefaction was ever held in detestation by all men. 
 
 Verse 4. A chief man among his people ] The word 
 bj}2 baal signifies a master, chief, husband, &c., and is 
 as variously translated here. 1. Pie being a chief 
 among the people, it would be improper to see him in 
 such a state of humiliation as mourning for the dead 
 necessarily implies. 2. Though a husband he shall 
 not defile himself even for the death of a wife, because 
 the anointing of his God is upon him. But the first 
 sense appears to be the best. 
 
 Verse 5. They shall not make baldness ] See the 
 note on chap. xix. 27. It is supposed that these things 
 were particularly prohibited, because used supersti- 
 tiously by the Egyptian priests, who, according to He¬ 
 rodotus, shaved the whole body every third day, that 
 there might be no uncleanness about them when they 
 ministered in their temples. This appears to have 
 a 578 
 
 d not profane the name of their a. m. 2514 . 
 God : for the offerings of the AnCExoA lsr! 2 . 
 Lord made by fire, and e the Ablb or NlsaIU 
 bread of their God, they do offer; therefore 
 they shall be holy. 
 
 7 f They shall not take a wife that is a 
 whore, or profane ; neither shall they take a 
 woman s put away from her husband: for he 
 is holy unto his God. 
 
 8 Thou shalt sanctify him therefore ; for he 
 offereth the bread of thy God : he shall be 
 holy unto thee : h for I the Lord, which sanc¬ 
 tify you, am holy. 
 
 9 1 And the daughter of any priest, if she 
 profane herself by playing the whore, she 
 profaneth her father : she shall be burnt with 
 fire. 
 
 10 k And he that is the high priest among 
 his brethren, upon whose head the anointing 
 oil was poured, and 1 that is consecrated to 
 
 d Chap, xviii. 21 ; xix. 12.- e See chap. iii. 11.- f Ezek. 
 
 xliv. 22.- s See Deut. xxiv. 1,2.- h Chap. xx. 7, 8.-•> Gen. 
 
 xxxviii. 24.- k Exod. xxix. 29, 30; chap. viii. 12; xvi. 32; 
 
 Num. xxxv. 25.- 1 Exod. xxviii. 2 ; chap. xvi. 32. 
 
 been a general custom among the heathen. In the 
 book of Baruch, chap. vi. 31, the priests of Babylon 
 are represented sitting in their temples, with their clothes 
 rent, and their heads and beards shaven, and havins 
 nothing upon their heads. Every person knows the 
 tonsure of the Catholic priests. Should not this be 
 avoided as an approach to a heathenish custom 1 
 
 Verse 7. That is a whore\ A prostitute, though 
 even reclaimed. 
 
 Profane ] A heathen, or one who is not a cordial 
 believer in the true God. 
 
 Put away from her husband] Because this very 
 circumstance might lead to suspicion that the priest 
 and the divorced woman might have been improperly 
 connected before. 
 
 Verse 9. She shall be burnt with fire.] Probably 
 not burnt alive, but strangled first, and then burnt af¬ 
 terward. Though it is barely possible that some kind 
 of branding may be intended. 
 
 Verse 10. He that is the high priest ] This is the 
 first place where this title is introduced ; the title is 
 very emphatic, brUH jron haccohen haggadol, that 
 priest, the great one. For the meaning of jrp cohen , 
 
 ( 38 * ) 
 
CHAP XXL 
 
 Laws concerning the 
 
 marriages of the priests. 
 
 A. M. 2514. put on the garments, m shall not 
 
 B. C.1490. r 1 • 1 . , , . 
 
 An. Exod. isr. 2 . uncover Ins head, nor rend his 
 Abib or Nisan. dothes . 
 
 11 Neither shall he n go in to any dead 
 body, nor defile himself for his father, or for 
 his mother ; 
 
 12 0 Neither shall he go out of the sanctuary, 
 nor profane the sanctuary of his God; for 
 p the crown of the anointing oil of his God is 
 upon him : I am the Lord. 
 
 13 And q he shall take a wife in her virginity. 
 
 14 A widow, or a divorced woman, or pro¬ 
 fane, or a harlot, Xhese shall he not take : 
 but he shall take a virgin of his own people 
 to wife. 
 
 15 Neither shall he profane his seed among 
 his people : for r I the Lord do sanctify him. 
 
 - n Nura. xix. 14 ; see ver. 1, 2.' 
 
 m Chap. x. 6.- 
 
 7.-P Exod. xxviii. 36 ; chap. viii. 9, 12, 
 
 Ezek. xliv. 22.- r Ver. 8. 
 
 30.- 
 
 -° Chap. x. 
 -9 Ver. 7; 
 
 16 And the Lord spake unto A. M. 2514 . 
 
 Moses, saying, An . Exod. isr. 2 . 
 
 17 Speak unto Aaron, saying, Abl b or ^ Isan - 
 Whosoever he he of thy seed in their genera¬ 
 tions that hath any blemish, let him not 8 ap¬ 
 proach to offer the t bread of his God. 
 
 18 For whatsoever man he he that hath a 
 blemish, he shall not approach : a blind man, 
 or a lame, or he that hath a flat nose, or any 
 thing u superfluous ; 
 
 19 Ora man that is broken-footed, or broken¬ 
 handed ; 
 
 20 Or crook-backed, or v a dwarf, or that hath 
 a blemish in his eye, or be scurvy, or scabbed, 
 or w hath his stones broken : 
 
 21 No man that hath a blemish, of the seed 
 of Aaron the priest, shall come nigh to x offer 
 
 s Chap. x. 3 ; Num. xvi. 5 ; Psa. lxiv. 4. 
 
 iii. 11.- u Chap. xxii. 23.- 
 
 xxiii. 1.- 1 Ver. 6. 
 
 -*■ Or, food; chap. 
 - v Or, too slender. - w Deut. 
 
 see the note on Gen. xiv. 18. As the chief or high 
 priest was a representative of our blessed Lord, there¬ 
 fore he was required to be especially holy; and he is 
 represented as God’s king among the people. 
 
 Yerse 12. The crown of the anointing oil —is upon 
 him ] By his office the priest represented Christ in his 
 sacrificial character; by his anointing , the prophetic 
 influence; and by the crown, the regal dignity of our 
 Lord. 
 
 Verse 13. He shall take a wife in her virginity .] 
 TVbiro bethuleyha. This is a full proof that nbim 
 bethulah is the proper Hebrew term for a virgin; from 
 the emphatic root Sr\D bathal , to separate; because 
 such a person was in her separate state, and had never 
 been in any way united to man. 
 
 Yerse 17. Whosoever — hath any blemish , let him 
 not approach to offer the bread of his God. ] Never 
 was a wiser, a more rational, and a more expedient law 
 enacted relative to sacred matters. The man who 
 ministers in holy things, who professes to be the inter¬ 
 preter of the will of God, should have nothing in his 
 person nor in his manner which cannot contribute to 
 render him respectable in the eyes of those to whom 
 he ministers. If, on the contrary, he has any personal 
 defect, any thing that may render him contemptible or 
 despicable, his usefulness will be greatly injured, if not 
 entirely prevented. If however a man have received 
 any damage in the work of God, by persecution or 
 otherwise, his scars are honourable, and will add to his 
 respectability. But if he be received into the minis¬ 
 try with any of the blemishes specified here, he never 
 will and never can have that respect which is essen¬ 
 tially necessary to secure his usefulness. Let no man 
 say this is a part of the Mosaic law, and we are not 
 bound by it. It is an eternal law, founded on reason, 
 propriety , common sense , and absolute necessity. The 
 priest, the prophet, the Christian minister, is the repre¬ 
 sentative of Jesus Christ; let nothing in his person , 
 carriage , or doctrine , be unworthy of the personage he 
 
 a 
 
 represents. A deformed person , though consummate 
 in diplomatic wisdom, would never be employed as an 
 ambassador by any enlightened court, if any fit person, 
 unblemished, could possibly be procured. 
 
 Yerse 18. A blind man ] That is, in one eye; for 
 he that was utterly blind could not possibly be employed 
 in such a service. A fiat nose, like that of an ape ; 
 so the best versions. Any thing superfluous , such as 
 six fingers, six toes, &c. 
 
 Yerse 19. Broken-footed, or broken-handed] Club¬ 
 footed, bandy-legged, &c. ; or having the ankle, wrist, 
 or fingers dislocated. 
 
 Verse 20. Crook-backed] Hunch-backed or gibbous. 
 A dwarf pi dak, a person too short or too thin , so as 
 to be either particularly observable, or ridiculous in his 
 appearance. 
 
 A blemish in his eye] A protuberance on the eye, 
 observable spots or suffusions. 
 
 Scurvy , or scabbed] A bad habit of body, evidenced 
 by scorbutic or scrofulous affections. 
 
 Stones broken] Is ruptured ; an infirmity which 
 would render him incapable of fulfilling the duttes of 
 his office, which might be often very fatiguing. 
 
 In the above list of blemishes we meet with some 
 that might render the priest contemptible in the eyes 
 of men, and be the means of leading them, not only 
 to despise the man, but to despise the ministry itself; 
 and we meet with others that would be a very great 
 impediment in the discharge of his ministerial duties, 
 and therefore any person thus blemished is by this law 
 precluded from the ministry. 
 
 The blemishes here enumerated have been consi¬ 
 dered by some in an allegorical point of view, as if 
 only referring to the necessity of moral purity; but 
 although holiness of heart and righteousness of life be 
 essentially necessary in a minister of God, yet an ab¬ 
 sence of the defects mentioned above is, I fully believe, 
 what God intends here, and for the reasons too which 
 have been already advanced. It must however be 
 
 579 
 
LEVITICUS. 
 
 None to be made a priest 
 
 that has any blemish . 
 
 a. M. 2514. the offerings of the Lord made 
 
 An.Exod.isr! 2 . by fire: he hath a blemish; he 
 Abib or Nisan. not come n igh to offer the 
 
 bread of his God. 
 
 22 He shall eat the bread of his God, both 
 of the y most holy, and of the z holy. 
 
 23 Only he shall not go in unto the veil, 
 
 y Chap. ii. 3, 10 ; vi. 17, 29; vii. 1; xxiv. 9; Num. xviii. 9. 
 z Chap. xxii. 10 , 11, 12; Num. xviii. 19. 
 
 nor come nigh unto the altar, A. M. 2514 . 
 
 & # B. C. 1490. 
 
 because he hath a blemish ; that An. Exod. isr. 2 . 
 
 a he profane not my sanctuaries : Ahlb or Nlsaa - 
 
 for I the Lord do sanctify them. 
 
 24 b And Moses told it unto Aaron, and 
 
 to his sons, and unto all the children of 
 
 Israel. 
 
 a Ver. 12} chap. xv. 21; Ezek. xliv. 9-14.- 
 Col. iv. 17 ; 2 Tim. ii. 2. 
 
 - b Mai. ii. 17; 
 
 granted, that there have been some eminent divines 
 who have been deformed; and some with certain blem¬ 
 ishes have been employed in the Christian ministry, 
 and have been useful. The Mosaic rule, however, will 
 admit of but few exceptions, when even examined ac¬ 
 cording to the more extended interpretation of the 
 Christian system. 
 
 “The Hebrews say there are in all 120 blemishes 
 which disable the priest—eight in the head , two in the 
 neck , nine in the ears , five in the brows , seven in the 
 eyelids , nineteen in the eyes , nine in the nose , nine in 
 the mouth , three in the belly, three in the back, seven 
 in the hands, sixteen in the secrets, eight in any part 
 of the body, eight in the skin, and seven in the strength 
 and in the breath —Ainsworth. In ancient times, 
 even among heathens, persons of the most respectable 
 appearance were appointed to the priesthood; and the 
 emperor, both among the ancient Greeks and Romans, 
 was both king and priest. It is reported of Metellus, 
 that, having lost an eye in endeavouring to save the 
 Palladium from the flames, when the temple of Testa 
 was on fire, he was denied the priesthood, though he 
 had rendered such an excellent piece of service to the 
 public; yet the public opinion was that a priest who 
 was defective in any member was to be avoided as 
 ominous. —See Dodd. “ At Elis, in Greece, the judges 
 chose the finest looking man to carry the sacred ves¬ 
 sels of the deity; he that was next to him in beauty 
 and elegance led the ox; and the third in personal 
 beauty, &e., carried the garlands, ribbons, wine, and 
 the other matters used for the sacrifice.”— Athen. 
 Deipnosoph., 1. xiii., c. 2. 
 
 Formerly the Church of England w r as very cautious 
 in admitting to her ministry those who had gross per¬ 
 sonal defects; but now we find the hump-backed, the 
 jolt-headed, bandy-legged, club-footed, one-eyed, &c-., 
 priests even of her high places. Why do our prelates 
 ordain suchl > 
 
 Terse 23. He shall not go in unto the veil ] The 
 priest with a blemish was not permitted to enter into 
 the holy of holies, nor to burn incense, nor to offer the 
 shew-bread, nor to light the golden candlestick, &c. 
 In short, he was not permitted to perform any essen¬ 
 tial function of the priesthood. 
 
 1. The great perfection required in the Jewish high 
 priest was intended principally to point out the perfec¬ 
 tion of that priesthood of which the Jewish was only 
 the type. And yet, as the apostle assures us, that law 
 made nothing perfect, but pointed out that most perfect 
 priesthood and sacrifice by which we drarv near to 
 God. 
 
 2. As none who had a blemish could enter into the 
 holy of holies, and this holy of holies was a type of 
 the kingdom of God, so nothing that is defiled can en¬ 
 ter into heaven; for he gave himself for hi3 Church 
 that he might purify it to himself, and present it at last 
 before the presence of the Divine glory having neither 
 spot nor wrinkle, nor any such thing, Eph. v. 27 ; a 
 passage which evidently refers to the directions in the 
 preceding verse. Reader, art thou become a king and 
 priest unto God and the Lamb 1 and hast thou obtain¬ 
 ed, or art thou earnestly seeking, that holiness without 
 which thou canst not see the kingdom of heaven 1 
 
 CHAPTER XXII. 
 
 Of the uncleanness of the priests , by which they were prevented from ministering in holy things, 1-5. How 
 they should be cleansed, 6, 7. The priest must not eat of any animal that had died of itself, or was tom 
 by wild beasts , but must keep God s ordinances, 8, 0. ISlo stranger, sojourner, nor hired servant shall eat 
 of the holy things, 10. A servant bought with money may eat of them, 11. Who of the priest's family 
 may not eat of them, 12, 13. Of improper persons who partake of the holy things unknowingly, 14-16. 
 Freewill-offerings, and sacrifices in general , must be without blemish, 17-25. The age at which different 
 animals were to be offered to God, 26, 27. JSo animal and its young shall be offered on the same day, 28. 
 How the sacrifice of thanksgiving was to be offered, 29,30. All God's testimonies to be observed , and the 
 reason, 31—33. 
 
 580 
 
CHAP. XXII. 
 
 Laws relating to the 
 
 A. M. 25 H. A ND the Lord spake unto 
 
 B. C. 1490. Ljl . 1 
 
 An. Exod. isr. 2. Moses, saying, 
 
 Abib or Ntsan. 2 gp ea k unto Aaron and to his 
 sons, that they a separate themselves from the 
 holy things of the children of Israel, and that 
 they b profane not my holy name in those things 
 which they c hallow unto me : I am the Lord. 
 
 3 Say unto them, Whosoever he he of all your 
 seed, among your generations, that goeth unto 
 the holy things which the children of Israel 
 hallow unto the Lord, d having his unclean¬ 
 ness upon him, that soul shall be cut off from 
 my presence : I am the Lord. 
 
 4 What man soever of the seed of Aaron is 
 a leper, or hath e a f running issue; he shall 
 not eat of the holy things s until he be clean. 
 And h whoso toucheth any thing that is unclean 
 by the dead, or 1 a man whose seed goeth 
 from him ; 
 
 5 Or k whosoever toucheth any creeping 
 thing, whereby* he may be made unclean, or 
 3 a man of whom he may take uncleanness, 
 whatsoever uncleanness he hath ; 
 
 6 The soul which hath touched any such 
 shall be unclean until even, and shall not eat 
 
 a Num. vi. 3.- b Chap. xviii. 21.- c Exod. xxviii. 38; 
 
 Num. xviii. 32; Deut. xv. 19.- d Chap. vii. 20.- e Chap. xv. 
 
 2 .- f Heb. running of the reins. - s Chap. xiv. 2 ; xv. 13. 
 
 Si Num. xix. 11, 22.- 1 Chap. xv. 16.- k Chap. xi. 24, 43, 44. 
 
 s, Chap. xv. 7, 19.- ni Chap. xv. 5 ; Heb. x. 22.- n Chap. xxi. 
 
 • NOTES ON CHAP. XXII. 
 
 Terse 2. Speak unto Aaron and to his sons, that they 
 separate themselves ] The same subject is continued 
 in this chapter as in the preceding, with this addition, 
 that besides the perfection of the priests, it was indis¬ 
 pensably necessary that the- sacrifices also should be 
 ■perfect. In the service of God, according to the 
 law, neither an imperfect offering nor an imperfect 
 offerer could be admitted. What need then of a 
 mediator between a holy God and sinful men ! 
 And can we expect that any of our services, how¬ 
 ever sincere and well-intentioned , can be accepted, 
 unless offered on that living Altar that sanctifies the 
 gift? 
 
 Verse 4. Is a leper , or hath a running issue] See 
 the case of the leper treated at large in the notes on 
 chapters xiii. and xiv. ; and for other uncleannesses, 
 see the notes on chap. xv. 
 
 Verse 10. There shall no stranger eat of the holy 
 thing] For the meaning of the word stranger, see 
 the note on Exod. xii. 43. The Jews suppose that 
 stranger here means one who has had his ear pierced, 
 (see the note on Exod. xxi. 6,) and that sojourner 
 means a servant who is to go free on the Sabbatical 
 year. Neither of these was permitted to eat of the 
 holy things, because they were not properly members 
 of the priest’s family, and might go out and defile them- 
 
 a 
 
 uncleanness of the priests. 
 
 of the holy things, unless he a. m. 2514. 
 m wash his flesh with water. An. Exod. isr‘.2. 
 
 7 And when the sun is down, ALub or Nisan ' 
 he shall be clean, and shall afterward eat of 
 the holy things ; because n it is his food. 
 
 8 0 That which dieth of itself, or is torn with 
 beasts , he shall not eat to defile himself there¬ 
 with : I am the Lord. 
 
 9 They shall therefore keep mine ordinance, 
 p lest they bear sin for it, and die therefore, if 
 they profane it: I the Lord do sanctify them. 
 
 10 q There shall no stranger eat of the holy 
 thing : a sojourner of the priest, or a hired 
 servant, shall not eat of the holy thing. 
 
 11 But if the priest buy any soul r with his 
 money, he shall eat of it, and he that is born 
 in his house ; s they shall eat of his meat. 
 
 12 If the priest’s daughter also be married 
 unto 4 a stranger, she may not eat of an offer¬ 
 ing of the holy things. 
 
 13 But if the priest’s daughter be a widow, 
 or divorced, and have no child, and is 11 re¬ 
 turned unto her father’s house, v as in her 
 youth, she shall eat of her father’s meat: but 
 there shall no stranger eat thereof. 
 
 22; Num. xviii. 11, 13.-°Exod. xxii. 31; chap. xvii. 15; 
 
 Ezek. xliv. 31.- p Exod. xxviii. 43 ; Num. xviii. 22, 32. 
 
 q See 1 Sam. xxi. 6.- r Heb. with the purchase of his money. 
 
 s Num. xviii. 11, 13.- 1 Heb. a man a stranger. - u Gen. 
 
 xxxviii. 11.- v Chap. x. 14; Num. xviii. 11, 19. 
 
 selves even with the abominations of the heathen ; but 
 the servant or slave that was bought with money, ver. 
 10, might eat of these things, because he was the pro¬ 
 perty of the master for ever. 
 
 We see that it was lawful, under the Mosaic eco¬ 
 nomy, to have slaves under certain restrictions ; but 
 these were taken from among the heathen, and in¬ 
 structed in the true religion : hence we find, as in the 
 above case, that they were reckoned as a part of the 
 priest's own family, and treated as such. They cer¬ 
 tainly had privileges which did not extend either to 
 sojourners or to hired servants; therefore their situa¬ 
 tion was incomparably better than the situation of the 
 slaves under different European governments, of whose 
 souls their pitiless possessors in general take no care, 
 while they themselves venture to profess the Christian 
 religion, and quote the Mosaic law in vindication of 
 their system of slavery. How preposterous is such 
 conduct! and how intolerable ! 
 
 Verse 13. But if the priest's daughter he a widow — 
 and is returned unto her father s house] A widow in 
 Bengal not unfrequently returns to her father’s house 
 on the death of her husband : the union betwixt her and 
 her own family is never so dissolved as among Euro¬ 
 pean nations. Thousands of widows in Bengal, whose 
 husbands die before the consummation of marriage, 
 never leave their parents. —Ward. 
 
 581 
 
LEVITICUS. 
 
 must be without blemish. 
 
 All offerings and sacrifices 
 
 A. M. 2514, 14 w And if a man eat of the 
 
 An. Exod. Isr. 2. holy thing unwittingly, then he 
 Abib or Nisan. shall pu j the fifth part t h ere0 f 
 
 unto it, and shall give it unto the priest with 
 the holy thing. 
 
 15 And x they shall not profane the holy 
 things of the children of Israel, which they 
 offer unto the Lord ; 
 
 16 Or y suffer them z to bear the iniquity of 
 trespass, when they eat their holy things : for 
 I the Lord do sanctify them. 
 
 17 And the Lord spake unto Moses, saying, 
 
 18 Speak unto Aaron, and to his sons, and 
 unto all the children of Israel, and say unto 
 them, a Whatsoever he be of the house of 
 Israel, or of the strangers in Israel, that will 
 offer his oblation for all his vows, and for all 
 his freewill-offerings, which they will offer 
 unto the Lord for a burnt-offering; 
 
 19 b Ye shall offer , at your own will, a male 
 without blemish of the beeves, of the sheep, 
 or of the goats. 
 
 20 c But whatsoever hath a blemish, that 
 shall ye not offer: for it shall not be accepta¬ 
 ble for you. 
 
 21 And d whosoever offereth a sacrifice of 
 peace-offerings unto the Lord e to accomplish 
 
 w Chap. v. 15,16.- z Num. xviii. 32.->' Or, lade themselves 
 
 with the iniquity of trespass in their eating. - z Ver. 9.- a Chap. 
 
 i. 2, 3, 10 ; Num. xv. 14.- b Chap. i. 3.- c Deut. xv. 21; 
 
 xvii. 1 ; Mai. i. 8, 14; Eph. v. 27; Heb. ix. 14; 1 Pet. i. 19. 
 d Chap. iii. 1, 6. 
 
 Yerse 14. Then he shall put the fifth part thereof 
 unto it] The holy thing - of which he has unknowingly 
 eaten shall be fairly valued, and to this value he 
 shall add one fifth more, and give the whole to the 
 priest. 
 
 Yerse 20. Whatsoever hath a blemish\ The same 
 perfection is required in the sacrifice that was required 
 in the priest; see on ver. 2, and the notes on the pre¬ 
 ceding chapter. 
 
 Yerse 23. That hath any thing superfluous or lack¬ 
 ing] The term ynty sarua signifies any thing ex¬ 
 tended beyond the usual size, and the term Dibp kalut 
 signifies any thing unusually contracted; and both 
 mean any monstrosity, whether in redundance or de¬ 
 fect. Such things, it seems, might be offered for a 
 freewill-offering , because that was not prescribed by 
 the law ; God left it to a man’s piety and gratitude to 
 offer such additional gifts as he could: what the law 
 required was indispensably necessary, because it pointed 
 out the Gospel economy ; but he that made a vow to 
 offer such a sacrifice as the law had not required, 
 could of course bring an imperfect offering. Some 
 contend that the last clause of this verse should be 
 thus read: If thou offer it either for a freewill-offer¬ 
 ing, or for a vow, it shall not he accepted. It was the 
 
 582 
 
 his vow, or a freewill-offering in a. m. 2514 
 beeves or f sheep, it shall be An. Exod. isr. 2 
 perfect to be accepted; there Ablb or Nlsan - 
 shall be no blemish therein. 
 
 22 * Blind, or broken, or maimed, or having 
 a wen, or scurvy, or scabbed, ye shall not offer 
 these unto the Lord, nor make 11 an offering 
 by fire of them upon the altar unto the Lord. 
 
 23 Either a bullock or a * lamb that hath 
 any thing k superfluous or lacking in his parts, 
 that mayest thou offer for a freewill-offering; 
 but for a vow it shall not be accepted. 
 
 24 Ye shall not offer unto the Lord that 
 which is bruised, or crushed, or broken, or 
 cut; neither shall ye make any offering thereof 
 in your land. 
 
 25 Neither 1 from a stranger’s hand shall ye 
 offer m the bread of your God of any of these ; 
 because their n corruption is in them, and 
 blemishes be in them; they shall not be ac¬ 
 cepted for you. 
 
 26 And the Lord spake unto Moses, saying, 
 
 27 0 When a bullock, or a sheep, or a goat, 
 is brought forth, then it shall be seven days 
 under the dam; and from the eighth day and 
 thenceforth it shall be accepted for an offering 
 made by fire unto the Lord. 
 
 e Chap. vii. 16; Num. xv. 3, 8 ; Deut. xxiii. 21, 23; Psa. IxL 
 
 8 ; lxv. 1 ; Eccles. v. 4, 5.- f Or, goats. - s Yer. 20; Mai. i. 
 
 8 .- h Chap. i. 9,13 ; iii. 3, 5.- 1 Or, kid. - k Chap. xxi. 18. 
 
 1 Num. xv. 15, 16.-“Chap. xxi. 6, 17.- n Mal. i. 14, 
 
 0 Exod. xxii. 30. 
 
 opinion of the Jews, and it appears to be correct, that 
 none of these imperfect animals were ever offered on 
 the altar ; but the person who made the freewill-offer¬ 
 ing of such things as he Ifad, sold the animal, and gave 
 its price for the support of the sanctuary. 
 
 Yerse 24. Bruised, or crushed, or broken, or cut ] 
 That is, no bullock or lamb that is injured in any of 
 the above ways, shall be offered unto the Lord. 
 
 Yerse 25. Their corruption is in them] Yiz., they 
 are bruised, crushed, broken , &c. 
 
 Yerse 27. When a bullock — is brought forth] This 
 is a most unfortunate as well as absurd translation. 
 The creature called an ox is a bull castrated; surely 
 then a bullock was never yet brought forth! The 
 original word Mty shor signifies a bull, a bullock, or 
 indeed any thing of the neat kind : here, even common 
 sense required that it should be translated calf; and 
 did I not hold myself sacredly bound to print the text 
 of the common version with scrupulous exactness, I 
 should translate the former clause o*f this verse thus, 
 and so enter it into the text : When a calf, or a 
 lamb, or a kid is brought forth , instead of, When a 
 bullock, a sheep, or a goat is brought forth, the ab¬ 
 surdity of which is glaring. 
 
 Seven days under the dam] In vindication of the 
 
 a 
 
CHAP. XXIII. 
 
 Concerning the 
 
 A. M. 2514 . 28 And whether it he cow or 
 
 B. C. 1490. , „ , . . 
 
 An. Exod. isr. 2. p ewe, ye shall not kill it * and 
 
 Atnb or Nisan. | icr young both in one day. 
 
 29 And when ye will r offer a sacrifice of 
 thanksgiving unto the Lord, offer it at your 
 own will. 
 
 30 On the same day it shall be eaten up; 
 ye shall leave s none of it until the morrow : I 
 am the Lord. 
 
 pOr, she-goat. -^ Deut. xxii. 6.- r Chap. vii. 12; Psalm 
 
 cvii. 22 ; cxvi. 17 ; Amos iv. 5.- s Chap. vii. 15.-' * l Chapter 
 
 xix. 37; Num. xv. 40 ; Deut. iv. 40. 
 
 propriety of this precept it may be justly asserted, 
 that the flesh of very young animals is comparatively 
 innutritive, and that animal food is not sufficiently 
 nourishing and wholesome till the animal has arrived 
 at a certain growth, or acquired the perfection of its 
 nature. There is something brutish in eating the 
 young of beast or fowl before the hair and hoofs are 
 perfect in the one, and the feathers and claws in the 
 other. Before this period their flesh is not good for 
 food. See the note on chap. ix. 1. 
 
 Verse 28. Ye shall not kill it and her young—in one 
 day.] This precept was certainly intended to incul¬ 
 cate mercy and tenderness of heart; and so the J ews 
 understood it. When it is necessary to take away 
 the lives of innocent animals for the support of our 
 own, we should do it in such a way as not to blunt our 
 moral feelings ; and deplore the necessity, while we feel 
 an express gratitude to God for permission, to do it. 
 
 Verse 30. Leave none of it until the morrow ] See 
 the note on chap. vii. 18. 
 
 Verse 32. Neither shall ye profane my holy name] 
 God’s name is profaned or rendered common when w 7 e 
 
 feasts of the Lord. 
 
 31 1 * * * * Therefore shall ye keep A. M. 2514 . 
 
 my commandments, and do them : An. Exod. isr. 2 . 
 I am the LORD. Alub or Nisan. 
 
 32 u Neither shall ye profane my holy name ; 
 but v I will be hallowed among the children 
 of Israel : I am the Lord which w hal¬ 
 low you, 
 
 33 x That brought you out of the land of 
 Egypt, to be your God: I am the Lord. 
 
 u Chap, xviii. 21.- v Chap. x. 3; Matt. vi. 9; Luke xi. 2. 
 
 w Chap. xx. 8.- x Exod. vi. 7 ; chap. xi. 45 ; xix. 36 ; xxv. 38 ; 
 
 Num. xv. 41. 
 
 treat his commands as we often do those of our fellows, 
 when they do not appear to have self-interest to re¬ 
 commend them. Pie therefore profanes God’s holy 
 name who does not both implicitly believe and consci¬ 
 entiously obey all his words and all his precepts. 
 
 I will be halloived among the children of Israel] The 
 
 words children of Israel , bxicc ’DD beney Yishrael, 
 
 which so frequently occur, should be translated either 
 
 the descendants or posterity of Israel , or the people of 
 
 Israel. The word children has a tendency to beget a 
 false notion, especially in the minds of young people, 
 and lead them to think that children , in the proper 
 sense of the word, i. e., little ones , are meant. 
 
 Verse 33. Brought you out of the land of Egypt] 
 By such a series of miraculous interferences, to be your 
 
 God —to save you from all idolatry , false and super¬ 
 stitious worship , teach you the right way, lead and sup¬ 
 port you in it, and preserve you to my eternal kingdom 
 and glory. God, infinite in his own perfections, has 
 no need of his creatures ; but they need him ; and, as 
 a source of endless felicity, he opens himself to all his 
 intelligent offspring. 
 
 CHAPTER XXIII. 
 
 The feasts of the Lord , 1 , 2. The Sabbath, 3. The passover and unleavened bread , 4—8. The feast of 
 first-fruits, 9—14. The feast of pentecost, 15—21. Gleanings to be left for the poor, 22. The feast of 
 trumpets, 23—25. The great day of atonement, 26-32. The feast off tabernacles, 33—44. 
 
 A. M. 2514. A ND the Lord spake unto 
 
 B. C. 1490. II „ . r 
 
 An. Exod. Isr. 2. Moses, saying, 
 
 Abib or Nisan. ^ Speak unto the children of 
 Israel, and say unto them, Concerning a the 
 feasts of the Lord, which ye shall b proclaim 
 
 a Verse 4, 37.- b Exodus xxxii. 5; 2 Kings x. 20; 
 
 Psa. lxxxi. 3. 
 
 to he holy convocations, even A. M. 2514 . 
 
 . J r ’ B. C. 1490. 
 
 these are my leasts. An. Exod. isr. 2 . 
 
 3 c Six days shall work be Ablb or Nlsan - 
 
 done : but the seventh day is the Sabbath 
 
 of rest, a holy convocation ; ye shall do no 
 
 c Exod. xx. 9; xxiii. 12 ; xxxi. 15; xxxiv. 21; chap. xix. 3; 
 Deut. v. 13 ; Luke xiii. 14. 
 
 NOTES ON CHAP. XXIII. 
 
 Verse 2. These are my feasts.] The original word 
 
 moad is properly applied to any solemn anniver¬ 
 sary, by which great and important ecclesiastical, poli¬ 
 tical, or providential facts were recorded ; see on Gen. 
 i. 14. Anniversaries of this kind were observed in 
 all nations ; and some of them, in consequence of scru¬ 
 pulously regular observation, became chronological 
 
 epochs of the greatest importance in history : the Olym¬ 
 piads , for example. 
 
 Verse 3. The seventh day is the Sabbath] This, 
 because the first and greatest solemnity, is first men¬ 
 tioned. He who kept not this, in the most religious 
 manner, was not capable of keeping any of the others. 
 The religious observance of the Sabbath stands at the 
 very threshold of all religion. See the note on Gen. ii. 3. 
 
 583 
 
The feast of the passover 
 
 LEVITICUS. 
 
 first-fruits , and pentecost 
 
 A. M. 2514. work therein : it is the Sabbath 
 
 An. Exod. isr. 2. of the Lord in all your dwell- 
 Abib or Nisan. ^ 
 
 ■---- O 
 
 4 d These are the feasts of the Lord, even 
 holy convocations, which ye shall proclaim in 
 their seasons. 
 
 5 e In the fourteenth day of the first month 
 at even is the Lord’s passover. 
 
 6 And on the fifteenth day of the same month 
 is the feast of unleavened bread unto the Lord : 
 seven days ye must eat unleavened bread. 
 
 7 f In the first day ye shall have a holy con¬ 
 vocation : ye shall do no servile work therein. 
 
 8 But ye shall offer an offering made by fire 
 unto the Lord seven days : in the seventh 
 day is a holy convocation: ye shall do no 
 servile work therein . 
 
 9 And the Lord spake unto Moses, saying, 
 
 10 Speak unto the children of Israel, and 
 say unto them, s When ye be come into the 
 land which I give unto you, and shall reap 
 the harvest thereof, then ye shall bring a 
 h sheaf 1 of k the first-fruits of your harvest 
 unto the priest: 
 
 11 And he shall 1 wave the sheaf before the 
 Lord, to be accepted for you : on the morrow 
 after the Sabbath the priest shall wave it. 
 
 12 And ye shall offer that day, when ye wave 
 the sheaf, a he-lamb without blemish, of the 
 first year, for a burnt-offering unto the Lord. 
 
 13 m And the meat-offering thereof shall he 
 two tenth deals of fine flour mingled with oil, 
 an offering made by fire unto the Lord for a 
 sweet savour : and the drink-offering thereof 
 shall he of wine, the fourth part of a hin. 
 
 14 And ye shall eat neither bread, nor parched 
 corn, nor green ears, until the selfsame day 
 
 d Ver. 2, 37 ; Exod. xxiii. 14.- e Exod. xii. 6, 14, 18; xiii 
 
 3, 10 ; xxiii. 15; xxxiv. 18; Num. ix. 2,3; xxviii. 16, 17; Deut 
 
 xvi. 1-8; Josh. v. 10.- f Exod. xii. 16; Num. xxviii. 18,25, 
 
 sExod. xxiii. 16,19 ; xxxiv. 22, 26 ; Num. xv. 2,18 ; xxviii. 26 ; 
 
 Deut. xvi. 9; Josh. iii. 15.- h Or, handful. -'Heb. omer. 
 
 31 Rom. xi. 16 ; 1 Cor. xv. 20 ; James i. 18; Rev. xiv. 4. 
 
 Verse 5. The Lord's passover .] See this largely- 
 explained in the notes on Exod. xii. 21—27. 
 
 Verse 11 . He shall wave the sheaf J He shall move 
 it to and fro before the people, and thereby call their 
 attention to the work of Divine Providence, and excite 
 their gratitude to God for preserving to them the 
 kindly fruits of the earth. See the notes on Exod. 
 xxix. 27, and chap. vii. at the end. 
 
 Verse 14. Ye shall eat neither bread, nor parched 
 corn , nor green ears ] It is right that God, the dis¬ 
 penser of every blessing, should be acknowledged as 
 such, and the first-fruits of the field, &c., dedicated 
 to him. Concerning the dedication of the first-fruits , 
 
 584 
 
 that ye have brought an offering a. M. 2514. 
 unto your God: it shall he a An.Exod.Isr.’ 2 . 
 statute for ever throughout your Ablb or Nisan. 
 generations, in all your dwellings. 
 
 15 And n ye shall count unto you from the 
 morrow after the Sabbath, from the day that ye 
 brought the sheaf of the wave-offering ; seven 
 Sabbaths shall be complete : 
 
 16 Even unto the morrow after the seventh 
 Sabbath shall ye number 0 fifty days ; and ye 
 shall offer p a new r meat-offering unto the 
 Lord. 
 
 17 Ye shall bring out of your habitations 
 two wave loaves of two tenth deals : they 
 shall be of fine flour; they shall be baken with 
 leaven ; they are 9 the first-fruits unto the 
 Lord. 
 
 18 And ye shall offer with the bread seven 
 lambs without blemish of the first year, and 
 one young bullock, and two rams : they shall 
 be for a burnt-offering unto the Lord, with 
 their meat-offering, and their drink-offerings, 
 even an offering made by fire, of sweet savour 
 unto the Lord. 
 
 19 Then ye shall sacrifice r one kid of the 
 goats for a sin-offering, and two lambs of the 
 first year for a sacrifice of s peace-offerings. 
 
 20 And the priest shall wave them with the 
 bread of the first-fruits, for a wave-offering be¬ 
 fore the Lord, with the two lambs : t they 
 shall be holy to the Lord for the priest. 
 
 21 And ye shall proclaim on the selfsame 
 day, that it may be a holy convocation unto 
 you : ye shall do no servile work therein : it 
 shall he a statute for ever in all your dwellings 
 throughout your generations. 
 
 22 And 11 when ye reap the harvest of your 
 
 1 Exod. xxix. 24.- m Chap. ii. 14, 15, 16.- n Chap. xxv. 8 ; 
 
 Exod. xxxiv. 22; Deut. xvi. 9.- 0 Acts ii. 1.-r Num. xxviii. 
 
 26.-Exod. xxiii. 16,19 ; xxii. 29 ; xxxiv. 22, 26 ; Num. xv. 
 
 17 ; xxviii. 26 ; Deut. xxvi. 1.- r Ch. iv. 23, 28 ; Num. xxviii. 
 
 30.- s Chapter iii. 1.- 1 Numbers xviii. 12; Deut. xviii. 4. 
 
 u Chap. xix. 9. 
 
 see the note on Exod. xxii. 29. Parched ears of corn 
 and green ears, fried, still constituted part, and not a 
 disagreeable one, of the food of the Arabs now resi¬ 
 dent in the Holy Land. See Hasselquist. 
 
 Verse 15. Ye shall count unto you—seven Sabbaths ] 
 That is, from the sixteenth of the first month to the 
 sixth of the third month. These seven weeks , called 
 here Sabbaths, were to be complete, i. e., the forty- 
 nine days must be finished, and the next day, the fif¬ 
 tieth, is what, from the Septuagint, we call pentecost. 
 See the note on Luke vi. 1. 
 
 Verse 22. Neither shall thou gather any gleaning'] 
 See the note on chap. xix. 9. 
 
 a 
 
The great day of atonement. CHAP. 
 
 A. M. 2514. land, thou shalt not make clean 
 
 An. Exod. isr. 2 . riddance of the corners of thy 
 A bib or Nisan. w h en thou reapest, v neither 
 
 shalt thou gather any gleaning of thy harvest: 
 thou shalt leave them unto the poor, and to 
 the stranger: I am the Lord your God. 
 
 23 And the Lord spake unto Moses, saying, 
 
 24 Speak unto the children of Israel, say¬ 
 ing, In the w seventh month, in the first day 
 of the month, shall ye have a Sabbath, x a 
 memorial of blowing of trumpets, a holy 
 convocation. 
 
 25 Ye shall do no servile work therein: but 
 ye shall offer an offering made by fire unto the 
 
 Lord. 
 
 26 And the Lord spake unto Moses, saying, 
 
 27 y Also on the tenth day of this seventh 
 month there shall be a day of atonement: it 
 shall be a holy convocation unto you ; and ye 
 shall afflict your souls, and offer an offering 
 made by fire unto the Lord. 
 
 28 And ye shall do no work in that same 
 day : for it is a day of atonement, to make an 
 atonement for you before the Lord your God. 
 
 29 For whatsoever soul it be that shall not 
 be afflicted in that same day, z he shall be cut 
 off from among his people. 
 
 30 And whatsoever soul it be that doeth any 
 work in that same day, a the same soul will I 
 destroy from among his people. 
 
 31 Ye shall do no manner of work : it shall 
 be a statute for ever throughout your genera¬ 
 tions, in all your dwellings. 
 
 v Deut. xxiv. 19.- w Num. xxix. 1.- x Chap. xxv. 9. 
 
 y Chap. xvi. 30 ; Num. xxix. 7.-- 7 Gen. xvii. 14.- a Chap. 
 
 xx. 3, 5, 6.- b Heb. rest. - c Exod. xxiii. 16 ; Num. xxix. 12; 
 
 Deut. xvi. 13 ; Ezra iii. 4 ; Neh. viii. 14 ; Zech. xiv. 16 ; 1 Esd. 
 
 Verse 24. A memorial of blowing of trumpets ] This 
 is generally called the feast of trumpets; and as it took 
 place on the first day of the seventh month , Tisri, 
 which answers to September, which month was the 
 commencement of what was called the civil year , the 
 feast probably had no other design than to celebrate 
 the commencement of that year, if indeed such a dis¬ 
 tinction obtained among the ancient Jews. See the 
 note on Exod. xii. 2. Some think creation began at 
 this time. 
 
 Verse 28. A day of atonement\ See the note on 
 chapter xvi. 3, &c., where this subject is largely ex¬ 
 plained. 
 
 Verse 34. The feast of tabernacles] In this solem¬ 
 nity the people left their houses, and dwelt in booths 
 or tents made of the branches of goodly trees and 
 thick trees, (of what kind the text does not specify,) 
 together with palm-trees and willows of the brook, ver. 
 40. And in these they dwelt seven days, in com- 
 
 a 
 
 XXIII. The feast of tabernacles. 
 
 32 It shall be unto you a Sab- a. M. 2514. 
 bath of rest, and ye shall afflict An. Exod. isr.2. 
 your souls: in the ninth day of the Abll) or NlSdn i 
 month at even, from even unto even, shall ye 
 b celebrate your Sabbath. 
 
 33 And the Lord spake unto Moses, saying, 
 
 34 Speak unto the children of Israel, saying, 
 c The fifteenth day of this seventh month shall 
 be the feast of tabernacles, for seven days 
 unto the Lord. 
 
 35 On the first day shall be a holy convoca¬ 
 tion : ye shall do no servile work therein. 
 
 36 Seven days ye shall offer an offering 
 made by fire unto the Lord : d on the eighth 
 day shall be a holy convocation unto you; 
 and ye shall offer an offering made by fire unto 
 the Lord : it is e a solemn assembly ; f and 
 ye shall do no servile work therein. 
 
 37 g These are the feasts of the Lord, which 
 ye shall proclaim to be holy convocations, to 
 offer an offering made by fire unto the Lord, 
 a burnt-offering, and a meat-offering, a sacri¬ 
 fice, and drink-offerings, every thing upon his 
 day : 
 
 38 h Beside the Sabbaths of the Lord, and 
 beside your gifts, and beside all your vows, 
 and beside all your freewill-offerings, which 
 ye give unto the Lord. 
 
 39 Also in the fifteenth day of the seventh 
 month, when ye have 1 gathered in the fruit oi 
 the land, ye shall keep a feast unto the Lord 
 seven days : on the first day shall be a Sab¬ 
 bath, and on the eighth day shall be a Sabbath. 
 
 v. 51 ; John vii. 2.- d Num. xxix. 35 ; Neh. viii. 18 ; John vii. 
 
 37.- e Heb. day of restraint. - 1 Deut. xvi. 8 ; 2 Chron. vii. 
 
 9 ; Neh. viii. 18 ; Joel i. 14; ii. 15.-sVer. 2, 4.- h Num. 
 
 xxix. 39.- 1 Exod. xxiii. 16 ; Deut. xvi. 13. 
 
 memoration of their forty years’ sojourning and dwelling 
 in tents in the wilderness while destitute of any fixed 
 habitations. In imitation of this feast among the peo¬ 
 ple of God, the Gentiles had their feasts of tents. 
 Plutarch speaks particularly of feasts of this kind in 
 honour of Bacchus, and thinks from the custom of the 
 Jews in celebrating the feast of tabernacles, that they 
 worshipped the god Bacchus, “ because he had a feast 
 exactly of the same kind called the feast of taberna¬ 
 cles, Hktivtj, which they celebrated in the time of vin¬ 
 tage, bringing tables out into the open air furnished 
 with all kinds of fruit, and sitting under tents made of 
 vine branches and ivy.” —Plut. Symp., lib. iv., Q. 6. 
 According to Ovid the feast of Anna Perenna was 
 celebrated much in the same way. Some remained 
 in the open air, others formed .to themselves tents and 
 booths made of branches of trees, over which they 
 spread garments, and kept the festival with great re¬ 
 joicings. 
 
 585 
 
LEVITICUS. 
 
 Directions concerning the 
 
 lamps and the shew-bread 
 
 a. m. 2514. 4 o And k ye shall take you on 
 
 An. Exod. isr. 2. the first day the Roughs of 
 Abib or Nit»an. g 00C [}y t re es, branches of palm- 
 
 trees, and the houghs of thick trees, and wil¬ 
 lows of the brook; m and ye shall rejoice before 
 the Lord your God seven days. 
 
 41 n And ye shall keep it a feast unto the 
 Lord seven days in the year. It shall be a 
 statute for ever in your generations : ye shall 
 celebrate it in the seventh month. 
 
 42 0 Ye shall dwell in booths A. M. 2514. 
 
 , .. T B. C. 1490. 
 
 seven days; all that are Is- An.Exod.isr.2. 
 
 raelites born shall dwell in Ablb or Nlsan ' 
 
 booths : 
 
 4 3 p That your generations may know that I 
 made the children of Israel to dwell in booths, 
 when I brought them out of the land of Egypt: 
 I am the Lord your God. 
 
 44 And Moses 9 declared unto the children 
 of Israel the feasts of the Lord. 
 
 k Neh. viii. 15.- 1 Heb. fruit. - m Dent. xvi. 14, 15. 
 
 n Num. xxix. 12; Neh. viii. 18. 
 
 “ Sub Jove pars durat; pauci tentoria ponunt; 
 
 Sunt, quibus e ramis frondea facta casa est. 
 
 Pars sibi pro rigidis calamos statuere columnis; 
 
 Desuper extentas imposuere togas.” 
 
 Ovid, Fast., lib. iii. 
 
 Concerning this feast of tabernacles, see the note on 
 John vii. 37, 38 ; and for the various feasts among the 
 Jews, see the note on Exod. xxiii. 14. 
 
 Verse 40. Boughs of goodly trees ] The Jews and 
 many critics imagine the citron-tree to be intended, and 
 by houghs of thick trees the myrtle. 
 
 Verse 43. That your generations may know , <fc.] 
 By the institution of this feast God had two great 
 objects in view: 1. To perpetuate the wonderful dis¬ 
 play of his providence and grace in bringing them out 
 
 °Neh. viii. 14, 15, 16 .——p Deut. xxxi. 13 ; Psa. lxxviii. 5, 6. 
 
 V er. 2. 
 
 of Egypt, and in preserving them in the wilderness. 
 2. To excite and maintain in them a spirit of gratitude 
 and obedience, by leading them to Consider deeply the 
 greatness of the favours which they had received from 
 his most merciful hands. 
 
 Signal displays of the mercy, kindness, and provi¬ 
 dential care of God should be particularly remem¬ 
 bered. When we recollect that we deserve nothing 
 at his hands, and that the debt of gratitude is all the 
 debt we can pay, in it we should be cheerful, fervent, 
 and frequent. An ungrateful heart is an unfeeling, 
 unloving, unbelieving, and disobedient heart. Reader, 
 pray to God that he may deliver thee from its influ¬ 
 ence and its curse. 
 
 CHAPTER XXIV. 
 
 Pure olive oil must he provided for the lamps , 1 , 2. Aaron is to take care that the lamps he lighted from 
 evening to morning continually , 3, 4. How the shew-hread is to he made and ordered, 5-8. Aaron and 
 his sons shall eat this bread in the holy place , 9. Of the son of Shelomith, an Israelitish woman, who 
 blasphemed the name, 10, 11 . He is imprisoned till the mind of the Lord should he known, 12. He is 
 commanded to he stoned to death, 13, 14. The ordinance concerning cursing and hlaspjhcming the Lord, 
 15, 16. The law against murder, 17. The lex talionis, or law of^ like for like, repeated, 18-21. This 
 law to he equally binding both on themselves and on strangers, 22. The blasphemer is stoned, 23. 
 
 A. M. 2514. A ND the Lord spake unto 
 
 B. C. 1490 . Jr. L . 1 
 
 An. Exod. isr. 2 . Moses, saying, 
 
 Abib or Nisan. 0 a r* j imj r 
 
 _ 2 a Command the children oi 
 
 Israel, that they bring unto thee pure oil olive 
 
 beaten for the light, b to cause the lamps to 
 
 burn continually. 
 
 3 Without the veil of the testimony, in the 
 tabernacle of the congregation, shall Aaron 
 order it from the evening unto the morning, 
 before the Lord continually : it shall be a 
 statute for ever in your generations. 
 
 ® Exod. xxvii. 20, 21.- b Heb. to cause to ascend. - c Exod. 
 
 xxxi. 8 ; xxxix. 37. 
 
 NOTES ON CHAP. XXIV. 
 
 Verse 2. Pure oil olive\ See every thing relative 
 to this ordinance explained on Exod. xxvii. 20, 21. 
 Verse 5. Bake twelve cakes'] See the whole account 
 
 586 
 
 4 He shall order the lamps upon A. M. 2514. 
 
 , ,, . -I , r r , B. C. 1490. 
 
 c the pure candlestick, beiore the An. Exod. isr. 2. 
 
 Lord continually. Abib or Nisan. 
 
 5 And thou shalt take fine flour, and bake 
 twelve d cakes thereof: two tenth deals shall 
 be in one cake. 
 
 6 And thou shalt set them in two rows, six 
 on a row, e upon the pure table before the 
 Lord. 
 
 7 And thou shalt put pure frankincense upon 
 each row, that it may be on the bread for a 
 
 d Exod. xxv. 30.- 
 
 - e 1 Kings vii. 48 ; 2 Chron- iv. 19 ; xiii. 11; 
 Heb. ix. 2. 
 
 of the shew-hread in the notes on Exod. xxv. 30 ; and 
 relative to the table on which they stood, the golden 
 candlestick and silver trumpets carried in triumph to 
 Rome, see the note on Exod. xxv. 31. 
 
 a 
 
 
Of Shelomith's $071, who CHAP. XXIV. 
 
 blasphemed the name. 
 
 A. M. 2514 . memorial, even an offering made 
 
 An. Exod. isr. 2. by fire unto the Lord. 
 
 Abib or Nisan. g f Every Sabbath lie shall set 
 
 it in order before the Lord continually, being 
 taken from the children of Israel by an ever¬ 
 lasting covenant. 
 
 9 And it shall be Aaron’s and his sons’; 
 11 and they shall eat it in the holy place : for 
 it is most holy unto him, of the offerings of 
 the Lord made by fire by a perpetual statute. 
 
 10 And the son of an Israelitish woman, 
 whose father was an Egyptian, went out among 
 the children of Israel: and this son of the 
 Israelitish woman and a man of Israel strove 
 together in the camp ; 
 
 f Num. iv. 7 ; 1 Chron. ix. 32; 2 Chron. ii. 4.-S' 1 Samuel 
 
 xxi. 6 ; Matt. xii. 4 ; Mark ii. 26 ; Luke vi. 4.- h Exod. xxix. 
 
 33 ; chap. viii. 3 ; xxi. 22.- 1 Yer. 16.- k Job i. 5,11, 22; ii. 
 
 6, 9, 10 ; Isa. viii. 21. 
 
 11 And the Israelitish woman s A. M. 2514. 
 
 ..-I . , , - 7 B. C. 1490. 
 
 son * 1 blasphemed the name of the A,n. Exod. isr. 2. 
 
 LORD, and k cursed. And they Ablb or xNls,an ' 
 
 1 brought him unto Moses : (and his mother’s 
 
 name was Shelomith, the daughter of Dibri, 
 
 of the tribe of Dan :) 
 
 12 And they m put him in ward, n that 0 the 
 mind of the Lord might be showed them. 
 
 13 And the Lord spake unto Moses, 
 saying, 
 
 14 Bring forth him that hath cursed without 
 the camp; and let all that heard him p lay 
 their hands upon his head, and let all the con¬ 
 gregation stone him. 
 
 O O 
 
 15 And thou shalt speak unto the children 
 
 1 Exod. xviii. 22, 26.- m Num. xv. 34.- n Heb. to expound 
 
 unto them according to the mouth of the LORD. - 0 Exodus 
 
 xviii. 15, 16; Numbers xxvii. 5; xxxvi. 5,6.-PDeut. xiii. 9 ; 
 
 xvii. 7. 
 
 Verse 10. The son of an Israelitish woman , whose 
 father was an Egyptian, cf-c.] This is a very obscure 
 account, and is encumbered with many difficulties. 
 
 1. It seems strange that a person proceeding from 
 such an illegal mixture should have been incorporated 
 with the Israelites. 2. What the cause of the strife 
 between this mongrel person and the Israelitish man 
 was is not even hinted at. The rabbins, it is true, 
 supply in their way this deficiency ; they say he was 
 the son of the Egyptian whom Moses slew, and that 
 attempting to pitch his tent among those of the tribe 
 of Dan , to which he belonged by his mother’s side, 
 ver. 11, he was prevented by a person of that tribe as 
 having no right to a station among them who were 
 true Israelites both by father and mother. In conse¬ 
 quence of this they say he blasphemed the name of 
 the Lord. But, 3 The sacred text does not tell us 
 what name he blasphemed ; it is simply said JIN DpU 
 DL7H vaiyikkob eth hashshem , he pierced through , distin¬ 
 guished, explained, or expressed the name. (See below, 
 article 10.) As the Jews hold it impious to pronounce 
 the name HUT Yehovah , they always put either ’JIN 
 Adonai, Lord , or D^n hashshem , the name, in the place 
 of it; but in this sense hashshem was never used prior 
 to the days of rabbinical superstition, and therefore it 
 cannot be put here for the word Jehovah. 4. Blas¬ 
 pheming the name of the Lord is mentioned in ver. 
 16, and there the proper Hebrew term is used DiP 
 mrr shem Yehovah , and not the rabbinical Dl^n hash¬ 
 shem , as in ver. 11. 5. Of all the manuscripts collated 
 
 both by Kennicott and He Rossi, not one, either of the 
 Hebrew or Samaritan, has the word Jehovah in this 
 place. 6. Not one of the ancient versions, Targum 
 of Onkelos, IleWceo-Samaritan, Samaritan version, 
 Syriac, Arabic, Septuagint, or Vulgate Latin, has even 
 attempted to supply the sacred name. 7. Houbi- 
 gant supposes that the Egypto-Israelitish man did not 
 use the name of the true God at all, but had been 
 swearing by one of his country gods ; and if this was 
 the case the mention of the name of a strange god in 
 the camp of Israel would constitute a very high crime, 
 
 a 
 
 and certainly expose to the punishment mentioned in 
 ver. 14. 8. Probably the word Dt^n hashshem was 
 
 the proper name of some Egyptian deity. 9. The 
 fifteenth verse seems to countenance the supposition 
 that the god whose name was produced on this occa¬ 
 sion was not the true God, for it is there said, whoso¬ 
 ever cursetli his god , elohaiv, shall bear his sin — 
 
 shall have the punishment due to him as an idolater ; 
 but he that blasphemeth the name of the Lord, HUT DH 
 shem Yehovah, shall surely be put to death—when he 
 blasphemeth the name (Dt^ shem) he shall die, ver. 16. 
 10. The verb nakab, which we translate blaspheme, 
 signifies to pierce, bore, make hollow ; also to express 
 or distinguish by name ; see Isa. Ixii. 2 ; Num. i. 
 17 ; 1 Chron. xii. 31; xvi. 41 ; xxviii. 15 ; or, as the 
 Persian translator has it, ^lj 
 
 sherah kerd, mir an nam, he expounded or interpreted 
 the name. Hence all that we term blasphemy here may 
 only signify the particularizing some false god, i. e., 
 naming him by his name, or imploring his aid as a 
 helper, and when spoken of the true God it may sig¬ 
 nify using that sacred name as the idolaters did the 
 names of their idols. On blaspheming God, and the 
 nature of blasphemy , see the notes on Matt. ix. 3. 
 
 In whatever point of view we consider the relation 
 which has been the subject of this long note, one thing 
 is sufficiently plain, that he who speaks irreverently 
 of God, of his works, his perfections , his providence, 
 &c., is destitute of every moral feeling and of every 
 religious principle, and consequently so dangerous to 
 society that it would be criminal to suffer him to be at 
 large, though the longsuffering of God may lead him 
 to repentance, and therefore it may be consistent with 
 mercy to preserve his life. 
 
 Verse 14. Lay their hands upon his head] It was 
 by this ceremony that the people who heard him curse 
 bore their public testimony in order to his being fully 
 convicted, for without this his punishment would not 
 have been lawful. By this ceremony also they in effect 
 said to the man, Thy blood be upon thy own head. 
 
 Verse 15. Whosoever curscth his God] VTlSN SSp' 
 
 587 1 
 
The punishment of blasphemy. LEVITICUS. The law of like for like. 
 
 A. M. 2514 . of Israel, saving, Whosoever 
 
 6 C 1490 J ° 
 
 An. Exod. isr. 2. curseth his God q shall bear 
 Abib or Nisan. hig ^ 
 
 16 And he that r blasphemeth the name of 
 the Lord, he shall surely be put to death, and 
 all the congregation shall certainly stone him: 
 as well the stranger as he that is born in the 
 land, when he blasphemeth the name of the 
 LORD, shall be put to death. 
 
 17 s And he that 4 killeth any man shall 
 surely be put to death. 
 
 18 u And he that killeth a beast shall make 
 it good ; v beast for beast. 
 
 19 And if a man cause a blemish in his 
 neighbour : as w he hath done, so shall it be 
 done to him ; 
 
 9 Chap. v. 1; xx. 17 ; Num. ix. 13.- r 1 Kings xxi. 10, 13 ; 
 
 Psa. lxxiv. 10, 18; Matt. xii. 31 ; Mark iii. 28; James ii. 7. 
 
 s Exod. xxi. 12; Num. xxxv. 31; Deut. xix. 11, 12.- f Heb. 
 
 smiteth the life of a man. 
 
 yekallel Elohaiv, he who makes light of him, who does 
 not treat him and sacred things with due reverence, shall 
 hear his sin —shall have the guilt of this transgression 
 imputed to him, and may expect the punishment. 
 
 Verse 16. Blasphemeth the name of the Lord] DpJl 
 miT venokeb shem Yehovah , he who pierces , trans¬ 
 fixes, or, as some translate it, expounds, the name of 
 Jehovah; see the note on the tenth verse. This being 
 the name by which especially the Divine Essence was 
 pointed out, it should be held peculiarly sacred. We 
 have already seen that the Jews never pronounce this 
 name, and so long has it been disused among them that 
 the true pronunciation is now totally lost; see on the 
 word Jehovah, Exod. vi. 3. 
 
 Verse 17. He that killeth any man] Blasphemy 
 against God, i. e., speaking injuriously of his name, 
 his attributes, his government, and his revelation, to¬ 
 gether with murder, is to be punished with death : he 
 that blasphemes God is a curse in society, and he who 
 takes away, wilfully and by malicious intent, the life 
 of any man, should certainly be put to death. In this 
 respect God has absolutely required that life shall go 
 for life. 
 
 Verse 20. Breach for breach] This is a repetition of 
 the lex talionis, which see explained Exod. xxi. 24. 
 
 Verse 22. Ye shall have one manner of law, as well 
 for the stranger as for one of your own country] 
 Equal laws, where each individual receives the same 
 protection and the same privileges, are the boast only 
 of a sound political constitution. He who respects and 
 obeys the laws has a right to protection and support, 
 and his person and property are as sacred in the sight 
 of justice as the person and property of the prince. 
 He who does not obey the laws of his country forfeits 
 all right and title to protection and privilege ; his own 
 actions condemn him, and justice takes him up on the 
 evidence of his own transgressions. He who does w r hat 
 is right need not fear the power of the civil magistrate, 
 for he holds the sword only to punish transgressors. 
 Universal obedien.ce to the laws is the duty of every 
 
 588 
 
 20 Breach for breach, eve for a. m. 2514. 
 eye, tooth for tooth : as he hath An. Exod. isr. 2 . 
 caused a blemish in a man, so Ablb Qr Nlsan * 
 shall it be done to him again. 
 
 21 x And he that killeth a beast, he shall 
 restore it: > T and he that killeth a man, he 
 shall be put to death. 
 
 22 Ye shall have z one manner of law, 
 as well for the stranger as for one of your 
 own country : for I am the Lord your 
 God. 
 
 23 And Moses spake to the children of 
 Israel, a that they should bring forth him that 
 had cursed out of the camp, and stone him 
 with stones. And the children of Israel did 
 as the Lord commanded Moses. 
 
 u Ver. 21.- v Heb. life for life. - w Exod. xxi. 24 ; Deut. 
 
 xix. 21; Matt. v. 38; vii. 2.- x Exod. xxi. 33; ver. 18. 
 
 y Ver. 17.-® Exod. xii. 49 ; chap. xix. 34 ; Num. xv. 16. 
 
 a Ver. 14. 
 
 citizen; none can do more, none should do less : 
 therefore each individual in a well regulated state must 
 have equal rights and privileges in every thing that 
 relates to Ihe safety of his person, and the security of 
 his property. Reader, such ivas the Mosaic code ; 
 such IS the BRITISH CONSTITUTION. 
 
 Verse 23. And stone him ivith stones.] We are not 
 to suppose that the culprit was exposed to the un¬ 
 bridled fury of the thousands of Israel; this would be 
 brutality, not justice, for the very worst of tempers 
 and passions might be produced and fostered by such 
 a procedure. The Jews themselves tell us that their 
 manner of stoning was this : they brought the con¬ 
 demned person without the camp, because his crime 
 had rendered him unclean, and whatever was unclean 
 must be put without the camp. When they came 
 within four cubits of the place of execution, they 
 stripped the criminal, if a man, leaving him nothing 
 but a cloth about the waist. The place on which he 
 was to be executed was elevated, and the witnesses 
 went up with him to it, and laid their hands upon him, 
 for the purposes mentioned ver A 14. Then one of the 
 witnesses struck him with a stone upon the loins; if 
 he was not killed with that blow, then the witnesses 
 took up a great stone, as much as two men could lift, 
 and threw it upon his breast. This was the coup de 
 grace, and finished the tragedy. When a man was 
 stoned by the mob, then brutal rage armed every man, 
 justice was set aside, and the will and fury of the 
 people were laVv, judge, jury, and executioner. Such 
 disgraceful stonings as these were, no doubt, frequent 
 among the Jews. See CalmeVs Diet., article Stoning, 
 and Ainsworth on this place. 
 
 What the crime of Shelomith’s son was, we cannot 
 distinctly say ; doubtless it was some species of blas¬ 
 phemy : however, we find it was a new and unprece¬ 
 dented case ; and as there was no law by which the 
 quantum of guilt could be ascertained, nor consequently 
 the degree of punishment, it w r as necessary to consult 
 
 a 
 
CHAP. XXY. 
 
 The law concerning 
 
 the great Lawgiver on the occasion ; the man was 
 therefore secured till the mind of the Lord should be 
 known. Moses, no doubt, had recourse to the taber¬ 
 nacle, and received the directions afterward mentioned 
 from Him who dwelt between the cherubim. In what 
 way the answer of the Lord was communicated we 
 know not, (probably by Urim and Thummim,) but it 
 came in such a manner as to preclude all doubt upon 
 the subject: the man was declared to be guilty, and 
 was sentenced to be stoned to death; and on this oc¬ 
 casion a law is made relative to blasphemy in general. 
 However sinful the Jews might have been at this time, 
 we have reason to believe they did not take the name 
 of the Lord in vain, and blasphemy was not known 
 
 the Sabbatical year. 
 
 among them. But what shall we say of Christians, 
 so called, whose mouths are full of cursing and bitter¬ 
 ness 1 Were every blasphemer among us to be stoned 
 to death, how many of the people would fall in every 
 corner of the land ! God is longsuffering ; may this 
 lead them to repentance ! We have excellent laws 
 against all profaneness, but, alas for our country ! they 
 are not enforced ; and he who attempts to put the laws 
 in force against profane swearers, Sabbath breakers, 
 &c., is considered a litigious man, and a disturber 
 of the peace of society. Will not God visit for 
 these things 1 This is not only contempt of God's 
 holy word and commandments , but rebellion against 
 the laws. 
 
 CHAPTER XXY. 
 
 The law concerning the Sabbatical or seventh year repeated, 1-7. The law relative to the jubilee, or fiftieth 
 year, and the hallowing of the fiftieth, 8—12. In the year of jubilee every one to return unto his posses¬ 
 sions, 13. None to oppress another in buying and selling, 14. Purchases to be rated from jubilee to 
 jubilee, according to the number of years unexpired, 15-17. Promises to obedience, 18, 19. Promises 
 relative to the Sabbatical year, 20—22. No inheritance must be finally alienated, 23, 24. No advantage 
 to be taken of a man's poverty in buying his land, 25—28. Ordinances relative to the selling of a house 
 in a walled city, 29, 30 ; in a village, 31. Houses of the Leviles may be redeemed at any time, 32, 33. 
 The fields of the Levitcs in the suburbs must not be sold, 34. No usury to be taken from a poor brother , 
 35—38. If an Israelite be sold to an Israelite, he must not be obliged to serve as a slave, 39, but be as a 
 hired servant or as a sojourner, till the year of jubilee, 40, when he and his family shall have liberty to 
 depart, 41 ; because God claims all Israelites as his servants, having redeemed them from bondage in Egypt, 
 42, 43. The Israelites are permitted to have bond-men and bond-women of the heathens, who, being bought 
 icith their money, shall be considered as their property, 44—46. If an Israelite, grown poor, be sold to a 
 sojourner who has waxed rich, he maybe redeemed by one of his relatives, an uncle or uncle’s son, 47—49. 
 In the interim between the jubilees, he may be redeemed; but if not redeemed, he shall go free in the 
 jubilee, 50—54. Obedience enforced by God's right over them as his servants , 55. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 
 Abib or Nisan. 
 
 \ ND the Lord spake unto 
 Moses in Mount Sinai, say- 
 
 
 
 2 Speak unto the children of Israel, and say 
 unto them, When ye come into the land 
 which I give you, then shall the land a keep 
 b a Sabbath unto the Lord. 
 
 3 Six years thou shalt sow thy field, and 
 six years thou shalt prune thy vineyard, and 
 gather in the fruit thereof: 
 
 4 But in the seventh year shall be a Sabbath 
 of rest unto the land, a Sabbath for the Lord : 
 
 thou shalt neither sow thy field, A. M. 2514 . 
 nor prune thy vineyard. An. Exod. isr.2, 
 
 5 « That which groweth of Abib or NisaB - 
 its own accord of thy harvest, thou shalt not 
 reap, neither gather the grapes d of thy vine 
 undressed: for ‘it is a year of rest unto, the 
 land. 
 
 6 And the Sabbath of the land shall be meat 
 for you; for thee, and for thy servant, and for 
 thy maid, and for thy hired servant, and for 
 thy stranger that sojourneth with thee, 
 
 7 And for thy cattle, and for the beast that 
 
 1 Iieb. rest. -b Exod. xxiii. 10 ; see ch. xxvi. 34, 35 ; 2 Chron. 
 
 xxxvi. 21.- c 2 Kings xix. 29.- d Heb. of thy separation. 
 
 NOTES ON CHAP. NXY. 
 
 Verse 2. The land keep a Sabbath] See this ordi¬ 
 nance explained in the note on Exod. xxiii. 11. It 
 may be asked here : If it required all the annual pro¬ 
 duce of the field to support the inhabitants, how could 
 the people be nourished the seventh year, when no 
 produce was received from the fields 1 To this it may 
 be answered, that God sent his blessing in an especial 
 manner on the sixth year, (see verses 21, 22,) and it 
 brought forth fruit for three years. How astonishing 
 and convincing was this miracle ! Could there pos- 
 
 a 
 
 sibly be any deception here 1 NO ! The miracle 
 speaks for itself, proves the Divine authenticity of the 
 law, and takes every prop and stay from the system 
 that wishes to convict the Mosaic ordinances of im¬ 
 posture. See Exod. xxiii. 11. It is evident from 
 this that the Mosaic law must have had a Divine 
 origin, as no man in his senses, without God’s 
 authority, could have made such an ordinance as 
 this; for the sixth year, from its promulgation, 
 would have amply refuted his pretensions to a Divine 
 mission. 
 
 589 
 
Ordinance of LEVITICUS. the jubilee 
 
 a. M. 2514 . are in thy land, shall all the 
 
 B. C.1490. . in 
 
 An. Exod. isr. 2 . increase thereot be meat. 
 
 a i >i b or Nisan. g And thou s halt number seven 
 Sabbaths of years unto thee, seven times seven 
 years ; and the space of the seven Sabbaths of 
 years shall be unto thee forty and nine years. 
 
 9 Then shalt thou cause the trumpet e of 
 the jubilee to sound, on the tenth day of the 
 seventh month, f in the day of atonement 
 shall ye m^ke the trumpet sound throughout 
 all your land. 
 
 10 And ye shall hallow the fiftieth year, and 
 £ proclaim liberty throughout all the land unto 
 all the inhabitants thereof: it shall be a jubi¬ 
 lee unto you ; h and ye shall return every man 
 unto his possession, and ye shall return every 
 man unto his family. 
 
 e Heb. loud of sound. - f Chap, xxiii. 24, 27.- s Isa. Ixi. 2 ; 
 
 Ixiii. 4 ; Jer. xxxiv. 8, 15,17 ; Luke iv. 19.- h Ver. 13 ; Num. 
 
 xxxvi. 4.-i Ver. 5. 
 
 Verse 8. Thou shall number seven Sabbaths of years ] 
 This seems to state that the jubilee was to be cele¬ 
 brated on the forty-ninth year ; but in ver. 10 and 11 
 it is said, Ye shall hallow the fiftieth year, and, A 
 jubilee shall this fiftieth year be. Probably in this 
 verse Moses either includes the preceding jubilee, and 
 thus with the forty-ninth makes up the number fifty ; 
 or he speaks of proclaiming the jubilee on the forty - 
 ninth, and celebrating it on the fiftieth year current. 
 tSome think it was celebrated on the forty-ninth year, 
 as is stated in ver. 8 ; and this prevented the Sabbati¬ 
 cal year, or seventh year of rest, from being confound¬ 
 ed with the jubilee, which it must otherwise have been, 
 had the celebration of this great solemnity taken place 
 on the fiftieth year ; but it is most likely that the 
 fiftieth was the real jubilee. 
 
 Verse II. A jubilee shall that fiftieth year be'] The 
 literal meaning of the word jubilee , SuV yobel in He¬ 
 brew, and Vur yobil in the Samaritan, has not been 
 well ascertained. Josephus and the rabbins have 
 caused many to err ; the former says the word signi¬ 
 fies liberty ; E/l evdepcav 6e Gryiaivei rovvoya, Antiq., 1. 
 3, cap. 12, edit. Haverc., vol. i., p. 184; but the 
 word liberty signifies rather the intention of the insti¬ 
 tution, than the meaning of the Hebrew term. The 
 rabbins say it signifies a ram's horn, because the 
 trumpets which were used in proclaiming this solem¬ 
 nity were made out of ram’s horns. This meaning is 
 adopted in a few places in our translation, but none of 
 the ancient versions acknowledge this sense of the 
 term, the Chaldee excepted. Some derive it from 
 St yabal, to bring, carry away, because the Israelites 
 at this time carried away the right of repossessing 
 their inheritances which had been forfeited or alien¬ 
 ated. The most natural derivation is from S’TH ho- 
 bil, to cause to bring back, or recall, because estates, 
 &c , which had been alienated, were then brought 
 back to their primitive owners. This was a wise and 
 excellent institution, but appears to have been little 
 
 590 
 
 11 A jubilee shall that fiftieth A. M. 2514 . 
 
 . J -in B. C. 1490. 
 
 year be unto you: 1 ye shall not An, Exod. isr. 2. 
 
 sow, neither reap that which Ablb or Nlsa n -. 
 
 groweth of itself in it, nor gather the grapes 
 
 in it of thy vine undressed. 
 
 12 For it is the jubilee; it shall be holy 
 unto you : k ye shall eat the increase thereof‘ 
 out of the field. 
 
 13 1 In the year of this jubilee ye shall re¬ 
 turn every man unto his possession. 
 
 14 And if thou sell aught unto thy neigh¬ 
 bour, or buyest aught of thy neighbour’s hand, 
 m ye shall not oppress one another : 
 
 15 n According to the number of years after 
 the jubilee, thou shalt buy of thy neighbour ; 
 and according unto the number of years of the 
 fruits, he shall sell unto thee : 
 
 k Ver. 6, 7.- 1 Ver. 10 ; chap, xxvii. 24 ; Num. xxxvi. 4. 
 
 m Ver. 17 ; chap. xix. 13 ; 1 Sam. xii. 3, 4 ; Mic. ii. 2 ; 1 Cor 
 vi. 8.- 11 Chap, xxvii. 18, 23. 
 
 regarded by the Jews after the Babylonish captivity. 
 Indeed, it is not mentioned under the second temple, 
 and the observance must have ceased among the Jews 
 when they were brought under a foreign yoke. 
 
 The jubilee seems to have been typical, 1 . Of the 
 great time of release, the Gospel dispensation, when 
 all who believe in Christ Jesus are redeemed from the 
 bondage of sin—repossess the favour and image of 
 God, the only inheritance of the human soul, having 
 all debts cancelled, and the right of inheritance re¬ 
 stored. To this the prophet Isaiah seems to allude, 
 chap, xxvi. 13, and particularly lxi. 1-3. 2. Of the 
 
 general resurrection. “ It is,” says Mr. Parkhurst, 
 “ a lively prefiguration of the grand consummation of 
 time, which will be introduced in like manner by the 
 trump of God, 1 Cor. xv. 52, when the children and 
 heirs of God shall be delivered from all ther forfeitures, 
 and restored to the eternal inheritance allotted to them 
 by their Father ; and thenceforth rest from their la¬ 
 bours, and be supported in life and happiness by what 
 the field of God shall supply.” 
 
 It is worthy of remark that the jubilee was not pro¬ 
 claimed till the tenth day of the seventh month, on the 
 very day when the great annual atonement was made 
 for the sins of the people ; and does not this prove 
 that the great liberty or redemption from thraldom, 
 published under the Gospel, could not take place till 
 the great Atonement, the sacrifice of the Lord Jesus, 
 had been offered up 1 See ver. 9. 
 
 Verse 14. Ye shall not oppress one another] Ye 
 shall take no advantage of each other’s ignorance 
 either in buying or selling; for he that buys an article 
 at less than it is worth, or sells one for more than it is 
 worth, taking advantage in both cases of the ignorance 
 of the vender or buyer, is no better than a thief as 
 he actually robs his neighbour of as much property as 
 he has bought the article at below or sold it above its 
 current value. 
 
 Verse 15. According to the number of years] The 
 
 a 
 
CHAP. XXV. 
 
 Concerning the redemption of 
 
 16 According to the multitude 
 of years, thou shalt increase the 
 price thereof; and according to 
 the fewness of years, thou shalt diminish the 
 price of it: for according to the number of the 
 years of the fruits, doth he sell unto thee. 
 
 17 0 Ye shall not therefore oppress one 
 another; p but thou shalt fear thy God : for I 
 am the Lord your God. 
 
 18 q Wherefore ye shall do my statutes, and 
 keep my judgments, and do them; r and ye 
 shall dwell in the land in safety. 
 
 19 And the land shall yield her fruit, and s ye 
 shall eat your fill, and dwell therein in safety. 
 
 20 And if ye shall say, 1 What shall we eat 
 the seventh year ? behold, 11 we shall not sow, 
 nor gather in our increase : 
 
 21 Then I will v command my blessing upon 
 you in the sixth year, and it shall bring forth 
 fruit for three years. 
 
 22 w And ye shall sow the eighth year, and 
 eat yet of x old fruit until the ninth year ; until 
 her fruits come in ye shall eat of the old store. 
 
 23 The land shall not be sold y for z ever: 
 
 0 Yer. 14.- p Yer. 43 ; chap. xix. 14, 32.-n Chap. xix. 37. 
 
 r Chap. xxvi. 5 ; Deut. xii. 10 ; Psa. iv. 8 ; Prov. i. 33; Jer. 
 
 xxiii. 6.- s Chap. xxvi. 5 ; Ezek. xxxiv. 25, 27, 28.- 1 Matt. 
 
 vi. 25, 31.- u Yer. 4, 5.- v Deut. xxviii. 8 ; see Exod. xvi. 
 
 29.-' v 2 Kings xix. 29.- x Josh. v. 11, 12.-y Or, to be 
 
 quite cut off. 
 
 purchases that were to be made of lands were to be 
 regulated by the number of years unelapsed of the 
 current jubilee. This was something like buying the 
 unexpired term of a lease among us; the purchase is 
 always regulated by the number of years between the 
 time of purchase and the expiration of the term. 
 
 Verse 20. What shall ive eat the seventh yearT\ A 
 very natural question, which could only be laid at rest 
 by the sovereign promise in the next verse : I will 
 command my blessing upon you in the sixth year , and 
 it shall bring forth fruit for three years. See on 
 verse 2. 
 
 Verse 23. The land shall not be sold for ever—the 
 land is mine\ As God in a miraculous manner gave 
 them possession of this land, they were therefore to 
 consider themselves merely as tenants to him; and on 
 this ground he, as the great landholder or lord of the 
 soil, prescribes to them all the conditions on which 
 they shall hold it. This one circumstance was pecu¬ 
 liarly favourable to their advancement in religion, in 
 righteousness, and true holiness; for feeling that they 
 had nothing which they could call their own upon 
 earth, they must frequently, by this, be put in mind of 
 the necessity of having a permanent dwelling in the 
 heavenly inheritance, and of that preparation without 
 which it could not be possessed. 
 
 Verse 25. Any of his kin come to redeem it] The 
 land that was sold might be redeemed, in the interim 
 
 a 
 
 persons , lands , houses , 
 for a the land is mine ; for ve a. M. 2514 . 
 
 b . , • J B. C. 1490. 
 
 are “strangers and sojourners An. Exod. isr.2. 
 
 with me. Abib or Nisan. 
 
 24 And in all the land of your possession 
 ye shall grant a redemption for the land. 
 
 25 c If thy brother be waxen poor, and hath 
 sold away some of his possession, and if d any 
 of his kin come to redeem it, then shall he 
 redeem that which his brother sold. 
 
 26 And if the man have none to redeem it, 
 and e himself be able to redeem it; 
 
 27 Then f let him count the years of the sale 
 thereof, and restore the overplus unto the man 
 to whom he sold it; that he may return unto 
 his possession. 
 
 28 But if he be not able to restore it to him, 
 then that which is sold shall remain in the 
 hand of him that hath bought it, until the year 
 of jubilee : & and in the jubilee it shall go out, 
 and he shall return unto his possession. 
 
 29 And if a man sell a dwelling house in a 
 walled city, then he may redeem it within a 
 whole year after it is sold ; within a full year 
 may he redeem it. 
 
 z Heb. for cutting off. - a Deut. xxxii. 43 ; 2 Chron. vii. 20 ; 
 
 Psa. lxxxv. 1 ; Joel ii. 18 ; iii. 2.- b L Chron. xxix. 15 ; Psa. 
 
 xxxix. 12; cxix. 19 ; 1 Peter ii. 11.- c Ruth ii. 20 ; iv. 4, 6. 
 
 d See Ruth iii. 2,9, 12; Jer. xxxii. 7, 8.—— e Heb. his hand 
 
 hath attained , and found sufficiency ; chap. v. 7.- f Yer. 50, 51, 
 
 52.- e Ver. 13. 
 
 between jubilee and jubilee, by the former owner or 
 by one of his kinsmen or relatives. This kinsman is 
 called in the text *7iO goel or redeemer; and was not 
 this a lively emblem of the redemption of man by 
 Christ Jesus 1 That he might have a right to redeem 
 man , he took upon him human nature , and thus became 
 a kinsman of the great family of the human race, and 
 thereby possessed the right of redeeming that fallen 
 nature of which he took part, and of buying back to 
 man that inheritance which had been forfeited by 
 transgression. 
 
 Verse 29. Sell a dwelling house in a walled city] A 
 very proper difference is put between houses in a city 
 and houses in the country. If a man sold his house 
 in the city , he might redeem it any time in the course 
 of a year; but if it were not redeemed within that 
 time, it could no more be redeemed, nor did it go out 
 even in the jubilee. It was not so with a house in 
 the country; such a house might be redeemed during 
 any part of the interim ; and if not redeemed, must go 
 out at the jubilee. The reason in both cases is suffi¬ 
 ciently evident; the house in the city might be built 
 for purposes of trade or traffic merely, the house in 
 the country was built on or attached to the inheritance 
 which God had divided to the respective families, and 
 it was therefore absolutely necessary that the same law 
 should apply to the house as to the inheritance. But 
 the same necessity did not hold good with respect to 
 
 591 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 Abib or Nisan. 
 
LEVITICUS. 
 
 Levites not to be sold 
 
 The houses of the 
 
 A. M. 2514, 30 And if it be not redeemed 
 
 B. C. 1490. . . . , r r n 
 
 An. Exod. isr. 2 . within the space or a full year, 
 Abib or Nlsan - then the house that is in the 
 walled city shall be established for ever to 
 him that bought it, throughout his generations : 
 it shall not go out in the jubilee. 
 
 31 But the houses of the villages, which have 
 no walls round about them, shall be counted as 
 the fields of the country: h they may be re¬ 
 deemed, and they shall go out in the jubilee. 
 
 32 Notwithstanding 1 the cities of the Le¬ 
 vites, and the houses of the cities of their pos¬ 
 session, may the Levites redeem at any time. 
 
 33 And if k a man purchase of the Levites, 
 then the house that was sold, and the city of 
 his possession, 1 shall go out in the year of 
 jubilee ; for the houses of the cities of the 
 Levites are their possession among the chil¬ 
 dren of Israel. 
 
 34 But m the field of the suburbs of their 
 
 cities may not be sold; for it is their per¬ 
 petual possession. 
 
 35 And if thy brother be waxen poor, and 
 n fallen in decay with thee; then thou shalt 
 ° relieve him : p yea , though he be a stranger, 
 
 h Heb. redemption belongeth unto it. - 1 See Num. xxxv. 2; 
 
 Josh. xxi. 2, &c.- k Or, one of the Levites redeem them. 
 
 &Vei. 28.- m See Acts iv. 36, 37.- n Heb . his hand faileth. 
 
 ° Heb. strengthen. - p Deut. xv. 7, 8 ; Psa. xxxvii. 26 ; xli. 1 ; 
 
 exii. 5, 9 ; Prov. xiv. 31 ; Luke. vi. 35; Acts xi. 29; Rom. xii. 
 
 18; 1 John iii. 17.-'lExod. xxii. 25; Deut. xxiii. 19; Neh. 
 
 v. 7; Psa. xv. 5 ; Prov. xxviii. 8 ; Ezek. xviii. 8, 13, 17 ; xxii. 
 
 the house in the city: and as we may presume the 
 house in the city was merely for the purpose of trade, 
 when a man bought such a house, and got his business 
 established there, it would have been very inconvenient 
 for him to have removed; but as it was possible that 
 the former owner might have sold the house rashly, 
 or through the pressure of some very urgent necessity, 
 a year was allowed him, that during that time he 
 might have leisure to reconsider his rash act, or so to 
 get through his pressing necessity as to be able to get 
 back his dwelling. This time was sufficiently long 
 in either of the above cases ; and as such occurrences 
 might have been the cause of his selling his house, it 
 was necessary that he might have the opportunity of 
 redeeming his pledge. Again, as the purchaser, hav¬ 
 ing bought the house merely for the purpose of trade, 
 manufacture, &c., must have been at great pains and 
 expense to fit the place for his work, and establish his 
 business, in which himself, his children, and his chil¬ 
 dren’s children, were to labour and get their bread ; 
 hence it was necessary that he should have some 
 certainty of permanent possession, without which, we 
 may naturally conjecture, no such purchases ever would 
 be made. This seems to be the simple reason of the 
 law in both cases. 
 
 Verse 32. The cities of the Levites ] The law in 
 this and the following verses was also a very wise 
 
 592 
 
 or a sojourner; that he may live a. m. 2514 . 
 
 . , f J B. C. 1490. 
 
 with thee. An. Exod. Isr. 2. 
 
 3 6 q Take thou no usury of him, Ablb or Nlsan - 
 or increase: but r fear thy God ; that thy bro¬ 
 ther may live with thee. 
 
 37 Thou shalt not give him thy money 
 upon usury, nor lend him thy victuals for 
 increase. 
 
 38 s I am the Lord your God, which brought 
 you forth out of the land of Egypt, to give you 
 the land of Canaan, and to be your God. 
 
 39 And t if thy brother that dwelleth by thee 
 be waxen poor, and be sold unto thee ; thou 
 shalt not u compel him to serve as a bond- 
 servant : 
 
 40 But as a hired servant, and as a so¬ 
 journer, he shall be with thee, and shall serve 
 thee unto the year of jubilee : 
 
 4 1 And then shall he depart from thee, both 
 he and his children v with him, and shall re¬ 
 turn unto his own family, and w unto the pos¬ 
 session of his fathers shall he return. 
 
 42 For they are x my servants, which I 
 brought forth out of the land of Egypt: they 
 shall not be sold ? as bondmen. 
 
 12.-rVer. 17 ; Neh. v. 9.- s Chap. xxii. 32, 33.-* Exod. 
 
 xxi. 2; Deut. xv. 12 ; 1 Kings ix. 22 ; 2 Kings iv. 1; Neh. 
 
 v. 5; Jer. xxxiv. 14.- 11 Heb. serve thyself with him with 
 
 the service, &c.; ver. 46; Exod. i. 14; Jer. xxv. 14; xxvii. 
 
 7; xxx. 8.- v Exod. xxi. 3.- w Ver. 28.- x Ver. 55: 
 
 Rom. vi. 22; 1 Cor. vii. 23.- J Heb. ivith the sale of a 
 
 bondman. 
 
 one. A Levite could not ultimately sell his house : 
 if sold he could redeem it at any time in the interim 
 between the two jubilees ; but if not redeemed, it must 
 go out at the following jubilee. And why % “ Be¬ 
 
 cause Moses framed his laws so much in favour of the 
 priesthood, that they had peculiar privileges V’ &c. 
 Just the reverse : they were so far from being pecu¬ 
 liarly favoured that they had no inheritance in Israel, 
 only their cities, to dwell in : and because their houses 
 in these cities were the whole that they could call 
 their own, therefore these houses could not be ulti¬ 
 mately alienated. All that they had to live on besides 
 was from that most precarious source of support, the 
 freewill-offerings of the people, which depended on 
 the prevalence of pure religion in the land. 
 
 Verse 36. Take thou no usury of hirri\ Usury, at 
 present, signifies unlawful interest for money. Pro¬ 
 perly, it means the reward or compensation given for 
 the use of a thing, but is principally spoken of money. 
 See the definition of the original term in the note on 
 Exod. xxii. 25. 
 
 Verse 42. For they are my servants ] As God re¬ 
 deemed every Israelite out of Egyptian bondage, they 
 were therefore to consider themselves as his property, 
 and that consequently they should not alienate them¬ 
 selves from him. It w T as in being his servants, and 
 devoted to his work, that both their religious and po- 
 
 a 
 
CHAP. XXV. 
 
 slaves and servants. 
 
 Laws concerning 
 
 A. M. 2514. 43 z Thou shalt not rule over 
 
 An. Exod.lsr. 2. him a with rigour ; but b shalt 
 
 Abib or Nisan. fear thy Q od> 
 
 44 Both thy bondmen, and thy bondmaids, 
 which thou shalt have, shall he of the heathen 
 that are round about you; of them shall ye 
 buy bondmen and bondmaids. 
 
 45 Moreover of c the children of the strangers 
 that do sojourn among you, of them shall ye 
 buy, and of their families that are with you, 
 which they begat in your land : and they shall 
 be your possession. 
 
 46 And d ye shall take them as an inherit¬ 
 ance for your children after you, to inherit 
 them for a possession; e they shall be your 
 bondmen for ever : but over your brethren 
 the children of Israel, f ye shall not rule one 
 over another with rigour. 
 
 47 And if a sojourner or stranger s wax rich 
 by thee, and h thy brother that dwelleth by 
 him wax poor, and sell himself unto the 
 stranger or sojourner by thee, or to the stock 
 of the stranger’s family : 
 
 48 After that he is sold he may be redeemed 
 again ; one of his brethren may 1 redeem him : 
 
 49 Either his uncle, or his uncle’s son, may 
 redeem him, or any that is nigh of kin unto 
 
 * Eph. vi. 9 ; Col. iv. 1.- a Ver. 46 ; Exod. i. 13.- b Ver. 17 ; 
 
 Exod. i. 17, 21; Deut. xxv. 18 ; Mai. iii. 5.- c Isa. lvi. 3, 6. 
 
 d Isa. xiv. 2.- e Heb. ye shall serve yourselves with them ; ver 39. 
 
 litical service consisted. And although their 'political 
 liberty might be lost, they knew that their spiritual 
 liberty never could be forfeited except by an utter 
 alienation from God. God therefore claims the same 
 right to their persons which he does to their lands ; 
 see the note on ver. 23. 
 
 Yerse 43. Thou shalt not rule over him with rigour ] 
 What is rigorous service 1 “ Service which is not 
 
 determined, and service whereof there is no need.” 
 This is the definition given by the Jews; but much 
 more is implied in this command than is expressed 
 here. Labour beyond the person’s strength, or labour 
 too long continued, or in unhealthy or uncomfortable 
 places and circumstances, or without sufficient food, 
 &c., is labour exacted with rigour , and consequently 
 inhuman; and this law is made, not for the Mosaic 
 dispensation and the Jewish people, but for every dis¬ 
 pensation and for every people under heaven. 
 
 Yerse 50. The price of his sale shall he, dfc.\ This 
 was a very equitable law, both for the sojourner to 
 whom the man was sold, and to the Israelite who had 
 been thus sold. The Israelite might redeem himself, 
 or one of his kindred might redeem him ; but this 
 must not be done to the prejudice of his master, the 
 sojourner. They were therefore to reckon the years 
 he must have served from that time till the jubilee ; 
 and then, taking the current wages of a servant per 
 
 Vol. I, ( 39 ) 
 
 him, of his family, may redeem A. M. 2514. 
 
 him; or if k he be able, he may An. Exod. isr. 2. 
 redeem himself. Abib or Nisan. 
 
 50 And he shall reckon with him that 
 
 % 
 
 bought him, from the year that he was sold to 
 him unto the year of jubilee : and the price of 
 his sale shall be according unto the number 
 of years, 1 according to the time of a hired 
 servant shall it be with him. 
 
 51 If there he yet many years behind , ac¬ 
 cording unto them he shall give again the 
 price of his redemption, out of the money that 
 he was bought for. 
 
 52 And if there remain but few years unto 
 the year of jubilee, then he shall count with 
 him, and according unto his years shall he 
 give him again the price of his redemption. 
 
 53 And as a yearly hired servant shall he 
 be with him : and the other shall not rule 
 with rigour over him in thy sight. 
 
 54 And if he be not redeemed m in these 
 years , then n he shall go out in the year of 
 jubilee, both he, and his children with him. 
 
 55 For 0 unto me the children of Israel are 
 servants; they are my servants whom I brought 
 forth out of the land of Egypt: I am the 
 Lord your God. 
 
 c Ver. 43.-?Heb. his hand obtain, &c.; ver. 26.— h Ver. 25,35. 
 
 5 Neh. v. 5.- k Ver. 26.- 1 Job vii. 1; Isa. xvi. 14 ; xxi. 16. 
 
 m Or, by these means.- n Ver. 41; Exod. xxi. 2, 3.-°Ver. 42. 
 
 year at that time, multiply the remaining years by that 
 sum, and the aggregate was the sum to be given to his 
 master for his redemption. The Jews hold that the 
 kindred of such a person were bound, if in their power, 
 to redeem him, lest he should be swallowed up among 
 the heathen; and we find, from Neh. v. 8, that this was 
 done by the Jews on their return from the Babylonish 
 captivity : We, after our ability, have redeemed our 
 brethren the Jews, xcho were sold unto the heathen. 
 
 Yerse 55. For unto me the children of Israel are 
 servants ] The reason of this law we have already 
 seen, (see on ver. 42.) but we must look farther to see 
 the great end of it. The Israelites were a typical 
 people ; they represented those under the Gospel dis¬ 
 pensation who are children of God by faith in Christ 
 Jesus. But these last have a peculiarity of blessing : 
 they are not merely servants, but they are sons; though 
 they also serve God, yet it is in the newness of the 
 spirit, and not in the oldness of the letter. And to 
 this difference of state the apostle seems evidently to 
 allude. Gal. iv. 6, &c. : And because ye are sons, 
 God hath sent forth the Spirit of his Son into your 
 hearts, crying Abba, Father. Wherefore thou art no 
 more a servant, but a son ; and if a son, then an 
 heir of God through Christ ; genuine believers in 
 Christ not being heirs of an earthly inheritance, nor 
 merely of a heavenly one, for they are heirs of God. 
 
 593 
 
LEVITICUS. 
 
 Laws against image worship. 
 
 God himself therefore is their portion, without whom 
 even heaven itself would not be a state of consummate 
 blessedness to an immortal spirit. 
 
 The jubilee was a wonderful institution, and was 
 of very great service to the religion, freedom , and 
 independence of the Jewish people. “ The motive of 
 this law,” says Calmet, “ was to prevent the rich from 
 oppressing the poor, and reducing them to perpetual 
 slavery; and that they should not get possession of 
 all the lands by way of purchase, mortgage, or, lastly, 
 usurpation. That debts should not be multiplied too 
 much, lest thereby the poor should be entirely ruined ; 
 and that slaves should not continue always, they, their 
 wives and children, in servitude. Besides, Moses in¬ 
 tended to preserve, as much as possible, personal liber¬ 
 ty, an equality of property, and the regular order of 
 families, among the Hebrews. Lastly, he designed 
 that the people should be strongly attached to their 
 country, lands, and inheritances ; that they should have 
 an affection for them, and consider them as estates 
 which descended to them from their ancestors which 
 they were to leave to their posterity, without any fear 
 of their going ultimately out of their families.” 
 
 The Sabbath to be sanctified 
 
 But this institution especially pointed out the re¬ 
 demption of man by Christ Jesus: 1. Through him. . 
 he who was in debt to God’s justice had his debt dis 
 charged, and his sin forgiven. 2. He who sold him¬ 
 self for naught, who was a bond-slave of sin and Satan, 
 regains his liberty and becomes a son of God through 
 faith in his blood. 3. He who by transgression had 
 forfeited all right and title to the kingdom of God, 
 becomes an heir of God, and a joint heir with Christ. 
 Heaven, his forfeited inheritance, is restored, for the 
 kingdom of heaven is opened to all believers ; and thus, 
 redeemed from his debt, restored to his liberty, united 
 to the heavenly family, and re-entitled to his inherit¬ 
 ance, he goes on his way rejoicing, till he enters the 
 paradise of his Maker, and is for ever with the Lord. 
 Reader, hast thou applied for this redemption 1 Does 
 not the trumpet of the jubilee, the glad tidings of sal¬ 
 vation by Christ Jesus, sound in the land ? Surely it 
 does. Why then continue a bond-slave of sin, a child 
 of wrath, and an heir of hell, when such a salvation is 
 offered unto thee without money and without price ? 
 
 0 suffer not this provision to be made ultimately in 
 vain for thee! For what art thou advantaged if thou 
 gain the whole world and lose thy soul ? 
 
 CHAPTER XXVI. 
 
 Idolatry forbidden, 1. The Sabbath to be sanctified, 2, 3. Promises to obedience, of fruitful fields, plenti¬ 
 ful harvests , and vintage , 4, 5. Of peace and security, 6. Discomfiture of their enemies, 7—9. Of 
 
 abundance , 10. Of the Divine presence , 11—13. Threatenings against the disobedient, 14, 15. Of 
 
 ‘ terror and dismay, 16. Their enemies shall prevail against them , 17, 18. Of barrenness, 19, 20. Of 
 desolation by ivild beasts, 21, 22. And if not humbled and reformed, worse evils shall be inflicted upon 
 them, 23, 24. Their enemies shall prevail, and they shall be wasted by the pestilence , 25, 26. If they 
 should still continue refractory, they shall be yet more sorely punished, 27, 28. The famine shall so 
 increase that they shall be obliged to eat their own children, 29. Their carcasses shall be cast upon the car¬ 
 casses of their idols, 30. Their cities shall be wasted, and the sanctuary desolated, 31; the land destroyed , 
 32, themselves scattered among their enemies , and pursued with utter confusion and distress, 33—39. If 
 under these judgments they confess their sin and return to God , he wnil remember them in mercy, 40—43 ; 
 visit them even in the land of their enemies, 44 ; and remember his covenant with their fathers, 45. The 
 conclusion, stating these to be the judgments and laws which the Lord made between himself and the chil¬ 
 dren of Israel in Mount Sinai, 46. 
 
 Y E shall make you a no idols, 
 An. Exod. Isr. 2 . nor graven image, neither 
 
 Abib or Nisan. 
 
 rear you up a b standing image, 
 neither shall ye set up any c image d of stone 
 in your land, to bow down unto it: for I am 
 the Lord your God. 
 
 2 e Ye shall keep my Sabbaths, and reve- 
 
 » Exod. xx. 4, 5 ; Deut. v. 8 ; xvi. 22 ; xxvii. 15 ; Psa. xcvii. 
 
 7,-b Or, pillar. - c Or, figured stone. - d Heb. a stone of 
 
 picture. - e Chap. xix. 30. 
 
 rence my sanctuary : I am the A. M. 2514 . 
 
 T J J B. C. 1490. 
 
 LORD. An. Exod. Isr. 2. 
 
 3 f If ye walk in my statutes, Ablb or Nlsan - 
 and keep my commandments, and do them; 
 
 4 * Then I will give you rain in due season, 
 h and the land shall yield her increase, and 
 the trees of the field shall yield their fruit. 
 
 f Deut. xi. 13, 14,15 ; xxviii. 1-14.- s Isa. xxx. 23 ; Ezek. 
 
 xxxiv. 26 ; Joel ii. 23, 24.- h Psa. bnii. 6 ; lxxxv. 12 ; Ezek. 
 
 xxxiv. 27 ; xxxvi. 30; Zech. viii. 12. 
 
 NOTES ON CHAP. NXYI. 
 
 Verse 1. Ye shall make you no idols ] See the note 
 on Exod. xx. 4, and see the note on Gen. xxviii. 18, 
 19, concerning consecrated stones. Not only idolatry 
 in general is forbidden here, but also the superstitious 
 use of innocent and lawful things. Probably the 
 stones or pillars which were first set up, and anointed 
 by holy men in commemoration of signal interpositions 
 a 594 
 
 of God in their behalf, were afterward abused to idol¬ 
 atrous and superstitious purposes, and therefore pro¬ 
 hibited. This we know was the case with the brazen 
 serpent, 2 Kings xviii. 4. 
 
 Verse 3 . If ye walk in my statutes ] For the mean¬ 
 ing of this and similar words used in the law, see the 
 note on ver. 15. 
 
 Verse 4. Rain in due season ] What in Scripture 
 
 ( 39* ) 
 
Glorious promises 
 
 CHAP. XXVI. 
 
 to obedience. 
 
 A. M. 2514 . 5 And * 1 your threshing shall 
 
 B. C. 1490. . A & . . 
 
 An. Exod. isr. 2 . reach unto the vintage, and the 
 
 Abib °r Nisan. v f nta g e shall reach unto the sow¬ 
 ing time : and k ye shall eat your bread to the 
 full, and 1 dwell in your land safely. 
 
 6 And m I will give peace in the land, and 
 D ye shall lie down, and none shall make you 
 afraid : and I will 0 rid p evil beasts out of 
 the land, neither shall q the sword go through 
 your land. 
 
 7 And ye shall chase your enemies, and they 
 shall fall before you by the sword. 
 
 8 And r five of you shall chase a hundred, 
 and a hundred of you shall put ten thousand 
 to flight : and your enemies shall fall before 
 you by the sword. 
 
 9 For I will s have respect unto you, and 
 
 - k Chap. xxv. 19; Deut. xi. 15 ; Joel ii. 19, 
 
 i Amos ix. 13. 
 
 26.- 1 3 Chap. xxv. 18 ; Job xi. 18 ; Ezekiel xxxiv. 25, 27, 28. 
 
 m 1 Chron. xxii. 9 ; Psa. xxix. 11 ; cxlvii. 14 ; Isa. xlv. 7 ; Hag. 
 
 ii. 9.- n Job xi. 19 ; Psa. iii. 5 ; iv. 8 ; Isa. xxxv. 9 ; Jer. xxx. 
 
 10 ; Ezek. xxxiv. 25 ; Hos. ii. 18 ; Zeph. iii. 13.-« Heb. cause 
 
 to cease. -p 2 Kings xvii. 25 ; Ezek. v. 17 ; xiv. 15.-<1 Ezek. 
 
 xiv. 17.- 
 
 - r Deut. xxxii. 30 ; Josh, xxiii. 10.- 
 
 - s Exod. ii. 25 ; 
 
 is called the early and the latter rain. The first fell 
 in Palestine at the commencement of spring, and the 
 latter in autumn. — Calmet. 
 
 Verse 5. Your threshing shall reach unto the vin- 
 tage\ According to Pliny, Hist. Nat., 1. xviii., c. 18, 
 the Egyptians reaped their barley six months, and 
 their oats seven months, after seed time ; for they 
 sowed all their grain about the end of summer, when 
 the overflowings of the Nile had ceased. It was nearly 
 the same in Judea: they sowed their corn and barley 
 towards the end of autumn, and about the month of 
 October ; and they began their barley-harvest after the 
 passover, about the middle of March ; and in one month 
 or six weeks after, about pentecost , they began that of 
 their wheat. After their wheat-harvest their vintage 
 commenced. Moses here leads the Hebrews to hope, 
 if they continued faithful to God, that between their 
 harvest and vintage, and between their vintage and 
 seed-time, there should be no interval, so great should 
 the abundance be ; and these promises would appear 
 to them the more impressive, as they had just now 
 come out of a country where the inhabitants were 
 obliged to remain for nearly three months shut up with¬ 
 in their cities, because the Nile had then inundated 
 the whole country. See Calmet. 
 
 “ This is a nervous and beautiful promise of such 
 entire plenty of corn and wine, that before they could 
 have reaped and threshed out their corn the vintage 
 should be ready, and before they could have pressed 
 out their ivine it would be time to sow again. The 
 Prophet Amos, chap. ix. 13, expresses the same bless¬ 
 ing in the same manner: The ploughman shall over¬ 
 take the reaper, and the treader of grapes him who 
 soweth seed.' 1 ' 1 —Dodd. 
 
 Verse 11.7 will set my tabernacle among you\ This 
 and the following verse contain the grand promise of 
 
 a 
 
 t make you fruitful, and multiply A. M. 2514 . 
 
 j , i • , 1 J B. C. 1490. 
 
 you, and establish my covenant An. Exod. isr. 2. 
 
 with you. Abib or Nisan. 
 
 10 And ye shall eat u old store, and bring 
 forth the old because of the new. 
 
 11 v And I will set my tabernacle among 
 you : and my soul shall not w abhor you. 
 
 12 x And I will walk among you, and y will 
 be your God, and ye shall be my people. 
 
 13 z I amthe Lord your God, which brought 
 you forth out of the land of Egypt, that ye 
 should not be their bondmen; a and I have 
 broken the bands of your yoke, and made you 
 go upright. 
 
 14 b But if ye will not hearken unto me, and 
 will not do all these commandments ; 
 
 15 And if ye shall c despise my statutes, or 
 
 2 Kings xiii. 23.- 4 * Gen. xvii. 6, 7 ; Neh. ix. 23 ; Psa. evii. 
 
 38.- u Chap. xxv. 22.- v Exod. xxv. 8 ; xxix. 45 ; Josh. xxii. 
 
 19 ; Psa. lxxvi. 2 ; Ezek. xxxvii. 26, 27, 28 ; Rev. xxi. 3.- w Ch. 
 
 xx. 23 ; Deut. xxxii. 19.- x 2 Cor. vi. 16.-y Exodus vi. 7 ; 
 
 Jer. vii. 23 ; xi. 4 ; xxx. 22 ; Ezek. xi. 20 ; xxxvi. 28.- z Chap. 
 
 xxv. 38, 42, 55.- a Jeremiah ii. 20; Ezek. xxxiv. 27.- b Deut. 
 
 xxviii. 15 ; Lam. ii. 17 ; Mai. ii. 2.- c Ver. 43 ; 2 Kings xvii. 15. 
 
 the Gospel dispensation , viz. the presence, manifesta¬ 
 tion, and indwelling of God in human nature, and his 
 constant indwelling in the souls of his followers. So 
 John i. 14 : the Word was made flesh, icai eoKrjvuoev 
 ev rjp iV i and made his tabernacle among us. And 
 to this promise of the law St. Paul evidently refers, 
 2 Cor. vi. 16—18, and vii. 1. 
 
 Verse 15. If ye shall despise my statutes—abhor 
 my judgments ] As these words, and others of a 
 similar import, which point out different properties of 
 the revelation of God, are frequently occurring, I judge 
 it best to take a general view of them, once for all, 
 in this place, and show how they differ among them¬ 
 selves, and what property of the Divine law each 
 points out. 
 
 1. Statutes, npn chukkoth, from pn chak, to 
 mark out, define, &c. This term seems to signify the 
 things which God has defined, marked, and traced out, 
 that men might have a perfect copy of pure conduct 
 always before their eyes, to teach them how they 
 might walk so as to please him in all things, which 
 they could not do without such instruction as God 
 gives in his word, and the help which he affords by 
 his Spirit. 
 
 2. Judgments. D’BSiy shephatim, from tDDCt sha- 
 phat, to distinguish, regulate, and determine; meaning 
 those things which God has determined that men shall 
 pursue, by which their whole conduct shall he regulated, 
 making the proper distinction between virtue and vice, 
 good and evil, right and wrong, justice and injustice ; 
 in a word, between what is proper to be done, and 
 what is proper to be left undone. 
 
 3. Commandments. HDfD mitsvoth, from Hli' tsa- 
 vah, to command, ordain, and appoint, as a legislator. 
 
 This term is properly applied to those parts of the law 
 
 which contain the obligation the people are under to 
 
 595 
 
Awful threatenings 
 
 LEVITICUS, 
 
 against the disobedient 
 
 a. M. 2514 . if your soul abhor my judgments, 
 
 An B Exod * * * 4 5 6 7 8 9 isr. 2 . so that ye will not do all my 
 Abib or Nisan. cominan( j m ents, but that ye break 
 
 my covenant: 
 
 16 I also will do this unto you ; I will even 
 appoint d over you e terror, f consumption, and 
 the burning ague, that shall s consume the 
 
 d Heb. upon you. - e Deut. xxviii. 65, 66, 67; xxxii. 25; 
 
 Jer. xv. 8.- f Deut. xxviii. 22.- s 1 Sam. ii. 33.- h Deut. 
 
 xxviii. 33, 51; Job. xxxi. 8 ; Jer. v. 17; xii. 13 ; Mic. vi. 15. 
 
 act according to the statutes, judgments, &c., already 
 
 established, and which prohibit them by penal sanc¬ 
 
 tions from acting contrary to the laws. 
 
 4. Covenant. JV33 berith , from “13 bar, to clear , 
 cleanse, or purify ; because the covenant, the whole 
 system of revelation given to the Jews, was intended 
 to separate them from all the people of the earth, and 
 to make them holy. Berith also signifies the cove¬ 
 nant-sacrifice, which prefigured the atonement made 
 by Christ for the sin of the world, by which he puri¬ 
 fies believers unto himself, and makes them a peculiar 
 people, zealous of good works. Besides those four, 
 we may add the following, from other places of 
 Scripture. 
 
 5. Testimonies. flHJ’ edoth, from 3>* ad, beyond, 
 farther, besides; because the whole ritual law refer¬ 
 red to something farther on or beyond the Jewish dis¬ 
 pensation, even to that sacrifice which in the fulness 
 of time was to be offered for the sins of men. Thus 
 all the sacrifices, &c., of the Mosaic law referred to 
 Christ, and bore testimony to him who was to come. 
 
 6. Ordinances. nnotsto mishmaroth, from 3DI2 
 shamar , to guard, keep safe, watch over; those parts 
 of Divine revelation which exhorted men to watch 
 their ways, keep their hearts, and promised them, in 
 consequence, the continual protection and blessing of 
 God their Maker. 
 
 7. Precepts. D’31p3 pikkudim, from 3p3 pakad, 
 to overlook, take care or notice of, to visit; a very 
 expressive character of the Divine testimonies, the 
 overseers of a man’s conduct, those who stand by and 
 look on to see whether he acts according to the com¬ 
 mands of his Master ; also the visiters, because God’s 
 precepts are suited to all the circumstances of human 
 life; some are applicable in adversity, others in pros¬ 
 perity ; some in times of temptation and sadness, 
 others in seasons of spiritual joy and exultation, &c., 
 &c. Thus they may be said to overlook and visit man 
 in all times, places, and circumstances. 
 
 8. Truth. DDX emeth, from DK am, to support, 
 sustain, confirm; because God is immutable who has 
 promised, threatened, commanded, and therefore all his 
 promises, threatenings, commandments, &c., are unal¬ 
 terable and eternal. Error and falsity promise to 
 direct and sustain, but they fail. God’s word is sup¬ 
 ported by his own faithfulness, and it supports and 
 confirms them who conscientiously believe it. 
 
 9. Righteousness. np3¥ tsedakah , from pl¥, 
 which, though not used as a verb in the Hebrew Bible, 
 seems to convey, from its use as a noun, the idea of 
 giving just weight or good measure, see chap. xix. 36. 
 This is one of the characters which is attributed to the 
 
 596 
 
 eyes, and cause sorrow of heart; a. m. 2514 . 
 and n ye shall sow your seed m An. Exod. isr. 2. 
 vain, for your enemies shall eat it. Ablb or Nisan. 
 
 17 And * I will set my face against you, and 
 k ye shall be slain before your enemies : 1 they 
 that hate you shall reign, over you; and m ye 
 shall flee when none pursueth you. 
 
 1 Chap. xvii. 10. - k Deut. xxviii. 25; Judg. ii. 14; Jer. 
 
 xix. 7.—— 1 Psa. cvi. 41.- m Ver. 36 ; Psa. iiii. 5 ; Prov. 
 
 xxviii. 1. 
 
 revelation God makes of himself; (see Psa. cxix;) 
 and by this the impartiality of the Divine testimonies 
 is pointed out. God gives to all their due, and his 
 word distributes to every man according to his state, 
 circumstances, talents, graces, &c.; to none too much, 
 to none too little, to all enough. 
 
 10. Word of Jehovah. miT 331 debar Yehovah , 
 from 333 dabar, to drive, lead, bring forward, hence 
 to bring forward, or utter one^s sentiments; so the 
 word of God is what God has brought forth to man 
 from his own mind and counsel; it is a perfect simi¬ 
 litude of his own righteousness, holiness, goodness, 
 and truth. This Divine law is sometimes expressed 
 
 b y 
 
 11 . H33N imrah, speech or word, variously modi¬ 
 fied from 33N amar, to branch out, because of the 
 interesting details into which the word of God enters 
 in order to instruct man and make him wise unto sal¬ 
 vation, or, as the apostle expresses it, “ God, who at 
 sundry times, and in divers manners, spake unto the 
 fathers by the prophets,” 7 -okvycpoq nac ■xo?iVTpo7roc, in 
 many distinct parcels, and by various tropes or figures ; 
 a curious and elegant description of Divine revelation; 
 Heb. i. 1. 
 
 12. ' All these collectively are termed the law, 
 n31D torah, or ni!T D3L3 torath Yehovah, the law of 
 the Lord, from H3 1 yarah, to direct, set straight and 
 true, as stones in a building, to teach and instruct, be¬ 
 cause this whole system of Divine revelation is calcu¬ 
 lated to direct men to the attainment of present and 
 eternal felicity, to set them right in their notions con¬ 
 cerning the supreme God, to order and adjust them 
 in the several departments of civil and religious soci¬ 
 ety, and thus to teach and instruct them in the know¬ 
 ledge of themselves, and in the true knowledge of God. 
 Thus those who receive the truth become the city of 
 the living God—the temple of the Most High, built 
 together for a habitation of God through the Spirit. 
 To complete this description of the word law, see the 
 note on Exod. xii. 49, where other properties of the 
 law of God are specified. 
 
 "V erse 16. I will even appoint over you terror, <fc.] 
 How dreadful is this curse ! A whole train of evils 
 are here personified and appointed to be the governors 
 of a disobedient people. Terror is to be one of their 
 keepers. How awful a state ! to be continually under 
 the influence of dismay, feeling indescribable evils, 
 and fearing worse ! Consumption, DSni? shachepheth , 
 generally allowed to be some kind of atrophy or ma¬ 
 rasmus, by which the flesh was consumed, and the 
 whole body dried up by raging fever through lack of 
 sustenance. See the note on chap. xi. 16. How cir* 
 
 a 
 
Awful threatenings CHAP 
 
 a. m. 2514. 18 And if ye will not yet for 
 
 An. Exod. isr.’ 2 . all this hearken unto me, then I 
 Abib or Nisan. punish you n seven times 
 
 more for your sins. 
 
 19 And I will 0 break the pride of your 
 power ; and I p will make your heaven as iron, 
 and your earth as brass : 
 
 20 And your q strength shall be spent in 
 vain: for r your land shall not yield her in¬ 
 crease, neither shall the trees of the land yield 
 their fruits. 
 
 21 And if ye walk 8 contrary unto me, and 
 will not hearken unto me ; I will bring seven 
 times more plagues upon you, according to 
 your sins. 
 
 22 *1 will also send wild beasts among you, 
 which shall rob you of your children, and de¬ 
 stroy your cattle, and make you few in num¬ 
 ber ; and u your high ways shall be desolate. 
 
 23 And if ye v will not be reformed by me by 
 these things, but will walk contrary unto me; 
 
 24 w Then will I also walk contrary unto 
 you, and will punish you yet seven times for 
 your sins. 
 
 25 And X I will bring a sword upon you, 
 that shall avenge the quarrel of my covenant: 
 and when ye are gathered together within 
 your cities, y I will send the pestilence among 
 
 “1 Sam. ii. 5 ; Psa. cxix. 164; Prov. xxiv. 16.- 0 Isa. xxv. 
 
 11; xxvi. 5; Ezek. vii. 24; xxx. 6.-P Deut. xxviii.23. 
 
 <1 Psa. c.xxvii. 1 ; Isa. xlix. 4.- r Deut. xi. 17 ; xxviii. 18 ; Hag. 
 
 i. 10.- 8 Or, at all adventures with me ; and so ver. 24. 
 
 4 Deut. xxxii. 24; 2 Kings xvii. 25 ; Ezek. v. 17; xiv. 15. 
 u Judg. v. 6; 2 Chron. xv. 5 ; Isa. xxxiii. 8 ; Lam. i. 4; Zech. 
 
 vii. 14.- v Jer. ii. 30 ; v. 3 ; Amos iv. 6-12.- w 2 Sam. xxii. 
 
 27; Psa. xviii. 26.- x Ezek. v. 17; vi. 3 ; xiv. 17 ; xxix. 8; 
 
 xxxiii. 2.-y Num. xiv. 12 ; Deut. xxviii. 21; Jer. xiv. 12 ; xxiv. 
 
 10; xxix. 17,18; Amos iv. 10.- z Psa. cv. 16; Isa. iii. 1; 
 
 Ezek. iv. 16; v. 16; xiv. 13. 
 
 eumstantially were all these threatenings fulfilled in 
 this disobedient and rebellious people ! Let a deist 
 read over this chapter and compare it with the state 
 of the Jews since the days of Vespasian, and then let 
 him doubt the authenticity of this word if he can. 
 
 Verse 22. I will also send wild beasts among you ] 
 God fulfilled these threatenings at different times. He 
 sent fiery serpents among them, Num. xxi. 6 ; lions, 
 2 Kings xvii. 25 ; bears, 2 Kings ii. 24, and threaten¬ 
 ed them with total desolation, so that their land should 
 be overrun with wild beasts , &c., see Ezek. v. 17. 
 “ Spiritually,” says Mr. Ainsworth , “ these are wicked 
 rulers and tyrants that kill and spoil, Prov. xxviii. 15 ; 
 Han. vii. 3—6 ; Psa. lxxx. 13 ; and false prophets 
 that devour souls, Matt. vii. 15; Rev. xiii. 1, &c. 
 So the prophet, speaking of their punishment by tyrants, 
 says : A lion out of the forest shall slay them ; a wolf 
 of the evening shall spoil them ; a leopard shall watch 
 over their cities; every one that goeth out thence shall 
 be tom to pieces , because their transgressions be many . 
 
 a 
 
 . XX\l. against the disobedient. 
 
 you ; and yc shall be delivered A. M. 2514. 
 into the hand of the enemy. An.ExodHwle. 
 
 26 z And when I have broken Ablbor Nisan -_ 
 the staff of your bread, ten women shall bake 
 your bread in one oven, and they shall deliver 
 you your bread again by weight: and a ye shall 
 eat, and not be satisfied. 
 
 27 And b if ye will not for all this hearken 
 unto me, but walk contrary unto me ; 
 
 28 Then I will walk contrary unto you also 
 c in fury; and I, even I, will chastise you 
 seven times for your sins. 
 
 29 d And ye shall eat the flesh of your sons, 
 and the flesh of your daughters shall ye eat. 
 
 30 And e I will destroy your high places, and 
 cut down your images, and f cast your carcasses 
 upon the carcasses of your idols, and my soul 
 shall b abhor you. 
 
 31 h And I will make your cities waste, 
 and 1 bring your sanctuaries unto desolation, 
 and I will not smell the savour of your sweet 
 odours. 
 
 32 k And I will brin^ the land into desola- 
 
 O 
 
 tion : and your enemies which dwell therein 
 shall be 1 astonished at it. 
 
 33 And m I will scatter you among the hea¬ 
 then, and will draw out a sword after you : and 
 your land shall be desolate,and your cities waste. 
 
 a Isa. ix. 20; Mic. vi. 14 ; Hag. i. 6.- b Ver. 21, 24.- c Isa. 
 
 lix. 18; lxiii. 3 ; lxvi. 15 ; Jer. xxi. 5 ; Ezek. v. 13, 15 ; viii. 18. 
 d Deut. xxviii. 53 ; 2 Kings vi. 29 ; Ezek. v. 10 ; Lam. iv. 10 ; 
 
 Bar. ii. 3.- e 2 Chron. xxxiv. 3, 4, 7 ; Isa. xxvii.9; Ezek. vi. 
 
 3, 4, 5, 6, 13.- f 2 Kings xxiii. 20; 2 Chron. xxxiv. 5. s Lev. 
 
 xx. 23 ; Psa. lxxviii. 59 ; lxxxix. 38 ; Jer. xiv. 19.- h Neh. ii. 
 
 3 ; Jer. iv. 7 ; Ezek. vi. 6.-i Psa. Ixxiv. 7 ; Lam. i. 10 ; Ezek. 
 
 ix. 6; xxi. 7.- k Jer. ix. 11 ; xxv. 11,18.-IDeut. xxviii. 37; 
 
 1 Kings, ix. 8 ; Jer. xviii. 16 ; xix. 8 ; Ezek. v. 15.- m Deut. 
 
 iv. 27; xxviii. 64 ; Psa. xliv. 11; Jer. ix. 16 ; Ezek. xii. 15 ; xx. 
 23; xxii. J5; Zech. vii. 14. 
 
 And of their prophets it is said : O Israel, thy pro¬ 
 phets are like foxes in the deserts, Ezek. xiii. 4 ; 
 Jer. viii. 17 ; xv. 3.” 
 
 Yerse 26. Ten women shall bake your bread in one 
 oven\ Though in general every family in the East 
 bakes its own bread, yet there are some public bake¬ 
 houses where the bread of several families is baked 
 at a certain price. Moses here foretells that the deso¬ 
 lation should be so great and the want so pressing that 
 there should be many idle hands to be employed, many 
 mouths to be fed, and very little for each : Ten women 
 shall bake your bread in one oven , &c. 
 
 Yerse 29. Ye shall eat the flesh of your sons, <§-c.\ 
 This was literally fulfilled at the siege of Jerusalem. 
 Josephus, Wars of the Jews, book vii., chap, ii., gives 
 us a particular instance in dreadful detail of a woman 
 named Mary, who, in the extremity of the famine 
 during the siege, killed her sucking child, roasted, and 
 had eaten part of it when discovered by the soldiers! 
 See this threatened, Jer. xix. 9. 
 
 597 
 
LEVITICUS, 
 
 Awful threatenings, ivith 
 
 promises of mercy 
 
 a. M. 2514. 34 n Then shall the land enjoy 
 
 An. Exod. isr. 2 . her Sabbaths, as long as it lieth 
 Abib or Nisan. d eso l a t e> anc l y e j n y 0 ur 
 
 enemies’ land; even then shall the land rest, 
 and enjoy her Sabbaths. 
 
 35 As long as it lieth desolate it shall rest; 
 because it did not rest in your 0 Sabbaths, 
 when ye dwelt upon it. 
 
 36 And upon them that are left alive of you, 
 p I will send a faintness into their hearts in 
 the lands of their enemies ; and q the sound 
 of a r shaken leaf shall chafe them ; and they 
 shall flee, as fleeing from a sword ; and they 
 shall fall when none pursueth. 
 
 37 And s they shall fall one upon another, 
 as it were before a sword, when none pursueth : 
 and t ye shall have no power to stand before 
 your enemies. 
 
 38 And ye shall perish among the heathen, 
 and the land of your enemies shall eat you up. 
 
 39 And they that are left of you u shall pine 
 away in their iniquity, in your enemies’ lands ; 
 and also in the iniquities of their fathers shall 
 they pine away with them. 
 
 40 v If they shall confess their iniquity, and 
 the iniquity of their fathers, with their trespass 
 which they trespassed against me, and that 
 also they have walked contrary unto me ; 
 
 41 And that I also have walked contrary 
 
 unto them, and have brought them a. m. 25H. 
 
 into the land of their enemies; An. Exod. isr. 2. 
 
 Abib or Nisan. 
 
 if then their w uncircumcised 
 hearts be x humbled, and they then accept of 
 the punishment of their iniquity ; 
 
 42 Then will I y remember my covenant 
 with Jacob, and also my covenant with Isaac, 
 and also my covenant with Abraham will I 
 remember; and I will z remember the land. 
 
 43 a The land also shall be left of them, and 
 shall enjoy her Sabbaths, while she lieth deso¬ 
 late without them : and they shall accept of 
 the punishment of their iniquity : because, 
 even because they b despised my judgments, 
 and because their soul abhorred my statutes. 
 
 44 And yet for all that, when they be in the 
 land of their enemies, c I will not cast them 
 away, neither will I abhor them, to destroy 
 them utterly, and to break my covenant with 
 them : for I am the Lord their God. 
 
 45 But I will d for their sakes remember the 
 covenant of their ancestors, e whom I brought 
 forth out of the land of Egypt, in the sight 
 of f the heathen, that I might be their God : I 
 am the Lord. 
 
 46 g These are the statutes, and judgments, 
 and laws, which the Lord made between him 
 and the children of Israel h in Mount Sinai, 
 by the hand of Moses. 
 
 n 2 Chron. xxxvi. 21. - 0 Ch. xxv. 2.- P Ezek. xxi. 7, 12, 
 
 15.-9 Ver. 17; Job xv. 21 ; Prov. xxviii. 1.- r Heb. driven. 
 
 8 Isa. x. 4; see Judg. vii. 22; 1 Sam. xiv. 15,16.- 4 Josh. vii. 
 
 12, 13; Judg. ii. 14.- u Deut. iv. 27 ; xxviii. 64 ; Neh. i. 9; 
 
 Jer. iii. 25 ; xxix. 12, 13 ; Ezek. iv. 17 ; vi. 9 ; xx. 43 ; xxiv. 23 ; 
 
 xxxiii. 10 ; xxxvi. 31; Hos. v. 15 ; Zech. x. 9.- v Num. v. 7 ; 
 
 1 Kings viii. 33, 35, 47 ; Neh. ix. 2; Dan. ix. 3,4; Prov. xxviii. 
 13 ; Luke xv. 18; 1 John i. 9. 
 
 w See Jer. vi. 10 ; ix. 25, 26; Ezek. xliv. 7 ; Acts vii. 51 ; 
 
 Rom. ii. 29 ; Col. ii. 11.-- x 1 Kings xxi. 29 ; 2 Chron. xii. 6, 
 
 7, 12 ; xxxii. 26 ; xxxiii. 12, 13.- y Exod. ii. 24 ; vi. 5 ; Psa. 
 
 cvi. 45; Ezek. xvi. 60.- z Psa. cxxxvi. 23.- a Ver. 34, 35. 
 
 b Verse 15.- c Dent. iv. 3] ; 2 Kings xiii. 23 ; Rom. xi. 2. 
 
 d Rom. xi. 28.- e Chap. xxii. 33 ; xxv. 38.- f Psa. xcviii.2; 
 
 Ezek. xx. 9,14, 22.- s Chapter xxvii. 34 ; Deut. vi. 1; xii. 1 ; 
 
 xxxiii. 4; John i. 17.- h Chap. xxv. 1. 
 
 Yerse 34. Then shall the land enjoy her Sabbaths ] 
 This Houbigant observes to be a historical truth.— 
 “From Saul to the Babylonish captivity are number¬ 
 ed about four hundred and ninety years, during which 
 period there were seventy Sabbaths of years ; for 7, 
 multiplied by 70, make 490. Now the Babylonish 
 captivity lasted seventy years, and during that time 
 the land of Israel rested. Therefore the land rested 
 just as many years in the Babylonish captivity, as it 
 should have rested Sabbaths if the Jews had observed 
 the law relative to the Sabbaths of the land.” This 
 is a most remarkable fact, and deserves to be particu¬ 
 larly noticed, as a most literal fulfilment of the pro¬ 
 phetic declaration in this verse : Then shall the land 
 enjoy her Sabbaths as long as it lieth desolate, and 
 ye be in your enemies 1 land. 
 
 May it not be argued from this that the law con¬ 
 cerning the Sabbatical year was observed till Saul’s 
 time, as it is only after this period the land enjoyed 
 its rest in the seventy years’ captivity 1 And if that 
 breach of the law was thus punished, may it not be 
 
 598 
 
 presumed it had been fulfilled till then, or else the 
 captivity would have lasted longer, i. e., till the land 
 had enjoyed all its rests, of which it had ever been 
 thus deprived 1 
 
 Yerse 38. The land of your enemies shall eat you 
 wp.] Does this refer to the total loss of the ten tribes ? 
 These are so completely swallowed up in some enemies’ 
 land, that nothing concerning their existence or place 
 of residence remains but mere conjecture. 
 
 Verse 44. Neither will I abhor them to destroy them 
 utterly ] Though God has literally fulfilled all his 
 threatenings upon this people, in dispossessing them 
 of their land, destroying their polity, overturning their 
 city, demolishing their temple, and scattering them¬ 
 selves over the face of the whole earth ; yet he has, 
 in his providence, strangely preserved them as a dis¬ 
 tinct people, and in very considerable numbers also. 
 He still remembers the covenant of their ancestors, 
 and in his providence and grace he has some very 
 important design in their favour. All Israel shall yet 
 be saved, and, with the Gentiles, they shall all be re- 
 
 a 
 
Ordinances concerning CHAP. 
 
 stored to his favour ; and under Christ Jesus, the great 
 Shepherd, become, with them, one grand everlasting fold. 
 
 Verse 46. These are the statutes, and judgments, 
 fc.] See on ver. 15. This verse appears to be the 
 proper concluding verse of the whole book; and I 
 rather think that the 27th chapter originally followed 
 the 25th. As the law was anciently written upon 
 skins of parchment, sheep or goat skins, pasted or 
 stitched together, and all rolled up in one roll, the 
 matter being written in columns, one of those columns 
 might have been very easily displaced, and thus whole 
 chapters might have been readily interchanged.— 
 It is likely that this might have been the case in 
 the present instance. Others endeavour to solve this 
 difficulty, by supposing that the 27th chapter was 
 added after the book had been finished; and therefore 
 there is apparently a double conclusion, one at the 
 
 XXVII. different vows . 
 
 end of the 26th and the other at the end of the 27th 
 chapter. However the above may have been, all 
 the ancient versions agree in concluding both the 
 chapters in nearly the same way; yet the 26 th chap¬ 
 ter must be allowed to be by far the most natural con¬ 
 clusion of the book. 
 
 The most important points in this chapter have al¬ 
 ready been particularly noticed in the notes ; and to 
 those on the 15th, 34th, and 44th verses, the reader 
 is especially referred. IIow unwilling is God to cast 
 off his people ! and yet how sure is their rejection if 
 they refuse to obey and live to him ! No nation has 
 ever been so signally elected as the Jews; and yet no 
 nation has ever been so signally and so awfully repro¬ 
 bated. O Britain, be not high-minded, but fear ! Be¬ 
 hold here the goodness and severity of God! 
 
 CHAPTER XXVII. 
 
 Laws concerning vows, 1,2. Of males and females from twenty to sixty years of age , and their valuation , 
 3, 4. Of the same from five to twenty years , 5. Of the same from a month to five years of age , 6. Of 
 males and females from sixty years old and upwards, and their valuation, 7. The priest shall value the 
 poor according to his ability, 8. Concerning beasts that are vowed, and their valuation, 9—13. Concern¬ 
 ing the sanctification of a house, 14, 15. Concerning the field that is sanctified or consecrated to the Lord , 
 to the year of jubilee, 16—24. Every estimation shall be made in shekels, according to the shekel of the 
 sanctuary, 25. The firstlings of clean beasts, being already the Lord's, cannot be vowed, 26. That of 
 an unclean beast may be redeemed, 27. Every thing devoted to God shall be unalienable and unredeem¬ 
 able, and continue the Lord's property till death, 28, 29. All the tithe of the land is the Lord's, 30 ; but 
 it may be redeemed by adding a fifth part, 31. The tithe of the herd and the flock is also his, 32. The 
 tenth that passes under the rod shall not be changed, 33. The conclusion of the book, 34. 
 
 A. M. 2514 . A ND the Lord spake unto 
 
 B. C. 1490. -TL r 
 
 An. Exod.lsr.2. Moses, saying, 
 
 Abib or Nisan. o Speak unto the children of 
 
 Israel, and say unto them, a When a man 
 shall make a singular vow, the persons shall 
 he for the Lord, by thy estimation. 
 
 * Num. vi.2 ; see Judg. xi. 30, 31,39 ; 1 Sam. i. 11,28; Gen. xxviii. 
 
 3 And thy estimation shall be A. M. 2514 . 
 
 r 1 1 r B. C. 1490. 
 
 01 the male, from twenty years An. Exod. isr. 2 
 
 old even unto sixty years old, Ablb or Nlsan - 
 
 even thy estimation b shall be fifty shekels of 
 
 silver, c after the shekel of the sanctuary. 
 
 4 And if it he a female, then thy 
 
 20-22; Deut. xxiii. 21-23.- b Num. xviii. 16.- c Exod. xxx. 13. 
 
 NOTES ON CHAP. XXYII. 
 
 Yerse 2. When a man shall make a singular voiv] 
 The verse is short and obscure, and may be translated 
 thus : A man who shall have separated a vow, accord¬ 
 ing to thy estimation, of souls unto the Lord; which 
 may be paraphrased thus : He who shall have vowed 
 or consecrated a soul, i. e., a living creature, whether 
 man or beast, if he wish to redeem what he has thus 
 vowed or consecrated, he shall ransom or redeem it 
 according to the priest’s estimation; for the priest 
 shall judge of the properties, qualifications, and age 
 of the person or beast, and the circumstances of the 
 person who has vowed it, and shall regulate the value 
 accordingly; and the money shall be put into his 
 hands for the service of the sanctuary. A vow (says 
 Mr. Ainsworth) is a religious promise made unto the 
 Lord, and for the most part with prayer, and paid with 
 thanksgiving, Num. xxi. 2, 3 ; Psa. lxvi. 13, 14. 
 Vows were either of abstinence, such as are spoken 
 of Num. xxx., and the vow of the Nazarite, Num. 
 vi. ; or they were to give something to the Lord, as 
 
 a 
 
 sacrifices, Lev. vii. 16, or the value of persons, beasts, 
 houses, or lands, concerning which the law is here 
 given. A man might vow or devote himself, his chil¬ 
 dren, (ver. 5, 6,) his domestics, his cattle, his goods, 
 &c. And in this chapter rules are laid down for the 
 redemption of all these things. But if, after conse¬ 
 crating these things, he refused to redeem them, then 
 they became the Lord’s property for ever. The per¬ 
 sons continued all their lives devoted to the service 
 of the sanctuary ; the goods were sold for the profit 
 of the temple or the priests ; the animals, if clean, 
 were offered in sacrifice ; if not proper for sacrifice, 
 were sold, and the price devoted to sacred uses. This 
 is a general view of the different laws relative to 
 vows, mentioned in this chapter. 
 
 Yerse 3. From twenty years old even unto sixty — 
 fifty shekels] A man from twenty to sixty years of 
 age, if consecrated to the Lord by a vow, might be 
 redeemed for fifty shekels, which, at 3s. each, amount¬ 
 ed to 11. 10s. sterling. 
 
 Yerse 4. And if it be a female] The woman , at 
 
 599 
 
LEVITICUS. 
 
 how to he redeemed . 
 
 Tilings vowed, and 
 
 a. M. 2514 . estimation shall be thirty she- 
 
 B. C. 1490. , . J 
 
 An. Exod. Isr. 2. kelS. 
 
 Abib or Nisan. 5 And if it he from five years 
 old even unto twenty years old, then thy esti¬ 
 mation shall be of the male twenty shekels, 
 and for the female ten shekels. 
 
 6 And if it he from a month old even unto 
 five years old, then thy estimation shall be of 
 the male five shekels of silver, and for the 
 female thy estimation shall he three shekels 
 of silver. 
 
 7 And if it he from sixty years old, and above; 
 if it he a male, then thy estimation shall be 
 fifteen shekels, and for the female ten shekels. 
 
 8 But if he be poorer than thy estimation, 
 then he shall present himself before the priest, 
 and the priest shall value him; according to 
 his ability that vowed shall the priest value him. 
 
 9 And if it he a beast, whereof men bring an 
 offering unto the Lord, all that any man giveth 
 of such unto the Lord, shall be holy. 
 
 10 He d shall not alter it, nor change it, a 
 
 d James i. 8.- e Heb. according to thy estimation, Opriest. 
 
 the same age, vowed unto the Lord, might be redeem¬ 
 ed for thirty shekels, M. 10s. sterling, a little more 
 than one half of the value of the man ; for this obvious 
 reason, that a woman , if employed, could not be of so 
 much use in the service of the sanctuary as the man, 
 and was therefore of much less value. 
 
 Yerse 5. From Jive years old\ The hoy that was 
 vowed might be redeemed for twenty shekels, 31. ster¬ 
 ling ; the girl, for ten shekels, just one half, 1 1. 10«s. 
 
 Yerse 6. A month old\ The male child, Jive she¬ 
 kels, 15s., the female, three shekels, 9s. Being both 
 in comparative infancy, they were nearly of an equal 
 value. None were vow'ed under a month old : the first¬ 
 born being always considered as the Lord’s property, 
 could not be vowed, see ver. 26. 
 
 Yerse 7. Sixty years old ] The old man and the old 
 i woman, being nearly past labour, were nearly of an 
 equal value ; hence the one was estimated a t fifteen 
 shekels, 21. 5s., the other at ten shekels, 1/. 10s. This 
 was about the same ratio as that of the children, ver. 
 5, and for the same reason. 
 
 Yerse 10. He shall not alter it, nor change it, a good 
 for a had, <5pc.\ Whatever was consecrated to God 
 by a vow, or purpose of heart, was considered from 
 that moment as the Lord’s property ; to change which 
 was impiety; to withhold it, sacrilege. Reader, hast 
 thou ever dedicated thyself, or any part of thy proper¬ 
 ty, to the service of thy Maker 1 If so, hast thou 
 paid thy vows 1 Or hast thou altered thy purpose, or 
 changed thy offering ? Has he received from thy 
 hands a had for a good ? Wast thou not vowed and 
 consecrated to God in thy baptism l Are his vows 
 still upon thee 1 Hast thou “ renounced the devil and 
 all his works, the pomps and vanities of thi3 wicked 
 world, and all the sinful lusts of the flesh 1” Dost 
 
 600 
 
 good for a bad, or a bad for a A. M. 2514 . 
 good : and if he shall at all An. Exod. isr. 2 . 
 change beast for beast, then it Ablb or ^ lsan '-. 
 and the exchange thereof shall be holy. 
 
 11 And if it be any unclean beast, of which 
 they do not offer a sacrifice unto the Lord, then 
 he shall present the beast before the priest: 
 
 12 And the priest shall value it, whether it 
 be good or bad: e as thou valuest it, who art 
 the priest, so shall it be. 
 
 13 f But if he will at all redeem it, then he 
 shall add a fifth part thereof unto thy estimation. 
 
 14 And when a man shall sanctify his house 
 to he holy unto the Lord, then the priest shall 
 estimate it, whether it be good or bad : as the 
 priest shall estimate it, so shall it stand. 
 
 15 e And if he that sanctified it will redeem 
 his house, then he shall add the fifth part of 
 the money of thy estimation unto it, and it 
 shall be his. 
 
 16 And if a man shall sanctify unto the 
 Lord some part of a field of his possession, 
 
 f Ver. 15, 19.- s Ver. 13. 
 
 thou feel thyself bound “ to keep God’s holy will and 
 commandments, and walk in the same all the days of 
 thy life 1” Was not this thy baptismal covenant 1 
 And hast thou renounced it l Take heed ! God is 
 not mocked : that which thou so west, thou shalt also 
 reap. If thou rob God of thy heart, he will deprive 
 thee of his heaven. 
 
 Verse 11. Any unclean heast ] See on ver. 2. 
 
 Verse 13. Shall add a fifth part] This was pro¬ 
 bably intended to prevent rash vows and covetous re¬ 
 demptions. The priest alone was to value the thing ; 
 and to whatever his valuation was, a fifth part must 
 be added by him who wished to redeem the conse¬ 
 crated thing. Thus, if the priest valued it at forty 
 shekels, if the former owner redeemed it he was obliged 
 to give forty-eight. 
 
 Yerse 14. Shall sanctify his house ] The yearly 
 rent of which, when thus consecrated, went towards 
 the repairs of the tabernacle, which was the house of 
 the Lord. 
 
 Yerse 16. Some part of a field ] Though the pre¬ 
 ceding words are not in the text, yet it is generally 
 allowed they should be supplied here, as it was not 
 lawful for a man to vow his whole estate, and thus 
 make his family beggars, in order to enrich the Lord’s 
 sanctuary : this God would not permit. The rabbins 
 teach that the land or field, whether good or bad, was 
 valued at forty-eight shekels, for all the years of the 
 jubilee, provided the field was large enough to sow a 
 homer of barley. The "1DH chomer was different from 
 the bpp omer : the latter held about three quarts , the 
 former, seventy-five gallons ihree pints ; see the note 
 on Exod. xvi. 16. Some suppose that the land was 
 rated, not at fifty shekels for the whole of the years of 
 the jubilee, for this would be but about 3s. per annum ; 
 
 a 
 
Things vowed, and 
 
 CHAP. XXVII. 
 
 how to he redeemed. 
 
 A. M. 2514 . then thy estimation shall be ac- 
 
 An. Exod. Isr.2. cording to the seed thereof: h a 
 A bib or Nisan. } 10mer 0 f barley seed shall he 
 
 valued at fifty shekels of silver. 
 
 17 If he sanctify his field from the year of 
 jubilee, according to thy estimation it shall 
 stand. 
 
 18 But if he sanctify his field after the 
 jubilee, then the priest shall 1 reckon unto him 
 the money according to the years that remain, 
 even unto the year of the jubilee, and it shall 
 be abated from thy estimation. 
 
 19 k And if he that sanctified the field will 
 in any wise redeem it, then he shall add the 
 fifth part of the money of thy estimation unto 
 it, and it shall be assured to him. 
 
 20 And if he will not redeem the field, or if 
 he have sold the field to another man, it shall 
 not be redeemed any more. 
 
 21 But the field, 1 when it goeth out in the 
 jubilee, shall be holy unto the Lord, as a 
 field m devoted ; n the possession thereof shall 
 be the priest’s. 
 
 22 And if a man sanctify unto the Lord a 
 field which he hath bought, which is not of 
 the fields of 0 his possession ; 
 
 23 p Then the priest shall reckon unto him 
 the worth of thy estimation, even unto the 
 
 h Or, the land of a homer, &c.- 5 Chap. xxv. 15, 16. 
 
 k Ver. 13.- 1 Chap. xxv. 10, 28, 31.- m Ver. 28.-" Num. 
 
 xviii. 14 ; Ezek. xliv. 29.- 0 Chap. xxv. 10, 25.- v Ver. 18. 
 
 9 Chap. xxv. 28. 
 
 but that it was rated according to its produce , fifty 
 shekels for every homer of barley it produced. 
 
 Verse 21. As a field devoted ] It is Din ckerem , a 
 thing so devoted to God as never more to be capable 
 of being redeemed. See on ver. 29. 
 
 Verse 25. Shekel of the sanctuary ] A standard 
 shekel; the standard being kept in the sanctuary to 
 try and regulate all the weights in the land by. See 
 Gen. xx. 16 ; xxiii. 15. 
 
 Verse 28. No devoted thing — shall he sold or re¬ 
 deemed ] This is the nZ3“in cherem , which always 
 meant an absolute unredeemable grant to God. 
 
 Verse 29. Which shall he devoted of men ] Every 
 man who is devoted shall surely be put to death ; or, 
 as some understand it, be the Lord’s property, or be 
 employed in his service, till death. The law men¬ 
 tioned in these two verses has been appealed to by 
 the enemies of Divine revelation as a proof, that under 
 the Mosaic dispensation human sacrifices were offered 
 to God ; but this can never be conceded. Had there 
 been such a law, it certainly would have been more 
 explicitly revealed, and not left in the compass of a 
 few words only, where the meaning is very difficult 
 to be ascertained; and the words themselves differently 
 translated by most interpreters. That there were 
 
 year of the jubilee : and he shall A. M. 2514. 
 
 j •> B C 1490 
 
 give thine estimation in that day, An. Exod. isr. 2 
 
 as a holy thing unto the Lord. Abib or Nisan. 
 
 24 q In the year of the jubilee the field shall 
 return unto him of whom it was bought, even 
 to him to whom the possession of the land 
 did belong . 
 
 25 And all thy estimation shall be accord¬ 
 ing to the shekel of the sanctuary : r twenty 
 gerahs shall be the shekel. 
 
 26 Only the s firstling 1 of the beasts, which 
 should be the Lord’s firstling, no man shall 
 sanctify it; whether it he ox, or sheep : it is 
 the Lord’s. 
 
 27 And if it he of an unclean beast, then he 
 shall redeem it according to thine estimation, 
 u and shall add a fifth part of it thereto : or if 
 it be not redeemed, then it shall be sold ac¬ 
 cording to thy estimation. 
 
 28 T Notwithstanding no devoted thing, that 
 a man shall devote unto the Lord of all that 
 he hath, both of man and beast, and of the 
 field of his possession, shall be sold or re¬ 
 deemed : every devoted thing is most holy 
 unto the Lord. 
 
 29 w None devoted, which shall be devoted 
 of men, shall be redeemed ; hut shall surely 
 be put to death. 
 
 r Exod. xxx. 13; Num. iii. 47; xviii. 16; Ezek. xlv. 12. 
 
 8 VLeh. first-born, &c.- 4 Exod. xiii. 2, 12 ; xxii. 30 ; Num. xviii. 
 
 17 ; Dent. xv. io.- u Ver. 11, 12, 13.- v Ver. 21 ; Josh. vi. 
 
 17, 18, 19.- w Num. xxi. 2, 3. 
 
 persons devoted to destruction under the Mosaic dis¬ 
 pensation, is sufficiently evident, for the whole Canaan- 
 itish nations were thus devoted by the Supreme Being 
 himself, because the cup of their iniquity was full ; but 
 that they were not sacrificed to God , the whole history 
 sufficiently declares. Houbigant understands the pas¬ 
 sage as speaking of these alone ; and says, Non alios 
 licebat anathcmate voveri , quam Chananaos , qitos jus- 
 serat Deus ad internecionem deleri. “ It was not 
 lawful to devote any persons to death but the Canaan- 
 ites, whom God had commanded to be entirely extir¬ 
 pated.” This is perfectly correct ; but he might have 
 added that it was because they were the most impure 
 idolaters, and because the cup of their iniquity was 
 full. These God commanded to be put to death ; and 
 who can doubt his right to do so, who is the Maker 
 of man, and the Fountain of justice 1 But what has 
 this to do with human sacrifices ? Just nothing. No 
 more than the execution of an ordinary criminal, or a 
 traitor, in the common course of justice, has to do 
 with a sacrifice to God. In the destruction of such 
 idolaters, no religious formality whatever was observed; 
 nor any thing that could give the transaction even the 
 most distant semblance of a sacrifice. In this way 
 Jericho was commanded to be destroyed, Josh. vi. 17; 
 
 601 
 
LEVITICUS. 
 
 Concerning the tithe of the 
 
 land, the herd, and the flock 
 
 A. M. 2514 . 30 And x all the tithe of 
 
 An. Exod. isr! 2 . the land, whether of the seed 
 Abib or Nisan ' of the land, or of the fruit of 
 the tree, is the Lord’s : it is holy unto the 
 Lord. 
 
 31 y And if a man will at all redeem aught 
 of his tithes, he shall add thereto the fifth part 
 thereof. 
 
 32 And concerning the tithe of the herd, or 
 of the flock, even of whatsoever z passeth under 
 
 the rod, the tenth shall be holy A. M. 2514 . 
 
 . T J B. C. 1490. 
 
 UntO the JLoRD. An. Exod. Isr.2. 
 
 33 He shall not search whether Ablb or Nljap - 
 it be good or bad, a neither shall he change 
 it: and if he change it at all, then both it and 
 the change thereof shall be holy ; it shall not 
 be redeemed. 
 
 34 b These are the commandments which 
 the Lord commanded Moses for the children 
 of Israel, in Mount Sinai. 
 
 x Gen. xxviii. 22 ; Num. xviii. 21, 24 ; 2 Chron. xxxi. 5, 6, 12 ; 
 Neh. xiii. 12 ; Mai. iii. 8,10. 
 
 y Ver. 13.- z See Jer. xxxiii. 13 ; Ezek. xx. 37 ; Mic. vii. 14. 
 
 a Ver. 10.- b Chap. xxvi. 46. 
 
 and the Amalekites, Deut. xxv. 19 ; 1 Sam. xv. 3 : 
 but in all these cases the people commanded to be de¬ 
 stroyed were such sinners as God’s justice did not 
 think proper to spare longer. And has not every 
 system of law the same power ! And do we not con¬ 
 cede such power to the civil magistrate, for the wel¬ 
 fare of the state 1 God, who is the sovereign arbiter 
 of life and death, acts here in his juridical and legisla¬ 
 tive capacity ; but these are victims to justice, not re¬ 
 ligious sacrifices. 
 
 It may be necessary just farther to note that two 
 kinds of vows are mentioned in this chapter :—1. The 
 VU neder , (see on chap, vii.,) which comprehends all 
 those things which, when once devoted, might be re¬ 
 deemed at a certain price, according to the valuation 
 of the priest. 2. The CD^n cherem, those things 
 , vowed to God of which there remained no power of 
 redemption ; they were most holy , i. e., so absolutely 
 devoted to God that they could neither be changed, 
 alienated, nor redeemed : probably because no mental 
 reservation had been made, as in the above case may 
 be supposed. On this ground the word was after¬ 
 ward applied to the most solemn and awful kind of 
 excommunication , meaning a person so entirely devoted 
 to the stroke of vindictive justice, as never to be ca¬ 
 pable of receiving pardon; and hence the word may 
 be well applied in this sense to the Canaanit.es , the cup 
 of whose iniquity was full, and who were consigned, 
 without reprieve, to final extermination. 
 
 Verse 30. All the tithe of the land ] This God 
 claims as his own ; and it is spoken of here as being 
 a point perfectly settled, and concerning which there 
 was neither doubt nor difficulty. See my view of this 
 subject Gen. xxviii., after ver. 22, to which I do not 
 see the necessity of adding any thing. 
 
 Verse 32. Whatsoever passeth under the rod ] The 
 signification of this verse is well given by the rabbins : 
 “ When a man was to give the tithe of his sheep or 
 calves to God, he was to shut up the whole flock in 
 one fold, in which there was one narrow door capable 
 of letting out one at a time. The owner, about to 
 give the tenth to the Lord, stood by the door with a 
 rod in his hand, the end of which was dipped in ver¬ 
 milion or red ochre. The mothers of those lambs or 
 calves stood without : the door being opened, the 
 young ones ran out to join themselves to their dams; 
 and as they passed out the owner stood with his rod 
 over them, and counted one, two, three, four, five, &c., 
 
 602 
 
 and when the tenth came, he touched it with the 
 coloured rod, by which it was distinguished to be the 
 tithe calf, sheep, &c., and whether poor or lean, per¬ 
 fect or blemished, that was received as the legitimate 
 tithe.” It seems to be in reference to this custom that 
 the Prophet Ezekiel, speaking to Israel, says : I will 
 cause you to pass under the rod , and will bring you 
 into the bond of the covenant —you shall be once more 
 claimed as the Lord's property , and be in all things 
 devoted to his service, being marked or ascertained , by 
 especial providences and manifestations of his kindness, 
 to be his peculiar people. 
 
 Verse 34. These are the commandments ] This 
 conclusion is very similar to that at the end of the pre¬ 
 ceding chapter. I have already supposed that this 
 chapter should have followed the 25th, and that the 
 26th originally terminated the book. 
 
 Mr. Ainsworth, the whole of whose writings are 
 animated with the spirit of piety, concludes this book 
 with the following excellent remarks :— 
 
 “ The tithes in Israel being thus sanctified by the 
 commandment of God to his honour, the maintenance 
 of his ministers, and the relief of the poor, it taught 
 them and teaches us to honour the Lord with our sub¬ 
 stance, (Prov. iii. 9,) acknowledging him to be the 
 author of all our increase and store; (Deut. viii. 13—18; 
 Hos. ii. 8 ;) to honour his ministers, and to communi¬ 
 cate unto them in all good things, (1 Tim. v. 17, 18 ; 
 Gal. vi. 6,) that they who sow unto us spiritual things 
 should reap our carnal things, (1 Cor. ix. 11,) and to 
 give alms of such things as ice have, that all things 
 may be clear unto us, (Luke xi. 41,) yea, even to sell 
 that we have, and give alms; to provide ourselves 
 bags that wax not old, a treasure in the heavens that 
 faileth not, Luke xii. 33.” They who forget their 
 Maker, his ministers, and the poor, are never likely 
 to hear that blessed word in the great day : “ Come, 
 ye blessed of my Father, inherit the kingdom prepared 
 for you; for I was hungry, and ye gave me meat; 
 thirsty, and ye gave me drink; naked, and ye clothed 
 me; sick and in prison, and ye came unto me.” 
 
 Reader, thou hast now gone through the whole of 
 this most interesting book ; a book whose subject is 
 too little regarded by Christians in general. Here 
 thou mayest discover the rigid requisitions of Divine 
 justice, the sinfulness of sin, the exceeding breadth of 
 the commandment, and the end of all human perfec- 
 
 a 
 
Concluding remarks. CHAP. 
 
 tion. And now what thinkest thou of that word, 
 “ Whatsoever the law saith, it saith to them who are 
 under the law V’ Rora. iii. 19. But whcr are under 
 the law—the condemning power of the pure, rigid, 
 moral law of God 1 Not the Jews only, but every 
 soul of man : all to whom it is sent, and who acknow¬ 
 ledge it as a Divine revelation, and have not been 
 redeemed from the guilt of sin by the grace of our 
 Lord Jesus Christ; for “cursed is every one that 
 continueth not in all things that are written in the book 
 of the law to do them.” By this law then is the 
 knowledge, but not the cure , of sin. Hear then what 
 God saith unto thee : “ If therefore perfection were 
 by the Levitical priesthood, (for under it the people 
 received the law,) what farther need was there that 
 another priest should rise after the order of Melchise- 
 dec, and not be called after the order of Aaron 1 For 
 the priesthood being changed, there is made of neces¬ 
 sity a change also of the law; Heb. vii. 11, 12. 
 Now of the things which we have spoken, this is the 
 sum : We have such a high priest, who is set on the 
 right hand of the throne of the Majesty in the hea¬ 
 vens ; a minister of the sanctuary, and of the true 
 tabernacle, which the Lord pitched, and not man ; ibid, 
 viii. 1, 2. For it is not possible that the blood of 
 bulls and of goats should take away sins ; ibid. x. 4. 
 But Christ being come a high priest of good things to 
 come,—neither by the blood of goats and calves, but 
 by his own blood, he entered in once into the holy 
 place, having obtained eternal redemption for us. And 
 for this cause he is the Mediator of the New Testa¬ 
 ment, that, by means of death, they which are called 
 might receive the promise of eternal inheritance. And 
 without shedding of blood is no remission. So Christ 
 was once offered to bear the sins of many, and unto 
 them that look for him shall he appear the second 
 time, without sin, unto salvation Heb. ix. 11, 12, 15, 
 22, 28. We see then that Christ was the end of the 
 law for righteousness (for justification ) to every one 
 that believeth. “ Unto him, therefore, who hath loved 
 us, and washed us from our sins in his own blood, 
 and hath made us kings and priests unto God and his 
 Father ; to him be glory and dominion for ever and 
 ever. Amen.” Rev. i. 5, 6. 
 
 SECTIONS in the Book of Leviticus, carried 
 on from Exodus, which ends with the twenty- 
 third. 
 
 XXVII. Masoretic notes. 
 
 The twenty-fourth, called N“ip'1 vaiyikra , begins 
 chap. i. 6, and ends chap. vi. 7. 
 
 The twenty-fifth, called tsav , begins chap. vi. 
 
 8 , and ends chap. viii. 36. 
 
 The twenty-sixth, called TOty shemini, begins 
 chap. ix. 1, and ends chap. xi. 47. 
 
 The twenty-seventh, called flin tazria , begins 
 chap. xii. 1, and ends chap. xiii. 59. 
 
 The twenty-eighth, called JTWD metsora, begins 
 chap. xiv. 1, and ends chap. xv. 33. 
 
 The twenty-ninth, called mrs ’“inN acharey moth , 
 begins chap. xvi. 1, and ends chap, xviii. 30. 
 
 The thirtieth, called D'tyTp kedoshim , begins chap, 
 xix. 1, and ends chap. xx. 27. 
 
 The thirty-first, called “ION emor, begins chap, 
 xxi. 1, and ends chap. xxiv. 23. 
 
 The thirty-second, called TD V13 behar Sinai, 
 begins chap. xxv. 1, and ends chap. xxvi. 2. 
 
 The thirty-third, called Tipn3 bechukkothai, be¬ 
 gins chap. xxvi. 3, and ends chap, xxvii. 34. 
 
 These sections, as was observed on Exodus, have 
 their technical names from some remarkable word, 
 either in the first or second verse of their commence¬ 
 ment. 
 
 Masoretic Notes on Leviticus. 
 
 The number of verses in vaiyikra, i. e., Leviticus, is 
 859. The symbol of which is 'p'DJ. ^ pe final stands 
 for 800, } nun for 50, and £3 teth for 9. 
 
 The middle verse is the 11th of chap. xv. : And he 
 that toucheth the jlesh, <fc. 
 
 Its pareshioth, or larger sections, are 10, the memo¬ 
 rial symbol of which is taken from Gen. xxx. 11 : 
 "U to ba gad, a troop cometh: in which 2 beth stands 
 for 2, N aleph for 1, J gimel for 3, and t daleth for 4, 
 
 Its sedarim, or Masoretic sections, are 23. The 
 symbol of which is taken from Psa. i, 2, nJRV yehgeh: 
 In thy law shall he meditate day and night. 
 
 Its perakim, or modern chapters, are 27. The me¬ 
 morial sign of which is nTINl veeyeheh, Gen. xxvi. 3 : 
 And I will be with thee, and will bless thee. 
 
 The number of its open divisions is 52 ; of its close 
 divisions, 46 : total 98. The memorial sign of which 
 is nv tsach, Cant. v. 10 ; My beloved is white and 
 ruddy. In this word ¥ tsaddi stands for 90, and H 
 cheth for 8. 
 
 Verses 859. Words 11,902. Letters computed 
 to be 44,989. 
 
 See the concluding note on Genesis. 
 
 Finished the correction of Exodus and Leviticus , April 2, 1827. —A. Clarke. 
 
 603 
 
 a 
 
PREFACE TO 
 
 THE 
 
 BOOK 
 
 OF 
 
 NUMBERS. 
 
 HpHIS, w hich is the fourth book in order of the Pentateuch, has been called Numbers, from 
 its containing an account of the numbering and marshalling the Israelites in ther journey 
 through the wilderness to the promised land. Its English name is derived from the title it 
 bears in the Vulgate Latin, Numeric which is a literal translation of the Greek word A pi&poi, 
 its title in the Septuagint ; and from both, our Saxon ancestors called it iretei, numeration , 
 “ because in this the children of Israel were numbered,” fob pam pe ipjiaheia beajm psejion on paejie 
 geteaibe. This title, however, does not properly apply to more than the three first chapters, 
 and the 26th. This book, like the preceding, takes its name among the Hebrews from a 
 distinguishing word in the commencement. It is frequently called “DTi Vaidabber, and he 
 spoke , from its initial word; but in most Hebrew Bibles its running title is Bemidbar, in 
 
 the wilderness , which is the fifth word in the first verse. 
 
 The contents of the book of Numbers are briefly the following : On the first day of the 
 first month of the second year after the departure from Egypt, the tabernacle being erected, 
 audit and the priests consecrated, Moses is commanded to make a census or enumeration of 
 the people, the Levites excepted, who were appointed to watch over, guard, pitch, and carry 
 the tabernacle and its holy furniture ; chap. i. 
 
 To form the vast mass of the people into a regular camp, each tribe by itself under its own 
 captain or chief, known by his proper standard, and occupying an assigned place in reference 
 to the tabernacle ; chap. ii. 
 
 Moses is commanded to separate the Levites to the service of the tabernacle, whom God 
 chooses to take, instead of the first-born of every family, which he claimed as his own. When 
 these were selected in their families, &c., the sum amounted to 22,273 ; chap. iii. 
 
 All this tribe is appointed to serve the tabernacle in a variety of offices, each person from 
 the age of thirty till fifty, after which he was excused from farther service ; chap. iv. 
 
 When these points were settled, God commands them to purify the camp by the expulsion 
 of every unclean person, and establishes the trial of the suspected adulteress by the ivaters of 
 jealousy ; chap. v. 
 
 He next institutes the laws relative to Nazarites ; and lays down the form according 
 to which the people shall be blessed; chap. vi. 
 
 Then follows a particular account of the offerings made to the tabernacle by the princes, 
 or chiefs of the twelve tribes, and the amount of those offerings ; chap. vii. 
 
 When this work was finished, the Levites were consecrated to their respective services 
 and the duration of the service of each ascertained; chap. viii. 
 
 The passover is commanded to be kept, and the first one is celebrated in the wilder¬ 
 ness on the 14th of the first month of the second year after their departure from Egypt; 
 chap. ix. 
 
 Moses is commanded to make two silver trumpets ; he is informed of their use, in what 
 order the different tribes shall march, with the ceremonies at fixing and removing the taber¬ 
 nacle and the departure of the people from the wilderness of Sinai on the twentieth day of the 
 second month of the second year of their exodus from Egypt; chap. x. 
 
 604 a 
 
PREFACE TO NUMBERS. 
 
 The people murmuring, the lire of the Lord consumes many of them ; it ceases on the 
 intercession of Moses : they murmur again, quails are sent, and they arc smitten with a great 
 plague ; chap. xi. 
 
 Miriam and her brother Aaron rise up seditiously against Moses, having conceived some 
 dislike against his Cushite wife, and supposing that he assumed too great an authority over 
 the people : at this sedition the Lord is displeased, and smites Miriam with the leprosy ; 
 chap. xii. 
 
 Twelve spies are sent to examine the promised land ; they pass through the whole, return 
 at the end of forty days, and by bringing an evil report, dishearten the people ; chap. xiii. 
 
 In consequence of this the whole congregation meditate a return to Egypt : God is dis¬ 
 pleased, and pronounces that all of them, from twenty years old and upwards, shall die in the 
 wilderness. They repent, attack the Amalekites contrary to the commandment of God, and 
 are discomfited ; chap. xiv. 
 
 A number of ordinances and directions are given relative to the manner of conducting the 
 worship of God in the promised land: different laws are repeated, and a Sabbath-breaker 
 stoned to death; chap. xv. 
 
 Korah, Dathan, Abiram, and their associates, form an insurrection against Moses : they 
 are swallowed up by an earthquake; the congregation murmur, and 14,700 of them are cut 
 off; chap. xvi. 
 
 As a proof that God had called Aaron and his family to the priesthood, his rod , or staff, 
 buds, and miraculously brings forth blossoms and fruit , and is commanded to be laid up be¬ 
 fore the testimony ; chap. xvii. 
 
 The charges of the priests and Levites, and the portions they w r ere to have of the Lord's 
 offerings, for their support in the work; chap, xviii. 
 
 The ordinances of the red heifer ; the water of purification, and its uses ; chap. xix. 
 
 The death of Miriam; the waters of Meribah. The Lord tells Moses that, because he 
 did not sanctify him in the eyes of the congregation, he shall not bring the people into the 
 promised land. The king of Edom refuses the Israelites a passage through his territories. 
 Aaron is stripped of his sacerdotal vestments on Mount Hor, and they are put on Eleazar, his 
 son, who is to be a high priest in his stead. Aaron dies, and the people mourn for him thirty 
 days; chap. xx. 
 
 Arad, one of the Canaanitish kings, attacks Israel, and he and his people are utterly de¬ 
 stroyed. The people murmur for lack of bread and water ; fiery serpents are sent among 
 them, they repent; are healed by looking at a brazen serpent. They journey and come to 
 Beer, where they find water; Sihon, king of the Amorites, attacks them, and is defeated ; so 
 is likewise Og, king of Bashan, and the people possess the lands of both; chap. xxi. 
 
 Balak, king of Moab, sends for Balaam to curse Israel; he departs, is opposed by an 
 angel, and reproved by his ass, whom God, for the purpose, miraculously endued with the 
 gift of speech. He comes to Balak, king of Moab, and shows him that Jehovah had limited 
 his power; chap. xxii. 
 
 Balak offers sacrifices, and Balaam, under the influence of God, prophesies good concern¬ 
 ing Israel; chap, xxiii. 
 
 Continuing to foretell the prosperity of Israel, and the destruction of their enemies, the king 
 of Moab dismisses Balaam in great wrath; chap. xxiv. 
 
 The Israelites, seduced by the women of Moab and Midian, commit fornication and ido¬ 
 latry : the chiefs are hanged—bold act of Phinehas; chap. xxv. 
 
 A second census or enumeration of the people takes place, and the amount is 601,730, 
 among whom not one of those of the first census w'as now found except Joshua and Caleb; 
 chap. xxvi. 
 
 From the case of the daughters of Zelophehad a law is made to enable daughters to inhe¬ 
 rit. Moses ascends Mount Abarim, sees the promised land, and constitutes Joshua his suc¬ 
 cessor ; chap, xxvii. 
 
 a 
 
 605 
 
PREFACE TO NUMBERS. 
 
 A repetition of the laws relative to burnt-offerings , the Sabbath , the passover, first-fruits , 
 &c.; chap, xxviii. 
 
 The three solemnities of the seventh month are commanded to be held on the first, tenth, 
 and fourteenth days of the month ; chap. xxix. 
 
 Several laws and ordinances concerning vows of different kinds, made by various persons ; 
 when they should be confirmed, and in what, cases annulled ; chap. xxx. 
 
 Twelve thousand Israelites go against the people of Midian and slay them, their five kings, 
 and Balaam their prophet; and the Israelites take immense booty in persons, cattle , gold, 
 silver, and precious stones, of which they make a great offering to the Lord, because in this 
 contest they lost not one man; chap. xxxi. 
 
 The children of Reuben and Gad,, and the half tribe of Manasseh, request to receive for 
 their inheritance the territories of Sihon and Og on the east side of Jordan; their desire is 
 granted on the condition of their going over armed with their brethren, to assist them in 
 conquering the land ; chap, xxxii. 
 
 A circumstantial account of the forty-two journeys of the Israelites from their departure 
 from Rameses till their arrival at Jordan. They are commanded to expel all the ancient 
 inhabitants ; chap, xxxiii. 
 
 The borders of the land are described, and the persons appointed by God, who should assist 
 Joshua in dividing the land among the nine tribes and half ; chap, xxxiv. 
 
 Forty-eight cities are to be assigned to the Levites, out of the twelve tribes, for their goods 
 and for their cattle : and out of these they were to appoint six cities of refuge for the person 
 who had unawares slain his neighbour ; to one of which cities the manslayer was to escape, 
 and tarry there till the death of the high priest • chap. xxxv. 
 
 A law established that the daughters to whom the paternal inheritance descends, shall not 
 marry out of their own tribes, lest their inheritances should become alienated and lost by 
 being blended with those of other tribes ; chap, xxxvi. See the case of Zelophehad’s daugh¬ 
 ters, chap, xxvii. 
 
 In this book, which comprehends the history of between thirty-eight and thirty-nine years, 
 we have in one word a distinct account of the several stages of the Israelites’ journey in the 
 wilderness, the various occurrences on the way, their trials, rebellions, punishments, deli¬ 
 verances, conquests, &c., with several laws and ordinances not mentioned in the preceding 
 books, together with a repetition and explanation of some others which had been previously 
 delivered; the whole forming a most interesting history of the justice, mercy, and provi¬ 
 dence of God. 
 
 806 
 
 a 
 
THE FOURTH BOOK OF MOSES, 
 
 CALLED 
 
 NUMBERS. 
 
 Year before the common Year of Christ, 1490.—Julian Period, 3224.—Cycle of the Sun, 27.—Dominical 
 Letter, D.—Cycle of the Moon, 9.—Indiction, 6.—Creation from Tisri or September, 2514. 
 
 CHAPTER I. 
 
 On the first day of the second month of the second year after Israel came out of Egypt, God commands Moses 
 to number all the males of the people from twenty years and upward , who were effective men and able to go 
 to war, 1-3. A chief of each tribe is associated with Moses and Aaron in this business, 4 ; the names of 
 whom are given, 5—16. Moses assembles the people, who declare their pedigrees according to their families , 
 17—19. The descendants of Reuben are numbered, and amount to 46,500, ver. 20, 21. Those of Simeon, 
 59,300, ver. 22, 23. Those of Gad, 45,650 ,ver. 24,25. Those of Judah, 74,600, ver. 26, 27. Those 
 of Issachar, 54,400, ver. 28, 29. Those of Zebulun, 57,400 ,ver. 30, 31, Those o/Ephraim, 40,500, 
 ver. 32, 33. Those of Manasseh, 32,200, ver. 34, 35. Those of Benjamin, 35,400, ver. 36, 37. 
 Those of Dan, 62,700, ver. 38, 39. Those of Asher, 41,500, ver. 40,41. Those u/Naphtali, 53,400, 
 ver. 42, 43. The amount of all the effective men in Israel , from twenty years old and upward, was 
 603,550, ver. 44-46. The Levites are not numbered with the tribes , because they were dedicated to the 
 service of God. Their particular ivork is specified, 47—54. 
 
 A. M. 2514. AND the Lord spake unto 
 
 B. C. 1490. A . . 1 * 3 * 5 ... 
 
 An. Exod. isr. 2 . Moses a in the wilderness 
 
 ijar or Zif. 0 f gj na j ? b j n the tabernacle of 
 the congregation, on the first day of the 
 second month, in the second year after they 
 were come out of the land of Egypt, saying, 
 
 2 c Take ye the sum of all the congregation 
 
 a Exod. xix. 1; chap. x. 11, 12.- b Exod. xxv. 22 . 
 
 « Exod. xxx. 12 ; xxxviii. 26 ; chap. xxvi. 2 , 63, 64 ; 2 Sam. 
 
 NOTES ON CHAP. I. 
 
 Verse 1. The Lord spake unto Moses — on the first 
 day of the second month ] As the tabernacle was 
 erected upon the first day of the first month, in the 
 second year after their coming out of Egypt, Exod. 
 xl. 17 ; and this muster of the people was made on 
 the first day of the second month, in the same year ; 
 it is evident that the transactions related in the pre¬ 
 ceding book must all have taken place in the space of 
 one month, and during the time the Israelites were 
 encamped at Mount Sinai, before they had begun their 
 journey to the promised land. 
 
 Verse 2. Take ye the sum, $c.~\ God, having esta¬ 
 blished the commonwealth of Israel by just and equi¬ 
 table laws, ordained every thing relative to the due 
 performance of his own worship, erected his tabernacle, 
 which was his throne, and the place of his residence 
 among the people, and consecrated his priests who 
 were to minister before him ; he now orders his sub- 
 
 of the children of Israel, after a. m. 2514 . 
 their families, by the house of An. Exod. Isr. 2 . 
 their fathers, with the number ijar or .gif. 
 
 of their names, every male by their polls ; 
 
 3 From d twenty years old and upward, all 
 that are able to go forth to war in Israel: thou 
 and Aaron shall number them by their e armies. 
 
 xxiv. 2 ; 1 Chron. xxi. 2.- d Exod. xxx. 14; Deut. iii. 18. 
 
 e Exod. xii. 17. 
 
 jects to be mustered, 1. That they might see he had 
 not forgotten his promise to Abraham, but was multi¬ 
 plying his posterity. 2. That they might observe 
 
 due order in their march toward the promised land. 
 
 3. That the tribes and families might be properly dis¬ 
 tinguished ; that all litigations concerning property, 
 
 inheritance, &c., might, in all future times, be pre¬ 
 vented. 4. That the promise concerning the Messiah 
 might be known to have its due accomplishment, when 
 in the fulness of time God should send him from the 
 seed of Abraham through the house of David. And, 
 
 5. That they might know their strength for war ; for 
 although they should ever consider God as their pro¬ 
 tector and defence, yet it was necessary that they 
 should be assured of their own fitness, naturally speak¬ 
 ing, to cope with any ordinary enemy, or to surmount 
 any common difficulties. 
 
 Verse 3. From twenty years old and upward ] In 
 this census no women were reckoned, nor children, 
 
 607 
 
to number the Israelites 
 
 Names of the persons appointed NUMBERS. 
 
 A. M. 25 . 4 . 4 Arid with you there shall be a 
 
 B. C. 1490. r J 
 
 An. Exod. isr.2. man ol every tribe; every one 
 
 ijar or Zif. } ieac [ 0 f the house of his fathers. 
 
 5 And these are the names of the men that 
 shall stand with you : of the tribe of Reuben ; 
 Elizur the son of Shedeur. 
 
 6 Of Simeon ; Shelumiel the son of Zuri- 
 shaddai. 
 
 7 Of Judah; Nahshon the son of Amminadab. 
 
 8 Of Issachar ; Nethaneel the son of Zuar. 
 
 9 Of Zebulun ; Eliab the son of Helon. 
 
 10 Of the children of Joseph : of Ephraim; 
 Elishama the son of Ammihud : of Manasseh; 
 Gamaliel the son of Pedahzur. 
 
 11 Of Benjamin; Abidan the son of Gideoni. 
 
 12 Of Dan; Ahiezer the son of Ammishaddai. 
 
 13 Of xUsher ; Pagiel the son of Ocran. 
 
 14 Of Gad ; Eliasaph the son of f Deuel. 
 
 15 Of Naphtali ; Ahira the son of Enan. 
 
 16 £ These were the renowned of the con¬ 
 gregation, princes of the tribes of their fathers, 
 h heads of thousands in Israel. 
 
 17 And Moses and Aaron took these men 
 which are expressed by their names : 
 
 18 And they assembled all the congregation 
 together on the first day of the second month, 
 and they declared their pedigrees after their 
 families, by the house of their fathers, accord¬ 
 ing to the number of the names, from twenty 
 years old and upward, by their polls. 
 
 f Chap. vii. 48 ; chap. x. 22 ; chap. ii. 14, he is called Reuel. 
 
 s Chap. vii. 2 ; 1 Chron. xxvii. 16.- h Exod. xviii. 21, 25. 
 
 nor strangers , nor the Leviies, nor old men, which, 
 collectively, must have formed an immense multitude ; 
 the Levites alone amounted to 22,300. True-born 
 Israelites only are reckoned ; such as were able to 
 carry arms, and were expert for war. 
 
 Yerse 14. Eliasaph, the son of Deuel. ] This per¬ 
 son is called Reuel, chap. ii. 14. As the “i daleth is 
 very like the *1 resh, it was easy to mistake the one 
 for the other. The Septuagint and the Syriac have 
 Reuel in this chapter ; and in chap. ii. 14, the Vulgate, 
 the Samaritan, and the Arabic have Deuel instead of 
 Reuel, with which reading- a vast number of MSS. 
 concur; and this reading is supported by chap. x. 20 ; 
 we may safely conclude therefore that btfljn Deuel, 
 not bxiyi Reuel, was the original reading. See Ken- 
 nicott. 
 
 An ancient Jewish rabbin pretends to solve every 
 difficulty by saying that “ Eliasaph was a proselyte ; 
 that before he embraced the true faith he was called 
 the son of Reuel, but that after his conversion he was 
 called the son of Deuel. ” As Reuel may be trans¬ 
 lated the breach of God, and Deuel the knowledge of 
 God, I suppose the rabbin grounded his supposition on 
 the different meanings of the two words. 
 
 608 
 
 19 As the Lord commanded a. m. 2514 . 
 
 Moses, so he numbered them in An.Exod.isr.*2. 
 the wilderness of Sinai. ijar or Zif. 
 
 20 And the children of Reuben, Israel’s 
 eldest son, by their generations, after their 
 families, by the house of their fathers, accord¬ 
 ing to the number of the names, by their polls, 
 every male from twenty years old and upward, 
 all that were able to go forth to war; 
 
 21 Those that were numbered of them, even 
 of the tribe of 1 Reuben, vjere forty and six 
 thousand and five hundred. 
 
 22 Of the children of k Simeon, by their 
 generations, after their families, by the house 
 of their fathers, those that were numbered of 
 them, according to the number of the names, 
 by their polls, every male from twenty years 
 old and upward, all that were able to go forth 
 to war ; 
 
 23 Those that were numbered of them, even 
 of the tribe of Simeon, were fifty and nine 
 thousand and three hundred. 
 
 24 Of the children of 1 Gad, by their gene¬ 
 rations, after their families, by the house of 
 their fathers, according to the number of the 
 names, from twenty years old and upward, all 
 that were able to go forth to war; 
 
 25 Those that were numbered of them, even 
 of the tribe of Gad, were forty and five thou¬ 
 sand six hundred and fifty. 
 
 1 Chap. ii. 10.11 ; chap. xxvi. 7.- k Gen. xxix. 33 ; chap, xxxiv. 
 
 25-30.- 1 Gen. xxx. 10, 11. 
 
 ;>Sons of Leah. 
 
 Yerse 16. These were the renowned} Literally, the 
 called, of the congregation — those who were summon¬ 
 ed by name to attend. The order of the tribes in the 
 above enumeration may be viewed thus :— 
 
 1. Reuben 
 
 2 . Simeon 
 
 3. Judah 
 
 4. Issachar 
 
 5. Zebulun 
 
 6 . Ephraim ~j 
 
 7. Manasseh f Sons of Rachel. 
 
 8. Benjamin J 
 
 9. Dan . . 1st son of Bilhah, Rachel s maid. 
 
 10 . Asher. . 2d son of Zilpah, Leah’s maid. 
 
 11 . Gad . . 1st son of Zilpah. 
 
 12 . Naphtali . 2d son of Bilhah. 
 
 Yerse 25. Forty and five thousand six hundred and 
 fifty.] Mr. Ainsworth has remarked that Gad, the 
 handmaid' 1 s son, is the only one of all the tribes whose 
 number ends with fifty, all the others are by thou - 
 sands, and end with hundreds ; which shows God’s 
 admirable providence and blessing in multiplying them 
 so, that no odd or broken number was among all the 
 tribes. But see on ver. 46. 
 
 a 
 
CHAP. I. 
 
 the several tribes 
 
 The amount of 
 
 A. M. 2514. 26 Of the children of m Judah, 
 
 B. C. 1490. . ’ 
 
 An. Exod. Isr. 2 . by their generations, after their 
 
 ijaror Zif. families, by the house of their 
 fathers, according to the number of the names, 
 from twenty years old and upward, all that 
 were able to go forth to war; 
 
 27 Those that were numbered of them, even 
 of the tribe of Judah, were threescore and 
 fourteen thousand and six hundred. 
 
 28 Of the children of n Issachar, by their 
 generations, after their families, by the house 
 of their fathers, according to the number of 
 the names, from twenty years old and upward, 
 
 all that were able to go forth to war; 
 
 29 Those that were numbered of them, even 
 of the tribe of Issachar, ivere fifty and four 
 thousand and four hundred. 
 
 30 Of the children of 0 Zebulun, by their 
 generations, after their families, by the house 
 of their fathers, according to the number of 
 the names, from twenty years old and upward, 
 all that were able to go forth to war; 
 
 3 1 Those that were numbered of them, even 
 of the tribe of Zebulun, were fifty and seven 
 thousand and four hundred. 
 
 32 Of the children of p Joseph, namely , of 
 the children of q Ephraim, by their genera¬ 
 tions, after their families, by the house of 
 their fathers, according to the number of the 
 names, from twenty years old and upward, all 
 that were able to go forth to war; 
 
 33 Those that were numbered of them, even 
 of the tribe of Ephraim, were forty thousand 
 and five hundred. 
 
 34 Of the children of r Manasseh, b}?* their 
 generations, after their families, by the house 
 of their fathers, according to the number of 
 the names, from twenty years old and upward, 
 all that were able to go forth to war; 
 
 35 Those that were numbered of them, even 
 of the tribe of Manasseh, ivere thirty and two 
 thousand and two hundred. 
 
 m Gen. xxix. 35.- n Gen. xxx. 18.- 0 Gen. xxx. 20.- p Gen. 
 
 xxx. 24.-q Gen. xlviii. 5, 6. 
 
 Verse 33. The tribe of Ephraim—-forty thousand 
 and five hundred .] Ephraim, as he was blessed be¬ 
 yond his eldest brother Manasseh, Gen. xlviii. 20, so 
 here he is increased by thousands more than Manas¬ 
 seh, and more than the whole tribe of Benjamin, and 
 his blessing continued above his brother, Deut. xxxiii. 
 17. And thus the prophecy, Gen. xlviii. 19, was 
 fulfilled: His younger brother (Ephraim) shall be 
 greater than he , (Manasseh.) No word of God can 
 possibly fall to the ground : he alone sees the end j 
 
 Vol. I. ( 40 ) 
 
 36 Of the children of s Benia- A. M. 2514. 
 mm, by their generations, after An. Exod. isr. 2. 
 their families, by the house of ljar or Zif. 
 their fathers, according to the number of the 
 names, from twenty years old and upward, all 
 that were able to go forth to war ; 
 
 37 Those that were numbered of them, even 
 of the tribe of Benjamin, were thirty and five 
 thousand and four hundred. 
 
 38 Of the children of t Dan, by their genera¬ 
 tions, after their families, by the house of 
 their fathers, according to the number of the 
 names, from twenty years old and upward, all 
 that were able to go forth to war; 
 
 39 Those that were numbered of them, even 
 of the tribe of Dan, were threescore and two 
 thousand and seven hundred. 
 
 40 Of the children of Asher, by their gene 
 rations, after their families, by the house ot 
 their fathers, according to the number of the 
 names, from twenty years old and upward, all 
 that were able to go forth to war; 
 
 4 1 Those that were numbered of them, even 
 of the tribe of Asher, were forty and one thou¬ 
 sand and five hundred. 
 
 42 Of the children of Naphtali, throughout 
 their generations, after their families, by the 
 house of their fathers, according to the num¬ 
 ber of the names, from twenty years old and 
 upward, all that were able to go forth to war; 
 
 43 Those that were numbered of them, even 
 of the tribe of Naphtali, were fifty and three 
 thousand and four hundred. 
 
 44 u These arc those that were numbered, 
 which Moses and Aaron numbered, and the 
 princes of Israel, being twelve men : each one 
 was for the* house of his fathers. 
 
 45 So were all those that were numbered of 
 the children of Israel, by the house of their 
 fathers, from twenty years old and upward, 
 all that were able to go forth to war in Israel; 
 
 46 Even all they that were numbered were 
 
 r Gen. xlviii. 12-20.- s Gen. xxxv. 16-18.- 1 Gen. xxx. 5, 6. 
 
 u Chap. xxvi. 64. 
 
 from the beginning; his infinite wisdom embraces all 
 occurrences, and it is his province alone to determine 
 what is right, and to predict what himself has pur¬ 
 posed to accomplish. 
 
 Verse 46. All they that were numbered were six 
 hundred thousand and three thousand and five hundred 
 and fifty .] What an astonishing increase from seventy 
 souls that went down into Egypt, Gen. xlvi. 27, about 
 215 years before, where latterly they had endured the 
 greatest hardships! But God’s promise cannot fail, 
 
 609 
 
The Levites are not numbered. 
 
 NUMBERS. 
 
 A. M. 2514 . v six hundred thousand and three 
 An. Exod. isr. 2 . thousand and five hundred and 
 
 Ij arorZif - fifty. 
 
 47 But w the Levites after the tribe of their 
 fathers were not numbered among them. 
 
 48 For the Lord had spoken unto Moses, 
 saying, 
 
 49 x Only thou shalt not number the tribe 
 of Levi, neither take the sum of them among 
 the children of Israel: 
 
 50 y But thou shalt appoint the Levites over 
 the tabernacle of testimony, and over all the 
 vessels thereof, and over all things that belong 
 to it: they shall bear the tabernacle, and all the 
 vessels thereof; and they shall minister unto it, 
 
 z and shall encamp round about the tabernacle. 
 
 51 a And when the tabernacle setteth for- 
 
 v Exod. xxxviii. 26 ; see Exod. xii. 37 ; chap. ii. 32 ; xxvi. 51. 
 
 * Chap. ii. 33 ; see chap, iii., iv., xxvi. 57 ; 1 Chron. vi., xxi. 6. 
 
 * Chap. ii. 33 ; xxvi. 62.- J Exod. xxxviii. 21 ; chap. iii. 7, 8 ; 
 
 iv. 15,25, 26, 27, 33.- z Chap. iii. 23,29, 35, 38. 
 
 (Gen. xvi. 5 ;) and who can resist his will, and bring 
 to naught his counsel 1 That a comparative view 
 may be easily taken of the state of the tribes, I shall 
 produce them here from the first census mentioned in 
 the first chapter of this book, in their decreasing pro¬ 
 portion, beginning with the greatest and proceeding to 
 the least; and in the second census, mentioned chap, 
 xxvi., where the increase of some and the decrease 
 of others may be seen in one point of view. It may 
 be just remarked, that except in the case of Gad in 
 this chapter, and Reuben in chap, xxvi., all the num¬ 
 bers are what may be called whole or round numbers, 
 beginning with thousands , and ending with hundreds , 
 Gad and Reuben alone ending with tens; but the 
 Scripture generally uses round numbers, units and 
 fractions being almost constantly disregarded. 
 
 
 1st census, ch. i. 
 
 2d census, ch. xxvi 
 
 1. Judah 
 
 74,600 
 
 76,500 
 
 2 . Dan 
 
 62,700 
 
 64,400 
 
 3. Simeon 
 
 59,300 
 
 22,200 
 
 4. Zebulun 
 
 57,400 
 
 60,500 
 
 5. Issachar 
 
 54,400 
 
 64,300 
 
 6 . Naphtali 
 
 53,400 
 
 45,400 
 
 7. Reuben 
 
 46,500 
 
 43,730 
 
 8 . Gad 
 
 45,650 
 
 40,500 
 
 9. Asher 
 
 41,500 
 
 53,400 
 
 10 . Ephraim 
 
 40,500 
 
 32,500 
 
 11 . Benjamin 
 
 35,400 
 
 45,600 
 
 12 . Manasseh 
 
 32,200 
 
 52,700 
 
 
 Total 603,550 
 
 Total 601,730 
 
 Thus we find Judah the most populous tribe, and 
 Manasseh the least so; the difference between them 
 being so great as 42,400, for which no very satisfac¬ 
 tory reason can be assigned. 
 
 In the second census, mentioned chap. xxvi. 34, 
 Judah still has the pre-eminency ; and Simeon , the 
 third in number before, is become the least. Now we 
 see also that the little tribe of Manasseh occupies the 
 
 a 010 
 
 Their particular work specified 
 
 ward, the Levites shall take it a. m. 2514 . 
 down : and when the tabernacle An. Exod. isr. 2 . 
 is to be pitched, the Levites shall Ijar or Zlf ’ 
 set it up : b and the stranger that cometh nigh 
 shall be put to death. 
 
 52 And the children of Israel shall pitch 
 their tents, c every man by his own camp, and 
 every man by his own standard, throughout 
 their hosts. 
 
 53 d But the Levites shall pitch round about 
 the tabernacle of testimony, that there be no 
 e wrath upon the congregation of the children 
 of Israel: f and the Levites shall keep the 
 charge of the tabernacle of testimony. 
 
 54 And the children of Israel did according 
 to all that the Lord commanded Moses, so 
 did they. 
 
 a Chap. x. 17, 21.- b Chap. iii. ]0, 38 ; xviii. 22.- c Chap. 
 
 ii. 2, 34.- d Ver. 50.- e Lev. x. 6 ; chap. viii. 19 ; xvi. 46 ; 
 
 xviii. 5 ; 1 Sam. vi. 19.- f Chap. iii. 7, 8 ; viii. 24, 25, 26 ; xviii 
 
 3, 4, 5 ; xxxi. 30, 47 ; 1 Chron. xxiii. 32 ; 2 Chron. xiii. 10. 
 
 seventh place for number. Seven of the tribes had 
 an increase; five a decrease. Manasseh had an in¬ 
 crease of 20,500; Judah , 1,900; Issachar, 9,900; 
 Zebulun , 3,100; Benjamin , 10,200; Dan , 1,700; 
 Asher , 11,900. 
 
 On the contrary there was a decrease in Reuben of 
 2,770; in Simeon , 37,100; Gad , 5,150; Ephraim, 
 8,000; Naphtali, 8,000. Decrease in the whole, 
 61,020 effective men. See on chap. xxvi. ; but ba¬ 
 lanced with the increase , the decrease was upon the 
 whole only 1,820. 
 
 On the subject of these enumerations, and the man¬ 
 ner in which this vast multitude sprang in about four 
 generations from seventy-five persons, Scheuchzer has 
 some valuable calculations, though liable to some ob¬ 
 jections, which I shall take the liberty to insert, as 
 they tend to throw considerable light upon the subject. 
 
 “We find in the writings of Moses three enumera¬ 
 tions of the Jewish people, that follow each other 
 pretty closely :— 
 
 The first, which was made at their departure 
 
 from Egypt, Exod. xii. 37, amounted to 600,000 
 One year after, to . . . 603,550 
 
 On entering the land of Canaan, to . 601,730 
 
 If we add to the number . . . 603,550 ^ 
 
 that of the Levites given us in chap. iii. > 
 
 39, and which amounted to . . 22,000 ) 
 
 We shall have for the sum total . . 625,550 
 
 “ We find the same number, on adding that of each 
 tribe given us in detail, which is the best proof of the 
 exactness of the calculation. 
 
 “ I think I shall afford the reader some degree of 
 pleasure by presenting him, in this place, the number 
 of each tribe separately , beginning at their earliest 
 ancestors. We shall see, by this means, how faith¬ 
 fully God fulfilled the promise he had made to Abra¬ 
 ham, as well as the great utility of the mathematics 
 for the right understanding of the Holy Scriptures. 
 
 ( 40* ) 
 
CHAP. I. 
 
 of the Israelites . 
 
 Remarks on the multiplication 
 
 I shall begin with a Genealogical Table of that family 
 which God so wonderfully blessed ; and to ‘it I shall 
 afterward add each separate tribe, following the cal¬ 
 culation of Reyher, (Math. Mos., p. 222.) And we 
 shall see that the fourth generation, taken with the 
 third , produces the very number mentioned in the text. 
 
 Children of Jacob by Leah. Gen. xlvi. 15. 
 Hanoch 
 
 Reuben «< 
 
 1 L 
 
 on J 
 
 i J 
 
 Simeon 
 
 < 
 
 Levi 
 
 Phallu 
 Hezron 
 Carmi 
 ’ Jemuel 
 Jamin 
 Ohad 
 Jachin 
 Zohar 
 Shaul 
 
 Gershon 
 
 46,500. Num. i. 21. 
 
 > - - 59,300. Num. i. 23. 
 
 Libni 
 __ Shimei 
 f Amram 
 
 ^ 7,500. Num. iii. 22. 
 KohathJ ^8,600. Num. iii. 26. 
 
 Levi 
 
 Merari 
 
 Judah 
 
 LUzziel J 
 
 1 | Mushi \ 6 ’ 200 ' Num ' lii ' 34 ' 
 f Shelah „ 
 
 J. Pharez L eZr °, n £ 74,600. Num. i. 27. 
 Izerah J HamUl > 
 
 Tola 
 
 Phuvah 
 
 Issachar d 
 
 |_Shimron J 
 f Sered 
 Zebulun < Elon 
 [_ Jahleel 
 
 Dinah 
 
 Children of Jacob by Zilpah. 
 Ziphion 
 Haggai 
 Shuni 
 Ezbon 
 Eri 
 Arodi 
 . Areli 
 Jimnah 
 Ishuah 
 <( Isui 
 
 Beriah 
 
 54,400. Num. i. 29. 
 
 Gad 
 
 1 
 
 57,400. Num. i. 31. 
 
 Gen. xlvi. 18. 
 
 > - - 45,650. Num. i. 25. 
 
 Asher 
 
 >>41,500. Num. i. 41. 
 
 L 
 
 ( Heber 
 ^ Malchiel 
 
 Children of Jacob by Rachel. Gen. xlvi. 22. 
 
 Joseph 
 
 32,200. 
 
 40,500. 
 
 Benjamin *< 
 
 ( Manasseh 
 ^ Ephraim 
 Belah 
 Becher 
 Ashbel 
 Gerah 
 Naaman 
 Ehi 
 Rosh 
 Muppim 
 Huppim 
 _ Ard 
 
 Children of Jacob by Bilhah. Gen. xlvi. 25. 
 Dan - Hushim - - 62,700. Num. i. 39. 
 
 ► - - 35,400, Num. i. 37. 
 
 Naphtali < 
 
 Jahzeel 
 
 Guni 
 
 Jezer 
 
 Shillem 
 
 r 
 
 53,400. Num. i. 43. 
 
 I. —Reuben 46,500. 
 
 “ Let us now descend to the particular enumeration 
 of each tribe. Reuben had four sons : now if we 
 suppose that one of these four sons had seven , and 
 that each of the other three had eight , we shall find 
 the number 31 for first Egyptian generation. If 
 we afterward suppose that each of these 31 sons had 
 five sons, the second generation will amount to 155, 
 which, multiplied by 15, will produce 2,325 for the 
 third generation; and these, multiplied by 19, will 
 make 44,175 for the fourth; so that the third, to¬ 
 gether with the fourth, will make 46,500. We shall 
 have the same product if the given sum, 46,500, be 
 divided by the most probable number of children, for 
 example, by the number 19; we shall then have 2,447 
 for the third generation; which sum being deducted 
 from the sum total, there will remain 44,053 for the 
 fourth generation, which is exactly the number that 
 is produced in multiplying 2,440 of the third genera¬ 
 tion by 18, and the other 7 by 19. If we wish to 
 make the same calculation with respect to the pre¬ 
 ceding generations, i. e., divide them by the most pro¬ 
 bable number of children, we shall have the following 
 sums:— 
 
 Sons of Reuben 
 I. Generation 
 II. Ditto 
 
 III. Ditto 
 
 IV. Ditto 
 
 4 
 
 31 
 
 215 
 
 2,583 
 
 43,917 
 
 Amount of generations III. and IV. 46,500 
 II.— Simeon 59,300. 
 
 “ Simeon had six sons. Let us suppose that each 
 of the three first had six children, and each of the three 
 others seven, we shall have thirty-nine for the first 
 generation. If we multiply 31 of this number by 9, 
 and 8 by 10, we shall have for the second generation 
 359; of which number, if we multiply 355 by 11, 
 and 4 by 12, the third generation will give us 3,953. 
 Let us then multiply 3,948 of these by 14, and 5 of 
 them by 15, and we shall have for the fourth 55,347. 
 The third and fourth, added together, will make 59,300. 
 
 III.— Levi 22,300. 
 
 “ Gershon , Levi’s eldest son, had two children : let 
 us give to one of these 16 children, and to the other 
 17, and we shall have 33 for the second generation ; 
 28 of which, multiplied by 15, and 5 by 16, will pro¬ 
 duce 500 for the third. Multiply each by 14, and 
 these will produce 7,000 ; and the third and fourth 
 together, 7,500. 
 
 “ Kohath, Levi’s second son, had four sons, which 
 form the first line. Give to one of them 10 sons, and 
 11 to each of the other three, for the second generation 
 there will be 43. Multiply them by 10, there will be 
 430 for the third; these, multiplied by 19 for the 
 fourth, will produce the number of 8,170. The third 
 and fourth added together make 8,600. 
 
 “ Merari, the third son of Levi, had two sons. Give 
 
 611 
 
 a 
 
Remarks on the multiplication NUMBERS. 
 
 of the Israelites. 
 
 10 children to each of them, there will then be 20 for 
 the second generation. Now if we say that 10 of 
 these 20 had each 15 sons, and each of the others 16, 
 we shall have 310, which, multiplied by 19, will give 
 us 5,890 for the fourth; and the two last together, 
 6,200. This may be seen by the following example:— 
 
 Gershonites. 
 
 I. Generation 2 
 
 II. Ditto 33 
 
 III. Ditto 500 
 
 IV. Ditto 7000 
 
 Kohathites. 
 
 4 
 
 43 
 
 430 
 
 8170 
 
 Merarites. 
 
 2 
 
 20 
 
 310 
 
 5890 
 
 “ Amount of generations III. and IV. : Gershonites, 
 7,500 ; Kohathites, 8,600 ; and Merarites, 6,200— 
 total number of Levites, 22,300. 
 
 IV.— Judah 74,600. 
 
 “ The sons of Judah were Shelah, Pharez, and Zerah. 
 His grandsons by Pharez were Hezron and Hamul. 
 Hezron had two sons. Suppose each of them had six 
 children, which will make 12 for the first generation; 
 to eight of whom allow eight children, and nine to 
 each of the others, and there will be 100 for the second 
 generation. To 92 of these then give 18 children, 
 and 19 to the eight others; this will produce for the 
 third generation 1,808. If we then suppose that 1,800 
 of these had each 18 children, and that each of the 
 other eight had 19, the fourth generation will be 
 32,552, which, added to the product of the third , will 
 make the descendants of Hezron amount to 34,360. 
 
 “ Hamul had two sons, who, multiplied by 10, pro¬ 
 duce the number of 20 for the second generation : 
 these, multiplied by 20, will make 400 for the third, 
 and these again by 25 will produce 10,000 for the 
 fourth. And thus the two last generations will 
 amount together to the number of 10,400. 
 
 “ If we allow five sons to Shelah, and six to Zerah, 
 we shall have 11 for the first generation. To three 
 of whom allow 10 children and 11 to the other eight, 
 this will give us 118 for the second. To 113 of these 
 give 14, and 15 to the other five, and 1657 will be 
 produced for the third. Give 17 to 1643, and 18 to 
 the 14 remaining, and for the fourth there will be 
 28,183. The third and fourth added together will 
 produce the number of 29,840. 
 
 “ According to this calculation, all these generations 
 will amount to the following numbers :— 
 
 Hezronites - 34,360 
 
 Hamulites - 10,400 
 
 Shelanites and Zarhites - 29,840 
 
 74,600 
 
 V.— Issachar 54,400. 
 
 “ Issachar had five sons. Suppose that three of 
 them had each five children, and the other two, six, 
 we shall have 27 for the first generation. If we then 
 imagine that of these 19 had each nine sons, and each 
 of the other eight 10 , the second generation will be 
 251. Now 241 of these, multiplied by 12, will pro¬ 
 duce 2,892, and the 10 others, multiplied by 13, will 
 make 130; consequently the third generation will 
 amount to 3,022. If 3,018 of these had each 17 
 sons, and each of the other four had 18, the fourth 
 
 612 
 
 generation will be 51,378 ; the third and fourth gene¬ 
 rations, then, will produce a number of 54,400. 
 
 VI. — Zebulun 57,400. 
 
 6( Zebulun had three sons. If we suppose that two 
 of them had in all fourteen children, and the third, six, 
 here will be 20 for th e first generation. The second 
 will produce 143, on multiplying 17 by 7, and 3 by 8. 
 If we multiply 135 by 16, and 8 by 17, the third 
 will amount to 2,296. By multiplying the third by 
 24, the fourth will give us 55,104. The two last 
 will produce, together, 57,400. 
 
 VII. —Gad 45,650. 
 
 “ Gad had seven sons. 
 
 I. Generation : multiply 3 by 9, and 4 by 10, 
 
 there will be - - - - 67 
 
 II. Ditto multiply 61 by 7, and 6 by 8 - 475 
 
 III. Ditto multiply 471 by 8, and 4 by 9 - 3,804 
 
 IV. Ditto multiply 3,802 by 11, and 2 by 12 41,846 
 
 Amount of generations III. and IV. 45,650 
 VIII.— Asher 41,500. 
 
 “ The sons of Asher, Jimnah, Ishua, and Isui, mul¬ 
 
 tiplied by 8, produce for the 
 I. Generation ----- 24 
 
 II. Ditto multiply 24 by 8 - - - 192 
 
 III. Ditto multiply 182 by 11, and 10 by 12 2,122 
 
 IV. Ditto multiply 2,118 by 12, and 4 by 13 25,468 
 
 Amount of generations III. and IV. 27,590 
 “ Heber and Malchiel were sons of Beriah. Now 
 these two sons multiplied by 5, give us for 
 I. Generation - - - - •• 10 
 
 II. Ditto multiply 10 by 11 - - - 110 
 
 III. Ditto multiply by 9 - - - - 990 
 
 IV. Ditto multiply by 12 - -11,880 
 
 Amount of generations III. and IV. 12,870 
 “ Another son of Beriah had in the 
 I. Generation ----- l 
 II. Ditto multiply by 8 - - - - 8 
 
 III. Ditto multiply by 10 - - - 80 
 
 IV. Ditto multiply by 12 - - - 960 
 
 Amount of generations III. and IV. 1,040 
 All these generations added together, amount to 41,500 
 
 IX.— Joseph. 
 
 Manasseh 32,200. 
 
 “I. Generation - - - - - 10 
 
 II. Ditto multiply 6 by 13, and 4 by 14 - 134 
 
 III. Ditto multiply 132 by 12, and 2 by 13 1,610 
 
 IV. Ditto multiply by 19 - - 30,590 
 
 Amount of generations III. and IV. 32,200 
 Ephraim 40,500. 
 
 “I. Generation - - - - - 16 
 
 II. Ditto multiply by 10 - - - 160 
 
 III. Ditto multiply 152 by 12, and 8 by 13 1,928 
 
 IV. Ditto multiply 1,916 by 20, and 12 by 21 38,572 
 
 Amount of generations III. and IV. 40,500 
 
 a 
 
 i 
 
CHAP. II. 
 
 The Israelites are taught 
 
 X.— Benjamin 35,400. 
 
 “ He had 10 sons; two of whom, multiplied by 9, 
 and the other 8 by 10, will give for the 
 
 I. Generation 
 
 II. Ditto multiply 95 by 9, and 3 by 10 
 
 III. Ditto multiply by 5 - 
 
 IV. Ditto multiply by 7 - 
 
 Amount of generations III. and IV. 
 
 XI.— Dan 62,700. 
 
 “ I. Generation - - 
 
 II. Ditto multiply by 12 
 
 III. Ditto multiply by 19 
 
 IV. Ditto multiply by 24 
 
 Amount of generations III. and IV. 
 
 XII.— Naphtali 53,400. 
 
 “ He had 4 sons, the half of whom, multiplied by 
 7, and the other half by 6, give us for the 
 
 I. Generation - - - - - 26 
 
 II. Ditto multiply 16 by 11, and 10 by 12 296 
 
 III. Ditto multiply 288 by 12, and 8 by 13 3,560 
 
 IV. Ditto multiply by 14 - - -49,840 
 
 Amount of generations III. and IV. 53,400 
 Total number of all the tribes. 
 
 I. Reuben 
 
 - 
 
 * 
 
 - 
 
 46,500 
 
 II. Simeon 
 
 - 
 
 m 
 
 • 
 
 59,300 
 
 III. Levi 
 
 - 
 
 — 
 
 - 
 
 22,300 
 
 IV. Judah 
 
 - 
 
 - 
 
 • 
 
 74,600 
 
 V Issachar 
 
 - 
 
 „ - 
 
 - 
 
 54,400 
 
 VI. Zebulun 
 
 - 
 
 - 
 
 • 
 
 57,400 
 
 VII. Gad 
 
 - 
 
 - 
 
 - 
 
 45,650 
 
 VIII. Asher 
 
 - 
 
 - 
 
 - 
 
 41,500 
 
 IX. Manasseh 
 
 - 
 
 _ 
 
 • 
 
 32,200 
 
 Ephraim 
 
 - 
 
 - 
 
 - 
 
 40,500 
 
 how to pitch their tents. 
 
 X. Benjamin - 35,400 
 
 XI. Dan - 62,700 
 
 XII. Naphtali - - - 53,400 
 
 Total 625,850 
 “ And indeed, without counting the 
 Levites, the number of the Israelites 
 (chap. i. 46) amounts to 603,550 
 
 The Levites (chap. iii. 39) amount to 22,300 
 
 The whole number together, as above - 625,850” 
 
 In the above calculations, Scheuchzer and Reyher 
 take for granted, 1. That from the going down to 
 Egypt to the exodus there were four generations. 
 
 2. That the first two generations had died in Egypt. 
 
 3. That the promise of God in multiplying them as the 
 stars of heaven, had taken place particularly in the two 
 last generations. 4. That these two last generations 
 alone form the aggregate sums given in the sacred 
 text. 5. That their method of accounting for this 
 aggregate through the four generations, is not only 
 perfectly natural and mathematical, but strictly accord¬ 
 ant with the promises made by God to them, as the 
 sum of each tribe sufficiently proves. 6. That the 
 whole account shows the truth of the Divine promise, 
 the great accuracy of the Jewish lawgiver, and a proof 
 of the inspiration of the sacred writings. But even to 
 these calculations and deductions there may be objec¬ 
 tions, e. g., “ Scheuchzer gives to 2,508 families of 
 Dan, 24 male children, each above the age of 20 : we 
 may fairly allow an equal number of females, and add 
 5 more under 20, as in the note under Exod. xii. 37, 
 and we have 53 children on the average through all 
 the families of a tribe ; whilst to 4,425 families of 
 Benjamin are allotted 7 males aged 20, and adding 7 
 females at 5 children, we have 19 children in each 
 family ; a tolerable number; but apparently more rea¬ 
 sonable than the other.”— Anon. 
 
 98 
 
 885 
 
 - 4,425 
 
 - 30,975 
 
 35,400 
 
 11 
 
 132 
 
 - 2,508 
 
 - 60,192 
 
 62,700 
 
 CHAPTER II. 
 
 Moses commanded to teach the Israelites how they are to pitch their tents , and erect the ensigns of their 
 fathers ’ houses , 1 , 2. Judah, Issachar, and Zebulun, on the east, amounting to 186,400 men , 3—9. Reuben, 
 Simeon, and Gad, on the south, with 151,450 men., 10—16. The Levites to be in the midst of the camp , 
 17. Ephraim, Manasseh, and Benjamin, on the west, with 108,100 men , 18-24. Dan, Asher, and 
 Naphtali, on the north, with 157,600 men , 25-31. The sum total of the whole , 603,550 men, 32. But 
 the Levites are not included, 33. The people do as the Lord commands them , 34. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 
 Ijar or Zif. 
 
 the 
 
 Moses and 
 saying, 
 
 Lord spake unto 
 unto Aaron, 
 
 2 a Every man of the children of Israel shall 
 
 pitch by his own standard, with A. M. 2514 . 
 the ensign of their father’s house : An. Exod. isr.2. 
 b far off about c the tabernacle of IjAr or Zlf ‘ 
 the congregation shall they pitch. 
 
 a Chap. i. 52.- b Heb. over against. 
 
 c Josh. iii. 4. 
 
 NOTES ON CHAP. II. 
 
 Verse 2. Every man—shall pitch by his own stand¬ 
 ard ] Commentators, critics, philosophers, and profes¬ 
 sional men, have taken a great deal of pains to illus¬ 
 trate this chapter by showing the best method of 
 encampment for such a vast number of men, and the 
 manner in which they conceive the Israelites formed 
 
 a 
 
 their camp in the wilderness. As God gave them the 
 plan, it w r as doubtless in every respect perfect; and 
 fully answered the double purpose of convenience and 
 security. Scheuchzer has entered into this subject 
 with his usual ability, and in very considerable detail. 
 Following the plan of Reyher , as in the preceding 
 chapter, he endeavours to ascertain the precise order 
 
 613 
 
* 
 
 How the different tribes 
 
 NUMBERS. 
 
 were disposed in camps . 
 
 A. M. 2514. 3 And on the east side toward 
 
 B. C. 1490. , . . r . i n t 
 
 An. Exod. isr. 2. the rising oi the sun, shall they 
 
 Ijar or Zlf - of the standard of the camp of 
 Judah pitch throughout their armies: and 
 d Nahshon the son of Amminadab shall be 
 captain of the children of Judah. 
 
 4 And his host, and those that were num¬ 
 bered of them, were threescore and fourteen 
 thousand and six hundred. 
 
 5 And those that do pitch next unto him 
 shall be the tribe of Issachar : and Nethaneel 
 the son of Zuar shall be captain of the chil¬ 
 dren of Issachar. 
 
 6 And his host, and those that were num¬ 
 bered thereof, were fifty and four thousand 
 and four hundred. 
 
 7 Then the tribe of Zebulun : and Eliab the 
 son of Helon shall be captain of the children 
 of Zebulun. 
 
 8 And his host, and those that were num¬ 
 bered thereof, were fifty and seven thousand 
 and four hundred. 
 
 9 All that were numbered in the camp of 
 Judah were a hundred thousand and four¬ 
 score thousand and six thousand and four 
 hundred, throughout their armies. e These 
 shall first set forth. 
 
 10 On the south side shall be the standard 
 of the camp of Reuben according to their 
 armies : and the captain of the children of 
 Reuben shall be Elizur the son of Shedeur. 
 
 11 And his host, and those that were num¬ 
 bered thereof, were forty and six thousand 
 and five hundred. 
 
 12 And those which pitch by him shall be 
 the tribe of Simeon : and the captain of the 
 children of Simeon shall be Shelumiel the son 
 of Zurishaddai. 
 
 1 o And Ins host, and those that A. M. 2oi4. 
 
 , , h . B. C. 1490. 
 
 were numbered or them, luere An. Exod. isr. 2. 
 
 fifty and nine thousand and three ijarorZif. 
 hundred. 
 
 14 Then the tribe of Gad: and the captain 
 of the sons of Gad shall be Eliasaph the son 
 of f Reuel. 
 
 15 And his host, and those that were num¬ 
 bered of them, were forty and five thousand 
 and six hundred and fifty. 
 
 16 All that were numbered in the camp of 
 Reuben were a hundred thousand and fifty 
 and one thousand and four hundred and fifty, 
 throughout their armies s And they shall set 
 forth in the second rank. 
 
 17 h Then the tabernacle of the congrega¬ 
 tion shall set forward with the camp of the 
 Levites in the midst of the camp : as they 
 encamp, so shall they set forward, every man 
 in his place by their standards. 
 
 18 On the west side shall be the standard 
 of the camp of Ephraim, according to their ar¬ 
 mies : and the captains of the sons of Ephraim 
 shall be Elishama the son of Ammihud. 
 
 19 And his host, and those that were num¬ 
 bered of them, were forty thousand and five 
 hundred. 
 
 20 And by him shall be the tribe of Manas- 
 seh: and the captain of the children of 
 Manasseh shall be Gamaliel the son of 
 Pedahzur. 
 
 21 And his host, and those that were num¬ 
 bered of them, were thirty and two thousand 
 and two hundred. 
 
 22 Then the tribe of Benjamin : and the 
 captain of the sons of Benjamin shall be Abi- 
 dan the son of Gideoni. 
 
 23 And his host, and those that were num- 
 
 d Chap. x. 14 ; Ruth iv. 20; 1 Chron. ii. 10 ; Matt. i. 4 ; Luke 
 iii. 32, 33.- e Chap. x. 14. 
 
 f Deuel; chapter i. 14; vii. 42, 47; x. 20.- s Chap. x. 18. 
 
 h Chap. x. 17, 21. 
 
 in which the several tribes were disposed ; and as his 
 work is both scarce and dear, the reader will not be 
 displeased to meet here with a translation of all that 
 refers to the subject. 
 
 Scheuchzer’s Description and Plan of the Encamp¬ 
 ments of the Israelites in the Wilderness. 
 
 “ If we form a proper idea of God, of his essence 
 and his attributes, we shall easily perceive that this 
 infinite and supreme Being wills and executes what 
 his Divine wisdom appoints; in a word, we shall see 
 that he is the God of order. This order displays 
 itself in the perfection, arrangement, and assemblage 
 of all created beings; in the construction of the earth 
 
 614 
 
 which we inhabit, where every thing is formed in order, 
 number, weight, and measure ; and in all bodies, great 
 and small. It is certain that Noah’s ark is a perfect 
 model of naval architecture. The temple of Solomon , 
 and that of Ezekiel were likewise masterpieces in their 
 kind. But at present we are to consider the Divine 
 arrangement of the Israelitish camp, and the manner 
 in which it was formed. 
 
 “ The Israelitish army was divided into three prin¬ 
 cipal divisions. The first , which was the least in 
 extent, but the strongest and the most powerful, occu¬ 
 pied the centre of the army : this was the throne of 
 God , i. e., the tabernacle. The second, which was 
 composed of the priests and Levites , surrounded the 
 
 a 
 
How the different tribes 
 
 CHAP. II. 
 
 were disposed in camps 
 
 a. M. 2514. bered of them, were thirty and 
 An. E.xod isr. 2 . five thousand and four hundred. 
 
 24 All that were numbered of 
 the camp of Ephraim were a hundred thou¬ 
 sand and eight thousand and a hundred, 
 throughout their armies. 1 And they shall go 
 forward in the third rank. 
 
 25 The standard of the camp of Dan shall 
 be on the north side by their armies : and the 
 captain of the children of Dan shall be Ahi- 
 ezer the son of Ammishaddai. 
 
 26 And his host, and those that were num¬ 
 bered of them, were threescore and two thou¬ 
 sand and seven hundred. 
 
 27 And those that encamp by him shall be 
 the tribe of Asher : and the captain of the chil¬ 
 dren of Asher shall be Pagiel the son of Ocran. 
 
 28 And his host, and those that were num¬ 
 bered of them, were forty and one thousand 
 and five hundred. 
 
 29 Then the tribe of Naphtali : and the 
 captain of the children of Naphtali shall be 
 Ahira the son of Enan. 
 
 1 Chap. x. 22.- k Chap. x. 25.- 1 Exod. xxxviii. 26 ; 
 
 30 And his host, and those that A. M. 2514 . 
 
 ! , - . B. C. 1490. 
 
 were numbered 01 them, were An. Exod. isr. 2 . 
 
 fifty and three thousand and four d ar or Zif. 
 
 hundred. 
 
 31 All they that were numbered in the 
 camp of Dan were a hundred thousand 
 and fifty and seven thousand and six hun¬ 
 dred. k They shall go hindmost with their 
 standards. 
 
 32 These are those which were numbered 
 of the children of Israel by the house of their 
 fathers : 1 all those that were numbered of the 
 camps throughout their hosts were six hun¬ 
 dred thousand and three thousand and five 
 hundred and fifty. 
 
 33 But m the Levites were not numbered 
 among the children of Israel; as the Lord 
 commanded Moses. 
 
 34 And the children of Israel did according 
 to all that the Lord commanded Moses : n so 
 they pitched by their standards, and so they 
 set forward, every one after their families, ac¬ 
 cording: to the house of their fathers. 
 
 chap. i. 46 ; xi. 21.- ni Chap. i. 47.- n Chap. xxiv. 2, 5, 6. 
 
 first. The third, and the farthest from the centre, 
 took in all the other tribes of Israel, who were at 
 least about a mile from the tabernacle. For it ap¬ 
 pears from Josephus, iii. 4, that the nearest approach 
 they dared make to the ark, except during the time 
 of worship, was a distance of 2,000 cubits. The re¬ 
 verence due to the Divine Majesty, the numerous 
 army of the Israelites, composed of 600,000 soldiers, 
 with their families, which made about 3,000,000 souls, 
 naturally demanded a considerable extent of ground. 
 We are not to imagine that all these families pitched 
 their tents pellmell, without order, like beasts, or as 
 the troops of Tartary, and the eastern armies ; on the 
 contrary, their camp was divided according to the most 
 exact rules. And we cannot even doubt that their 
 camp was laid out, and the place of every division and 
 tribe exactly assigned by some engineers, or geome¬ 
 tricians, before the army stopped to encamp, in order 
 that every person might at once find his own quarter, 
 and the road he ought to take to reach the other tents. 
 
 “ Four divisions, which faced the four quarters of 
 the heavens, each with his own ensign, formed the 
 centre of the army. Judah was placed on the east, 
 and under him he had Issachar and Zebulun; on the 
 south was Reuben, and under him Simeon and Gad: 
 on the west was Ephraim, and under him Manas- 
 seh and Benjamin; finally, Dan was on the north, 
 and he had under him Asher and Naphtali. It has 
 been pretended by some that these four principal divi¬ 
 sions were not alone distinguished by their ensigns, 
 but that each particular tribe had likewise its standard 
 or ensign. On this subject we might refer to the 
 Talmudists, who have gone so far as to define the 
 
 a 
 
 colours , and the figures or arms , of the very ensigns. 
 They pretend that on that of Judah a lion was painted, 
 with this inscription: ‘ Rise, Lord, let thine enemies 
 he dispersed, and let those that hate thee flee before 
 thee f and they found this description of Judah’s en¬ 
 sign in Gen. xlix. 9. They give to Issachar an ass, 
 Gen. xlix. 14 ; to Zebulun a ship, Gen. xlix. 13 ; to 
 Reuben a river, Gen. xlix. 4, (others give Reuben the 
 figure of a man;) to Simeon a sword, Gen. xlix. 5 ; 
 to Gad a lion, Deut. xxxiii. 20 ; to Ephraim a uni¬ 
 corn, Deut. xxxiii. 17 ; an ox to Manasseh, Deut. 
 xxxiii. 17 ; a wolf to Benjamin, Gen. xlix. 27 ; and 
 a serpent to Dan, Gen. xlix. 17, though others give 
 him an eagle. In short, they pretend that the ensign 
 of Asher was a handful of corn, Gen. xlix. 20, and 
 that of Naphtali a stag, Gen. xlix. 21. 
 
 “To prove that the sums here are correctly added, 
 we have but to join together the detached numbers, 
 and see if they agree with the total. The text will 
 furnish us with an example of this : there was in the 
 quarter of 
 
 Judah 
 
 Reuben 
 
 Ephraim 
 
 Dan 
 
 186,400 
 
 151,450 
 
 108,100 
 
 157,600 
 
 ver. 9. 
 ver. 16. 
 ver. 24. 
 ver. 31. 
 
 “ Among other things we must remark that rule of 
 military tactics which requires that the advanced and 
 rear guards should be stronger than the centre. 
 
 “ In a well-regulated camp, cleanliness is considered 
 indispensably necessary; this is particularly remarka¬ 
 ble in the Israelitish army, where the most exact or¬ 
 der was maintained. Hence every person who had 
 
 615 
 
Remarks on the 
 
 NUMBERS. castrametation of the Israelites , 
 
 any kind of disease, and those who were reputed un¬ 
 clean , were forbidden to enter it; Num. v. 2, 3 ; 
 Deut. xxiii. 10. 
 
 “ Those who have the health of men, and of a whole 
 army confided to them, are not ignorant that diseases 
 may be easily produced by putrid exhalations from 
 excrementitious matter ; and that such matter will pro¬ 
 duce in camps pestilential fevers and dysenteries. For 
 this reason, care should be always taken that offices, 
 at a distance from the camp, be provided for the sol¬ 
 diers, and also that those who are sick should be sepa¬ 
 rated from the others, and sent to hospitals to be pro¬ 
 perly treated. 
 
 “ In military tactics we find two distinct wings 
 spoken of; the right and the left. The Israelitish 
 army not only had them on one side, as is customary, 
 but on all their four sides. On the eastern side, the 
 tribe of Issachar formed the right , that of Zebulun the 
 left , and that of Judah the centre. On the south , 
 Simeon formed the right icing , Gad the left , and 
 Reuben the centre. Towards the west , Manasseh 
 composed the right , Benjamin the left , and Ephraim 
 the centre. And on the north , Asher was on the right 
 icing , Naphtali on the left icing , and Dan in the centre. 
 Notwithstanding this, however, the army was not in 
 danger of being easily broken; for every tribe being 
 numerous, they were supported by several ranks, in 
 such a manner that the first being broken, the second 
 was capable of making resistance ; and if the second 
 gave way, or shared the same fate as the first, it found 
 itself supported by the third, and so on with the rest. 
 The square form in which the Jewish army was ordi¬ 
 narily placed, was the very best for security and de¬ 
 fence. The use and importance of the hollow square 
 in military tactics is well known. 
 
 “ For so large a multitude of people, and for so nu¬ 
 merous an army, it was needful that all the necessary 
 articles of life should be prepared beforehand, or be 
 found ready to purchase. In these respects nothing 
 was wanting to the Israelites. Their bread came down 
 to them from heaven, and they had besides an abun¬ 
 dance of every thing that could contribute to magnifi¬ 
 cence. If we may credit Josephus, they had amongst 
 them public markets , and a variety of shops. Ant., 1. 
 iii. c. 12, sec. 5. The tabernacle being erected, it 
 was placed in the midst of the camp, each of the three 
 tribes stretching themselves on the wings, and leaving 
 between them a sufficient space to pass. 
 
 “ It was, says Josephus, like a well appointed mar¬ 
 ket where every thing was ready for sale in due order, 
 and all sorts of artificers kept their shops ; so that this 
 camp might be considered a movable city. 
 
 “In Exod. xxxii. 27 we likewise find that mention 
 is made of the gates of the camp : 1 Put every man 
 his sword by his side, and go in and out from gate to 
 gate throughout the camp.’ From whence we may 
 certainly conclude that if the camp had gates , the 
 Israelites had also sentinels to guard them. If this be 
 true, we may also believe that they were surrounded 
 with entrenchments , or that at least their gates were 
 defended by some fortifications. Sagittarius (de 
 Jan. Yet., c. 18. § 10) pretends that the tabernacle 
 was not only guarded by the Levites, but that there 
 were likewise sentinels at the gates, and at the en- 
 
 616 
 
 trance of the Israelitish camps. See the note on 
 Exod. xxxii. 27. 
 
 “If we examine and compare the camp of Israel 
 with that of our most numerous armies, which in these 
 days are composed of 100,000 or of 150,000 men, 
 we cannot but consider it of vast extent. The Jews 
 say it was twelve miles in circumference; this is not 
 at all improbable, and consequently the front of each 
 wing must be three miles in extent. But taking in 
 the tents, the soldiers and their numerous families, the 
 beasts of burden, the cattle, and the goods, it certainly 
 must have formed a very considerable inclosure, much 
 more than twelve miles. See the notes on Exod. 
 xii. 37, and xiii. 18. Reyher (Math. Mos., p. 568) 
 assigns to the 
 
 Tribe of Judah, 
 
 A space of 298f cubits in breadth 
 
 and 250 in length 
 
 Which makes 74,600 square cubits. 
 
 “ We must observe that we are here merely speak¬ 
 ing of the ground which the soldiers of this tribe oc¬ 
 cupied whilst remaining close to each other in their 
 ranks, and that in this computation there is but one 
 cubit square allowed for each man; wherefore, if we 
 take in the arrangement of the soldiers, the tents, the 
 necessary spaces, the families, the beasts of burden, 
 and the movables, a much larger extent of ground is 
 requisite. All those circumstances do not come into 
 Reyher 1 s calculation. He continues thus — 
 
 For the tribe of Issachar, 
 
 217-f cubits in breadth 
 250 in length 
 
 Total 54,400 
 For the tribe of Gad, 
 
 140jpi cubits in breadth 
 325 in length 
 
 Total 45,650 
 
 For the tribe of Zebulun, 
 
 229^ cubits in breadth 
 250 in length 
 
 Total 57,400 
 
 For the tribe of Ephraim, 
 
 2024 cubits in breadth 
 200 in length 
 
 Total 40,500 
 
 For the tribe of Reuben, 
 
 143j cubits in breadth 
 325 in length 
 
 
 Total 46,500 
 For the tribe of Manasseh, 
 
 161 cubits in breadth 
 200 in length 
 
 Total 32,200 
 
 a 
 
Remarks on the 
 
 CHAP. II. 
 
 castrametation of the Israelites 
 
 For the tribe of Simeon, 
 
 182 t 6 j cubits in breadth 
 
 325 
 
 in length 
 
 Total 59,300 
 For the tribe of Benjamin, 
 
 177 cubits in breadth 
 200 in length 
 
 Total 35,400 
 For the tribe of Dan, 
 
 cubits in breadth 
 400 in length 
 
 15 6J 
 
 Total 62,700 
 
 For the tribe of Asher, 
 
 cubits in breadth 
 400 in length 
 
 103y 
 
 Total 41,500 
 For the tribe of Naphtali, 
 
 133^ cubits in breadth 
 400 in length 
 
 Total 
 
 53,400 
 
 M If we make the ichnography, or even the sceno- 
 graphy, of the camp on this plan, in following it we 
 must first, in the centre , form a ‘parallelogram of 100 
 cubits long and 50 broad for the court of the taberna¬ 
 cle with an empty space all round of 50 cubits broad. 
 We must then place the camp of the Levites in the 
 following order :— 
 
 To the west, the Gershonites, chap. iii. 22, 23. 
 Breadth 30 cubits 
 
 Length 250 cubits 
 
 Total 7500 
 
 To the south, the Kohathites, chap. iii. 28, 29. 
 Breadth 86 cubits 
 
 Length 100 cubits 
 
 Total 8600 
 
 To the north, the Merarites, chap. iii. 34, 35. 
 Breadth 62 cubits 
 Length 100 cubits 
 
 Total 6200 
 
 “ On the east we must place tents for Moses, Aaron, 
 and his sons, chap. iii. 38. 
 
 “ At the place where the camp of the Levites ends, 
 a space must be left of 2,000 square cubits, after 
 which we must take the dimensions of the camp of 
 the twelve tribes. 
 
 “ This plan is in the main well imagined, but it 
 does not afford an ichnography of sufficient extent. 
 To come more accurately to a proper understanding 
 of this subject, I shall examine the rules that are now 
 in use for encampments, and compare them afterward 
 with what is laid down in the Holy Scriptures, in order 
 that we may hereby form to ourselves an idea of the 
 camp of God. the grandeur and perfection of which 
 
 surpassed every thing of the kind ever seen. I shall 
 now mention what I am about to propose as the foun¬ 
 dation upon which I shall proceed. 
 
 “ In Exod. xviii. 21,Deut. i. 15, we find the advice 
 given by Jethro to Moses respecting political govern¬ 
 ment and military discipline : ‘ Thou shalt provide out 
 of all the people able men, such as fear God, men of 
 truth, hating covetousness ; and place such over them, 
 to be rulers of thousands, and rulers of hundreds, rulers 
 of fifties, and rulers of tens.’ [See the note on Exod. 
 xviii. 21.] We may very well compare these tribunes , 
 or rather these chiliarchs, to our colonels , the centu¬ 
 rions or hecatontarchs to commanders or captains, the 
 quinquagenaries or pentecontarchs to lieutenants, and 
 the decurions or decarchs to our sergeants. These 
 chiefs, whether they were named magistrates or offi¬ 
 cers, were each drawn from his own particular tribe, 
 so that it was not permitted to place over one tribe an 
 officer taken from another. Whatever matter the 
 decarchs could not decide upon or terminate, went to 
 the pentecontarchs , and from thence by degrees to the 
 hecatontarchs, to the chiliarchs, to Moses, and at 
 length to God himself, the sovereign head of the 
 army. If we divide the whole army (such as it was 
 at its departure from Egypt) by the numbers already 
 laid down, we shall find 600 chiliarchs, 6,000 heca¬ 
 tontarchs, 12,000 pentecontarchs, 60,000 decarchs, 
 which in all make 78,600 officers. Josephus regu¬ 
 lates the number of them still more exactly by say¬ 
 ing that there were chiefs set over 10,000, 1,000, 
 500, 50, 30, 20, and 10. We find this regulation in 
 Ant. Jud ., b. iii., c. 4 : ‘ Take a review of the army, 
 and appoint chosen rulers over tens of thousands, and 
 then over thousands, then divide them into five hun¬ 
 dreds, and again into hundreds, and into fifties, and 
 set rulers over each of them who may distinguish them 
 into thirties, and keep them in order; and at last num¬ 
 ber them by twenties and by tens, and let there be one 
 commander over each number, to be denominated from 
 the number of those over whom they are rulers.’ 
 
 “ We ought not to pass over in silence this division 
 by tens, for twice 10 make 20, three times 10, 30, 
 five times 10, 50, ten times 10, 100, ten times 50, 
 500, ten times 1,000, 10,000. It was in this manner, 
 as is pretended, that Cangu, the first of the great 
 Khams, (as he is called,) and after him Tamerlane, 
 drew out an army, i. e., by 10, 100, 1,000, 10,000, 
 mentioned in Alhazen, c. v. Probably these Tartars 
 borrowed from the very Hebrews themselves this 
 manner of laying out a camp. At all events it is 
 certain that nothing more ancient of the kind can be 
 found than that mentioned in the books of Moses. To 
 distinguish it from that of the Greeks and Romans we 
 may with justice call it the Hebrew castrametation, 
 or, if we judge it more proper, the Divine castrame¬ 
 tation, and consequently the most perfect of all. For 
 although Moses places the pentecontarchs in the mid¬ 
 dle, between the hecatontarchs and the decarchs , i. e., 
 50 between 100 and. 10 ; and although Josephus 
 afterward places 1,000 between 500 and 10,000, 
 and 30 and 20 between 10 and 50, this does not at 
 all derange the progression by tens, which is the foun¬ 
 dation of arithmetic. These subaltern officers were 
 equally useful aud necessary, as we now see that their 
 
 617 
 
Remarks on the 
 
 NUMBERS. 
 
 number, far from creating confusion, helps to main¬ 
 tain order, and that the more there are of them the 
 better is order preserved. According to the modern 
 method of carrying on war, the next in rank to the 
 generals of the army (who have the supreme com¬ 
 mand) are field marshals and brigadiers , who command 
 5,000 men. 
 
 “ There are then between the chiliarchs or colonels 
 and the hecatontarchs or captains , lieutenant-colonels ; 
 and between the hecatontarchs and the decarchs , lieu¬ 
 tenant-captains ; and these have under them lieuten¬ 
 ants and ensigns. 
 
 “ It is certain that this method of distributing an 
 army by tens , and of encamping, which is very con¬ 
 cise, has far greater advantages even with respect to 
 expense than the very best plans of the Greeks, Ro¬ 
 mans, or any other ancient nation. On this subject we 
 have the testimony of Simon Steven, Castrametat. c. 1, 
 art. 1, and c. 4, art. 3, Oper. Math., p. 574 and 596, 
 &c. According to this arrangement each soldier, or 
 if more proper, each father of a family, being thus 
 placed by ten and ten in a straight line one after the 
 other, might very easily name themselves second, 
 &c. Each troop in like manner might be distinguished 
 by its ensigns, that of 100 might have them small, 
 that of 1,000 larger, and that of 10,000 still larger. 
 Every officer, from the lowest subaltern to the general 
 officers of the camp, and even to the generalissimos 
 themselves, had only an easy inspection of ten men 
 each; the decarch had the inspection of 10 soldiers, 
 the hecatontarch of 10 decarchs, and the chiliarch of 10 
 hecatontarchs. After the chiliarchs, which in no troop 
 can amount to ten, there is the chief or head of each 
 tribe. Each then exactly fulfilling the duty assigned 
 him, we may suppose every thing to be in good order, 
 even were the camp larger and more numerous. The 
 same may be said respecting the contentions that might 
 arise among the soldiers, as well as every thing rela¬ 
 tive to the general duty of the officers, as to the labours 
 they were to undertake, whether for striking their 
 tents for works of fortification or for making entrench¬ 
 ments. This arrangement might be easily retained in 
 the memory, or a general list be kept of the names of 
 both officers and soldiers to distribute to them their 
 pay, and to keep exact accounts. 
 
 “ It was possible in one moment to know the num¬ 
 ber of those who were either wanting or were out of 
 their ranks, and to avoid this disorder in future by 
 obliging each man to attend to his duty and keep in 
 his rank. If by chance it happened that any one man 
 wished to desert or had escaped, it was easy to notice 
 him and inflict on him the punishment he merited. 
 The ensigns being distinguished by their marks, and 
 the company being known, it was easy to find any 
 soldier whatever. 
 
 “ The armies themselves might have certain marks 
 to distinguish them, and by that means they might at 
 once ascertain the person in question ; for example : 
 8. 2. 7. 3. might signify the eighth soldier or father 
 of a family, of the second rank, of the seventh company, 
 In the third chiliad; 7. 3. 5. the halberdier of the 
 decurion or sergeant of the seventh line, in the third 
 company, of the fifth chiliad or thousand; 5. 8. the 
 hecatontarchs or captains of the fifth company, in the 
 
 618 
 
 castrametation of the Israelites. 
 
 eighth chiliad; 7. the chiliarchs or colonels of the se¬ 
 venth rank ; 0. finally, the general of the whole army. 
 Farther, by the same means the loss or misplacing 
 of their arms might be prevented. Again, the sol¬ 
 diers might in a very short time be instructed and 
 formed to the exercise of arms, each decad having its 
 sergeant for its master ; and the chariots or other car¬ 
 riages might easily be divided amongst several, 10 
 under the decurion, 100 under the hecatontarch; and 
 by thus following the above method, every thing might 
 be kept in good order. 
 
 A PLAN OF THE WHOLE ISRAELITISH CAMP. 
 
 “ We shall finally, in one plate, represent the whole 
 camp of the Israelites, in that order which appears the 
 most proper. For this purpose we must extract the 
 square roots of the preceding spaces, in order that we 
 may be able to assign to each tribe square areas, or 
 rectangular parallelograms. I therefore find for 
 
 Reuben 3049 square cubits. 
 
 Simeon 3443 
 
 The Gershonites 1224 
 
 The Kohathites 1311 
 
 The Merarites 1113 
 
 Judah 3862 
 
 Issachar 3298 
 
 Zebulun 3388 
 
 Gad 3019 
 
 Asher 2880 
 
 Manasseh 2537 
 
 Ephraim 2846 
 
 Benjamin 2660 
 
 Dan 3541 
 
 Naphtali 3268 
 
 “ The tabernacle, which was 100 cubits long and 50 
 broad, I place in the centre of the camp, at the dis¬ 
 tance of 840 feet from the camp of the Levites, which 
 is placed exactly in the same manner as described in 
 the sacred writings. I find therefore that the whole 
 space of the camp is 259,600,000 feet. Now, accord¬ 
 ing to the manner we have just divided the camp for 
 each tribe, the sum total being 125,210,000, it follows 
 that the space between the tents contained 134,390,000. 
 If, with Eisenschmid, we estimate the Roman mile 
 at 766 French fathoms and two feet, (consequently 
 21,141,604 square feet to a Roman square mile,) the 
 Israelitish camp will contain a little more than 12 such 
 square miles.” 
 
 The reader will have the goodness to observe that 
 the preceding observations, as well as the following 
 plate or diagram, which was made by Scheuchzer on 
 the exactest proportions, could not be accurately co¬ 
 pied here without an engraved plate ; and after all, 
 the common reader could have profited no more by 
 the plate than he can by the diagram. It is not even 
 hoped that disquisitions of this kind can give any 
 thing more than a general idea how the thing pro¬ 
 bably was ; for to pretend to minute exactness, in such 
 cases, would be absurd. The sacred text informs us 
 that such and such tribes occupied the east, such the 
 west, &c., &c.; but how they were arranged indivi¬ 
 dually we cannot pretend absolutely to say. Scheuch- 
 zer’s plan is such as we may suppose judgment and 
 skill would lay down; but still it is very probable that 
 
 a 
 
Remarks on the 
 
 CHAP. II. castrametation of the Israelites. 
 
 the plan of the Israelites’ castrametation was more per¬ 
 fect than any thing we can well imagine ; for as it was 
 the plan which probably God himself laid down, it 
 must be in every respect what it ought to be, for the 
 comfort and safety of this numerous multitude. 
 
 As there are some differences between the mode of 
 distributing the command of a large army among the 
 British, and that used on the continent, which is fol¬ 
 lowed by Scheuchzer, I shall lay down the descending 
 scale of British commanders, which some may think 
 applies better to the preceding arrangement of the 
 Israelitish army than the other. 
 
 The command of a large army in the British service 
 is thus divided :— 
 
 1. The commander-in-chief. 
 
 2. Lieutenant-generals, who command divisions of the 
 
 army : (these divisions consist of 2 or 3 brigades 
 each, which, on an average, amount to 5,000 men.) 
 
 3. Major-generals, who command brigades: (these bri¬ 
 
 gades consist of from 2 to 3,000 men [2,500 is 
 perhaps the average] according to the strength 
 of the respective regiments of which the brigade 
 is composed.) 
 
 4. Colonels in the army, or lieutenant-colonels, who 
 
 command single regiments; they are assisted in 
 the command of these regiments by the majors 
 of the regiments. [I mention the major, that 
 there may be no break in the descending scale 
 of gradation of ranks, as in the event of the ab¬ 
 sence of the above two officers, he is the next in 
 command.] 
 
 5. Captains who command companies : these com¬ 
 
 panies (on the war establishment) consist of 100 
 men each, and there are 10 companies in every 
 regiment, consequently a colonel, or lieutenant- 
 colonel, commands 1,000 men. 
 
 6. Lieutenants, ofwhichthere"] Subaltern officers, ha- 
 
 are 2 to every company. >ving no command, but 
 
 7. Ensign; 1 to each company. J assisting the captain. 
 
 1. Commander-in-chief. 
 
 2. Lieutenant-generals command- [These are called 
 
 ing divisions 5,000 each. [ general officers. 
 
 3. Major-generals, brigades 2,500. J 
 
 4. Colonels, lieutenant-colonels, and majors ; 3 officers 
 
 belonging to each regiment in the service, and 
 are solely employed in the disciplining and com- 
 manding the men.; these are mounted on horse¬ 
 back, and termed field-officers. 
 
 5. 1 Captain "] 
 
 6. 2 Lieutenants >to each company. 
 
 7. 1 Ensign J 
 
 Ascending scale of ranks which every officer 
 must pass through. 
 
 r to every regiment. 
 
 Ensign, 
 
 Lieutenant, 
 
 Captain, 
 
 Major, 
 
 Lieutenant-colonel, 
 
 Colonel, 
 
 M ajor-general, brigade-commander. 
 Lieutenant-general, division-commander. 
 General-in-chief, who commands the whole army. 
 
 619 
 
Camp of the Israelites 
 
 NUMBERS. 
 
 in the wilderness. 
 
 DIAGRAM OF THE ISRAELITISH CAMP. 
 
 Though I particularly refer the reader to the 
 above diagram of the Israelitish camp, taken from 
 Scheuchzer’s plate, which I have thought necessary to 
 be subjoined to his description, yet I think it also proper 
 to introduce that on the following page, as it gives 
 a general and tolerably correct idea of this immense 
 camp, in the description of which the inspired writer 
 has been so very particular ; but still I must say these 
 things are to be considered as probable, not as abso- 
 
 620 
 
 lutely certain; as comprising a general view of what 
 may be supposed probable, likely, and practicable. 
 
 The whole may be said to consist of three camps, 
 viz., 1 . The camp of the Lord; 2. The camp of the 
 Levites; and, 3. The camp of the people. These 
 in the grand camp in the wilderness, corresponded 
 with the holy of holies , the holy place, and the 
 outward court of the Temple at Jerusalem. See 
 Ainsworth. 
 
 a 
 
The generations of 
 
 CHAP. III. 
 
 Aar on and Moses. 
 
 x 
 
 02 
 
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 m 
 
 o ^ 
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 Ph 
 
 p 
 
 o 
 
 p 
 
 EAST. 
 
 186,400 Men, 
 
 FIRST GRAND DIVISION. 
 
 JUDAH, 
 
 74,600. 
 
 Issachar, and zebdlon, 
 64,400. 57,400. 
 
 MOSES, AARON, 
 
 AND 
 
 THE PRIESTS. 
 
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 S3XIA3T 
 
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 53 
 
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 •NOISIAICI dNVHO aHIHU 
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 X 
 
 CHAPTER III. 
 
 The generations of Aaron and Moses. 1—4. The tribe of Levi to minister to the Lord under Aaron and his 
 sons, 5—10. They are taken in the place of the first-born , 11 — 13. Moses is commanded to number them, 
 14—1G. Gershon, Kohath, and Merari, the names of the three heads of families of the Levites, 17. Of 
 Gershon and his family , 18—21. Their number, 7,500, ver. 22. Their'place behind the tabernacle, west- 
 ward, 23. Their chief, Eliasaph, 24. Their charge, 25, 26. Of Kohath and his family, 27. Their 
 number, 8,600, ver. 28. Their place, beside the tabernacle, southward, 29. Their chief, Elizaphan, 30. 
 
 Their charge, 31. The chief of the Levites, Eleazar, son of Aaron, 32. Of Merari and his family, 33, 
 Their number, 6,200, ver. 34. Their chief, Zuriel, they shall pitch beside the tabernacle, northward, 35. 
 Their charge, 35—37. Moses and A aron to encamp before the tabernacle, eastward, 38. The amount of 
 all the males among the Levites from a month old and upwards, 22,000, ver. 39. Moses is commanded to 
 number the first-born, 40 ; and to take the Levites and their cattle, instead of the first-born of man and 
 beast among the Israelites, 41. Moses numbers the first-born, who amount to 22,273, ver. 43. Ay 
 the first-born were 273 more than the Levites, Moses is commanded to take from the people five shekels 
 apiece for them, 44—47, which is to be given to Aaron and his sons, 48. Moses does accordingly, and 
 finds the amount of the money to be 1,365 shekels, 49, 50, which is given to Aaron and his sons, 51. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 
 Ijar or Zif. 
 
 genera 
 
 rpiIESE also are the 
 
 lions of Aaron and Mose 
 in the day that the Lor 
 
 spake with Moses in Mount 
 Sinai. 
 
 2 And these are the names of 
 
 A. M. 2514, 
 
 B. C. 1490. 
 An. Exod.Isr. 2. 
 
 Ijar or Zif. 
 
 NOTES ON CHAP. III. 
 
 Verse 1. The generations of Aaron and Moses ] 
 Though Aaron and Moses are both mentioned here, 
 yet the family of Aaron alone appears in the list ; 
 
 a 
 
 hence some have thought that the word Moses was 
 not originally in the text. Others think that the words 
 fynSn n/Nl veelleh toledoth, these are the generations , 
 should be rendered these are the acts, or transactions , 
 
 621 
 
The Levites are to minister 
 
 NUMBERS. 
 
 under Aaron and his sons 
 
 a. M. 2514 . the sons of Aaron ; Nadab the 
 An. Exod. isr. 2 . a first-born, and Abihu, Eleazar, 
 
 ljar Zl£ and Ithamar. 
 
 3 These are the names of the sons of Aaron, 
 b the priests which were anointed, c whom he 
 consecrated to minister in the priest’s office. 
 
 4 d And Nadab and Abihu died before the 
 Lord, when they offered strange fire before 
 the Lord, in the wilderness of Sinai, and they 
 had no children: and Eleazar and Ithamar 
 ministered in the priest’s office, in the sight 
 of Aaron their father. 
 
 5 And the Lord spake unto Moses, saying, 
 
 6 e Bring the tribe of Levi near, and present 
 them before Aaron the priest, that they may 
 minister unto him. 
 
 7 And they shall keep his charge, and the 
 charge of the whole congregation before the 
 tabernacle of the congregation, to do f the 
 service of the tabernacle. 
 
 a Exod. vi. 23. - b Exod. xxviii. 41 ; Lev. viii.- c Hebrew 
 
 whose hand he filled. - d Lev. x. 1 ; chap. xxvi. 61 ; 1 Chron. 
 
 xxiv. 2. - e Chap. viii. 6 ; xviii. 2.- f See chap. i. 50 ; viii. 
 
 11, 15, 24, 26. 
 
 or the history of the lives, as the same phrase may be 
 understood in Gen. ii. 4; vi. 9. However this may 
 be, it is evident that in this genealogy the family of 
 Aaron are alone mentioned, probably because these 
 belonged to the priesthood. Moses passes by his own 
 family, or immediate descendants; he gave no rank 
 or privilege to them during his life, and left nothing 
 to them at his death. They became incorporated with 
 the Levites, from or amongst whom they are never 
 distinguished. What a strong proof is this of the 
 celestial origin of his religion! Had it been of man, 
 it must have had the gratification of some impure pas¬ 
 sion for its object; lust, ambition, or avarice : but 
 none of these ever appear during the whole of his ad¬ 
 ministration amongst the Israelites, though he had it 
 constantly in his powrnr to have gratified each. What 
 an essential difference between the religion of the Pen¬ 
 tateuch and that of the Koran ! The former is God’s 
 workmanship; the latter is a motley mixture of all 
 bad crafts, with here and there a portion of heavenly 
 fire, stolen from the Divine altar in the Old and New 
 Testaments, to give some vitality to the otherwise 
 inert mass. 
 
 Yerse 4. Nadab and Abihu died ] See the notes on 
 Lev. chap. x. 
 
 Yerse 6. Bring the tribe of Levi near ] The origi¬ 
 nal word hakreb is properly a sacrificial word, 
 
 and signifies the presenting of a sacrifice or offering to 
 tho Lord. As an offering, the tribe of Levi was given 
 up entirely to the service of the sanctuary, to be no 
 longer their own, but the Lord’s property. 
 
 Yerse 7. The charge of the whole congregation\ 
 They shall work for the w T hole congregation; and in¬ 
 stead of the first-born. 
 
 Yerse 8. All the instruments ] The tabernacle 
 
 622 
 
 8 And they shall keep all the A. M. 2514. 
 instruments of the tabernacle 01 An. Exod. isr. 2. 
 the congregation, and the charge ijarorZif. 
 
 of the children of Israel, to do the service of 
 the tabernacle. 
 
 9 And s thou shalt give the Levites unto 
 Aaron and to his sons : they are wholly given 
 unto him out of the children of Israel. 
 
 10 And thou shalt appoint Aaron and his 
 sons, h and they shall wait on their priest’s 
 office : 1 and the stranger that cometh nigh 
 shall be put to death. 
 
 11 And the Lord spake unto Moses, saying, 
 
 12 And I, behold, k I have taken the Levites 
 from among the children of Israel instead of 
 all the first-born that openeth the matrix among 
 the children of Israel : therefore the Levites 
 shall be mine : 
 
 13 Because 1 all the first-born are mine : 
 m for on the day that I smote all the first-bom 
 
 s Chap. viii. 19 ; xviii. 6.- h Chap, xviii. 7.-* Verse 38; 
 
 chap. i. 51 ; xvi. 40.- k Verse 41; chapter viii. 16 ; xviii. 6. 
 
 1 Exod. xiii. 2; Lev. xxvii. 26 ; chapter viii. 16; Luke ii. 23. 
 m Exod. xiii. 12, 15; chap. viii. 17. 
 
 itself and all its contents : see all described, ver. 25, 
 26, 31, 36, 37. The Levites were to perform the 
 most common and laborious offices. It w’as their 
 business to take down, put up, and carry the taber¬ 
 nacle and its utensils; for it was the object of their 
 peculiar care. In a word, they were the servants of 
 the priests. 
 
 Yerse 10. Aaron and his sons — shall wail on their 
 priest's office ] It was the business of the priests to offer 
 the different sacrifices to God ; to consecrate the shew-, 
 bread, pour out the libations, burn the incense, sprinkle 
 the blood of the victims, and bless the people. In a 
 word, they were the servants of God alone. 
 
 Yerse 12. I have taken the Levites—instead of all 
 the first-born ] The Levites are taken for the service 
 of the sanctuary in place of the first-born. The first¬ 
 born were dedicated to God in commemoration of his 
 slaying the first-born of the Egyptians, and preserving 
 those of the Israelites. Even the cattle of the Levites 
 were taken in place of the first-born of the cattle of the 
 rest of the tribes. See ver. 45. 
 
 Several reasons have been assigned why God should 
 give this honour to the tribe of Levi in preference to 
 all the others, but they do not seem to me to be con¬ 
 clusive. Their zeal in destroying those who had cor¬ 
 rupted the worship of God in the business of the golden 
 calf, Exod. xxxii. 28, has been thought a sufficient 
 reason. A better reason is, that this was the smallest 
 tribe, and they were quite enough for the service. To 
 have had a more numerous tribe at this time would 
 have been very inconvenient. 
 
 Aaron, says Mr. Ainsworth, being in his priesthood 
 a type of Christ, all these rites are fulfilled in him. 
 For unto Christ God gave children, Heb. ii. 13. And 
 they are a congregation of first-born, whose names 
 
 a 
 
Enumeration of the CHAP. III. Levitical families. 
 
 A. M. 2514. in the land of Egypt, I hallowed 
 An. Exi-d. isr. 2 . unto me all the first-born in Israel, 
 
 I jar °i Zif. ^ Qt j 1 man anc j beast; mine shall 
 
 they be : I am the Lord. 
 
 14 And the Lord spake unto Moses in the 
 wilderness of Sinai, saying, 
 
 15 Number the children of Levi after the 
 house of their fathers, by their families : 
 n every male, from a month old and upward, 
 shalt thou number them. 
 
 16 And Moses numbered them according to 
 the 0 word of the Lord, as he was com¬ 
 manded. 
 
 17 p And these were the sons of Levi by 
 their names ; Gershon, and Kohath, and Me- 
 rari. 
 
 18 And these are the names of the sons 
 of Gershon by their families ; q Libni, and 
 Shimei. 
 
 19 And the sons of Kohath by their families; 
 r Amram, and Izehar, Hebron, and Uzziel. 
 
 20 s And the sons of Merari by their fami¬ 
 lies ; Mahli, and Mushi. These are the fami¬ 
 lies of the Levites, according to the house of 
 their fathers. 
 
 21 Of Gershon was the family of the Lib- 
 nites, and the family of the Shimites : these 
 are the families of the Gershonites. 
 
 22 Those that were numbered of them, ac¬ 
 cording to the number of all the males, from a 
 month old and upward, even those that were 
 numbered of them ivere seven thousand and 
 five hundred. 
 
 23 t The families of thee Gershonites shall 
 pitch behind the tabernacle westward. 
 
 Q Ver. 39 ; chap. xxvi. 62.- 0 Heb. mouth. - p Gen. xlvi. 
 
 11 ; Exod. vi. 16; chap. xxvi. 57; 1 Chron. vi. 1. 16; xxiii. 6 . 
 
 q Exod. vi. 17.- r Exod. vi. 18.- s Exod. vi. 19.-‘Chap. 
 
 i. 53 .-u Chap. iv. 24, 25, 26.- v Exod. xxv. 9.- w Exod. 
 
 xxvi. 1 . 
 
 are written in heaven , Heb. xii. 23, being of God’s 
 own will begotten by the word of truths that they should 
 be a hind of first-fruits of his creatures , James i. 18, 
 to whom he also gives the first-fruits of his Spirit, 
 Rom. viii. 23. These wait on and follow the Lamb , 
 being first-fruits unto God and to the Lamb , Rev. xiv. 
 4 ; and Christ hath made us kings and priests unto 
 God and his Father , that we may serve him day and 
 night in his temple , Rev. i. 6 ; vii. 15. 
 
 Verse 15. A month old and upward ] The males 
 of all the other tribes were numbered, from twenty 
 years and upward; had the Levites been numbered 
 in this way, they would not have been nearly equal in 
 number to the first-born of the twelve tribes. Add to 
 this, that as there must have been first-born of all ages 
 in the other tribes, it was necessary that the Levites , 
 
 a 
 
 24 And the chief of the house a. m. 2514. 
 of the father of the Gershonites An. Exod. tsr. 2 . 
 shall he Eliasaph the son of fk r or Zlf - 
 Lael. 
 
 25 And 11 the charge of the sons of Gershon 
 in the tabernacle of the congregation shall be 
 v the tabernacle, and w the tent, x the covering 
 thereof, and y the hanging for the door of the 
 tabernacle of the congregation, 
 
 26 And z the hangings of the court, and a the 
 curtain for the door of the court, which is by 
 the tabernacle, and by the altar round about, 
 and b the cords of it for all the service thereof. 
 
 27 c And of Kohath was the family of the 
 Amramites, and the family of the Izeharites, 
 and the family of the Hebronites, and the fa¬ 
 mily of the Uzzielites : these are the families 
 of the Kohathites. 
 
 28 In the number of all the males, from a 
 month old and upward, were eight thousand 
 and six hundred, keeping the charge of the 
 sanctuary. 
 
 29 ll The families of the sons of Kohath 
 shall pitch on the side of the tabernacle 
 southward. 
 
 30 And the chief of the house of the father 
 of the families of the Kohathites shall be 
 Elizaphan the son of Uzziel. 
 
 3 1 And e their charge shall be f the ark, and 
 s' the table, and h the candlestick, and 1 the 
 altars, and the vessels of the sanctuary where¬ 
 with they minister, and k the hanging, and all 
 the service thereof. 
 
 32 And Eleazar the son of Aaron the priest 
 shall be chief over the chief of the Levites, 
 
 x Exod. xxvi. 7,14.-y Exod. xxvi. 36.- z Exod. xxvii. 9, 
 
 a Exod. xxvii. 16.- b Exod. xxxv. 18.- c 1 Chron. xxvi. 23. 
 
 d Chap. i. 53.- e Chap. iv. 15.- f Exod. xxv. 10.- s Exod. 
 
 xxv. 23.- h Exod. xxv. 31.-iExod. xxvii. 1; xxx. 1. 
 
 k Exod. xxvi. 32. 
 
 who were to be their substitutes , should be also of all 
 ages ; and it appears to have been on this ground, at 
 least partly, that the Levites were numbered from four 
 weeks old and upward. 
 
 Verse 16. Moses numbered them ] Though Moses 
 and Aaron conjointly numbered the twelve tribes , yet 
 Moses alone numbered the Levites ; “ for as the money 
 with which the first-born of Israel, who exceeded the 
 number of Levites, were redeemed, was to be paid to 
 Aaron and his sons, ver. 48, it was decent that he, 
 whose advantage it was that the number of the first-born 
 of Israel should exceed , should not be authorized to take 
 that number himself.”— Dodd , from Bishop Kidder. 
 
 Verse 22. Seven thousand and five hundred ] Per¬ 
 haps originally 1 resh , 200, instead of *] caph, 500 : 
 see the following note. 
 
 C23 
 
Moses numbers the firsUborn 
 
 NUMBERS, 
 
 of the children of Israel 
 
 A. M. 2514 . and hoxe the oversight of them 
 
 B. C. 1490. , . . , ° r , 
 
 An. Exod. Isr. 2. that keep the charge ot the 
 
 Q ar ” Zif - sanctuary. 
 
 33 Of Merari was the family of the Mah- 
 lites, and the family of the Mushites : these 
 are the families of Merari. 
 
 34 And those that were numbered of them, 
 according to the number of all the males, from 
 a month old and upward, were six thousand 
 and two hundred. 
 
 35 And the chief of the house of the father 
 of the families of Merari, was Zuriel the son 
 of Abihail: 1 these shall pitch on the side of 
 the tabernacle northward. 
 
 36 And m under n the custody and charge of 
 the sons of Merari shall be the boards of the 
 tabernacle, and the bars thereof, and the pil¬ 
 lars thereof, and the sockets thereof, and all the 
 vessels thereof, and all that serveth thereto, 
 
 37 And the pillars of the court round about, 
 and their sockets, and their pins, and their 
 cords. 
 
 38 ° But those that encamp before the taber¬ 
 nacle toward the east, even before the taber¬ 
 nacle of the congregation eastward, shall be 
 Moses, and Aaron and his sons, p keeping the 
 charge of the sanctuary q for the charge of the 
 children of Israel; and r the stranger that 
 cometh nigh shall be put to death. 
 
 39 s All that were numbered of the Levites, 
 which Moses and Aaron numbered at the com¬ 
 mandment of the Lord, throughout their fami¬ 
 lies, all the males from a month old and upward, 
 were twenty and two thousand. 
 
 40 And the Lord said unto Moses, 1 Num¬ 
 ber all the first-born of the males of the chil- 
 
 1 Chap, i. 53. 
 31, 32. 
 
 r Ver. 10.- 
 
 - m Heb. the office of the charge. 
 
 0 Chap. i. 53.- P Chap, xviii. 5.— 
 
 — s See chap. xxvi. 62.- 1 Ver. 15.— 
 
 — n Chap. iv. 
 ■4 Ver. 7, 8. 
 - u Ver. 12, 45. 
 
 dren of Israel, from a month old a. m. 2514. 
 
 i , B. C. 1490. 
 
 and upward, and take the num- An. Exod. isr. 2 . 
 
 ber of their names. ijar or Zif. . 
 
 41 u And thou shall take the Levites for me 
 (I am the Lord) instead of all the first-born 
 among the children of Israel; and the cattle 
 of the Levites instead of all the firstlings among 
 the cattle of the children of Israel 
 
 42 And Moses numbered, as the Lord com¬ 
 manded him, all the first-born among the chil¬ 
 dren of Israel. 
 
 43 And all the first-born males by the num¬ 
 ber of names, from a month old and upward, 
 of those that were numbered of them, were 
 twenty and two thousand two hundred and 
 threescore and thirteen. 
 
 44 And the Lord spake unto Moses, saying, 
 
 45 v Take the Levites instead of all the first¬ 
 born among the children of Israel, and the 
 cattle of the Levites instead of their cattle ; 
 and the Levites shall be mine : I am the 
 Lord. 
 
 4 6 And for those that are to be w redeemed 
 of the two hundred and threescore and thir¬ 
 teen of the first-born of the children of Israel, 
 x which are more than the Levites : 
 
 47 Thou shalt even take *'five shekels apiece 
 by the poll, after the shekel of the. sanctuary 
 shalt thou take them : ( z the shekel is twenty 
 gerahs :) 
 
 48 And thou shalt give the money, where¬ 
 with the odd number of them is to be re¬ 
 deemed, unto Aaron and to his sons. 
 
 49 And Moses took the redemption money 
 of them that were over and above them that 
 were redeemed by the Levites : 
 
 - w Exod. xiii. 13; chap, xviii. 15. 
 
 T Ver. 12, 41. 
 
 39, 43.- y Lev. xxvii. 6 ; chap, xviii. 16.- 
 
 Lev. xxvii. 25; chap, xviii. 16; Ezek. xlv. 12. 
 
 -* Ver. 
 Exod. xxx. 13 ; 
 
 Verse 39. Which Moses and Aaron numbered] The 
 word pnm veaharon, “ and Aaron," has a point over 
 each of its letters, probably designed as a mark of 
 spuriousness. The word is wanting in the Samaritan , 
 Syriac , and Coptic; it is wanting also in eight of Dr. 
 Kennicott's MSS., and in four of De Rossi's. Moses 
 alone, as Houbigant observes, is commanded to take 
 the number of the Levites; see ver. 5, 11, 40, 44, 
 and 51. 
 
 All the males—were twenty and two thousand .] 
 This total does not agree with the particulars; for the 
 Gershonites were 7,500, the Kohathites 8,600, the 
 Merarites 6,200, total 22,300. Several methods of 
 solving this difficulty have been proposed by learned 
 men; Dr. Kennicott's is the most simple Formerly 
 
 624 
 
 the numbers in the Hebrew Bible were expressed by 
 letters , and not by words at full length ; and if two 
 nearly similar letters were mistaken for each other, 
 many errors in the numbers must be the consequence. 
 Now it is probable that an error has crept into the 
 number of the Gershonites , ver. 22, where, instead of 
 7,500, we should read 7,200, as “J caph, 500, might 
 have been easily mistaken for “1 resh, 200, especially 
 if the down stroke of the caph had been a little shorter 
 than ordinary, which is often the case in MSS. The 
 extra 300 being taken off, the total is just 22,000, as 
 mentioned in the 3.9th verse. 
 
 Yerse 43. All the first-born males—were twenty 
 and two thousand two hundred and threescore and 
 thirteen .] Thus we find there were 273 first-born 
 
Moses is commanded to 
 
 CHAP. IV. 
 
 A. M. 2514 . 50 Of the first-born of the chil- 
 
 An Exod. isr. 2 . dren of Israel took he the money; 
 
 Ijar or Zlf - a a thousand three hundred and 
 threescore and five shekels , after the shekel 
 of the sanctuary: 
 
 a Ver. 46, 47. 
 
 beyond the number of the Levites. These are ordered, 
 ver. 46, to be redeemed; and the redemption price is 
 to be five shekels each, ver. 47, about 15.S. And this 
 money, amounting to 1,365 shekels, equal to £204. 
 15s. English, he took of the first-born of Israel, verse 
 50. But how was this collected among 22,273 per¬ 
 sons 1 Rabbi Solomon Jarchi says, “ to prevent con¬ 
 tention, Moses took 22,000 slips of parchment, and 
 wrote on each a son of Levi , and 273 others, on which 
 he wrote five shekels; then he mixed them in a bas¬ 
 ket, and each man took out one ; those who drew the 
 slips on which five shekels were written, paid the mo¬ 
 ney ; the others went free.” This is a most stupid 
 and silly tale, for such a mode of settlement never 
 could have been resorted to by an intelligent people. 
 It would have been much more simple to have paid it 
 out of a general fund; and it is very likely that in 
 this way the expense was defrayed. 
 
 number the sons of Kohath. 
 51 And Moses b nave the money A. M. 2514. 
 
 f t J B. C. 1490. 
 
 oi them that were redeemed unto An. Exod. isr.2 
 
 Aaron and to his sons, according Ijar or Zif. 
 to the word of the Lord, as the Lord com¬ 
 manded Moses. 
 
 b Yer. 48. 
 
 This species of redeeming of men is referred to 
 by St. Peter, 1 Epist. i. 18, 19 : “Ye know that ye 
 were not redeemed with corruptible things, as silver 
 and gold, from your vain conversation, received by 
 tradition from your fathers; but with the precious 
 (tl/luc) alfian , valuable) blood of Christ, as of a lamb 
 without blemish and without spot,” &c. And it is 
 not the first-born only which are thus redeemed, for 
 he, by the grace of God, tasted death for every man; 
 Heb. ii. 9. Reader, give glory to God that such a 
 ransom has been paid for thy soul, and see that, re¬ 
 deemed from thy vain conversation, thy empty, fruitless, 
 and graceless observances, on which thou hast built 
 thy hopes of salvation, thou walk in newness of life, 
 giving thy whole soul with thankfulness unto the Fa¬ 
 ther who hath translated thee from darkness, and placed 
 thee in the kingdom of his beloved Son. To Him be 
 glory and dominion for ever and ever! Amen. 
 
 CHAPTER IV. 
 
 Moses is commanded to take the sum of the sons of Kohath from thirty years old and upward , 1—4. The 
 service which they had to perform , 5—15. The office of Eleazar, 16. The family of Kohath to be 
 continued among the Levites , 17-19. They are not to go into the holy of holies, 20. The sum of the 
 sons <?/Gershon, 21-23. The service they had to perform, 24-27. They are to be under Ithamar, 28. 
 The sum of the sons of Merari, 29, 30. The service they had to perform, 31-33. The sum of all the 
 
 families of Kohath, 2,750, ver. 34-37. The sum of the families of Gershon, 2,630, ver. 38-41. The 
 
 sum of the families of Merari, 3,200, ver. 42-45. The sum total of the families of Gershon, Kohath, 
 and Merari, 8,580, ver. 46—49. 
 
 A. M. 2514 . A ND the Lord spake unto 
 
 B. c. 1490 . Lx , : A 
 
 An. Exod. Isr. 2 . Mioses and unto Aaron, 
 
 : J ar or Zif - saying, 
 
 2 Take the sum of the sons of Kohath from 
 
 among 
 
 the sons of Levi, after 
 
 A. M. 2514. 
 
 their families, by the house of An. Exod. isr. 2. 
 their fathers, ijar or Zif. 
 
 3 a From thirty years old and upward even 
 
 a See chap. viii. 24; 
 
 NOTES ON CHAP. IY. 
 
 Verse 3. From thirty years old] In chap. viii. 
 24, the Levites are ordered to enter on the service of 
 the tabernacle at the age of twenty-five years ; and in 
 1 Chron. xxiii. 24, they were ordered to commence 
 that work at twenty years of age. How can these 
 different times be reconciled! 1. At the time of 
 which Moses speaks here, the Levitical service was 
 exceedingly severe, and consequently required men 
 full grown, strong, and stout, to perform it; the age 
 therefore of thirty years w r as appointed as the period 
 for commencing this service, the weightier part of 
 which is probably here intended. 2. In chap. viii. 
 24, Moses seems to speak of the service in a general 
 way ; the severe, which was to be performed by the 
 full-growm Levit.es, and the less laborious work which 
 Vol. I. ( 41 ) 
 
 1 Chron. xxiii. 3, 24, 27. 
 
 younger men might assist in ; hence the age of twenty- 
 five is fixed. 3. In David’s time and afterwards, in 
 the fixed tabernacle and temple, the laboriousness of 
 the service no longer existed, and hence twenty years 
 was the age fixed on for all Levites to enter into the 
 work of the sanctuary. The rabbins say that the 
 Levites began to learn to do the service at twenty-five, 
 and that having been instructed five years, they began 
 the public service at thirty, and thus they reconcile 
 the two periods referred to above. We may well 
 suppose that the sons of the prophets continued a con¬ 
 siderable time under instructions before they were 
 called, fully to exercise themselves in the prophetic 
 office. 
 
 Until fifty years old] This was allowing twenty 
 years for public severe service ; a very considerate 
 
 625 
 
Service of the sons of Kohath. 
 
 NUMBERS. 
 
 The office of Eleazar. 
 
 A. M. 2514. until fifty years old, all that enter 
 
 B. C. 1490 . . J J 
 
 4.n. Exod. isr. 2 . into the host, to do the work in 
 Jar or 1 ' the tabernacle of the congregation. 
 
 4 b This shall he the service of the sons of 
 Kohath in the tabernacle of the congregation, 
 about c the most holy things : 
 
 5 And when the camp setteth forward, Aaron 
 shall come, and his sons, and they shall take 
 down d the covering veil, and cover the e ark 
 of testimony with it: 
 
 6 And shall put thereon the covering of 
 badgers’ skins, and shall spread over it a cloth 
 wholly of blue, and shall put in f the staves 
 thereof. 
 
 7 And upon the g table of shew-bread they 
 shall spread a cloth of blue, and put thereon 
 the dishes, and the spoons, and the bowls, 
 and covers to h cover withal: and the con¬ 
 tinual bread shall be thereon : 
 
 8 And they shall spread upon them a cloth 
 of scarlet, and cover the same with a covering 
 
 7 O 
 
 of badgers’ skins, and shall put in the staves 
 thereof. 
 
 9 And they shall take a cloth of blue, and 
 cover the 1 candlestick of the light, k and his 
 lamps, and his tongs, and his snuff dishes, 
 and all the oil vessels thereof, wherewith they 
 minister unto it : 
 
 10 And they shall put it and all the vessels 
 thereof within a covering of badgers’ skins, 
 and shall put it upon a bar. 
 
 11 And upon 1 the golden altar they shall 
 spread a cloth of blue, and cover it with a 
 covering of badgers’ skins, and shall put to the 
 staves thereof: 
 
 12 And they shall take all the instruments 
 of ministry, wherewith they minister in the 
 
 - c Yer. 19.- 
 
 - d Exod. xxvi. 31. 
 
 13.- s Exod. 
 
 xxv. 
 
 b Yer. 15.- 
 
 10, 16.- f Exod. xxv. 
 
 Lev. xxiv. 6, 8.- h Or, pour out withal. - 
 
 31.- k Exod. xxv. 37,38.- J Exod. xxx. 1 
 
 bowls. 
 
 - e Exod. xxv. 
 23, 29, 30; 
 Exod. xxv. 
 , 3.- m Or, 
 
 and merciful ordinance. A preacher who devotes his 
 whole time and strength to the service of the Church 
 of God from twenty to fifty or sixty years of age, 
 should be then excused from his severer labour , and 
 maintained at the charge of the sanctuary. This would 
 not only be a great comfort to a worn-out servant of 
 God, but also of great use to the work of the ministry, 
 which, to be faithfully and effectually performed, re¬ 
 quires all the powers of the body and mind of man. 
 Old faithful ministers are to be highly respected for 
 their work’s sake, and to be supplied with all the ne¬ 
 cessaries and comforts of life ; but how little can they 
 do in the public ministry of the word, however willing 
 a 6 26 
 
 sanctuary, and put them in a cloth a. M. 2514. 
 of blue, and cover them with a An. Exod. Isr! 2 
 covering of badgers’ skins, and ljar or Zlf ’ 
 shall put them on a bar : 
 
 13 And they shall take away the ashes from 
 the altar, and spread a purple cloth thereon : 
 
 14 And they shall put upon it all the vessels 
 thereof, wherewith they minister about it, even 
 the censers, the flesh hooks, and the shovels, 
 and the m basons, all the vessels of the altar ; 
 and they shall spread upon it a covering of 
 badgers’ skins, and put to the staves of it. 
 
 15 And when Aaron and his sons have made 
 an end of covering the sanctuary, and all the 
 vessels of the sanctuary, as the camp is to set 
 forward ; after that, n the sons of Kohath shall 
 come to bear it: 0 but they shall not touch 
 any holy thing, lest they die. p These things 
 are the burden of the sons of Kohath in the 
 tabernacle of the congregation. 
 
 16 And to the office of Eleazar the son of 
 
 Aaron the priest, ^ the oil for the 
 
 light, and the r sweet incense, and s the daily 
 meat-offering, and the t anointing oil, and the 
 oversight of all the tabernacle, and of all that 
 therein is, in the sanctuary, and in the vessels 
 thereof. 
 
 17 And the Lord spake unto Moses and 
 unto Aaron, saying, 
 
 18 Cut ye not off the tribe of the families 
 of the Kohathites from among the Levites : 
 
 19 But thus do unto them, that they may 
 live, and not die, when they approach unto 
 u the most holy things : Aaron and his sons 
 shall go in, and appoint them every one to his 
 service and to his burden : 
 
 20 v But they shall not go in to see when 
 
 n Chap. vii. 9 ; x. 21 ; Deut. xxxi. 9 ; 2 Sam. vi. 13 ; 1 Chron. 
 
 xv. 2, 15.-°2 Sam. vi. 6, 7; 1 Chion. xiii. 9, 10.-P Chap. 
 
 iii. 31.-Exod. xxv. 6; Lev. xxiv. 2.- r Exod. xxx. 34. 
 
 s Exod. xxix. 40.-tExod. xxx. 23.- u Ver. 4.- v See 
 
 Exod. xix. 21 ; 1 Sam. vi. 19. 
 
 to work, when their eye waxes dim and their bodily 
 strength fails ! See on chap. viii. 25. Both for their 
 own sakes, and for the good of the Church, they should 
 be excused from a labour to which they must be al¬ 
 most every way inadequate. But notwithstanding this 
 comparative inactivity, their counsels, advice, and ex¬ 
 perience will always be considered as a treasure to the 
 Church of Christ. 
 
 Verse 20. When the holy things are covered ] Lite¬ 
 rally, keballa, when they are swallowed down; 
 
 which shows the promptitude with which every thing 
 belonging to the holy of holies was put out of sight, 
 for these mysteries must ever be treated with the deep- 
 
 C 41* ) 
 
The different services to he 
 
 CHAP. IV. 
 
 performed by the Levites. 
 
 a. M. 2514. the holv things are covered, lest 
 
 B. C. 1490. , t 
 
 An. Exod. Isr. 2 . they die. 
 
 21 And the Lord spake unto 
 
 Moses, saying, 
 
 22 Take also the sum of the sons of Ger- 
 shon, throughout the houses of their fathers, 
 by their families ; 
 
 23 w From thirty years old and upward until 
 fifty years old shalt thou number them; all 
 that enter in x to perform the service, to do the 
 work in the tabernacle of the congregation. 
 
 24 This is the service of the families of the 
 Gershonites, to serve, and for y burdens : 
 
 25 And z they shall bear the curtains of the 
 tabernacle, and the tabernacle of the congre¬ 
 gation, his covering, and the covering of the 
 badgers’ skins that is above upon it, and the 
 hanging for the door of the tabernacle of the 
 congregation, 
 
 26 And the hangings of the court, and the 
 hanging for the door of the gate of the court, 
 which is by the tabernacle and by the altar 
 round about, and their cords, and all the instru¬ 
 ments of their service, and all that is made for 
 them : so shall they serve. 
 
 27 At the a appointment of Aaron and his 
 sons shall be all the service of the sons of the 
 Gershonites, in all their burdens, and in all 
 their service : and ye shall appoint unto them 
 in charge all their burdens. 
 
 28 This is the service of the families of the 
 sons of Gershon in the tabernacle of the con¬ 
 gregation : and their charge shall he under the 
 
 w Ver. 3.- 1 Heb. to war the warfare. -y Or, carriage. - z Chap. 
 
 iii. 25, 26.- a Heb. mouth. 
 
 est reverence ; and indeed without this they could not 
 have been to them the representatives of heavenly re¬ 
 alities. See the concluding - note. 
 
 Verse 36. Those that were numbered ] In chapter 
 iii. 27, &c., we have an account of the whole number 
 of the Levites, and here of those only who were able to 
 serve the Lord in the sanctuary. By comparing the 
 two places we find the numbers to stand thus :— 
 
 __ ( Able men 2750 
 
 Kohathites 
 
 Gershonites 
 
 Mera rites 
 
 Unable 
 
 Total 
 C Able men 
 ( Unable 
 
 Total 
 ( Able men 
 { Unable 
 
 Total 
 
 5850 
 
 8600 
 
 2630 
 
 4870 
 
 7500 
 
 3200 
 
 3000 
 
 6200 
 
 hand of Ithamar the son of Aaron A. M. 2514 . 
 
 . . , B. C. 1490. 
 
 the priest. An. Exod. Isr. 2. 
 
 29 As for the sons of Merari, Ijar or Zlf - 
 thou shalt number them after their families, by 
 the house of their fathers ; 
 
 30 b From thirty years old and upward even 
 unto fifty years old shalt thou number them, 
 every one that entereth into the c service, to do 
 the work of the tabernacle of the congregation. 
 
 3 1 And d this is the charge of their burden, 
 according to all their service in the tabernacle 
 of the congregation ; e the boards of the taber¬ 
 nacle, and the bars thereof, and the pillars 
 thereof, and sockets thereof, 
 
 32 And the pillars of the court round about, 
 and their sockets, and their pins, and their 
 cords, with all their instruments, and with all 
 their service : and by name ye shall f reckon 
 the instruments of the charge of their burden. 
 
 33 This is the service of the families of the 
 sons of Merari, according to all their service, 
 in the tabernacle of the congregation, under 
 the hand of Ithamar the son of Aaron the 
 priest. 
 
 34 g And Moses and Aaron and the chief of 
 the congregation numbered the sons of the 
 Kohathites after their families, and after the 
 house of their fathers, 
 
 35 From thirty years old and upward even 
 unto fifty years old, every one that entereth 
 into the service, for the work in the tabernacle 
 of the congregation 
 
 36 And those that were numbered of them 
 
 b Ver. 3.- c Heb. warfare. - d Chap. iii. 36, 37.- 6 Exod. 
 
 xxvi. 15.- f Exod. xxxviii. 21.-ffVer. 2. 
 
 Thus we find that the whole number of the Levites 
 amounted to 22,300, of whom 8,580 were fit for ser¬ 
 vice, and 13,720 unfit, being either too old or too 
 young. What an astonishing number of men, all pro¬ 
 perly ecclesiastics ; all performing some service by 
 which God was glorified, and the congregation at 
 large benefited ! See Ainsworth. 
 
 From this and the preceding chapter we see the 
 very severe labour which the Levites were obliged to 
 perform while the journeyings of the Israelites lasted. 
 When we consider that there was not less than 10 
 tons 13 cwt. 24 lb. 14. oz., i. e., almost ten tons and 
 fourteen hundred pounds’ weight of metal employed in 
 the tabernacle, (see the notes on Exod. xxxviii.,) be¬ 
 sides the immense weight of the skins, hangings, 
 cords, boards , and posts , we shall find it was no very 
 easy matter to transport this movable temple from 
 place to place. 
 
 The Gershonites, who were 7,500 men in the ser- 
 
 627 
 
 a 
 
The sum of the families of 
 
 NUMBERS. 
 
 Kohatli , Gershon, and Merari. 
 
 a. M. 2514 . by their families were two thou- 
 
 An. Exod. isr. 2 . sand seven hundred and fifty. 
 
 ijaror Zif. 37 These were they that were 
 
 numbered of the families of the Kohathites, 
 all that might do service in the tabernacle of 
 the congregation, which Moses and Aaron did 
 number according to the commandment of the 
 Lord by the hand of Moses. 
 
 38 And those that were numbered of the 
 sons of Gershon, throughout their families, 
 and by the house of their fathers, 
 
 39 From thirty years old and upward even 
 unto fifty years old, every one that entereth 
 into the service, for the work in the tabernacle 
 of the congregation, 
 
 40 Even those that were numbered of them, 
 throughout their families, by the house of their 
 fathers, were two thousand and six hundred 
 and thirty. 
 
 41 h These are they that were numbered of 
 the families of the sons of Gershon, of all that 
 might do service in the tabernacle of the con¬ 
 gregation, whom Moses and Aaron did number 
 according to the commandment of the Lord. 
 
 42 And those that were numbered of the fa¬ 
 milies of the sons of Merari, throughout their 
 families, by the house of their fathers, 
 
 43 From thirty years old and upward even 
 
 h Ver. 22.- 5 Ver. 29.-* Ver. 3, 23, 30. 
 
 unto fifty years old, every one a. m. 2514. 
 that entereth into the service, for An. Exod. Isr.’ 2 . 
 the work in the tabernacle of the ijar or Zif, 
 congregation, 
 
 44 Even those that were numbered of them 
 after their families, were three thousand and 
 two hundred. 
 
 45 These he those that were numbered of 
 the families of the sons of Merari, whom 
 Moses and Aaron numbered 1 according to the 
 word of the Lord by the hand of Moses. 
 
 46 All those that were numbered of the Le- 
 vites, whom Moses and Aaron and the chief 
 of Israel numbered, after their families, and 
 after the house of their fathers, 
 
 47 k From thirty years old and upward, even 
 unto fifty years old, every one that came to do 
 the service of the ministry, and the service of the 
 burden in the tabernacle of the congregation, 
 
 48 Even those that were numbered of them, 
 were eight thousand and five hundred and 
 fourscore. 
 
 49 According to the commandment of the 
 Lord they were numbered by the hand of 
 Moses, 1 every one according to his service, 
 and according to his burden : thus were they 
 numbered of him, m as the Lord commanded 
 Moses. 
 
 1 Ver. 15, 24, 31.-“Yer. 1, 21. 
 
 vice, had to carry, the tent, coverings, veils, hangings 
 of the court , <5fc., Spc., chap. 25, 26. 
 
 The Kohathites , who were 8,600 men, had to carry 
 the ark , table, candlestick, altars , and instruments of 
 the sanctuary , chap. iii. 31. 
 
 The Merarites , who were 6,200 men, had to carry 
 the boards, bars , pillars, sockets, and all matters con¬ 
 nected with these belonging to the tabernacle, with 
 the pillars of the court , their sockets, pins, and cords, 
 chap. iii. 36, 37. 
 
 The tabernacle was an epitome of the temple : the 
 temple and tabernacle were representatives of the 
 Church of the living God, and of the humanity of onr 
 blessed Lord. As God dwelt in the tabernacle and 
 temple, so his fulness dwelt in the man Christ Jesus. 
 These again were types of the Christian Church, which 
 is termed the body of Christ, Eph. i. 23, where he 
 dwells in the plenitude of the graces of his Spirit. 
 
 Mr. Ainsworth has a very useful note on the 20th 
 verse of this chapter, the most edifying part of which 
 I shall here lay before the reader. He considers the 
 tabernacle and temple , not only as pointing out the old 
 dispensation, the annulling of which was typified by 
 their destruction, but he considers also the former as 
 emblematical of the body of man. 
 
 628 
 
 “ The apostle,” says he, “ treating of the death of 
 the saints, uses this similitude : ‘ If our earthly house 
 of this tabernacle were dissolved, we have a building 
 of God, a house not made with hands, eternal in the 
 heavens. For we that are in this tabernacle do 
 groan, being burdened, not for that we would be un¬ 
 clothed, but clothed upon, that mortality might be swal¬ 
 lowed up of life 2 Cor. v. 1—4. So Peter calls his 
 death the putting off of his tabernacle, 2 Pet. i. 14. 
 And this similitude is very fit; for, as here, in the 
 tabernacle of Moses, the holy things were first cover¬ 
 ed and taken away, (see ver. 20,) so the soul and its 
 powers are first withdrawn from the body by death. 
 2. As the curtains and coverings were taken off and 
 folded up, so the skin and flesh of our bodies are pulled 
 off and consumed. 3. As the boards of the taberna¬ 
 cle were disjointed and pulled asunder, so shall our 
 bones and sinews : compare Job’s description of the 
 formation of man, chap. x. 8—12 ; and Solomon’s 
 account of his dissolution, Eccles. xii. 3, 4. 4. As 
 
 the disjointed and dissolved tabernacle was after¬ 
 wards set up again, Num. x. 21, so shall our bodies 
 in the day of the resurrection; see 1 Cor, xv. 
 51-54.” 
 
 a 
 
All unclean persons to be 
 
 CHAP. V. 
 
 put out of the camp. 
 
 CHAPTER V. 
 
 The Israelites are commanded to purify the camp by excluding all lepers, and all diseased and unclean per¬ 
 sons, 1—3. They do so, 4. Law concerning him who has defrauded another—he shall confess his sin, 
 restore the principal, and add besides one fifth of its value, 5—7. If he have no kinsman to whom the 
 recompense can be made, it shall be given unto the Lord, 8. All the holy things offered to the Lord shall 
 be the priest's portion, 9, 10. The law concerning jealousy, 11-14. The suspected woman's offering, 15. 
 She is to be brought before the Lord, 16. The priest shall take holy water, and put it in dust from the floor 
 of the tabernacle, 17. Shall put the offering in her hand, and adjure her, 18—20. The form of the oath, 
 21, 22 ; ivhich is to be written on a book, blotted out in the bitter waters , and these the suspected person 
 shall be obliged to drink, 23, 24. The jealousy-offering shall be waved before the Lord, 25, 26. The 
 effect which shall be produced if the suspected person be guilty, 27. The effect if not guilty, 28. Reca¬ 
 pitulation, ivith the purpose and design of the law, 29, 30. 
 
 A. M. 2514 . A ND the Lord spake unto 
 
 B. C. 1490. r 
 
 An.Exod.isr.2. Moses, saying, 
 
 ijar or Zif. 2 Command the children of 
 
 Israel, that they put out of the camp every 
 a leper, and every one that hath an b issue, and 
 whosoever is defiled by the c dead : 
 
 3 Both male and female shall ye put out, 
 without the camp shall ye put them ; that they 
 defile not their camps, d in the midst whereof 
 I dwell. 
 
 a Lev. xiii. 3, 46 ; chap. xii. 14.- b Lev. xv. 2.- c Lev. xxi. 
 
 1 ; chap. ix. 6, 10 ; xix. 11, 13 ; xxxi. 19. 
 
 NOTES ON CHAP. V. 
 
 Verse 2. Put out of the camp every leper ] Ac¬ 
 cording to the preceding plan, it is sufficiently evi¬ 
 dent that each camp had a space behind it, and on 
 one side, whither the infected might be removed, and 
 where probably convenient places were erected for the 
 accommodation of the infected ; for we cannot sup¬ 
 pose that they were driven out into the naked wilder¬ 
 ness. But the expulsion mentioned here was founded, 
 1. On a purely physical reason, viz., the diseases were 
 contagious, and therefore there was a necessity of put¬ 
 ting those afflicted by them apart, that the infection 
 might not be communicated. 2. There was also a 
 spiritual reason ; the camp was the habitation of God, 
 and nothing impure should be permitted to remain 
 where he dwelt. 3. The camp was an emblem of 
 the Church, where nothing that is defiled should en¬ 
 ter, and in which nothing that is unholy should be 
 tolerated. All lepers —all persevering impenitent sin¬ 
 ners, should be driven from the sacred pale, nor should 
 any such ever be permitted to enter. 
 
 Verse 4. And the children of Israel — put them out ] 
 This is the earliest account we have of such sepa¬ 
 rations ; and probably this ordinance gave the first 
 idea of a hospital, where all those who are afflicted 
 with contagious disorders are put into particular wards, 
 under medical treatment. Though no mention be 
 made of the situation, circumstances, &c., of those 
 expelled persons, we may certainly infer that they 
 were treated with that humanity which their distressed 
 state required. Though sinners must be separated 
 from the Church of God, yet they should be treated 
 with affectionate regard, because they may be reclaim¬ 
 ed. It is too often the case when a man backslides 
 
 4 And the children of Israel A. M. 2514. 
 
 t . . , . . B. C. 1490. 
 
 did so, and put them out without An. Exod. isr. 2 . 
 
 the camp : as the Lord spake b ar or Zif. 
 unto Moses, so did the children of Israel. 
 
 5 And the Lord spake unto Moses, saying, 
 
 6 Speak unto the children of Israel, 0 When 
 a man or woman shall commit any sin that 
 men commit, to do a trespass against the 
 Lord, and that person be guilty ; 
 
 7 f Then they shall confess their sin which 
 
 d Lev. xxvi. 11, 12; 2 Cor. vi. 16.- 6 Lev. vi. 2, 3. - f Lev. 
 
 v. 5 ; xxvi. 40 ; Josh., vii. 19. 
 
 from the way of truth, he is abandoned by all; finding 
 his case desperate, he plunges yet deeper into the 
 mire of sin, and the man who, with tender treatment, 
 might have been reclaimed, becomes incurably harden¬ 
 ed. One class says, he cannot finally fall, and shall 
 in due time be restored ; another class says, he may 
 finally fall and utterly perish. If the unfortunate per¬ 
 son be restored, his recovery is taken as a proof of 
 the first doctrine ; if he be not, his wretched end is 
 considered a proof of the second. In the first case 
 the person himself may presume on his restoration as 
 a point infallibly determined in the Divine counsel; or 
 in the second, he may consider his case hopeless, and 
 so abandon himself to profligacy and desperation. 
 Thus both parties leave him, and both opinions (mis¬ 
 understood certainly) render him secure or desperate; 
 and in either case totally inactive in behalf of his own 
 soul. Who is he that properly estimates the worth 
 of one immortal spirit 1 He who does will at once 
 feel that, in a state of probation, any man may fall 
 through sin, and any sinner may be renewed again 
 unto repentance, through the infinitely meritorious sac¬ 
 rifice, and all powerfully efficacious grace, ot Christ. 
 This truth properly felt equally precludes both pre¬ 
 sumption and despair, and will induce the followers of 
 God to be active in preserving those who have escaped 
 from the corruption that is in the world, and make 
 them diligent to recover those who have turned back 
 to earth and sin. 
 
 Verse 7. Shall confess their sin ] Without confes¬ 
 sion or acknowledgment of sin, there was no hope of 
 mercy held out. 
 
 lie shall recompense ] For without restitution, in 
 every possible case, God will not forgive the iniquity 
 
 629 
 
Origin of the law 
 
 NUMBERS. 
 
 concerning jealousies. 
 
 A. M. 2514. they have done : and he shall 
 
 B. C. 1490. J , 
 
 An. Exod. isr. 2 . recompense his trespass g with 
 
 ijar or Zif. t p e principal thereof, and add 
 unto it the fifth part thereof, and give it unto 
 him against whom he hath trespassed. 
 
 8 But if the man have no kinsman to recom¬ 
 pense the trespass unto, let the trespass be 
 recompensed unto the Lord, even to the priest; 
 beside 11 the ram of the atonement, whereby 
 an atonement shall be made for him. 
 
 9 And every 1 offering k of all the holy 
 things of the children of Israel, which they 
 bring unto the priest, shall be his. 
 
 10 And every man’s hallowed things shall 
 be his : whatsoever any man giveth the priest, 
 it shall be 1 his. 
 
 11 And the Lord spake unto Moses, saying, 
 
 12 Speak unto the children of Israel, and 
 say unto them, If any man’s wife go aside, and 
 commit a trespass against him, 
 
 13 And a man m lie with her carnally, and 
 it be hid from the eyes of her husband, and 
 be kept close, and she be defiled, and there he 
 no witness against her, neither she be taken 
 with the manner; 
 
 14 And the spirit of jealousy come upon him, 
 and he be jealous of his wife, and she be de¬ 
 filed : or if the spirit of jealousy come upon 
 him, and he be jealous of his wife, and she be 
 not defiled: 
 
 15 Then shall the man bring his wife unto 
 the priest, and he shall bring her offering for 
 her, the tenth part of an ephah of barley 
 
 s Lev. vi. 5.- h Lev. vi. 6, 7 ; vii. 7.- ! Or, heave-offering. 
 
 k Exod. xxix. 28 ; Lev. vi. 17, 18, 26 ; vii. 6, 7, 9,10, 14 ; chap. 
 
 xviii. 8, 9, 19 ; Deut. xviii. 3, 4 ; Ezek. xliv. 29, 30.- 1 Lev. x. 
 
 13.- m Lev. xviii. 20. 
 
 meal; he shall pour no oil upon a. m. 2514. 
 
 . , v . r B. C. 1490 . 
 
 it, nor put frankincense thereon ; An. Exod. isr. 2 , 
 
 for it is an offering of jealousy, ijar or Zif. 
 
 an offering of memorial, n bringing iniquity to 
 
 remembrance. 
 
 16 And the priest shall bring her near, and 
 set her before the Lord : 
 
 17 And the priest shall take holy water in 
 an earthen vessel; and of the dust that is in 
 the floor of the tabernacle the priest shall take, 
 and put it into the water: 
 
 18 And the priest shall set the woman before 
 the Lord, and uncover the woman’s head, and 
 put the offering of memorial in her hands, 
 which is the jealousy-offering : and the priest 
 shall have in his hand the bitter water that 
 causeth the curse : 
 
 19 And the priest shall charge her by an 
 oath, and say unto the woman, If no man have 
 lain with thee, and if thou hast not gone aside 
 to uncleanness 0 with another p instead of thy 
 husband, be thou free from this bitter water 
 that causeth the curse : 
 
 20 But if thou hast gone aside to another instead 
 of thy husband, and if thou be defiled, and some 
 man have lain with thee beside thine husband : 
 
 21 Then the priest shall q charge the woman 
 with an oath of cursing, and the priest shall 
 say unto the woman, r The Lord make thee 
 a curse and an oath among thy people, when 
 the Lord doth make thy thigh to s rot, and thy 
 belly to swell; 
 
 22 And this water that causeth the curse 
 
 n l Kings xvii. 18; Ezek. xxix. 16.-°Or, being in the power 
 
 of thy husband; Rom. vii. 2.- P Heb. under thy husband. 
 
 <5 Josh. vi. 26 ; 1 Sam. xiv. 24 ; Neh. x. 29.- r Jer. xxix. 22. 
 
 s Heb. fall. 
 
 of a man’s sin. How can any person in a case of 
 defraud, with his neighbour’s property in his posses¬ 
 sion, expect to receive mercy from the hand of a just 
 and holy God 1 See this subject considered in the 
 notes on Gen. xlii. at the close. 
 
 Verse 8. If the man have no kinsman ] The Jews 
 think that this law respects the stranger and the so¬ 
 journer only, because every Israelite is in a state of 
 affinity to all the rest ; but there might be a stranger 
 in the camp who has no relative in any of the tribes 
 of Israel. 
 
 Verse 14. The spirit of jealousy'] riiOp nn ruach 
 kinah, either a supernatural diabolic influence, exciting 
 him to jealousy, or the passion or affection of jealousy, 
 for so the words may be understood. 
 
 Verse 17. Holy water] Water out of the laver, 
 called holy because consecrated to sacred uses. This 
 is the most ancient case of the trial by ordeal. See 
 at the end of the chapter. 
 
 630 
 
 In an earthen vessel] Supposed by the Jews to be 
 such as had never been previously used. 
 
 Dust that is in the floor] Probably intended to 
 point out the baseness of the crime of which she was 
 accused. 
 
 Verse 18. Uncover the woman's head] To take off 
 a woman’s veil, and expose her to the sight of men, 
 would be considered a very great degradation in the 
 East. To this St. Paul appears to allude, 1 Cor. xi. 
 5, 6, 10. 
 
 Verse 21. The Lord make thee a curse and an oath] 
 Let thy name and punishment be remembered and men¬ 
 tioned as an example and terror to all others. Like 
 that mentioned Jer. xxix. 22, 23 : “The Lord make 
 thee like Zedekiah, and like Ahab, whom the king of 
 Babylon roasted in the fire, because they have com¬ 
 mitted villany in Israel, and have committed adultery 
 with their neighbours’ wives.”— Ainsworth. 
 
 Verse 22. Thy lelly to swell , and thy thigh to rot ] 
 
 a 
 
CHAP. V. 
 
 The bitter waters of jealousy, 
 
 a. M. 2514. t shall go into thy bowels, to 
 An. Exod. isr.2. make thy belly to swell, and thy 
 ljar or Zif. thigh to rot : u And the woman 
 
 shall say, Amen, amen. 
 
 23 And the priest shall write these curses 
 in a book, and he shall blot them out with the 
 bitter water: 
 
 24 And he shall cause the woman to drink 
 the bitter water that causeth the curse : and 
 the water that causeth the curse shall enter 
 into her, and become bitter. 
 
 25 Then the priest shall take the jealousy¬ 
 offering out of the woman’s hand, and shall 
 v wave the offering before the Lord, and offer 
 it upon the altar : 
 
 26 w And the priest shall take a handful of 
 the offering, even the memorial thereof, and 
 burn it upon the altar, and afterward shall 
 cause the woman to drink the water. 
 
 27 And when he hath made her to drink the 
 
 1 Psa. eix. 18.- u Deut. xxvii. 15.- v Lev. viii. 27. 
 
 w Lev. ii. 2, 9. - 1 Deut. xxviii. 37 ; Psa. lxxxiii. 9, 11 ; Jer. 
 
 What is meant by these expressions cannot be easily 
 ascertained. "|V bsib lanpel yarech signifies literally 
 thy thigh to fall. As the thigh, feet, &c., were used 
 among the Hebrews delicately to express the parts 
 which nature conceals, (see Gen. xlvi. 26,) the ex¬ 
 pression here is probably to be understood in this 
 sense; and the falling down of the thigh here must 
 mean something similar to the prolapsus uteri, or fall¬ 
 ing down of the womb, which might be a natural effect 
 of the preternatural distension of the abdomen. In 
 1 Cor. xi. 29, St. Paul seems to allude to the case of 
 the guilty woman drinking the bitter cursed waters 
 that caused her destruction : He who eateth and drink- 
 eth unworthily, eateth and drinketh damnation (icpcya, 
 condemnation or judgment ) to himself; and there is 
 probably a reference to the same thing in Psalm cix. 
 18, and in Dan. ix. 11. 
 
 And the woman shall say, Amen, amen.] This is 
 the first place where this word occurs in the common 
 form of a concluding wish in prayer. The root |DN 
 aman signifies to be steady, true, permanent. And in 
 prayer it signifies let it be so—make it steady — let it 
 be ratified. Some have supposed that it is composed 
 of the initial letters of f)'! 'DX a donai uelech 
 
 neeman, My Lord the faithful King, but this deriva¬ 
 tion is both far-fetched and unnecessary. 
 
 Verse 23. The priest shall write these curses — and 
 he shall blot them out] It appears that the curses 
 which were written down with a kind of ink prepared 
 for the purpose, as some of the rabbins think, without 
 any calx of iron or other material that could make a 
 permanent dye, were washed off the parchment into the 
 water which the woman was obliged to drink, so that 
 she drank the very words of the execration. The ink 
 used in the East is almost all of this kind—a wet 
 sponge will completely efface the finest of their writ¬ 
 ings. The rabbins say that the trial by the waters of 
 
 and their effects 
 
 water, then it shall come to pass, A. M. 2514 . 
 that , if she be defiled, and have An. Exod. Isr. 2. 
 done trespass against her hus- Ijar or Zlf - 
 band, that the water that causeth the curse 
 shall enter into her, and become bitter, and 
 her belly shall swell, and her thigh shall rot: 
 and the woman x shall be a curse among her 
 people. 
 
 28 And if the woman be not defiled, but be 
 clean ; then she shall be free, and shall con¬ 
 ceive seed. 
 
 29 This is the law of jealousies, when a wife 
 goeth aside to another y instead of her husband, 
 and is defiled ; 
 
 30 Or when the spirit of jealousy cometli 
 upon him, and he be jealous over his wife, and 
 shall set the woman before the Lord, and the 
 priest shall execute upon her all this Jaw. 
 
 3 1 Then shall the man be guiltless from ini¬ 
 quity, and this woman z shall bear her iniquity^ 
 
 xxiv. 9 ; xxix. 18, 22 ; xlii. 18- Zech. viii. 13.--y Yer. 19 
 
 z Lev. xx. 17, 19, 20. 
 
 jealousy was omitted after the Babylonish captivity, 
 because adulteries were so frequent amongst them, 
 that they were afraid of having the name of the Lord 
 profaned by being so frequently appealed to ! This 
 is a most humiliating confession. “ Though,” says 
 pious Bishop Wilson, “ this judgment is not executed 
 now on adulteresses, yet they have reason from this 
 to conclude that a more terrible vengeance will await 
 them hereafter without a bitter repentance ; these be¬ 
 ing only a shadow of heavenly things, i. e., of what 
 the Gospel requires of its professors, viz., a strict 
 purity, or a severe repentance.” The pious bishop 
 wmuld not preclude the necessity of pardon through 
 the blood of the cross, for without this the severest 
 repentance would be of no avail. 
 
 Verse 24. The bitter water that causeth the curse ] 
 Though the rabbins think that the priest put some bit¬ 
 ter substance in the water, yet, as nothing of the kind 
 is intimated by Moses, we may consider the w T ord as 
 used here metaphorically for affliction, death, &c. 
 These waters were afflicting and deadly to her who 
 drank them, being guilty. In this sense afflictions are 
 said to be bitter, Isa. xxxviii. 17 ; so also is death , 
 1 Sam. xv. 32 ; Eccles. vii. 26. 
 
 Verse 29. This is the law of jealousies] And this 
 is the most singular law in the whole Pentateuch: a 
 law that seems to have been copied by almost all the 
 nations of the earth, whether civilized or barbarian, as 
 we find that similar modes of trial for suspected 
 offences were used when complete evidence was want¬ 
 ing to convict; and where it was expected that the 
 object of their worship would interfere for the sake 
 of justice, in order that the guilty should be brought 
 to punishment, and the innocent be cleared. For 
 general information on this head see at the end of this 
 chapter. 
 
 Verse 31. This woman shall bear her iniquity] 
 
 631 
 
General account of the NUMBERS. trial by ordeal 
 
 That is, her belly shall swell, and her thigh shall rot; 
 see on ver. 22. But if not guilty after such a trial, 
 she had great honour , and, according to the rabbins, 
 became strong, healthy , and fruitful; for if she was 
 before barren , she now began to bear children; if be¬ 
 fore she had only daughters , she now began to have 
 sons; if before she had hard travail , she now had 
 easy ; in a word, she was blessed in her body, her 
 soul, and her substance : so shall it be done unto the 
 holy and faithful woman, for such the Lord delighteth 
 to honour; see 1 Tim. ii. 15. 
 
 On the principal subject of this chapter, I shall here 
 introduce a short account of the trial by ordeal , as 
 practised in different parts of the world, and which is 
 supposed to have taken its origin from the waters of 
 jealousy. 
 
 The trial bv what was afterwards called ordeal is 
 
 j 
 
 certainly of very remote antiquity, and was evidently 
 of Divine appointment. In this place we have an in¬ 
 stitution relative to a mode of trial precisely of that 
 kind which among our ancestors was called ordeal; 
 and from this all similar trials in Asia , Africa, and 
 Europe, have very probably derived their origin. 
 
 Ordeal, Latin, ordalium, is, according to Verstegan, 
 from the Saxon ojibaei, ordal and ordel, and is derived 
 by some from or, great, and DjEL, judgment, signify¬ 
 ing the greatest, most solemn, and decisive mode of 
 judgment. — Hickes. Others derive it from the Fran- 
 cic or Teutonic TJrdela, which signifies simply to judge. 
 But Lye, in his Anglo-Saxon Dictionary, derives the 
 term from oji, which is often in Anglo-Saxon, a pri- 
 vative particle, and basi, distinction or difference ; and 
 hence applied to that kind of judgment in which there 
 was no respect of persons, but every one had absolute 
 justice done him, as the decision of the business was 
 supposed to belong to God alone. It always signified 
 an appeal to the immediate interposition of God, and 
 was therefore called Judicium Dei, God's Judgment; 
 and we may naturally suppose was never resorted to 
 but in very important cases, where persons accused of 
 great crimes protested their innocence, and there was 
 no sufficient evidence by which they could be cleared 
 from the accusation, or proved to be guilty of the crime 
 laid to their charge. Such were the cases of jealousy 
 referred to in this chapter. 
 
 The rabbins who have commented on this text give 
 us the following information : When any man, prompt¬ 
 ed by the spirit of jealousy, suspected his wife to have 
 committed adultery, he brought her first before the 
 judges, and accused her of the crime ; but as she 
 asserted her innocency, and refused to acknowledge 
 herself guilty, and as he had no witnesses to produce, 
 he required that she should be sentenced to drink the 
 waters of bitterness which the law had appointed ; that 
 God, by this means, might discover what she wished 
 to conceal. After the judges had heard the accusa¬ 
 tion and the denial, the man and his wfife were both 
 sent to Jerusalem, to appear before the Sanhedrin, 
 who were the sole judges in such matters. The rab¬ 
 bins say that the judges of the Sanhedrin, at first en¬ 
 deavoured with threatenings to confound the woman, 
 and cause her to confess her crime ; when she still 
 persisted in her innocence, she was led to the eastern 
 
 633 
 
 gate of the court of Israel, where she was stripped of 
 the clothes she wore, and dressed in black before a 
 number of persons of her own sex. The priest then 
 told her that if she knew herself to be innocent she 
 had no evil to apprehend; but if she were guilty, she 
 might expect to suffer all that the law threatened ; to 
 which she answered, Amen, amen. 
 
 The priest then wrote the words of the law upon a 
 piece of vellum, with ink that had no vitriol in it, that 
 it might be the more easily blotted out. The words 
 written on the vellum were, according to the rabbins, 
 the following :— 
 
 “ If a strange man have not come near thee, and thou 
 art not polluted by forsaking the bed of thy husband, 
 these bitter waters which I have cursed will not hurt 
 thee : but if thou have gone astray from thy husband, 
 and have polluted thyself by coming near to another 
 man, may thou be accursed of the Lord, and become 
 an example for all his people ; may thy thigh rot, and 
 thy belly swell till it burst! may these cursed waters 
 enter into thy belly, and, being swelled therewith, may 
 thy thigh putrefy !” 
 
 After this the priest took a new pitcher, filled it 
 with water out of the brazen bason that was near the 
 altar of burnt-offering, cast some dust into it taken 
 from the pavement of the temple, mingled something 
 bitter, as wormwood, with it, and having read the 
 curses above mentioned to the woman, and received 
 her answer of Amen, he scraped off the curses from 
 the vellum into the pitcher of water. During this time 
 another priest tore her clothes as low r as her bosom, 
 made her head bare, untied the tresses of her hair, 
 fastened her torn clothes with a girdle below her 
 breasts, and presented her with the tenth part of an 
 ephah, or about three pints of barley-meal , which was 
 in a frying pan, without oil or incense. 
 
 The other priest, who had prepared the waters of 
 jealousy, then gave them to be drank by the accused 
 person, and as soon as she had swallowed them, he 
 put the pan with the meal in it into her hand. This 
 was waved before the Lord, and a part of it thrown 
 into the fire of the altar. If the woman was innocent, 
 she returned with her husband ; and the waters, instead 
 of incommoding her, made her more healthy and 
 fruitful than ever: if on the contrary she were guilty, 
 she was seen immediately to grow pale, her eyes 
 started out of her head, and, lest the temple should be 
 defiled with her death, she was carried out, and died 
 instantly -with all the ignominious circumstances related 
 in the curses, which the rabbins say had the same 
 effect on him with whom she had been criminal, though 
 he were absent and at a distance. They add, how¬ 
 ever, that if the husband himself had been guilty with 
 another woman, then the w r aters had no bad effect 
 even on his criminal wife ; as in that case the trans¬ 
 gression on the one part was, in a certain sense, 
 balanced by the transgression on the other. 
 
 There is no instance in the Scriptures of this kind of 
 ordeal having ever been resorted to ; and probably it 
 never was during the purer times of the Hebrew re¬ 
 public. God had rendered himself so terrible by his 
 judgments, that no person would dare to appeal to this 
 mode of trial who w 7 as conscious of her guilt ; and in 
 case of simple adultery, where the matter was either 
 
 a 
 
General account of the 
 
 detected or confessed, the parties were ordered by the 
 law to be put to death. 
 
 But other ancient nations have also had their trials 
 by ordeal. 
 
 We learn from Ferdusi, a Persian poet, whose au¬ 
 thority we have no reason to suspect, that the fire 
 ordeal was in use at a very early period among the 
 ancient Persians. In the famous epic poem called 
 the Shah Nameh of this author, who is not improperly 
 styled the Homer of Persia, under the title Dastan 
 Seeavesh ve Soodaheh, The account of Seeavesh and 
 Soodabeh, he gives a very remarkable and circumstan¬ 
 tial account of a trial of this kind. 
 
 It is very probable that the fire ordeal originated 
 among the ancient Persians, for by them fire was not 
 only held sacred, but considered as a god , or rather as 
 the visible emblem of the supreme Deity; and indeed 
 this kind of trial continues in extensive use among the 
 Hindoos to the present day. In the code of Gentoo 
 laws it is several times referred to under the title of 
 Purrah Reh, but in the Shah Nameh , the word 
 
 Soogend is used, which signifies literally an oath, as 
 the persons were obliged to declare their innocence 
 by an oath, and then put their veracity to test by 
 
 passing through the kohi atesh, or fire 
 
 pile; see the Shah Nameh in the title Dastan Seea¬ 
 vesh ve Soodaheh , and Halhed’s code of Gentoo laws ; 
 Preliminary Discourse, p. Iviii., and chap, v., sec. 
 iii., pp. 117, &c. 
 
 A circumstantial account of the different kinds of 
 ordeal practised among the Hindoos, communicated by 
 Warren Hastings, Esq., who received it from Ali Ibra¬ 
 him Khan, chief magistrate at Benares, may be found 
 in the Asiatic Researches, vol. i., p. 389. 
 
 This trial was conducted among this people nine 
 different ways : first, by the balance; secondly, by 
 fire ; thirdly, by water ; fourthly, by poison ; fifthly, 
 by the cosha , or water in which an idol has been 
 washed ; sixthly, by rice; seventhly, by boiling oil; 
 eighthly, by red hot iron ; ninthly, by images. 
 
 There is, perhaps, no mode of judiciary decision 
 that has been in more common use in ancient times, 
 than that of ordeal, in some form or other. We find 
 that it was also used by the ancient Greeks 500 years 
 before the Christian era; for in the Antigone of So¬ 
 phocles, a person suspected by Creon of a misdemea¬ 
 nor, declares himself ready “to handle hot iron, and 
 to walk over fire,” in proof of his innocence, which 
 the scholiast tells us was then a very usual purgation. 
 
 Hpev 6’ tToipoi Kai yvdpovr aipeiv x e P 0LV > 
 
 K at 7 rvp dieprcuv, nai deovg opKoporeiv. Yer. 270. 
 
 The scholiast on this line informs us that the cus¬ 
 tom in binding themselves by the most solemn oath, 
 was this : they took red hot iron in their hands, and 
 throwing it into the sea, swore that the oath should be 
 inviolate till that iron made its appearance again. 
 
 Yirgil informs us that the priests of Apollo at 
 Soracte were accustomed to ivalk over burning coals 
 unhurt. 
 
 -- Et medium, freli pietate, per ignem 
 
 Cultores multa premimus vestigia pruna. 
 
 Mn. xi. 787. 
 a 
 
 trial by ordeal. 
 
 Grotius gives many instances of water ordeal in 
 Bithynia, Sardinia, and other places. Different spe¬ 
 cies of fire and water ordeal are said to have prevailed 
 among the Indians on the coast of Malabar; the 
 negroes of Loango, Mosambique, &c., &c., and the 
 Calmuc Tartars. 
 
 The first formal mention I find of this trial in Eu¬ 
 rope is in the laws of King Ina, composed about A. D. 
 700. See L. 77, entitled, Dom be haten i]’ene anb 
 paten, Decision by hot iron and water. I find it also 
 mentioned in the council of Mentz, A. D. 847 ; but 
 Agobard , archbishop of Lyons, wrote against it sixty 
 years before this time. It is afterwards mentioned in 
 the council of Trevers, A. D. 895. It did not exist 
 in Normandy till after the Conquest , and was probably 
 first introduced into England in the time of Ina, in 
 whose laws and those of Athelstan and Ethelred, it 
 was afterwards inserted. The ordeal by fire was for 
 noblemen' and women, and such as were free born : 
 the water ordeal was for husbandmen , and the meaner 
 classes of the people, and was of two sorts ; by cold 
 water and by hot. See the proceedings in these trials 
 declared particularly in the law of King Ina; Wil¬ 
 kins, Leges Anglo-Saxonicw, p. 27. 
 
 Several popes published edicts against this species 
 of trial. Henry III. abolished trials by ordeal in the 
 third year of his reign, 1219. See the act in Rymer , 
 vol. i., p. 228 ; and see Dugdale's Origines Juridicales, 
 fol. 87 ; Spelman's Glossary, Wilkins, Ilickes, Lom¬ 
 bard, Sonnier, and Du Cange , art. Ferrum. 
 
 The ordeal or trial by battle or combat is supposed 
 to have come to us from the Lombards, who, leaving 
 Scandinavia, overran Europe : it is thought that this 
 mode of trial was instituted by Frotha III., king of 
 Denmark, about the time of the birth of Christ; for 
 he ordained that every controversy should be deter¬ 
 mined by the sivord. It continued in Holsatia till the 
 time of Christian III., king of Denmark, who began 
 his reign in 1535. From these northern nations the 
 practice of duels was introduced into Great Britain. 
 
 I need scarcely add, that this detestable form of 
 trial was the foundation of the no less detestable crime 
 of duelling, which so much disgraces gur age and na¬ 
 tion, a practice that is defended only by ignorance, 
 false honour, and injustice : it is a relic of barbarous 
 superstition, and was absolutely unknown to those 
 brave and generous nations, the Greeks and Romans, 
 whom it is so much the fashion to admire ; and who, 
 in this particular, so well merit our admiration ! 
 
 The general practice of duelling is supposed to have 
 taken its rise in 1527, at the breaking up of a treaty 
 between the Emperor Charles Y. and Francis I. The 
 former having sent a herald with an insulting message 
 to Francis, the king of France sent back the herald 
 with a cartel of defiance, in which he gave the empe¬ 
 ror the lie, and challenged him to single combat: 
 Charles accepted it; but after several messages con¬ 
 cerning the arrangement of all the circumstances re¬ 
 lative to the combat, the thoughts of it were entirely 
 laid aside. The example of two personages so illus¬ 
 trious drew such general attention, and carried with it 
 so much authority, that it had considerable influence 
 in introducing an important change in manners all over 
 Europe. 
 
 CHAP. V. 
 
 633 
 
Concerning the vow 
 
 It was so much the custom in the middle ages of 
 Christianity to respect the cross, even to superstition, 
 that it would have been indeed wonderful if the same 
 ignorant bigotry had not converted it into an ordeal: 
 accordingly we find it used for this purpose in so many 
 different ways as almost to preclude description. 
 
 Another trial of this kind was the Corsned , or the 
 consecrated bread and cheese: this was the ordeal to 
 which the clergy commonly appealed when they were 
 accused of any crime. A few concluding observa¬ 
 tions from Di. Henry may not be unacceptable to the 
 reader:— 
 
 “ If we suppose that few or none escaped convic¬ 
 tion who exposed themselves to these fiery trials, we 
 shall be very much mistaken. For the histories of 
 those times contain innumerable examples of persons 
 plunging their naked arms into boiling water, hand¬ 
 ling red hot balls of iron, and walking upon burning 
 ploughshares, without receiving the least injury. Many 
 learned men have been much puzzled to account for 
 this, and disposed to think that Providence graciously 
 interposed in a miraculous manner for the preservation 
 of injured innocence. 
 
 “ But if we examine every circumstance of these 
 fiery ordeals with due attention, we shall see sufficient 
 reason to suspect that the whole was a gross imposi¬ 
 tion on the credulity of mankind. The accused person 
 was committed wholly to the priest who was to per¬ 
 form the ceremony three days before the trial, in 
 which he had time enough to bargain with him for 
 his deliverance, and give him instructions how to act 
 his part. On the day of trial no person was permitted 
 to enter the church but the priest and the accused till 
 after the iron was heated, when twelve friends of the 
 accuser, and twelve of the accused, and no more, 
 were admitted and ranged along the wall on each side 
 
 of the Nazarite , 
 
 of the church, at a respectful distance. After the 
 iron was taken out of the fire several prayers were 
 said : the accused drank a cup of holy water, and 
 sprinkled his hand with it, which might take a consi¬ 
 derable time if the priest were indulgent. The space 
 of nine feet was measured by the accused himself, 
 with his own feet, and he would probably give but 
 scanty measure. He was obliged only to touch one 
 of the marks with the toe of his right foot, and allowed 
 to stretch the other foot as far towards the other mark 
 as he could, so that the conveyance was almost instan¬ 
 taneous. His hand was not immediately examined, 
 but wrapped in a cloth prepared for that purpose three 
 days. May we not then, from all these precautions, 
 suspect that these priests were in possession of some 
 secret that secured the hand from the impression of 
 such a momentary touch of hot iron, or removed all 
 appearances of these impressions in three days ; and 
 that they made use of this secret when they saw rea¬ 
 son 1 Such readers as are curious in matters of this 
 kind may find two different directions for making oint¬ 
 ments that will have this effect, in the w r ork here 
 quoted. What greatly strengthens these suspicions is, 
 that we meet with no example of any champion of the 
 Church who suffered the least injury from the touch of 
 hot iron in this ordeal: but where any one was so fool¬ 
 hardy as to appeal to it, or to that of hot water , with 
 a view to deprive the Church of any of her posses¬ 
 sions, he never failed to burn his fingers, and lose his 
 cause.” I have made the scanty extract above fiom 
 a very extensive history of the trial by ordeal, which I 
 wrote several years ago, but never published. 
 
 All the forms of adjuration for the various ordeals 
 of hot water, cold water, red hot iron, bread and cheese, 
 &c., may be seen in the Codex Legum Antiquarwm a 
 Lindenbrogii, fol. Franc. 1613, p. 1299, &c. 
 
 NUMBERS. 
 
 CHAPTER VI. 
 
 The vow of the Nazarite, 1,2. In what it consisted, 3-8. When accidentally defiled, how he is to he 
 purified, 9—12. The sacrifices he is to bring, and the rites he is to perform, when the vow of his separa¬ 
 tion is fulfilled, 13—21. The manner in which the priests are to bless the people, 22—26. The name of 
 the Lord is to be put on the children of Israel, whom He promises to bless, 27. 
 
 j^ND the Lord spake unto 
 Moses, saying, 
 
 __ 2 Speak unto the children of 
 
 Israel, and say unto them, When either man 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 
 Ijar or Zif. 
 
 or woman shall a separate b them¬ 
 selves to vow a vow of a Nazarite, 
 to separate themselves unto the 
 Lord : 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 
 Ijar or Zif. 
 
 a Or, make themselves Nazarites. 
 
 NOTES ON CHAP. VI. 
 
 Verse 2. When either man or woman shall separate, 
 <yc.] The word VO nazir, from VJ nazar, to separate, 
 signifies merely a separated person, i. e., one pecu¬ 
 liarly devoted to the service of God by being separated 
 from all servile employments. From the Nazarites 
 sprang the Rechabites, from the Rechabites the Es- 
 senes, from the Essenes the Anchorites or Hermits, 
 and in imitation of those, the different monastic orders. 
 Some contend strongly that the Nazarite was a type 
 of our Lord; but neither analogy nor proof can be pro- 
 
 634 
 
 b Lev. xxvii. 2 ; Judg. xiii. 5 ; Acts xxi. 23 ; Rom. i. 1. 
 
 duced. Our blessed Lord both drank wine and touched 
 the dead, which no Nazarite would do : as to his either 
 shaving his hair or letting it grow, we know nothing. 
 His being called a Nazarene, Matt. ii. 23, is nothing 
 to the purpose, as it can mean no more than either 
 that he was an inhabitant of Nazareth, which was a 
 place of no credit, and therefore used as a term of 
 reproach; or that he w r as in a general sense conse¬ 
 crated to the service of God —so were Samson, Sa¬ 
 muel, Jeremiah, and John Baptist; or rather, that he 
 was the VG netser or branch, Isa. xi. 1, and n<0¥ 
 
 a 
 
CHAP. VI. 
 
 The vow of the Nazarite, 
 
 and how he is to be purified 
 
 A. M. 2514. 3 c He shall separate himself 
 
 B. C. 1490 . - . , r , . J 
 
 An. Exod. isr.2. from wine and strong drink ; and 
 
 Ijar or Zif. 
 
 shall drink no vinegar of wine, 
 or vinegar of strong drink, neither shall he 
 drink any liquor of grapes, nor eat moist 
 grapes, or dried. 
 
 4 All the days of his d separation shall he 
 eat nothing that is made of the e vine-tree, 
 from the kernels even to the husk. 
 
 5 All the days of the vow of his separation 
 there shall no f razor come upon his head; 
 until the days be fulfilled, in the which he 
 separateth himself unto the Lord, he shall be 
 holy, and shall let the locks of the hair of his 
 head grow. 
 
 6 All the days that he separateth himself unto 
 the Lord, & he shall come at no dead body. 
 
 7 11 He shall not make himself unclean for 
 his father, or for his mother, for his brother, 
 or for his sister, when they die ; because the 
 1 consecration of his God is upon his head. 
 
 8 All the days of his separation A. M. 2514. 
 
 he is holy unto the Lord. An. Exod. Isr. 2 . 
 
 9 And if any man die very ljar orZlf ~ 
 suddenly by him, and he hath defiled the head 
 of his consecration ; then he shall k shave his 
 head in the day of his cleansing, on the 
 seventh day shall he shave it. 
 
 10 And 1 on the eighth day he shall bring 
 two turtles, or two young pigeons, to the priest, 
 to the door of the tabernacle of the congre¬ 
 gation : 
 
 11 And the priest shall offer the one for a sin- 
 offering, and the other for a burnt-offering, and 
 make an atonement for him, for that he sinned 
 by the dead, and shall hallow his head that 
 same day. 
 
 12 And he shall consecrate unto the Lord 
 the days of his separation, and shall bring a 
 lamb of the first year m for a trespass-offering : 
 but the days that were before shall n be lost, 
 because his separation was defiled. 
 
 c Amos ii. 12 ; Luke i. 15.'- d Or, Nazariteship. - e Heb. 
 
 vine of the wine. - f Judg. xiii. 5 ; xvi. 17; 1 Sam. i. 11.-s Lev. 
 
 xxi. 11 ; chap. xix. 11, 16. 
 
 tsemach, Zech. iii. 8 ; vi. 12, which is quite a different 
 word ; but this title is expressly applied to our blessed 
 Lord by the above prophets ; but in-no place do they 
 or any other prophets call him a Nazariie, in the sense 
 in which TTJ nazir is used. Indeed it could not in 
 truth be applied to him, as the distinguishing marks of 
 a Nazarite never belonged to him. He was, it is true, 
 the netser or branch out of the root of Jesse, the 
 genuine heir to the throne of David, whose dominion 
 should extend over the universe, who should be King 
 of kings, and Lord of lords; but the word N afapatog, 
 Matt. ii. 23, signifies merely a Nazorcean, or inhabit¬ 
 ant of Nazareth. 
 
 Verse 3. No vinegar of wine, c fc.] y ~>n chomets 
 signifies fermented wine, and is probably used here to 
 signify wine of a strong body, or any highly intoxi¬ 
 cating liquor. Dr. Lightfoot supposes that the leper 
 being the most defiled and loathsome of creatures, 
 was an emblem of the wretched, miserable state of 
 man by the fall; and that the Nazarite was the em¬ 
 blem of man in his state of innocence. Wine and grapes 
 are here particularly forbidden to the Nazarite because, 
 as the doctor thinks, being an emblem of man in his 
 paradisaical state, he was forbidden that tree and its 
 fruits by eating of which Adam fell; for the doctor, as 
 well as the Jewish rabbins, believed the tree of know¬ 
 ledge to have been none other than the vine. 
 
 Vinegar of strong drink ] See the note on Lev. x. 9. 
 
 Verse 5. There shall no razor come upon his head ] 
 The vow of the Nazarite consisted in the following 
 particulars:—1. He consecrated himself in a very 
 especial and extraordinary manner to God. 2. This 
 was to continue for a certain season, probably never 
 less than a whole year, that he might have a full 
 
 a 
 
 h Lev. xxi. 1, 2, 11; ch. ix. 6.- ; Heb. separation. - k Acts 
 
 xviii. 18 ; xxi. 24.- 1 Lev. v. 7 ; xiv. 22; xv. 14, 29.- m Lev. 
 
 v. 6.- n Heb. fall. 
 
 growth of hair to burn in the fire which is under the 
 sacrifice of the peace-offering, ver. 18. 3. During the 
 
 time of his separation, or nazarate, he drank no wine 
 nor strong drink ; nor used any vinegar formed from 
 any inebriating liquor, nor ate flesh or dried grapes, 
 nor tasted even the kernels or husks of any thing that 
 had grown upon the vine. 4. He never shaved his 
 head, but let his hair grow, as the proof of his being 
 in this separated state, and under vows of peculiar 
 austerity. 5. He never touched any dead body, nor 
 did any of the last offices, even to his nearest kin ; but 
 was considered as the priests, who were wholly taken 
 up with the service of God, and regarded nothing else. 
 6. All the days of his separation he was holy, ver. 8. 
 During the whole time he was to be incessantly em¬ 
 ployed in religious acts. 
 
 Verse 7. The consecration of his God is upon his 
 head.] Literally, The separation of his God is upon 
 his head; meaning his hair, which was the proof and 
 emblem of his separation. Now as the hair of the 
 Nazarite was a token of his subjection to God through 
 all the peculiarities of his nazarate, a woman, who is 
 married, is considered as a Nazarite for life, i. e., 
 separated from all others, and joined to one husband 
 who is her lord; hence St. Paul, probably alluding to 
 this circumstance, says, 1 Cor. xi. 10 : The woman 
 ought to have power upon her head, i. e., wear her hair 
 and veil; for this hair is a proof of her nazarate, and 
 of her being in subjection to her husband, as the Na¬ 
 zarite was under subjection to the LORD by the rule 
 of his order. 
 
 Verse 10. Two turtles, or two young pigeons'] The 
 same kind of offering made by him who had an issue, 
 Lev. xv. 14, &c. 
 
 635 
 
NUMBERS. 
 
 The offerings of the Nazarite 
 
 A. M. 2514 . 1 3 And this is the law of the 
 
 An. Exod.lsr.2. Nazarite, 0 when the days of his 
 
 rjaror Zif. separation are fulfilled : he shall 
 
 be brought unto the door of the tabernacle of 
 the congregation; 
 
 14 And he shall offer his offering unto the 
 Lord, one he-lamb of the first year without 
 blemish for a burnt-offering, and one ewe-lamb 
 of the first year without blemish p for a sin- 
 offering, and one ram without blemish q for 
 peace-offerings; 
 
 15 And a basket of unleavened bread, r cakes 
 of fine flour mingled with oil, and wafers of 
 unleavened bread s anointed with oil, and their 
 meat-offering, and their 1 drink-offerings. 
 
 16 And the priest shall bring them before 
 the Lord, and shall offer his sin-offering, and 
 his burnt-offering: 
 
 17 And he shall offer the ram for a sacrifice 
 of peace-offerings unto the Lord, with the 
 basket of unleavened bread : the priest shall 
 offer also his meat-offering, and his drink- 
 offering. 
 
 18 u And the Nazarite shall shave the head 
 of his separation at the door of the tabernacle 
 
 0 Acts xxi. 26.-P Lev. iv. 2, 27, 32.-Lev. iii. 6. 
 
 r Lev. ii. 4.- s Exod. xxix. 2.- 1 Chap. xv. 5,7,10.- u Acts 
 
 Yerse 18. Shall take the hair — and put it in the fire] 
 The hair was permitted to grow for this purpose ; and 
 as the Nazarite was a kind of sacrifice, offered to God 
 through the wliole term of his nazarale or separation, 
 and no human flesh or blood could be offered on the 
 altar of the Lord, he offered his hair at the conclusion 
 of his separation, as a sacrifice—that hair which was 
 the token of his complete subjection to the Lord, and 
 which was now considered as the Lord’s property. 
 
 The Hindoos, after a vow, do not cut their hair 
 during the term of their vow; but at the expiration 
 of it they shave it off at the place where the vow was 
 made. 
 
 That the hair ofi the head was superstitiously used 
 among different nations, we have already had occa¬ 
 sion to remark; (see the notes on Lev. xix. 27;) and 
 that the Gentiles might have learned this from the 
 Jews is possible, though some learned men think that 
 this consecration of the hair to a deity was in use 
 among the heathens before the time of Moses, and in 
 nations who had no intercourse or connection with the 
 Jews. 
 
 Yerse 21. This is the law of the Nazarite ] We 
 learn from Maimonides, in his Treatise of the Naza- 
 rite, that a man might become a Nazarite in behalf of 
 another; that is, might assist him in bearing the ex¬ 
 penses of the sacrifices, &c. “ A son may fulfil the 
 
 vow his deceased father hath made, but did not live to 
 accomplish He that saith, upon me be the shaving 
 of a Nazarite, he is bound to bring the offerings of 
 
 636 
 
 when his vow was fulfilled. 
 
 of the congregation, and shall a. m. 2514 . 
 take the hair of the head of his An. Exod. Isr. 2 . 
 separation, and put it in the fire Ijar or Zlf ’ 
 which is under the sacrifice of the peace- 
 offerings. 
 
 19 And the priest shall take the v sodden 
 shoulder of the ram, and one unleavened cake 
 out of the basket, and one unleavened wafer, 
 and w shall put them upon the hands of the 
 Nazarite, after the hair of his separation is 
 shaven : 
 
 20 And the priest shall wave them for a 
 wave-offering before the Lord : x this is holy 
 for the priest, with the wave-breast and heave- 
 shoulder : and after that the Nazarite may 
 drink wine. 
 
 21 This is the law of the Nazarite who hath 
 vowed, and of his offering unto the Lord for 
 his separation, beside that that his hand shall 
 get: according to the vow which he vowed, 
 so he must do after the law of his separation. 
 
 22 And the Lord spake unto Moses, saying, 
 
 23 Speak unto Aaron and unto his sons, say¬ 
 ing, On this wise y ye shall bless the children 
 of Israel, saying unto them, 
 
 xxi. 24.- v 1 Sam. ii. 15.- w Exod. xxix. 23, 24.- x Exod. 
 
 xxix. 27, 28.-y Lev. ix. 22 ; 1 Chron. xxiii. 13. 
 
 shaving for cleanness, and may offer them by the hand 
 of what Nazarite he will. If he say, Upon me be half 
 the oblations of a Nazarite, then he bringeth half the 
 offerings by what Nazarite he will, and that Nazarite 
 payeth his offerings out of that which is his.” 
 
 “ By this,” says Mr. Ainsworth, we may see the 
 reason of that which James said to Paul, though he 
 had no Nazarite’s vow upon him : ‘We have four men 
 who have a vow on them ; them take and sanctify 
 thyself with them, and be at charges with them, 
 that they may shave their heads, &c. Then Paul took 
 the men, and the next day, sanctifying himself with 
 them, entered into the temple to signify the accom¬ 
 plishment, of the days of sanctification, (or Nazarite- 
 ship,) until that an offering should be offered for every 
 one of them see Acts xxi. 23—26. For though Paul 
 had not vowed or fulfilled a Nazariteship himself, yet 
 might he contribute with them, and partake of their 
 charges about the sacrifices.” 
 
 Verse 23. On this wise ye shall bless the children of 
 Israel] The prayer which God makes for his fol¬ 
 lowers, and puts into their mouth, we are sure must 
 be right; and to it, when sincerely, faithfully, and fer¬ 
 vently offered, we may confidently expect an answer. 
 If he condescended to give us a form of blessings or 
 a form of prayer, we may rest assured that he will 
 accept what he himself has made. This consideration 
 may produce great confidence in them who come with 
 either prayer or praise to the throne of grace, both of 
 which should be, as far as circumstances will admit, 
 
The manner in which the 
 
 CHAP. VII. 
 
 a. M. 2514 . 24 The Lord bless thee, and 
 
 B. C. 1490. , , 
 
 An. Exod. isr. 2 . z keep thee t 
 
 25 The Lord a make his face 
 shine -upon thee, and b be gracious unto 
 thee : 
 
 z Psa. cx-xi. 7 ; Johnxvii.il.- a Psa. xxxi. 16; lxvii. 1; 
 
 Ixxx. 3, 7,19 ; cxix. 135 ; Dan. ix. 17.- b Gen. xliii. 29.- c Psa. 
 
 in the very words of Scripture; for we can readily 
 attach a consequence to the words of God , which we 
 shall find difficult to attach to the best ordered words 
 of men. Take with you words, and turn unto the 
 Lord. What ivords ? Why those which God imme¬ 
 diately puts into their mouths. Take away all ini¬ 
 quity, and receive us graciously; so will we render 
 the calves of our lips; we shall then give the sacri¬ 
 fices of which our lips have spoken, when we made 
 our votes unto thee. See Hos. xiv. 2. 
 
 Verse 24. The Lord bless thee ] There are three 
 forms of blessing here, any or all of which the priests 
 might use on any occasion. The following is a verbal 
 translation :— 
 
 1. May Jehovah bless thee and preserve thee! 
 
 2. May Jehovah cause his faces to shine upon thee, 
 and be gracious unto thee ! 
 
 3. May Jehovah lift up his faces upon thee, and 
 may he put prosperity unto thee ! 
 
 This is a very comprehensive and excellent prayer, 
 and may be paraphrased thus :— 
 
 1. May God speak good unto thee, by giving thee 
 his excellent promises ! (See the note on Gen. ii. 3.) 
 May he preserve thee in the possession of all the good 
 thou hast, and from all the evil with which thou art 
 threatened ! 
 
 2. May the Holy Trinity illuminate thy heart , 
 giving thee the true knowledge of thyself and 
 of thy Maker; and may he show thee his gra¬ 
 ciousness in pardoning thy sins, and supporting thy 
 soul ! 
 
 priests are to bless the people . 
 
 lift up 
 thee, 
 
 his 
 
 and 
 
 26 c The Lord 
 countenance upon 
 d give thee peace. 
 
 27 e And they shall put my name upon the 
 children of Israel ; and f I will bless them. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 
 Ijar or Zif 
 
 iv. 6.- d John xiv. 27 ; 2 Thess. iii. 16.- e Deut. xxviii. 10 ; 
 
 2 Chron.vii. 14 ; Isa. xliii. 7 ; Dan. ix. 18, 19.- f Psa. cxv. 12. 
 
 3. May God give thee communion with the Father, 
 Son, and Spirit, with a constant sense of his appro¬ 
 bation ; and grant thee prosperity in thy soul, and in 
 all thy secular affairs ! 
 
 This I suppose to be the spirit and design of this 
 form of benediction. Others will doubtless interpret 
 it after their manner. Several wise and learned men 
 believe that the mystery of the Holy Trinity is not 
 obscurely hinted at in it. God the Father blesses 
 and keeps his followers. God the Son is gracious 
 unto sinners in remitting their offences, which he died 
 to blot out. God the Holy Spirit takes of the things 
 which are Christ’s, and shows them unto genuine 
 Christians, and diffuses the peace of God in their 
 hearts. In a word, Christ, the gift of the Father by 
 the energy of the Holy Spirit, came to bless every one 
 of us by turning us away from our iniquities. 
 
 1. Every genuine Christian is a true Nazarite. He 
 is separated from the world, and dedicated solely to 
 the service of God. 2. His life is a life of self-denial; 
 he mortifies and keeps the flesh in obedience to the 
 Spirit. 3. All this enters into the spirit of his bap¬ 
 tismal vow; for in that he promises to renounce the 
 devil and all his works, the pomps and vanities of this 
 wicked world, and all the sinful lusts of the flesh— 
 to keep God’s holy word and commandments, and to 
 walk in the same all the days of his life. 4. The per¬ 
 son who is faithful has the blessing of God entailed 
 upon him. Thus shall ye bless the children of Israeli 
 &c., &c. See the notes on ver. 5 and 7. 
 
 CHAPTER VII. 
 
 When the tabernacle was fully set up, it appeared that the princes of the twelve tribes had prepared six covered 
 wagons, drawn by two oxen each, one wagon for two tribes, for the service of the tabernacle, 1-3. Moses 
 is commanded to receive this offering, and distribute the whole to the Levites according to their service, 
 4, 5. Moses does so, and gives two wagons and four oxen to the sons of Gershon, 6, 7 ; and four wagons 
 and eight oxen to the sons of Merari, 8. The sons of Kohath have none, because they ivere to bear the 
 ark, Spc., on their shoulders, 9. Each prince is to take a day for presenting his offerings, 10, 11. On 
 the first day Nahshon, of the tribe of Judah, offers a silver charger, a silver bowl, a golden spoon, a young 
 bullock, a ram, a lamb, and a kid, for a sin-offering ; two oxen, five rams, five lie-goats, and five lambs, 
 for a peace-offering, 12—17. On the second day Nethaneel, of the tribe of Issachar, offers the like, 
 18—23. On the third day Eliab, of the tribe of Zebulun, offers the like , 24—29. On the fourth day 
 Elizur, of the tribe of Reuben, offers the like, 30-35. On the fifth day Shelumiel, of the tribe of Simeon, 
 made a similar offering, 36—41. On the sixth day Eliasaph, of the tribe of Gad, made his offering, 
 42—47. On the seventh day Elishama, of the tribe of Ephraim, made his offering, 48-53. On the eighth 
 day Gamaliel, of the tribe of Manasseh, made his offering, 54-59. On the ninth day Abidan, of the tribe 
 of Benjamin, made his offering, 60—65. On the tenth day Ahiezer, of the tribe of Dan, made his offer¬ 
 ing, 66—71. On the eleventh day Pagiel, of the tribe of Asher, made his offering, 72—77. On the 
 twelfth day Ahira, of the tribe of Naphtali, made the same kind of offering, 78—83. The sum total of all 
 vessels and cattle which ivere offered ivas twelve silver chargers, and twelve silver bowls; twelve golden 
 spoons; twelve bullocks, twelve rams, and twelve kids; twenty-four bullocks, sixty rams, sixty he-goats, 
 and sixty lambs, 84-88. The offerings being ended, Moses goes into the tabernacle, and hears the voice 
 of the Lord from the mercy-seat, 89. 
 
 a 
 
 637 
 
NUMBERS. 
 
 The princes of the twelve tribes 
 
 make their offerings to God 
 
 a.M. 2514 . AND it came to pass on the 
 
 B. 0.1490. Tx 1 
 
 An. Exod. 1st. 2. clay that Moses had rally 
 
 ijai or Zif. a se j. U p ^] ie tabernacle, and had 
 anointed it, and sanctified it, and all the instru¬ 
 ments thereof, both the altar and all the ves¬ 
 sels thereof, and had anointed them, and sanc¬ 
 tified them ; 
 
 2 That b the princes of Israel, heads of the 
 house of their fathers, who were the princes 
 of the tribes, c and were over them that were 
 numbered, offered : 
 
 3 And they brought their offering before the 
 Lord, six covered wagons, and twelve oxen ; 
 a wagon for two of the princes, and for each 
 one an ox : and they brought them before the 
 tabernacle. 
 
 4 And the Lord spake unto Moses, saying, 
 
 5 d Take it of them, that they may be to do 
 the service of the tabernacle of the congrega¬ 
 tion ; and thou shalt give them unto the Le- 
 vites, to every man according to his service. 
 
 6 And Moses took the wagons and the oxen, 
 and gave them unto the Levites. 
 
 7 Two wagons and four oxen e he gave unto 
 the sons of Gershon, according to their service : 
 
 8 f And four wagons and eight oxen he. gave 
 unto the sons of Merari, according unto their 
 service, s under the hand of Ithamar the son 
 of Aaron the priest. 
 
 9 But unto the sons of Kohath he gave none; 
 
 a Exod. xl. 18 ; Lev. viii. 10,11.- b Chap. i. 4, &c.- c Heh. 
 
 who stood. - d Exod. xxv. 2; xxxv. 5.-- e Chap. iv. 25. 
 
 s Chap. iv. 31.- s Chap, iv z8, 33.- h Chap. iv. 15.- 1 Chap. 
 
 iv. 6, 8, 10, 12, 14; 2 San\ vi. 13. 
 
 NOTES ON CHAP. VII. 
 
 Verse 1. On the day that Moses had fully set up the 
 tabernacle] The transactions mentioned in this chap¬ 
 ter took place on the second day of the second month 
 of the second year after their departure from Egypt; 
 and the proper place of this account is immediately 
 after the tenth chapter of Leviticus. 
 
 Verse 3. Six covered wagons ] 3X nbjj? VJ'tf shesh 
 egloth tsab, six tilted wagons, the Septuagint translate 
 af ayaijag Ttayirr/vucag, with which the Coptic agrees; 
 but what lampenic chariots were, no person pretends 
 to know. Covered or tilted is probably the meaning 
 of the original. The wagons were given for the more 
 convenient exporting of the heavier parts of the taber¬ 
 nacle, which could not be conveniently carried on 
 men’s shoulders. 
 
 Verse 5. According to his service.] That is, dis¬ 
 tribute them among the Levites as they may need 
 them , giving most to those who have the heaviest bur¬ 
 dens to bear. 
 
 Verse 7. Two wagons — unto the sons of Gershon] 
 The Gershonites carried only the curtains , coverings , 
 
 638 
 
 because h the service of the sane- A. M. 2514 . 
 
 , 1 , . B. C. 1490. 
 
 tuary belonging unto them 1 was An.Exod.Isr .2 
 
 that they should bear upon their ijar or Zif. 
 shoulders. 
 
 10 And the princes offered for k dedicating? 
 of the altar in the day that it was anointed,' 
 even the princes offered their offering before 
 the altar. 
 
 11 And the Lord said unto Moses, They 
 shall offer their offering, each prince on his 
 day, for the dedicating of the altar. 
 
 12 And he that offered his offering the first 
 day was 1 Nahshon, the son of Amminadab, of 
 the tribe of Judah : 
 
 13 And his offering ivas one silver charger, 
 the weight thereof was a hundred and thirty 
 shekels , one silver bowl of seventy shekels, 
 after m the shekel of the sanctuary; both of 
 them were full of fine flour mingled with oil 
 for a n meat-offering : 
 
 14 One spoon of ten shekels of gold, full of 
 0 incense : 
 
 15 p One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering: 
 
 16 One kid of the goats for a q sin-offering : 
 
 17 And for r a sacrifice of peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 of the first year: this was the offering of 
 Nahshon the son of Amminadab. 
 
 18 On the second day Nethaneel, the son of 
 
 k See Deut. xx. 5 ; 1 Kings viii. 63 ; 2 Chron. vii. 5, 9 ; Ezra 
 
 vi. 16 ; Neh. xii. 27 ; Psa. xxx. title.- 1 Chap. ii. 3.- m Exod. 
 
 xxx. 13.-“Lev. ii. 1.- 0 Exod. xxx. 34.-PLev. i. 2. 
 
 *1 Lev. iv. 23. 
 
 - r Lev. iii. 1. 
 
 and hangings , chap. iv. 25. And although this was 
 a cumbersome carriage, and they needed the wagons, 
 yet it was not a heavy one. 
 
 Verse 8. Four wagons.—unto the sons of Merari] 
 Because they had the boards, bars, pillars , and sockets 
 of the tabernacle to carry, chap. iv. 31, 32, therefore 
 they had as many more wagons as the Gershonites. 
 
 Verse 9. Unto the sons of Kohath he gave none] 
 Because they had the charge of the ark, table, candle¬ 
 stick, altars, &c., chap. iv. 5—15, which were to be 
 carried upon their shoulders; for those sacred things 
 must not be drawn by beasts. 
 
 Verse 10. And the princes offered] Every prince 
 or chief offered in the behalf, and doubtless at the ex¬ 
 pense, of his whole tribe. 
 
 Verse 13. One silver charger] fYTpp kaarath, a dish, 
 or deep bowl, in which they kneaded the paste. See 
 Exod. xxv. 29. 
 
 One silver bowl] p^TD mizrak, a bason, to receive 
 the blood of the sacrifice in. See on Exod. xxvii. 3. 
 
 Verse 14. One spoon] rp caph, a censer^ on which 
 they put the incense. See Exod. xxv. 29. 
 
CHAP. VII. 
 
 The princes of the twelve tribes 
 
 make their offerings to God. 
 
 A. M. 2514 . Zuar, prince of Issacliar, did 
 
 B. C. 1490. rr 
 An. Exod. Isr. 2. OllCr 
 
 ijar or Zif. jg jj e offered for his offering 
 one silver charger, the weight whereof was a 
 hundred and thirty shekels , one silver bowl of 
 seventy shekels, after the shekel of the sanc¬ 
 tuary ; both of them full of fine flour mingled 
 with oil for a meat-offering : 
 
 20 One spoon of gold of ten shekels , full of 
 incense : 
 
 21 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering: 
 
 22 One kid of the goats for a sin-offering : 
 
 23 And for a sacrifice of s peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 of the first year : this ivas the offering of Ne- 
 thaneel the son of Zuar. 
 
 24 On the third day 4 Eliab, the son of Helon, 
 prince of the children of Zebulun, did offer: 
 
 25 His offering was one silver charger, the 
 weight whereof was a hundred and thirty 
 shekels , one silver bowl of seventy shekels, 
 after the shekel of the sanctuary ; both of 
 them full of fine flour mingled with oil for a 
 meat-offering;: 
 
 o 
 
 26 One golden spoon of ten shekels , full of 
 incense : 
 
 27 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering : 
 
 28 One kid of the goats for a sin-offering : 
 
 29 And for a sacrifice of peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 of the first year : this was the offering of 
 Eliab the son of Helon. 
 
 s Lev. vii. 11-18 ; 1 Kings viii. 63.- 1 Chap. i. 9 ; ii. 7. 
 
 It is worthy of remark that the different tribes are 
 represented here as bringing their offerings precisely 
 in the same order in which they encamped about the 
 tabernacle. See chap. ii. and chap. x. 
 
 1. 
 
 2. 
 
 Judah 
 
 Issachar 
 
 the chief 
 
 • • • 
 
 Nahshon, ver. 
 Nethaneel, 
 
 12. j 
 
 18. 
 
 >. p 
 
 U) 
 
 3. 
 
 Zebulun 
 
 • • • 
 
 Eliab, 
 
 24. J 
 
 r-f* 
 
 4. 
 
 Reuben 
 
 • • • 
 
 Elizur , 
 
 30. j 
 
 1 W 
 
 5. 
 
 Simeon 
 
 • • • 
 
 Shelumiel , 
 
 36. \ 
 
 o 
 ► c 
 
 6. 
 
 Gad 
 
 • • • 
 
 Eliasaph, 
 
 42. ) 
 
 Er 
 
 7. 
 
 Ephraim 
 
 • • • 
 
 Elisharna, 
 
 48. 
 
 1 ^ 
 * (6 
 
 8. 
 
 Manasseh 
 
 • • • 
 
 Gamaliel, 
 
 54. | 
 
 9. 
 
 Benjamin 
 
 • • • 
 
 Abidan, 
 
 60. J 
 
 w 
 
 r 
 
 10. 
 
 Dan 
 
 • • • 
 
 Ahiezer, 
 
 66. ' 
 
 
 11. 
 
 Asher 
 
 • • • 
 
 Pagiel, 
 
 72. 
 
 o 
 
 > 
 
 12. 
 
 Naphtali 
 
 • • • 
 
 Ahira, 
 
 78. J 
 
 I 
 
 It 
 
 is worthy of remark 
 
 also, that every tribe offers 
 
 the same kind of offering, and in the same quantity , to 
 show, that as every tribe was equally indebted to God 
 
 a 
 
 30 On the fourth day 11 Elizur, A. M. 2514 . 
 
 the son of Shedeur, prince of the An. Exod. isr! 2 . 
 children of Reuben, did offer : ijar or Zif. 
 
 3 1 His offering was one silver charger of the 
 weight of a hundred and thirty shekels , one 
 silver bowl of seventy shekels, after the 
 shekel of the sanctuary; both of them full 
 of. fine flour mingled with oil for a meat¬ 
 offering : 
 
 32 One golden spoon of ten shekels , full of 
 incense : 
 
 33 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering : 
 
 34 One kid of the goats for a sin-offering : 
 
 35 And for a sacrifice of peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 of the first year : this was the offering of 
 Elizur the son of Shedeur. 
 
 36 On the fifth day v Shelumiel, the son of 
 Zurishaddai, prince of the children of Simeon, 
 did offer: 
 
 37 His offering was one silver charger, the 
 weight whereof was a hundred and thirty 
 shekels , one silver bowl of seventy shekels, 
 after the shekel of the sanctuary; both of 
 them full of fine flour mingled with oil for a 
 meat-offering : 
 
 38 One golden spoon of ten shekels , full of 
 incense : 
 
 39 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering : 
 
 40 One kid of the goats for a sin-offering : 
 
 41 And for a sacrifice of peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 
 u Chap. i. 5 ; ii. 10.- v Chap. i. 16 ; ii. 12. 
 
 for its support, so each should testify an equal sense 
 of obligation. Besides, the vessels were all sacrificial 
 vessels, and the animals were all clean animals, such 
 as were proper for sacrifices; and therefore every 
 thing was intended to point out that the people were 
 to be a holy people, fully dedicated to God, and that 
 God was to dwell among them; hence there were 
 fine flour and oil, for a meat-offering , ver. 13. A 
 bullock, a ram, and a lamb , for a burnt-offering , ver. 
 15, 16. Five oxen, five rams, five he-goats, and five 
 lambs, for a peace-offering, ver. 17. Thus, as the 
 priests, altar, &c., were anointed, and the tabernacle 
 dedicated, so the people, by this offering, became con¬ 
 secrated to God. Therefore every act here was a 
 religious act. 
 
 “ Thus,” says Mr. Ainsworth, “ by sacrifices of all 
 sorts, figuring the death of Christ, and the benefits 
 that were to be received thereby, they reconciled and 
 made themselves and theirs acceptable to God, and 
 were made partakers of his grace, to remission of sins, 
 
 639 
 
NUMBERS. 
 
 The princes of the twelve tribes 
 
 A. M. 2514 . of the first year : this was the 
 An.Exod. isr. 2 . offering of Shelumiel the son of 
 liarorZif - Zurishaddai. 
 
 42 On the sixth day w Eliasaph, the son 
 of Deuel, prince of the children of Gad, 
 offered: 
 
 43 His offering was one silver charger of the 
 weight of a hundred and thirty shekels , a silver 
 bowl of seventy shekels, after the shekel of 
 the sanctuary; both of them full of fine flour 
 mingled with oil for a meat-offering: 
 
 44 One golden spoon of ten shekels , full of 
 incense : 
 
 45 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering : 
 
 46 One kid of the goats for a sin-offering: 
 
 47 And for a sacrifice of peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 of the first year: this was the offering of 
 Eliasaph the son of Deuel. 
 
 48 On the seventh day x Elishama, the 
 son of Ammihud, prince of the children of 
 Ephraim, offered: 
 
 49 His offering was one silver charger, the 
 weight whereof was a hundred and thirty 
 shekels , one silver bowl of seventy shekels, 
 after the shekel of the sanctuary; both of 
 them full of fine flour mingled with oil for a 
 meat-offering: 
 
 50 One golden spoon of ten shekels , full of 
 incense : 
 
 51 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering : 
 
 52 One kid of the goats for a sin-offering: 
 
 53 And for a sacrifice of peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 of the first year: this was the offering of 
 Elishama the son of Ammihud. 
 
 54 On the eighth day offered y Gamaliel, 
 the son of Pedahzur, prince of the children 
 of Manasseh : 
 
 55 His offering was one silver charger of 
 the weight of a hundred and thirty shekels, 
 one silver bowl of seventy shekels, after the 
 shekel of the sanctuary ; both of them full of 
 
 w Chap. i. 14 ; ii. 14. - 1 Chap. i. 10 ; ii. 18. - r Chap. i. 10 ; 
 
 and sanctification through faith, and in the work of the 
 Holy Ghost, in the communion and feeling whereof 
 they rojoiced before God.” 
 
 Verse 48. On the seventh day ] Both Jewish and 
 Christian writers have been surprised that this work 
 of offering went forward on the seventh day , which 
 
 640 
 
 make their offerings to God 
 fine flour minded with oil for a A. M. 2514 . 
 
 „ . 0 B. C. 1490. 
 
 meat-onermg : An. Exod. isr. 2 . 
 
 56 One golden spoon of ten Ijar or Zlf ‘ 
 shekels , full of incense : 
 
 57 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering: 
 
 58 One kid of the goats for a sin-offering: 
 
 59 And for a sacrifice of peace-offerings, two 
 oxen, five rams, five he-goats, five lambs of 
 the first year : this was the offering of Gama¬ 
 liel the son of Pedahzur. 
 
 60 On the ninth day z Abidan, the son of 
 Gideoni, prince of the children of Benjamin, 
 offered : 
 
 6 1 His offering was one silver charger, the 
 weight whereof was a hundred and thirty 
 shekels, one silver bowl of seventy shekels, after 
 the shekel of the • sanctuary ; both of them full 
 of fine flour mingled with oil for a meat-offering: 
 
 62 One golden spoon of ten shekels , full of 
 incense : 
 
 63 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering : 
 
 64 One kid of the goats for a sin-offering : 
 
 65 And for a sacrifice of peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 of the first year : this ivas the offering of 
 Abidan the son of Gideoni. 
 
 66 On the tenth day a Ahiezer the son of 
 Ammishaddai, prince of the children of Dan, 
 offered: 
 
 67 His offering was one silver charger, the 
 weight whereof ivas a hundred and thirty 
 shekels, one silver bowl of seventy shekels, after 
 the shekel of the sanctuary ; both of them full 
 of fine flour mingled with oil for a meat-offering: 
 
 68 One golden spoon of ten shekels , full of 
 incense : 
 
 69 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering : 
 
 70 One kid of the Croats for a sin-offerino;: 
 
 O o 
 
 71 And for a sacrifice of peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 of the first year: this was the offering of 
 Ahiezer the son of Ammishaddai. 
 
 ii. 20.- z Chap. i. 11 ; ii. 22.- a Chap. i. 12 ; ii. 25. 
 
 they suppose to have been a Sabbath, as well as on 
 the other days. But 1. There is no absolute proof 
 that this seventh day of offering was a Sabbath. 2. 
 Were it even so, could the people be better employed 
 than in thus consecrating themselves and their ser¬ 
 vices to the Lord 1 We have already seen that every 
 
CHAP. VII. 
 
 The sum of the offerings 
 
 of the twelve tribes 
 
 a. M. 2514. 72 On the eleventh day b Pa- 
 
 in. Exod. isr. 2. giel the son ot Ucran, prince ot 
 
 ijar or Zif. t h e children of Asher, offered : 
 
 73 His offering was one silver charger, the 
 weight whereof teas a hundred and thirty 
 shekels, one silver bowl of seventy shekels, after 
 the shekel of the sanctuary; both of them full 
 of fine flour mingled with oil for a meat-offering: 
 
 74 One golden spoon of ten shekels , full of 
 incense: 
 
 75 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering : 
 
 7 6 One kid of the goats for a sin-offering : 
 
 77 And for a sacrifice of peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 of the first year: this ivas the offering of 
 Pagiel the son of Ocran. 
 
 78 On the twelfth day c Ahirathe son of Enan, 
 prince of the children of Naphtali, offered: 
 
 79 His offering ivas one silver charger, the 
 weight whereof was a hundred and thirty 
 shekels, one silverbowl of seventy shekels, after 
 the shekel of the sanctuary ; both of them full 
 of fine flour mingled with oil fora meat-offering: 
 
 80 One golden spoon of ten shekels , full of 
 incense: 
 
 8 1 One young bullock, one ram, one lamb 
 of the first year, for a burnt-offering: 
 
 82 One kid of the goats for a sin-offering: 
 
 83 And for a sacrifice of peace-offerings, 
 two oxen, five rams, five he-goats, five lambs 
 
 of the first year: this ivas the A. M. 2514. 
 
 ~ . r a t • i - B. C. 1490 . 
 
 onering ot Ahira the son 01 An. Exod. Isr. 2 . 
 
 Enan. Ijar or Zif - 
 
 84 This was the dedication of the altar, in 
 the day when it was anointed, by the princes 
 of Israel: twelve chargers of silver, twelve 
 silver bowls, twelve spoons of gold : 
 
 85 Each charger of silver weighing a hun¬ 
 dred and thirty shekels , each bowl seventy: all 
 the silver vessels weighed two thousand and 
 four hundred shekels , after the shekel of the 
 sanctuary : 
 
 86 The golden spoons were twelve, full of 
 incense, weighing ten shekels apiece, after the 
 shekel of the sanctuary : all the gold of the 
 spoons teas a hundred and twenty shekels. 
 
 87 All the oxen for the burnt-offering luere 
 twelve bullocks, the rams twelve, the lambs of 
 the first year twelve, with their meat-offering: 
 and the kids of the goats for sin-offering twelve. 
 
 88 And all the oxen for the sacrifice of the 
 peace-offerings were twenty and four bullocks, 
 the rams sixty, the he-goats sixty, the lambs of 
 the first year sixty. This was the dedication 
 of the altar, after that it was d anointed. 
 
 89 And when Moses was gone into the 
 tabernacle of the congregation e to speak with 
 f him, then he heard s the voice of one speak¬ 
 ing unto him from off the mercy-seat, that was 
 upon the ark of testimony, from 11 between the 
 two cherubims : and he spake unto him. 
 
 b Chap. i. 18 ; ii. 27.- c Chap. i. 15; ii. 29.- d Yer. 1,10-84. 
 
 e Chap. xii. 8 ; Exod. xxxiii. 9, 11. 
 
 f That is, God. - s Exod. xxv. 22.- h Exod. xxv. 18-21 
 
 1 Sam. iv. 4. 
 
 act was a religious act; and we may rest assured that 
 no day was too holy for the performance of such acts 
 as are recorded here. 
 
 Verse 72. On the eleventh day] The Hebrew form 
 of expression, here and in the 78th verse, has some¬ 
 thing curious in it. DU A&y tntJfJt DUD beyom ashtey 
 asar yom, In the day , the first and tenth day ; DUD 
 DU “Wy D’JtJf beyom sheneym asar yom , In the day, 
 two and tenth day. But this is the idiom of the lan¬ 
 guage, and to an original Hebrew our almost anoma¬ 
 lous words eleventh and twelfth, by which we translate 
 the original, would appear as strange as his, literally 
 translated, would appear to us. In reckoning after 
 twelve, it is easy to find out the composition of the 
 words thirteen , as three and ten, fourteen, four and 
 ten, and so on ; but eleven and twelve bear scarcely any 
 analogy to ten and one, and ten and two, which never¬ 
 theless they intend. But this is a subject of philology 
 rather than of Biblical criticism. 
 
 Verse 84. This was the dedication of the altar, in 
 the day, c$-c.] Meaning here the time in which it 
 was dedicated; for as each tribe had a whole day for 
 its representative or prince to present the offerings it 
 Vol. I. ( 42 ) 
 
 had provided, consequently the dedication, in which 
 each had his day, must have lasted twelve days : the 
 words therefore, in this text, refer to the last day or 
 hvelftk, in which this dedication was completed. 
 
 Verse 88. After that it was anointed.] By the 
 anointing the altar was consecrated to God; by this 
 dedication it was solemnly appointed to that service 
 for which it had been erected. 
 
 Verse 89. To speak with him] To confer with 
 God, and to receive farther discoveries of his will. 
 
 He heard the voice of one speaking unto him] 
 Though Moses saw no similitude, but only heard a voice , 
 yet he had the fullest proof of the presence as well as 
 of the being of the Almighty. In this way God chose 
 to manifest himself during that dispensation, till the 
 fulness of the time came, in which the word was made 
 flesh, and dwelt among us. No man hath seen God 
 at any time ; the only-begotten Son, who is in the 
 bosom of the Father, he hath declared him. 
 
 The mercy-seat] See the note on Exod. xxv. 17. 
 As God gave oracular answers from this place, and 
 spoke to Moses as it were face to face, hence the place 
 was called the oracle, TDD debir , or speaking place, 
 
 641 
 
Directions concerning the 
 
 NUMBERS. 
 
 lamps and candlestick 
 
 from TH dabar, he spolce, 1 Kings vi. 23. And as 
 this mercy-seat represented our blessed Redeemer, so 
 the apostle says that God , who had at sundry times , 
 and in divers manners , spoken in time past to the fa¬ 
 thers by the prophets , hath, m these last days , spoken 
 unto us by his Son, Heb. i. 1,2. Hence the incar¬ 
 nated Christ is the true Tin debir or oracle , in and by 
 whom God speaks unto man. 
 
 On this occasion we find there were offered 
 
 12 silver chargers each weighing 130 shekels. 
 12 silver bowls , each 70 shekels. 
 
 Total amount of silver vessels 2,400 shekels. 
 12 golden spoons , each weighing 10 shekels. 
 Total amount of golden vessels 120 shekels. 
 
 A silver charger at 130 shekels, re- oz. dwts. gr. 
 
 duced to troy weight, makes - 75 9 16f, 
 
 A silver bowl, at 70 shekels, amounts to 40 12 2 lf| 
 
 Total weight of the 12 chargers 905 16 3^ 
 
 Total weight of the 12 bowls 487 14 20 ^ 
 
 Total 
 
 Which, at 5s. per oz., is equal to 
 
 1393 10 2337 
 £348 7s. 9d. 
 
 oz. dwts. gr. 
 
 The 12 golden spoons, allowing each to be 5 16 3 37 
 
 amount to 69 13 13^ 5 T 
 
 Which, at £4 per ounce, is equal to £278 14s. 2 \d 
 And added to the amount of the silver, £348 7s. 9 d. 
 
 make a total of £627 Is. 11c?. 
 
 Besides the above there were 
 
 Bullocks 
 
 - 12 
 
 Rams 
 
 - 12 
 
 Lambs 
 
 - 12 
 
 Goats 
 
 - 24 
 
 Rams 
 
 - 60 
 
 He-goats 
 
 - 60 
 
 Lambs 
 
 - 60 
 
 Total 240 clean beasts for sacrifice. 
 
 By which we may at once see that though the 
 place in which they now sojourned was a wilderness , 
 as to cities , villages , and regular inhabitants , yet there 
 was plenty of pasturage, else the Israelites could not 
 have furnished these cattle, with all the sacrifices ne¬ 
 cessary for different occasions, and especially for the 
 passover, which was celebrated during their sojourn¬ 
 ing in the desert, and which itself must have required 
 an immense number of lambs, (see chap, ix.,) when 
 each family of the 600,000 males was obliged to pro¬ 
 vide one for itself. 
 
 CHAPTER VIII. 
 
 Directions how the lamps are to be lighted , 1—3. How the candlestick was formed , 4. The Levites Co be 
 consecrated to their service by being cleansed , sprinkled , shaved , purified, and their clothes washed , 5—7. 
 To offer a meat-offering and a sin-offering , 8. The people to put their hands upon them , 9, 10. Aaron 
 is to offer them before the Lord , 11. The Levites to lay their hands on the heads of the bullocks , c fc., 12 . 
 The Levites are taken to assist Aaron and his sons in the place of all the first-born of Israel , 13—19. 
 Moses and Aaron do as they were commanded , the Levites are presented , purified, and commence their ser¬ 
 vice , 20 - 22 . They are to begin their service at twenty-five years of age, and leave off at fifty, 23-25. 
 After this they shall have the general inspection of the service , 26. 
 
 A. M. 2514. A ND the Lord spake unto 
 
 An. Exod. Isr. 2. Moses, saying, 
 
 ijar or Zif. ^ Speak unto Aaron, and say 
 
 unto him, When thou a lightest the lamps, the 
 seven lamps shall give light over against the 
 candlestick. 
 
 3 And Aaron did so ; he lighted the lamps 
 thereof over against the candlestick, as the 
 Lord commanded Moses. 
 
 4 b And this work of the candle- A. M. 2514 . 
 stick was of beaten gold, unto the An. Exod. isr. 2 . 
 shaft thereof, unto the flowers fjar or Zif. 
 
 thereof, v:as c beaten work : d according unto 
 the pattern which the Lord had showed 
 Moses, so he made the candlestick. 
 
 5 And the Lord spake unto Moses, saying, 
 
 6 Take the Levites from among the children 
 of Israel, and cleanse them. 
 
 a Exod. xxv. 37 ; xl. 25.-- b Exod. xxv. 31. 
 
 NOTES ON CHAP. VIII. 
 
 Verse 2. The seven lamps shall give light] The 
 whole seven shall be lighted at one time, that seven 
 may be ever burning. 
 
 Verse 4. This work of the candlestick, <y-c.] See 
 many curious particulars relative to this candlestick in 
 the notes on Exod. xxv. 31 and 39. The candlestick 
 itself was an emblem of the Church of Christ; the oil , 
 of the graces and gifts of the Spirit of God; and the 
 light, of those gifts and graces in action among men. 
 See Rev. i. 12-20. God builds his Church and sends 
 
 642 
 
 c Exod. xxv. 18.- d Exod. xxv. 40. 
 
 forth his Spirit to dwell in it, to sanctify and cleanse 
 it, that it may be shown unto the world as his own 
 workmanship. The seven lights in the candlesticks 
 point out the seven Spirits of God , the Holy Ghost 
 being thus termed, Rev. iii. 1, from the variety and 
 abundance of his gifts and influences ; seven being used 
 among the Hebrews to denote any thing full, complete , 
 and perfect. A candlestick or lamp without oil is of 
 no use ; oil not burning is of no use. So a Church 
 or society of religious people without the influence of 
 the Holy Ghost are dead while they have a name to 
 
 ( 42* ) 
 
 a 
 
The Levites to he consecrated 
 
 CHAP. VIII. 
 
 A. M. 2514 . 7 And thus shalt thou do unto 
 
 An.Exod.isr. 2 . them, to cleanse them: Sprinkle 
 
 Ijar or Zif. e water 0 f purifying upon them, 
 
 and f let s them shave all their flesh, and let them 
 wash their clothes, and so make themselves 
 
 clean. 
 
 8 Then let them take a young bullock with 
 h liis meat-offering, even fine flour mingled with 
 oil, and another young bullock shalt thou take 
 for a sin-offering. 
 
 9 * And thou shalt bring the Levites before 
 the tabernacle of the congregation : k and thou 
 shalt gather the whole assembly of the children 
 of Israel together : 
 
 10 And thou shalt bring the Levites before the 
 Lord : and the children of Israel 1 shall put 
 their hands upon the Levites : 
 
 11 And Aaron shall m offer the Levites before 
 the Lord for an n offering of the children of 
 Israel, that 0 they may execute the service of 
 the Lord. 
 
 12 p And the-Levites shall lay their hands upon 
 the heads of the bullocks : and thou shalt offer 
 the on e for a sin-offering, and the other for a 
 
 e Chap. xix. 9, 17, 18.- f Heb. let them cause a razor to pass 
 
 over, &c.- s Lev. xiv. 8, 9.- h Lev. ii. 1.- 1 See Exod. 
 
 xxix. 4; xl. 12.- k Lev. viii. 3.- 1 Lev. i. 4.- m Heb. 
 
 wave. 
 
 live ; and if they have a measure of this light, and do 
 not let it shine by purity of living and holy zeal before 
 men, their religion is neither useful to themselves nor 
 to others. Reader, it is possible to be in the Church 
 of God and not be of that Church ; it is possible to 
 have a measure of the Spirit and neither profit nor be 
 profited. Feel this dreadful possibility, and pray to 
 God that thou be not a proof of it. 
 
 Verse 7. Sprinkle water of purifying ] DN£3n '13 
 mey chattath, water of sin, or water of the sin-offering. 
 As this purifying water was made by the ashes of the 
 red heifer , cedar-wood , hyssop , and scarlet; and the 
 heifer herself was sacrificed, and her blood sprinkled 
 seven times before the tabernacle, Num. xix. 3-6 ; she 
 may be considered as a proper sacrifice for sin, and 
 consequently the water thus prepared be termed the 
 water of the sin-offering. As the ashes w r ere kept 
 ready at hand for purifying from all legal pollutions, 
 the preparation might be considered as a concentration 
 of the essential properties of the sin-offering, and might 
 be resorted to at all times with comparatively little 
 expense or trouble, and no loss of time. As there 
 were so many things by which legal pollution might 
 be contracted, it was necessary to have always at 
 hand, in all their dwellings, a mode of purifying at 
 once convenient and unexpensive. As the water by 
 which the Levites were here purified must have been 
 the water prepared from the ashes of the red heifer, 
 this ordinance was undoubtedly instituted before this 
 time, though not described till chap. xix. 1—10 of this 
 
 in place of the first-horn 
 
 burnt-offering, unto the Lord, a. M. 2514. 
 
 ° 7 7 B C 1490 
 
 to make an atonement for the An. Exod. Isr. 2. 
 
 Levites. » r or Zif - 
 
 13 And thou shalt set the Levites before 
 Aaron, and before his sons, and offer them for 
 an offering unto the Lord. 
 
 14 Thus shalt thou separate the Levites from 
 among the children of Israel, and the Levites 
 shall be q mine. 
 
 15 And after that shall the Levites go in to 
 do the service of the tabernacle of the con¬ 
 gregation : and thou shalt cleanse them, and 
 r offer them for an offering. 
 
 16 For they are wholly given unto me from 
 among the children of Israel; s instead of such 
 as open every womb, even instead of the first¬ 
 born of all the children of Israel, have I taken 
 them unto me. 
 
 17 4 For all the first-born of the children of 
 Israel are mine, both man and beast: on the 
 day that I smote every first-born in the land 
 of Egypt I sanctified them for myself. 
 
 18 And I have taken the Levites for all the 
 first-born of the children of Israel. 
 
 n Heb. wave-offering. - 0 Heb. they may be to execute, &c. 
 
 P Exod. xxix. 10.-q Chap. iii. 45; xvi. 9.- r Ver. 11, 13. 
 
 s Chap. iii. 12, 45.- 1 Exod. xiii. 2, 12, 13, 15 ; chap. iii. 13 ; 
 
 Luke ii. 23. 
 
 book ; but that chapter might be in connection with 
 any of the preceding ordinances, as well as where it is 
 now found. We see from Heb. ix. 13, 14, that these 
 ashes mingled with water, and sprinkled on the un¬ 
 clean, and which sanctified to the purification of the 
 flesh, were intended to typify the blood of Christ , 
 which purges the conscience from dead works to serve 
 the living God, ver. 15 ; for as without this sprinkling 
 with the water of the sin-offering the Levites were 
 not fit to serve God in the wilderness, so without this 
 sprinkling of the blood of Christ no conscience can be 
 purged from dead ivorks to serve the living God. See 
 the notes on chap. xix. 1—10. 
 
 Verse 10. Shall put their hands upon the Levites ] 
 It has been argued from this that the congregation 
 had a part in the appointment of their own ministers, 
 and that this was done by the imposition of hands. 
 However that may be, it appears that what was done 
 on this occasion meant no more than that the people 
 gave up this whole tribe to God in place of their first¬ 
 born ; and that by this act they bound themselves to 
 provide for them who, because of their sacred service, 
 could follow no secular work. And surely it was right, 
 that they who served the altar should live by the altar. 
 The ministers of God perform offices for the people 
 which the people cannot perform for themselves ; and 
 nothing can be more reasonable than that the people 
 should give them the necessaries and comforts of life 
 while they are thus employed in their behalf. 
 
 Verse 17. For all the first-born —are mine ] See 
 
 643 
 
The Levites are to serve from NUMBERS. twenty five years old till fifty 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 2. 
 
 Ijar or Zif. 
 
 19 And u I have given the Le¬ 
 vites as v a gift to Aaron and to 
 his sons from among the children 
 
 of Israel, to do the service of the children of 
 Israel in the tabernacle of the congregation, and 
 to make an atonement for the children of Israel: 
 w that there be no plague among the children 
 of Israel, when the children of Israel come 
 nigh unto the sanctuary. 
 
 20 And Moses, and Aaron, and all the con¬ 
 gregation of the children of Israel, did to the 
 Levites according unto all that the Lord com¬ 
 manded Moses concerning the Levites, so did 
 the children of Israel unto them. 
 
 21 x And the Levites were purified, and they 
 washed their clothes ; y and Aaron offered them 
 as an offering before the Lord ; and Aaron 
 made an atonement for them to cleanse them. 
 
 22 z And after that went the A. M. 2514 . 
 
 T , . . . B. C. 1490. 
 
 Levites m to do their service m An. Exod. Isr. 2 . 
 
 the tabernacle of the congrega- Ijar or Zif. 
 
 tion before Aaron, and before his sons : a as 
 
 the Lord had commanded Moses concerning 
 
 the Levites, so did they unto them. 
 
 23 And the Lord spake unto Moses, saying, 
 
 24 This is it that helongeth unto the Levites: 
 b from twenty and five years old and upward, 
 they shall go in c to wait upon the service of 
 the tabernacle of the congregation : 
 
 25 And from the age of fifty years they shall 
 d cease waiting upon the service thereof j and 
 shall serve no more : 
 
 26 But shall minister with their brethren in 
 the tabernacle of the congregation, e to keep the 
 charge, and shall do no service. Thus shalt 
 thou do unto the Levites touching their charge. 
 
 u Chap. iii. 9.- v Heb. given. - w Chap. i. 53 ; xvi. 46 ; 
 
 xviii. 5.-2 Chron. xxvi. 16.- x Yer. 7.-y Yer. 11, 12. 
 
 z Yer. 15.- a Yer. 5, &c. 
 
 the manner of redeeming the first-born, chap, 
 xviii. 6 . 
 
 Verse 21 . And Aaron made an atonement for them\ 
 Though the Levites had been most solemnly conse¬ 
 crated to the Lord’s service, and though all legal 
 washings and purifications were duly performed on the 
 occasion, yet they could not approach God till an 
 atonement had been made for them. How strange is 
 it, after all these significations, of the will and purpose 
 of God relative to man, that any priest or any people 
 will attempt to draw nigh to God without an atone¬ 
 ment ! As sure as God hath spoken it, there is no 
 entrance into the holiest but through the blood of 
 Jesus, Heb. x. 19, 20 . 
 
 Verse 24. From twenty and five years old\ See the 
 note on chap. iv. 47, where the two terms of twenty- 
 five and thirty years are reconciled. 
 
 Y erse 26. To keep the charge, and shall do no service.] 
 They shall no longer be obliged to perform any labo¬ 
 rious service, but act as general directors and coun¬ 
 sellors ; therefore they were to be near the camp, sing 
 praises to God, and see that no stranger or unclean 
 person was permitted to enter. So the Jews and 
 many other persons have understood this place. 
 
 1. If it required so much legal purity to fit the 
 Levites for their work in the tabernacle, can we sup- 
 
 b See. chap. iv. 3 ; 1 Chron. xxiii. 3, 24, 27.- c Heb. to war 
 
 the warfare of &c. ; 1 Tim i. 18.- 4 Heb. return from the war¬ 
 fare of the service. - e Chap. i. 53. 
 
 pose that it requires less spiritual purity to fit ministers 
 of the Gospel to proclaim the righteousness of the Most 
 High, and administer the sacred ordinances of Chris¬ 
 tianity to the flock of Christ! If these must be with¬ 
 out spot , as the priests before without blemish , and 
 these were only typical men, we may rest assured that 
 a Christian minister requires no ordinary measures of 
 holiness to prepare him for an acceptable and profitable 
 discharge of his office. 
 
 2 . If the Christian ministry be established to pre¬ 
 pare men for the kingdom of God, of the holiness of 
 which the purity of the camp was but a faint emblem, 
 how can any man expect to enter that place of blessed¬ 
 ness, who has not his heart sprinkled from an evil 
 conscience, and his body washed with pure water; 
 his life and conversation agreeable to the sacred pre¬ 
 cepts laid down in the Gospel of Christ 1 If the law 
 of Moses were more read in reference to the Gospel, 
 the Gospel itself and its requisitions would be much 
 better understood. Reader, however it may be with 
 thee, Antinomianism is more general among religious 
 people than is usually imagined. What multitudes of 
 all denominations are expecting to enter into the king¬ 
 dom of God without any proper preparation for the 
 place ! Without holiness none shall see the Lord ; 
 and from this decision of the Divine justice there shall 
 never be any appeal. 
 
 CHAPTER IX. 
 
 The Israelites are reminded of the law that required them to keep the passover at its proper time, and with 
 all its rites , 1-3. They kept the passover on the fourteenth day of the first month , 4, 5. The case of 
 the men who, being unclean through touching a dead body, could not keep the passover, 6, 7. Moses 
 inquires at the Lord concerning them , 8 ; and the Lord appoints the fourteenth day of the second month 
 for all those who through any accidental uncleanness, or by being absent on a journey, could not keep it at 
 the usual time, 9-12. Those who neglect to keep this solemn feast to be cut off from among his people, 13, 
 
 644 ♦ a 
 
Directions concerning 
 
 CHAP. IX. 
 
 the second passover. 
 
 The stranger who wishes to keep the passover is at liberty to do it, 14. The cloud covers the tabernacle 
 both by day and night, from the time of its dedication, 15, 16. This cloud regulates all the encampments 
 and marchings of the Israelites through the wilderness, 17—22. Their journeyings and restings ivere all 
 directed by the commandment of the Lord, 23. 
 
 A. M. 2514. A™ the Lord spake unto 
 
 An. Exod. isr. 2. Moses in the wilderness of 
 
 Abib or Nisan. j n the ft rs t m onth of the 
 
 second year after they were come out of the 
 land of Egypt, saying, 
 
 2 Let the children of Israel also keep a the 
 passover at his appointed season. 
 
 3 In the fourteenth day of this month, b at 
 even, ye shall keep it in his appointed season: 
 according to all the rites of it, and according 
 to all the ceremonies thereof, shall ye keep it. 
 
 4 And Moses spake unto the children of 
 Israel, that they should keep the passover. 
 
 5 And c 'they kept the passover on the four¬ 
 teenth day of the first month at even in the 
 wilderness of Sinai; according to all that the 
 Lord commanded Moses, so did the children 
 of Israel. 
 
 * Exod. xii. 1, &c.; Lev. xxiii. 5 ; chap, xxviii. 16 ; Deut. xvi. 
 1, 2.- b Heb. between the two evenings ; Exod. xii. 6.- c Josh. 
 
 NOTES ON CHAP. IN. 
 
 Verse 1. The Lord spake unto Moses ] The four¬ 
 teen first verses of this chapter certainly refer to trans¬ 
 actions that took place at the time of those mentioned 
 in the commencement of this book, before the number¬ 
 ing of the people, and several learned men are of opi¬ 
 nion that these fourteen verses should be referred back 
 to that place. We have already met with instances 
 where transpositions have very probably taken place, 
 and it is not difficult to account for them. As in very 
 early times writing was generally on leaves of the 
 Egyptian flag papyrus, or on thin lamina of different 
 substances, facts and transactions thus entered were 
 very liable to be deranged; so that when afterwards 
 a series was made up into a book, many transactions 
 might be inserted in wrong places, and thus the exact 
 chronology of the facts be greatly disturbed. MSS. 
 written on leaves of trees, having a hole in each, 
 through which a cord is passed to keep them all in 
 their places, are frequently to be met with in the cabi¬ 
 nets of the curious, and many such are now before me, 
 especially in Cingalese, Pali, and Burman. Should 
 the cord break, or be accidentally unloosed, it would 
 be exceedingly difficult to string them all in their pro¬ 
 per places ; accidents of this kind I have often met 
 with to my very great perplexity, and in some cases 
 found it almost impossible to restore each individual 
 leaf to its own place ; for it should be observed that 
 these separate pieces of oriental writing are not always 
 paged like the leaves of our printed books; nor are 
 there frequently any catch-words or signatures at the 
 bottom to connect the series. This one consideration 
 will account for several transpositions, especially in the 
 Pentateuch, where they oocur more frequently than in 
 
 a 
 
 6 And there were certain men a. M. 2 M4. 
 who were d defiled by the dead An. Exod. isr. 2. 
 body of a man, that they could Ablb or ^ lsan - 
 not keep the passover on that day : e and they 
 came before Moses and before Aaron on 
 that day : 
 
 7 And those men said unto him, We are 
 defiled by the dead body of a man : where¬ 
 fore are we kept back, that we may not offer 
 an offering of the Lord in his appointed sea¬ 
 son, among the children of Israel ? 
 
 8 And Moses said unto them, Stand still, and 
 f I will hear what the Lord will command con 
 cerning you. 
 
 9 And the Lord spake unto Moses, saying, 
 
 10 Speak unto the children of Israel, saying, 
 If any man of you or of your posterity shall be 
 unclean by reason of a dead body, or he in a 
 
 v. 10 .- d Ch. v. 2 ; xix. 11, 16 ; see Johnxviii. 28.- e Exod. 
 
 xviii. 15, 19,26; chap, xxvii. 2.- f Chap. xxvii. 5. 
 
 any other part of the sacred writings. Houbigant, who 
 grants the existence of such transpositions, thinks that 
 this is no sufficient reason why the present order of 
 narration should be changed : “ It is enough,” says he, 
 non ignorare libros eos Mosis esse acta rerum suo 
 
 o 
 
 tempore gestarum, non historiam filo perpetuo elabo- 
 ratam, “ to know that these books contain an account 
 of things transacted in the days of Moses, though not 
 in their regular or chronological order.” 
 
 Verse 3. According to all the rites of it] See all 
 those rites and ceremonies largely explained in the 
 notes on Exod. xii. 
 
 Verse 7. We are defiled by the dead body of a man ] 
 It is probable that the defilement mentioned here was 
 occasioned by assisting at the burial of some person— 
 a work both of necessity and mercy. This circum¬ 
 stance however gave rise to the ordinance delivered 
 in verses 10—14, so that on particular occasions the 
 passover might be twice celebrated : 1. At its regular 
 time, the 14th of the first month; 2. An extra time, 
 the 14th of the second month. But the man who had 
 no legal hinderance, and did not celebrate it on one or 
 other of these times, was to be cut off from the people 
 of God ; and the reason given for this cutting ofl is, 
 that he brought not the offering of God in his appointed 
 season —therefore that man shall bear his sin, ver. 13. 
 We have already seen, from the authority of St. Paul, 
 that Christ, our Passover, is sacrificed for us ; and 
 that it was his sacrifice that was pointed out by the 
 paschal lamb : on this, therefore, we may observe, 
 that those who do not sooner or later eat the true 
 Passover, and get the salvation procured by the sprink¬ 
 ling of his blood, shall be cut off from among those that 
 shall enter into the rest prepared for the people of God; 
 
 645 
 
A cloud regulates all the 
 
 NUMBERS. 
 
 A. M. 2514 . journey afar off, yet he shall keep 
 An. Exod.isr.2. the passover unto the Lord. 
 AbiborNisan - 11 S The fourteenth day of the 
 second month at even they shall keep it, and 
 h eat it with unleavened bread and bitter herbs. 
 
 12 1 They shall leave none of it unto the 
 morning, k nor break any bone of it: 1 ac¬ 
 cording 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 pass- 
 over, even the same soul m shall be cut off from 
 among his people: because he n brought not 
 the offering of the Lord in his appointed 
 season, that man shall 0 bear his sin. 
 
 14 And if a stranger shall sojourn among 
 you, and will keep the passover unto the 
 Lord ; according to the ordinance of the pass- 
 over, and according to the manner thereof, so 
 shall he do : p ye shall have one ordinance, 
 both for the stranger, and for him that was 
 born in the land. 
 
 15 And on the day that the tabernacle was 
 reared up the cloud covered the tabernacle, 
 namely , the tent of the testimony : and r at 
 even there was upon the tabernacle as it were 
 the appearance of fire, until the morning. 
 
 16 So it was alway : the cloud covered it by 
 day, and the appearance of fire by night. 
 
 17 And when the cloud s was taken up from 
 the tabernacle, then after that the children of 
 Israel journeyed : and in the place where the 
 
 s2 Chron. xxx. 2, 15.- h Exod. xii. 8.- 1 Exod. xii. 10. 
 
 k Exod. xii. 46 ; John xix. 36.- 1 Exod. xii. 43.- m Gen. xvii. 
 
 14; Exod. xii. 15.- n Ver. 7.-°Chap. v. 31.- p Exod. 
 
 xii. 49. 
 
 movements of the camp. 
 
 cloud abode, there the children of A. M. 2514. 
 
 T B. C. 1490. 
 
 Israel pitched their tents. An. Exod. Isr. 2 . 
 
 18 At the commandment of the A!jlb or TS2ban> 
 Lord the children of Israel journeyed, and at 
 the commandment of the Lord they pitched: 
 as long as the cloud abode upon the taber¬ 
 nacle they rested in their tents. 
 
 19 And when the cloud u tarried long upon 
 the tabernacle many days, then the children 
 of Israel v kept the charge of the Lord, and 
 journeyed not. 
 
 20 And so it was, when the cloud was a few 
 days upon the tabernacle ; according to the 
 commandment of the Lord they abode in 
 their tents, and according to the commandment 
 of the Lord they journeyed. 
 
 21 And so it was, when the cloud w abode 
 from even unto the morning, and that the cloud 
 was taken up in the morning, then they jour¬ 
 neyed : whether it ivas by day or by night that 
 the cloud was taken up, they journeyed. 
 
 22 Or whether it were two days, or a month* 
 or a year, that the cloud tarried upon the 
 tabernacle, remaining thereon, the children 
 of Israel x abode in their tents, and jour¬ 
 neyed not: but when it was taken up, they 
 journeyed. 
 
 23 At the commandment of the Lord they 
 rested in the tents, and at the commandment 
 of the Lord they journeyed: they > kept the 
 charge of the Lord, at the commandment of 
 the Lord by the hand of Moses. 
 
 q Exod. xl. 34 ; Neh. ix. 12, 19 ; Psa. Ixxviii. 14.- r Exod. 
 
 xiii. 21; xl. 38.- s Exod. xl. 36; chap. x. 11,33,34; Psa. 
 
 lxxx. 1.- 4 1 Cor. x. 1.- u Heb. prolonged. - v Chap. i. 53 ; 
 
 iii. 8.- w Heb. ivas. - x Exod. xl. 36, 37.-r Ver. 19. 
 
 and for the same reason too; they bring not the of¬ 
 fering of God in its appointed season , and therefore 
 they shall bear their sin. 
 
 Verse 15. The cloud covered the tabernacle ] See 
 the whole account of this supernatural cloud largely 
 explained, Exod. xiii. 21 ; and xl. 34—38. 
 
 Calmet observes that the 15th verse, beginning a 
 new subject, should begin a new chapter, as it has no 
 connection with what goes before ; and he thinks this 
 chapter, begun with the 15th verse, should end with 
 the 28th verse of the following. 
 
 Verse 21 . Whether—by day or by night ] As 
 the heat of the day is very severe in that same 
 desert, the night season is sometimes chosen for the 
 performance of a journey ; though it is very likely 
 that in the case of the Israelites this was seldom re¬ 
 sorted to. 
 
 Verse 22. Two days—a month—a year ] It was 
 by the Divine counsel alone that they were directed 
 in all their peregrinations; and from the above words 
 
 646 
 
 we see that their times of tarrying at different stations 
 were very unequal. 
 
 Verse 23. Kept the charge of the Lord] When we 
 consider the strong disposition which this people ever 
 testified to follow their own will in all things, we may 
 be well surprised to find them, in these journeyings, 
 so implicitly following the direction of God. There 
 could be no trick or imposture here. Moses, had he 
 been the most cunning of men, never could have imi¬ 
 tated the appearances referred to in this chapter. The 
 cloud, and every thing in its motion, was so evidently 
 supernatural , that the people had no doubt of its being 
 the symbol of the Divine presence. 
 
 God chose to keep this people so dependent upon 
 himself, and so submissive to the decisions of his own 
 will, that he would not even give them regular times 
 of marching or resting; they were to do both when 
 and where God saw best. Thus they were ever kept 
 ready for their march, though perfectly ignorant of the 
 
 a ; 
 
Moses is commanded to 
 
 CHAP. X. 
 
 make two silver trumpets 
 
 time when they should commence it. But this was 
 all well; they had the presence of God with them ; 
 the cloud by day and the fire by night demonstrated 
 that God was amongst them. Reader, thou art here 
 a tenant at will to God Almighty. How soon, in what 
 place, or in what circumstances, he may call thee to 
 march into the eternal world, thou knowest not. But 
 
 this uncertainty cannot perplex thee , if thou be properly 
 subject to the will of God, ever willing to lose thy own 
 in it. But thou canst not be thus subject, unless thou 
 have the testimony of the presence and approbation of 
 God. How awful to be obliged to walk into the valley 
 of the shadow of death without this ! Reader, prepare 
 to meet thy God. 
 
 CHAPTER X. 
 
 Moses is commanded to make tivo silver trumpets/or calling the assembly , 1,2. On what occasions these trum¬ 
 pets should be sounded. First, for calling the assembly to the door of the tabernacle , 3. Secondly, to sum¬ 
 mon the princes and captains of the thousands of Israel, 4. Thirdly, to make the eastern camps strike their 
 tents, 5. Fourthly, to make those on the south do the like, 6 . No alarm to be sounded when the congre¬ 
 gation only is to be assembled, 7. The sons of Aaron alone shall sound these trumpets , it shall be a per¬ 
 petual ordinance, 8 . Fifthly, the trumpets are to be sounded in the time of tear, 9. Sixthly, on festival 
 occasions, 10. On the twentieth day of the second month, in the second year, the Israelites began their 
 journey from the wilderness of Sinai, and came to the wilderness of Paran, 11, 12 . By the commandment 
 of God to Moses the first division, at the head of which was the standard of JUDAH, marched, first, 13, 
 14. Under him followed the tribe of Issachar, 15 ; and after them the tribe of Zebulun, 16. Then 
 the Gershonites and Merarit.es followed with the tabernacle , 17. At the head of the second division ivas 
 the standard and camp of REUBEN, 18 ; and under him were that of Simeon, 19 ; and that of Gad, 20 . 
 Next followed the Kohathites, bearing the sanctuary , 21. Then followed the third division, at the head, 
 of which was the standard of the camp of EPHRAIM, 22 ; and under him Manasseh, 23 ; and Benjamin, 
 24. At the head of the fourth division was the standard of the camp of DAN, 25 ; and under him 
 Asher, 26 ; and Naphtali, 27. This was their ordinary method of marching in the ivilderness, 28. 
 Moses entreats Hobab the Midianite to accompany them through the ivilderness, 29. He refuses, 30. 
 Moses continues and strengthens his entreaties with reasonings and promises, 31, 32. They depart from 
 Sinai three days' 1 journey, 33. The cloud accompanies them by day and night, 34. The words used by 
 Moses when the ark set forward, 35, and when it rested, 36. 
 
 A. M. 2514. A ND the Lord spake unto 
 
 B. C. 1490 . i .L __ . r 
 
 An. Exod. Isr. 2. Moses, saying, 
 
 Abib or Nisan. ^ Make thee two trumpets of 
 silver ; of a whole piece shall thou make them : 
 that thou mayest use them for the a calling of 
 the assembly, and for the journeying of the 
 camps. 
 
 3 And when b they shall blow with them, all 
 the assembly shall assemble themselves to thee 
 
 at the door of the tabernacle of A. M. 2514. 
 
 _ . B. C. 1490. 
 
 the congregation. An. Exod. isr. 2 . 
 
 4 And if they blow but with Abib or Nisan - 
 one trumpet, then the princes, which are 
 c heads of the thousands of Israel, shall gather 
 themselves unto thee. 
 
 5 When ye blow an alarm, then d the 
 camps that lie on the east parts shall go 
 forward. 
 
 a Isa. i. 13.- b Jer. iv. 5 ; Joel ii. 15. 
 
 c Exod. xviii. 21 ; chap. i. 16 ; vii. 2.- d Chap. ii. 3. 
 
 NOTES ON CHAP. X. 
 
 Verse 2. Make thee two trumpets of silver ] The 
 necessity of such instruments will at once appear, when 
 the amazing extent of this numerous army is consider¬ 
 ed ; and how even the sound of two trumpets could 
 reach them all is difficult to conceive ; but we may 
 suppose that, when they were sounded, the motion of 
 those that were within reach of that sound taught the 
 others in succession what they should do. 
 
 As the trumpets were to be blown by the priests 
 only, the sons of Aaron, there were only two, because 
 there were only two such persons to use them at this 
 time, Eleazar and Ithamar. In the time of Joshua 
 there wgre seven trumpets used by the priests, but 
 these were made, according to our text, of rams' horns, 
 Josh. vi. 4 . In the time of Solomon, when the priests 
 had greatly increased, there were 120 priests sounding 
 with trumpets. 2 Chron. v. 12. 
 
 Josephus intimates that one of these trumpets was 
 always used to call the nobles together, the other to 
 assemble the people; see ver. 4. It is possible that 
 these trumpets were made of different lengths and wide¬ 
 ness, and consequently they would emit different tones. 
 Thus the sound itself would at once show which w r as 
 the summons for the congregation, and which for the 
 princes only. These trumpets were allowed to be 
 emblematical of the sound of the Gospel, and in this 
 reference they appear to be fiequently used. Of the 
 fate of the trumpets of the sanctuary, see the note on 
 Exod. xxv. 31. 
 
 Verse 5. When ye blow an alarm ] nj"nn teruah , 
 probably meaning short, broken, sharp tones, terminat¬ 
 ing with long ones, blown with both the trumpets at 
 once. From the similarity in the words some suppose 
 that the Hebrew teruah was similar to the Roman tara - 
 tantara, or sound of their clarion. 
 
 647 
 
The use of the silver trumpets. 
 
 A. M. 2514. 6 When ye blow an alarm the 
 
 B. C. 1490. , . J , . . 
 
 An. Exod. isr. 2. second time, then the camps that 
 
 Abib or Nisan. j- e on e go^p s ide shall take 
 
 their journey : they shall blow an alarm for 
 their journeys. 
 
 7 But when the congregation is to be gather¬ 
 ed together, f ye shall blow, but ye shall not 
 z sound an alarm. 
 
 8 h And the sons of Aaron, the priests, shall 
 blow with the trumpets ; and they shall be to 
 you for an ordinance for ever throughout your 
 generations. 
 
 9 And 1 if ye go to war in your land against 
 the enemy that k oppresseth you, then ye shall 
 blow an alarm with the trumpets ; and ye shall 
 be 1 remembered before the Lord your God, 
 and ye shall be saved from your enemies. 
 
 10 Also m in the day of your gladness, and in 
 your solemn days, and in the beginnings of 
 
 e Chap. ii. 10.- f Yer. 3.-£ Joel ii. 1.- h Chap. xxxi. 6 ; 
 
 Josh. vi. 4; 1 Chron. xv. 24 ; 2 Chron. xiii. 12; 1 Mac. xvi. 8. 
 
 1 Chap. xxxi. 6; Josh. vi. 5 ; 2 Chron. xiii. 14.- k Judg. ii. 18 ; 
 
 iv. 3 ; vi. 9; x. 8,12 ; 1 Sam. x. 18 ; Psa. cvi. 42.- 1 Gen. viii. 
 
 1 ; Psa. cvi. 4.- 111 Chap. xxix. 1 ; Lev. xxiii. 24; 1 Chron. xv. 
 
 Yerse 6 . When ye blow an alarm the second time\ 
 A single alarm, as above stated, was a signal for the 
 eastward division to march; two such alarms, the sig¬ 
 nal for the south division; and probably three for the 
 west division, and four for the north. It is more likely 
 that this was the case, than that a single alarm served 
 for each, with a small interval between them. 
 
 The camps, or grand divisions of this great army, 
 always lay, as we have already seen, to the east, south, 
 west, and north : and here the east and south camps 
 alone are mentioned ; the first containing Judah, Issa- 
 char, and Zebulun; the second, Reuben, Simeon , and 
 Gad. The ivest and north divisions are not named, 
 and yet we are sure they marched in consequence of 
 express orders* or signals, as well as the other two. 
 There appears therefore a deficiency here in the He¬ 
 brew text, which is thus supplied by the Septuagint; 
 K at oahrcLELTe arjyaaiav TpiTrjv, rat E^apovcuv at irapey- 
 QoTiai al napEyfialTiovaat, irapa daTiaocav' nai aa'/ 1- 
 tclelte cnjyacuav TETaprrjv, nai e^apovatv al Trapey^olai 
 al 7 rapEyfiaXhovaai npoc /3op{)av. “And when ye blow 
 a third alarm or signal, the camps on the ivest shall 
 march : and when ye blow a fourth alarm or signal, 
 the camps on the north shall march.” This addition, 
 however, is not acknowledged by the Samaritan, nor 
 by any of the other versions but the Coptic. Nor are 
 there any various readings in the collections of Kenni- 
 coti and De Rossi, which countenance the addition in 
 the above versions. Houbigant thinks this addition so 
 evidently necessary, that he has inserted the Latin in 
 his text, and in a note supplied the Hebrew words, 
 and thinks that these words were originally in the He¬ 
 brew text, but happened to be omitted in consequence 
 of so many similar words occurring so often in the 
 same verse, which might dazzle and deceive the eye 
 of a transcriber. 
 
 The Israelites leave Sinai. 
 
 your months, ye shall blow with a. m. 2514 . 
 the trumpets over your burnt- An. Exod. isr. 2 . 
 offerings, and over the sacri- Ablb or Nlsan ‘ 
 fices of your peace-offerings ; that they may 
 be to you n for a memorial before your God : 
 I am the Lord your God. 
 
 11 And it came to pass, on A. M. 2514 . 
 
 , -it r 1 i B. C. 1490. 
 
 the twentieth aay of the second An. Exod. Isr. 2 . 
 
 month, in the second year, that Ijar or Zxi ‘ 
 the cloud 0 was taken up from off the taber¬ 
 nacle of the testimony. 
 
 12 And the children of Israel took p their 
 journeys out of the 1 wilderness of Sinai; and 
 the cloud rested in the r wilderness of Paran. 
 
 13 And they first took their journey s accord¬ 
 ing to the commandment of the Lord by the 
 hand of Moses. 
 
 14 t In the first place went the standard of 
 the camp of the children of Judah, according 
 
 24; 2 Chron. v. 12 ; vii. 6 ; xxix. 26 ; Ezra iii. 10 ; Neh. xii. 
 
 35 ; Psa. lxxxi. 3.- n Ver. 9.- 0 Chap. ix. 17.-P Exod. xl. 
 
 36 ; chap. ii. 9, 16, 24, 31.-9 Exod. xix. 1 ; chap. i. 1 ; ix. 5. 
 
 r Gen. xxi. 21; chap. xii. 16 ; xiii. 3, 26 ; Deut. i. 1.- s Ver. 5, 
 
 6 ; chap. ii. 34.- 1 Chap. ii. 3, 9. 
 
 Yerse 9. If ye go to tear] These trumpets shall 
 be sounded for the purpose of collecting the people to¬ 
 gether, to deliberate about the war, and to implore the 
 protection of God against their enemies. 
 
 Ye shall be remembered before the Lord ] When 
 ye decamp, encamp, make war, and hold religious fes¬ 
 tivals, according to his appointment, which appoint¬ 
 ment shall be signified to you by the priests, who at 
 the command of God, for such purposes, shall blow the 
 trumpets, then ye may expect both the presence and 
 blessing of Jehovah in all that ye undertake. 
 
 Yerse 10 . In the day of your gladness ] On every 
 festival the people shall be collected by the same 
 means. 
 
 Yerse 11 . The twentieth day of the second month\ 
 The Israelites had lain encamped in the wilderness of 
 Sinai about eleven months and twenty days; compare 
 Exod. xix. 1 with this verse. They now received the 
 order of God to decamp, and proceed towards the pro¬ 
 mised land ; and therefore the Samaritan introduces 
 at this place the words which we find in Deut. i. 6 — 8 : 
 “ The Lord our God spake unto us in Horeb, saying : 
 Ye have dwelt long enough in this mount, turn and 
 take your journey,” &c. 
 
 Yerse 12. The cloud rested in the wilderness of 
 Paran. ] This was three days’ journey from the wil¬ 
 derness of Sinai, (see ver. 33,) and the people had 
 three stations; the first at Kibrotli-hattaavah, the 
 second at Hazeroth, chap. xi. 35, and the third in the 
 wilderness of Paran, see chap. xii. 16. But it is ex¬ 
 tremely difficult to determine these journeyings with 
 any degree of exactness; and we are often at a loss 
 to know whether the place in question was in a direct 
 or retrograde position from the place previously men¬ 
 tioned. 
 
 Yerse 14. The standard—-of JudaK] See this order 
 
 a 
 
 NUMBERS. 
 
 648 
 
CHAP. X. 
 
 tribes in tlieir march 
 
 The order observed by the 
 
 a. M. 2514. to their armies : and over his host 
 An. Exod. isr. 2 . was u Nahshon the son of Am* 
 
 I ^ aor Zif - minadab. 
 
 15 And over the host of the tribe of the 
 children of Issachar was Nethaneel the son of 
 Zuar. 
 
 16 And over the host of the tribe of the chil¬ 
 dren of Zebulun was Eliab the son of Helon. 
 
 17 x4nd v the tabernacle was taken down ; 
 and the sons of Gershon, and the sons of Me- 
 rari, set forward, w bearing the tabernacle. 
 
 18 And x the standard of the camp of Reuben 
 set forward, according to their armies : and 
 over his host ivas Elizur the son of Shedeur. 
 
 19 And over the host of the tribe of the 
 children of Simeon was Shelumiel the son of 
 Zurishaddai. 
 
 20 And over the host of the tribe of the chil¬ 
 dren of Gad was Eliasaph the son of Deuel. 
 
 21 And the Kohathites set forward, bearing 
 the y sanctuary : and z the other did set up the 
 tabernacle against they came. 
 
 £2 And a the standard of the camp of the 
 children of 
 to their arn 
 shama the son of Ammihud. 
 
 ° Chap. i. 7.- v Chap. i. 51.- w Chap. iv. 24, 31 ; vii. 6, 7, 
 
 8 .- x Chap. ii. 10, 16.-y Chap. iv. 4, 15 ; vii. 9.- z That 
 
 is, the Gershonites and the Merarites ; see ver. 17 ; chap. i. 51. 
 
 of marching explained at large on chap. ii. The fol¬ 
 lowing is the order in which this vast company pro¬ 
 ceeded in their march :— 
 
 Judah 
 
 IsSachar 
 
 Zebulun 
 
 Gershonites, and 
 
 Merarites carrying the tabernacle. 
 
 Reuben 
 
 Simeon 
 
 Gad 
 
 The Kohathites with the sanctuary. 
 
 Ephraim 
 
 Manasseh 
 
 Benjamin 
 
 Dan 
 
 Asher 
 
 Naphtali. 
 
 Verse 29. Moses said unto Hobab] For a circum¬ 
 stantial account of this person see the notes on Exod. 
 ii. 15, 16, 18 ; iii. 1 ; iv. 20, 24 ; and for the trans¬ 
 action recorded here, and which is probably out of 
 its place, see Exod. xviii. 5, where the subject is dis¬ 
 cussed at large. 
 
 We are journeying ] God has brought us out of 
 thraldom, and we are thus far on our way through the 
 wilderness, travelling towards the place of rest which 
 
 a 
 
 Ephraim set forward, according 
 ies : and over his host was Eli- 
 
 23 And over the host of the A- M. 2511 . 
 tribe of the children of Manas- An. Exod. Isr. 2. 
 seh was Gamaliel the son of J i ar or Zlf ‘ 
 Pedahzur. 
 
 24 And over the host of the tribe of the 
 children of Benjamin was Abidan the son of 
 Gideoni. 
 
 25 And b the standard of the camp of the 
 children of Dan set forward, which was the 
 rereward of all the camps throughout their 
 hosts : and over his host ivas Ahiezer the son 
 of Ammishaddai. 
 
 26 And over the host of the tribe of the chil¬ 
 dren of Ashur ivas Pagiel the son of Ocran. 
 
 27 And over the host of the tribe of the chil¬ 
 dren of Naphtali was Ahira the son of Enan. 
 
 28 c Thus d were the journeyings of the chil¬ 
 dren of Israel, according to their armies, when 
 they set forward. 
 
 29 And Moses said unto Hobab, the son of 
 e Raguel, the Midianite, Moses’ father-in-law, 
 We are journeying unto the place of which 
 the Lord said, f 1 will give it you : come thou 
 with us, and g we will do thee good : for h the 
 Lord hath spoken good concerning Israel. 
 
 30 And he said unto him, I will not go; 
 
 a Chap. ii. 18, 24.- b Chap. ii. 25, 31 ; Josh. vi. 9.- c Heb. 
 
 these. - d Chap. ii. 34.- e Exod. ii. 18.- f Gen. xii. 7. 
 
 s Judg. i. 16 ; iv. 11.-- h Gen. xxxii. 12 ; Exod. iii. 8 ; vi. 7, 8. 
 
 he has appointed us, trusting in his promise, guided by 
 his presence, and supported by his power. Come thou 
 with us, and we ivill do thee good. Those who wish 
 to enjoy the heavenly inheritance must walk in the 
 way towards it, and associate with the people who are 
 going in that way. True religion is ever benevolent. 
 They who know most of the goodness of God are the 
 most forward to invite others to partake of that good¬ 
 ness. That religion which excludes all others from 
 salvation, unless they believe a particular creed, and 
 worship in a particular way, is not of God. Even 
 Hobab , the Arab, according to the opinion of Moses, 
 might receive the same blessings which God had pro¬ 
 mised to Israel, provided he accompanied them in the 
 same way. 
 
 The Lord hath spohen good concerning Israel .] The 
 name Israel is taken in a general sense to signify the 
 followers of God, and to them all the promises in the 
 Bible are made. God has spoken good of them, and 
 he has spoken good to them ; and not one word that 
 he hath spoken shall fail. Reader, hast thou left thy 
 unhallowed connections in life 1 Hast thou got into the 
 camp of the Most High 1 Then continue to follow God 
 with Israel, and thou shalt be incorporated in the hea¬ 
 venly family, and share in Israel’s benedictions. 
 
 Verse 30. I will not go; but I ivill depart to mine 
 own land, and to my kindred.] From the strong ex¬ 
 postulations in verses 31 and 32, and from Judg. i. 16, 
 
 649 
 
Moses entreats Hobab 
 
 NUMBERS. 
 
 A. M. 2514. but I will depart to mine own 
 
 B. C. 1490 . . . . t t 
 
 An. Exod. isr. 2 . land, and to my kindred. 
 
 ijar or Zif. g ^ And he said, Leave us not, 
 I pray thee ; forasmuch as thou knowest how 
 we are to encamp in the wilderness, and thou 
 mayest be to us 1 instead of eyes. 
 
 32 And it shall be, if thou go with us, 
 yea, it shall be, that k what goodness the 
 Lord shall do unto us, the same will we do 
 unto thee. 
 
 33 And they departed from 1 the mount of 
 the Lord three days’ journey : and the ark of 
 
 'Job xxix. 15.- k Judg. i. 16.- 'See Exod. iii. 1. 
 
 1,1 Deut. i. 33 ; Josh. iii. 3, 4, 6 ; Psa. cxxxii. 8 ; Jer. xxxi. 2 ; 
 
 iv. 11, and 1 Sam. xv. 6, it is likely that Hobab 
 changed his mind ; or that, if he did go back to Midian, 
 he returned again to Israel, as the above scriptures 
 show that his posterity dwelt among the Israelites in 
 Canaan. Reader, after having been almost persuaded 
 to become a Christian, to take Christ, his cross, his 
 reproach, and his crown, for thy portion, art thou again 
 purposing to go back to thy own land, and to thy kin¬ 
 dred 1 Knowest thou not that this land is the place 
 of destruction—that the children of this world, who are 
 not taking God for their portion, are going to perdition 1 
 Up, get thee hence, for the Lord will destroy this place 
 by fire ; and all who are not of the kindred and family 
 of Christ shall perish at the brightness of his appearing! 
 
 Verse 31. Thou mayest be to us instead of eyes.\ 
 But what need had they of Hobab, when they had 
 the pillar-and fire continually to point out their way 1 
 Answer : The cloud directed their general journeys, 
 but not their particular excursions. Parties took 
 several journeys while the grand army lay still. (See 
 chap, xiii., xx., xxxi., xxxii., &c.) They therefore 
 needed such a person as Hobab, who was well ac¬ 
 quainted with the desert, to direct these particular 
 excursions ; . to point them out watering places, and 
 places where they might meet with fuel, &c., &c. 
 What man cannot, under the direction of God’s pro¬ 
 vidence, do for himself, God will do in the way of 
 especial mercy. He could have directed them to the 
 fountains and to the places of fuel, but Hobab can do 
 this, therefore let Hobab be employed; and let Hobab 
 know for his encouragement that, while he is serving 
 others in the way of God’s providence, he is securing 
 his own best interests. On these grounds IPobab 
 should be invited, and for this reason Hobab should 
 go. Man cannot do God’s work ; and God will not 
 do the work which he has qualified and commanded 
 man to perform. Thus then the Lord is ever seen, 
 even while he is helping man by man. See some 
 
 to accompany them, 
 
 the covenant of the Lord ra went A. M. 2544. 
 before them in the three days’ An. Exod. isr. 2 . 
 journey, to search out a resting Jar or 1 ' 
 place for them. 
 
 34 And n the cloud of the Lord was upon 
 them by day, when they went out of the camp., 
 
 35 And it came to pass, when the ark set 
 forward, that Moses said, °Rise up, Lord, and 
 let thine enemies be scattered; and let them 
 that hate thee flee before thee. 
 
 36 And when it rested, he said, Return, O 
 Lord, unto the p many thousands of Israel. 
 
 Ezek. xx. 6.- n Exod. xiii. 21; Neh. ix. 12, 19.- 0 Psa. 
 
 lxviii. 1,2; cxxxii. 8.-P Heb. ten thousand thousands. 
 
 valuable observations on this subject in Harmer, vol. ii., 
 286. Instead of, And thou mayest be to us instead 
 of eyes , the Septuagint translate the passage thus : 
 K at eery ev hp iV 7r peoftvTrjs, And thou shalt be an elder 
 among us. But Moses probably refers to Hobab’s 
 accurate knowledge of the wilderness, and to the 
 assistance he could give them as a guide. 
 
 Verse 33. The ark — went before them ] We find 
 from ver. 21 that the ark was carried by the Kohath- 
 ites in the centre of the army ; but as the army never 
 moved till the cloud was taken up, it is said to go be¬ 
 fore them , i. e., to be the first to move, as without this 
 motion the Israelites continued in their encampments. 
 
 Verse 35. Rise up , Lord, and let thine enemies be 
 scattered ] If God did not arise in this way and scat¬ 
 ter his enemies, there could be no hope that Israel 
 could get safely through the wilderness. God must 
 go first, if Israel would wish to follow in safety. 
 
 Verse 36. Return, O Lord, unto the many thou¬ 
 sands of Israel. ] These were the words spoken by 
 Moses, at the moment the divisions halted in order to 
 pitch their tents. In reference to this subject, and the 
 history with which it is connected, the 68th Psalm 
 seems to have been composed, though applied by David 
 to the bringing the ark from Kirjath-jearim to Jerusa¬ 
 lem. See the notes on Psa. lxviii. Many thousands, 
 literally the ten thousand thousands. Unless the ark 
 went with them, and the cloud of the Divine glory with 
 it, they could have neither direction nor safety; un¬ 
 less the ark rested with them, and the cloud of glory 
 with it, they could have neither rest nor comfort. 
 How necessary are the word of God and the Spirit 
 of God for the direction, comfort, and defence of every 
 genuine follower of Christ! Reader, pray to God that 
 thou mayest have both with thee through all the wil¬ 
 derness, through all the changes and chances of this 
 mortal life : if thou be guided by his counsel, thou 
 shalt be at last received into his glory. 
 
 CHAPTER XI. 
 
 The people complain, the Lord is displeased, and many of them are consumed by fire , 1. Moses intercedes 
 for them, and the fire is quenched, 2. The place is called Taberah, 3. The mixed multitude long for 
 flesh, and murmur, 4-6. The manna described, 7-9. The people weep in their tents, and the Lord is 
 displeased, 10. Moses deplores his lot in being obliged to hear and bear with all their murmurings, 11—15. 
 
 650 a 
 
CHAP. XI, 
 
 The people murmur for 
 
 want of flesh to eat 
 
 He is commanded to bring seventy of the elders to God that he may endue them with the same spirit , and 
 cause them to divide the burden with him , 16, 17. He is also commanded to inform the people that they 
 shall have flesh for a whole month , 18-20. Moses expresses his doubt of the possibility of this , 21 , 22. 
 The Lord confirms his promise, 23. The seventy men are brought to the tabernacle , 24; and the spirit 
 of prophecy rests upon them, 25. Eldad and Medad stay in the camp and prophesy, 26, 27. Joshua 
 beseeches Moses to forbid them, 28. Moses refuses, 29, 30. A wind from the Lord brings quails to the 
 camp, 31, 32. While feeding on the flesh, a plague from the Lord falls upon them, and many of them 
 die, 33. The place is called Kibroth-hattaavah, or the graves of lust, 34. They journey to Hazeroth, 35 
 
 A. M. 2514. A ND a when the people b com- 
 
 B. C. 1490 . -TL i . i . K } , , 
 
 An. Exod. isr. plained, 0 it displeased the 
 
 2 ' Lord : and the Lord heard it; 
 d and his anger was kindled ; and the e fire of 
 the Lord burnt among them, and consumed 
 them that were in the uttermost parts of the 
 camp. 
 
 2 And the people cried unto Moses ; and 
 when Moses f prayed unto the Lord, the fire 
 » was quenched. 
 
 3 And he called the name of the place h Ta- 
 berah: because the fire of the Lord burnt 
 among them. 
 
 4 And the 1 mixed multitude that was among 
 them k fell a lusting: and the children of Israel 
 also 1 wept again, and said, m Who shall give 
 us flesh to eat ? 
 
 5 n We remember the fish, A. M. 2514. 
 which we did eat m Lgypt ireely; An. Exod. isr. 
 the cucumbers, and the melons, 2 ' 
 
 and the leeks, and the onions, and the garlic : 
 
 6 But now 0 our soul is dried away : there 
 is nothing at all, beside this manna, before our 
 eyes. 
 
 7 And p the manna was as coriander seed, and 
 the 01 colour thereof as the colour of r bdellium. 
 
 8 And the people went about, and gathered 
 it, and ground it in mills, or beat it in a mor¬ 
 tar, and baked it in pans, and made cakes of it: 
 and s the taste of it was as the taste of fresh oil. 
 
 9 And t when the dew fell upon the camp in 
 the night, the manna fell upon it. 
 
 10 Then Moses heard the people weep 
 throughout their families, every man in the 
 
 a Deut. ix. 22.- b Or, were as it were complainers. - 0 Heb. 
 
 it was evil in the ears of, &c.- d Psa. lxxviii. 21.- e Lev. x. 
 
 2 ; chap. xvi. 35 ; 2 Kings i. 12 ; Psa. cvi. 18.- f James v. 16. 
 
 e Heb. su?ik. - h That is, a burning ; Deut. ix. 22.- 1 As Exod. 
 
 . NOTES ON CHAP. XI. 
 
 Yerse 1. And when the people complained ] What 
 the cause of this complaining was, we know not. The 
 conjecture of St. Jerome is probable ; they complained 
 because of the length of the way. But surely no 
 people had ever less cause for murmuring ; they had 
 God among them, and miracles of goodness were con¬ 
 tinually wrought in their behalf. 
 
 It displeased the Lord ] For his extraordinary 
 kindness was lost on such an ungrateful and rebellious 
 people. And his anger ivas kindled —Divine justice 
 was necessarily incensed against such inexcusable 
 conduct. 
 
 And the fire of the Lord burnt among them] Either 
 a supernatural fire was sent for this occasion, or the 
 lightning was commissioned against them, or God 
 smote them w r ith one of those hot suffocating winds 
 which are very common in those countries. 
 
 And consumed—in the uttermost parts of the camp.] 
 It pervaded the whole camp, from tke centre to the 
 circumference, carrying death with it to all the mur- 
 murers ; for we are not to suppose that it was con¬ 
 fined to the uttermost parts of the camp, unless we 
 could imagine that there were none culpable anywhere 
 else. If this were the same with the case mentioned 
 ver. 4, then, as it is possible that the mixed multitude 
 occupied the outermost parts of the camp, consequently 
 the burning might have been confined to them. 
 
 Yerse 2. The fire was quenched.] Was sunk, or 
 swallowed up, as in the margin. The plague, of 
 
 a 
 
 xii. 38.- k Heb. lusted a lust. - ! Heb. returned and wept. 
 
 m Psa. lxxviii. 18 ; cvi. 14 ; 1 Cor. x. 6.- n Exod. xvi. 3. 
 
 0 Chap. xxi. 5.-PExod. xvi. 14, 31.-9 Heb. eye of it as the 
 
 eye of. - r Gen. n. 12.- s Exod. xvi. 31.- 1 Exod. xvi. 13,14. 
 
 whatever sort, ceased to act, and the people had 
 respite. 
 
 Yerse 4. The mixed multitude] ^DSDNrt hasaphsuph, 
 the collected or gathered people. Such as came out of 
 Egypt with the Israelites; and are mentioned Exod. 
 xii. 38. This mongrel people, who had comparatively 
 little of the knowledge of God, feeling the difficulties 
 and fatigues of the journey, were the first to complain ; 
 and then we find the children of Israel joined them in 
 their complainings, and made a common cause with 
 these demi-infidels. 
 
 Yerse 5. We remember, Spc.] The choice aliments 
 which those murmurers complained of having lost by 
 their leaving Egypt, were the following : fish, cucum¬ 
 bers, melons, leeks, onions, and garlic. A European 
 may smile at such delicacies; but delicacies they were 
 in that country. Their fish is excellent; their cucum¬ 
 bers and water melons highly salubrious and refreshing ; 
 and their onions, garlic, &c., exquisitely flavoured, 
 differing as much from vegetables of the same species 
 in these northern climes as a bad turnip does from 
 a good apple. In short, this enumeration takes in 
 almost all the commonly attainable delicacies in those 
 countries. 
 
 Yerse 7. The manna was as coriander seed] Pro¬ 
 bably this short description is added to show the ini¬ 
 quity of the people in murmuring, while they had so 
 adequate a provision. But the baseness of their minds 
 appears in every part of their conduct. 
 
 About the bdellium of the ancients the learned are 
 
 651 
 
NUMBERS. 
 
 Moses complains to the Lord. 
 
 a. M. 2514 . door of his tent; and u the anger 
 An.'ExodMsr. of the Lord was kindled greatly ; 
 
 2 ‘ Mdses also was displeased. 
 
 11 v And Moses said unto the Lord, Where¬ 
 fore hast thou afflicted thy servant ? and where¬ 
 fore have I not found favour in thy sight, that 
 thou layest the burden of all this people upon 
 me ? 
 
 12 Have I conceived all this people ? have 
 I begotten them, that thou shouldest say unto 
 me, w Carry them in thy bosom, as a 1 nursing 
 father beareth the sucking child, unto the land 
 which thou y swarest unto their fathers ? 
 
 13 z Whence should I have flesh to give unto 
 all this people ? for they weep unto me, say¬ 
 ing, Give us flesh, that we may eat. 
 
 14 a I am not able to bear all this people 
 alone, because it is too heavy for me. 
 
 15 And if thou deal thus with me, b kill me, 
 I pray thee, out of hand, if I have found 
 favour in thy sight; and let me not c see my 
 wretchedness. 
 
 16 And the Lord said unto Moses, Gather 
 unto me d seventy men of the elders of Israel, 
 whom thou knowest to be the elders of the 
 people, and e officers over them; and bring 
 them unto the tabernacle of the congregation, 
 that they may stand there with thee. 
 
 u Psa. lxxviii. 21.- v Deut. i. 12.- vv Isa. xl. 11.- x Isa. 
 
 xlix. 23 ; 1 Thess. ii. 7.- y Gen. xxvi. 3 ; 1. 24 ; Exod. xiii. 5. 
 
 z Matt. xv. 33 ; Mark viii. 4.- a Exod. xviii. 18.- b See 
 
 I Kings, xix. 4 ; Jonah iv. 3.- c Zeph. iii. 15.- d See Exod. 
 
 xxiv. 1, 9.- e Deut. xvi. 18.- f Ver. 25 ; Gen. xi. 5 ; xviii. 
 
 21 ; Exod. xix. 20. 
 
 not agreed; and I shall not trouble the reader with 
 conjectures. See the note on Gen. ii. 12. Concern¬ 
 ing the manna, see the notes on Exod. xvi. 
 
 Verses 11—15. The complaint and remonstrance 
 of Moses in these verses serve at once to show the 
 deeply distressed state of his mind, and the degrada¬ 
 tion of the minds of the people. We have already 
 seen that the slavery they had so long endured had 
 served to debase their minds, and to render them in¬ 
 capable of every high and dignified sentiment, and of 
 every generous act. 
 
 Verse 17 . I will lake of the spirit which is upon thee ] 
 From this place Origen and Theodoret take occasion 
 to compare Moses to a lamp, at which seventy others 
 were lighted, without losing any of its brightness. To 
 convince Moses that God had sufficiently qualified 
 him for the work which he had given him to do, he 
 tells him that of the gifts and graces which he has 
 given him he will qualify seventy persons to bear the 
 charge with him. This was probably intended as a 
 gracious reproof. Query. Did not Moses lose a mea¬ 
 sure of his gifts in this business 1 And is it not right 
 that he whom God has called to and qualified for 
 
 652 
 
 Flesh is promised to the people 
 
 17 And I will f come down and A. M. 2514 . 
 
 . it *n O. 1490. 
 
 talk with thee there: and g I will An. Exod. isr. 
 
 take of the spirit which is upon _'__ 
 
 thee, and will put it upon them ; and they 
 
 shall bear the burden of the people with thee, 
 
 that thou bear it not thyself alone. 
 
 18 And say thou unto the people, h Sanctify 
 yourselves against to-morrow, and ye shall eat 
 flesh: for ye have wept 1 in the ears of the 
 Lord, saying, Who shall give us flesh to eat ? 
 k for it was well with us in Egypt: therefore 
 the Lord will give you flesh, and ye shall eat. 
 
 19 Ye shall not eat one day, nor two days, 
 nor five days, neither ten days,nor twenty days; 
 
 20 1 But even a m whole month, until it come 
 out at your nostrils, and it be loathsome unto 
 you : because that ye have despised the Lord 
 which is among you, and have wept before 
 him, saying, n Why came we forth out of 
 Egypt ? 
 
 21 And Moses said, 0 The people, among 
 whom I am , are six hundred thousand footmen ; 
 and thou hast said, I will give them flesh, that 
 they may eat a whole month. 
 
 22 p Shall the flocks and the herds be slain, 
 for them, to suffice them ? or shall all the fish 
 of the sea be gathered together for them, to 
 suffice them ? 
 
 s 1 Sam. x. 6 ; 2 Kings ii. 15 ; Neh. ix. 20 ; Isa. xliv. 3 ; Joel 
 
 ii. 28.- h Exod. xix. 10.- 5 Exod. xvi. 7.- k Ver. 5 ; Acts 
 
 vii. 39.- 1 Psa. lxxviii. 29 ; cvi. 15.- m Heb. month of days. 
 
 n Chap. xxi. 5.- 0 Gen. xii. 2; Exod. xii. 37; xxxviii. 26; 
 
 chap. i. 46.- p See 2 Kings vii. 2 ; Matt. xv. 33 ; Mark viii. 4; 
 
 John. vi. 7, 9. 
 
 some particular office, should lose those gifts which 
 he either undervalues or refuses to employ for God in 
 the way appointed 1 Is there not much reason to 
 believe that many cases have occurred where the 
 spiritual endowments of particular persons have been 
 taken away and given to others who made a better 
 use of them 1 Hence the propriety of that exhorta¬ 
 tion, Rev. iii. 11 : Hold that fast which thou hast, 
 that no man take iliy crown. 
 
 The gracious God never called a man to perform a 
 work without furnishing him with adequate strength; 
 and to refuse to do it on the pretence of inability is 
 little short of rebellion against God. 
 
 This institution of the seventy persons to help 
 Moses the rabbins consider as the origin of their grand 
 council called the Sanhedrin. But we find that a 
 council of seventy men, elders of Israel, had existed 
 among the people a year before this time. See Exod. 
 xxiv. 9 ; see the advice given by Jethro to Moses, 
 Exod. xviii. 17, &c., and the notes there. 
 
 Verse 22. Shall the flocks and the herds he slain ] 
 There is certainly a considerable measure of weakness 
 and unbelief manifested in the complaints and questions 
 
 a 
 
Eldad and Medad 
 
 CHAP. XI. 
 
 a. M. 2514 . 23 And the Lord said unto 
 
 An.’ Exod. isr. Moses, q Is the Lord’s hand 
 
 __ waxed short ? thou shalt see now 
 
 whether r my word shall come to pass unto 
 thee or not. 
 
 24 And Moses went out, and told the people 
 the words of the Lord, and * 8 1 gathered the 
 seventy men of the elders of the people, and 
 set them round about the tabernacle. 
 
 25 And the Lord t came down in a cloud, 
 and spake unto him, and took of the spirit that 
 teas upon him, and gave it unto the seventy 
 elders : and it came to pass, that,, u when the 
 spirit rested upon them, v they prophesied, and 
 did not cease. 
 
 Isa. 1. 2 ; lix. 1.- r Chap, xxiii. 19 ; Ezek. xii. 25 ; xxiv. 14. 
 
 8 Ver. 16.- ( Ver. 17 ; chap. xii. 5.- u See 2 Kings ii. 15. 
 
 p See 1 Sam. x.5, 6,10; xix. 20,21,23; Joel ii. 29 ; Acts ii. 17,18; 
 
 of Moses on this occasion; but his conduct appears at 
 the same time so very simple, honest, and affectionate, 
 that we cannot but admire it, while we wonder that he 
 had not stronger confidence in that God whose mira¬ 
 cles he had so often witnessed in Egypt. 
 
 Verse 23. Is the Lord’s hand waxed short ?] Hast 
 thou forgotten the miracles which I have already per¬ 
 formed ? or thinkest thou that my power is decreased 1 
 The power that is unlimited can never be diminished. 
 
 Verse 25. When the spirit rested upon them, they 
 prophesied ] By prophesying here we are to understand 
 their performing those civil and sacred functions for 
 which they were qualified; exhorting the people to 
 quiet and peaceable submission, to trust and confidence 
 in the goodness and providence of God, would make 
 no small part of the duties of their new office. The 
 ideal meaning of the word *03 naba is to pray, entreat, 
 &c. The prophet is called nabi, because he 
 
 prays, supplicates, in reference to God; exhorts, en¬ 
 treats, in reference to man. See on Gen. xx. 7. 
 
 Verse 27. Eldad and Medad do prophesy\ These, 
 it seems, made two of the seventy elders ; they were 
 written, though they went not out to the tabernacle ; 
 they were enrolled as of the elders, but went not to 
 meet God at the tabernacle, probably at that time pre¬ 
 vented by some legal hinderance, but they continued 
 in the camp using their new function in exhorting the 
 people. 
 
 Verse 28. My lord Moses, forbid them.~\ Joshua 
 was afraid that the authority and influence of his mas¬ 
 ter Moses might be lessened by the part Eldad and 
 Medad were taking in the government of the people, 
 which might, ultimately excite sedition or insurrection 
 among them. 
 
 Verse 29. Enviest thou for my sake ?] Art thou 
 jealous of their influence only on my account'! I am 
 not alarmed; on the contrary, I would to God that all 
 his people were endued with the same influence, and 
 actuated by the same motives. 
 
 Persons may be under the especial direction of 
 grace and providence while apparently performing a j 
 
 a 
 
 prophesy in the camp. 
 
 26 But there remained two of a. m. 2514 
 
 .7 . *1 , J B. C. 1490. 
 
 the men in the camp, the name An. Exod. isr. 
 
 of the one ivas Eldad, and the 2 ‘ 
 name of the other Medad : and the spirit rested 
 upon them : and they were of them that weie 
 .written, but w went not out unto the taberna¬ 
 cle : and they prophesied in the camp. 
 
 27 And there ran a young man, and told 
 Moses, and said, Eldad and Medad do pro¬ 
 phesy in the camp. 
 
 28 And Joshua the son of Nun, the servant 
 of Moses, one of his young men, answered and 
 said, My lord Moses, x forbid them. 
 
 29 And Moses said unto him, Enviest thou 
 for my sake ? y would God that all the Lord’s 
 
 1 Cor. xiv. 1, &c.- w See 1 Sara. xx. 26; Jer. xxxvi. 5. 
 
 x See Mark ix. 38 ; Luke ix. 49; John iii. 26.-7 1 Cor. 
 
 xiv. 5. 
 
 work out of regular order. And if the act be good 
 and the effects good, we have no right to question the 
 motive nor to forbid the work. What are order and 
 regularity in the sight of man may be disorder and 
 confusion in the sight of God, and vice versa. John 
 washed to prevent a man from casting out demons in 
 the name of Jesus, because he did not follow Christ 
 in company with the disciples. Our Lord’s conduct 
 in that case should regulate ours in all similar ones ; 
 see Luke ix. 49, 50. 
 
 A late eminent divine and poet has made a good 
 use of this transaction to illustrate that species of Di¬ 
 vine call to the ministry, so instrumental in the salva¬ 
 tion of myriads, which some have decried, because 
 it appeared to them irregular, and not authorized by 
 the hierarchy of the nation. I shall give this piece, 
 not for the amusement but the instruction of the 
 reader;— 
 
 Verse 27. Eldad and Medad do prophesy, cj-c.] 
 Eldad, they said, and Medad there, 
 Irregularly bold, 
 
 By Moses uncommission’d, dare 
 A separate meeting hold ! 
 
 And still wffiom none but heaven will own. 
 Men whom the world decry, 
 
 Men authorized by God alone, 
 
 Presume to prophesy! 
 
 Verse 28. My lord Moses, forbid them.\ 
 
 How often have I blindly done 
 What zealous Joshua did, 
 
 Impatient to the rulers run, 
 
 And cried, “ My lords, forbid! 
 
 Silence the schismatics, constrain 
 Their thoughts with ours t’ agree, 
 
 And sacrifice the souls of men 
 To idol unity!” 
 
 Verse 29. Enviest thou for my sake? j 
 Moses, the minister of God, 
 
 Rebukes our partial love, 
 
 Who envy a the gifts bestow’d 
 On those e disapprove. 
 
 653 
 
NUMBERS. 
 
 A plague smites the people, 
 
 The Lord sends quails. 
 
 A. M. 2514. people were prophets, and that 
 
 B. C. 1490. Y 1 _ A \ . 0 . . 
 
 An. Exod. Isr. the LORD WOUld put I11S fepirit 
 
 2 ~ upon them ! 
 
 30 And Moses gat him into the camp, he 
 and the elders of Israel. 
 
 31 And there went forth a z wind from the 
 Lord, and brought quails from the sea, and let 
 them fall by the camp, a as it were a day’s 
 journey on this side, and as it were a day’s 
 journey on the other side, round about the 
 camp; and as it were two cubits high upon 
 the face of the earth. 
 
 32 And the people stood up all that day, and 
 all that night, and all the next day, and they 
 
 z Exod. xvi. 13; Psa. lxxviii. 26, 27, 28 ; cv. 40.- a Heb. as it 
 
 were the way of a day. - b Exod. xvi. 36 ; Ezek. xlv. 11. 
 
 We do not our own spirit know, 
 
 Who wish to see suppress’d 
 The men that Jesu's spirit show, 
 
 The men whom God hath bless’d. 
 
 Woidcl God that all the Lord's people were prophets ] 
 Shall we the Spirit’s course restrain, 
 
 Or quench the heavenly fire 1 
 Let God his messengers ordain, 
 
 And whom he will inspire. 
 
 Blow as he list, the Spirit’s choice 
 Of instruments we bless ; 
 
 We will, if Christ be preached, rejoice, 
 
 And wish the word success. 
 
 Can all be prophets then ? are all 
 Commission’d from above l 
 No : but whome’er the Lord shall call 
 We joyfully approve. 
 
 O that the Church might all receive 
 The spirit of prophecy, 
 
 And all in Christ accepted live, 
 
 And all in Jesus die! 
 
 Short Hymns on Select Passages of the Holy 
 Scriptures , by Charles Wesley , M. A., and 
 Presbyter of the Church of England. Bristol , 
 1762. 2 vols. \Hrno. 
 
 These sentiments are the more particularly remark¬ 
 able as they come from one who was sufficiently 
 bigoted to what was called ecclesiastical orders and 
 regularity. 
 
 Yerse 31. A wind from the Lord ] An extraor¬ 
 dinary one, not the effect of a natural cause. And 
 brought quails , a bird which in great companies visits 
 Egypt about the time of the year, March or April, at 
 which the circumstance marked here took place. Mr. 
 Hasselquist, the friend and pupil of the famous Lin- 
 nseus, saw many of them about this time of the year, 
 when he was in Egypt. See his Travels, p. 209. 
 
 Two cubits high upon the face of the earth. ] We 
 may consider the quails as flying toithin two cubits of 
 the ground; so that the Israelites could easily take 
 as many of them as they wished, while flying within 
 the reach of their hands or their clubs. The common 
 notion is, that the quails were brought round about the 
 
 654 
 
 gathered the quails : he that gath- A. M. 2514 . 
 ered least gathered ten b homers ; An.Exod. isr 
 and they spread them all abroad 2 ‘ 
 
 for themselves round about the camp. 
 
 33 And while the c flesh was yet between 
 their teeth, ere it was chewed, the wrath of the 
 Lord was kindled against the people, and the 
 Lord smote the people with a very great plague. 
 
 34 And he called the name of that place 
 d Kibroth-hattaavah: because there they buried 
 the people that lusted. 
 
 35 e And the people journeyed from Kibroth- 
 hattaavah unto Hazeroth; and f abode at 
 Hazeroth. 
 
 c Psa. lxxviii. 30, 31.- d That is, the graves of lust; Deut. ix. 
 
 22 .- e Chap, xxxiii. 17.- f Heb. they were in, &c. 
 
 camp, and fell there in such multitudes as to lie two 
 feet thick upon the ground ; but the Hebrew will not 
 bear this version. The Yulgate has expressed the 
 sense, Volabantque in aere duobus cubitis altitudine 
 super terram. “ And they flew in the air, two cubits 
 high above the ground.” 
 
 Yerse 32. The people stood up, cf-c.] While these 
 immense flocks were flying at this short distance from 
 the ground, fatigued w r ith the strong wind and the 
 distance they had come, they were easily taken by the 
 people ; and as various flocks continued to succeed 
 each other for two days and a night, enough for a 
 month’s provision might be collected in that time. If 
 the quails had fallen about the tents, there was no 
 need to have stood up two days and a night in gather¬ 
 ing them; but if they were on the wing, as the text 
 seems to suppose, it was necessary for them to use 
 despatch, and avail themselves of the passing of these 
 birds whilst it continued. See Harmer, and see the 
 note on Exod. xvi. 13. 
 
 And they spread them all abroad ] Maillet observes 
 that birds of all kinds come to Egypt for refuge from 
 the cold of a northern winter; and that the people 
 catch them, pluck, and bury them in the burning sand 
 for a few minutes, and thus prepare them for use. 
 This is probably what is meant by spreading them all 
 abroad round the camp. 
 
 Some authors think that the word salvim, 
 
 rendered quails in our translation, should be rendered 
 locusts. There is no need of this conjecture ; all dif¬ 
 ficulties are easily resolved without it. The reader is 
 particularly referred to the note on Exod. xvi. 13. 
 
 Yerse 33. The wrath of the Lord teas kindled\ In 
 what way, and with what effects, we cannot precisely 
 determine. Some heavy judgment fell upon these 
 mtirmurers and complainers, but of what kind the sa¬ 
 cred writer says nothing. 
 
 Yerse 34. Kibroth-hattaavah j The graves of lust; 
 and thus their scandalous crime was perpetuated by 
 the name of the place. 
 
 1. St. Jude speaks of persons who were murmurers 
 and complainers, walking after their own lusts, ver. 
 16, and seems to have this people particularly in view. 
 
The sedition of Miriam 
 
 whom the sacred text calls peyrpiuoipoi, complctiners 
 of their lot. They could never be satisfied ; even 
 God himself could not please them, because they were 
 ever preferring' their own wisdom to his. God will 
 save us in his own way, or not at all ; because that 
 way, being the plan of infinite wisdom, it is impossible 
 that we can be saved in any other. Plow often have 
 we professed to pray, “Thy will be done!” And how 
 seldom, very seldom, have our hearts and lips corres¬ 
 ponded! How careful should we be in all our prayers 
 to ask nothing bnt what is perfectly consistent with 
 the will of God ! Many times our prayers and desires 
 are such that, were they answered, our ruin would be 
 inevitable. “ Thy will be done !” is the greatest of 
 all prayers; and he who would pray safely and suc¬ 
 cessfully, must at least have the spirit of these words 
 in all his petitions. The Israelites asked flesh when 
 they should not have asked for it; God yields to their 
 
 and Aaron against Moses. 
 
 murmuring, and the death of multitudes of these mur- 
 murers was the consequence ! We hear of such pun¬ 
 ishments, and yet walk in the same way, presuming 
 on God’s mercy, while we continue to provoke his 
 justice. Let us settle it in our minds as an indis¬ 
 putable truth, that God is better acquainted with our 
 wants than we are ourselves; that he knows infinitely 
 better what we need; and that he is ever more ready 
 to hear than we are to pray, and is wont to give more 
 than we can desire or deserve. 
 
 2. In no case has God at any time withheld from 
 his meanest followers any of the spiritual or temporal 
 mercies they needed. Were he to call us to travel 
 through a wilderness , he would send us bread from 
 heaven , or cause the wilderness to smile and blossom 
 as the rose. How strange is it that we will neither 
 believe that God has worked, or will work, unless we 
 see him working! 
 
 CHAP. XII. 
 
 CHAPTER XII. 
 
 Miriam and Aaron raise a sedition against Moses, because of the Ethiopian woman he had married , 1, and 
 through jealousy of his increasing power and authority , 2. The character of Moses , 3. Moses, Aaron, 
 and Miriam , are suddenly called to the tabernacle, 4. The Lord appears in the pillar of the cloud, and 
 converses with them , 5. Declares his purpose to communicate his will to Moses only, 6—8. His anger is 
 kindled against Miriam, and she is smitten with the leprosy, 9, 10. Aaron deplores his transgression, and 
 entreats for Miriam, 11, 12. Moses intercedes for her, 13. The Lord requires that she be shut out of 
 the camp for seven days, 14 . The people rest till she is restored, 15, and afterwards leave Hazeroth, and 
 pilch in the icilderness of Par an, 16. 
 
 A. M. 2514 . A ND Miriam and Aaron spake 
 
 B. C. 1490. _ZJL . . r 
 
 An. Exod.isr. against Moses because oi 
 
 2 ~ the a Ethiopian woman whom he 
 
 had married : for b he had c married an Ethio¬ 
 pian woman. 
 
 2 And they said, Hath the Lord indeed spoken 
 only by Moses ? d hath he not spoken also by 
 us ? And the Lord e heard it. 
 
 3 (Now the man Moses was f very meek, 
 
 above all the men which were A. M. 2514. 
 
 , r r i i . B. C. 1490. 
 
 upon the lace oi the earth.) An. Exod.isr. 
 
 4 g And the Lord spake sud- _ 2 ' 
 
 denly unto Moses, and unto Aaron, and unto 
 Miriam, Come out ye three unto the taber¬ 
 nacle of the congregation. And they three 
 
 came out. 
 
 5 h And the Lord came down in the pillar 
 of the cloud, and stood in the door of the 
 
 a Or, Cushite. - b Exod. ii. 21.-- c Heb .taken. - d Exod. xix. 4 ; Isa. xxxvii. 4 ; Ezek. xxxv. 12, 13.- f Ecclus. xlv. 4- 
 
 xv. 20 ; Mic. vi. 4. - e Gen. xxix. 33 ; chap. xi. 1; 2 Kings s Psa. lxxvi. 9.- h Chap. xi. 25 ; xvi. 19. 
 
 NOTES ON CHAP. XII. 
 
 Verse 1. Miriam and Aaron spake against Moses] 
 It appears that jealousy of the power and influence of 
 Moses was the real cause of their complaint, though his 
 having married an Ethiopian woman—rvtJOn 
 haishshah haccushith — that woman, the Cushite, pro¬ 
 bably meaning Zipporah , who was an Arab born in the 
 land of Midian —was the ostensible cause. 
 
 Verse 2. Hath the Lord indeed spoken only by 
 Moses ?] It is certain that both Aaron and Miriam 
 had received a portion of the prophetic spirit, (see 
 Exod. iv. 15, and xv. 20, and therefore they thought 
 they might have a share in the government; for though 
 there was no kind of gain attached to this government, 
 and no honour but such as came from God, yet the 
 love of power is natural to the human mind ; and in 
 many instances men will sacrifice even honour , plea¬ 
 sure, and profit to the lust of power. 
 
 Verse 3. Noiv the man Moses was very meek] How 
 could Moses, who certainly was as humble and modest 
 as he was meek, write this encomium upon himself? 
 I think the word is not rightly understood ; 1 Jp anav, 
 which we translate meek, comes from anah, to act 
 upon, to humble, depress, afflict, and is translated so 
 in many places in the Old Testament; and in this 
 sense it should be understood here : “ Now this man 
 Moses was depressed or afflicted more than any man 
 nD^n haadamah, of that land.” And why was he so? 
 Because of the great burden he had to bear in the 
 care and government of this people, and because of 
 their ingratitude and rebellion both against God and 
 himself: of this depression and affliction, see the full¬ 
 est proof in the preceding chapter. The very power 
 they envied was oppressive to its possessor, and was 
 more than either of their shoulders could sustain. 
 
 Verse 4. And the Lord spake suddenly] The sud- 
 
 655 
 
NUMBERS. 
 
 Miriam is smitten with leprosy, 
 
 A. M. 2514 . tabernacle, and called Aaron and 
 
 B. C. 1490. ’ . _ . r . 
 
 An. Exod. isr. Miriam : and they both came iorth. 
 
 2 ‘ 6 And he said, Hear now my 
 
 words : If there be a prophet among you, I the 
 Lord will make myself known unto him 1 in a 
 vision, and will speak unto him k in a dream. 
 
 7 1 My servant Moses is not so, m who is 
 faithful in all n mine house. 
 
 8 With him will I speak 0 mouth to mouth, 
 even p apparently, and not in dark speeches ; 
 and the similitude of the Lord shall he be¬ 
 hold : wherefore then r were ye not afraid to 
 speak against my servant Moses ? 
 
 9 And the anger of the Lord was kindled 
 against them ; and he departed. 
 
 10 And the cloud departed from off the taber¬ 
 nacle ; and, s behold, Miriam became 4 leprous, 
 
 1 Gen. xv. 1; xlvi. 2 ; Job xxxiii. 15 ; Exek. i. 1 ; Dan. viii. 
 2 ; x. 8, 16, 17; Luke i. 11, 22 ; Acts x. 11, 17 ; xxii. 17, 18. 
 
 k Gen. xxxi. 10, 11 ; 1 Kings iii. 5 ; Matt. i. 20.- e Psa. cv. 26. 
 
 m Heb. iii. 2, 5.- 11 1 Tim. iii. 15.-°Exod. xxxiii. 11 ; Deut. 
 
 xxxiv. 10. 
 
 « - — 
 
 den interference of God in this business shows at once 
 the importance of the case and his displeasure. 
 
 Verse 6. If there he a prophet] We see here the 
 different ways in which God usually made himself 
 known to the prophets, vi'z., by visions —emblematic 
 appearances, and by dreams , in which the future was 
 announced by dark speeches, flTFUl hechidoth , by 
 enigmas or figurative representations, ver. 8. But to 
 Moses God had communicated himself in a different 
 way—he spoke to him face to face, apparently , show¬ 
 ing him his glor} r : not in dark or enigmatical speeches; 
 this could not be admitted in the case in which Moses 
 was engaged, for he was to receive laics by Divine 
 inspiration, the precepts and expressions of which must 
 all be ad captum vulgi, within the reach of the mean¬ 
 est capacity. As Moses, therefore, was chosen of 
 God to be the lawgiver, so was he chosen to see these 
 laws duly enforced for the benefit of the people among 
 whom he presided. 
 
 Verse 7. Moses — is faithful] jDNJ neeman, a pre¬ 
 fect or superintendent. So Samuel is termed, 1 Sam. 
 ii. 35 ; iii. 20 ; David is so called, 1 Sam. xviii. 27, 
 Neeman, and son-in-law of the king. Job, xii. 20, 
 speaks of the Neemanim as a name of dignity. It 
 seems also to have been a title of respect given to 
 ambassadors, Prov. xiii. 17 ; xxv. 13. Calmet well 
 observes that the word fidelity is often used for an 
 employ, office, or dignity, and refers to 1 Chron. ix. 
 22, 26, 31 ; 2 Chron. xxxi. 12, 15 ; xxxiv. 12, &c. 
 Moses was a faithful, well-tried servant in the house 
 of God, and therefore he uses him as a familiar, and 
 puts confidence in him. 
 
 Verse 10. Miriam became leprous] It is likely 
 Miriam was chief in this mutiny ; and it is probable 
 that it was on this ground she is mentioned first, (see 
 ver. 1,) and punished here, while Aaron is spared. 
 Had he been smitten with the leprosy, his sacred 
 character must have greatly suffered, and perhaps the 
 
 656 
 
 and shut out of the camp 
 
 white as snow : and Aaron looked a. m. 2514 . 
 upon Miriam, and, behold, she An. Exod. is’r. 
 was leprous. 2 ' 
 
 11 And Aaron said unto Moses, Alas, my 
 lord, I beseech thee, u lay not the sin upon us, 
 wherein we have done foolishly, and wherein 
 we have sinned. 
 
 12 Let her not be v as one dead, of whom 
 the flesh is half consumed when he cometh 
 out of his mother’s womb. 
 
 13 And Moses cried unto the Lord, saying, 
 Heal her now, O God, I beseech thee. 
 
 1 4 And the Lord said unto Moses, w If her 
 father had but spit in her face, should she not 
 be ashamed seven days ? let her be x shut out 
 from the camp seven days, and after that let 
 her be received in again. 
 
 P 1 Cor. xiii. 12.-9 Exod. xxxiii. 19.- r 2 Pet. ii. 10; 
 
 Jude 8.- s Deut. xxiv. 9.- 1 2 Kings v. 27 ; xv. 5; 2 Chron. 
 
 xxvi. 19, 20.- 11 2 Sam. xix. 19; xxiv. 10; Prov. xxx. 32. 
 
 T Psa. Ixxxviii. 4.-- w See Heb. xii. 9.- x Lev. xiii. 46; 
 
 chap. v. 2, 3. 
 
 priesthood itself have fallen into contempt. How 
 many priests and preachers who deserved to be ex¬ 
 posed to reproach and infamy, have been spared for 
 the sake of the holy character they bore, that the min¬ 
 istry might not be blamed! But the just God will 
 visit their transgressions in some other way, if they do 
 not deeply deplore them and find mercy through Christ. 
 Nothing tends to discredit the work of God so much 
 as the transgressions and miscarriages of those who 
 minister in holy things. 
 
 Verse 14. If her father had hut spit in her face j 
 This appears to have been done only in cases of great 
 provocation on the part of the child, and strong irri¬ 
 tation on the side of the parent. Spitting in the face 
 was a sign of the deepest contempt. See Job xxx. 10 ; 
 Isa. 1. 6 ; Mark xiv. 65. In a case where a parent 
 was obliged by the disobedient conduct of his child to 
 treat him in this way, it appears he was banished from 
 the father’s presence for seven days. If then this 
 was an allowed and judged case in matters of high 
 provocation on the part of a child, should not the 
 punishment be equally severe where the creature has 
 rebelled against the Creator 1 Therefore Miriam was 
 shut out of the camp for seven days, and thus debar¬ 
 red from coming into the presence of God her father, 
 who is represented as dwelling among the people. 
 To a soul who knows the value and inexpressible 
 blessedness of communion with God, how intolerable 
 must seven days of spiritual darkness be! But how 
 indescribably wretched must their case be who are 
 cast out into outer darkness, where the light of God 
 no more shines, and where his approbation can no 
 more be felt for ever ! Reader, God save thee from 
 so great a curse ! 
 
 Several of the fathers suppose there is a great 
 mystery hidden in the quarrel of Miriam and Aaron 
 with Moses and Zipporah. Origen (and after him se¬ 
 veral others) speaks of it in the following manner 
 
Twelve men are sent to 
 a. M. 2514. 15 y And Miriam was shut out 
 
 B. C. 1490. ~ , , , 
 
 An. Exod. isr. from the camp seven days : and 
 
 2 ‘ the people journeyed not till 
 Miriam was brought in again. 
 
 y Deut. x.xiv. 9; 2 Chron. xxvi. 20 , 21. 
 
 “ 1. Zipporah, a Cushite espoused by Moses, evi¬ 
 dently 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 the apostles, when they saw that 
 the mysteries of the kingdom of heaven had been 
 opened to the Gentiles, of which they had rendered 
 themselves unworthy. 3. The leprosy with which 
 Miriam was smitten shows the gross ignorance of the 
 Jews, and the ruinous, disordered state of their reli¬ 
 gion, in which there is neither a head, a temple, nor 
 a sacrifice. 4. Of none but Jesus Christ can it be 
 said that he was the most meek and patient of men; 
 that he saw God face to face; that he had everything 
 clearly revealed without enigmatical representations; 
 and that he was faithful in all the house of God.” 
 This, and much more, Origen states in the sixth and 
 seventh homilies on the book of Numbers, and yet all 
 this he considers as little in comparison of the vast 
 mysteries that lie hidden in these accounts; for the 
 shortness of the time, and the magnitude of the mys¬ 
 teries, only permit him “ to pluck a few flowers from 
 
 search the land of Canaan . 
 
 16 And afterward the people A. M. 2514. 
 
 , j. TT , 1 , B. C. 1490. 
 
 removed from 31 Hazeroth, and An. Exod. Isr. 
 
 pitched in the wilderness of 2 ‘ 
 
 Paran. 
 
 z Chap. xi. 35 ; xxxiii. 18. 
 
 those vast fields—not as many as the exuberance of 
 those fields afford, but only such as by their odour he 
 was led to select from the rest.” Licebat tamen ex 
 ingentibus campis paucos fosculos legere, et non 
 quantum ager exuberet , sed quantum odoratui suffi- 
 ciat, carpere. 
 
 Yerse 16. The wilderness of Paran.'] This could 
 not be the same Paran with that mentioned Deut. i. 1, 
 for that was on the borders of the promised land, see 
 the note on Deut. i. 1,2; they were long near the 
 borders of Canaan, and might have speedily entered 
 into it, had it not been for their provocations and ini¬ 
 quities. They spent thirty-eight years in a journey 
 which might have been accomplished in a few weeks! 
 How many through their unfaithfulness have been 
 many years in gaining that for which, in the ordinary 
 procedure of Divine grace, a feio days had been suffi¬ 
 cient ! How much ground may a man lose in the Divine 
 life by one act of unfaithfulness or transgression! Israel 
 wandered in the wilderness because Israel despised the 
 pleasant land, and did not give credence to the word 
 of the Lord. They would have a golden calf, and they 
 had nothing but tribulation and wo in return. 
 
 CHAP. XIII. 
 
 CHAPTER XIII. 
 
 Twelve men, one out of every tribe , are sent to examine the nature and state of the land of Canaan, 1—3. 
 Their names, 4—16. Moses gives them particular directions , 17-20. They proceed on their journey, 
 21, 22. Come to Eshcol, and cut down a branch with a cluster of grapes, which they bear between two 
 of them upon a staff, 23, 24. After forty days they return to Paran, from searching the land, and show 
 to Moses and the people the fruit they had brought with them , 25, 26. Their report—they acknowledge 
 
 that the land is good, but that the inhabitants are such as the Israelites cannot hope to conquer, 27-29. 
 Caleb endeavours to do away the bad impression made, by the report of his fellows, upon the minds of the 
 
 people, 30. But the others persist in their former 
 conquest, 32, 33. 
 
 A. M. 2514 . A ND the Lord spake unto 
 
 B. C. 1490. JCl 
 
 An. Exod. isr. Moses, saying, 
 
 2 ‘ 2 a Send thou men, that they 
 
 may search the land of Canaan, which I give 
 unto the children of Israel : of every tribe of 
 their fathers shall ye send a man, every one a 
 ruler among them. 
 
 a Chap, xxxii. '8 ; Deut. i. 22. 
 
 NOTES ON CHAP. XIII. 
 
 Verse 2. Send thou men, that they may search] It 
 appears from Deut. i. 19-24 that this was done-in con¬ 
 sequence of the request of the people, after the follow¬ 
 ing address of Moses : “ And when we departed from 
 Iloreb, we went through all that great and terrible 
 wilderness—and we came unto Kadesh-Barnea; and 
 I said unto you, Ye are come unto the mountain of 
 Vol. I. ( 43 ) 
 
 statement , 31 ; and greatly amplify the difficulties of 
 
 3 And Moses by the command- A. M. 2514 , 
 
 r 1T 1 b. C. 1490. 
 
 ment ot the Lord sent them An. Exod. isr. 
 
 b from the wilderness of Paran : 2 ' 
 
 all those men were heads of the children of" 
 
 Israel. 
 
 4 And these were their names : of the tribe 
 of Reuben, Shammua the son of Zaccur. 
 
 b Chap. xii. 16; xxxii. 8 ; Deut. i. 19 ; ix. 23. 
 
 the Amorites, which the Lord our God doth give unto 
 us. Behold the Lord thy God hath set the land be¬ 
 fore thee : go up and possess it, as the Lord God of 
 th) 7- fathers hath said unto thee; fear not, neither be 
 discouraged. And ye came near unto me every one 
 of you, and said : We will send men before us, and 
 thev shall search us out the land, and bring us 
 word again, by what way we must go up, and into 
 
 657 
 
NUMBERS. 
 
 Moses instructs them. 
 
 The names of the spies. 
 
 A. M. 2514 . 5 Of the tribe of Simeon, Sha- 
 
 B. C. 1490. . , . tt 
 
 An. Exod. isr. phat the son or Mon. 
 
 2 ' _ 6 c Of the tribe of Judah, d Ca¬ 
 
 leb the son of Jephunneh. 
 
 7 Of the tribe of Issachar, Igal the son of 
 Joseph. 
 
 8 Of the tribe of Ephraim, e Oshea the son 
 of Nun. 
 
 9 Of the tribe of Benjamin, Palti the son of 
 Raphu. 
 
 10 Of the tribe of Zebulun, Gaddiel the son 
 of Sodi. 
 
 11 Of the tribe of Joseph, namely , of the 
 tribe of Manasseh, Gaddi the son of Susi. 
 
 12 Of the tribe of Dan, Ammiel the son of 
 Gemalli. 
 
 13 Of the tribe of Asher, Sethur the son of 
 Michael. 
 
 14 Of the tribe of Naphtali, Nahbi the son 
 of Vophsi. 
 
 15 Of the tribe of Gad, Geuel the son of 
 Machi. 
 
 16 These are the names of the men which 
 
 c Chap, xxxiv. 19 ; 1 Chron. iv. 15.- d Ver. 30 ; chap. xiv. 
 
 6 , 30; Josh. xiv. 6,7, 13, 14; Judg. i. 12.- e Ver. 16.- f Ver. 
 
 8 ; Exod. xvii. 9 ; chap. xiv. 6,30.- s Ver. 21. 
 
 what cities we shall come. And the saying pleased 
 me well, and I took tw r elve men of you, one of a tribe,” 
 &c., &c. Nearly the whole of these verses is added 
 here by the Samaritan. 
 
 Every one a ruler ] Not any of the princes of the 
 people, (see chap, i.,) for these names are different 
 from those ; but these now sent were men of conside¬ 
 ration and importance in their respective tribes. 
 
 Verse 13. Sethur , the son of Michael.\ It would 
 Rave been strange had the numerous searches after 
 the explanation of the mystical number 666, Rev. xiii. 
 18 ; xvii. 5, met with nothing to their purpose in the 
 name of this son of Michael. “WIO Sethur, from AID 
 salhar , to hide or conceal , signifies hidden or myste¬ 
 rious, and includes in it the numerical letters of the 
 No. 666 : D 60, + n 400, -f 1 6, + D 200, = 666. 
 Rut of what utility can such expositions be to any sub¬ 
 ject of history or theology 1 
 
 Verse 16. And Moses called Oshea — Jehoshua.\ 
 Oshea , Heb. jJtsnn, should be written Hoshea: the 
 word signifies saved , or a saviour, or salvation; but 
 yttfirr, he shall save, or the salvation of God; a letter, 
 says Calmet, of the incommunicable name of God, be¬ 
 ing added to his former name. This w r as not the first 
 time in which he had the name Joshua; see Exod, 
 xvii. 9, and the note there. Some suppose he had 
 this change of name in consequence of his victory over 
 Amalek; see Exod. xvii. 13, 14. 
 
 Verse 18. See the land, what it is] What sort of a 
 country it is; how situated; its natural advantages 
 or disadvantages. 
 
 Moses sent to spy out the land. A. M. 2514. 
 
 x j B C 1490 
 
 And Moses called f Oshea the son An. Exod. is’r. 
 
 of Nun, Jehoshua. 2 ' _ 
 
 17 And Moses sent them to spy out the land 
 of Canaan, and said unto them, Get you up 
 this way s southward, and go up into h the 
 mountain : 
 
 18 And see the land, what it is; and the 
 people that dwelleth therein, whether they he 
 strong or weak, few or many; 
 
 19 And what the land is that they dwell in, 
 whether it he good or bad; and what cities 
 they he that they dwell in, whether in tents, or 
 in strong holds ; 
 
 20 And what the land is, whether it he 1 fat 
 or lean, whether there be wood therein or not. 
 And k be ye of good courage, and bring of the 
 fruit of the land. (Now the time was the time 
 of the first-ripe grapes.) 
 
 21 So they went up, and searched the land 
 1 from the wilderness of Zin unto m Rehob, as 
 men come to Hamath. 
 
 22 And they ascended by the south, and 
 
 h Gen. xiv. 10; Judg. i. 9, 19.- 1 Neh. ix. 25, 35; Ezek. 
 
 xxxiv. 14.- k Deut. xxxi. 6, 7, 23.- 1 Chap, xxxiv. 3 ; Josh 
 
 xv. 1.- m Josh. xix. 28. * 
 
 And the people — whether they be strong or weali\ 
 Healthy, robust, hardy men ; or little, weak, and pusil¬ 
 lanimous. 
 
 Verse 20. The land — whether it be fat or lean ] 
 Whether the soil be rich or poor; which might be 
 known by ifs being well wooded, and by the fruits it 
 produced ; and therefore they were desired to examine 
 it as to the trees, &c., and to bring some of the fruits 
 with them. 
 
 Verse 21. From the wilderness of Zin\ The place 
 called |if Tsin, here, is different from that called I’D 
 Sin or Seen, Exod. xvi. 1 ; the latter was nigh to 
 Egypt, but the former was near Kadesh Barnea , not 
 far from the borders of the promised land. 
 
 “ The spies having left Kadesh Barnea, which was 
 in the desert of Bar an, see ver. 26, they proceeded 
 to the desert of Tsin , all along the land of Canaan, 
 nearly following the course of the river Jordan, till 
 they came to Rehob, a city situated near Mount Li- 
 banus, at the northern extremity of the Holy Land, 
 towards the road that leads to Hamath. Thence they 
 returned through the midst of the same land by the 
 borders of the Sidonians and Philistines, and passing 
 by Mount Hebron, rendered famous by the residence 
 of Abraham, formerly, and by the gigantic descendants 
 of Anak at that time, they passed through the Valley 
 of the brook of Eshcol, where they cut down the bunch 
 of grapes mentioned ver. 23, and returned to the Is- 
 raelitish camp after an absence of forty days,” ver. 25. 
 See Calmet on this place. 
 
 Verse 22. Hebron was built seven years before Zoan 
 
 ( 43* ) 
 
 658 
 
CHAP. XIII. 
 
 The spies search the land , 
 
 a. M, 25H. came unto Hebron ; where n Ahi- 
 An. Exod. is’r. man, Sheshai, and Talmai, 0 the 
 
 2 ‘ _ children of Anak, toere. (Now 
 
 r Hebron was built seven years before q Zoan 
 in Egypt.) 
 
 23 r And they came unto the s brook of 
 Eshcol, and cut down from thence a branch 
 with one cluster of grapes, and they bare it 
 between two upon a staff; and they brought 
 of the pomegranates, and of the figs. 
 
 24 The place was called the x brook u Esh¬ 
 col, because of the cluster of grapes which the 
 children of Israel cut down from thence. 
 
 25 And they returned from searching of the 
 land after forty days. 
 
 26 And they went and came to Moses, and 
 to Aaron, and to all the congregation of the 
 children of Israel, v unto the wilderness of 
 Paran, to w Kadesh ; and brought back word 
 unto them, and unto all the congregation, and 
 showed them the fruit of the land. 
 
 “Josh. xi. 21, 22; xv. 13, 14; Judg. i. 10.-°Ver. 33. 
 
 P Josh. xxi. 11.-Psa. lxxviii. 12; Isa. xix. 11; xxx. 
 
 4.- r Deut. i. 24, 25.- s Or, valley; chap, xxxii. 9; Judg. 
 
 xvi. 4.- 1 Or, valley. - 11 That is, a cluster of grapes. 
 
 v Ver. 3. 
 
 in Egypt.'] The Zoan of the Scriptures is allowed to 
 be the Tanis of the heathen historians, which was the 
 capital of Lower Egypt. Some think it was to hum¬ 
 ble the pride of the Egyptians, who boasted the high¬ 
 est antiquity, that this note concerning the higher an- 
 tiguity of Hebron was introduced by Moses. Some 
 have supposed that it is more likely to have been ori¬ 
 ginally a marginal note , which in process of time crept 
 into the text; but all the versions and all the MSS. 
 that have as yet been collated, acknowledge it. 
 
 Verse 23. They hare it between two upon a staff] 
 It would be very easy to produce a great number of 
 witnesses to prove that grapes in the promised land, 
 and indeed in various other hot countries, grow to a 
 prodigious size. By Calmet, Scheuchzer , and Harmer , 
 this subject has been exhausted, and to these I may 
 refer the reader. Pliny mentions bunches of grapes 
 in Africa each of which was larger than an infant. — 
 Radzvil saw at Rhodes bunches of grapes three quarters 
 of an ell in length, each grape as large as a plum. 
 Dandini saw grapes of this size at Mount Libanus; 
 and Paul Lucas mentions some bunches which he saw 
 at Damascus that weighed above forty-five pounds. 
 From the most authentic accounts the Egyptian grape 
 is very small, and this being the only one with which 
 the Israelites were acquainted, the great size of the 
 grapes of Ilebron would appear still more extraordi¬ 
 nary. I myself once cut down a bunch of grapes 
 nearly twenty pounds in weight. Those who live in 
 cold climates can scarcely have any conception to 
 what perfection both grapes and other fruits grow in 
 climates that are warm, and where the soil is suitable 
 to them. 
 
 and bring an evil report . 
 
 27 And they told him, and said, A. M. 2514. 
 We came unto the land whither An. Exod. Isr. 
 thou sentest us, and surely it 2 ' 
 floweth with x milk and honey; y and this is 
 the fruit of it. 
 
 28 Nevertheless z the people be strong that 
 dwell in the land, and the cities are walled, 
 and, very great ; and moreover we saw a the 
 children of Anak there. 
 
 29 b The Amalekites dwell in the land of 
 the south : and the Hittites, and the Jebusites, 
 and the Amorites, dwell in the mountains ; 
 and the Canaanites dwell by the sea, and by 
 the coast of Jordan. 
 
 30 And c Caleb stilled the people before 
 Moses, and said, Let us go up at once, and 
 possess it; for we are well able to over¬ 
 come it. 
 
 31 d But the men that went up with him said, 
 We be not able to go up against the people ; 
 for they are stronger than we. 
 
 vv Chap. xx. 1, 16; xxxii. 8 ; xxxiii. 36 ; Deut. i. 19 ; Josh. xiv. 
 
 6 .- x Exod. iii. 8 ; xxxiii. 3.-y Deut. i. 25.- z Deut. i. 28 ; 
 
 ix. 1, 2.- a Ver. 33.- b Exod. xvii. 8 ; chap. xiv. 43 ; Judg. 
 
 vi. 3 ; 1 Sam. xiv. 48 ; xv. 3, &c.- c See chap. xiv. 6, 24; Josh. 
 
 xiv. 7.- d Chap, xxxii. 9 ; Deut. i. 28 ; Josh. xiv. 8. 
 
 From what is mentioned ver. 20, Now the time was 
 the time of the first-ripe grapes , it is very probable 
 that the spies received their orders about the begin¬ 
 ning of August, and returned about the middle of Sep¬ 
 tember, as in those countries grapes, pomegranates, 
 and figs, are ripe about this time ; see Harmer, vol. i., 
 p. 108—110. At Sheeraz, in Persia, I find from a MS. 
 journal, that the small white grape, as/cerie, came into 
 season August 6 ; and pomegranates September 6 ; 
 and the large red grape, sahibi, September 10. 
 
 The spies’ carrying the bunch of grapes on a staff 
 between two men was probably not rendered neces¬ 
 sary by the size of the bunch or cluster ; but to pre¬ 
 serve it from being bruised, that the Israelites might 
 have a fair specimen of the fruit. As Joshua and 
 Caleb were the only persons who gave a favourable 
 account of the land, it is most likely that they were 
 the persons who had gathered these fruits, and who 
 brought them to the Israelitish camp. And it is likely 
 they were gathered as short a time as possible before 
 their return, that they might not be injured by the 
 length of the time they had been separated from their 
 respective trees. 
 
 Verse 27. We came unto the land, dpc.] It is asto¬ 
 nishing that men so dastardly as these should have had 
 courage enough to risk their persons in searching the 
 land. But probably though destitute of valour they had 
 a sufficiency of cunning, and this carried them through. 
 The report they brought was exceedingly discourag¬ 
 ing, and naturally tended to produce the effect men¬ 
 tioned in the next chapter. The conduct of Joshua 
 and Caleb was alone magnanimous, and worthy of the 
 cause in which they were embarked. 
 
 659 
 
 a 
 
NUMBERS, 
 
 The spies persist in their 
 
 A. M. 2514. 3 2 And they e brought up an 
 
 An. Exod. isr. evil report of the land which 
 they had searched unto the chil 
 
 dren of Israel, saying, The land through which 
 we have gone to search it is a land that eateth 
 up the inhabitants thereof: and f all the people 
 
 evil report the land. 
 
 that we saw in it are s men of a A. M. 2514 , 
 
 B. C. 1490. 
 
 great Stature. An.Exod. Isr. 
 
 33 And there we saw the giants, _ 2 ’ 
 
 h the sons of Anak, which come of the giants: 
 and we were in our own sight as * grasshop¬ 
 pers, and so we were k in their sight. 
 
 e Chap. xiv. 36, 37. - f Amos ii. 9. - s Heb. men of statures. 
 
 Verse 32. Men of a great stature ] iTITD '’U'JX an- 
 shey middoth , men of measures—two men’s height ; 
 i. e., exceedingly tall men. 
 
 Verse 33. There we saw the giants] DwDJ nephilim. 
 It is evident that they had seen a robust, sturdy, war¬ 
 like race of men, and of great stature ; for the asserted 
 fact is not denied by Joshua or Caleb. 
 
 Tales of gigantic men are frequent in all countries, 
 hut they are generally of such as have lived in times 
 very remote from those in which such tales are told. 
 That there have been giants at different times, in va¬ 
 rious parts of the earth, there can be no doubt; but 
 that there ever was a nation of men twelve and four¬ 
 teen feet high, we cannot, should not believe. Goli¬ 
 ath appears to have been at least nine feet high : this 
 was very extraordinary. I knew three young men in 
 my own neighbourhood, two of them brothers, each 
 of whom was upwards of seven feet, the third was 
 eight feet six inches, and these men were very well 
 proportioned. Others I have seen of extraordinary 
 stature, but they were generally disproportioned, espe¬ 
 cially in their limbs. These instances serve to prove 
 the possibility of cases of this nature. The Anakim 
 might appear to the Israelites as a very tall, robust 
 nation ; and in comparison of the latter it is very pro¬ 
 bable that they were so, as it is very likely that the 
 growth of the Israelites had been greatly cramped 
 with their long and severe servitude in Egypt. And 
 this may in some measure account for their alarm. 
 On this subject the reader is desired to turn back to 
 the note on Gen. vi. 4. 
 
 Canaan was a type of the kingdom of God ; the 
 
 h Deut. i. 28 ; ii. 10 ; ix. 2 .-> Isa. xl. 22 .- k 1 Sam. xvii. 42. 
 
 wilderness through which the Israelites passed, of the 
 difficulties and trials to be met with in the present 
 world. The promise of the kingdom of God is given 
 to every believer; but how many are discouraged by 
 the difficulties in the way ! A slothful heart sees dan¬ 
 gers, lions, and giants, every where ; and therefore 
 refuses to proceed in the heavenly path. Many of 
 the spies contribute to this by the bad reports they 
 bring of the heavenly country. Certain preachers al¬ 
 low “ that the land is good, that it flows with milk 
 and honey,” and go so far as to show some of its 
 fruits ; but they discourage the people by stating the 
 impossibility of overcoming their enemies. “ Sin,” 
 say they, “ cannot be destroyed in this life—it will al¬ 
 ways dwell in you—the Anakim cannot be conquered 
 —we are but as grasshoppers against the Anakim,” 
 &c., &c. Here and there a Joshua and a Caleb, trust¬ 
 ing alone in the power of God, armed with faith in the 
 infinite efficacy of that blood which cleanses from all 
 unrighteousness, boldly stand forth and say : “ Their 
 defence is departed from them, and the Lord is with 
 us; let us go up at once and possess the land, for we 
 are well able to overcome.” We can do all things 
 through Christ strengthening us : he will purify us 
 unto himself, and give us that rest from sin here which 
 his death has procured and his word has promised. 
 Reader, canst thou not take God at his word 1 He 
 has never yet failed thee. Surely then thou hast no 
 reason to doubt. Thou hast never yet tried him to 
 the uttermost. Thou knowest not how far and how 
 fully he can save. Do not be dispirited : the sons of 
 Anak shall fall before thee, if thou meet them in the 
 name of the Lord of hosts. 
 
 CHAPTER XIY. 
 
 The whole congregation weep at the account brought by the 'spies, 1. They murmur , 2, 3 ; and propose to 
 make themselves a captain, and go back to Egypt, 4. Moses and Aaron are greatly affected, 5. Joshua 
 and Caleb endeavour to appease and encourage the people, 6—9. The congregation are about to stone 
 them, 10. The glory of the Lord appears, and he is about to smite the rebels with the pestilence, 11, 12. 
 Moses makes a long and pathetic intercession in their behalf, 13—19. The Lord hears and forbears to 
 punish, 20 ; but purposes that not one of that generation shall enter into the promised land save Joshua 
 and Caleb, 21—24. Moses is commanded to turn and get into the wilderness by way of the Red Sea, 25. 
 The Lord repeats his purpose that none of that generation shall enter into the promised land—that their 
 carcasses shall fall in the wilderness, and that their children alone, with Joshua and Caleb, shall possess 
 the land of the Canaanites, <5fc., 26—32. As many days as they have searched the land shall they wander 
 years in the desert, until they shall be utterly consumed, 33-35. All the spies save Joshua and Caleb 
 die by a plague, 36-38. Moses declares God's purpose to the people, at which they are greatly affected, 
 39. They acknowledge their sin, and purpose to go up at once and possess the land, 40. Moses cautions 
 them against resisting the purpose of God, 41—43. They, notwithstanding, presume to go, but Moses and 
 
 the ark abide in the camp, 44. The Amalekites and Canaanites come down from the mountains, and 
 defeat them, 45. 
 
 660 
 
 a 
 
CHAP. XIV. 
 
 The people murmur , and 
 
 a. M. 2514. A ND all the congregation lifted 
 13. C. 1490. -ZJL . . • & i . , 
 
 An. Exod. isr. up tlieir voice, and cried; and 
 
 2 ' il the people wept that night. 
 
 2 b And all the children of Israel murmured 
 against Moses and against Aaron : and the 
 whole congregation said unto them, Would 
 God that we had died in the land of Egypt! or 
 c would God we had died in this wilderness ! 
 
 3 And wherefore hath the Lord brought us 
 unto this land, to fall by the sword, that our 
 wives and our children should be a prey ? were 
 it not better for us to return into Egypt ? 
 
 4 And they said one to another, d Let us 
 make a captain, and e let us return into Egypt. 
 
 5 Then f Moses and Aaron fell on their faces 
 before all the assembly of the congregation of 
 the children of Israel. 
 
 6 s And Joshua the son of Nun, and Caleb 
 the son of Jephunneh, which were of them 
 that searched the land, rent their clothes: 
 
 7 And they spake unto all the company of 
 the children of Israel, saying, h The land, which 
 
 a Chap. xi. 4.- b Exod. xvi. 2; xvii. 3 ; chap. xvi. 41; Psa. 
 
 cvi. 25.- c See ver. 28, 29.- (l Neh. ix. 17.- e See Deut. 
 
 xvii. 16; Acts vii. 39.- f Chap. xvi. 4, 22.- s Ver. 24, 30, 
 
 38; chap. xiii. 6, 8.- h Chap. xiii. 27; Deut. i. 25.- ' Deut. 
 
 x. 15 ; 2 Sam. xv. 25, 26 ; xxii. 20 ; 1 Kings x. 9 ; Psa. xxii. 8 ; 
 
 cxlvii. 10, 11 ; Isa. lxii. 4.- k Chap. xiii. 27.- 1 Deut. ix. 7, 
 
 23, 24. - m Deut. vii. 18 ; xx. 3.- n Chap. xxiv. 8.- 0 Heb. 
 
 shadow ; Psa. cxxi. 5 ; Isa. xxx. 2, 3 ; Jer. xlviii. 45. 
 
 NOTES ON CHAP. XIV. 
 
 Verse 1. Cried; and—wept that night i\ In almost 
 every case this people gave deplorable evidence of the 
 degraded state of their minds. With scarcely any 
 mental firmness, and with almost no religion, they could 
 bear no reverses, and were ever at their wit’s end. 
 They were headstrong, presumptuous, pusillanimous, 
 indecisive, and fickle. And because they were such, 
 therefore the power and wisdom of God appeared the 
 more conspicuously in the whole of their history. 
 
 Verse 4. Let us make a captain ] Here was a for¬ 
 mal renunciation of the authority of Moses, and flat 
 rebellion against God. And it seems from Neh. ix. 
 17 that they had actually appointed another leader , 
 under whose direction they were about to return to 
 Egypt. Ilow astonishing- is this ! Their lives were 
 made bitter, because of the rigour with which they 
 were made to serve in the land of Egypt; and yet they 
 are willing, yea eager, to get back into the same cir¬ 
 cumstances again ! Great evils, when once some time 
 past , affect the mind less than present ills, though 
 much inferior. They had partly forgot their Egyp¬ 
 tian bondage^ and now smart under a little discourage¬ 
 ment, having totally lost sight of their high calling, 
 and of the power and goodness of God. 
 
 Verse 6. And Joshua , <fc.] See on the preceding 
 chapter, ver. 33. 
 
 \ erse 9. Their defence ] t sill am, their shadow, 
 
 a metaphor highly expressive of protection and support 
 
 propose to return to Egypt, 
 we passed through to search it, a. M. 2514 . 
 
 r v 0 , . , \B. C. 1490. 
 
 is an exceeding good land. An. Exod. Isr. 
 
 8 If the Lord 1 delight in us, 2 ' 
 then he will bring us into this land, and give it 
 us ; k a land which floweth with milk and 
 honey. 
 
 9 Only 1 rebel not ye against the Lord, 
 m neither fear ye the people of the land : for 
 n they are bread for us ; their 0 defence is de¬ 
 parted from them, p and the Lord is with us: 
 fear them not. 
 
 10 q But all the congregation bade stone them 
 with stones. And r the glory of the Lord ap¬ 
 peared in the tabernacle of the congregation, 
 before all the children of Israel. 
 
 11 And the Lord said unto Moses, How 
 long will this people s provoke me? and how 
 long will it be ere they * believe me, for all 
 the signs which I have showed among them ? 
 
 12 I will smite them with the pestilence, and 
 disinherit them, and u will make of thee a 
 greater nation and mightier than they. 
 
 P Gen. xlviii. 21; Exod. xxxiii. 16 ; Deut. xx. 1, 3, 4 ; xxxi. 6, 
 8; Josh. i. 5 ; Judg. i. 22 ; 2 Chron.xiii. 12 ; xv. 2 ; xx. 17 ; xxxii. 
 8; Psa. xlvi. 7, 11 ; Isa. xli. 10; Amos v. 14; Zech. viii. 23. 
 
 <1 Exod. xvii. 4.- r Exod. xvi. 10 ; xxiv. 16,17; xl. 34; Lev. 
 
 ix. 23 ; chap. xvi. 19, 42; xx. 6.- s Ver. 23 ; Deut. ix. 7, 8, 22. 
 
 Psa. xc.v. 8 ; Heb. iii. 8, 16.- 4 Deut. i. 32; ix. 23 ; Psa. 
 
 Ixxviii. 22, 32,42 ; cvi. 24 ; John xii. 37; Heb. iii. 18.— u Exod. 
 xxxii. 10. 
 
 in the sultry eastern countries. The protection of 
 God is so called; see Psa. xci. 1 ; cxxi. 5 ; see also 
 Isa. li. 16 ; xlix. 2 ; xxx. 2. 
 
 The Arabs and Persians have the same word to ex¬ 
 press the same thing. Jsaj Ud 
 
 nemayeed zulli doulet mamdood had. “ May the 
 shadow of thy prosperity be extended !” ^13 
 
 CApznemayeed 
 
 zulli doulet her mujareki khayr khwahen mamdood 
 had. “ May the shadow of thy prosperity be spread 
 over the heads of thy well-wishers !” They have also 
 the following elegant distich :— 
 
 aLwO j tS CD JajLw 
 
 Sayahat kem muhad az seri ma 
 Bast Allah zullikem aheda. 
 
 “ May thy protection never be removed from my head ! 
 May God extend thy shadoio eternally !” 
 
 Plere the Arabic J-k zull answers exactly to the 
 
 Hebrew Si* tsel, both signifying that which overspreads 
 or overshadows. See the note on ver. 14. 
 
 Verse 10. The glory of the Lord appeared ] This 
 timely appearance of the Divine glory prevented these 
 faithful servants of God from being stoned to death by 
 this base and treacherous multitude. “ Every man is 
 immortal till his work is done,” while in simplicity of 
 heart he is following his God. 
 
 661 
 
The murmurers aie excluded 
 
 NUMBERS. 
 
 A. M. 2514 . 1 3 And v Moses said unto the 
 
 An.* Exod. 1st. Lord, Then the Egyptians shall 
 
 2 ' _ hear it, (for thou broughtest up 
 
 this people in thy might from among them ;) 
 
 14 And they will tell it to the inhabitants of 
 this land ; ^for they have heard that thou 
 Lord art among this people, that thou Lord 
 art seen face to face, and that x thy cloud 
 standeth over them, and that thou goest before 
 them, by day-time in a pillar of a cloud, and 
 in a pillar of fire by night. 
 
 15 Now if thou shalt kill all this people as 
 one man, then the nations which have heard 
 the fame of thee will speak, saying, 
 
 16 Because the Lord was not y able to bring 
 this people into the land which he sware unto 
 them, therefore he hath slain them in the wil¬ 
 derness. 
 
 17 And now, I beseech thee, let the power 
 of my Lord be great, according as thou hast 
 spoken, saying, 
 
 18 The Lord is z longsuffering, and of great 
 mercy, forgiving iniquity and transgression, and 
 by no means clearing the guilty , a visiting the 
 
 v Exod. xxxii. 12 ; Psa. cvi. 23 ; Deut. ix, 26, 27, 28 ; xxxii. 
 
 27; Ezek.xx. 9, 14.- w Exod. xv. 14; Josh. ii. 9, 10; v. 1. 
 
 x Exod. xiii. 21 ; xl. 38 ; chap. x. 34; Neh. ix. 12 ; Psa. lxxviii. 
 
 14 ; < v. 39.- y Deut. ix. 28 ; Josh. vii. 9.- z Exod. xxxiv. 
 
 6,7; Psa. ciii.8; c.xlv. 8 ; Jonah iv. 2.- a Exod. xx. 5 ; xxxiv. 
 
 7.- b Exod. xxxiv. 9. 
 
 Verse 14. That thy cloud standeth over tliem\ This 
 cloud , the symbol of the Divine glory, and proof of 
 the Divine presence, appears to have assumed three 
 different forms for three important purposes. 
 
 1. It appeared by day in the form of a pillar of a 
 sufficient height to be seen by all the camp, and thus 
 went before them to point out their way in the desert. 
 Exod. xl. 38. 
 
 2. It appeared by night as a pillar of fire to give 
 them light while travelling by night, which they pro¬ 
 bably sometimes did ; (see chap. ix. 21;) or to illu¬ 
 minate their tents in their encampments ; Exod. xiii. 
 21 , 22 . 
 
 3. It stood at certain times above the whole con¬ 
 gregation, overshadowing them from the scorching 
 rays of the sun; and probably at other times condensed 
 the vapours, and precipitated rain or dew for the re¬ 
 freshment of the people. He spread a cloud for their 
 covering; and fire to give light in the night; Psa. cv. 
 39. It was probably from this circumstance that the 
 shadow of the Lord was used to signify the Divine 
 protection , not only by the Jews, but also by other 
 Asiatic nations. See the note on ver. 9, and see par¬ 
 ticularly the note on Exod. xiii. 21. 
 
 Verse 18. The Lord is longsuffering ] See the 
 note on Exod. xxxiv. 6. 
 
 Verse 19. Pardon , I beseech thee , the iniquity of 
 this people] From ver. 13 to ver. 19 inclusive we have 
 
 662 
 
 from the promised land 
 
 iniquity of the fathers upon the A. M. 2514. 
 
 1 J r B C. 1490. 
 
 children unto the third and fourth An. Exod.lsr. 
 
 generation. 2 ~ _ 
 
 19 b Pardon, I beseech thee, the iniquity of 
 this people c according unto the greatness of 
 thy mercy, and d as thou hast forgiven this 
 people, from Egypt even e until now. 
 
 20 And the Lord said, I have pardoned f ac¬ 
 cording to thy word : 
 
 21 But as truly as I live, & all the earth shall 
 be filled with the glory of the Lord. 
 
 22 h Because all those men which have seen 
 my glory, and my miracles, which I did in 
 Egypt and in the wilderness, have tempted me 
 now 1 these ten times, and have not hearkened 
 to my voice ; 
 
 23 k Surely 1 they shall not see the land 
 which I sware unto their fathers, neither shall 
 any of them that provoke me see it: 
 
 24 But my servant m Caleb, because he had 
 another spirit with him, and n hath followed 
 me fully, him will I bring into the land where- 
 into he went; and his seed shall possess it. 
 
 25 (Now the Amalekites and the Canaanites 
 
 c Psa. cvi. 45.- d Psa. lxxviii. 38.- e Or, hitherto.— — f Psa. 
 
 cvi. 23 ; James v. 16 ; 1 John v. 14, 15, 16.- s Psa. Ixxii. 19. 
 
 h Deut. i. 35; Psa.xcv. 11 ; cvi. 26; Heb. iii. 17, 18.-‘Gen. 
 
 xxxi. 7.- k Chap, xxxii. 11; Ezek. xx. 15.- 3 Heb. if they 
 
 see the land. - m Deut. i. 36; Josh. xiv. 6, 8, 9, 14.-“ Chap. 
 
 xxxii. 12. 
 
 the words of Moses’s intercession; they need no ex¬ 
 planation, they are full of simplicity and energy ; his 
 arguments with God (for he did reason and argue with 
 his Maker) are pointed, cogent, and respectful ; and 
 while they show a heart full of humanity, they evidence 
 the deepest concern for the glory of God. The argu- 
 mentum ad hominem is here used in the most unex¬ 
 ceptionable manner, and with the fullest effect. 
 
 Verse 20. 1 have pardoned] That is, They shall 
 not be cut off as they deserve, because thou hast inter¬ 
 ceded for their lives. 
 
 Verse 21. All the earth shall be filled, dye.] S3 
 
 /col haarets , all this land , i. e., the land of Canaan; 
 which was only fulfilled to the letter when the preach¬ 
 ing of Christ and his apostles was heard through all 
 the cities and villages of Judea. It does not appear 
 that the whole of the terraqueous globe is meant by this 
 expression in any of the places where it occurs con¬ 
 nected with this promise of the diffusion of the Divine 
 light. See Psa. Ixxii. 19 ; Isa. xl. 5; Hab. ii. 14. 
 
 Verse 24. But my servant Caleb , dye.] Caleb had 
 another spirit —not only a bold, generou^ courageous, 
 noble, and heroic spirit; but the Spirit and influence of 
 the God of heaven thus raised him above human in¬ 
 quietudes and earthly fears, therefore he followed God 
 fully; nnN* xbm vaimalle acharai, literally, he filled 
 after me : God showed him the way he was to take, 
 and the line of conduct he was to pursue, and he filled 
 
 a 
 
CHAP. XIV. 
 
 They are condemned to wander 
 
 A. M. 2514. dwelt in the valley.) To-mor- 
 
 B. C. 1490. i ' 
 
 An. Exod. isr. row turn you, 0 and get you into 
 
 ~ the wilderness by the way of the 
 Red Sea. 
 
 26 And the Lord spake unto Moses and 
 unto Aaron, saying, 
 
 27 p How long shall I hear with this evil 
 congregation, which murmur against me ? q I 
 have heard the murmurings of the children of 
 Israel, which they murmur against me. 
 
 28 Say unto them, r As truly as I live, saith 
 the Lord, 8 as ye have spoken in mine ears, 
 so will I do to you : 
 
 29 Your carcasses shall fall in this wilder¬ 
 ness ; and t all that were numbered of you, 
 according to your whole number, from twenty 
 years old and upward, which have murmured 
 against me, 
 
 30 Doubtless ye shall not come into the land, 
 concerning which I u sware to make you dwell 
 therein, v save Caleb the son of Jephunneh, 
 and Joshua the son of Nun. 
 
 31 w But your little ones, which ye said should 
 be a prey, them will I bring in, and they shall 
 know the land which x ye have despised. 
 
 °Deut. i. 40.- p Ver. 11; Exod. xvi. 28; Matt. xvii. 7. 
 
 ^ Exod. xvi. 12.- r Yer. 23 ; chap. xxvi. 65 ; xxxii. 11; Deut. 
 
 i. 35 ; Heb. iii. 17.- s See ver. 2.- c Chap. i. 45 ; xxvi. 64. 
 
 u Heb. lifted up my hand ; Gen. xiv. 22.- v Ver. 38 ; chap. xxvi. 
 
 65 ; xxxii. 12 ; Deut. i. 36, 38.- w Deut. i. 39.- x Psa. cvi. 
 
 24.-y 1 Cor. x. 5 ; Heb. iii. 17.- z Or .feed. - a Chap, xxxii. 
 
 up this line, and in all things followed the will of his 
 Maker. He therefore shall see the promised land, 
 and Ids seed shall possess it. A dastardly spirit in 
 the things of God is a heavy curse. How many are 
 retarded in their course, and fall short of the blessings 
 of the Gospel, through magnifying the number and 
 strength of their adversaries, their own weakness and 
 the difficulties of the way, with which we may connect 
 their distrust of the power, faithfulness, and goodness 
 of God ! And how many are prevented from receiv¬ 
 ing the higher degrees of salvation by foolishly attri¬ 
 buting insurmountable power, either to their inward 
 corruptions or outward enemies! Only such men as 
 Joshua and Caleb, who take God at his word, and 
 who know that against his wisdom no cunning can 
 stand, and against his might no strength can prevail, 
 are likely to follow God fully, and receive the heights, 
 lengths, breadths, and depths of the salvation of God. 
 
 Verse 34. After the number of the days ] The spies 
 were forty days in searching the land, and the people 
 who rebelled on their evil report are condemned to 
 wander forty years in the wilderness ! Now let them 
 make them a captain and go back to Egypt if they 
 can. God had so hedged them about with his power 
 and providence that they could neither go back to 
 Egypt nor get forward to the promised land ! God 
 has provided innumerable spiritual blessings for man- 
 
 a 
 
 forty years in the desert, 
 
 32 But as for you, J your car- A. M. 2514 . 
 
 J J o B C. 1490. 
 
 CaSbOS, they shall fall m this An. Exod. Isr. 
 
 wilderness. ' 2 ~ _ 
 
 33 And your children shall z wander a in the 
 wilderness b forty years, and c bear your whore¬ 
 doms, until your carcasses be wasted in the 
 wilderness. 
 
 34 d After the number of the days in which 
 ye searched the land, even e forty days, each 
 day for a year, shall ye bear your iniquities, 
 even forty years, f and ye shall know & my 
 breach of promise. 
 
 35 h I the Lord have said, I will surely do 
 it unto all 1 this evil congregation, that are 
 gathered together against me : in this wilder¬ 
 ness they shall be consumed, and there they 
 shall die. 
 
 36 k And the men, which Moses sent to 
 search the land, who returned, and made all 
 the congregation to murmur against him, by 
 bringing up a slander upon the land, 
 
 37 Even those men that did bring up the 
 evil report upon the land, 1 died by the plague 
 before the Lord. 
 
 38 m But Joshua the son of Nun, and Caleb 
 
 13; Psa. evii. 40.- b See Deut. ii. 14.- c Ezek. xxiii. 35 
 
 d Chap. xiii. 25.- e Psa. xcv. 10; Ezek. iv. 6.- f See 1 Kings 
 
 viii. 56 ; Psa. lxxvii. 8 ; cv. 42 ; Heb. iv. L-s Or, altering of 
 
 my purpose. - h Chap, xxiii. 19.- 1 Ver. 27, 29 ; chap. xxvi. 
 
 65 ; 1 Cor. x. 5.- k Chap. xiii. 31, 32.- 1 1 Cor. x. 10 ; Heb 
 
 iii. 17 ; Jude 5.- m Chap. xxvi. 65 ; Josh. xiv. 6, 10. 
 
 kind, but in tbe pursuit of earthly good they lose them, 
 and often lose the others also ! If ye be ivilling and 
 obedient, ye shall eat the fruit of the land, but not 
 otherwise; unless for your farther punishment God 
 give you your portion in this life, and ye get none in 
 the life to come. From so great a curse may God 
 save thee, thou money-loving, honour-hunting, plea¬ 
 sure-taking, thoughtless, godless man ! 
 
 And ye shall know my breach of promise .] This is 
 certainly a most harsh expression; and most learned 
 men agree that the words 'nNIJn DN eth tenuathi should 
 be translated my vengeance, which is the rendering of 
 the Septuagint, Vulgate, Coptic, and Anglo-Saxon; 
 and which is followed by almost all our ancient Eng¬ 
 lish translations. The meaning however appears to 
 be this : As God had promised to bring them into the 
 good land, provided they kept his statutes, ordinances, 
 &c., and they had now broken their engagements, he 
 was no longer held by his covenant; and therefore, by- 
 excluding them from the promised land, he showed them 
 at once his annulling of the covenant which they had 
 broken, and his vengeance because they had broken it. 
 
 Verse 37. Those men that did bring up the evil re¬ 
 port—died] Thus ten of the twelve that searched out 
 the land were struck dead, by the justice of God, on, 
 the spot! Caleb, of the tribe of Judah, and Joshua, of 
 the tribe of Ephraim, alone escaped, because they had 
 
 663 
 
NUMBERS. 
 
 Directions concerning different 
 
 offerings and sacrifices 
 
 A. M. 2514, the son of Jephunneh, winch were 
 
 B. C. 1490. . . i i 
 
 An. Exod. Isr. oi the men that went to search 
 
 2 ' the land, lived still. 
 
 39 And Moses told these sayings unto all 
 the children of Israel: n and the people mourn¬ 
 ed greatly. 
 
 40 And they rose up early in the morning, 
 and gat them up into the top of the mountain, 
 saying, Lo, ° we he here , and will go up unto 
 the place which the Lord hath promised : for 
 we have sinned. 
 
 41 And Moses said, Wherefore now do ye 
 transgress p the commandment of the Lord ? 
 but it shall not prosper. 
 
 42 q Go not up, for the Lord is not among 
 
 you; that ye be not smitten A. M. 2514 . 
 
 t J . B. C. 1490. 
 
 betore your enemies. An. Exod. isr. 
 
 43 For the Amalekites and the 2 ~ 
 Canaanites are there before you, and ye shall 
 fall by the sword : r because ye are turned 
 away from the Lord, therefore the Lord will 
 not be with you. 
 
 44 s But they presumed to go up unto the 
 hill top : nevertheless the ark of the covenant 
 of the Lord, and Moses, departed not out of 
 the camp. 
 
 45 tr rhen the Amalekites came down, and 
 the Canaanites which dwelt in that hill, and 
 smote them, and discomfited them, even unto 
 u Hormah. 
 
 11 Exod. xxxiii. 4.- 0 Deut. i. 41.-P Ver. 25 ; 2 Chron. xxiv. 
 
 20.-Deut. i. 42. 
 
 followed God fully. Let preachers of God’s word lake 
 heed how they straiten the w*ay of salvation, or render, 
 by unjust description, that way perplexed and difficult 
 which God has made plain and easy. 
 
 Verse 40. We—will go up unto the place, dfc.] They 
 found themselves on the very borders of the land, and 
 they heard God say they should not enter it, but should 
 be consumed by a forty years’ wandering in the wilder¬ 
 ness ; notwithstanding, they are determined to render 
 vain this purpose of God, probably supposing that the 
 temporary sorrow they felt for their late rebellion 
 would be accepted as a sufficient atonement for their 
 crimes! They accordingly went up, and were cut 
 down by their enemies; and why 1 God went not 
 
 r 2 Chron. xxiv. 2.- s Deut. i. 43.- 1 Ver. 43 ; Deut. i. 44. 
 
 u Chap. xxi. 3 ; Judg. i. 17. 
 
 with them. How vain is the counsel of man against 
 the wisdom of God ! Nature, poor, fallen human 
 nature, is ever running into extremes. This miserable 
 people, a short time ago, thought that though they had 
 Omnipotence with them they could not conquer and 
 possess the land! Now they imagine that though 
 God himself go not with them, yet they shall be suffi¬ 
 cient to drive out the inhabitants, and take possession 
 of their country ! Man is ever supposing he can either 
 do all things or do nothing; he is therefore some¬ 
 times presumptuous , and at other times in despair . 
 Who but an apostle, or one under the influence of the 
 same Spirit, can say, I can do all things through 
 Christ who strengtheneth me! 
 
 CHAPTER XV. 
 
 Directions concerning the different offerings they should bring unto the Lord when they should come to the 
 land of Canaan , 1—3. Directions relative to the meat-offering, 4 ; to the drink-offering, 5. Of the burnt- 
 offering, vow-offering, peace-offering, drink-offering, <fc., 6-12. All horn in the country must perform 
 these rites , 13, and the strangers also , 14—16. They shall offer unto the Lord a heave-offering of the 
 first-fruits of the land , 17—21. Concerning omissions through ignorance, and the sacrifices to he offered 
 on such occasions, 22-29. He who sins presumptuously shall he cut off, 30, 31. History of the person 
 who gathered sticks on the Sabbath, 32. He is brought to Moses and Aaron, 33. They put him in con¬ 
 finement till the mind of the Lord should he l'mown on the case, 34. The Lord commands him to he 
 stoned, 35. He is stoned to death , 36. The Israelites are commanded to make fringes to the borders of 
 their garments, 37, 38. The end for which these fringes were to he made, that they might remember the 
 commandments of the Lord, that they might he holy, 39—41. 
 
 A. M. 2514. A ND the Lord spake unto 
 
 B. C 1490. JJL r 
 
 An.*Exod. Isr. Moses, saying, 
 
 2 ~ _. 2 a Speak unto the children of 
 
 Israel, and say unto them, When ye be come 
 
 into the land of your habitations, A. M. 2514 . 
 
 i . i T - J B. C. 1490. 
 
 which I give unto you, An. Exod. Isr. 
 
 3 And b will make an offering 2 ~ 
 
 by fire unto the Lord, a burnt-offering, or a 
 
 a Ver. 18 ; Lev. xxiii. 10 ; Deut. viz. 1. 
 
 NOTES ON CHAP. XV. 
 
 Verse 2. When ye he come into the land ] Some 
 learned men are of opinion that several offerings pre¬ 
 scribed by the law were not intended to be made in the 
 ivilderness , but in the promised land ; the former not 
 
 664 
 
 b Lev. i. 2, 3. 
 
 affording those conveniences which were necessary to 
 the complete observance of the Divine worship in this 
 and several other respects. 
 
 Verse 3. And will make an offering'] For the different 
 kinds of offerings, sacrifices, &c., see Lev. i. 2, and vii. 
 
 a 
 
Of the meat-offering , drink-offering , 
 
 CHAP. XV. 
 
 A. M. 2514 . sacrifice c m d performing a vow, 
 
 B. C. 1490. . - .f, rr • 
 
 An. Exod. Isr. or in a freewill-ottering, or e in 
 
 2 ~ your solemn feasts, to make a 
 f sweet savour unto the Lord, of the herd, or 
 of the flock: 
 
 4 Then s shall he that offereth his offering 
 unto the Lord bring h a meat-offering of a 
 tenth deal of flour mingled 1 with the fourth 
 part of a hin of oil. 
 
 5 k And the fourth part of a hin of wine for 
 a drink-offering shalt thou prepare with the 
 burnt-offering or sacrifice, for one lamb. 
 
 6 1 Or for a ram, thou shalt prepare for a 
 meat-offering, two tenth deals of flour mingled 
 with the third port of a hin of oil. 
 
 7 And for a drink-offering thou shalt offer 
 the third part of a hin of wine, for a sweet 
 savour unto the Lord. 
 
 8 And when thou preparest a bullock for a 
 burnt-offering, or for a sacrifice in performing 
 a vow, or 111 peace-offerings unto the Lord : 
 
 9 Then shall he bring n with a bullock a 
 meat-offering of three tenth deals of flour 
 mingled with half a hin of oil. 
 
 10 And thou shalt bring for a drink-offering 
 half a hin of wine, for an offering made by- 
 fire, 0 of a sweet savour unto the Lord. 
 
 11 p Thus shall it be done for one bullock, 
 or for one ram, or for a lamb, or a kid. 
 
 12 According to the number that ye shall 
 prepare, so shall ye do to every one according 
 to their number. 
 
 13 All that are born of the country shall do 
 
 c Lev. vii. 16 ; xxii. 18, 21.- d Heb. separating; Ley. xxvii. 
 
 2.- e Lev. xxiii. 8, 12, 36 ; chap, xxviii. 19, 27 ; xxix. 2, 8, 13; 
 
 Deut. xvi. 10.- f Gen. viii. 21 ; Exod. xxix. 18.- s Lev. ii. 
 
 1 ; vi. 14.- h Exod. xxix. 40 ; Lev. xxiii. 13.-* Lev. xiv. 10 ; 
 
 chap, xxviii. 5. 
 
 Verse 5. The fourth part of a hin ] The quantity 
 of meal and flour was augmented in proportion to the 
 size of the sacrifice with which it was offered. With 
 a lamb or a kid were offered one tenth deal of flour, 
 (the tenth part of an ephah, see on Exod. xxix. 40,) 
 the fourth part of a hin of oil, and the fourth part of a 
 hin of wine. With a ram, two tenth deals of flour, a 
 third part of a hin of oil, and a third part of a hin of 
 wine. With a bullock, three tenth deals of flour, half 
 a hin of oil, and half a hin of wine. See ver. 4—11. 
 
 Verse 14. If a stranger sojourn ] See the notes on 
 Lev.xix. 33 ; xxii. 9. When the case of the Jewish 
 people is fairly considered, and their situation with 
 respect to the surrounding idolatrous nations, we shall 
 see the absolute necessity of having but one form ot 
 worship in the land. That alone was genuine which 
 was prescribed by the Almighty, and no others could 
 be tolerated, because they were idolatrous. All stran- 
 
 burnt-offenng, lieave-offering , $-c 
 
 these things after this manner, in A. M. 2514 . 
 ottering an ottering made by fire, An. Exod.lsr. 
 of a sweet savour unto the Lord. 2 ' 
 
 14 And if a stranger sojourn with you, or 
 whosoever be among you in your generations, 
 and will offer an offering made by fire, of a 
 sweet savour unto the Lord ; as ye do, so he 
 shall do. 
 
 15 q One ordinance shall be both for you of 
 the congregation, and also for the stranger that 
 sojourneth voitli you , an ordinance for ever in 
 your generations : as ye are , so shall the stran¬ 
 ger be before the Lord. 
 
 16 One law and one manner shall be for 
 you, and for the stranger that sojourneth with 
 you. 
 
 17 And the Lord spake unto Moses, saying, 
 
 18 r Speak unto the children of Israel, and 
 say unto them, When ye come into the land 
 whither I bring you, 
 
 19 Then it shall be, that, when ye eat of 
 s the bread of the land, ye shall offer up a heave¬ 
 offering unto the Lord. 
 
 20 4 Ye shall offer up a cake of the first of 
 your dough for a heave-offering : as ye do 
 u the heave-offering of the threshing-floor, so 
 shall ye heave it. 
 
 21 Of the first of your dough ye shall give 
 unto the Lord a heave-offering in your gene¬ 
 rations. 
 
 22 And v if ye have erred, and not observed 
 all these commandments, which the Lord hath 
 spoken unto Moses, 
 
 k Chap, xxviii. 7, 14.- 1 Chap, xxviii. 12, 14.- m Lev. vii. 
 
 11.- n Chap, xxviii. 12, 14.- 0 Ecclus. 1. 15.-P Chapter 
 
 xxviii.-<1 Ver. 29 ; Exod. xii. 49 ; chap. ix. 14.- r Verse 2 ; 
 
 Deut. xxvi. 1.- s Josh. v. 11,12.- 1 Deut. xxvi. 2, 10 ; Prov. 
 
 iii. 9,10.- u Lev. ii. 14 ; xxiii. 10,16.- v Lev. iv. 2. 
 
 gers —all that came to sojourn in the land, were re¬ 
 quired to conform to it; and it was right that those 
 who did conform to it should have equal rights and 
 privileges with the Hebrews themselves, which we 
 find was the case. But under the Christian dispensa¬ 
 tion, as no particular form of worship is prescribed, 
 the types and ceremonies of the Mosaic institution 
 being all fulfilled, unlimited toleration should be al¬ 
 lowed ; and while the sacred writings are made the 
 basis of the worship offered to God, every man should 
 be allowed to worship according to his own con¬ 
 science, for in this respect every one is 
 
 “ Lord of himself, accountable to none 
 But to his conscience and his God alone.” 
 
 Verse 20. Ye shall offer—the first oj your dough ] 
 Concerning the offerings of first-fruits , see the notes 
 on Exod. xxii. 29. 
 
 065 
 
NUMBERS, 
 
 Of sins through ignorance. 
 
 a. M. 2514, 23 Even all that the Lord hath 
 
 An. Exod. isr. commanded you by the hand of 
 2 ~ Moses, from the day that the 
 Lord commanded Moses , and henceforward 
 among your generations ; 
 
 24 Then it shall be, w if aught be committed 
 by ignorance, x without the knowledge of the 
 congregation, that all the congregation shall 
 offer one young bullock for a burnt-offering, 
 for a sweet savour unto the Lord, y with his 
 meat-offering, and his drink-offering, according 
 to the z manner, and a one kid of the goats for 
 a sin-offering. 
 
 25 b And the priest shall make an atonement 
 for all the congregation of the children of Is¬ 
 rael, and it shall be forgiven them ; for it is 
 ignorance : and they shall bring their offering, 
 a sacrifice made by fire unto the Lord, and 
 their sin-offering before the Lord, for their 
 ignorance: 
 
 26 And it shall be forgiven all the congrega¬ 
 tion of the children of Israel, and the stranger 
 that sojourneth among them; seeing all the 
 people were in ignorance. 
 
 27 And c if any soul sin through ignorance, 
 then he shall bring a she-goat of the first year 
 for a sin-offering. 
 
 28 d 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 for¬ 
 given him. 
 
 w Lev. iv. 13.- x Heb. from the eyes. -y Ver. 8, 9, 10. 
 
 z Or, ordinance. - a See. Lev. iv. 23 ; chap, xxviii. 15 ; Ezra vi. 
 
 17 ; viii. 35.- b Lev. iv. 20.- c Lev. iv. 27, 28.- d Lev. iv. 
 
 35.- e Ver. 15.- f Heb. doth. - s Deut. xvii. 12 ; Psa. xix. 
 
 13 ; Heb. x. 26; 1 Pet. ii. 10. 
 
 Yerse 24. If aught he committed by ignorance ] See 
 the notes on Lev. iv. 2, and v. 17. The case here 
 probably refers to the whole congregation; the cases 
 above, to the sin of an individual. 
 
 Yerse 25. The priest shall make an atonemcnt\ 
 Even sins committed through ignorance required an 
 atonement; and God in his mercy has provided one 
 for them. 
 
 Verse 30. But the soul that doeth aught presump¬ 
 tuously ] Bold daring acts of transgression against the 
 fullest evidence, and in despite of the Divine authority, 
 admitted of no atonement; the person was to be cut 
 off —to be excluded from God’s people, and from all 
 their privileges and blessings. 
 
 Probably the presumption mentioned here implied 
 an utter contempt of the word and authority of God, 
 springing from an idolatrous or atheistical mind. In 
 such a case all repentance was precluded, because of 
 the denial of the word- and being of God. It is pro- 
 
 666 
 
 Case of the Sabbath-breaker 
 
 29 e Ye shall have one law A. M. 2514 . 
 for him that f sinneth through ig- An.’ Exod. isr 
 norance, both for him that is born 2 ' 
 among the children of Israel, and for the 
 stranger that sojourneth among them. 
 
 30 g But the soul that doeth aught h pre¬ 
 sumptuously, whether he be born in the 
 land, or a stranger, the same reproacheth the 
 Lord ; and that soul shall be cut off from 
 among his people. 
 
 31 Because he hath 1 despised the word of 
 the Lord, and hath broken his commandment, 
 that soul shall utterly be cut off; k his iniquity 
 shall be upon him. 
 
 32 And while the children of Israel were in 
 the wilderness, 1 they found a man that gather¬ 
 ed sticks upon the Sabbath day. 
 
 33 And they that found him gathering sticks 
 brought him unto Moses and Aaron, and unto 
 all the congregation. 
 
 34 And they put him m in ward, because it 
 was not declared what should be done to him. 
 
 35 And the Lord said unto Moses, n The 
 man shall be surely put to death: all the con¬ 
 gregation shall 0 stone him with stones without 
 the camp. 
 
 36 And all the congregation brought him 
 without the camp, and stoned him with stones, 
 and he died ; as the Lord commanded Moses. 
 
 37 And the Lord spake unto Moses, saying, 
 
 38 Speak unto the children of Israel, and bid 
 p them that they make them fringes in the bor- 
 
 h Heb. with a high hand. -^Sam. xii. 9; Prov. xiii. 13. 
 
 k Lev. v. 1; Ezek. xviii. 20.-'Exod. xxxi. 14, 15; xxxv. 
 
 2, 3.- m Lev. xxiv. 12.- n Exod. xxxi. 14, 15.- 0 Lev. 
 
 xxiv. 14; 1 Kings xxi. 13 ; Acts vii. 58.- P Deut. xxii. 12 ; 
 
 Matt, xxiii. 5. 
 
 bably a case similar to that mentioned Heb. vi. 4-8 ; 
 x. 26—31 ; on which passages see the notes. 
 
 Verse 32. They found a man that gathered sticks 
 upon the Sabbath ] This was in all likelihood a case 
 of that kind supposed above : the man despised the 
 word of the Lord, and therefore broke his command¬ 
 ment ; see ver. 31. On this ground he was punished 
 with the utmost rigour of the law. 
 
 Yerse 36. Stoned him ] See the note on Lev. 
 xxiv. 23. 
 
 Yerse 38. Bid them — make them fringes] We learn 
 from ver. 39 that these fringes were emblematical of 
 the various commands of God. That there was any 
 analogy between a fringe and a precept , it wmuld be 
 bold to assert; but when a thing is appointed to repre¬ 
 sent another, no matter how different, that first object 
 becomes the regular representative or sign of the other. 
 There is no analogy between the term bread and the 
 farinaceous nutritive substance thereby signified ; but 
 
The rebellion of Korah 
 a. M. 2514. ders of their garments throughout 
 
 B C 1490 . ° 
 
 An. Exod. Isr. their generations, and that they 
 
 2 ~ put upon the fringe of the bor¬ 
 
 ders a ribbon of blue : 
 
 39 And it shall be unto you for a fringe, 
 that ye may look upon it, and remember all 
 the commandments of the Lord, and do them; 
 and that ye q seek not after your own heart and 
 
 4 See Deut. xxix. 19 ; Job xxxi. 7; Jer. ix. 14; Ezek. vi. 9. 
 r Psa. lxxiii. 27 ; cvi. 39; James iv. 4. 
 
 because this term is used to express and represent that 
 thing, every person thus understands it; and when the 
 word bread is seen or heard, a perfect knowledge, not 
 of the letters which compose that word, but of the 
 thing signified by it, is conveyed to the mind. So the 
 fringes , being appointed by God to represent and 
 
 and his companions 
 your own eyes, after which ye A. m. 2514 . 
 
 r 4 j B. C. 1490. 
 
 use r to go a whoring : An. Exod. Isr. 
 
 40 That ye may remember, 2 ~ 
 
 and do all my commandments, and be s holy 
 unto your God. 
 
 41 I am the Lord your God, which brought 
 you out of the land of Egypt, to be your God : 
 I am the Lord your God. 
 
 s Lev. xi. 44, 45 ; Rom. xii. 1 ; Col. i. 22 ; 1 Pet. 
 i. 15, 16. 
 
 bring to mind the commandments of God, ver. 39, the 
 mention or sight of them conveyed the intelligence 
 intended. All the Jews wore these, and so probably 
 did our Lord ; see Matt. ix. 20, where the word spaa- 
 7 redov is rather to be understood of the fringe than of 
 the hem of his garment. 
 
 CHAP. XVI. 
 
 CHAPTER XVI. 
 
 The rebellion of Korah and his company against Moses, 1—3. He directs the7n how to try, in the course of 
 the next day., whom God had called to the priesthood, 4—11. Dathan and Abiram use the most seditious 
 speeches , 12—14. Moses is wroth, 15 ; and orders Korah and his company to be ready on the morrow 
 with their censers and incense, 1G—18. Korah gathers his company together, 19. The glory of the Lord 
 
 appears, and he threatens to consume them, 20,21. Moses and Aaron, intercede for them , 22. The 
 people are commanded to leave the tents of the rebels, 23—26. They obey, and Korah and his company 
 come out and stand before the door of their tents, 27. Moses in a solemn address puts the contention to 
 issue, 28—30. As soon as he had done speaking, the earth clave and swallowed them, and all that apper¬ 
 tained to them, 31—34; and the 250 men who offered incense are consumed by fire, 35. The Lord 
 commands Eleazar to preserve the censers, because they were hallowed, 36—38. Eleazar makes of them a 
 covering for the altar, 39, 40. The next day the people murmur anew, the glory of the Lord appears, 
 and Moses and Aaron go to the tabernacle, 41-43. They are commanded to separate themselves from 
 the congregation, 44, 45. Moses, perceiving that God had sent a plague among them, directs Aaron to 
 hasten and make an atonement, 46. Aaron does so, and the plague is stayed, 47, 48. The number of 
 those iv ho died by the plague, 14,700 men, 49, 50. 
 
 A. M. cir. 2533 . 1YTOW a Korah, the son of Izhar, 
 
 B. C. cir. 1471. , r T 7 - i a a 
 
 An. Exod. isr. the son ot ivohath, the son 
 
 cir ~ 20 ' of Levi, and Dathan and Abiram, 
 the sons of Eliab, and On, the son of Peleth, 
 sons of Reuben, took men : 
 
 2 And they rose up before Moses, with cer¬ 
 
 tain of the children of Israel, two A. M. cir. 2533, 
 , , 1 rr ■ r i B. C. cir. 1471. 
 
 hundred and laity princes ot the An. Exod. isr. 
 
 assembly, b famous in the congre- cir ' 2Q ' 
 
 gation, men of renown : 
 
 3 And c they gathered themselves together 
 
 against Moses and against Aaron, and said 
 
 a Exod. vi. 21 ; chap. xxvi. 9 ; xxvii. 3 ; Ecclus. xlv. 18 ; 
 
 Jude 11.- b Gen. vi. 4 ; chap. xxvi. 9.- c Psa. cvi. 16. 
 
 NOTES ON CHAP. XVI. 
 
 Yerse 1. Now Korah—took men] Had not these 
 been the most brutish of men, could they have possi¬ 
 bly so soon forgotten the signal displeasure of God 
 manifested against them so lately for their rebellion. 
 The word men is not in the original ; and the verb 
 ry, vaiyikkach, and he took , is not in the plural but 
 the singular, hence it cannot be applied to the act of 
 all these chiefs. In every part of the Scripture where 
 this rebellion is referred to it is attributed to Korah, 
 (see chap. xxvi. 3, and Jude, ver. 11,) therefore the 
 verb here belongs to him, and the whole verse should 
 be translated thus :—Now Korah , son of Yilsar, son 
 of Kohalh, son of Levi, he took even Dathan and 
 Abiram, the sons of Eliab, and On, son of Peleth , 
 
 son of Reuben ; and they rose up, &c. This makes 
 a very regular and consistent sense, and spares all the 
 learned labour of Father Houbigant, who translates 
 np’ yikkach, by rebellionem fecerunt, they rebelled, 
 which scarcely any rule of criticism can ever justify. 
 Instead of pun ’J3 beney Reuben, sons of Reuben, 
 some MSS. have p ben, son, in the singular ; this read¬ 
 ing, supported by the Septuagint and the Samaritan 
 text, I have followed in the above translation. But 
 as Eliab and Peleth were both Reubenites, the com¬ 
 mon reading, sons, may be safely followed. 
 
 Yerse 3. Ye take too much upon you ] The ori¬ 
 ginal is simply D3b 31 rab lachem, too much for you. 
 The spirit of this saying appears to me to be the fol¬ 
 lowing :—“ Holy offices are not equally distributed : 
 
 667 
 
NUMBERS. 
 
 Korah and his associates prepare 
 
 incense to offer to the Lord . 
 
 A. M. cir. 2533 . unto them, d Ye take too much 
 
 B. C. cir. 1471. . n , 
 
 An. Exod. isr. upon you, seeing e all the con- 
 
 C11 ' 20 ' gregation are holy, every one of 
 them, f and the Lord is among them : where¬ 
 fore then lift ye up yourselves above the con¬ 
 secration of the Lord ? 
 
 o O 
 
 4 And when Moses heard it , g he fell upon 
 his face : 
 
 5 And he spake unto Korah and unto all his 
 company, saying, Even to-morrow the Lord 
 will show who are his, and who is h holy ; and 
 will cause him to come near unto him : even 
 
 him whom he hath * 1 chosen will he cause to 
 
 0 
 
 k come near unto him. 
 
 6 This do : Take you censers, Korah, and 
 all his company; 
 
 7 And put fire therein, and put incense in 
 them before the Lord to-morrow : and it shall 
 be that the man whom the Lord doth choose, 
 he shall he holy : ye take too much upon you, 
 ye sons of Levi. 
 
 8 And Moses said unto Korah, Hear, I pray 
 you, ye sons of Levi: 
 
 9 Seemeth it hut 1 a small thing unto you, 
 that the God of Israel hath m separated you 
 from the congregation of Israel, to bring you 
 near to himself, to do the service of the taber¬ 
 nacle of the Lord, and to stand before the 
 congregation to minister unto them ? 
 
 10 And he hath brought thee near to him , 
 and all thy brethren the sons of Levi with 
 thee : and seek ye the priesthood also ? 
 
 11 For which cause both thou and all thy 
 company are gathered together against the 
 Lord : n and what is Aaron, that ye murmur 
 against him ? 
 
 12 And Moses sent to call 
 Dathan and Abiram, the sons of 
 Eliab : which said, We will not 
 
 A. M. cir. 2533 
 
 B. C. cir. 1471. 
 An. Exod. Isr 
 
 cir. 20. 
 
 come up : 
 
 13 0 Is it a small thing that thou hast brought 
 
 us up out of a land that floweth with milk 
 and honey, to kill us in the wilderness, ex¬ 
 cept thou p make thyself altogether a prince 
 over us ? 
 
 14 Moreover thou hast not brought us into 
 q a land that floweth with milk and honey, or 
 given us inheritance of fields and vineyards : 
 wilt thou r put out the eyes of these men ? we 
 will not come up. 
 
 15 And Moses was very wroth, and said 
 unto the Lord, s Respect not thou their offer¬ 
 ing : 1 * * * * 1 have not taken one ass from them, 
 neither have I hurt one of them. 
 
 16 And Moses said unto Korah, u Be thou 
 and all thy company T before the Lord, thou, 
 and they, and Aaron, to-morrow: 
 
 17 And take every man his censer, and put 
 incense in them, and bring ye before the Lord 
 every man his censer, tw r o hundred and fifty 
 censers ; thou also, and Aaron, each of you 
 his censer. 
 
 18 And they took every man his censer, and . 
 put fire in them, and laid incense thereon, 
 and stood in the door of the tabernacle of the 
 congregation w 7 ith Moses and Aaron. 
 
 19 And Korah gathered all the congregation 
 against them unto the door of the tabernacle 
 of the congregation : and w the glory of the 
 Lord appeared unto all the congregation. 
 
 20 And the Lord spake unto Moses and unto 
 Aaron, saying, 
 
 d Heb. it is much for you. - e Exod. xix. 6.- f Exod. xxix. 
 
 45 ; chap. xiv. 14 ; xxxv. 34.- s Chap. xiv. 5 ; xx. 6.- h Ver. 
 
 3 ; Lev. xxi. 6, 7, 8, 12, 15.-'Exod. xxviii. 1 ; chap. xvii. 5; 
 
 1 Sam. ii. 28 ; Psa. cv. 26.- k Chap. iii. 10 ; Lev. x. 3 ; xxi. 
 
 17, 18; Ezek. xl. 46 ; xliv. 15, 16.- 1 1 Sam. xviii. 23 ; 
 
 Isa. vii. 13. 
 
 m Chap. iii. 41, 45 ; viii. 14; Deut. x. 8.-“Exod. xvi. 8; 
 
 1 Cor. iii. 5.-°Ver. 9. -P Exod. ii. 14; Acts vii. 27, 35. 
 
 3 Exod. iii. 8 ; Lev. xx. 24.- r Heb. bore out. - s Gen. iv. 4. 
 
 5.- 1 1 Sam. xiii. 3 ; Acts xx. 33 ; 2 Cor. vii. 2.-“ Ver. 6, 7. 
 
 v 1 Sam. xii. 3, 7.- w Ver. 42 ; Exod. xvi. 7, 10 ; Lev. ix. 6, 
 
 23 ; chap. xiv. 10. 
 
 you arrogate to yourselves the most important ones, 
 as if you?' superior holiness entitled you alone to them ; 
 whereas all the congregation are holy, and have an 
 equal right with you to be employed in the most holy 
 services.” Moses retorts this saying ver 7 : Ye take 
 too much upon you, 31 ?'ab lachem; Ye have too 
 much already, ye sons of Levi; i. e., by your present 
 spirit and disposition you prove yourselves to be wholly 
 unworthy of any spiritual employment. 
 
 Verse 5. The Lord will show who are his ] It is 
 supposed that St. Paul refers to this place, 2 Tim. ii. 
 19 : The foundation of God —the whole sacrificial 
 system, referring to Christ Jesus, the foundation of the 
 salvation of men ; standeth sure , notwithstanding the 
 
 668 
 
 rebellions, intrusions, and false doctrines of men ; hav- 
 ing this seal —this stamp of its Divine authenticity, 
 The Lord knoweth them that are his; eyvu K vpiog rovg 
 ovrac avrov, a literal translation of lb 155 W DX HltT VI 1 ! 
 veyoda Yehovah eth asher lo; and both signifying, 
 The Lord approveth of his own; or, will own that 
 which is of his own appointment. And let every one 
 that narneth the name of Chi'ist depart from iniquity, 
 alluding to the exhortation of Moses, ver. 26 : Depai't , 
 
 I pray you, from the tents of these wicked men. 
 
 Verse 15. Respect not thou their offering ] There 
 
 was no danger of this : they wished to set up a priest¬ 
 
 hood and a sacrificial system of their own ; and God 
 
 never has blessed, and never can bless, any scheme 
 
 a 
 
CHAP. XVI. 
 
 them and their households. 
 
 The earth opens and sivallows 
 
 s 
 
 A. M. cir. 2533. 21 x Separate yourselves from 
 
 An. Exod. Isr. cHUOllg tills COllglCgRtlon, tliat 
 Clr - 20 - I may 7 consume them in a 
 moment. 
 
 22 And they z fell upon their faces, and said, 
 O God, a the God of the spirits of all flesh, 
 shall one man sin, and wilt thou be wroth with 
 all the congregation ? 
 
 23 And the Lord spake unto Moses, saying, 
 
 24 Speak unto the congregation, saying, Get 
 you up from about the tabernacle of Korah, 
 Dathan, and Abiram. 
 
 25 And Moses rose up and went unto Da¬ 
 than and Abiram; and the elders of Israel 
 followed him. 
 
 26 And he spake unto the congregation, say¬ 
 ing, b Depart, I pray you, from the tents of 
 these wicked men, and touch nothing of theirs, 
 lest ye be consumed in all their sins. 
 
 27 So they gat up from the tabernacle of 
 Korah, Dathan, and Abiram, on every side : 
 and Dathan and Abiram came out, and stood 
 in the door of their tents, and their wives, and 
 their sons, and their little children. 
 
 28 And Moses said, c Hereby ye shall know 
 that the Lord hath sent me to do all these 
 works ; for I have not done them d of mine 
 own mind. 
 
 29 If these men die e the common death of 
 
 x Yer. 45 ; see Gen. xix. 17, 22 ; Jer. li. 6 ; Acts ii. 40 ; Rev. 
 
 xviii. 4.- 7 Ycr. 45 ; Exod. xxxii. 10 ; xxxiii. 5.- 7 - Yer. 45 ; 
 
 chap. xiv. 5.- a Chap, xxvii. 16 ; Job xii. 10 ; Ecclus. xii. 7 ; 
 
 Isa. lvii. 16; Zech. xii. 1; Heb. xii. 9.- b Gen. xix. 12, 14 ; 
 
 Isa lii. 11; 2 Cor. vi. 17; Rev. xviii. 4.- c Exod. iii. 12; 
 
 Deut. xviii. 22 ; Zech. ii. 9, 10 ; iv. 9 ; John v. 36.- d Chap. 
 
 xxiv. 13; Jer. xxiii. 16; Ezek. xiii. 17; John v. 30; vi. 38. 
 
 of salvation which is not of his own appointment. Man 
 is ever supposing that he can mend his Maker’s work, 
 or that he can make one of his own that will do in 
 its place. 
 
 Verse 22. O God , the God of the spirits of all flesh\ 
 bjb nnnn TlbR bx El Elohey haruchoth lechol 
 hasar. This address sufficiently proves that these holy 
 men believed that man is a being compounded of flesh 
 and spirit, and that these principles are perfectly dis¬ 
 tinct. Either the materiality of the human soul is a 
 human fable, or, if it be a true doctrine, these men did 
 not pray under the influence of the Divine Spirit. In 
 chap, xxvii. 16 there is a similar form of expression : 
 Let the Lord , the God of the spirits of all flesh. And 
 in Job xii. 10 : In whose hand is the soul (g/DH 
 nephesh) of all living ; and the spirit (ITH ruach ) of 
 all flesh of man. Are not these decisive proofs that 
 the Old Testament teaches that there is an immortal 
 spirit in man 1 “ But does not nn ruach signify wind 
 or breath ?” Sometimes it does, but certainly not here; 
 for how absurd would it be to say, O God, the God 
 of the breaths of all flesh ! 
 
 a 
 
 all men, or if they be f visited A. M. cir. 2533. 
 
 . . . . “ r B. C. cir. 1471 . 
 
 alter the visitation ot all men ; An. Exod. Isr. 
 
 then the Lord hath not sent me. Clr ' 20 ' 
 
 30 But if the Lord * make h a new thing, 
 and the earth open her mouth, and swallow 
 them up, with all that appertain unto them, 
 and they { go down quick into the pit; then 
 ye shall understand that these men have pro¬ 
 voked the Lord. 
 
 31 k And it came to pass, as he had made an 
 end of speaking all these words, that the 
 ground clave asunder that ivas under them : 
 
 32 And the earth opened her mouth, and 
 swallowed them up, and their houses, and 
 1 all the men that appertained unto Korah, 
 and all their goods. 
 
 33 They, and all that appertained to them, 
 went down alive into the pit, and the earth 
 closed upon them : and they perished from 
 among the congregation 
 
 34 And all Israel that ivere round about 
 them fled at the cry of them : for they said, 
 Lest the earth swallow us up also. 
 
 35 And there m came out a fire from the 
 Lord, and consumed n the two hundred and 
 fifty men that offered incense. 
 
 36 And the Lord spake unto Moses, saying, 
 
 37 Speak unto Eleazar the son of x4aron the 
 priest, that he take up the censers out of the 
 
 e Heb. as every man dieth. - f Exod. xx. 5 ; xxxii. 34 ; Job xxxv. 
 
 15 ; Isa. x. 3 ; Jer. v. 9.- s Heb. create a creature ; Isa. xlv. 7. 
 
 h Jobxxxi. 3; Isa. xxviii. 21.- 1 Yer. 33 ; Psa. lv. 15.- k Chap. 
 
 xxvi. 10 ; xxvii. 3 ; Deut. xi. 6 ; Psa. cvi. 17.- 1 Seever. 17; 
 
 chap. xxvi. 11 ; 1 Chron. vi. 22, 37.- m Lev. x. 2 ; chap. xi. 1 ; 
 
 Psa. cvi. 18.- n Yer. 17. 
 
 Verse 30 .If the Lord make a new thing ] DK1 
 
 mm N'lT veim beriah yibra Yehovah , and if Jehovah 
 should create a creation , i. e., do such a thing as was 
 never done before. 
 
 And they go down quick into the pit] sheolah, 
 
 a proof, among many others, that 7^ sheol, signifies 
 here a chasm or pit of the earth, and not the place 
 called hell; for it would be absurd to suppose that 
 their houses had gone to hell; and it would be wicked 
 to imagine that their little innocent children had gone 
 thither, though God was pleased to destroy their lives 
 with those of their iniquitous fathers. 
 
 Verse 33. They , and all that appertained to them] 
 Korah, Dathan, and Abiram, and all that appertained 
 to their respective families, went down into the pit 
 caused by this supernatural earthquake; while the fire 
 from the Lord consumed the 250 men that bare censers. 
 Thus there were two distinct punishments, the pit and 
 the fire , for the two divisions of these rebels. 
 
 Verse 37. The censers—are halloivedi] ItJHp ka~ 
 deshu , are consecrated , i. e., to the service of God, 
 though in this instance improperly employed. 
 
 609 
 
NUMBERS. 
 
 A plague is sent , by which 
 
 a. M. cir. 2533 . burning, and scatter thou the 
 B. C. cir. 1471. - ° , - , , , 
 
 An. Exod. isr. nre yonder ; ior 0 they are hal- 
 
 cin 2Q - lowed. 
 
 38 The censers of these p sinners against 
 their own souls, let them make them broad 
 plates for a covering of the altar: for they 
 offered them before the Lord, therefore they 
 are hallowed : q and they shall be a sign unto 
 the children of Israel. 
 
 39 And Eleazar the priest took the brazen 
 censers, wherewith they that were burnt had 
 offered ; and they w r ere made broad plates for 
 a covering of the altar : 
 
 40 To be a memorial unto the children of 
 Israel, r that no stranger, which is not of the 
 seed of Aaron, come near to offer incense 
 before the Lord ; that he be not as Korah, 
 and as his company : as the Lord said to him 
 by the hand of Moses. 
 
 41 But on the morrow s all the congregation 
 of the children of Israel murmured against 
 Moses and against Aaron, saying, Ye have 
 killed the people of the Lord. 
 
 42 And it came to pass, when the congre¬ 
 gation was gathered against Moses and against 
 Aaron, that they looked toward the tabernacle 
 of the congregation : and, behold, t the cloud 
 
 0 See Lev. xxvii. 28.- P Prov. xx. 2 ; Hab. ii. 10.--i Chap. 
 
 xvii. 10 ; xxvi. 10 ; Ezek. xiv. 8.- r Chap. iii. 10 ; 2 Chron. 
 
 xxvi. 18.- s Chap. xiv. 2 ; Psa. cvi. 25. 
 
 Verse 41. On the morrow all the congregation — 
 murmured ] It is very likely that the people persuaded 
 themselves that Moses and Aaron had used some cun¬ 
 ning in this business, and that the earthquake and fire 
 were artificial; else, had they discerned the hand of 
 God in this punishment, could they have dared the 
 anger of the Lord in the very face of justice 1 
 
 Verse 46. The plague is begun f God now pun¬ 
 ished them by a secret blast , so as to put the matter 
 beyond all dispute ; his hand, and his alone, was seen, 
 not only in the plague, but in the manner in which the 
 mortality was arrested. It was necessary that this 
 should be done in this ivay , that the whole congrega¬ 
 tion might see that those men who had perished were 
 not the people of the Lord; and that GOD, not Moses 
 and Aaron , had destroyed them. 
 
 Verse 48. He stood between the dead and the living; 
 and the plague, <fc .] What the plague was we know 
 not, but it seems to have begun at one part of the camp, 
 and to have proceeded regularly onward; and Aaron 
 went to the quarter where it was then prevailing , and 
 stood with his atonement where it was now making 
 its ravages, and the plague was stayed; but not before 
 14,700 had fallen victims to it, ver. 49. 
 
 If Aaron the high priest, with his censer and in¬ 
 cense, could disarm the wrath of an insulted, angry 
 
 670 
 
 a great many are destroyed . 
 
 covered it, and 11 the glory of the A. M. cir. 2533 , 
 T 5 a J B. C. cir. 1471. 
 
 Lord appeared. An. Exod. Isr. 
 
 43 And Moses and Aaron came cm 20 ‘ 
 before the tabernacle of the congregation. 
 
 44 And the Lord spake unto Moses, saying, 
 
 45 v Get you up from among this congre¬ 
 gation, that I may consume them as in a mo¬ 
 ment. And w they fell upon their faces. 
 
 46 And Moses said unto Aaron, Take a 
 censer, and put fire therein from off the altar, 
 and put on incense, and go quickly unto the 
 congregation, and make an atonement for them: 
 x for there is wrath gone out from the Lord ; 
 the plague is begun. 
 
 47 And Aaron took as Moses commanded, 
 and ran into the midst of the congregation; 
 and, behold, the plague was begun among 
 the people : and he put on incense, and made 
 an atonement for the people. 
 
 48 And he stood between the dead and the 
 living; and the plague was stayed. 
 
 49 Now they that died in the plague were 
 fourteen thousand and seven hundred, beside 
 them that died about the matter of Korah. 
 
 50 And Aaron returned unto Moses unto 
 the door of the tabernacle of the congregation: 
 and the plague was stayed. 
 
 tExod. xl. 34.- u Ver. 19; chap. xx. 6.- v Ver. 21, 24. 
 
 w Ver. 22; chap. xx. 6.-* Lev. x. 6 ; chap. i. 53; viii. 19 ; xi. 
 
 33 ; xviii. 5 ; 1 Chron. xxvii. 24 ; Psa. cvi. 29. 
 
 Deity, so that a guilty people, who deserved nothing 
 but destruction, should be spared; how much more 
 effectual may we expect the great atonement to be 
 which was made by the Lord Jesus Christ, of whom 
 Aaron was only the type! The sacrifices of living 
 animals pointed out the death of Christ on the cross ; 
 the incense , his intercession. Through his death sal¬ 
 vation is purchased for the world ; by his intercession 
 the offending children of men are spared. Hence St. 
 Paul, Rom. v. 10, says ; If, while we were enemies, 
 we were reconciled to God by the death of his Son, 
 much more, being reconciled, we shall be saved 
 through his life, i. e., by the prevalence of his 
 continual intercession. 2 Cor. v. 18, 19 : “ And all 
 things are of God, who hath reconciled us to himself 
 by Jesus Christ, and hath given-to us the ministry of 
 reconciliation ; to wit, that God was in Christ, recon¬ 
 ciling the world unto himself, not imputing their tres¬ 
 passes unto them ; and hath committed unto us the 
 word of reconciliation.” 
 
 By the awful transactions recorded in this chapter, 
 we may see how jealous God is of the sole right of 
 appointing the way and means of salvation. Had any 
 priesthood, and any kind of service, no matter how 
 solemn and sincere, been equally available in the sight 
 of Divine justice and mercy, God would not have re¬ 
 sented in so awful a manner the attempts of Korah and 
 
CHAP. XVII. 
 
 The princes of the people lay up 
 
 his company in their new service. The way of God’s 
 own appointment, the agony and death ot Christ, is the 
 only way in which souls can be saved. His is the 
 priesthood , and his is the only available sacrifice. All 
 
 their rods before the testimony . 
 
 other modes and schemes of salvation are the inven¬ 
 tions of men or devils, and will in the end prove ruin¬ 
 ous to all those who trust in them. Reader, forget 
 not the Lord who bought thee. 
 
 CHAPTER XVII. 
 
 The twelve chiefs of the tribes are commanded to take their rods, and to write the name of each tribe upon the 
 rod that belonged to its representative; but the name of Aaron is to be written on the rod of the tribe of 
 Levi , 1—3. The rods are to be laid up before the Lord , who promises that the man's rod whom he shall choose 
 for priest shall blossom , 4, 5. The rods are produced and laid up before the tabernacle , 6, 7. Aaron’s 
 rod alone buds, blossoms, and bears fruit, 8, 9. It is laid up before the testimony as a token of the man¬ 
 ner in which God had disposed of the priesthood, 10, 11. The people are greatly terrified, and are appre¬ 
 hensive of being destroyed, 12, 13. 
 
 A. M. cir. 2533 . A ND the Lord spake unto 
 
 B. C. cir. 1471. jUL , r . r 
 
 An.Exod.isr. Moses, saying, 
 
 cu ' 20 ‘ 2 Speak unto the children of 
 
 Israel, and take of every one of them a rod 
 according to the house of tlieir fathers, of all 
 their princes according to the house of their 
 fathers twelve rods : write thou every man’s 
 name upon his rod. 
 
 3 And thou shalt write Aaron’s name upon 
 the rod of Levi : for one rod shall be for the 
 head of the house of their fathers. 
 
 4 And thou shalt lay them up in the taber¬ 
 nacle of the congregation before the testimony, 
 a where T will meet with you. 
 
 5 And it shall come to pass, that the man’s 
 rod, b whom I shall choose, shall blossom : 
 and I will make to cease from me the mur- 
 murings of the children of Israel, c whereby 
 they murmur against you. 
 
 6 And Moses spake unto the A. m. cir. 2533 . 
 
 1 • i 1 r t 1 i B. C. cir. 1471. 
 
 children 01 Israel, and every one An. Exod. isr. 
 of their princes gave him d a rod cir ‘ 20 ~ 
 apiece, for each prince one, according to their 
 fathers’ houses, even twelve rods : and the rod 
 of Aaron was among their rods. 
 
 7 And Moses laid up the rods before the 
 Lord in e the tabernacle of witness. 
 
 8 And it came to pass, that on the morrow 
 Moses went into the tabernacle of witness ; 
 and, behold, the rod of Aaron for the house 
 of Levi was budded, and brought forth 
 buds, and bloomed blossoms, and yielded 
 almonds. 
 
 9 And Moses brought out all the rods from 
 before the Lord unto all the children of 
 Israel: and they looked, and took every man 
 his rod. 
 
 10 And the Lord said unto Moses, Bring 
 
 a Exodus xxv. 22 ; xxix. 42,43 ; xxx. 36.- b Chapter xvi. 5. 
 
 c Chap. xvi. 11. 
 
 d Hebrew a rod for one prince , a rod for one prince. - e Exod 
 
 xxxviii. 21 ; Num. xviii. 2 ; Acts vii. 44. 
 
 NOTES ON CHAP. XVII. 
 
 Verse 2. And take of every one of them a rod] HL33 
 matteh, the staff or sceptre , which the prince or chief 
 of each tribe bore, and which was the sign of office or 
 royalty among almost all the people of the earth. 
 
 Verse 5. The man's rod, whom I shall choose, shall 
 blossom ] It was necessary that something farther 
 should be done to quiet the minds of the people, and 
 for ever to settle the dispute, in what tribe the priest¬ 
 hood should be fixed. God therefore took the method 
 described in the text, and it had the desired effect; 
 the Aaronical priesthood was never after disputed. 
 
 Verse 8. The rod of Aaron—was budded, dpc.\ That 
 is, on the same rod or staff were found buds, blossoms , 
 ind ripe fruit. This fact was so unquestionably mira¬ 
 culous, as to decide the business for ever; and pro¬ 
 bably this was intended to show that in th e priesthood, 
 represented by that of Aaron, the beginning , middle, 
 and end of every good work must be found. The buds 
 of good desires, the blossoms of holy resolutions and 
 promising professions, and the ripe fruit of faith, love, 
 
 and obedience, all spring from the priesthood of the 
 Lord Jesus. It has been thought by some that Aaron’s 
 staff (and perhaps the staves of all the tribes) was 
 made out of the amygdald communis, or common almond 
 tree. In a favourable soil and climate it grows to 
 twenty feet in height, is one of the most noble, flou¬ 
 rishing trees in nature : its flowers are of a delicate 
 red, and it puts them forth early in March, having be¬ 
 gun to bud in January. It has its name “lpL? shaked 
 from shakad, to awake, because it buds and flower 
 sooner than most other trees. And it is very likely that 
 the staves of office, borne by the chiefs of all the tribes, 
 were made of this tree, merely to signify that watch¬ 
 fulness and assiduous care which the chiefs should take 
 of the persons committed, in the course of the Divine 
 providence, to their keeping. 
 
 Every thing in this miracle is so far beyond the 
 power of nature, that no doubt could remain on the 
 minds of the people, or the envious chiefs, of the Di¬ 
 vine appointment of Aaron, and of the especial inter¬ 
 ference of God in this case. To see a piece of wood, 
 
 671 
 
NUMBERS. 
 
 Aaron’s rod is laid up. 
 
 A. M. cir. 2533 . f Aaron’s rod again before the tes- 
 
 B. C. cir. 1471. . , , r . 
 
 An. Exod. isr. timony, to be kept s lor a token 
 
 Clr ' 20 ' against the h rebels ; 1 and thou 
 
 shalt quite take away their murmurings from 
 
 me, that they die not. 
 
 11 And Moses did so: as the Lord com¬ 
 manded him, so did he. 
 
 The people are greatly afraid . 
 
 1 2 And the children of Israel A. M. cir. 2533 . 
 
 B. C. cir. 1471. 
 
 , saying, lie- An. Exod. Isr. 
 
 hold, we die, we perish, we all cir ' 20 ~ 
 perish. 
 
 13 k Whosoever cometh any thing near unto 
 the tabernacle of the Lord shall die : shall 
 we be consumed with dying ? 
 
 spake unto Moses 
 
 * Heb. ix. 4 - S Chap. xvi. 38. —— h Heb. children of rebellion. 
 
 long cut off from the parent stock, without bark or 
 moisture remaining, laid up in a dry place for a single 
 night , with others in the same circumstances,—to see 
 such a piece of wood resume and evince the perfec¬ 
 tion of vegetative life, budding , blossoming , and bring¬ 
 ing forth ripe fruit at the same time, must be such a 
 demonstration of the peculiar interference of God, as 
 to silence every doubt and satisfy every scruple. It 
 is worthy of remark that a sceptre , or staff of office, 
 resuming its vegetative life, w r as considered an abso¬ 
 lute impossibility among the ancients; and as they 
 were accustomed to swear by their sceptres , this cir¬ 
 cumstance was added to establish and confirm the oath. 
 A remarkable instance of this we have in Homer, 
 Iliad, lib. i., ver. 233, &c., where Achilles, in his 
 rage against Agamemnon, thus speaks :— 
 
 AAV ek tol epeu, sac etc psyav bpsov oyovyar 
 N ai pa rode amprrpov, to pev ovttote tyvTdka icai o&vc; 
 Qvoel, ETCEibrj TTpura roprjv ev opEooi TieTionrev, 
 
 Oed’ avaOffiijoec’ rcepc yap [ja e ^'aA/cof eA eibe 
 
 4»t>AAa te sac ^Aoiow. 
 
 . . . . o de tol peyay EooETac opicoy. 
 
 But hearken: I shall swear a solemn oath : 
 
 By this same sceptre which shall never bud, 
 
 Nor boughs bring forth, as once ; which, having left 
 Its parent on the mountain top, what time 
 The woodman’s axe lopp’d off its foliage green, 
 And stripp’d its bark , shall never grow again. 
 
 CoWPER. 
 
 Virgil represents King Latinus swearing in the 
 same way, to confirm his covenant with AEneas :— 
 
 Ut Sceptrum hoc (dextra sceptrum nam forte gerebat) 
 Nunquam fronde levi fundet virgulta neque umbras, 
 Cum semel in silvis imo de stirpe recisum. 
 
 1 Ver. 5.- k Chap. i. 51, 53 ; xviii. 4, 7. 
 
 Matre caret, posuitque comas et brachia ferro; 
 
 Olim arbos , nunc artificis inanus sere decoro 
 Inclusit, patribusque dedit gestare Latinis. 
 
 Talibus inter se firmabant foedera dictis. 
 
 iEn., lib. xii., ver. 206—12. 
 
 Even as this royal sceptre (for he bore 
 A sceptre in his hand) shall never more 
 Shoot out in branches, or renew the birth ; 
 
 An orphan now, cut from the mother earth 
 By the keen axe, dishonour’d of its hair, 
 
 And cased in brass, for Latian kings to bear. 
 
 And thus in public view the peace was tied 
 With solemn vows, and sworn on either side. 
 
 Dryden. 
 
 When the circumstance of the rod or sceptre being 
 used anciently in this way, and the absolute impossi¬ 
 bility of its revivescence so strongly appealed to, is 
 considered, it appears to have been a very proper in¬ 
 strument for the present occasion, for the change that 
 passed on it must be acknowledged as an immediate 
 and incontestable miracle. 
 
 Verse 12. Behold, ive die, we perish, we all perish .] 
 UyiJ gavaenu signifies not so much to die simply, as 
 to feel an extreme difficulty of breathing, which, pro¬ 
 ducing suffocation, ends at last in death. See the folly 
 and extravagance of this sinful people. At first, every 
 person might come near io God, for all, they thought, 
 were sufficiently holy, and every way qualified to mi¬ 
 nister in holy things. Now, no one, in their appre¬ 
 hension, can come near to the tabernacle without be¬ 
 ing consumed, ver. 13. In both cases they were 
 wrong ; some there were who might approach, others 
 there were who might not. God had put the differ¬ 
 ence. His decision should have been final with them; 
 but sinners are ever running into extremes. 
 
 CHAPTER XVIII. 
 
 The priests are to bear the iniquity of the sanctuary, 1. The Levites to minister to the priests, and have 
 charge of the tabernacle, 2—4. The priests alone to have the charge of the sanctuary, dye., no stranger to 
 come nigh on pain of death, 5-7. The portion allowed for their maintenance, 8. They shall have every 
 meat-offering; and they shall eat them in the holy place, 9, 10. The wave-offerings, 11. The first- 
 fruits of the oil, wine, and wheat, and whatever is first ripe, and every devoted thing, 12-14 ; also, all the 
 first-born of men and beasts, 15—18 ; and heave-offerings, 19. The priests shall have no inheritance, 20. 
 The Levites shall have no inheritance, but shall have the tenth of the produce in Israel, 21—24, of ivhieh 
 they are to give a tenth to the priests, taken from the best parts, 25—30. 
 
 672 a 
 
The officecharge , and emoluments CHAP. 
 
 A. M. cir. 2533 . A ND the Lord said unto Aaron, 
 
 B. C. cir. 1471. J~x . 
 
 An. Exod. Isr. a Thou and thy sons, and thy 
 
 cir ' 20 ~_father’s house with thee, shall 
 
 b bear the iniquity of the sanctuary : and thou 
 
 and thy sons with thee shall bear the iniquity 
 
 of your priesthood. 
 
 2 And thy brethren also of the tribe of Levi, 
 the tribe of thy father, bring thou with thee, 
 that they may be c joined unto thee, and 
 d minister unto thee : but e thou and thy sons 
 with thee shall minister before the tabernacle 
 of witness. 
 
 3 And they shall keep thy charge, and f the 
 charge of all the tabernacle : s only they shall 
 not come nigh the vessels of the sanctuary and 
 the altar, 11 that neither they, nor ye also, die. 
 
 4 And they shall be joined unto thee, and 
 keep the charge of the tabernacle of the con¬ 
 gregation, for all the service of the tabernacle: 
 1 and a stranger shall not come nigh unto you. 
 
 5 And ye shall keep k the charge of the sanc¬ 
 tuary, and the charge of the altar: 1 that there be 
 no wrath any more upon the children of Israel. 
 
 6 And I, behold, I have m taken your bre¬ 
 thren the Lerites from among the children of 
 Israel : n to you they are given as a gift for 
 the Lord, to do the service of the tabernacle 
 of the congregation. 
 
 7 Therefore 0 thou and thy sons with thee 
 shall keep your priest’s office for every thing 
 of the altar, and p within the veil; and ye 
 shall serve : I have given your priest’s office 
 unto you as a service of gift: and the stranger 
 that cometh nigh shall be put to death. 
 
 8 And the Lord spake unto Aaron, Behold, 
 q I also have given thee the charge of mine 
 
 a Chap. xvii. 1.3.- b Exod. xxviii. 38.- c See Gen. xxix. 
 
 34.- d Chap. iii. 6, 7.- e Chap. iii. 10.- f Chap. iii. 25,31, 
 
 36.-sChap. xvi. 40.- h Chap. iv. 15.-•* Chap. iii. 10. 
 
 Exodus xxvii. 21 ; xxx. 7 ; Leviticus xxiv. 3; chap. viii. 2. 
 
 1 Chap. xvi. 46.- m Chap. iii. 12, 45.- n Chap. iii. 9 ; viii. 
 
 19.- 0 Ver. 5 ; chap. iii. 10.-P Heb. ix. 3, 6.-^Lev. vi. 
 
 16,18,26 ; vii. 6, 32 ; chap. v. 9.- r Exod. xxix. 29 ; xl. 13, 15. 
 
 * Lev. ii. 2, 3 ; x. 12, 13.- 1 Lev. iv. 22, 27 ; vi. 25, 26. 
 
 NOTES ON CHAP. XVIII. 
 
 Verse 1. Thou and thy sons — shall bear the iniqui¬ 
 ty of the sanctuary , dpc.] That is, They must be an¬ 
 swerable for its legal pollutions, and must make the 
 necessary atonements and expiations. By this th^y 
 must feel that though they had got a high and impor¬ 
 tant office confirmed to them by a miraculous inter¬ 
 ference, yet it was a place of the highest responsibili¬ 
 ty; and that they must not be high-minded, but fear. 
 
 Verse 2. Thy brethren also of the tribe of Levi — 
 may be joined unto thee] There is a fine paronomasia, 
 or play upon words, in the original, ub Levi comes 
 Vol. I. ( 44 ) 
 
 XVIII. of the priests and Levites. 
 
 heave-offerings of all the hallowed a. M. cir. 2533 . 
 things of the children of Israel; An. Exod. isr* 
 
 unto thee have I given them r by Clr ‘ 2a _ 
 
 reason of the anointing, and to thy sons, by 
 an ordinance for ever. 
 
 9 This shall be thine of the most holy things, 
 reserved from the fire : every oblation of theirs, 
 every R meat-offering of theirs, and every 1 sin- 
 offering of theirs, and every n trespass-offering 
 of theirs, which they shall render unto me, 
 shall he most holy for thee and for thy sons. 
 
 10 v In the most holyy>/ace shalt thou eat it; 
 every male shall eat it: it shall be holy unto 
 thee. 
 
 11 And this is thine ; w the heave-offering of 
 their gift, with all the wave-offerings of the 
 children of Israel: I have given them unto 
 x thee, and to thy sons and to thy daughters 
 with thee, by a statute for ever : y every one 
 that is clean in thy house shall eat of it. 
 
 12 z All the a best of the oil, and all the best 
 of the wine, and of the wheat, b the first- 
 fruits of them which they shall offer unto the 
 Lord, them have I given thee. 
 
 13 And whatsoever is first ripe in the land, 
 c which they shall bring unto the Lord, shall 
 be thine ; d every one that is clean in thine 
 house shall eat of it. 
 
 14 e Every thing devoted in Israel shall be 
 thine. 
 
 15 Every thing that openeth f the matrix in 
 all flesh, which they bring unto the Lord, 
 whether it he of men or beasts, shall be thine: 
 nevertheless s the first-born of man shall thou 
 surely redeem, and the firstling of unclean 
 beasts shalt thou redeem. 
 
 u Lev. v. 1 ; vii. 7 ; x. 12 ; xiv. 13.- v Lev. vi. 16, 18, 26, 29 ; 
 
 vii. 6.- w Exod. xxix. 27,28 ; Lev. vii. 30,34. x Lev. x. 14; 
 
 Deut.. xviii. 3.-y Lev. xxii. 2, 3, 11, 12, 13- z Exod. xxiii. 
 
 19; Deut. xviii. 4; Neh. x. 35, 36, - a Heb. fat; ver. 29. 
 
 b Exod. xxii. 29.- c Exod. xxii. 29; xxm. 19 ; xxxiv. 26 ; Lev. 
 
 ii. 14 ; chap. xv. 19 ; Deut. xxvi. 2.- d Ver. 11.-- e Lev. xxvn. 
 
 28.- f Exod. xiii. 2; xxii. 29; Lev. xxii. 26; chap. iii. 13. 
 
 s Exod. xiii. 13 ; xxxiv. 20. 
 
 from the root mb Javah, to join to, couple , associate : 
 hence Moses says, the Levites , lib’ yillavu, shall be 
 joined, or associated with the priests; they shall con¬ 
 jointly perform the whole of the sacred office, but the 
 priests shall be principal, the Levites only their asso¬ 
 ciates or assistants. For an explanation of. many 
 parts of this chapter, see the notes on several of the 
 passages referred to in the margin. 
 
 Verse 15. The first-born of man—and the firstling 
 of unclean beasts ] Thus vain man is ranked with the 
 beasts that perish; and with the worst kinds of them 
 too, those deemed unclean. 
 
 673 
 
The portion granted to NUMBERS. the priests and Levites, 
 
 A. M. cir. 2533. 16 And those that are to be 
 
 An. Exod. isr. redeemed from a month old shalt 
 cir ’ 2Q ~ thou redeem, h according to thine 
 estimation, for the money of five shekels, after 
 the shekel of the sanctuary, 1 which is twenty 
 gerahs. 
 
 17 k But the firstling of a cow, or the first¬ 
 ling of a sheep, or the firstling of a goat, 
 thou shalt not redeem ; they axe holy : 1 thou 
 shalt sprinkle their blood upon the altar, and 
 shalt burn their fat for an offering made by 
 fire, for a sweet savour unto the Lord. 
 
 b Lev. xxvii. 2, 6 ; chap. iii. 47.- 1 Exod. xxx. 13 ; Lev. xxvii. 
 
 25; chap. iii. 47 ; Ezek. xlv. 12.- k Deut. xv. 19. 
 
 Yerse 16. Shalt thou redeem — -for the money of five 
 shekels ] Redemption of the first-born is one of the 
 rites which is still practised among the Jews. Ac¬ 
 cording to Leo of Modena, it is performed in the fol¬ 
 lowing manner :—When the child is thirty days old, 
 the father sends for one of the descendants of Aaron : 
 several persons being assembled on the occasion, the 
 father brings a cup containing several pieces of gold 
 and silver coin. The priest then takes the child into 
 his arms, and addressing himself to the mother, says : 
 Is this thy son ? — Mother. Yes.— Priest. Hast 
 thou never had another child, male or female, a mis¬ 
 carriage or untimely birth ?— Mother. No. — Priest. 
 This being the case, this child, as first-born, belongs to 
 rne. Then, turning to the father, he says : If it be 
 thy desire to have this child, thou must redeem it .— 
 Father. I present thee with this gold and silver for 
 this purpose.— Priest. Thou dost wish, therefore, to 
 redeem the child ?— Father. I do wish so to do.— 
 The priest then, turning himself to the assembly, says : 
 Very well; this child, as first-born, is mine, as it is 
 written in Bemidbar, (Num. xviii. 16,) Thou shalt re¬ 
 deem the first-born of a month old for five shekels, 
 but I shall content myself with this in exchange. He 
 then takes two gold crowns, or thereabouts, and re¬ 
 turns the child to his parents. 
 
 Yerse 19. It is a covenant of salt] That is, an in¬ 
 corruptible, everlasting covenant. As salt was added 
 to different kinds of viands, not only to give them a 
 relish, but to preserve them from putrefaction and de¬ 
 cay, it became the emblem of incorruptibility and per¬ 
 manence. Hence, a covenant of salt signified an 
 everlasting covenant. We have already seen that, 
 among the Asiatics, eating together was deemed a 
 bond of perpetual friendship; and as salt was a com¬ 
 mon article in all their repasts, it may be in reference 
 to this circumstance that a perpetual covenant is 
 termed a covenant of salt; because the parties ate to¬ 
 gether of the sacrifice offered on the occasion, and the 
 whole transaction was considered as a league of end¬ 
 less friendship. See the note on Lev. ii. 13. 
 
 Yerse 20. I am thy part and thine inheritance] The 
 principal part of what was offered to God w 7 as the 
 portion of the priests, therefore they had no inherit¬ 
 ance of land in Israel; independently of that they had 
 a very ample provision for their support. The rabbins 
 a 674 
 
 18 And the flesh of them shall A. M. cir. 2533 . 
 
 , •. . . , B. C. cir. 1471. 
 
 be thine, as the m wave-breast, An. Exod. isr. 
 
 and as the right shoulder are Clr ~ 20 ~ 
 
 thine. 
 
 19 n All the heave-offerings of the holy 
 things, which the children of Israel offer unto 
 the Lord, have I given thee, and thy sons 
 and thy daughters with thee, by a statute for 
 ever : 0 it is a covenant of salt for ever before 
 the Lord, unto thee and to thy seed with thee. 
 
 20 And the Lord spake unto Aaron, Thou 
 shalt have no inheritance in their land, neither 
 
 e Lev. iii. 2, 5.- m Exod. xxix. 26, 28; Lev. vii. 31, 32, 34. 
 
 n Yer. 11.- 0 Lev. ii. 13 ; 2 Chron. xiii. 5. 
 
 say twenty-four gifts were given to the priests, and 
 they are all expressed in the law. Eight of those 
 gifts the priests ate nowhere but in the sanctuary : 
 these eight are the following:— 
 
 1. The flesh of the sin-offering, whether of beasts 
 or fowls, Lev. vi. 25, 26. 
 
 2. The flesh of the trespass-offering, Lev. vii. 1,6. 
 
 3. The peace-offerings of the congregation, Lev. 
 xxiii. 19, 20. 
 
 4. The remainder of the omer or sheaf, Lev. xxiii. 
 10, &c. 
 
 5. The remnants of the meat-offerings of the Is¬ 
 raelites, Lev. vi. 16. 
 
 6. The two loaves, Lev. xxiii. 17. 
 
 7. The shew-bread, Lev. xxiv. 9. 
 
 8. The log of oil offered by the leper, Lev. xiv. 
 10, &c. 
 
 Five of those gifts they ate only in Jerusalem :— 
 
 1. The breast and shoulder of the peace-offerings, 
 Lev. vii. 31, 34. 
 
 2. The heave-offering of the sacrifice of confes¬ 
 sion, Lev. vii. 12—14. 
 
 3. The heave-offering of the Nazarite’s ram, Lev. 
 vi. 17-20. 
 
 4. The firstling of the clean beast, Num. xviii. 15 ; 
 Deut. xv. 19, 20. 
 
 5. The first-fruits, Num. xviii. 13 
 
 Five gifts were not due unto them by the law, but 
 in the land of Israel only :— 
 
 1. The heave-offering or first-fruits, Num. xviii. 
 12. 
 
 2. The heave-offering of the tithe, Num. xviii. 28. 
 
 3. The cake, Num. xv. 20. These three were holy. 
 
 4. The first-fruits of the fleece, Deut. xviii. 4. 
 
 5. The field of possession, Num. xxxv. These 
 two were common. 
 
 Five gifts were due unto them both within and 
 without the land :— 
 
 1. The gifts o-f the beasts slain, Deut. xviii. 3. 
 
 2. The redemption of the first-born son, Num, 
 xviii. 15. 
 
 3. The lamb for the firstling of an ass, Exod. iv. 
 20 ; Num. xviii. 
 
 4. The restitution of that taken by violence from a 
 stranger, Num. v. 8. 
 
 5. All devoted things, Num. xviii. 14. 
 
 ( 44* ) 
 
The Levites to have no inheritance , CHAP. XVIII. 
 
 hut the tenth of the produce 
 
 A. M. cir. 2533. 
 
 B. C. cir. 1471. 
 An. Exod. Isr. 
 
 cir. 20. 
 
 shalt thou have any part among 
 them : p I thy part and thine 
 inheritance among the children 
 
 of Israel. 
 
 21 And, behold, q I have given the children of 
 Levi all the tenth in Israel for an inheritance, 
 for their service which they serve, even r the 
 service of the tabernacle of the congregation. 
 
 22 s Neither must the children of Israel 
 henceforth come nigh the tabernacle of the 
 congregation, * 1 2 3 4 lest they bear sin, 11 and die. 
 
 23 v But the Levites shall do the service of 
 the tabernacle of the congregation, and they 
 shall bear their iniquity : it shall he a statute 
 for ever throughout your generations, that 
 among the children of Israel they have no in¬ 
 heritance. 
 
 24 w But the tithes of the children of Israel, 
 which they offer as a heave-offering unto the 
 Lord, I have given to the Levites to inherit: 
 therefore I have said unto them, x Among 
 the children of Israel they shall have no in¬ 
 heritance. 
 
 25 And the Lord spake unto Moses, saying, 
 
 26 Thus speak unto the Levites, and say 
 unto them, When ye take of the children of 
 Israel the tithes which I have given you from 
 them for your inheritance, then ye shall offer 
 
 up a heave-offering of it for a. M. cir. 2533 . 
 
 f , a . r B. C. cir. 1471 
 
 the Lord, even y a tenth part 01 An. Exod. isr. 
 
 the tithe. cir - 20 - 
 
 27 z And this your heave-offering shall be 
 reckoned unto you, as though it were the 
 corn of the threshing-floor, and as the fulness 
 of the wine-press. 
 
 28 Thus ye also shall offer a heave-offering 
 unto the Lord of all your tithes, which ye re¬ 
 ceive of the children of Israel; and ye shall 
 give thereof the Lord’s heave-offering to 
 Aaron the priest. 
 
 29 Out of all your gifts ye shall offer every 
 heave-offering of the Lord, of all the a best 
 thereof, even the hallowed part thereof out of it. 
 
 30 Therefore thou shalt say unto them, 
 When ye have heaved the best thereof from 
 it, b then it shall be counted unto the Levites 
 as the increase of the threshing-floor, and as 
 the increase of the wine-press. 
 
 3 1 And ye shall eat it in every place, ye and 
 your households : for it is c your reward for 
 your service in the tabernacle of the congre¬ 
 gation. 
 
 32 And ye shall d bear no sin by reason of 
 it, when ye have heaved from it the best of it: 
 neither shall ye e pollute the holy things of the 
 children of Israel, lest ye die. 
 
 P Deut. x. 9 ; xii. 12 ; xiv. 27, 29 ; xviii. 1, 2; Josh. xiii. 14, 
 
 33 ; xiv. 3 ; xviii. 7 ; Psa. xvi. 5 ; Ezek. xliv. 28.-'i Ver. 24, 
 
 26 ; Lev. xxvii. 30, 32 ; Neh. x. 37; xii. 44 ; Heb. vii. 5, 8, 9. 
 r Chap. iii. 7,8.- s Chap. i. 51.— c Lev. xxii. 9.- u Heb. to die. 
 
 v Chap. iii. 7.- w Ver. 21.- x Ver. 20 ; Deut. x. 9 ; xiv. 
 
 27, 29 ; xviii. 1.-y Neh. x. 38.- z Ver. 30.- a Heb. fat ; 
 
 ver. 12.-•> Ver. 27.- c Matt. x. 10 ; Luke x. 7 ; 1 Cor. ix. 13 ; 
 
 1 Tim. v. 18.-'•Lev. xix. 8; xxii. i6.- e Lev. xxii. 2, 15. 
 
 One gift was due unto them from the sanctuary :— 
 
 1. The skins of the burnt- offering, and all the skins 
 of the other most holy things, Lev. vii. 8. In all 24. 
 See Ainsworth. 
 
 The gifts which the females of the priests’ families 
 had a part in were these :— 
 
 1. The heave-offering , or first-fruits. 2. The 
 
 heave-offering of the tithe. 3. The cake. 4. The 
 gifts of the beast , Deut. xviii. 3. 5. The first of the 
 
 fleece. —See Mishna, Tract. Biccurim , and Ainsworth 
 on the Pentateuch. 
 
 Besides all this the priests had the tribute money 
 mentioned Num. xxxi. 28, 29. 
 
 Verse 21. Behold , I have given the children of Levi 
 all the tenth ] First, the Levites had the tenth of all 
 the productions of the land. 
 
 2. They had forty-eight cities, each forming a square 
 of 4,000 cubits. 
 
 3. They had 2,000 cubits of ground round each city. 
 
 Total of the land they possessed, 53,000 acres. 
 
 4. They had the first-fruits and certain parts of all 
 the animals killed in the land. 
 
 Canaan contained about 11,264,000 acres; there¬ 
 fore the portion possessed by the Levites was rather 
 less than as one to two hundred and twelve; for 
 
 a 
 
 11,264,000 divided by 53,000, quotes only 212f§.— 
 See Lowman, Dodd , &c. But though this w r as a very 
 small proportion for a whole tribe that had consented 
 to annihilate its political existence , that it might wait 
 upon the service of God, and labour for the people’s 
 souls ; yet let it be considered that what they possess¬ 
 ed was the best of the land: and while it was a slen¬ 
 der remuneration for their services, yet their portion 
 was such as rendered them independent, and kept them 
 comfortable; so that they could w r ait on the Lord’s 
 work without distraction. This is a proper pattern 
 for the maintenance of the ministers of God : let them 
 have a sufficiency for themselves and families , that 
 there may be no distracting cares; and let them not 
 be encumbered with riches or worldly possessions , that 
 they may not be prevented from taking care of souls. 
 
 Verse 28. Thus ye also shall offer a heave-offering ] 
 As the Levites had the tithe of the whole land, they 
 themselves were obliged to give the tithe of this tithe 
 to the priests, so that this considerably lessened their 
 revenue. And this tithe or tenth they w'ere obliged to 
 select from the best part of the substance they had re¬ 
 ceived, ver. 29, &c. A portion of all must be given 
 to God, as an evidence of his goodness, and their de¬ 
 pendence on him. See the end of chap. xx. 
 
 675 
 
The ordinance of 
 
 NUMBERS., 
 
 the red heifer 
 
 CHAPTER XIX, 
 
 The ordinance of the red heifer, 1,2. She shall he slain by Eleazai without the camp, and her blood 
 sprinkled before the tabernacle , 3, 4. Her whole body and appurtenance shall be reduced to ashes, and 
 while burning, cedar wood, scarlet, and hyssop , shall be thrown into the fire , 5, 6. The priest, and he that 
 burns her, to bathe themselves and be reputed unclean till the evening, 7, 8. Her ashes to be laid up for a 
 water of purification, 9. How, and in what cases it is to be applied, 10—13. The law concerning him 
 who dies in a tent, or who is hilled in the open field, 14—16. How the persons , tent, and vessels are to be 
 purified by the application of these ashes, 17—19. The unclean person who does not apply them, to be cut 
 off from the congregation, 20. This is to be a perpetual statute, 21, 22. 
 
 A. M. cir. 2533 . A ND the Lord spake unto 
 
 B. C.cir. 1471. Ix. __ , . 
 
 An. Exodlsr. Moses and unto Aaron, say- 
 
 __ cir ' 2 °‘ _ ing, 
 
 2 This is the ordinance of the law which the 
 Lord hath commanded, saying, Speak unto 
 the children of Israel, that they bring thee a 
 red heifer without spot, wherein is no blemish, 
 a and upon which never came yoke : 
 
 3 And ye shall give her unto Eleazar the 
 priest, that he may bring her b forth without 
 the camp, and one shall slay her before his 
 face : 
 
 4 And Eleazar the priest shall take of her 
 blood with his finger, and c sprinkle of her 
 
 a Deut. xxi. 3 ; 1 Sam. vi. 7. - b Lev. iv. 12, 21 ; xvi. 27 •> Heb. 
 
 xiii. 11.- c Lev. iv. 6 ; xvi. 14,19 ; Heb. ix. 13. 
 
 NOTES ON CHAP. NIX. 
 
 Verse 2. Speak unto the children of Israel that they 
 bring thee, dye.'] The ordinance of the red heifer was 
 a sacrifice of general application. All the people were 
 to have an interest in it, and therefore the people at 
 large are to provide the sacrifice. This Jewish rite 
 certainly had a reference to things done under the 
 Gospel, as the author of the Epistle to the Hebrews 
 has remarked : “ For if,” says he, “ the blood of bulls 
 and of goats,” alluding, probably, to the sin-offerings 
 and the scape-goat, “ and the ashes of a heifer, sprink¬ 
 ling the unclean, sanctifieth to the purifying of the 
 flesh ; how much more shall the blood of Christ, who 
 through the eternal Spirit offered himself without spot 
 to God, purge your conscience from dead works to 
 serve the living God!” Heb. ix. 13, 14. As the 
 principal stress of the allusion here is to the ordinance 
 of the red heifer , we may certainly conclude that it was 
 designed to typify the sacrifice of our blessed Lord. 
 
 We may remark several curious particulars in this 
 ordinance. 
 
 1. A heifer was appointed for a sacrifice, probably, 
 in opposition to the Egyptian superstition which held 
 these sacred, and actually worshipped their great god¬ 
 dess Isis under this form ; and this appears the more 
 likely because males in general were preferred for sa¬ 
 crifice, yet here the female is chosen. 
 
 2. It was to be a red heifer, because red bulls were 
 sacrificed to appease the evil demon Typhon, worship¬ 
 ped among the Egyptians. See Spencer. 
 
 3 . The heifer was to be iviihout spot —having no 
 mixture of any other colour. Plutarch remarks, De 
 
 676 
 
 blood directly before the taberna- A. M. cir. 2533. 
 
 . f 1 • B. C. cir. 1471. 
 
 cle oi the congregation seven An. Exod. Isr. 
 
 times : cir ‘ * * * 4 5 * * * * * * * * * * * * * * 20 ‘ 
 
 5 And one shall burn the heifer in his sight, 
 d her skin, and her flesh, and her blood, with 
 her dung, shall he burn : 
 
 6 And the priest shall take e cedar wood, 
 and hyssop, and scarlet, and cast it into the 
 midst of the burning of the heifer. 
 
 7 f Then the priest shall wash his clothes, 
 and he shall bathe his flesh in water, and 
 afterward he shall come into the camp, and 
 the priest shall be unclean until the even. 
 
 8 And he that burneth her shall wash his 
 
 d Exodus xxix. 14; Lev. iv. 11, 12.- e Lev. xiv. 4, 6, 49. 
 
 f Lev. xi. 25 ; xv. 5. 
 
 Iside el de Osiride , that if there was a single hair in 
 
 the animal either white or black, it marred the sacrifice. 
 
 See Calmet, and see the note on chap. viii. 7. 
 
 4. Without blemish —having no kind of imperfec¬ 
 tion in her body; the other, probably, applying to the 
 hair or colour. 
 
 5. On which never came yoke, because any animal 
 which had been used for any common purpose was 
 deemed improper to be offered in sacrifice to God. 
 The heathens, who appear to have borrowed much from 
 the Hebrews, were very scrupulous in this particular. 
 Neither the Greeks nor Romans, nor indeed the Egyp¬ 
 tians, would offer an animal in sacrifice that had been 
 employed for agricultural purposes. Of this we have 
 the most positive evidence from Homer , Porphyry , 
 
 Virgil, and Macrobius. 
 
 Just such a sacrifice as that prescribed here, does 
 Diomede vow to offer to Pallas.—Iliad,lib. x.,ver. 291. 
 
 '&£ vvv fiot ede\ovaa TtapioTacro, nai ye tyvhaooe' 
 
 2 oi 6’ av eye) /frefo /3ovv T}viv evpvyeTOKov, 
 
 AdfiTjTjjv, i/v ovkg) vi ro i^vyov rjyayev avrjp' 
 
 T Tjv toi eye) pe^o, xpvcrov nepaoLV Tcepixmay. 
 
 • * 
 
 “ So now be present, O celestial maid; 
 
 So still continue to the race thine aid ; 
 
 A yearling heifer falls beneath the stroke, 
 Untamed, unconscious of the galling yoke , 
 
 With ample forehead and with spreading horns, 
 Whose tapering tops refulgent gold adorns .” 
 
 x\ltered from Pope. 
 
 In the very same words Nestor, Odyss.,lib. iii.,ver. 
 
 382, promises a similar sacrifice to Pallas. 
 
 a 
 
Ordinances relative 
 
 CHAP. XIX. 
 
 A. M. cir. 2533 . clothes in water, and bathe his 
 An. Exod. isr. flesh in water, and shall be un- 
 cir ‘ 20 ~ clean until the even. 
 
 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 congregation of the children of 
 Israel h for a water of separation : it is a puri¬ 
 fication for sin. 
 
 10 And he that gathereth 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 unto the stranger that so- 
 journeth among them, for a statute for ever. 
 
 11 1 He that toucheth the dead body of any 
 k man shall be unclean seven days. 
 
 12 1 He shall purify himself with it on the 
 third day, and on the seventh day he shall be 
 clean : but if he purify not himself the third 
 day, then the seventh day he shall not be clean. 
 
 13 Whosoever toucheth the dead body of 
 any man that is dead, and purifieth not him¬ 
 self, m defileth the tabernacle of the Lord ; 
 and that soul shall be cut off from Israel : be¬ 
 cause 11 the water of separation was not sprinkled 
 upon him, he shall be unclean ; 0 his unclean¬ 
 ness is yet upon him. 
 
 14 This is the law, when a man dieth in a 
 tent: all that come into the tent, and all that 
 is in the tent, shall be unclean seven days. 
 
 15 And every p open vessel, which hath no 
 covering bound upon it, is unclean. 
 
 16 And ^whosoever toucheth one that is 
 
 s Heb. ix. 13.- h Ver. 13, 20, 21; chap. xxxi. 23.-* Ver. 
 
 16 ; Lev. xxi. 1; chap. v. 2 ; ix. 6, 10 ; xxxi. 19 ; Lam. iv. 14 ; 
 
 Hag. ii. 13.- k Heb. soid of man. - 1 Chap. xxxi. 19.- m Lev. 
 
 xv. 31.-“%Ver. 9 ; chap. viii. 7. 
 
 The Romans had the same religion with the Greeks, 
 and consequently the same kind of sacrifices ; so Vir¬ 
 gin Georg, iv., ver. 550. 
 
 Quatuor eximios praestanti corpore tauros 
 Ducit, et Intacta tolidem cervice juvencas. 
 
 -“ From his herd he culls 
 
 For slaughter four the fairest of his bulls ; 
 
 Four heifers from his female stock he took, 
 
 AW. fair, and all unknowing of the yoke .”— Dryden. 
 
 It is very likely that the Gentiles learnt their first 
 sacrificial rites from the patriarchs ; and on this ac¬ 
 count we need not wonder to find so many coinci¬ 
 dences in the sacrificial system of the patriarchs and 
 Jews, and all the neighbouring nations. 
 
 Verse 9. For a water of separation ] That is, the 
 ashes were to be kept, in order to be mixed with wa¬ 
 ter, ver 17, and sprinkled on those who had contract¬ 
 ed any legal defilement. 
 
 to unclean persons 
 
 slain with a sword in the open a. m. cir. 2533 
 fields, or a dead body, or a bone An. Exod. isr! 
 of a man, or a grave, shall be cir ‘ 2 ‘ . 
 unclean seven days. 
 
 17 And for an unclean person they shall 
 take of the r ashes s of the burnt heifer of 
 purification for sin, and 1 running water shall 
 be put thereto in a vessel: 
 
 18 And a clean person shall take u hyssop, 
 and dip it in the water, and sprinkle it upon 
 the tent, and upon all the vessels, and upon 
 the persons that were there, and upon him 
 that touched a bone, or one slain, or one 
 dead, or a grave: 
 
 19 And the clean person shall sprinkle upon 
 the unclean on the third day, and on the 
 seventh day: v and on the seventh day he 
 shall purify himself, and wash his clothes, and 
 bathe himself in water, and shall be clean at even. 
 
 20 But the man that shall be unclean, and 
 shall not purify himself, that soul shall be cut 
 off from among the congregation, because he 
 hath w defiled the sanctuary of the Lord : the 
 water of separation hath not been sprinkled 
 upon him ; he is unclean. 
 
 21 And it shall be a perpetual statute unto 
 them, that he that sprinkleth the water of 
 separation shall wash his clothes ; and he that 
 toucheth the water of separation shall be 
 unclean until even. 
 
 22 And x whatsoever the unclean person 
 toucheth shall be unclean ; and y the soul that 
 toucheth it shall be unclean until even. 
 
 0 Lev. vii. 20 ; xxii. 3.- p Lev. xi. 32; chap, xxxi. 20. 
 
 1 Ver. 11.- r Heb. dust. - s Ver. 9.- 1 Heb. living waters 
 
 shall be given; Gen. xxvi. 19.- u Psa. li. 7.- v Lev. xiv. 9 
 
 w Ver. 13.- x Hag. ii. 13.-y Lev. xv. 5. 
 
 Verse 11. He that toucheth the dead body of any 
 man shall be unclean seven days .] How low does this 
 lay man ! He who touched a dead beast was only un¬ 
 clean for one day , Lev. xi. 24, 27, 39 ; but he who 
 touches a dead man is unclean for seven days. This 
 was certainly designed to mark the peculiar impurity 
 of man, and to show his sinfulness— seven times worse 
 than the vilest animal! O thou son of the morning, 
 how art thou fallen ! 
 
 Verse 12. He shall purify himself with f 13 NttniT’ 
 yithchatta bo , literally, he shall sin himself ivith it. 
 This Hebrew form of speech is common enough among 
 us in other matters. Thus to fleece , to bark , and to 
 skin, do not signify to add a fleece , another bark, or a 
 skin, but to take one away; therefore, to sin himself 
 in the Hebrew idiom, is not to add sin, but to take it 
 away, to purify. The verb Xton chata signifies to 
 miss the mark , to sin, to purify from siy, and to make 
 a sin-offering. See the note on Gen. xiii. 13. 
 
 677 
 
 3 . 
 
The Israelites come to Zin, 
 
 NUMBERS. 
 
 where Miriam dies. 
 
 The Hebrews generally sacrificed males, no matter 
 of what colour; but here a heifer, and a heifer of a 
 red colour, is ordered. The reason of these circum¬ 
 stances is not very well known. 
 
 “ The rabbins, with all their boldness,” says Cal- 
 met, “ who stick at nothing when it is necessary 
 to explain what they do not understand, declare 
 that the cause of this law is entirely unknown ; and 
 that Solomon, with all his wisdom, could not find 
 it out.” 
 
 Several fathers , as well modern as anient, profess 
 to understand the whole clearly. 1. The red heifer 
 with them signifies the flesh of our Lord, formed out 
 of an earthly substance. 2. Being ivithout spot, &c., 
 the infinite holiness of Christ. 3. The sex of the 
 animal, the infirmity of our flesh, with which he clothed 
 himself. 4. The red colour, his passion. 5. Being 
 unyoked, his being righteous in all his conduct, and 
 never under the yoke of sin. 6. EleazaTs sacrificing 
 the heifer instead of Aaron , ver. 3, signifies the change 
 
 of the priesthood from the family of Aaron, in order 
 that a new and more perfect priesthood might take 
 place. 7. The red heifer being taken without the 
 camp (ver. 3) to be slain, points out the crucifixion of 
 our Lord ivithout the city. 8. The complete consum¬ 
 ing of the heifer by fire, the complete offering of the 
 whole body and soul of Christ as a sacrifice to God 
 for the sin of man : for as the heifer was ivithout ble¬ 
 mish, the whole might be offered to God ; and as Christ 
 was immaculate, his whole body and soul were made 
 a sacrifice for sin. 9. As the fire of this sacrifice 
 ascended up to God, so it points out the resurrection 
 and ascension of our blessed Lord. 10. And as the 
 ashes of this victim communicated a legal purity to 
 those who were defiled, so true repentance, signified 
 by those ashes, is necessary for the expiation of the 
 offences committed after baptism. A great part of 
 this is true in itself; but how little evidence is there 
 that all these things were intended in the ordinance 
 of the red heifer ? See on chap. viii. 7- 
 
 CHAPTER XX. 
 
 The Israelites come to Zin, and Miriam dies, 1. They murmur for want of water , 2—5. Moses and Aaron 
 make supplication at the tabernacle, and the glory of the Lord appears, 6. He commands Moses to take 
 his rod, gather the congregation together, and bring water out of the rock, 7, 8. Moses takes the rod, 
 gathers the Israelites together, chides with them , and smites the rock twice, and the waters flow cut plen- 
 teously, 9—11. The Lord is offended with Moses and Aaron because they did not sanctify him in the 
 sight of the children of Israel, 12. The place is called Meribah, 13. Moses sends a friendly message to 
 the king of Edom, begging liberty to pass through his territories, 14-17. The Edomites refuse, 18. The 
 Israelites expostulate, 19. The Edomites still refuse, and prepare to attack them, 20, 21. The Israelites 
 go to Mount Hor, 22. Aaron is commanded to prepare for his death, 23, 24. Aaron is stripped on 
 Mount Hor, and his vestments put on Eleazar his son ; Aaron dies , 25—28. The people mourn for him 
 
 thirty days, 29. 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Exod. Isr. 
 
 40. 
 
 in the first 
 
 ^HEN a came the children of 
 Israel, even the whole con¬ 
 gregation, into the desert of Zin, 
 month: and the people abode in 
 
 Kadesh ; and b Miriam died there, A. M. 2553 . 
 
 j 1 • j B. C. 1451. 
 
 and was buried there. An. Exod. Isr. 
 
 2 c And there was no water for 40, _ 
 
 the congregation : d and they gathered them- 
 
 a Chap, xxxiii. 36.-’ b Exod. xv. 20 ; chap. xxvi. 59. 
 
 NOTES ON CHAP. XX. 
 
 Verse 1. Then came the children of Israel, tf c.] 
 This was the first month of the fortieth year after 
 their departure from Egypt. See chap, xxxiii. 38, 
 compared with ver. 28 of this chapter, and Deut. i. 3. 
 The transactions of thirty-seven years Moses passes 
 by, because he writes not as a historian but as a legis¬ 
 lator ; and gives us particularly an account of the laws, 
 ordinances, and other occurrences of the first and last 
 years of their peregrinations. The year now spoken 
 of Avas the last of their journeyings ; for from the going 
 out of the spies, chap. xiii., unto this time, was about 
 thirty-eight years, Heut. i. 22, 23, ii. 14. 
 
 Desert of Zin ] Calmet contends that this is not 
 the same desert mentioned Exod. xvi. 1, where Israel 
 had their eighth encampment; that in Exodus being 
 called in the original pD sin, this here p¥ tsin: but 
 this is no positive proof, as letters of the same organ 
 are frequently interchanged in all languages, and par¬ 
 ticularly in Hebrew. 
 
 c Exod. xvii. 1.- d Chap. xvi. 19,42. 
 
 And Miriam died there ] Miriam was certainly older 
 than Moses. When he was an infant, exposed on the 
 river Nile, she was intrusted by her parents to watch 
 the conduct of Pharaoh’s daughter, and to manage a 
 most delicate business, that required much address and 
 prudence. See Exod. ii. It is supposed that she 
 was at the time of her death one hundred and thirty 
 years of age, having been at least ten years old at her 
 brother’s birth. The Catholic writers represent her 
 as a type of the Virgin Mary ; as having preserved a 
 perpetual virginity ; as being legislatrix over the Is- 
 raelitish women, as Moses was over the men ; and as 
 having a large portion of the spirit of prophecy. Eu¬ 
 sebius says that her tomb was to be seen at Kadesh , 
 near the city of Petra, in his time. She appears to 
 have died about four months before her brother Aaron, 
 chap, xxxiii. 38, and eleven before her brother Moses ; 
 so that these three, the most eminent of human beings, 
 died in the space of one year ! 
 
 Verse 2. And there was no water for the congr eg a- 
 
 a 
 
 678 
 

 Moses smiles the rock , CHAP. XX. and water flows forth 
 
 A. M. 2553 . selves together against Moses 
 
 B C. 1451. . . ° A & 
 
 An Exod. isr. and against Aaron. 
 
 3 And the people e chode with 
 Moses, and spake, saying, Would God that 
 we had died f when our brethren died before 
 the Lord ! 
 
 4 And g why have ye brought up the con¬ 
 gregation of the Lord into this wilderness, 
 that we and our cattle should die there ? 
 
 5 And wherefore have ye made us to come 
 up out of Egypt, to bring us in unto this evil 
 place ? it is no place of seed, or of figs, or of 
 vines, or of pomegranates ; neither is there 
 any water to drink. 
 
 6 And Moses and Aaron went from the pre¬ 
 sence of the assembly unto the door of the 
 tabernacle of the congregation, and h they fell 
 upon their faces : and 1 the glory of the Lord 
 appeared unto them. 
 
 7 And the Lord spake unto Moses, saying, 
 
 8 k Take the rod, and gather thou the as¬ 
 sembly together, thou and Aaron thy brother, 
 and speak ye unto the rock before their eyes; 
 and it shall give forth his water, and 1 thou 
 shalt bring forth to them water out of the rock : 
 so thou shalt give the congregation and their 
 beasts drink. 
 
 9 And Moses took the rod 111 from before the 
 Lord, as he commanded him. 
 
 10 And Moses and Aaron gathered the con- 
 
 e Exod. xvii. 2 ; chapter xiv. 2.- f Chap. xi. 1, 33 ; xiv. 37 ; 
 
 xvi. 32, 35, 49.- s Exod. xvii. 3.- h Ch. xiv. 5 ; xvi. 4, 22, 
 
 45 .- ! Ch. xiv. 10.- k Exod. xvii. 5.- 1 Neh. ix. 15; Psa. 
 
 Ixxviii. 15, 16 ; cv. 41 ; cxiv. 8; Isaiah xliii. 20 ; xlviii. 21. 
 
 m Chap. xvii. 10.- n Psa. cvi. 33.- 0 Exodus xvii. 6 ; Deut. 
 
 viii. 15 ; 1 Cor. x. 4.-PChap. xxvii. 14; Deut. i. 37 ; iii. 26 ; 
 
 xxxii. 51.-1 Lev. x. 3 ; Ezek. xx. 41 ; xxxvi. 23 ; xxxviii. 16; 
 
 tion ] The same occurrence took place to the children 
 of Israel at Kadesh, as did formerly to their fathers 
 at Rephidim , see Exod. xvii. 1 ; and as the fathers 
 murmured, so also did the children. 
 
 Verse 12. Because ye believed me not ] What was 
 the offence for which Moses was excluded from the 
 promised land! It appears to have consisted in some 
 or all of the following particulars : 1. God had com¬ 
 manded him (ver. 8) to lake the rod in his hand, and 
 go and speak to the hock, and it should give forth 
 water. It seems Moses did not think speaking would 
 be sufficient, therefore he smote the rock without any 
 command so to do. 2. He did this twice , which cer¬ 
 tainly in this case indicated a great perturbation of 
 spirit, and want of attention to the presence of God. 
 3. He permitted his spirit to be carried away by a 
 sense of the people’s disobedience, and thus, being pro¬ 
 voked , he was led to speak unadvisedly with his lips : 
 Hear now, ye rebels, ver. 10. 4. He did not acknow¬ 
 
 ledge GOD in the miracle which was about to be 
 
 a 
 
 gregation together before the rock, A. M. 2553 . 
 
 n 0 o B. C. 1451. 
 
 and he said unto them, n Hear An. Exod. Isr. 
 
 now, ye rebels; must we fetch_ 40 ;_ 
 
 you water out of this rock ? 
 
 11 And Moses lifted up his hand, and with 
 his rod he smote the rock twice : and 0 the 
 water came out abundantly, and the congrega¬ 
 tion drank, and their beasts also. 
 
 12 And the Lord spake unto Moses and 
 Aaron, Because p ye believed me not, to q sanc¬ 
 tify me in the eyes of the children of Israel, 
 therefore ye shall not bring this congregation 
 into the land which I have given them. 
 
 13 r This is the water of s Mcribah ; because 
 the children of Israel strove with the Lord, 
 and he was sanctified in them. 
 
 14 * And Moses sent messengers from Ka¬ 
 desh unto the king of Edom, u Thus saith thy 
 brother Israel, Thou knowest all the travel 
 that hath v befallen us : 
 
 15 w How our fathers went down into Egypt, 
 x and we have dwelt in Egypt a long time ; 
 y and the Egyptians vexed us, and our fathers: 
 
 16 And z when we cried unto the Lord, he 
 heard our voice, and a sent an angel, and hath 
 brought us forth out of Egypt: and, behold, 
 we are in Kadesh, a city in the uttermost of 
 thy border: 
 
 17 b Let us pass, I pray thee, through thy 
 country : w r e will not pass through the fields, 
 
 1 Peter iii. 15.- r Deut. xxxiii. 8 ; Psa. xcv. 8; cvi. 32, &c. 
 
 s That is, strife; see Exodus xvii. 7.- 1 Judg. xi. 16, 17. 
 
 u Deut. ii. 4, &c.; xxiii. 7 ; Obad. x. 12.- v Heb. found us , 
 
 Exod. xviii. 8.- w Gen. xlvi. 6 ; Acts vii. 15.-* Exod. xii. 
 
 40.-y Exod. i. 11, &c. ; Deut. xxvi. 6 ; Acts vii. 19.- z Exod. 
 
 ii. 23; iii. 7.- a Exod. iii. 2; xiv. 19 ; xxiii. 20; xxxiii. 2. 
 
 b See chap. xxi. 22 ; Deut. ii. 27. 
 
 wrought, but took the honour to himself and Aaron ; 
 “ Must we fetch you water out of this rock ?” Thus 
 it plainly appears that they did not properly believe in 
 God, and did not honour him in the sight of the peo¬ 
 ple ; for in their presence they seem to express a 
 doubt whether the thing could be possibly done. As 
 AaTon appears to have been consenting in the above 
 particulars, therefore he is also excluded from the pro¬ 
 mised land. 
 
 Verse 14. Sent messengers — unto the king of Edom ] 
 Archbishop Usher supposes that the king now reigning 
 in Edom was Hadar, mentioned Gen. xxxvi. 39. 
 
 Thus saith thy brother Israel ] The Edomites were 
 the descendants of Edom or Esau, the brother of 
 Jacob or Israel, from whom the Israelites were de¬ 
 scended. 
 
 Verse 17. We will go by the king's high-way] This 
 is the first time this phrase occurs; it appears to have 
 been a public road made by the king’s authority at the 
 expense of the state. 
 
 679 
 
* 
 
 Eleazar to succeed Aaron , who NUMBERS. goes up to Mount Trior and dies 
 
 a. M. 2553 . or through the vineyards, neither 
 
 B C 1451 ~ J ’ 
 
 An. Exod. isr. will we drink of the water of the 
 
 40 ~ wells : we will go by the king’s 
 high- way, we will not turn to the right hand 
 nor to the left, until we have passed thy 
 borders. 
 
 18 And Edom said unto him, Thou shalt not 
 pass by me, lest I come out against thee with 
 the sword. 
 
 19 And the children of Israel said unto him, 
 We will go by the high-way : and if I and my 
 cattle drink of thy water, c then I will pay for 
 it: I will only, without doing any thing else , 
 go through on my feet. 
 
 20 And he said, d Thou shalt not go through. 
 And Edom came out against him with much 
 people, and with a strong hand. 
 
 21 Thus Edom e refused to give Israel pas¬ 
 sage through his border: wherefore Israel 
 ‘ turned away from him. 
 
 22 And the children of Israel, even the 
 whole congregation, journeyed from £ Ivadesh, 
 h and came unto Mount Hor. 
 
 23 And the Lord spake unto Moses and 
 
 c Deut. ii. 6, 28. - d Judg. xi. 17. - e See Deut. ii. 27, 29. 
 
 f Deut. ii. 4, 5, 8 ; Judg. xi. 18. - s Chap, xxxiii. 37. - h Chap. 
 
 xxi. 4.-* Gen. xxv. 8 ; chap, xxvii. 13 ; xxxi. 2 ; Deut. xxxii. 50. 
 
 Yerse 21. Thus Edom refused to give Israel pas¬ 
 sage through his border] Though every king has a 
 right to refuse passage through his territories to any 
 strangers ; yet in a case like this, and in a time also 
 in which emigrations were frequent and universally 
 allowed, it was both cruelty and oppression in Edom 
 to refuse a passage to a comparatively unarmed and 
 inoffensive multitude, who were all their own near 
 kinsmen. It appears however that it was only the 
 Edomites of Kadesli that were thus unfriendly and 
 cruel; for from Deut. ii. 29 we learn that the Edom¬ 
 ites who dwelt in Mount Seir treated them in a hos¬ 
 pitable manner. This cruelty in the Edomites of 
 Kadesh is strongly reprehended, and threatened by the 
 Prophet Obadiah, ver. 10, &c. 
 
 Yerse 26. Strip Aaron of his garments] This was, 
 in effect, depriving him of his office ; and putting the 
 clothes on his son Eleazar implied a transfer of that 
 office to him. A transfer of office, from this circum¬ 
 stance of putting the clothes of the late possessor on 
 the person intended to succeed him, was called invest¬ 
 ing or investment , ( clothing;) as removing a person 
 from an office was termed divesting or unclothing. 
 Among the Catholics, and in the Church of England, 
 this same method is used in degrading ecclesiastics. 
 Hence such a degradation is termed by the common 
 people stripping a man of his gown. 
 
 Yerse 28. And Aaron died there] Hence, as Dr. 
 Lightfoot has justly observed, we have an “ indispu¬ 
 table proof that the earthly Canaan was not the utmost 
 
 680 
 
 Aaron in Mount Iior, by the coast a. m. 2553 . 
 of the land of Edom, saying, An." Exod. Isr. 
 
 24 Aaron shall be 1 gathered 40 ‘ 
 unto his people : for he shall not enter into 
 the land which I have given unto the children 
 of Israel, because k ye rebelled against my 
 1 word at the water of Meribah. 
 
 25 m Take Aaron and Eleazar his son, and 
 bring them up unto Mount Hor : 
 
 26 And strip Aaron of his garments, and 
 put them upon Eleazar his son : and Aaron 
 shall be gathered unto his people, and shall 
 die there. 
 
 27 And Moses did as the Lord commanded : 
 and they went up into Mount Hor, in the 
 sight of all the congregation. 
 
 28 n And Moses stripped Aaron of his gar¬ 
 ments, and put them upon Eleazar his son ; 
 and 0 Aaron died there in the top of the mount: 
 and Moses and Eleazar came down from the 
 mount. 
 
 29 And when all the congregation saw that 
 Aaron was dead, they mourned for Aaron 
 p thirty days, even all the house of Israel. 
 
 k Yer. 12 . - 1 Heb. mouth. - m Chap, xxxiii. 38 ; Deut. 
 
 xxxii. 50.- n Exod. xxix. 29,30.- 0 Chap, xxxiii. 38 ; Deut. 
 
 x. 6; xxxii. 50.- p So Deut. xxxiy. 8. 
 
 felicity at which God’s promises to the Israelites aimed, 
 since the best men among them were excluded from it.” 
 
 The remark of some of the fathers here is worthy 
 of attention : “ Neither Moses the representative of the 
 law, nor Miriam the representative of the prophets, 
 nor Aaron the representative of the priesthood and its 
 sacrificial rites, could bring the Israelites into pos¬ 
 session of the promised land. This was reserved for 
 Joshua , who was in name and conduct the lively type 
 of our Lord and Saviour Jesus Christ.” He alone 
 can bring those who believe in his name into that rest 
 which remains for the people of God. 
 
 There are some observations made by Dr. Lightfoot 
 on this and some of the preceding chapters which 
 should be more generally known. 
 
 “ The place where the people murmured upon the 
 return of the spies was Kadesh-Bamea , chap. xiii. 26 ; 
 xxxii. 8; Deut. i. 19. This place was called Rithmah 
 before, (chap, xxxiii. 18, compared with chap. xii. 16, 
 and xiii. 26,) and was so called probably from the 
 juniper trees that grew there ; but is now named Ka¬ 
 desh , because the Lord was there sanctified upon the 
 people, as chap. xx. 13 ; and Barnea, or the wander¬ 
 ing son , because here was the decree made of their 
 long wandering in the wilderness. They continued 
 a good space at Kadesh before they removed ; for so 
 said Moses, Ye abode in Kadesh many days; or as 
 the Hebrew, According to the days that ye had made 
 abode , namely, at Sinai, ver. 6. And so they spent 
 
 a, 
 
CHAP. XXL 
 
 but is devoted to destruction . 
 
 Arad fights against Israel , 
 
 one whole year there, for so they had done at Sinai, 
 And whereas God commands them at their murmuring 
 to turn back to the Red Sea, (Deut. i. 40,) his mean¬ 
 ing was, that at their next march, v/hensoever it was, 
 they should not go forward unto Canaan, but back 
 again towards the Red Sea, whence they came ; (but 
 see on'Deut. i. 1.) And they did so, for they wan¬ 
 dered by many stations and marches from Kadesh- 
 Barnea till they came to Kadesh-Barnea again, seven 
 or eight and thirty years after they had first left it. 
 These marches, mentioned in chap, xxxiii., were these : 
 From Kadesh or Rithmah to Rimmon Parez, to Lih- 
 nah , to Rissah , to Kehflathah, to Mount Shapher, to 
 Haradah, to Makheloth, to Tahath , to Tarah, to Mith- 
 
 cah , to Hashmonah, to Moseroth, to Benejaakan, to 
 Horhagidgad, to Jotbathah, to Ebronah , to Ezion- 
 Gaber, to Kadesh again, in the fortieth year. And 
 though it was only eleven days' * 1 journey from Horeb, by 
 the way of Mount Seir to Kadesh-Barnea, (Deut. i. 2,) 
 they made it above thrice eleven years ’ journey !” Had 
 they trusted in God, and obeyed him, their enemies 
 long ere this would have been discomfited, and them¬ 
 selves quietly established in possession of the promised 
 inheritance. But they grieved the Spirit of God, and 
 did not believe his promise; and it would have been 
 inconsistent with the whole economy of grace to have 
 introduced unbelievers into that rest which was a type 
 of the kingdom of God. 
 
 CHAPTER XXI. 
 
 Arad, a king of the Canaanites, attacks Israel, and makes some prisoners , 1. They devote him and his 
 people to destruction, 2 ; which they afterwards accomplished , 3. They journey from Hor, and are 
 greatly discouraged , 4. They murmur against God and Moses, and loathe the manna , 5. The Lord 
 sends fiery serpents among them , 6. They repent, and beg Moses to intercede for them , 7. The Lord 
 directs him to make a brazen serpent, and set it on a pole, that the people might look on it and be healed , 8. 
 Moses does so, and the people who beheld the brazen serpent lived, 9. They journey to Oboth, Ije-abarim, 
 Zared, and Arnon, 10—13. A quotation from the book of the wars of the Lord, 14, 15. From Arnon 
 they come to Beer, 16. Their song of triumph, 17—20. Moses sends messengers to the Amorites for 
 permission to pass through their land, 21, 22. Sihon their king refuses, attacks Israel, is defeated, and 
 all his cities destroyed, 23—26. The poetic proverbs made on the occasion, 27—30. Israel possesses the 
 land of the Amorites, 31, 32. They are attacked by Og king of Bashan, 33. They defeat him, destroy 
 his troops and family, and possess his land, 34, 35. 
 
 A. M. 2553. 
 
 B. C. 1451. 
 A n. Exod. Isr. 
 
 40. 
 
 A N p when a King Arad the 
 Canaanite, which dwelt in 
 the south, heard tell that Israel 
 came b by the way of the spies; then he 
 fought against Israel, and took some of them 
 prisoners. 
 
 2 c And Israel vowed a vow unto the Lord, 
 and said, If thou wilt indeed deliver this peo¬ 
 ple into my hand, then d I will utterly destroy 
 their cities. 
 
 3 And the Lord hearkened to the voice of 
 Israel, and delivered up the Canaanites : and 
 
 they utterly destroyed them and A. M. 2553. 
 
 , r . . “ ,, . . B. C. 1451. 
 
 their cities : and he called the An. Exod. isr. 
 
 name of the place e Hormah. 40 ~ 
 
 4 And f they journeyed from Mount Hor by 
 the way of the Red Sea, to b compass the land 
 of Edom : and the soul of the people was 
 much h discouraged 1 because of the way. 
 
 5 And the people k spake against God, and 
 against Moses, 1 Wherefore have ye brought 
 us up out of Egypt to die in the wilderness ? 
 for there is no bread, neither is there any wa¬ 
 ter, and m our soul loatheth this light bread. 
 
 a Chap, xxxiii. 40; see Judg. i. 16.- b Chap. xiii. 21. 
 
 c Gen. xxviii. 20; Judg. xi. 30.- d Lev. xxvii. 28.- e That 
 
 is, utter destruction. 
 
 f Chap. xx. 22 ; xxxiii. 41.-? Judg. xi. 18.- h Or, grieved 
 
 i Heb. shortened ; Exod. vi. 9.- k Psa. Ixxyiii. 19.- 1 Exod 
 
 xvi. 3 ; xvii. 3.- m Chap. xi. 6. 
 
 NOTES ON CHAP. XXI. 
 
 Verse 1. The way of the spies ] atharim. 
 
 Some think that this signifies the way that the spies 
 took when they went to search the land. But this is 
 impossible, as Dr. Kennicott justly remarks, because 
 Israel had now marched from Meribah-Kadesh to 
 Mount Hor, beyond Ezion-Gaber, and were turning 
 round Edom to the south-east; and therefore the 
 word is to be understood here as the name of a 
 place. 
 
 Verse 3. The Lord hearkened to the voice of Israel ] 
 The whole of this verse appears to me to have been 
 added after the days of Joshua. It is certain the 
 Canaanites were not utterly destroyed at the time here 
 
 spoken of, for this did not take place till after the 
 death of Moses. If, instead of utterly destroyed them, 
 DH5T1 vaiyacharem, we translate they devoted them to 
 utter destruction, it will make a good sense, and not 
 repugnant to the Hebrew; though some think it more 
 probable that the verse was added afterwards by Jo¬ 
 shua or Ezra, in testimony of the fulfilment of God’s 
 promise ; for Arad, who is mentioned as being de¬ 
 stroyed here, is mentioned among those destroyed by 
 Joshua long after, (see Josh. xii. 14 :) but this is 
 quite consistent with their being devoted to destruction , 
 as this might be fulfilled any time after. See the 
 note on Lev. xxvii. 
 
 Yerse 5. This light bread .] bpbpH hakkelokel , a 
 
 681 
 
NUMBERS. 
 
 Fiery serpents bite the people . 
 a. m. 2553 . 6 And 11 the Lord sent 0 fiery 
 
 B. C. 1451. , . , 
 
 An. Exod. isr. serpents among the people, ancl 
 
 40 ‘ _ they bit the people ; and much 
 
 people of Israel died. 
 
 7 p Therefore the people came to Moses, and 
 said, We have sinned, for i we have spoken 
 against the Lord, and against thee: r pray unto 
 the Lord, that he take away the serpents from 
 
 “Wisd. xvi. 1, 5; 1 Cor. x. 9.- 0 Deut. viii. 15.-i’ Psa. 
 
 lxxviii. 34.-Ver. 5. 
 
 word of excessive scorn ; as if they had said, This in¬ 
 nutritive, unsubstantial, cheat-stomach stulf. 
 
 Verse 6. Fiery serpents] D’iH&TI D'BTUH hannecha- 
 shim hasseraphim. I have observed before, on Gen. 
 iii., that it is difficult to assign a name to the creature 
 termed in Hebrew nachash; it has different significa¬ 
 tions, but its meaning here and in Gen. iii. is most 
 difficult to be ascertained. Seraphim is one of the 
 orders of angelic beings, Isa. vi. 2, 6 ; but as it comes 
 from the root saraph , which signifies to burn, it 
 has been translated fiery in the text. It is likely that 
 St. Paul alludes to the seraphim, Pleb. i. 7 : Who 
 maketh his angels spirits , and his ministers a flame 
 of fire. The animals mentioned here by Moses may 
 have been called fiery because of the heat, violent in¬ 
 flammation, and thirst, occasioned by their bite ; and 
 consequently, if serpents , they w T ere of the prester or 
 dipsas species, whose bite, especially that of the for¬ 
 mer, occasioned a violent inflammation through the 
 whole body, and a fiery appearance of the counte¬ 
 nance. The poet Lucan has well expressed this ter¬ 
 rible effect of the bite of the prester , and also of the 
 dipsas , in the ninth book of his Pharsalia, which, for 
 the sake of those who may not have the work at hand, 
 I shall here insert. 
 
 Of the mortal effects of the bite of the dipsas in the 
 deserts of Libya he gives the following description:— 
 
 u Signiferum juvenem Tyrrheni sanguinis Aulum 
 Torta caput retro dipsas calcata momordit. 
 
 Vix dolor aut sensus dentis fuit: ipsaque leeti 
 Frons caret invidia : nec quidquam plaga minatur. 
 Ecce subit virus taciturn, carpitque medullas 
 Ignis edax , calidaque incendit viscera tabe. 
 
 Ebibit humorem circum vitalia fusum 
 Pestis, et in sicco linguam torrere palato 
 Coepit: defessos iret qui sudor in artus 
 Non fuit, atque oculos lacrymarum vena refugit.” 
 
 Aulus, a noble youth of Tyrrhene blood, 
 
 Who bore the standard, on a dipsas trod ; 
 Backward the wrathful serpent bent her head, 
 
 And, fell with rage, the unheeded wrong repaid. 
 Scarce did some little mark of hurt remain, 
 
 And scarce he found some little sense of pain. 
 
 Nor could he yet the danger doubt, nor fear 
 That death with all its terrors threatened there. 
 When lo ! unseen, the secret venom spreads, 
 
 And every nobler part at once invades; 
 
 Swift flames consume the marrow and the brain, 
 And the scorched entrails rage with burning pain 
 Upon his heart the thirsty poisons prey, 
 
 And drain the sacred juice of life away. 
 
 682 
 
 A brazen serpent is set up. 
 
 us. And Moses prayed for the A. M. 2553 . 
 people. An. Exod. Isr. 
 
 8 And the Lord said unto 40 ' 
 Moses, Make thee a fiery serpent, and set it 
 upon a pole : and it shall come to pass, that 
 every one that is bitten, when he looketh upon 
 it, shall live. 
 
 9 And s Moses made a serpent of brass, and 
 
 r Exod. viii. 8 , 28 ; 1 Sam. xii. 19 ; 1 Kings xiii. 6 ; Acts viii 
 _24.- s 2 Kings xviii. 4 ; John iii. 14, 15. _ 
 
 No kindly floods of moisture bathe his tongue, 
 
 But cleaving to the parched roof it hung ; 
 
 No trickling drops distil, no dewy sweat, 
 
 To ease his weary limbs, and cool the raging heat. 
 
 Rowe. 
 
 The effects of the bite of the prester are not less 
 terrible :— 
 
 “ Nasidium Marsi cultorem torridus agri 
 Percussit prester: illi rubor igneus ora 
 Succendit , tenditque cutem, pereunte figura, 
 Miscens cuncta tumor toto jam corpore major: 
 Humanumque egressa modum super omnia membra 
 Efflatur sanies, late t.ollente veneno.” 
 
 A fate of different kind Nasidius found, 
 
 A burning prester gave the deadly wound; 
 
 And straight, a sudden flame began to spread, 
 
 And paint his visage with a glowing red. 
 
 With swift expansion swells the bloated skin, 
 Naught but an undistinguished mass is seen ; 
 
 While the fair human form lies lost within. 
 
 The puffy poison spreads, and heaves around, 
 
 Till all the man is in the monster drowmed. 
 
 Rowe. 
 
 Bochart supposes that the hydrus or chersydrus is 
 meant; a serpent that lives in marshy places , the bite 
 of which produces the most terrible inflammations, 
 burning heat, fetid vomitings, and a putrid solution of 
 the whole body. See his works, vol. iii., col. 421. It 
 is more likely to have been a serpent of the prester or 
 dipsas kind, as the wilderness through which the Is¬ 
 raelites passed did neither afford rivers nor marshes , 
 though Bochart endeavours to prove that there might 
 have been marshes in that part; but his arguments 
 have very little weight. Nor is there need of a water 
 serpent as long as the prester or dipsas , which abound 
 in the deserts of Libya , might have abounded in the 
 deserts of Arabia also. But very probably the ser¬ 
 pents themselves were immediately sent by God for 
 the chastisement of this rebellious people. The cure 
 was certainly preternatural ; this no person doubts; 
 and why might not the agent be so, that inflicted the 
 disease 1 
 
 Verse 8. Make thee a fiery serpent] Literally, make 
 thee a seraph. 
 
 And put it upon a pole] DJ by al nes , upon a stand¬ 
 ard or ensign. 
 
 Verse 9. And Moses made a serpent of brass] 
 n^n: nechash nechosheth. Hence we find that the 
 word for brass or copper comes from the same root with 
 nachash , which here signifies a serpent, probably on ac- 
 
 a 
 
CHAP. XXI. 
 
 and come to Beer 
 
 The people pursue their journey , 
 
 A. M. 2553 . put it upon a pole, and it came to 
 An. Exod. Isr. pass, that it a serpent had bitten 
 40, any man, when he beheld the 
 serpent of brass, he lived. 
 
 10 And the children of Israel set forward, 
 and x pitched in Oboth. 
 
 11 And they journeyed from Oboth, and 
 u pitched at v Ije-abarim, in the wilderness 
 which is before Moab, toward the sunrising. 
 
 12 w From thence they removed, and pitched 
 in the valley of Zared. 
 
 13 From thence they removed, and pitched 
 
 1 Chap, xxxiii. 43.- u Chap, xxxiii.43.- v Or, heaps of Abarim. 
 
 Deut. ii. 13.- x Chap. xxii. 3G ; Judg. xi. 18. 
 
 count of the colour; as most serpents, especially those 
 of the bright spotted kind, have a very glistening ap¬ 
 pearance, and those who have brown or yellow spots 
 appear something like burnished brass: but the true 
 meaning of the root cannot be easily ascertained. 
 
 On the subject of the cure of the serpent-bitten Is¬ 
 raelites, by looking at the brazen serpent, there is a 
 good comment in the book of Wisdom, chap. xvi. 
 4—12, in which are these remarkable words: “ They 
 were admonished, having a sign of salvation, (i. e., the 
 brazen serpent,) to put them in remembrance of the 
 commandments of thy law. For he that turned him¬ 
 self towards it was not saved by the thing that he 
 saw, but by thee, that art the Saviour of all.” To the 
 circumstance of looking at the brazen serpent in order 
 to be healed, our Lord refers, John iii. 14, 15 : “As 
 Moses lifted up the serpent in the wilderness, even so 
 must the Son of man be lifted up, that whosoever be- 
 lieveth in him should not perish, but have eternal life.” 
 The brazen serpent was certainly no type of Jesus 
 Christ; but from our Lord’s words we may learn, 1. 
 That as the serpent w'as lifted up on the pole or ensign, 
 so Jesus Christ was lifted up on the cross. 2. That as 
 the Israelites were to look at the brazen serpent, so 
 sinners must look to Christ for salvation. 3. That as 
 God provided no other remedy than this looking for 
 the wounded .Israelites, so he has provided no other 
 way of salvation than faith in the blood of his Son. 
 
 4. That as he who looked at the brazen serpent was 
 cured and did live, so he that believeth on the Lord 
 Jesus Christ shall not perish, but have eternal life. 
 
 5. That as neither the serpent, nor looking at it, but 
 the invisible power of God healed the people, so nei¬ 
 ther the cross of Christ, nor his merely being crucified, 
 but the pardon he has bought by his blood, communi¬ 
 cated by the powerful energy of his Spirit, saves the 
 souls of men. May not all these things be plainly 
 seen in the circumstances of this transaction, without 
 making the serpent a type of Jesus Christ, (the most 
 exceptionable that could possibly be chosen,) and run¬ 
 ning the parallel, as some have done, through ten or 
 a dozen particulars 1 
 
 Verse 12. They — pitched in the valley of Zared. ] 
 “PT 7FU nachal zared. This should be translated the 
 brook Zared, as it is in Deut. ii. 13, 14. This stream 
 has its origin in the mountains eastward of Moab, and 
 
 on the other side of Arnon, which a. M. 2553 . 
 is in the wilderness that cometh An. Exod. Is’r. 
 out of the coasts of the Amorites : 40 ‘ 
 
 for - x Arnon is the border of Moab, between 
 Moab and the Amorites. 
 
 14 Wherefore it is said in the book of the 
 wars of the Lord, - v What he did in the Red 
 Sea, and in the brooks of Arnon, 
 
 15 And at the stream of the brooks that 
 goeth down to the dwelling of Ar, z and a lieth 
 upon the.border of Moab. 
 
 16 And from thence they went b to Beer : that 
 
 y Or, Valieb in Suphah. - z Deut. ii. 18, 29.- a Heb. leaneth. 
 
 b Judg. ix. 21. 
 
 runs from east to west, and discharges itself into the 
 Dead Sea. 
 
 Verse 13. Arnon] Another river which takes its 
 rise in the mountains of Moab, and, after having se-* 
 parated the ancient territories of the Moabites and 
 Ammonites, falls into the Dead Sea, near the mouth 
 of Jordan. 
 
 Verse 14. The book of the tears of the Lord] There 
 are endless conjectures about this book, both among 
 ancients and moderns. Dr. Lightfoot’s opinion is the 
 most simple, and to me bears the greatest appearance 
 of being the true one. “ This book seems to have been 
 some book of remembrances and directions, written by 
 Moses for Joshua’s private instruction for the manage¬ 
 ment of the wars after him. See Exod. xvii. 14—16. 
 It may be that this was the same book which is called 
 the book of Jasher, i. e., the book of the upright, or a 
 directory for Joshua, from Moses, what to do and what 
 to expect in his wars ; and in this book it seems as 
 if Moses directed the setting up of archery, see 2 Sam. 
 i. 18, and warrants Joshua to command the sun, and 
 expect its obedience, Josh. x. 13.” 
 
 What he did in the Red Sea, and in the brooks 
 Arnon] This clause is impenetrably obscure. All 
 the versions, all the translators, and all the commen¬ 
 tators, have been puzzled with it. Scarcely any two 
 agree. The original is D!T) DK elh vaheb besu- 
 
 phah, which our translators render, what he did in the 
 Red Sea. following here the Chaldee Targum ; but 
 not satisfied with this version, they have put the most 
 difficult words in English letters in the margin, Vaheb 
 in Suphah. Calmet's conjecture here is ingenious, 
 and is adopted by Houbigant; instead of DHl vaheb, 
 he reads TIT zared. Now a T zain may be easily mis¬ 
 taken for a 1 vau, and vice versa; and a H he for a 1 
 resh, if the left limb happened to be a little obliterated, 
 which frequently occurs, not only in MSS., but in 
 printed books ; the 2 beth also might be mistaken for 
 a 2 daleth, if the ruled line on which it stood hap¬ 
 pened in that place to be a little thicker or blacker 
 than usual. Thus then UHl vaheb might be easily 
 formed out of *n? zared, mentioned ver. 12 ; the whole 
 might then be read, They encamped at the brook Zared, 
 and they came to Suphah, and thence to the brook 
 Arnon. Take the passage as we may, it is evidently 
 defective. As I judge the whole clause to have been 
 
 683 
 
 a 
 
NUMBERS. 
 
 Israel's triumphal song. 
 
 a. M. 2553 . is the well whereof the Lord 
 
 B. C 1451. . ,, _ . . 
 
 An. Exod. isr. spake unto Moses, brather the 
 
 40 ‘ people together, and I will give 
 them water. 
 
 17 c Then Israel sang this song, d Spring up, 
 O well; e sing ye unto it: 
 
 18 The princes digged the well, the nobles of 
 the people digged it, by the direction of f the 
 lawgiver, with their staves. And from the 
 wilderness they went to Mattanah : 
 
 19 And from Mattanah to Nahaliel: and from 
 Nahaliel to Bamoth: 
 
 20 And from Bamoth in the valley, that is in 
 the s country of Moab, to the top of h Pisgah, 
 which looketh 1 toward k Jeshimon. 
 
 21 And 1 Israel sent-messengers unto Sihon 
 king of the Amorites, saying, 
 
 22 m Let me pass through thy land : we will 
 not turn into the fields, or into the vineyards; 
 we will not drink of the waters of the well: 
 hut we will go along by the king’s high-way, 
 until we be past thy borders. 
 
 c Exod. xv. 1 ; Psa. cv. 2; cvi. 12.- d Heb. ascend. -' e Or, 
 
 answer. - f Isa. xxxiii. 22.- s Heb. field. - h Or, the hill. 
 
 ‘Chap, xxiii. 28.- k Or, the wilderness. - 1 Deut. ii. 26, 27 ; 
 
 Judg. xi. 19. 
 
 a common proverb in those days, and Vaheb to be a 
 proper name, I therefore propose the following trans¬ 
 lation, which I believe to be the best: From Vaheb unto 
 Suph, and unto the streams of Arnon. If we allow it to 
 have been a proverbial expression, used to point out 
 extensive distance, then it was similar to that well 
 known phrase, From Dan even unto Beersheba. 
 
 Verse 17. Spring up, O well, dfd] This is one of 
 the most ancient war songs in the world, but is not 
 easily understood, which is commonly the case with all 
 very ancient compositions, especially the poetic. See 
 the remarks Exod. xv. 1, &c. 
 
 Verse 18. The princes digged the well — with their 
 staves .] This is not easily understood. Who can sup¬ 
 pose that, the princes dug this well with their staves ? 
 And is their any other idea conveyed by our transla¬ 
 tion ? The word 11351 chapharu, which is translated 
 they digged, should be rendered they searched out , 
 which is a frequent meaning of the root; and 
 bemishanotham, which we render with their staves, 
 should be translated on their borders or confines, from 
 the root j 'fiVJ shaan, to lie along. With these correc¬ 
 tions the whole song may be read thus :— 
 
 Spring up, O well! Answer ye to it. \ theotherpart 
 
 The well, the princes searched it out. Thisistheanswer . 
 
 The nobles of the people have digged it. < Thiswasthe 
 
 By a decree, upon their own borders. < chorus- 
 
 This is the whole of the quotation from what is 
 called the book of the wars of the Lord. But see Dr. 
 KennicotVs remarks at the end of this chapter. 
 
 Verse 26 For Heshbon was the city of Sihon, $c.] 
 
 684 
 
 The defeat of Sihon 
 
 23 11 And Sihon would not suffer A. M. 2553 . 
 
 T 1 . ii-ii B. C. 1451. 
 
 Israel to pass through his border: An. Exod. Isr. 
 
 but Sihon gathered all his people 40 ‘ 
 
 together, and went out against Israel into the 
 
 wilderness : 0 and he came to Jahaz, and 
 
 fought against Israel. 
 
 24 And p Israel smote him with the edge of 
 the sword, and possessed his land from Arnon 
 unto Jabbok, even unto the children of Ammon: 
 for the border of the children of Ammon 
 was strong. 
 
 25 And Israel took all these cities : and 
 Israel dwelt in all the cities of the Amorites, 
 in Heshbon, and in all the q villages thereof. 
 
 26 For Heshbon was the city of Sihon the 
 king of the Amorites, who had fought against 
 the former king of Moab, and taken all his 
 land out of his hand, even unto Arnon. 
 
 27 Wherefore they that speak in proverbs say, 
 Come into Heshbon, let the city of Sihon be 
 built and prepared : 
 
 28 For there is r a fire gone out of Heshbon, 
 
 “Chap. xx. 17.- n Deut. xxix. 7.- 0 Deut. ii. 32 ; Judg 
 
 xi. 20 .-p Deut. ii. 33 ; xxix. 7 ; Josh. xii. 1, 2; xxiv. 8 ; Neh 
 
 ix. 22; Psa. cxxxv. 10, 11 ; cxxxvi. 19 ; Amos ii. 9.-<3 Heb 
 
 daughters. - r Jer. xlviii. 45, 46. 
 
 It appears therefore that the territory now taken from 
 Sihon by the Israelites was taken from a former king 
 of Moab, in commemoration of which an epikedion or 
 war song was made, several verses of which, in their 
 ancient poetic form, are here quoted by Moses. 
 
 Verse 27. They that speak in proverbs ] D’btyDn 
 hammoshelim, from mashal, to rule, to exercise 
 authority ; hence a weighty proverbial saying , because 
 admitted as an axiom for the government of life. The 
 moshelim of the ancient Asiatics were the same, in all 
 probability, as the Poetce among the Greeks and La¬ 
 tins, the shaara among the Arabs, who were 
 
 esteemed as Divine persons, and who had their name 
 from shaara, he knew, understood; whose poems 
 
 celebrated past transactions, and especially, those which 
 concerned the military history of their nation. These 
 
 poets were also termed sahebi deewan, 
 
 companions or lords of the council of state, because 
 their weighty sayings and universal knoivledge were 
 held in the highest repute. Similar to these were the 
 bards among the ancient Druids, and the Sennachies 
 among the ancient Celtic inhabitants of these nations. 
 
 The ode from the 27th to the 30th verse is com¬ 
 posed of three parts. The first takes in verses 27 and 
 28 ; the second ver. 29 ; and the third verse 30. 
 
 The first records with bitter irony the late insults of 
 Sihon and his subjects over the conquered Moabites. 
 
 The second expresses the compassion of the Israel¬ 
 ites over the desolations of Moab, with a bitter sarcasm 
 against their 'god Chemosh, who had abandoned his 
 votaries in their distress, or was not able to rescue them 
 out of the hands of their enemies. 
 
 a 
 
CHAP. XXL 
 
 The Israelites fight with and 
 
 A. M. 2553 . a flame from the city of Sihon : 
 An. Exod. isr. it hath consumed 8 Ar of Moab, 
 40, and the lords of the high places 
 of Arnon. 
 
 29 Wo to thee, Moab ! thou art undone, O 
 people of t Chemosh : he hath given his sons 
 that escaped, and his daughters, into captivity 
 unto Sihon king of the Amorites. 
 
 30 We have shot at them; Heshbon is pe¬ 
 rished even u unto Dibon, and we have laid 
 them waste even unto Nophah, which reach- 
 eth unto v Medeba. 
 
 31 Thus Israel dwelt in the land of the 
 Amorites. 
 
 32 And Moses sent to spy out w Jaazer, and 
 
 s Deut. ii. 9,18; Isa. xv. 1.- f Judg. xi. 24; 1 Kings xi. 7, 
 
 33 ; 2 Kings xxiii. 13 ; Jer. xlviii. 7, 13.- u Jer. xlviii. 18, 22. 
 
 v Isa. xv. 2. 
 
 The third sets forth the revenge taken by Israel 
 upon the whole country of Sihon, from Heshbon to 
 Dibon, and from Nophah even to Medeba. See Isa. 
 xv. 1, 2. 
 
 The whole poem, divided into its proper hemistichs, 
 as it stands in Kennicott’s Hebrew Bible, is as fol¬ 
 lows :— 
 
 Verse 27. Part I. 
 
 Come ye to Heshbon, let it be rebuilt; 
 
 The city of Sihon, let it be established. 
 
 Verse 28. 
 
 For from Heshbon the fire went out, 
 
 And a flame from the city of Sihon: 
 
 It hath consumed the city of Moab, 
 
 With the lords of the heights of Arnon. 
 
 Verse 29. Part II. 
 
 Alas for thee, 0 Moab ! 
 
 Thou hast perished, 0 people of Chemosh 1 
 He hath given up his fugitive sons 
 And his daughters into captivity, 
 
 To the king of the Amorites, Sihon. 
 
 Verse 30. Part III. 
 
 But on them have WE lifted destruction, 
 
 From Heshbon even to Dibon ; 
 
 We have destroyed even to Nophah, 
 
 The fire did reach to Medebah. 
 
 See KennicotVs Remarks. 
 
 Verse 35. So they smote him, and his sows] There 
 is a curious note of Dr. Lightfoot here, of which I 
 should think it wrong to deprive the reader. 
 
 “Sihon and Og conquered, A. M. 2553. Of the 
 life of Moses, 120. From the Exodus, 40. It is now 
 six and twenty generations from the creation, or from 
 Adam to Moses; and accordingly doth Psa. cxxxvi. 
 rehearse the durableness of God’s mercy six and twenty 
 times over, beginning the story with the creation, and 
 ending it in the conquest of Sihon and Og. The 
 numerals of the name HITT Jehovah amount to the sum 
 of six and twenty .” 
 
 defeat Og, king of Baslian. 
 
 they took the villages thereof, and A. M. 2553 . 
 
 J ° 7 B C 145i. 
 
 drove out the Amorites that were An.Exod. isr. 
 
 there. 40 ’ 
 
 33 x And they turned and went up by the 
 way of Bashan : and Og the king of Bashan 
 went out against them, he, and all his people, 
 to the battle y at Edrei. 
 
 34 And the Lord said unto Moses, z Fear 
 him not: for I have delivered him into thy 
 hand, and all his people, and his land ; and 
 a thou shalt do to him as thou didst unto Sihon 
 king of the Amorites, which dwelt at Heshbon. 
 
 35 b So they smote him, and his sons, and 
 all his people, until there was none left, him 
 alive : and they possessed his land. 
 
 ""Chap, xxxii. 1 ; Jer. xlviii. 32.- - x Deut. iii. 1 ; xxix. 7. 
 
 y Josh. xiii. 12.- z Deut. iii. 2.- a Ver. 24 ; Psa. cxxxv. 10, 
 
 11 ; cxxxvi. 20.- b Deut. iii. 3, 4, &c. 
 
 On some difficulties in this chapter Dr. Kennicott 
 makes the following observations :— 
 
 “ This one chapter has several very considerable 
 difficulties; and some verses, as now translated, are 
 remarkably unintelligible. A true state of this chap¬ 
 ter is not, however, to be despaired, of; and it has in 
 it some circumstances which merit more than common 
 attention. It contains the history of the last part of 
 the travels of the Israelites in their way to the pro¬ 
 mised land ; beginning with them at Mount Hor, the 
 thirty-fourth encampment, and concluding with them, 
 as in their forty-second and last encampment, near 
 Jordan, in the country which they had acquired by con¬ 
 quest over Sihon, king of the Amorites. 
 
 “ It begins with saying—that King Arad , the Ca- 
 naanite, who dwelt in the south , (in the land of Canaan, 
 chap, xxxiii. 40,) attacked Israel and was defeated, 
 and that Israel destroyed their cities; and that, after 
 destroying these Canaanite ■ cities, and consequently 
 ; after being in a part of Cannaan, a part of the very 
 country they were going to, on the ivest of the Dead 
 Sea, they returned, towards the Red Sea, and near the 
 eastern tongue or gulf of the Red Sea, on the south of 
 Edom, marched round Edom to the east of the Deere? Sea, 
 in order to enter Canaan from the east side of Jordan ! 
 
 “ This surprising representation of so vast and dan¬ 
 gerous a march, quite unnecessarily performed, is owing 
 to two circumstances. The first is, (chapter xxi. 1,) 
 the Canaanites heard that Israel was coming by the 
 way of the spies, meaning, by the way the spies went 
 from Kadesh-Barnea into Canaan. But this being 
 impossible, because Israel had now marched from Me- 
 ribah-Kadesh to Mount Hor, beyond Ezion-gaber, and 
 were turning round Edom, to the south-east; it is 
 happy that the word rendered spies, in our version, is 
 in the Greek a proper name, ( Atharim,) which removes 
 that difficulty : and the other difficulty (verses 2, 3) is 
 removed by the Greek version likewise, according to 
 which, the vow made, with the facts subsequent, does 
 not signify destroying the Canaanite cities, but devot¬ 
 ing them to destruction' at some future time. See 
 Wall's Crit. Notes. 
 
 a 
 
 685 
 
Critical remarks on several 
 
 It proceeds with saying 1 , that after defeating the 
 Catiaanites at Mount Hor, they journeyed from Mount 
 Hor by the way of the Red Sea, (in the road from 
 Ammon, Midian, &c., to the eastern gulf of the Red 
 Sea,) to compass the land of Edom; that on their 
 murmuring for want both of bread and of water they 
 were punished by fiery serpents, after which they 
 marched to Obolh, and thence to Ije-abarim in the wil¬ 
 derness , east of Moab. The encampments of the Israel¬ 
 ites, amounting to forty-two, are recorded all together, 
 in historical succession, in chap, xxxiii., where Ije- 
 abarim is the 38 th; Dibon-gad, 39 ; Almon-Dibla- 
 thaim, 40 ; mountains of Abarim, 41; and the plains 
 of Moab, by Jordan, 42. This regular detail in chap, 
 xxxiii. has occasioned great perplexity as to chap, xxi., 
 where, after the stations at Oboth and Ije-abarim, in 
 verses 10 and 11, we have, in verses 19 and 20, the 
 words Mattanah, Nahaliel, and Bamoth; which are 
 usually considered as the proper names of three places, 
 but widely different from the three proper names after 
 Ije-abarim in the catalogue at chap, xxxiii. 
 
 “ But there is, in reality, no inconsistency here. In 
 the plain and historical catalogue (chap, xxxiii.) the 
 words are strictly the proper names of the three places; 
 but here the words Mattanah, Nahaliel, and Bamoth 
 follow some lines of poetry, and seem to form a conti¬ 
 nuation of the song. They evidently express figurative 
 and poetical ideas. The verbs journeyed from and 
 pitched in are not found here, though necessary to 
 prose narration : see verses 10 and 11 here, and chap, 
 xxxiii. Lastly, verse 20th, (in this 21st chapter,) 
 usually supposed to express the last encampment, does 
 not. Pisgah signifies a hill; and the Israelites could 
 not encamp on the top of any single hill, such as this 
 is described. Balak took Balaam to the top of Peor, 
 which looketh toward Jeshimon, (chap, xxiii. 28,) 
 which Peor undoubtedly was in Moab. He took him 
 to another hill in Moab, when he took him (chap, 
 xxiii. 14) to the top of Pisgah, in the field of Zo- 
 phim. And if the Pisgah or hill in chap. xxi. 20, 
 was in the country of Balak, it could not point out the 
 last encampment , which was not in Balak’s country, 
 but north of Arnon. 
 
 “ The word Mattanah probably alludes to a place 
 distinguished by some gift or blessing from God. Fa- 
 gius says : Nomen loci, ab eventu aquarum quas Domi¬ 
 nies ibi dedit, sic appellati; nJHE narri significat donum 
 ■—‘ The nanre of the place was so called, from the cir¬ 
 cumstance of the waters which the Lord gave there ; 
 for Mattanah signifies a gift. 1 b/i'bnj Nahaliel is 
 tor rentes Dei; i. e., great streams, particularly season¬ 
 able or salutary. And P103 Bamoth (ver. 28) may 
 point out any high places of signal benefit in the coun¬ 
 try of Moab, or it may answer to the last staiion but 
 one, which was the mountains of Abarim. If, there¬ 
 fore, these words were meant to express poetically 
 some eminent blessing, what blessing was so likely to 
 be then celebrated as copious streams of water ? And 
 after they had wandered nearly forty years through 
 many a barren desert, and after (compare Deut. viii. 
 15) having passed through that great and terrible wil¬ 
 derness, wherein were fiery serpents and drought, 
 where there was no water, it is no wonder they should 
 shout for joy at finding water in plenty, and finding it 
 
 686 
 
 difficulties in this chapter . 
 
 almost on the banks o (Arnon, the last river they were 
 to pass, in their way to their last station, east of Jordan. 
 No wonder they should sing in poetic rapture, that 
 after the wilderness was ( Mattanah) the gift of God ; 
 meaning the great well in Moab, dug by public autho¬ 
 rity ; and no wonder that, after such a gift, there were 
 {Nahaliel) blessed streams, by which they passed, till 
 they came to ( Bamoth ) the high places from which, per¬ 
 haps, these streams descended. And the thanksgiving 
 ends, where the blessing was no longer wanted, on 
 their coming down into the valley, along the banks of 
 Arnon, which was then the north boundary of Moab. 
 
 “ The Israelites had spent no less than thirty-eight 
 years in coming from Kadesh-Barnea to their encamp¬ 
 ment north of Zared. Here, at this fortieth station, 
 they were commanded to pass through Moab by *vp Ar, 
 the chief city; but were not to stop till they came to 
 the valley on the south of Arnon. At this last station 
 but one they probably continued no longer than was 
 necessary for sending messengers to Sihon, king of 
 the Amorites," at Heshbon, and receiving his answer. 
 They then crossed the Arnon; and having vanquished 
 Sihon and Og, took possession of the forty-second and 
 last encampment. 
 
 “ This one chapter has three pieces of poetry, either 
 fragments or complete ; and poetry, seldom found in a 
 historical narrative, may be here accounted for from 
 the exuberance of joy which must have affected these 
 wearied travellers, when arriving thus happily near 
 their journey’s end. What occurs first is in ver. 14 ; 
 and has often been called the fragment of an old 
 Amorite song. But it may have been Amorite or 
 Moabite, or either or neither, for the subject matter 
 of it, as it is generally understood, if indeed it can be 
 said to be understood at all. The words UHl Jltt, 
 jlJIN D'bnjn nxi HDIDD usually supposed to contain 
 this fragment, do not signify, as in our English ver¬ 
 sion, What he did in the Red Sea, and in the brooks 
 of Arnon. Without enumerating the many interpreta¬ 
 tions given by others, I shall offer a new one, which 
 seems to make good sense, and a sense very pertinent. 
 
 “ Observe first, that there must have been a place 
 called Suph, near the conflux of the Arnon and Jordan; 
 because Moses, whilst in that last station, begins Deu¬ 
 teronomy with saying, he was on this side (i. e., east) 
 of Jordan, over against Suph. By this word is not 
 here meant the Red Sea; partly, because that has 
 every where else the word for sea before it, and 
 partly, because of the great distance of the Red Sea 
 now from Moses. The single word, therefore, signi¬ 
 fies here some place in itself obscure, because no 
 where mentioned but in these two passages. And yet 
 we cannot wonder that Moses should mention it twice, 
 as the word Suph, introduced in speaking of the two 
 last encampments, recalled to mind the Sea of Suph, 
 so glorious to Israel, near the beginning of their march 
 towards Canaan. 
 
 “ Moses had now led Israel from the Red Sea to 
 the river Arnon, through many dreadful dangers, partly 
 from hostile nations, partly from themselves; such 
 dangers as.no other people ever experienced, and such 
 as no people could have surmounted, without the signal 
 favour of the Almighty. And here, just before the 
 battles with Sihon an Og, he reminds them of Pha- 
 
 a 
 
 NUMBERS. 
 
CHAP. XXII. 
 
 The Israelites encamp 
 
 raoh, &c. ; and he asserts, that in the history of the 
 wars it shall be recorded that J ehovah, who had tri¬ 
 umphantly brought Israel through the Sea of Suph, 
 near Egypt, at first, had now conducted him to Suph, 
 near Arnon; that 
 
 Jehovah went with him to Suph, 
 
 And he came to the streams of Arnon. 
 
 “ This version removes the difficulties urged by 
 Hobbes, page 266, fol. 1750 ; by Spinoza, page 103, 
 4to., 1670 ; and retailed in a deistical pamphlet called 
 The Doubts of the Infidels, page 4, 8vo., 1781. 
 
 “ The general meaning of the next piece of poetry 
 seems to be this : that at some distance from the city 
 of Ar, by which the Israelites were to pass, (Deut. ii. 
 18,) they came to a well of uncommon size and mag¬ 
 nificence, which seems to have been sought out, built 
 up, and adorned for the public, by the rulers of Moab. 
 And it is no wonder that, on their arrival at such 
 
 m the plains of Mu ah. 
 
 a well, they should look upon it as a blessing from 
 Heaven, and speak of it as a new miracle in their 
 favour. 
 
 17. Then Israel sang this song :— 
 
 Spring up, O well ! Sing ye thereto ! 
 
 18. The well! princes searched it out; 
 
 The nobles of the people have digged it; 
 
 By their decree, by their act of government. 
 So, after the wilderness, was Mattanah ! 
 
 19. And after Mattanah were Nahaliel! 
 
 And after Nahaliel were Bamoth ! 
 
 20. And after Bamoth was the valley ; 
 
 Where, in the country of Moab, 
 
 Appeareth the top of Pisgah, 
 
 Which is over against Jeshimon. 
 
 See Dr. Kennicott’s Remarks upon Select Passages 
 in the Old Testament. 
 
 CHAPTER XXII. 
 
 The Israelites pitch in the plains of Moab, 1. Balak, king of Moab, is greatly terrified, 2—4 ; and sends 
 to Balaam, a diviner, to come and curse them, 5, 6. The elders of Moab take a reward and carry it to 
 Balaam, 7. He inquires of the Lord , and is positively ordered not to go with them, 8-12. He commu¬ 
 nicates this to the elders of Moab, 13. They return to Balak with this information, 14. He sends some 
 of his princes to Balaam with promises of great honour, 15—17. He consults God, and is permitted to 
 go, on certain conditions, 18—20. Balaam sets off, is opposed by an angel of the Lord, and the Lord 
 miraculously opens the mouth of his ass to reprove him, 21—30. Balaam sees the angel, and is reproved 
 by him, 31—33. He humbles himself, and offers to go back, 34 ; but is ordered to proceed, on the same 
 conditions as before, 35. The king of Moab goes out to meet him, 36. His address to him, 37. Balaam’s 
 firm answer, 38. Balak sacrifices, and takes Balaam to the high places of Baal, that he may see the 
 whole of the Israelitish camp, 39—41. 
 
 A. M. 2553. A^ND a the children of Israel 
 Aru ExocL lsr. set forward, and pitched in 
 
 4a the plains of Moab, on this side 
 Jordan by Jericho. 
 
 2 And b Balak the son of Zippor saw all that 
 Israel had done to the Arnorit.es. 
 
 3 And c Moab was sore afraid of the people, 
 because they were many : and Moab was dis¬ 
 tressed because of the children of Israel. 
 
 4 And Moab said unto d the elders of Midian, 
 Now shall this company lick up all that are 
 
 1 Chap, xxxiii. 48.- b Judg. xi. 25.- c Exod. xv. 15. 
 
 <J Chap. xxxi. 8; Josh. xiii. 21.— e Deut. xxiii. 4 ; Josh, xiii.22; 
 
 NOTES ON CHAP. XXII. 
 
 Verse. I. And pitched in the plains of Moab} They 
 had taken no part of the country that at present apper¬ 
 tained to the Moabites; they had taken only that part 
 which had formerly belonged to this people, but had 
 been taken from them by Sihon, king of the Amorites. 
 
 On this side Jordan ] On the east side. By Je¬ 
 richo, that is, over against it. 
 
 Verse 5. To Pethor, which is by the river of the 
 land of the children of his people ) Dr. Kennicott 
 justly remarks, that “ the description now given of 
 Balaam’s residence, instead of being particular, agrees 
 
 round about us, as the ox licketh A. M. 2553 . 
 up the grass of the field. And An. Exod. Isr. 
 
 Balak the son of Zippor was 40 ~ 
 
 king of the Moabites at that time. 
 
 5 e He sent messengers therefore unto Ba¬ 
 laam the son of Beor to f Pethor, which is by 
 the river of the land of the children of his 
 people, to call him, saying, Behold, there is a 
 people come out from Egypt: behold, they 
 cover the s face of the earth, and they abide 
 over against me : 
 
 xxiv. 9 ; Neh. xiii. 1, 2 ; Mic. vi. 5 ; 2 Pet. ii. 15 ; Jude 11; Rev. 
 ii. 14.- f See chap, xxiii. 7 ; Deut. xxiii. 4.- s Heb. eye. 
 
 with any place in any country where there is a river; 
 for he lived by Pethor, ivhich is by the river of the 
 land of the children of his people. But was Pethor 
 then near the Nile iu Egypt ? Or in Canaan, near 
 Jordan ? Or in Mesopotamia, near the Euphrates, 
 and belonging to the Ammonites ? This last was in 
 fact the case; and therefore it is well that twelve 
 Hebrew MSS. (with two of De Rossi's) confirm the 
 Samaritan text here in reading, instead of IpJ? ammo, 
 his people, Ammon, with the Syriac and Vulgate 
 versions.” Houbigant properly contends for this read¬ 
 ing ; and necessity urges the propriety of adopting it. 
 
 687 
 
 a 
 
Balak desires Balaam 
 
 NUMBERS. 
 
 to curse the Israelites 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Exod. Isr. 
 
 40. 
 
 6 Come now, therefore, I pray 
 thee, h curse me this people ; for 
 they are too mighty for me: 
 
 h Numbers, 
 
 It should therefore stand thus : by the river of the 
 land of the children of Ammon; and thus it agrees 
 with Deut. xxiii. 4. 
 
 Verse 6. Come note , therefore, I pray thee, curse me 
 this people ] Balaam, once a prophet of the true God, 
 appears to have been one of the Moshelim , (see chap, 
 xxi. 27,) who had added to his poetic gift that of sor¬ 
 cery or divination. It was supposed that prophets and 
 sorcerers had a power to curse persons and places so 
 as to confound all their designs, frustrate their coun¬ 
 sels, enervate their strength, and fill them with fear, 
 terror, and dismay. See Gen. ix. 25 ; Psa. cix. 6, 
 20 ; Josh. vi. 26 ; Jer. xvii. 5, 6. 
 
 Macrobius has a whole chapter De carmine quo 
 ■ evocari solebant dii tutelares, et aut urbes, aut exerci- 
 tus devoveri. “ Of the incantations which were used 
 to induce the tutelary gods to forsake the cities, &c., 
 over which they presided, and to devote cities and 
 whole armies to destruction.” See Saturnal., lib. iii., 
 cap. ix. He gives us two of the ancient forms used in 
 reference to the destruction of Carthage ; the first, to 
 call over the protecting deities, was pronounced by the 
 dictator or general, and none other, when they began 
 the siege. It is as follows, literatim et punctatim :— 
 
 Si. Deus. si. Dea. est. cui. popolus. civitas. que. 
 Karthaginiensis. est. in. tutela. te. que. maxime. ille. 
 qui. urbis. hujus. popoli. que. tutelam. recepisti. pre- 
 cor. veneror. que. veniam. que. a. vobis. peto. ut. vos. 
 popolum. civitatem. que. Karthaginiensem. deseratis. 
 loca. templa. sacra, urbem. que. eorum. relinquatis. 
 absque, his. abeatis. ei. que. pojiolo. civitati. que. 
 metum. formidinem. oblivionem. injiciatis. proditi. 
 que. Romam. ad. me. meos. que. veniatis. nostra, que. 
 vobis. loca. templa. sacra, urbs. acceptior. probatior. 
 que. sit. mihi. que. popolo. que. Romano, militibus. 
 que. meis. praepositi. sitis. ut. sciamus. intelligarnus. 
 que. Si. ita. feceritis. voveo. vobis. templa. ludos. 
 que. facturum. 
 
 “ Whether it be god or goddess, under whose pro¬ 
 tection the people and city of Carthage are placed ; 
 and thee, especially, who hast undertaken to defend 
 this city and people ; I pray, beseech, and earnestly 
 entreat that you would forsake the people and city of 
 Carthage, and leave their places, temples, sacred things, 
 and city, and depart from them : and that you would 
 inspire this people and city with fear, terror, and for¬ 
 getfulness : and that, coming out from them, you 
 would pass over to Rome, to me, and to mine : and 
 that our places, temples, sacred things, and city may 
 be more agreeable and more acceptable to you : and 
 .that you would preside over me, the Roman people, 
 and my soldiers ; that we may know and perceive it. 
 If ye will do this, I promise to consecrate to your 
 honour both temples and games.” 
 
 The second, to devote the city to destruction, which 
 it was supposed the tutelary gods had abandoned, is 
 the following :— 
 
 Dis. Pater. Vejovis. Manes, sive. vos. quo. alio. 
 
 688 
 
 peradventure I shall prevail, that A. M. 2553. 
 
 . A i 7 T B. C. 1451. 
 
 we may smite them, and that I An. Exod. Isr. 
 
 may drive them out of the land : 40 ' __ 
 
 chap, xxiii. 7. 
 
 nomine, fas. est. nominare. ut. omnes. illam. urbem. 
 Karthaginem. exercitum. que. quern, ego. me. sentio. 
 dicere. fuga. formidine. terrore. que. compleatis. qui. 
 que. adversum. legiones. exercitum. que. nostrum, 
 arma. tela. que. ferent. Uti. vos. eum. exercitum. eos. 
 hostes. eos. que. homines, urbes. agros. que. eorum. 
 et. qui. in. his. locis. regionibus. que. agris. urbibus. 
 ve. habitant, abducatis. lumine. supero. privetis. exer¬ 
 citum. que. hostium. urbes. agros. que. eorum. quos. 
 me. sentio. dicere. uti. vos. eas. urbes. agros. que. 
 capita, estates, que. eorum. devotas. consecratas. que. 
 habeatis. illis. legibus. quibus. quando. que. sunt, 
 maxime. hostes. devoti. eos. que. ego. vicarios. pro. 
 me. fide, magistratu. que. meo. pro. popolo. Romano, 
 exercitibus. legionibus. que. nostris. do. devoveo. ut. 
 me. meam. que. fidem. imperium. que. legiones. exer¬ 
 citum. que. nostrum, qui. in. his. rebus, gerundis. sunt, 
 bene, salvos, siritis. esse. Si. heec. ita. faxitis. ut. ego. 
 sciam. sentiam. intelligam. que. tunc, quisquis. 
 hoc. votum. faxit. ubi. ubi. faxit. recte. factum, esto. 
 ovibus. atris. tribus. Tellus. mater, te. que. Juppiter. 
 obtestor. 
 
 “ Dis. Pater. Vejovis. Manes., or by whatsoever 
 name you wish to be invoked, I pray you to fill this 
 city of Carthage with fear and terror'; and to put that 
 army to flight which I mention, and which bears arms 
 or darts against our legions and armies : and that ye 
 may take away this army, those enemies, those men, 
 their cities and their country", and all who dwell in 
 those places, regions, countries, or cities; and deprive 
 them of the light above : and let all their armies, 
 cities, country, chiefs, and people be held by you con¬ 
 secrated and devoted, according to those laws by 
 which, and at what time, enemies can be most effec¬ 
 tually devoted. I also give and devote them as vica¬ 
 rious sacrifices for myself and my magistracy ; for the 
 Roman people, and for all our armies and legions; and 
 for the whole -empire, and that all the armies and le¬ 
 gions which are employed in these countries may be 
 preserved in safety. If therefore ye will do these 
 things, as I know, conceive, and intend, then he who 
 makes this vow wheresoever and whensoever he shall 
 make it, I engage shall sacrifice three black sheep to 
 thee, 0 mother Earth, and to thee, O Jupiter.” “ When 
 the execrator mentions the earth, he stoops down and 
 places both his hands on it ; and when he names Ju¬ 
 piter, he lifts up both his hands to heaven; and when 
 he mentions his voio, he places his hands upon his 
 breast.” Among the ancient records, Macrobius says 
 he found many cities and people devoted in this way. 
 The Romans held that no city could be taken till its 
 tutelary god had forsaken it ; or if it could be taken, 
 it would be unlawful, as it would be sacrilegious to 
 have the gods in captivity. They therefore endea¬ 
 voured to persuade the gods of their enemies to come 
 over to their party. Virgil intimates that Troy was 
 destroyed, only because the tutelary gods had for¬ 
 saken it :— 
 
 a 
 
CHAP. XXII. 
 
 God commands Balaam not to go 
 
 a. M. 2553 . for I wot that he whom thou 
 An. Exod. isr. blessest is blessed, and he whom 
 40 ‘ thou cursest is cursed. 
 
 7 And the elders of Moab and the elders of 
 Midian departed with * 1 the rewards of divina¬ 
 tion in their hand ; and they came unto Balaam, 
 and spake unto him the words of Balak. 
 
 8 And he said unto them, k Lodge here this 
 night, and I will bring you word again, as the 
 Lord shall speak unto me : and the princes 
 of Moab abode with Balaam. 
 
 9 1 And God came unto Balaam, and said, 
 What men are these with thee ? 
 
 10 And Balaam said unto God, Balak the 
 son of Zippor, king of Moab, hath sent unto 
 me, saying, 
 
 11 Behold, there is a people come out of 
 Egypt, which covereth the face of the earth : 
 come now, curse me them; peradventure m I 
 shall be able to overcome them, and drive 
 them out. 
 
 12 And God said unto Balaam, Thou shalt 
 
 1 1 Sam. ix. 7, 8.- k Ver. 19.- 1 Gen. xx. 3 ; ver. 20.- m Heb. 
 
 I shall prevail in fighting against him. 
 
 Excessere omnes, adytis arisque relictis, 
 
 Dii, quibus imperium hoc steterat. 
 
 iEn., lib. ii., ver. 351. 
 
 “ All the gods, by whose assistance the empire had 
 hitherto been preserved, forsook their altars and their 
 temples.” And it was on this account that the Greeks 
 employed all their artifice to steal away the Palladium , 
 on which they believe the safety of Troy depended. 
 
 Tacitus observes that when Suetonius Paulinus 
 prepared his army to cross over into Mona , (Anglesea,) 
 where the Britons and Druids made their last stand, 
 the priestesses , with dishevelled hair, white vestments, 
 and torches in their hands, ran about like furies, de¬ 
 voting their enemies to destruction; and he farther 
 adds that the sight, the attitude , and horrible impre¬ 
 cations of these priestesses had such effect on the 
 Roman soldiers, that for a while they stood still and 
 suffered themselves to be pierced with the darts of the 
 Britons, without making any resistance. Tacit. Ann., 
 
 I. xiv., c. 29. Many accounts are related in the 
 Hindoo Pooran of kings employing sages to curse 
 their enemies when too powerful for them.— Ward’s 
 Customs. 
 
 The Jews also had a most horrible form of execra¬ 
 tion, as may be seen in Buxtorf’s Talmudical Lexicon 
 under the word Din. These observations and autho¬ 
 rities, drawn out in so much detail, are necessary to 
 cast light on the strange and curious history related 
 in this and the two following chapters. 
 
 Verse 7. The rewards of divination ] Whoever 
 went to consult a prophet took with him a present, as 
 it was on such gratuitous offerings the prophets lived; 
 but here more than a mere present is intended, per¬ 
 haps every thing necessary to provide materials for 
 Vol. I. ( 45 ) 
 
 with the messengers of Balak. 
 
 not go with them ; thou shalt a. m. 2553 . 
 not curse the people : for n they An. Exod.isr. 
 are blessed. 40, 
 
 13 And Balaam rose up in the morning, and 
 said unto the princes of Balak, Get you into 
 your land : for the Lord refuseth to give me 
 leave to go with you. 
 
 14 And the princes of Moab rose up, and 
 they went unto Balak, and said, Balaam re¬ 
 fuseth to come with us. 
 
 15 And Balak sent yet again princes, more, 
 and more honourable than they. 
 
 16 And they came to Balaam, and said to 
 him, Thus saith Balak the son of Zippor, 0 Let 
 nothing, I pray thee, hinder thee from coming 
 unto me : 
 
 17 Tori will promote thee unto very great 
 honour, and I will do whatsoever thou sayest 
 unto me : p come therefore, I pray thee, curse 
 me this people. 
 
 18 And Balaam answered and said unto the 
 servants of Balak, q If Balak would give me 
 
 n Chap, xxiii. 20 ; Rom. xi. 29.- 0 Heb. be not thou letted from, 
 
 &c.- p Ver. 6.-'i Chap. xxiv. 13. 
 
 the incantation. The drugs, &c., used on such occa¬ 
 sions were often very expensive. It appears that 
 Balaam was very covetous, and that he loved the 
 wages of unrighteousness, and probably lived by it; 
 see 2 Pet. ii. 15. 
 
 Verse 8. I will bring you word again, as the Lord 
 shall spealt\ So it appears he knew the true God, and 
 had been in the habit of consulting him, and receiving 
 oracles from his mouth. 
 
 Verse 12. Thou shalt not go with them ; thou shall 
 not curse the people ] That is, Thou shalt not go with 
 them to curse the people. With them he might go, 
 as we find he afterwards did by God’s own command, 
 but not to curse the people ; this was wholly forbidden. 
 Probably the command, Thou shalt not go, refers 
 here to that time, viz., the first invitation : and in this 
 sense it was most punctually obeyed by Balaam ; see 
 ver. 13. 
 
 Verse 14. Balaam refuseth to come ivith us .] “ Ob¬ 
 serve,” says Mr. Ainsworth, “ Satan’s practice against 
 God’s word, seeking to lessen the same, and that from 
 hand to hand, till he bring it to naught. Balaam told 
 the princes less than God told him, and they relate to 
 Balak less than Balaam told them; so that when the 
 answer came to the king of Moab, it was not the word 
 of God, but the word of man ; it was simply, Balaam 
 refuseth to come, without ever intimating that God 
 had forbidden him.” But in this Balaam is not to 
 blame; he told the messengers in the most positive 
 manner, Jehovah refuseth to give me leave to go with 
 you, ver. 13 ; and more explicit he could not be. 
 
 Verse 18. I cannot go beyond the word of the Lord 
 my God ] Balaam knew God too well to suppose he 
 could reverse any of his purposes ; and he respected 
 
 689 
 
NUMBERS. 
 
 Balaam is met by an angel, 
 
 and is reproved by his ass 
 
 a. M. 2553. his house full of silver and sold, 
 
 B. C. 1451. T . , , 1 r 
 
 An. Exod. isr. r 1 cannot go beyond the word oi 
 
 4Q ' the Lord my God, to do less 
 or more. 
 
 19 Now therefore, I pray'you, s tarry ye 
 also here this night, that I may know what 
 the Lord will say unto me more. 
 
 20 t And God came unto Balaam at night, 
 and said unto him, If the men come to call thee, 
 rise up, and go with them; but u yet the word 
 which I shall say unto thee, that shalt thou do. 
 
 21 And Balaam rose up in the morning, and 
 saddled his ass, and went with the princes of 
 Moab. 
 
 22 And God’s anger was kindled because he 
 went: v and the angel of the Lord stood in 
 the way for an adversary against him. Now 
 he was riding upon his ass, and his two ser¬ 
 vants were with him. 
 
 23 And w the ass saw the angel of the Lord 
 standing in the way, and his sword drawn in 
 his hand : and the ass turned aside out of the 
 way, and went into the field : and Balaam 
 smote the ass, to turn her into the way. 
 
 24 But the angel of the Lord stood in a 
 
 path of the vineyards, a wall a. m. 2553. 
 being on this side, and a wall on An.Exod. isr. 
 that side. 40 ~ 
 
 25 And when the ass saw the angel of the 
 Lord, she thrust herself unto the wall, and 
 crushed Balaam’s foot against the wall: and 
 he smote her again. 
 
 26 And the angel of the Lord went further, 
 and stood in a narrow place, where ivas no 
 way to turn either to the right hand or to the left. 
 
 27 And when the ass saw the angel of the 
 Lord, she fell down under Balaam : and Ba¬ 
 laam’s anger was kindled, and he smote the 
 ass with a staff. 
 
 28 And the Lord 1 opened the mouth of the 
 ass, and she said unto Balaam, What have J 
 done unto thee, that thou hast smitten me these 
 three times ? 
 
 29 And Balaam said unto the ass, Because 
 thou hast mocked me : I would there were a 
 sword in mine hand, y for now would I kill thee. 
 
 30 z And the ass said unto Balaam, Am not 
 I thine ass, a upon which thou hast ridden 
 b ever since I was thine unto this day ? was I ever 
 wont to do so unto thee ? And he said, Nay. 
 
 r 1 Kings xxii. 14; 2 Chron. xviii. 13- s Ver. 8.- 4 Yer. 9. 
 
 “Verse 35; chapter xxiii. 12,26; xxiv. 13.'- v Exodus iv. 24. 
 
 w See 2 Kings vi. 17 ; Dan. x. 7 ; Acts xxii. 9 ; 2 Peter ii. 16; 
 
 Jude 11.- x 2 Peter ii. 16.- y Prov. xii. 10.- 2 2 Peter ii. 
 
 16.- a Heb. who hast ridden upon me. - b Or, ever since thou 
 
 wast, &c. 
 
 him too much to attempt to do any thing- without his 
 permission. Though he was covetous, yet he dared 
 not, even when strongly tempted both by riches and 
 honours, to go contrary to the command of his God. 
 Many make all the professions of Balaam, without 
 justifying them by their conduct. “ They pretend,” 
 says one, “ they would not do any thing against the 
 word of God for a house full of gold, and yet will do 
 it for a handful /” 
 
 Verse 19. What the Lord will say unto me more.~\ 
 He did not know but God might make a farther dis¬ 
 covery of his will to him, and therefore he might very 
 innocently seek farther information. 
 
 Verse 20. If the men come—go with them\ This 
 is a confirmation of what was observed on the twelfth 
 verse ; though we find his going was marked with the 
 Divine displeasure, because he wished, for the sake of 
 the honours and rewards , to fulfil as far as possible the 
 will of the king of Moab. Mr. Shuckford observes 
 that the pronoun Kin hu is sometimes used to denote 
 a person’s doing a thing out of his own head , without 
 regard to the directions of another. Thus in the case 
 of Balaam, when God had allowed him to go with the 
 messengers of Balah, if they came in the morning to 
 call him; because he was more hasty than he ought 
 to have been, and went to them instead of staying till 
 they should come to him , it was said of him, not "j8n O 
 hi halach , that he went , but £Un “]bin ’D hi holech hu , 
 i. e., he went of his own head —without being called ; 
 a 690 
 
 and in this, Mr. Shuckford supposes, his iniquity chiefly 
 lay.— Connex., vol. iii., p. 115. How many are re¬ 
 strained from sinning, merely through the fear of God ! 
 They would gladly do the evil, but it is forbidden on 
 awful penalties; they wish the thing were not prohi¬ 
 bited, for they have a strong desire to do it. 
 
 Verse 23. And the ass saw the angel ] When God 
 granted visions, those alone who were particularly in¬ 
 terested saw them, while others in the same company 
 saw nothing; see Dan. x. 7 ; Acts ix. 7. 
 
 Verse 26. And the angel—stood in a narrow place\ 
 In this carriage of the angel, says Mr. Ainsworth, the 
 Lord shows us the proceedings of his judgments 
 against sinners ; First, he mildly shakes his rod at 
 them, but lets them go untouched. Secondly, he 
 comes nearer, and touches them with an easy correc¬ 
 tion, as it were wringing their foot against the wall. 
 Thirdly, when all this is ineffectual, he brings them 
 into such straits, that they can neither turn to the right 
 hand nor to the left, but must fall before his judgments, 
 if they do not fully turn to him. 
 
 Verse 28. The Lord opened the mouth of the cm] 
 And where is the wonder of all this 1 If the ass had 
 opened her own mouth, and reproved the rash prophet, 
 we might well be astonished ; but when God opens the 
 mouth, an ass can speak as well as a man. It is wor¬ 
 thy of remark here, that Balaam testifies no surprise 
 at this miracle, because he saw it was the Lord's doing. 
 
 1 Of animate and inanimate things receiving for a short 
 
 ( 45* ) 
 
CHAP. XXIII. 
 
 Balaam is permitted to proceed. 
 
 a. M. 2553. 3 1 Then the Lord c opened 
 
 An. Exod. Isr. the eyes of Balaam, and he saw 
 i0 ' the angel of the Lord standing 
 in the way, and his sword drawn in his hand : 
 and he d bowed down his head, and e fell flat 
 on his face. 
 
 32 And the angel of the Lord said unto him, 
 Wherefore hast thou smitten thine ass these 
 three times ? behold, I went out f to withstand 
 thee, because thy way is s perverse before me : 
 
 33 And the ass saw me, and turned from 
 me these three times : unless she had turned 
 from me, surely now also I had slain thee, 
 and saved her alive. 
 
 34 And Balaam said unto the angel of the 
 Lord, h I have sinned ; for I knew not that thou 
 stoodest in the way against me : now therefore, 
 if it 1 displease thee, I will get me back again. 
 
 35 And the angel of the Lord said unto Ba¬ 
 laam, Go with the men: k but only the word 
 that I shall speak unto thee, that thou shalt 
 speak. So Balaam went with the princes of 
 Balak. 
 
 c See Gen. xxi. 19; 2 Kings vi. 17; Luke xxiv. 16, 31. 
 iExod. xxxiv. 8. e Or, bowed himself. f Heb. to be an ad¬ 
 versary unto thee. s 2 Pet. ii. 14, 15. h 1 Sam. xv. 24, 30 ; 
 
 xxvi. 21; 2 Sam. xii. 13; Job xxxiv. 31, 32. 
 
 time the gift of speech, the heathen mythology fur¬ 
 nishes many fictitious examples, with which I do not 
 deem it proper to occupy the reader’s time. 
 
 Yerse 33. Surely now also I had slain thee ] How 
 often are the meanest animals, and the most trivial oc¬ 
 currences, instruments of the preservation of our lives, 
 and of the salvation of our souls ! The messenger of 
 justice would have killed Balaam, had not the mercy 
 of God prevented the ass from proceeding. 
 
 Verse 34. If it displease thee, I will get me hack 
 again.] Here is a proof, that though he loved the 
 wages of unrighteousness , yet he still feared God ; 
 and he is now willing to drop the enterprise if God 
 he displeased with his proceeding. The piety of many 
 called Christians does not extend thus far; they see 
 that the thing displeases God, and yet they proceed. 
 Reader, is this thy case 1 
 
 Balak goes out to meet him 
 
 36 And when Balak heard that A. M. 2553. 
 Balaam was come, 1 he went out An. Exod. isr. 
 to meet him unto a city of Moab, 40 ~ 
 
 m which is in the border of Arnon, which is 
 in the utmost coast. 
 
 37 And Balak said unto Balaam, Did I 
 not earnestly send unto thee to call thee ? 
 wherefore earnest thou not unto me ? am 
 I not able indeed n to promote thee to 
 honour ? 
 
 38 And Balaam said unto Balak, Lo, I am 
 come unto thee : have I now any power at all 
 to say any thing ? 0 the word that God putteth 
 in my mouth, that shall I speak. 
 
 39 And Balaam went with Balak, and they 
 came unto p Kirjath-huzoth. 
 
 40 And Balak offered oxen and sheep, and 
 sent to Balaam, and to the princes that were 
 with him. 
 
 41 And it came to pass on the morrow, that 
 Balak took Balaam, and brought him up into 
 the q high places of Baal, that thence he might 
 see the utmost part of the people. 
 
 1 Heb. be evil in thine eyes. - k Verse 20.- ] Gen. xiv. 17. 
 
 m Chap. xxi. 13.- n Ver. 17 ; chap. xxiv. 11.- 0 Chap, xxiii. 
 
 26; xxiv. 13; 1 Kings xxii. 14; 2 Chron. xviii. 13.-POr, a 
 
 city of streets. -fiChap. xxiii. 2, 14, 30 ; Deut. xii. 2. 
 
 Verse 38. The icord that God putteth in my mouth , 
 that shall I speak.] Here was a noble resolution, and 
 he was certainly faithful to it: though he wished to 
 please the king, and get wealth and honour, yet he 
 would not displease God to realize even these bright 
 prospects. Many who slander this poor semi-antino- 
 mian prophet, have not half his piety. 
 
 Verse 40. And Balak offered oxen, tf-c.] This was 
 to gain the favour of his gods, and perhaps to propi¬ 
 tiate Jehovah, that the end for which he had sent for 
 Balaam might be accomplished. 
 
 Verse 41. That — he might see the utmost part of 
 the people.] As he thought Balaam must have them 
 all in his eye when he pronounced his curse, lest it 
 might not extend to those who were not in sight. 
 On this account he took him up into the high places 
 of Baal. 
 
 CHAPTER XXIII. 
 
 Being arrived at the high places of Baal, (chap. xxii. 41,) Balaam orders Balak to build seven altars, and 
 prepare oxen and rams for sacrifice , 1,2. Balaam inquires of the Lord, receives an answer, with which 
 he returns to Balak, 3-10. Balak, finding that this was a prediction of the prosperity of the Israelites, 
 is greatly troubled, 11. Balaam excuses himself, 12. lie brings him to another place, where he might 
 see only a part of Israel, and repeats his sacrifices, 13, 14. Balaam again consults the Lotd, 15—1/. 
 Returns with his answer, and again predicts the glory of Israel, 18—24. Balak is angry, 25 ; and 
 Balaam again excuses himself. Balak proposes another trial, takes him to another place , and repeats the 
 same sacrifices , 26-30. 
 
 a 
 
 601 
 
Balak and Balaam make- offerings. NUMBERS. 
 
 Balaam delivers his parable. 
 
 A. M. 2553 . A ND Balaam said unto Balak, 
 
 B. C. 1451. Lx. t, i i 
 
 An. Exod. isr. a Build me here seven altars, 
 
 40, and prepare me here seven oxen 
 and seven rams. 
 
 2 And Balak did as Balaam had spoken; 
 and Balak and Balaam b offered on every altar 
 a bullock and a ram. 
 
 3 And Balaam said unto Balak, c Stand by 
 thy burnt-offering, and I will go : peradventure 
 the Lord will come d to meet me : and what¬ 
 soever he showeth me I will tell thee. And 
 e he went to a high place. 
 
 4 f And God met Balaam : and he said unto 
 him, I have prepared seven altars, and I have 
 offered upon every altar a bullock and a ram. 
 
 5 And the Lord b put a word in Balaam’s 
 mouth, and said, Return unto Balak, and thus 
 thou shalt speak. 
 
 6 And he returned unto him, and, lo, he 
 stood by his burnt sacrifice, he, and all the 
 princes of Moab. 
 
 a Ver. 29.- b Yer. 14, 30.- c Yer. 15.- d Chap. xxiv. 1. 
 
 e Or, he went solitary. - f A^er. 16.- s Yer. 16 ; ch. xxii. 35 ; 
 
 Deut.. xviii. 18 ; Jer. i. 9.- h Ver. 18 ; chap. xxiv. 3, 15, 23 ; 
 
 Job xxvii. 1; xxix. 1 ; Psa. lxxviii. 2; Ezek. xvii. 2 ; Mic. ii. 4 ; 
 Hab. ii. 6. 
 
 NOTES ON CHAP. XXIII. 
 
 Yerse 1. Build me here seven altars , SfC .] The 
 oxen and the rams were such as the Mosaic law had 
 ordered to be offered to God in sacrifice; the building 
 of seven altars was not commanded. Some think that 
 these seven altars were built to the seven planets: this 
 is most gratuitously said ; of it there is no proof what¬ 
 ever ; it is mere trifling, even with conjecture. As 
 seven was a number of perfection, Balaam chose it on 
 this occasion, because he intended to offer a grand sa¬ 
 crifice, and to offer a bullock and a ram upon each of 
 the altars; the whole to be made a burnt-offering at 
 the same time. And as he intended to offer seven 
 bullocks and seven rams at the same time, it could not 
 be conveniently done on one altar, therefore he ordered 
 seven to be built. We need go no farther to find out 
 his reasons. 
 
 Yerse 3. Stand by thy burnt-offering\ We have 
 already seen that blessing and cursing in this way were 
 considered as religious rites , and therefore must be al¬ 
 ways preceded by sacrifice. See this exemplified in 
 the case of Isaac , before he blessed Jacob and Esau, 
 Gen. xxvii., and the notes there. The venison that 
 was brought to Isaac, of which he did eat, was pro¬ 
 perly the preparatory sacrifice. 
 
 Yerse 7. And he took up his parable\ meshalo, 
 
 see on chap. xxi. 27. All these oracular speeches of 
 Balaam are in hemistich metre in the original. They 
 are highly dignified, and may be considered as imme¬ 
 diate poetic productions of the Spirit of God; for it 
 is expressly said, ver. 5, that God put the word in Ba¬ 
 laam’s mouth, and that the Spirit of God came upon 
 him , chap. xxiv. 2. 
 
 7 And he 11 took up his parable, A M. 2553 . 
 and said, Balak, the king of An. Exod. isr. 
 Moab, hath brought me from _ 
 
 40 . 
 
 Aram, out of the mountains of the east, saying , 
 * Come, curse me Jacob, and come, k defy Israel. 
 
 8 1 How shall 1 curse, Avhom God hath not 
 cursed ? or how shall I defy, whom the Lord 
 hath not defied ? 
 
 9 For from the top of the rocks I see him, 
 and from the hills I behold him : lo, m the 
 people shall dwell alone, and n shall not be 
 reckoned among the nations. 
 
 10 0 Who can count the dust of Jacob, and 
 the number of the fourth part of Israel ? Let 
 p me die ^ the death of the righteous, and let 
 my last end be like his ! 
 
 11 And Balak said unto Balaam, What hast 
 thou done unto me ? r I took thee to curse 
 mine enemies, and, behold, thou hast blessed 
 them altogether. 
 
 12 And he answered and said, s Must I not 
 
 1 Chap. xxii. 6, 11,17.- k 1 Sam. xvii. 10.- 1 Isa. xlvii. 12, 
 
 13.- m Deut. xxxiii. 28.-« Exodus xxxiii. 16 ; Ezra ix. 2 ; 
 
 Eph. ii. 14.- 0 Gen. xiii. 16; xxii. 17.-Pfleb. my sold , or, 
 
 my life. -^ Psa. cxvi. 15.- r Chapter xxii. 11, 17; xxiv. 10. 
 
 s Chap. xxii. 38. 
 
 Yerse 8. How shall I curse , whom God hath not 
 cursed ?] It was granted on all hands that no incan¬ 
 tations nor imprecations could avail, unless God con¬ 
 curred and ratified them. From God’s communication 
 to Balaam he saw that God was determined to bless 
 and defend Israel, and therefore all endeavours to in¬ 
 jure them must be in vain. 
 
 Yerse 9. From the top of the rocks I see him] That 
 is, from the high places of Baal where he went, chap, 
 xxii. 41, that he might the more advantageously see 
 the whole camp of Israel. 
 
 The people shall dwell alone ] They shall ever be 
 preserved as a distinct nation. This prophecy has 
 been literally fulfilled through a period of 3300 years 
 to the present day. This is truly astonishing. 
 
 Yerse 10. Let me die the death of the righteous ] 
 Probably Balaam had some presentiment that he should 
 be taken off by a premature death, and therefore he 
 lodges this petition against it. The death of the 
 righteous in those times implied being gathered to one's 
 fathers in a good old age , having seen his children, 
 and children’s children; and to this, probably, the lat¬ 
 ter part of this petition applies : And let my last end 
 be like his , (iriuO TT"inN 'Tim uthehi acharithi chamohu, 
 And let my posterity be like his.) It has been gene¬ 
 rally supposed that Balaam is here praying for a happy 
 death, such as true Christians die who die in the Lord ; 
 and in this way his words are generally applied; but 
 I am satisfied this is not their meaning. The prayer, 
 however, understood in the common way, is a good 
 one, and may be offered to God profitably. A righteous 
 man is one who is saved from his sins, who is justi¬ 
 fied and sanctified through the blood of the covenant, 
 
 a 
 
 692 
 
Balaam predicts the CHAP. 
 
 a. M. 2553. take heed to speak that which the 
 An.' ExckL isr. Lord hath put in my mouth ? 
 
 4Q - 13 And Balak said unto him, 
 
 Come, I pray thee, with me unto another 
 place, from whence thou mayest see them : 
 thou shalt see but the utmost part of them, 
 and shalt not see them all: and curse me 
 them from thence. 
 
 14 And he brought him into the field of 
 Zophim, to the top of 1 Pisgah, 11 and built 
 seven altars, and offered a bullock and a ram 
 on every altar. 
 
 15 And he said unto Balak, Stand here by 
 thy burnt-offering, while I meet the LORD 
 yonder. 
 
 16 And the Lord met Balaam, and v put a 
 word in his mouth, and said, Go again unto 
 Balak, and say thus. 
 
 17 And when he came to him, behold, he 
 
 1 Or, the hill. - u Yerse 1, 2.- v Ver. 5 ; chapter xxii. 35. 
 
 w Judg. iii. 20.- x 1 Sam. xv. 29; Mai. iii. 6 ; Romans xi. 29 ; 
 
 James i. 17; Tit. i. 2. 
 
 and who lives, not only an innocent, but also a holy 
 and useful life. He who would die well should live 
 well; for a bad death must be the issue of a bad life. 
 
 Verse 13. Thou shalt see but the utmost part of 
 them ] Balak thought that the sight of such an im¬ 
 mense camp had intimidated Balaam, and this he might 
 gather from what he said in the tenth verse: Who can 
 count the dust of Jacob, &c. ; he thought therefore 
 that he might get Balaam to curse them in detached 
 parties , till the whole camp should be devoted to de¬ 
 struction by successive execrations. 
 
 Vetse 17. What hath the Lord spoken ?] Balak 
 himself now understood that Balaam was wholly under 
 the influence of Jehovah, and would say nothing but 
 what God commanded him ; but not knowing Jehovah 
 as Balaam did, he hoped that he might be induced to 
 change his mind, and curse a people whom he had 
 hitherto determined to bless. 
 
 Verse 19. God is not a man, that he should lie] This 
 seems to be spoken to correct the foregoing supposition 
 of Balak that God could change his mind. Even the 
 heathen would not allow that their supreme god could 
 be caught in a falsity. Hence HIschylus, in Prometh. 
 vinct. 1068 :— 
 
 T evdrjyopeiv yap ovk ETuaraTai cropa 
 To Alov, aWa tt av ercog rekei. 
 
 “ The mouth of Jove knows not to frame a lie ; 
 
 But every word finds full accomplishment.” 
 
 Verse 21 . He hath not beheld iniquity in Jacob , 
 neither hath he seen perverseness in Israel] This is a 
 difficult passage; for if we take the words as spoken 
 of the people Israel, as their iniquity and their per¬ 
 verseness were almost unparalleled, such words cannot 
 be spoken of them with strict truth. If we consider 
 them as spoken of the patriarch Jacob and Israel, or 
 of Jacob after he became Israel, they are most strictly 
 
 a 
 
 XXIII. prosperity of the Israelites . 
 
 stood by his burnt-offering, and A. M. 2553. 
 the princes of Moab with him. An.Exod. isr. 
 And Balak said unto him, What 40 ~ 
 hath the Lord spoken ? 
 
 18 And he took up his parable, and said, 
 w Rise up, Balak, and hear ; hearken unto me, 
 thou son of Zippor : 
 
 19 x God is not a man, that he should lie ; 
 neither the son of man, that he should repent: 
 hath he said, and shall he not do it ? or hath 
 he spoken, and shall he not make it good ? 
 
 20 Behold, I have received commandment 
 to bless : and y he hath blessed ; and I cannot 
 reverse it. 
 
 21 z He hath not beheld iniquity in Jacob, 
 neither hath he seen perverseness in Israel : 
 a the Lord his God is with him, b and the 
 shout of a king is among them. 
 
 22 c God brought them out of Egypt; he 
 
 y Gen. xii. 2 ; xxii. 17 ; Num. xxii. 12.- z Rom. iv. 7, 8 
 
 a Exod. xiii. 21 ; xxix. 45, 46 ; xxxiii. 14.- b Psa. lxxxix. 15. 
 
 c Chap. xxiv. 8. 
 
 true, as after that time a more unblemished and noble 
 character ( Abraham excepted) is not to be found in the 
 page of history, whether sacred or profane ; and for 
 .his sake, and for the sake of his father Isaac, and his 
 grandfather Abraham, God is ever represented as fa¬ 
 vouring, blessing, and sparing a rebellious and unde¬ 
 serving people; see the concluding note, Gen. xlix. 
 In this way, I think, this difficult text may be safely 
 understood. 
 
 There is another way in which the words may be 
 interpreted, which will give a good sense, px aven 
 not only signifies iniquity, but most frequently trouble, 
 labour, distress, and affliction; and these indeed are 
 its ideal meanings, and iniquity is only an acommo- 
 dated or metaphorical one, because of the pain, dis¬ 
 tress, &c., produced by sin. boy amal, translated here 
 perverseness, occurs often in Scripture, but is never 
 translated perverseness except in this place. It signi¬ 
 fies simply labour, especially that which is of an af¬ 
 flictive or oppressive kind. The words may therefore 
 be considered as implying that God will not suffer the 
 people either to be exterminated by the sword, or to 
 be brought under a yoke of slavery. Either of these 
 methods of interpretation gives a good sense, but our 
 common version gives none. 
 
 Dr. Kennicott contends for the reading of the Sa¬ 
 maritan, which, instead of xb lo hibbit, he hath not 
 seen, has D3X xb lo abbit, I do not sec, I do not discover 
 any thing among them on which I could ground my 
 curse. But the sense above given is to be preferred. 
 
 Verse 22. The strength of a unicorn.] DX*1 reem 
 and □ 1 X‘l reim. It is generally allowed that there is 
 no such beast in nature as the unicorn; i. e., a crea¬ 
 ture of the horse kind, with one long rich curled horn 
 in the forehead. The creature painted from fancy is 
 represented as one of the supporters of the royal arms 
 of Great Britain. It is difficult to say what kind of 
 
 693 
 
Balaam seeks no longer NUMBERS. for enchantments 
 
 A. M. 2553 . hath as it were d the strength of 
 
 B C 1451 . ° 
 
 An. Exod. Isr. a Ullicom. 
 
 4Q - 23 Surely there is no enchant¬ 
 
 ment e against Jacob, neither is there any 
 divination against Israel: according to this 
 time it shall be said of Jacob and of Israel, 
 f What hath God wrought ! 
 
 24 Behold, the people shall rise up e as a great 
 lion, and lift up himself as a young lion : h he 
 shall not lie down until he eat of the prey, and 
 drink the blood of the slain. 
 
 25 And Balak said unto Balaam, Neither 
 curse them at all, nor bless them at all. 
 
 26 But Balaam answered and said unto 
 
 d Deut. xxxiii. 17 ; Job xxxix. 10, 11.- e Or, in. - f Psa. xxxi. 
 
 19 ; xliv. i.- s Gen. xlix. 9.- h Gen. xlix. 27. 
 
 beast is intended by the original word. The Septua- 
 gint translate the word yovoicspog, the unicorn, or one- 
 horned animal; the Vulgate, sometimes, unicornus ; 
 and in the text rhinocerotis , by which the rhinoceros, 
 a creature which has its name from the horn on its 
 nose, is supposed to be meant. That no single-horned 
 animal can be intended by the reem of Moses, is suffi¬ 
 ciently evident from this, that Moses, speaking of Jo¬ 
 seph, says, “ he has the horns of a unicorn ,” or reem, 
 where the horns are spoken of in the plural, the ani¬ 
 mal in the singular. The creature referred to is either 
 
 o % 
 
 the rhinoceros, some varieties of which have two horns 
 on the nose, or the wild bull, urus, or buffalo; though 
 some think the beast intended is a species of goat; 
 but the rhinoceros seems the most likely. There is 
 literally a monoceros, or unicorn, with one large curled 
 ivory horn growing horizontally out of his snout; but 
 this is not a land animal, it is the modiodan or nurwal, a 
 marine animal of the whale kind, a horn of which is now 
 before me, measuring seven feet four inches ; but I be¬ 
 lieve the rhinoceros is that intended by the sacred writers. 
 
 Verse 23. There is no enchantment, <y?.] Because 
 God has determined to save them, therefore no en¬ 
 chantment can prevail against them. 
 
 According to this time , <5pc.\ I think this clause 
 
 Balak, Told not I thee, saying, A. M. 2553 . 
 
 1 All that the Lord speaketh, that An. Exod. isi. 
 
 I must do ? 4Q - 
 
 27 And Balak said unto Balaam, k Come, I 
 pray thee, I will bring thee unto another place; 
 peradventure it will please God that thou mayest 
 curse me them from thence. 
 
 28 And Balak brought Balaam unto the top 
 of Peor, that looketh 1 toward Jeshimon. 
 
 29 And Balaam said unto Balak, m Build me 
 here seven altars, and prepare me here seven 
 bullocks and seven rams. 
 
 30 And Balak did as Balaam had said, and 
 offered a bullock and a ram on every altar. 
 
 1 Verse 12 ; chapter xxii. 38 ; 1 Kings xxii. 14.- k Verse 13. 
 
 1 Chap. xxi. 20.- m Ver. 1. 
 
 should be read thus : “ As at this time it shall be ’told 
 to Jacob and to Israel what God workethi. e., this 
 people shall always have prophetic information of what 
 God is about to work. And indeed, they are the only 
 people under heaven who ever had this privilege. 
 When God himself designed to punish them because 
 of their sins, he always foreivarned them by the pro¬ 
 phets ; and also took care to apprise them of all the 
 plots of their enemies against them. 
 
 Verse 24. Behold, the people shall rise up as a great 
 lion] iV D8 labi, the great, mighty, or old lion, the king 
 of the forest, who is feared and respected by all the 
 other beasts of the field ; so shall Israel be the subduer 
 and possessor of the whole land of Canaan. And as 
 a young lion, 'HX ari from rpK arah, to tear off, the 
 predatory lion, or the lion in the act of seizing and tear¬ 
 ing his prey ;—the nations against whom the Israelites 
 are now going shall be no more able to defend them¬ 
 selves against their attacks, than the feeblest beasts of 
 the forest are against the attacks of the strong lion. 
 
 Verse 28. Unto the top of Peor ] Probably the 
 place where the famous Baal-peor had his chief tem¬ 
 ple. He appears to have been the Priapus of the 
 Moabites, and to have been worshipped with the same 
 obscene and abominable rites. 
 
 CHAPTER XXIY. 
 
 Balaam, finding that God was determined to bless Israel, seeks no longer for enchantments, 1. The Spirit 
 of God coming upon him, he delivers a most important prophetic parable, 2-9. Balak' 1 s anger is kindled 
 against him, and he commands him to depart to his own country, 10, 11. Balaam vindicates his conduct, 
 12, 13; and delivers a prophecy relative to the future destruction of Moab by the Israelites, 14-17; 
 also of Edom, 18, 19 ; of the Amalekites, 20 ; and of the Kenites, 21, 22. Predicts also the destruction 
 of Assliur and Eber, by the naval power of Chittim, which should afterwards be itself destroyed, 23, 24. 
 Balaam and Balak separate, 25. 
 
 A. M. 2553 . A ND when Balaam saw that it 
 
 B. C. 1451. JOl . T t n 
 
 An.Exod.Isr . 40 . pleased the Lord to bless 
 
 Israel, he went not, as at a other A. M. 2553 . 
 
 7 B C 1451 
 
 times, b to seek for enchantments, An. Exod, lsr. 40 . 
 
 a Chap, xxiii. 3, 15. 
 
 b Heb. to the meeting of enchantments. 
 
 NOTES ON CHAP. XXIV. 
 
 Verse 1 . He went not, as at other times, to seek for 
 enchantments ] We have already had occasion to ob- 
 
 694 
 
 serve that the proper meaning of the word &TP na- 
 chash is not easily ascertained ; see chap. xxi. 9, and 
 see on Gen. iii. 1. Here the plural nechashim 
 
 a 
 
Balaam's prophetic parable of CHAP. 
 
 A. M. 2553. but he set his face toward the 
 
 B. C. 1451. ... 
 
 An.Exod.Isr. WllderUCSS. 
 
 4(X 2 And Balaam lifted up his 
 
 eyes, and he saw Israel c abiding in his tents 
 according to their tribes; and d the Spirit of 
 God came upon him. 
 
 3 c And he took up his parable, and said, Ba¬ 
 laam the son of Beor hath said, and the man 
 f whose eyes are open hath said : 
 
 4 He hath said, which heard the words of 
 
 c Chap. ii. 2, &c.- d Chap. xi. 25 ; 1 Sam. x. 10; xix. 20, 
 
 23 ; 2 Chron. xv. 1.- e Chap, xxiii. 7, 18.- f Heb. who had 
 
 his eyes shut, but now opened. 
 
 is rendered enchantments; but it probably means no 
 more than the knowledge of future events. When 
 Balaam saw that it pleased God to bless Israel, he 
 therefore thought it unnecessary to apply for any far¬ 
 ther prophetic declarations of God’s will as he had 
 done before, for he could safely infer every good to 
 this people, from the evident disposition of God towards 
 them. 
 
 Verse 2. The Spirit of God came upon him.] This 
 Divine afflatus he had not expected on the present oc¬ 
 casion, but God had not yet declared the whole of his 
 will. 
 
 Verse 3. He took up his parable] His prophetic 
 declaration couched in highly poetic terms, and in re¬ 
 gular metre, as the preceding were. 
 
 The man whose eyes are open] I believe the original 
 Dniy shethum , should be translated shut , not open ; for 
 in the next verse, where the opening of his eyes is 
 mentioned, a widely different word is used, nSl gal ah , 
 which signifies to open or reveal. At first the eyes of 
 Balaam were shut , and so closely too that he could 
 not see the angel who withstood him, till God opened 
 his eyes; nor could he see the gracious intentions of 
 God towards Israel, till the eyes of his understanding 
 ivere opened by the power of the Divine Spirit. This 
 therefore he mentions, we may suppose, with humility 
 and gratitude, and to the credit of the prophecy which 
 he is now about to deliver, that the Moabites may re¬ 
 ceive it as the ivord of God , which must be fulfilled in 
 due season. His words, in their meaning, are similar 
 to those of the blind man in the Gospel: “ Once I was 
 blind , but now I see.” 
 
 Verse 4. Falling into a trance] There is no indi¬ 
 cation in the Hebrew that he fell into a trance ; these 
 words are added by our translators, but they are not 
 in the original. *735 nophel is the only word used, and 
 simply signifies falling , or falling doivn, perhaps in 
 this instance by way of religious prostration. 
 
 Verse 6. Lign aloes, which the Lord hath planted] 
 Or, as the tents which the Lord hath pitched; for it 
 is the same word, D’Snx olialim, which is used in the 
 5th verse. But from other parts of Scripture we find 
 that the word also signifies a species of tree, called by 
 some the sandal tree, and by others the lignum or wood 
 aloes. This tree is described as being eight or ten 
 feet high, with very large leaves growing at the top; 
 and it is supposed that a forest of those at some dis¬ 
 tance must bear some resemblance to a numerous en- 
 
 XXIV. the great prosperity of Israel. 
 
 God, which saw the vision of A. M. 2553 . 
 
 , ., . . r ... . B. C. 1451. 
 
 the Almighty, s falling into a An. Exod. Isr. 
 
 trance , but having his eyes 40 ~ 
 
 open : 
 
 5 How goodly are thy tents, 0 Jacob, and 
 thy tabernacles, O Israel ! 
 
 6 As the valleys are they spread forth, as 
 gardens by the river’s side, h as the trees of lign 
 aloes 1 which the Lord hath planted, and as 
 cedar trees beside the waters. 
 
 5 See 1 Sam. xix. 24 ; Ezek. i. 28 ; Dan. viii. 18 ; x. 15, 16 ; 
 
 2 Cor. xii. 2, 3, 4 ; Rev. i. 10, 17.- h Psalm i. 3 ; Jer. xvii. 8. 
 
 *Psa. civ. 16. 
 
 campment. As the word comes from the root 
 ahal, which signifies to spread or branch out , and 
 therefore is applied to tents , because of their being 
 extended or spread out on the ground ; so when it is 
 applied to trees it must necessarily mean such as were 
 remarkable for their widely-extended branches; but 
 what the particular species is, cannot be satisfactorily 
 ascertained. By the Lord's planting are probably 
 meant such trees as grow independently of the culti-r 
 ration of man.—Nullis hominum cogcntibus; or, as 
 Virgil expresses it,— 
 
 Sponte sua quee se tollunt in luminis oras. 
 
 Virg., Geor. ii., ver. 47. 
 
 “ Such as sprung up spontaneously into the regions of 
 
 light.” 
 
 As cedar trees] Gabriel Sionita, a very learned 
 Syrian Maronite, who assisted in editing the Paris 
 Polyglot, a man worthy of all credit, thus describes 
 the cedars of Mount Lebanon, which he had examined 
 on the spot:— 
 
 “ The cedar grows on the most elevated part of the 
 mountain, is taller than the pine , and so thick that five 
 men together could scarcely fathom one. It shoots 
 out its branches at ten or twelve feet from the ground; 
 they are large, and distant from each other, and are 
 perpetually green. The cedar distils a kind of gum, 
 to which different effects are attributed. The wood 
 of it is of a brown colour, very solid, and incorruptible 
 if preserved from wet. It bears a small apple, like to 
 that of the pine.” 
 
 JDe la Roque relates some curious particulars con¬ 
 cerning this tree, which he learned from the Maron- 
 it.es of° Mount Libanus : “ The branches grow in pa¬ 
 rallel rows round the tree, but lessen gradually from 
 the bottom to the top, shooting out parallel to the ho¬ 
 rizon, so that the tree is, in appearance, similar to a 
 cone. As the snows, which fall in vast quantities on 
 this mountain, must necessarily, by their weight on 
 such a vast surface, break down these branches, na¬ 
 ture, or rather the God of nature, has so ordered it, 
 that at the approach of winter, and during the snowy 
 season, the branches erect themselves, and cling close 
 to the body of the tree, and thus prevent any quantity 
 of snow from lodging on them.” 
 
 Mr. Maundrell, who visited Mount Libanus in 1697, 
 gives the following description of the cedars still grow¬ 
 ing there :— 
 
 a 
 
 695 
 
NUMBERS. 
 
 Balalds anger being kindled , 
 
 he commands Balaam to depart 
 
 A. M. 2553 . 7 He shall pour the water out 
 
 An! Exod.isr. of his buckets, and his seed shall 
 40 ~ be k in many waters, and his king 
 shall be higher than 1 Agag, and his m king¬ 
 dom shall be exalted. 
 
 8 n God brought him forth out of Egypt; he 
 hath as it were the strength of a unicorn ; 
 he shall 0 eat up the nations his enemies, and 
 shall p break their bones, and q pierce them 
 through with his arrows. 
 
 9 r He couched, he lajr down as a lion, and 
 as a great lion: who shall stir him up ? 
 s Blessed is he that blesseth thee, and cursed 
 is he that curseth thee. 
 
 10 And Balak’s anger was kindled against 
 Balaam, and he t smote his hands together: 
 and Balak said unto Balaam, u I called thee 
 to curse mine enemies, and, behold, thou hast 
 altogether blessed them these three times. 
 
 11 Therefore now flee thou to thy place : 
 
 v I thought to promote thee unto A. M. 2553. 
 
 , & K . , T B. C. 1451 . 
 
 great honour; but, lo, the Lord An.Exod.isr. 
 
 hath kept thee back from honour. 
 
 12 And Balaam said unto Balak, Spake ] 
 not also to thy messengers which thou sentest 
 unto me, saying, 
 
 13 w If Balak would give me his house full 
 of silver and gold, I cannot go beyond the 
 commandment of the Lord, to do either good 
 or bad of mine own mind ; but what the Lord 
 saith, that will I speak ? 
 
 14 And now, behold, I go unto my people : 
 come therefore , and x I will advertise thee 
 what this people shall do to thy people y in the 
 latter days. 
 
 15 2 And he took up his parable, and said, 
 Baalam the son of Be or hath said, and the 
 man whose eyes are open hath said : 
 
 16 He hath said, which heard the words of 
 God, and knew the knowledge of the Most 
 
 k Jer. li. 13; Rev. xvii. 1, 15.- 1 1 Sam. xv. 9.- m 2 Sam. 
 
 v. 12 ; 1 Chron. xiv. 2..- n Chap, xxiii. 22.-°Chap. xiv. 9; 
 
 xxiii. 24.-P Psa. ii. 9 ; Isa. xxxviii. 13 ; Jer. 1. 17.-qPsa. 
 
 xiv. 5 ; Jer. 1. 9.- 1 Gen. xlix. 9. 
 
 s Gen. xii. 3 ; xxvii. 29.- 1 Ezek. xxi. 14, 17; xxii. 13 , 
 
 u Chap, xxiii. 11 ; Deut. xxiii. 4, 5 ; Josh. xxiv. 9 , 10 ; Neh. xiii. 2 . 
 
 v Chap. xxii. 17, 37.- w Chap. xxii. 18.- x Mic. vi. 5 ; Rev. 
 
 ii. 14.- y Gen. xlix. 1; Dan. ii. 28 ; x. 14.- 21 Ver. 3, 4. 
 
 “ These noble trees grow among the snow, near the 
 highest part of Lebanon, and are remarkable, as well 
 for their own age and largeness as for those frequent 
 allusions to them in the word of God. Some of them 
 are very old, and of a prodigious bulk ; others younger, 
 and of a smaller size. Of the former I could reckon 
 only sixteen, but the latter are very numerous. I mea¬ 
 sured one of the largest, and found it twelve yards and 
 six inches in girt, and yet sound , and thirty-seven 
 yards in the spread of its branches. At about five or 
 six 3 ?ards from the ground it was divided into five limbs, 
 each of which was equal to a great tree .”—Journey 
 from Aleppo to Jerusalem, p. 142. 
 
 Verse 7. He shall pour the water out of his buckets, 
 dfc.] Here is a very plain allusion to their method of 
 raising water in different parts of the East. By the 
 well a tall pole is erected, which serves as a fulcrum 
 to a very long lever, to the smaller end of which a 
 bucket is appended. On the opposite end, which is 
 much larger, are many notches cut in the wood, which 
 serve as steps for a man, whose business it is to climb 
 up to the fulcrum, in order to lower the bucket into the 
 well, which, when filled, he raises by walking back on 
 the opposite arm, till his weight brings the bucket above 
 the well’s mouth : a person standing by the well emp¬ 
 ties the bucket into a trench, which communicates with 
 the ground intended to be watered. 
 
 His seed shall be in many waters ] Another simple 
 allusion to the sowing of rice. The ground must not 
 only be well watered, hut flooded, in order to serve for 
 the proper growth of this grain. The rice that was 
 sown in many waters must be the most fruitful. By 
 an elegant and chaste metaphor all this is applied to 
 the procreation of a numerous posterity , 
 
 His king shall be higher than Agag] This name 
 
 69fi 
 
 is supposed to have been as common to all the Ama- 
 lekitish kings as Pharaoh was to those of Egypt. But 
 several critics, with the Septuagint, suppose that a 
 small change has taken place here in the original word, 
 and that instead of JJKD meagag, than Agag, we should 
 read JUQ miggog, than Gog. As Gog in Scripture 
 seems to mean the enemies of God’s people, then the 
 promise here may imply that the true worshippers of 
 the Most High shall ultimately have dominion over all 
 their enemies. 
 
 Verse 8. God brought him forth out of Egypt] They 
 were neither expelled thence, nor came voluntarily 
 away. God alone, with a high hand and uplifted arm, 
 brought them forth. Concerning the unicorn, see on 
 chap, xxiii. 22. 
 
 Verse 9. He couched, he lay down as a lion, $c.] 
 See the original terms explained chap, xxiii. 24. 
 
 These oracles, delivered by Balaam, are evident pro¬ 
 phecies of the victories which the Israelites should 
 gain over their enemies, and of their firm possession of 
 the promised land. They may also refer to the great 
 victories to be obtained by the Lord Jesus Christ, that 
 Lion of the tribe of Judah, over sin, death, and Satan, 
 the grand enemies of the human race; and to that most 
 numerous posterity of spiritual children which should 
 be begotten by the preaching of the Gospel. 
 
 Verse 11. Lo, the Lord hath kept thee back from 
 honour .] A bitter and impious sarcasm. “ Hadst 
 thou cursed this people, I would have promoted thee 
 to great honour ; but thou hast chosen to follow the 
 directions of Jehovah rather than mine, and what will 
 he do for thee 1” 
 
 Verse 15. The man whose eyes are open] See on 
 ver. 3. It seems strange that our version "should have 
 fallen into such a mistake as to render only shethumi 
 
 a 
 
CHAP. XXIV. 
 
 Balaam predicts the destruction 
 
 of Moab and Edom 
 
 A. M. 2553. High, which saw the vision of 
 An.Exod.1sr. the Almighty, falling into a 
 40, trance , but having his eyes 
 
 open : 
 
 17 a I shall see him, but not now : I shall 
 behold him, but not nigh : there shall come 
 b a Star out of Jacob, and c a Sceptre shall 
 rise out of Israel, and shall d smite the cor- 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Exod. Isr. 
 
 40. 
 
 ners of Moab, and destroy all the 
 children of Sheth. 
 
 18 And e Edom shall be a pos¬ 
 session, Seir also shall be a possession for his 
 enemies ; and Israel shall do valiantly. 
 
 19 f Out of Jacob shall come he that shall 
 have dominion, and shall destroy him that 
 remaineth of the city. 
 
 a Rev. i. 7.- b Matt. ii. 2 ; Rev. xxii. 16.- c Gen. xlix. 10 ; 
 
 Psa. ex. 2.- d Or, smite through the princes of Moab; 2 Sam. 
 
 open, which it does not signify, when the very sound 
 of the word expresses the sense. The Vulgate has 
 very properly preserved the true meaning, by render¬ 
 ing the clause cujus obturatus est oculus, he whose 
 eyes are shut. The Targum first paraphrased the pas- 
 satge falsely, and most of the versions followed it. 
 
 Verse 17. I shall see him, but not now] Or, I 
 shall see him, but he is not now. I shall behold him, 
 but not nigh—I shall have a full view of him, but the 
 time is yet distant. That is, The person of whom I 
 am now prophesying does not at present exist among 
 these Israelites, nor shall he appear in this generation. 
 There shall come a Star out of Jacob, and a Sceptre 
 shall rise out of Israel —a person eminent for wisdom, 
 and formidable for strength and power, shall arise as 
 king among this people. He shall smite the corners 
 of Moab —he shall bring the Moabites perfectly under 
 subjection ; (See 2 Sam. viii. 2 ;) and destroy all the 
 children of Sheth. The original word Hpip karkar, 
 from rnp karah, to meet, associate, join, blend, and the 
 like, is variously translated : vastabit, he shall waste, 
 Vulgate.— tt povopevaet, shall prey on, Sept. — 
 yishlot, shall rule over, Targum. —Shall shake, Arabic. 
 — barbend, shall put a yoke on, Pers. —Shall 
 
 unwall, Ainsworth, &c., &c. 
 
 The Targum of Onkelos translates the whole pas¬ 
 sage thus : “ I shall see him, but not now : I shall be- 
 hold him, but he is not near. When a king shall arise 
 from the house of Jacob, and the Messiah be anointed 
 from the house of Israel, he shall slay the princes of 
 Moab, and rule over all the children of men.” 
 
 The Jerusalem Targum is a little different: “ A 
 king shall arise from the house of Jacob, a redeemer 
 and governor from the house of Israel, who shall slay 
 the chiefs of the Moabites, and empty out and destroy 
 all the children of the East.” 
 
 Rabbi Moses ben Maimon has, in my opinion, per¬ 
 fectly hit the meaning of the prophecy in the follow¬ 
 ing paraphrase of the text: “ I shall see him, but not 
 now. This is David. — I shall behold him, but not nigh. 
 This is the king Messiah. — A Star shall come out of 
 Jacob. This is David. — And a Sceptre shall rise out 
 of Israel. This is the king Messiah. — And shall 
 smite the corners of Moab. This is David, (as it is 
 written, 2 Sam. viii. 2 : And he smote Moab, casting 
 them down to the ground.)—And shall destroy all the 
 children of Sheth. This is the king Messiah, of whom 
 it is written, (Psa. Ixii. 8,) He shall have dominion from 
 sea to sea.” 
 
 Verse 18. And Edom shall be a possession ] That 
 is, to David ; as it is said : “ And all they of Edom 
 became David’s servants ;” 2 Sam. viii. 14. 
 
 a 
 
 viii. 2 ; Jer. xlviii. 45.- e 2 Sam. viii. 14 ; Psa. lx. 8, 9, 12. 
 
 f Gen. xlix. 10. 
 
 Seir also shall be a possession ] That is, unto the 
 king Messiah ; as it is said : “ And saviours shall come 
 upon Mount Zion to judge the Mount of Esau ; and 
 the kingdom shall be the Lord’s Obad., ver. 21. See 
 Ainsworth. 
 
 Verse 19. Out of Jacob shall come, c f-c.] This is 
 supposed to refer to Christ, because of what is said 
 Gen. xlix. 10. 
 
 It is exceedingly difficult to fix the true sense of 
 this prophecy in all its particulars. Probably the star, 
 ver. 17, is only an emblem of kingly power. Among 
 the Egyptians a star is said to have been the symbol 
 of the Divine Being. The sceptre refers to the kingly 
 power in exercise. The corners or outskirts may mean 
 the petty Moabitish governments, as the Chaldee has 
 understood the term. If karkar, which we translate 
 utterly destroy, be not the name of a place here, as it 
 is in Judg. viii. 10, (which is not very likely,) it may 
 be taken in one of those senses assigned to it, (see on 
 ver. 17,) and signify the blending together the children 
 of Sheth, that is, all the inhabitants of the earth; for 
 so the children of Sheth must necessarily be under¬ 
 stood, unless we consider it here as meaning some king 
 of the Moabites, according to Grotius, or a city on the 
 borders of Moab, according to Rabbi Nathan. As 
 neither Israel nor the Messiah ever destroyed all the 
 children of men, we must (in order to leave the chil¬ 
 dren of Sheth what they are generally understood to 
 be, all the inhabitants of the world) understand the 
 whole as a prophecy of the final universal sway of the 
 sceptre of Christ, when the middle wall of partition 
 shall be broken down, and the Jews and Gentiles be¬ 
 come on q united, blended fold, under one shepherd and 
 bishop of their souls. 
 
 I cannot think that the meteoric star which guided 
 the wise men of the east to Bethlehem can be intended 
 here ; nor do I think that Peter refers to this prophecy 
 when he calls Christ the day star, 2 Epist. i. 19 ; nor 
 that Rev. ii. 28, where Christ is called the morning 
 star, nor Rev. xxii. 16, where he is called the bright 
 and morning star, refers at all to this prophecy of Ba¬ 
 laam. Nor do I think that the false Christ who rose 
 in the time of Adrian, and who called himself Barco- 
 chab, which literally signifies the son of a star, did 
 refer to this prophecy. If he had, he must have de¬ 
 feated his own intention, because the son of the star 
 is not the star that should arise, but at the utmost a 
 descendant; and then, to vindicate his right to the Jew¬ 
 ish throne, he must show that the person who was 
 called the star, and of whom he pretended to be the 
 son or descendant, had actually reigned before him. 
 As the sun, moon, stars, planets, light, splendour , efful* 
 
 697 
 
NUMBERS. 
 
 Balaam ends his prediction , 
 
 and depa) ts to his own place. 
 
 A. M. 2553 . 20 And when he looked on 
 
 B C 1451 
 
 An.' Exod. isr. Amalek, he took up his parable, 
 40 ~ and said, Amalek was s the first 
 of the nations; but his latter end h shall he 
 that he perish for ever. 
 
 21 And he looked on the Kenites, and took 
 up his parable, and said, Strong is thy dwelling 
 place, and thou puttest thy nest in a rock. 
 
 22 Nevertheless * 1 the Kenite shall be wasted, 
 k until Asshur shall carry thee away captive. 
 
 & Or, the first of the nations that warrecl against Israel ; Exod. 
 
 xvii. 8.- h Or, shall be even to destruction ; Exod. xvii. 14 ; 
 
 1 Sam. xv. 3, 8. 
 
 23 And he took up his parable, a. m. 2553 . 
 
 and said, Alas, who shall live An. Exod. isr. 
 w T hen God doeth this ! 4a 
 
 24 And ships shall come from the coast 
 of 1 Chittim, and shall afflict Asshur, and 
 shall afflict m Eber, and he also shall perish 
 for ever. 
 
 25 And Baalam rose up, and wen?and 11 re¬ 
 turned to .his place : and Balak also went his 
 way. 
 
 1 Heb. Kain; Gen. xv. 19.- k Or, how long shall it be ere 
 
 Asshur carry thee away captive? -*Gen, x. 4; Dan. xi. 30. 
 
 m Gen. x. 21, 25.- n See chap. xxxi. 8. 
 
 gence, day, &c., were always considered among the 
 Asiatics as emblems of royally, government, &c., there¬ 
 fore many, both men and women, had these names given 
 to them as titles, surnames, &c. So the queen of 
 Alexander the Great, called Roxana by the Greeks, 
 was a Persian princess, and in her native tongue her 
 name was Roushen , splendour. Hadassah , who 
 
 became queen to Ahasuerus, in place of the repudiated 
 Vashti, and is called Esther by Europeans in general, 
 was called in the language of Persia Sitareh ; 
 
 from whence by corruption came both Esther, the Per¬ 
 sian queen, and our word star . And to waive all far¬ 
 ther examples, a Mohammedan prince, at first named 
 
 Eesouf or Joseph, was called Roushen 
 
 Akhter when he was raised to the throne, which sig¬ 
 nifies a splendid or luminous star. This prince, by a 
 joyful reverse of fortune, was brought from a gloomy 
 prison and exalted to the throne of Hindostan; on 
 which account the following couplet was made, in which 
 there is a paronomasia or play on the name Roushen 
 Akhter; and the last line alludes to the history of the 
 patriarch Joseph, who was brought out of prison and 
 exalted to the highest honours in Egypt. 
 
 Roushen Akhter hood, aknoon mah shud: 
 
 Yousef az zendan her amd shah shud. 
 
 “ He was a bright star, but is now become a moon. 
 Joseph is brought out of prison, and is become a glo¬ 
 rious king.” 
 
 Verse 20. Amalek was the first of the nations] The 
 most ancient and most powerful of all the nations or 
 states then within the view of Balaam; hut his latter 
 end shall he that he perish for ever, or his posterity 
 living acharitho, shall he destroyed, or shall utterly 
 fail. This oracle began to be fulfilled by Saul, 1 Sam. 
 xv. 7, 8, who overthrew the Amalekites, and took 
 their king, Agag, prisoner. Afterwards they were 
 nearly destroyed by David, 1 Sam. xxvii. 8, and they 
 were finally exterminated by the sons of Simeon in the 
 days of Hezekiah, 1 Chron. iv. 41—43 ; since that 
 time they have ceased to exist as a people, and now 
 no vestige of them remains on the face of the earth ; 
 so completely is their posterity cut olf, according to 
 this prophecy. The marginal reading does not appear 
 tp give the proper sense. 
 
 698 
 
 Verse 21. He looked on the Kenites] Commenta¬ 
 tors are not well agreed who the Kenites were. 
 Dr. Dodd’s opinion is, I think, nearest to the truth. 
 Jethro, the father-in-law of Moses, is called a priest or 
 prince of Midian, Exod. iii. 1, and in Judg. i. 16 he 
 is called a Kenite; we may infer, therefore, says he, 
 that the Kenites and the Midianites were the same, 
 or at least that the Kenites and the Midianites were 
 confederate tribes. Some of these we learn from 
 Judg. i. followed the Israelites, others abode still among 
 the Midianites and Amalekites. When Saul destroyed 
 the latter, we find he had no commission against the 
 Kenites, 1 Sam. xv. 6, for it appears that they were 
 then a small and inconsiderable people; they had 
 doubtless been toasted, as the text says, though by 
 w T hat means does not appear from history. On the 
 other hand, it may be observed that the Midianites 
 mentioned here lived close to the Dead Sea, at a great 
 distance from the Midian where Jethro lived, which 
 was near Horeb. Perhaps they were a colony or 
 tribe that had migrated from the vicinity of Mount Si¬ 
 nai. It seems that at this time the Kenites occupied 
 a very strong position : Strong is thy dwelling place, 
 and thou puttest thy nest in a rock; where there is a 
 play on the original word j'p, w r hich signifies both a 
 Kenite and a nest. High rocks in these countries 
 were generally used as their strong places. 
 
 Verse 22. Until Asshur shall carry thee away cap¬ 
 tive.] The Assyrians and Babylonians who carried 
 away captive the ten tribes, 2 Kings xvii. 6, and the 
 Jews into Babylon, 2 Kings xxv., probably carried 
 away the Kenites also. Indeed this seems pretty evi¬ 
 dent, as we find some Kenites mentioned among the 
 Jews after their return from the Babylonish captivity, 
 
 1 Chron. ii. 55. 
 
 Verse 23. Who shall live when God doeth this!] 
 There are two senses in which these words may be 
 taken :—1. That the event is so distant that none then 
 alive could possibly live to see it. 2. That the times 
 would be so distressing and desolating that scarcely 
 any should be able to escape. The words are very 
 similar to those of our Lord, and probably are to be 
 taken in the same sense : “ Wo to them that are with 
 child, and to them that give suck in those days.” 
 
 Verse 24. Ships shall come from the coast of Chit¬ 
 tim] Some think by Chittim the Romans, others the 
 Macedonians under Alexander the Great, are meant. 
 It is certain that the Romans did conquer the Assy- 
 
 a 
 
Observations on the 
 
 CHAP. XXIV. 
 
 rians, including' all the people of Syria, Mesopotamia, 
 &c.; but Calmet strongly contends that by Chittim 
 Macedonia is meant, and that the prophecy refers to 
 the conquests of Alexander. Chittim was one of the 
 sons of Javan, the son of Japheth, the son of Noah, 
 Gen. x. 4 ; and his posterity, according to Josephus, 
 Antiq., 1. iii., c. 22, settled in Cilicia, Macedonia, Cy¬ 
 prus, and Italy also ; and therefore, says Mr. Ains¬ 
 worth, the prophecy may imply both the troubles that 
 befell the Assyrians and Jews by the Greeks and Se- 
 leucidas, in the troublous days of Antiochus. 
 
 And shall afflict Eber ] Probably not the Hebrews, 
 as some think, but the people on the other side the 
 Euphrates, from abar, to pass over, go beyond; 
 all which people were discomfited, and their empire 
 destroyed by Alexander the Great. 
 
 Terse 25. And Balaam—returned to his place ] 
 Intended to have gone to Mesopotamia, his native 
 country, (see Deut. xxiii. 4,) but seems to have settled 
 among the Midianites, where he was slain by the Is¬ 
 raelites ; see chap. xxxi. 8. 
 
 Though the notes in the preceding chapters have 
 been extended to a considerable length, yet a few 
 additional remarks may be necessary : the reader’s 
 attention is earnestly requested to the following pro¬ 
 positions :— 
 
 1. It appears sufficiently evident from the preced¬ 
 ing account that Balaam knew and worshipped the 
 true God. 
 
 2 . That he had been a true prophet, and appears to 
 have been in the habit of receiving oracles from God. 
 
 3. That he practised some illicit branches of know¬ 
 ledge, or was reputed by the Moabites as a sorcerer, 
 probably because of the high reputation he had for 
 wisdom; and we know that even in our own country, 
 in the fifteenth and sixteenth centuries, persons who 
 excelled their contemporaries in wisdom were reputed 
 as magicians. 
 
 4. That though he was a believer in the true God, 
 j r et he was covetous; he loved the wages of unright¬ 
 eousness. 
 
 5. That it does not appear that in the case before 
 us he ivished to curse Israel when he found they were 
 the servants of the true God. 
 
 6 . That it is possible he did not know this at first. 
 Balak told him that there was a numerous people come 
 out of Egypt; and as marauders, wandering hordes, 
 freebooters, &c., were frequent in those days, he 
 might take them at first for such. spoilers, and the 
 more readily go at Balak’s request to consult God 
 concerning them. 
 
 7. That so conscientiously did he act in the whole 
 business, that as soon as he found it displeased God 
 he cheerfully offered to return ; and did not advance 
 till he had not only the permission, but the authority 
 of God to proceed. 
 
 8 . That when he came in view of the Israelitish 
 camp he did not attempt to make use of any means of 
 sorcery, evocation of spirits, necromantic spells, &c., 
 to accomplish the wish of Balak. 
 
 preceding chapter. 
 
 9. That he did seek to find out the will of the true 
 God, by using those means which God himself had 
 prescribed, viz., supplication and prayer, and the sacri¬ 
 fice of clean beasts. 
 
 10. That though he knew it would greatly displease 
 Balak, yet he most faithfully and firmly told him all 
 that God said on every occasion. 
 
 11. That notwithstanding his allowed covetous dis¬ 
 position, yet he refused all promised honours and prof¬ 
 fered rewards, even of the most extensive kind, to 
 induce him to act in any respect contrary to the de¬ 
 clared will of God. 
 
 12. That God on this occasion communicated to 
 him some of the most extraordinary prophetic influ¬ 
 ences ever conferred on man. 
 
 13. That his prophecies are, upon the whole, clear 
 and pointed, and have been fulfilled in the most re¬ 
 markable manner, and furnish a very strong argument 
 in proof of Divine revelation. 
 
 14. That notwithstanding the wicked counsel given 
 to the Midianites, the effects of which are mentioned 
 in the following chapter, on which account he probably 
 lost his life, (chap. xxxi. 8,) the badness of this man’s 
 character has been very far overrated ; and that it 
 does not appear that he was either a hypocrite, false 
 prophet, or a sorcerer in the common acceptation of the 
 teim, and that he risked even life itself in following 
 and fulfilling the will of the Lord ! 
 
 15. That though it is expressly asserted, chap, 
 xxxi. 16, and Rev. ii. 14, that Israel’s committing 
 whoredom with the daughters of Moab was brought 
 about by the evil counsel given by Balaam to cast this 
 stumbling-block in their way, yet it does not appear 
 from the text that he had those most criminal inten¬ 
 tions which are generally attributed to him; for as 
 we have already seen so much good in this man’s cha¬ 
 racter, and that this, and his love of money (and who 
 thinks this a sin ?) are almost the only blots in it, it 
 must certainly be consistent with candour and charity 
 to suggest a method of removing at least some part 
 of this blame. 
 
 16. I would therefore simply say that the counsel 
 given by Balaam to Balak might have been “ to form 
 alliances with this people, especially through the me¬ 
 dium of matrimonial connections; and seeing they 
 could not conquer them, to endeavour to make them 
 their friends." 1 Now, though this might not be de¬ 
 signed by Balaam to bring them into a snare, yet it 
 was a bad doctrine, as it led to the corruption of the 
 holy seed, and to an unequal yoking with unbelievers; 
 which, though even in a matrimonial way, is as con¬ 
 trary to sound policy as to the word of God. See the 
 notes on chap. xxv. 3, 6. 
 
 17. That it was the Moabitish women, not Balaam, 
 that called the people to the sacrifice of their gods ; 
 and it argued great degeneracy and iniquity in the 
 hearts of the people on so slight an invitation to join 
 so suddenly so impure a worship, and so speedily to 
 cast off the whole form of godliness, with every por¬ 
 tion of the fear of the Almighty ; therefore the high 
 blame rests ultimately with themselves. 
 
 699 
 
 a 
 
The people commit whoredom , 
 
 NUMBERS. 
 
 and join themselves to Baal-peor 
 
 CHAPTER XXV. 
 
 While Israel abode in Shittim the people commit ivhoredom with the daughters of Moab, 1. They become 
 idolaters. 2. The anger of the Lord is kindled against them, and he commands the ringleaders to be 
 hanged , 3, 4. Moses causes the judges to slay the transgressors, 5. Zimri, one of the Israelitish princes 
 of the tribe of Simeon, hangs a Midianitish princess, named Cozbi, into his tent, tohile the people are 
 deploring their iniquity before the tabernacle, 6. Phinehas, the son of Eleazar, incensed by this insult to 
 the laws and worship of God, runs after them and pierces them both ivith a javelin, 7, 8. Twenty-four 
 thousand die of the plague, sent as a punishment for their iniquity, 9. The Lord grants to Phinehas a 
 covenant of peace and an everlasting priesthood, 10—13. The name and quality of the Israelitish man 
 and Midianitish woman, 14, 15. God commands the Israelites to vex and smite the Midianites, who had 
 seduced them to the worship of Baal-peor, 16—18. 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Exod. Isr. 
 
 40. 
 
 ^ND Israel abode in a Shittim, 
 and b the people began to 
 commit whoredom with the 
 
 daughters of Moab. 
 
 2 And c they called the people unto d the 
 sacrifices of their gods : and the people did 
 eat, and e bowed down to their gods. 
 
 3 And Israel joined himself unto Baal-peor: 
 and f the anger of the Lord was kindled against 
 Israel. 
 
 4 And the Lord said unto Moses, s Take all 
 the heads of the people, and hang them up 
 before the Lord against the sun, 11 that the 
 fierce anger of the Lord may be turned away 
 from Israel. 
 
 5 
 
 And Moses said unto 1 the a. m. 2553 . 
 judges of Israel, k Slay ye every An.Exod.isV. 
 one his men that were joined unto 4Q ~ 
 
 Baal-peor. 
 
 6 And, behold, one of the children of Israel 
 came and brought unto his brethren a Midian¬ 
 itish woman in the sight of Moses, and in the 
 sight of all the congregation of the children of 
 Israel, * 1 who were weeping before the door of 
 the tabernacle of the congregation. 
 
 7 And m when Phinehas n the son of Eleazar, 
 the son of Aaron the priest, saw it, he rose up 
 from among the congregation, and took a jave¬ 
 lin in his hand ; 
 
 8 And he went after the man of Israel into 
 
 a Chap, xxxiii. 49 ; Josh. ii. 1 ; Mic. vi. 5.- b Chap. xxxi. 16 ; 
 
 1 Cor. x. 8.- c Joshua xxii. 17 ; Psa. cvi. 28 ; Hos. ix. 10. 
 
 Exodus xxxiv. 15, 16; 1 Cor. x. 20.- e Exodus xx. 5. 
 
 ( Psa. cvi. 29. 
 
 s Deut. iv. 3 ; Josh. xxii. 17.- h Ver. 11; Deut. xiii. 17. 
 
 1 Exod. xviii. 21, 25.- k Exod. xxxii. 27 ; Deut. xiii. 6, 9, 13, 
 
 15.- 1 Joel ii. 17.- m Psa. cvi. 30 ; Ecclus. xlv. 23; 1 Mac. 
 
 ii. 54.- 11 Exod. vi. 25. 
 
 NOTES ON CHAP. XNY. 
 
 Verse 3. Israel joined himself unto Baal-peor ] The 
 same as the Priapus of the Romans, and worshipped 
 with the same obscene rites as we have frequently had 
 occasion to remark. 
 
 The joining to Baal-peor, mentioned here, was pro¬ 
 bably what St. Paul had in view when he said, 2 Cor. 
 vi. 14 : Be ye not unequally yoked together with un¬ 
 believers. And this joining - , though done even in a 
 matrimonial way, was nevertheless fornication, (see 
 Rev. ii. 14-,) as no marriage between an Israelite and 
 a Midianite could be legitimate, according to the law 
 of God. See the propositions at the close of the pre¬ 
 ceding chapter. 
 
 Verse 4. Take all the heads of the people, <fr-] 
 Meaning the chiefs of those who had transgressed ; as 
 if he had said, “ Assemble the chiefs and judges, insti¬ 
 tute an inquiry concerning the transgressors, and hang 
 them who shall be found guilty before the Lord, as a 
 matter required by his justice.” Against the sun —in 
 the most public manner, and in daylight. 
 
 Dr. Kennicott has remarked that the Samaritan and 
 Hebrew texts must be both taken together, to make 
 the sense here complete : And the Lord said unto 
 Moses, Speak unto all the heads of the people; and 
 let them slay the men that were joined to Baal- 
 peor ; and hang them up before the Lord against the 
 sun, &o. 
 
 Verse 5. Slay ye every one his men] In the dif¬ 
 ferent departments where you preside over thousands , 
 hundreds, fifties, and tens, slay all the culprits that 
 shall be found. 
 
 Verse 6. One of the children of Israel] Zimri, the 
 son of Salu, a prince of a chief family in the tribe of 
 Simeon, ver. 14, brought a Midianitish woman, Cozbi , 
 daughter of Zur, head over a people of one of the 
 chief families in Midian, ver. 15. The condition of 
 these two persons plainly proves it to have been a 
 matrimonial alliance, the one was a prince, the other 
 a princess; therefore I must conclude that fornication 
 or whoredom, in the common sense of the word, was 
 not practised on this occasion. The matter was bad 
 enough, as the marriage was in flat opposition to the 
 law of God ; and we need not make it worse by repre¬ 
 senting the woman as a common prostitute, as the Vul¬ 
 gate and several others have done. In such a case 
 this is absolutely inadmissible. Josephus positively 
 says that Zimri had married Cozbi, Antiq., 1. iv., cap. 
 6 ; and if he had not said so, still the thing is nearly 
 self-evident. See the conclusion of chap. xxiv. 
 
 The children of Israel , ivho were weeping ] This 
 aggravated the crime, because the people were then in 
 a state of great humiliation, because of the late impure, 
 and illegal transactions. 
 
 Verse 8. Thrust both of them through] Inspired 
 undoubtedly by the Spirit of the God of justice to do 
 
 a 
 
 700 
 
CHAP. XXV. 
 
 The Midianites to he smitten 
 
 God's promise to Phinehas. 
 
 A. M. 2553 . the tent, and thrust both of them 
 
 An. Exot 1 isr. through, the man of Israel, and 
 
 40 - _ the woman through her belly. 
 
 So 0 the plague was stayed from the children 
 of Israel. 
 
 9 And p those that died in the plague were 
 twenty and four thousand. 
 
 10 And the Lord spake unto Moses, saving, 
 
 11 ‘i Phinehas the son of Eleazar, the son of 
 Aaron the priest, hath turned my wrath away 
 from the children of Israel, while he was 
 zealous r for my sake among them, that I con- 
 sumednot the children of Israel in s my jealousy. 
 
 12 Wherefore say, 4 Behold, I give unto him 
 my covenant of peace : 
 
 13 And he shall have it, and u his seed after 
 him, even the covenant of v an everlasting 
 priesthood ; because he was w zealous for his 
 
 °Psa. cvi. 30.-P Deut. iv. 3 ; 1 Cor. x. 8.-^Psa. cvi. 30 ; 
 
 Ecclus. xlv. 23.- r Heb. with my zeal; see 2 Cor. xi. 2. 
 
 * Exod. xx. 5 ; Deut. xxxii. 16, 21 ; 1 Kings xiv. 22 ; Psa. Ixxviii. 
 58 ; Ezek. xvi. 38 ; Zeph. i. 18 ; iii. 8.- 1 Mai. li. 4, 5 ; iii. 1 ; 
 
 this act, which can never be a precedent on any com¬ 
 mon occasion. An act something- similar occurs in 
 our own history. In 1381, in the minority of Richard 
 II., a most formidable insurrection took place in Kent 
 and Essex; about 100,000 men, chiefly under the 
 direction of Wat Tyler , seized on London, massacred 
 multitudes of innocent people, and were proceeding to 
 the greatest enormities, when the king requiring a con¬ 
 ference in Smithfield with the rebel leader, Sir Wil¬ 
 liam Walworth , then mayor of London, provoked at 
 the insolence with which Tyler behaved to his sove¬ 
 reign, knocked him off his horse with his mace, after 
 which he was instantly despatched. While his parti¬ 
 sans were bending their bows to revenge the death of 
 their leader, Richard, then only sixteen years of age, 
 rode up to them, and with great courage and presence 
 of mind thus addressed them : “ What, my people, will 
 you kill your king! be not concerned for the death of 
 your leader; follow me, and I will be your general.” 
 They were suddenly appeased, and the rebellion ter¬ 
 minated. The action of Sir William Walworth was 
 that of a zealot , of essential benefit at the time, and 
 justified only by the pressing exigencies of the case. 
 
 Yerse 9. Those that died—were twenty and four 
 thousand.] St. Paul, 1 Cor. x. 8, reckons only twenty- 
 three thousand ; though some MSS. and versions, par¬ 
 ticularly the latter Syriac and the Armenian , have 
 twenty-four thousand, with the Hebrew text. Allow¬ 
 ing the 24,000 to be the genuine reading, and none 
 of the Hebrew MSS. exhibit any various reading here, 
 the two places may be reconciled thus : 1000 men 
 were slain in consequence of the examination instituted 
 ver. 4, and 23,000 in consequence of the orders given 
 ver. 5 ; making 24,000 in the whole. St. Paul pro¬ 
 bably refers only to the latter number. 
 
 Verses 12, 13. My covenant of peace—of an ever¬ 
 lasting priesthood] As the word peace implied all kinds 
 of blessings, both spiritual and temporal, it may mean 
 
 a 
 
 God, and * made an atonement for a. M. 2553. 
 the children of Israel. Au.Exod.lsr 
 
 14 Now the name of the Israel- 4(1 
 
 itc that was slain, even that was slain with the 
 Midianitish woman, was Zimri, the son of Salu, 
 a prince of y a chief house among the Simeonites. 
 
 15 And the name of the Midianitish woman 
 that was slain was Cozbi, the daughter of 
 z Zur; he was head over a people, and of a 
 chief house in Midian. 
 
 16 And the Lord spake unto Moses, saying, 
 
 17 a Vex the Midianites, and smite them : 
 
 18 For they vex you with their b wiles, 
 wherewith they have beguiled you in the 
 matter of Peor, and in the matter of Cozbi, 
 the daughter of a prince of Midian, their sister, 
 which was slain in the day of the plague for 
 Peor’s sake. 
 
 Ecclus. xlv. 24; 1 Mac. ii. 54.- u See 1 Chron. vi. 4, &c. 
 
 v Exod. xl. 15 ; Ecclus. xlv. 24.-- w Acts xxii. 3 ; Rom. x. 2, 
 
 x Heb. ii. 17.-y Heb. house of a father. - z Chap. xxxi. 8 ; 
 
 Josh. xiii. 21.- a Chap. xxxi. 2.- b Chap. xxxi. 16 ; Rev. ii. 14. 
 
 no more here than the promise of God, to grant him 
 and his family the utmost prosperity in reference to 
 both worlds. The everlasting priesthood refers pro¬ 
 perly to the priesthood of Christ which was shadowed 
 out by the priesthood under the law; no matter in 
 what family it was continued. Therefore the dStjJ rOHD 
 kehunnath olam , or eternal priesthood , does not merely 
 refer to any sacerdotal ministrations which should be 
 continued in the family of Phinehas, during the Mosaic 
 dispensation, but to that priesthood of Christ typified 
 by that of Aaron and his successors. The priesthood 
 alone is everlasting, and a covenant or grant of that 
 was made to Phinehas, and his descendants. The 
 Jews reckon twelve high priests of the race of Phine¬ 
 has, from this time to the days of Solomon, nine more 
 from that time to the captivity, (see 1 Chron. vi. 4, 15,) 
 and fifteen from their return to the time of Antiochus 
 Eupator , the last of whom was Onias, slain by Lysias. 
 Ezra, the great priest and scribe, was of this line, 
 Ezra vii. 1,5. The family of Ithamar, uncle of Phi¬ 
 nehas, had the priesthood for about 150 years; but it 
 was restored to the family of Phinehas in the person 
 of Zadoh the priest, 1 Chron. vi. 50, in which it con¬ 
 tinued in the whole about 950 years. Probably the 
 Maccabees were of the same family; but though this 
 is not certain, there is no evidence against it. See 
 Calmet. God therefore sufficiently fulfilled his pro¬ 
 mise ; he gave to him and his descendants almost the 
 utmost temporal length that could be given of that 
 priesthood which is, in its own nature, eternal. Here 
 then the word olam means, not a limited time, 
 "but what is eternal in its> duration. See the note on 
 Gen. xxi. 33. 
 
 Yerse 17. Vex the Midianites, dfc.] See this order 
 fulfilled, chap. xxxi. 1-20. Twelve thousand Israelites 
 attacked the Midianites, destroyed all their cities, slew 
 their five kings, every male, and every grown up wo¬ 
 man, and took all their spoils. 
 
 701 
 
Moses and Eleazar commanded 
 
 NUMBERS. 
 
 to take the sum of the Israelites 
 
 CHAPTER XXVI. 
 
 Moses and Eleazar are commanded to take the sum of the Israelites, in the plains of Moab , 1-4. Reuben 
 and his posterity, 43,730 , ver. 5—11. Simeon and his posterity, 22,200, ver. 12—14. Gad and his 
 posterity, 40,500, ver. 15-18. Judah and his posterity,! 6,500, ver. 19-22. Issachar and his posterity, 
 64,300, ver. 23-25. Zebulan and his posterity, 60,500, ver. 26, 27. Manasseh and his posterity, 
 
 52,700, ver. 28—34. Ephraim and his posterity, 32,500, ver. 35-37. Benjamin and his posterity , 
 
 45,600, ver. 38—41. Ban and his posterity, 64,400, ver. 42, 43. Asher and his posterity, 53,400, ver. 
 44—47. Naphtali and his posterity, 45, 400, ver. 48—50. Total amount of the twelve tribes, 601,730, 
 ver. 51. The land is to be divided by lot, and how, 52—56. The Levites and their families, 57, 58. 
 Their genealogy, 59—61. Their number, 23,000, ver. 62. In this census or enumeration not one man 
 ivas found, save Joshua and Caleb, of all who had been reckoned 38 years before, the rest having died in 
 the wilderness, 63—65. 
 
 A. M. 2553. A ND it came to pass after the 
 
 B. C. 1451 . Jr .L 1 
 
 An. Exod. isr. plague, that the Lord spake 
 
 40 ' unto Moses, and unto Eleazar 
 the son of Aaron the priest, saying, 
 
 2 a Take the sum of all the congregation of 
 the children of Israel, b from twenty years old 
 and upward, throughout their fathers’ house, 
 all that are able to go to war in Israel. 
 
 3 And Moses and Eleazar the priest spake 
 with them c in the plains of Moab by Jordan 
 tiear Jericho, saying, 
 
 4 Take the sum of the people , from twenty 
 years old and upward ; as the Lord d com¬ 
 manded Moses and the children of Israel, 
 which went forth out of the land of Egypt. 
 
 5 e Reuben, the eldest son of Israel: the 
 children of Reuben ; Hanoch, of whom cometh 
 the family of the Hanochites : of Pallu, the 
 family of the Palluites : 
 
 6 Of Hezron, the family of the Hezronites : 
 of Carmi, the family of the Carmites. 
 
 7 These are the families of the Reubenites : 
 and they that were numbered of them were 
 forty and three thousand and seven hundred 
 and thirty. 
 
 8 And the sons of Pallu ; Eliab. 
 
 a Exod. xxx. 12; xxxviii. 25, 26; chap. i. 2.- b Chap. i 3. 
 
 c Ver. 63 ; chap. xxii. 1 ; xxxi. 12 ; xxxiii. 48 ; xxxv. 1.- d Ch. 
 
 i. 1.- e Gen. xlvi. 8 ; Exod. vi. 14 ; 1 Chron. v. 1.- f Chap. 
 
 xvi. 1, 2.- s Chap. xvi. 32, 35. 
 
 9 And the sons of Eliab ; Ne- A. M. 2553 . 
 muel, and Dathan, and Abiram. An. Exod. Isr. 
 This is that Dathan and Abiram 40 ~ 
 which were f famous in the congregation who 
 strove against Moses and against Aaron in the 
 company of Korah, when they strove against 
 the Lord : 
 
 10 g And the earth opened her mouth, and 
 swallowed them up together with Korah, when 
 that company died, what time the fire de¬ 
 voured two hundred and fifty men : h and they 
 became a sign. 
 
 11 Notwithstanding 1 the children of Korah 
 died not. 
 
 12 The sons of Simeon after their families : 
 of k Nemuel, the family of the Nemuelites : 
 of Jamin, the family of the Jaminites : of 
 
 I Jachin, the family of the Jachinites : 
 
 13 Of m Zcrah, the family of the Zarhites : 
 of Shaul, the family of the Shaulites. 
 
 14 These are the families of the Simeonites, 
 twenty and two thousand and two hundred. 
 
 15 The children of Gad after their families : 
 of n Zephon, the family of the Zephonites : of 
 Haggi, the family of the Haggites : of Shuni, 
 the family of the Shunites : 
 
 h Chap. xvi. 38 ; see 1 Cor. x. 6 ; 2 Pet. ii. 6.- 1 Exod. vi. 
 
 24; 1 Chron. vi. 22.- k Gen. xlvi. 10; Exod. vi. 15, Jemuel. 
 
 I I Chron. iv, 24, Jarib. - m Gen. xlvi. 10, Zohar. - n Gen. 
 
 xlvi. 16, Ziphion. 
 
 NOTES ON CHAP XXVI. 
 
 Yerse 2. Take the sum of all the congregation] 
 After thirty-eight years God commands a second cen¬ 
 sus of the Israelites to be made, to preserve the dis¬ 
 tinction in families, and to regulate the tribes previously 
 to their entry into the promised land, and to ascertain 
 the proportion of land which should be allowed to each 
 tribe. For though the whole was divided by lot, yet 
 the portions were so disposed that a numerous tribe did 
 not draw where the lots assigned small inheritances. 
 See verses 53-56, and also the note on chap. i. 1. 
 
 Verse 10 . Together with Korah\ The Samaritan 
 text does not intimate that Korah was swallowed up, 
 
 70.2 
 
 but that he was burnt, as appears in fact to have been 
 the case. And the earth swallowed them up, what time 
 that company died; and the fire devoured Korah 
 ivith the two hundred and fifty men, who became a 
 sign. 
 
 Verse 11 . The children of Korah died notI\ It is 
 difficult to reconcile this place with chap. xvi. 27, 
 31—33, where it seems to be intimated that not only 
 the men, but the reives, and the sons, and the little ones 
 of Korah, Dathan, and Abiram, were swallowed up by 
 the earthquake ; see especially ver. 27, collated with 
 ver. 33, of chap. xvi. But the text here expressly says. 
 The children of Korah died not; and on a close in- 
 
 a 
 
CHAP. XXVI. 
 
 The number of 
 
 A. M. 2553 . 16 Of 0 Ozni, the family of the 
 
 An. Exod.lsr. Oznites : of Eri, the family of 
 40 ~ the Erites : 
 
 17 Of p Arod, the family of the Arodites : 
 of Areli, the family of the Arelites. 
 
 IS These are the families of the children 
 of God according to those that were numbered 
 of them, forty thousand and five hundred. 
 
 19 The sons of Judah were Er and Onan : 
 and Er and Onan died in the land of Canaan. 
 
 20 And r the sons of Judah after their fami¬ 
 lies were ; of Shelah, the family of the Shela- 
 nites : of Pharez, the family of the Pharezites : 
 of Zerah, the family of the Zarhites. „ 
 
 21 And the sons of Pharez were ; of Hezron, 
 the family of the Hezronites : of Hamul, the 
 family of the IJamulites. 
 
 22 These are the families of Judah according 
 to those that were numbered of them, three¬ 
 score and sixteen thousand and five hundred. 
 
 23 s Of the sons of Issachar after their fami¬ 
 lies : of Tola, the family of the Tolaites : of 
 1 Pua, the family of the Punites : 
 
 24 Of u Jashub, the family of the Jashubites : 
 of Shimron, the family of the Shimronites. 
 
 25 These are the families of Issachar accord¬ 
 ing to those that were numbered of them, three¬ 
 score and four thousand and three hundred. 
 
 26 7 Of the sons of Zebulun after their fami¬ 
 lies : of Sored, the family of the Sardites : of 
 Elon, the family of the Elonites: of Jahleel, 
 the family of the Jahleelites. 
 
 27 These are the families of the Zebulunites 
 according; to those that were numbered of them, 
 threescore thousand and five hundred. 
 
 28 w The sons of Joseph after their families 
 were Manasseh and Ephraim. 
 
 29 Of the sons of Manasseh : of x Machir, 
 the family of the Machirites : and Machir be¬ 
 gat Gilead : of Gilead come the family of the 
 Gileadites. 
 
 30 These are the sons of Gilead: of y Jeezer, 
 the family of the Jeezerites : of Helek, the 
 family of the Helekites : 
 
 0 Or, Ezbon, Gen. xlvi. 16.-P Gen. xlvi. 16, Arodi. -<1 Gen. 
 
 xxxviii. 2, &c. ; xlvi. 12.- r 1 Chron. ii. 3.- s Gen. xlvi. 13 ; 
 
 1 ChrGn. vii. 1.-' Or, Phuvah. - u Or, Job. - v Gen. xlvi. 
 
 14.- w Gen. xlvi. 20.- x Josh. xvii. 1 ; 1 Chron. vii. 14, 15. 
 
 y Called Abiczcr, Josh. xvii. 2 ; .Tudg. vi. 11, 24, 34. 
 
 spection of ver. 27 of the above-mentioned chapter, we 
 shall find that the sons and the little ones of Dathan 
 and Abiram alone are mentioned. So they gat up 
 from the tabernacle of Korah , Dathan, and Abiram , on 
 every side: and Dathan and Abiram came out—and 
 
 the different families 
 
 31 And of i Asricl, the family A M. 2553 . 
 
 y 7 0 ]3 c 145L 
 
 of the Asrielites : and of She- An. Exod. lsr. 
 
 chem, the family of the She- _ 4( f __ 
 
 chemites : 
 
 32 And of Shcmida, the family of the She- 
 midaites : and of Hepher, the family of the 
 Hepherites. 
 
 33 And z Zelophehad the son of Hepher had 
 no sons, but daughters : and the names of the 
 daughters of Zelophehad were Mahlah, and 
 Noah, Hoglah, Milcah, and Tirzah. 
 
 34 These are the families of Manasseh, and 
 those that were numbered of them, fifty and 
 two thousand and seven hundred. 
 
 35 These are the sons of Ephraim after 
 their families : of Shuthelah, the family of the 
 Shuthalhites : of a Becher, the family of the 
 Bachrites : of Tahan, the family of the Ta- 
 hanites. 
 
 36 And these are the sons of Shuthelah : of 
 Eran, the family of the Eranites 
 
 37 These are the families of the sons of 
 Ephraim according to those that were num¬ 
 bered of them, thirty and two thousand and 
 five hundred. These are the sons of Joseph 
 after their families. 
 
 38 b The sons of Benjamin after their fami¬ 
 lies : of Bela, the family of the Belaites: of 
 Ashbel, the family of the Ashbelites : of 
 c Ahiram, the family of the Ahiramites : 
 
 39 Of d Shupham, the family of the Shu- 
 phamites : of Hupham, the family of the 
 Huphamites. 
 
 40 And the sons of Bela were e Ard and 
 Naaman : of Ard , the family of the Ardites : 
 and of Naaman, the family of the Naamites. 
 
 41 These are the sons of Benjamin after 
 their families : and they that were numbered 
 of them were forty and five thousand and six 
 hundred. 
 
 42 f These are the sons of Dan after their 
 families : of er Shuham, the family of the Shu- 
 hamites. These are the families of Dan after 
 their families. 
 
 z Chap, xxvii. 1; xxxvi. 11.- a 1 Chron. vii. 20, Bered. 
 
 b Gen. xlvi. 21 ; 1 Chron. vii. 6.- c Gen. xlvi. 21, Ehi ; 1 Chron. 
 
 viii. 1 , Aharah. - d Genesis xlvi. 21, Muppirn and Iluppim. 
 
 e 1 Chron. viii. 3, Addar. - f Genesis xlvi. 23. - s Or, 
 
 Hushim. ___ 
 
 their wives, and their sons, and their little ones. Here 
 is no mention of the children of Korah , they therefore 
 escaped, while it appears those of Dathan and Abi¬ 
 ram perished with their fathers. See the note on 
 chap. xvi. 30. 
 
 a 
 
 703 
 
NUMBERS. 
 
 How the land is to he divided 
 
 Total amount of the tribes 
 
 a. M. 2553 . 43 All the families of the 
 
 An.Exod. isr. Shuhamites, according to those 
 4Q ~ that were numbered of them, 
 were threescore and four thousand and four 
 hundred. 
 
 44 h Of the children of Asher after their 
 families : of Jimna, the family of the Jimnites: 
 of Jesui, the family of the Jesuites : of Be- 
 riali, the family of the Beriites. 
 
 45 Of the sons of Beriah : of Heber, the 
 family of the Heberites : of Malchiel, the fa¬ 
 mily of the Malchielites. 
 
 46 And the name of the daughter of Asher 
 was Sarah. 
 
 47 These are the families of the sons of 
 Asher according to those that were numbered 
 of them ; who were fifty and three thousand 
 and four hundred. 
 
 48 1 Of the sons of Naphtali after their fa¬ 
 milies : of Jahzeel, the family of the Jahzeel- 
 ites : of Guni, the family of the G unites : 
 
 49 Of Jezer, the family of the Jezerites : of 
 
 h Gen. xlvi. 17 ; 1 Chron. vii. 30.-‘ Gen. xlvi. 24 ; 1 Chron. 
 
 vii. 13.- k 1 Chron. vii. 13, Shallwn. - 1 See chapter i. 46. 
 
 01 Josh. xi. 23 ; xiv. 1. 
 
 Verse 51. These were the numbered of the children 
 cf Israel, six hundred thousand and a thousand seven 
 hundred and thirty. ] The following comparative state¬ 
 ment will show how much some of the tribes had in¬ 
 creased. , and others had diminished, since the enurae- 
 
 ration in chap. i. 
 
 Now 
 
 Before 
 
 
 Reuben 
 
 43,730 
 
 46,500 
 
 2,770 decrease 
 
 Simeon 
 
 22,200 
 
 59,300 
 
 37,100 decrease 
 
 Gad 
 
 40,500 
 
 45,650 
 
 5,150 decrease 
 
 Judah 
 
 76,500 
 
 74,600 
 
 1,900 increase 
 
 Issachar 
 
 64,300 
 
 54,400 
 
 9,900 increase 
 
 Zebulun 
 
 60,500 
 
 57,400 
 
 3,100 increase 
 
 Manasseh 
 
 52,700 
 
 32,200 
 
 20,500 increase 
 
 Ephraim 
 
 32,500 
 
 40,500 
 
 8,000 decrease 
 
 Benjamin 
 
 45,600 
 
 35,400 
 
 10,200 increase 
 
 Dan 
 
 64,400 
 
 62,700 
 
 1,700 increase 
 
 Asher 
 
 53,400 
 
 41,500 
 
 11,900 increase 
 
 Naphtali 
 
 45,400 
 
 53,400 
 
 8,000 decrease 
 
 Total 
 
 601,730 
 
 603,550 1,820 decrease on 
 
 the whole, in 38 years. 
 
 Decrease in all, 61,020 Increase in all, 59,200. 
 
 Let it be observed, 1. That among these there was 
 not a man of the former census, save Joshua and Ca¬ 
 leb, see ver. 64, 65. 2. That though there was an 
 
 increase in seven tribes of not less than 74,800 men, 
 yet so great was the decrease in the other five tribes, 
 that the balance against the present census is 1,820, 
 as appears above : thus we find that there was an in¬ 
 crease of 601,728 from 603,550 in the space of thir¬ 
 ty-eight years. 
 
 k Shillem, the family of the Shil- a. m. 2553. 
 
 lemites. An.Exod.Isr. 
 
 50 These are the families of 40, 
 Naphtali according to their families : and they 
 that were numbered of them were forty and 
 five thousand and four hundred. 
 
 51 1 These were the numbered of the chil¬ 
 dren of Israel, six hundred thousand and a 
 thousand seven hundred and thirty. 
 
 52 And the Lord spake unto Moses, saying, 
 
 53 m Unto these the land shall be divided for 
 an inheritance according to the number of 
 names. 
 
 54 n To many thou shalt 0 give the more in¬ 
 heritance, and to few thou shalt p give the less 
 inheritance : to every one shall his inheritance 
 be given according to those that were number¬ 
 ed of him. 
 
 55 Notwithstanding the land shall be q divided 
 by lot: according to the names of the tribes of 
 their fathers they shall inherit. 
 
 56 According to the lot shall the possession 
 
 n Chap, xxxiii. 54.- 0 Heb. multiply his inheritance. -P Heb. 
 
 dimmish his inheritance. -Ch. xxxiii. 54; xxxiv. 13 ; Josh. 
 
 xi. 23 ; xiv. 2. 
 
 Notwithstanding the amazing increase in some and 
 decrease in other tribes, the same sort of proportion 
 is preserved in the east, west, north, and south divi¬ 
 sions, as before ; so as to keep the division of Judah, 
 which was always in the front or van, the largest; and 
 the division of Dan, which was always in the rear , 
 the next in number. But it is worthy of remark that 
 as they are now, properly speaking, to commence their 
 grand military operations, so their front, or advanced 
 division, is increased from 186,400 to 201,300; and 
 their rear from 157,600 to 163,200. TheJ?^ divi¬ 
 sion is strengthened 14,900 men, and the last division 
 5,600 men. The reasons for this are sufficiently ob¬ 
 vious. 
 
 Mr. Ainsworth has a curious remark on the number 
 of families in the 12 tribes. “ Here are families, 
 
 1 . Of Manasseh 8 
 
 2 . Of Benjamin 7 
 
 3. Of Gad 7 
 
 4. Of Simeon 5 
 
 5. Of Judah 5 
 
 6 . Of Asher 5 
 
 7. Of Reuben 4 
 
 8 . Of Issachar 4 
 
 9. Of Ephraim 4 
 
 10 . Of Naphtali 4 
 
 11 . Of Zebulun 3 
 
 12 . Of Dan 1 
 
 “In all 57 ; to whom if we add the 12 patriarchs, 
 and Jacob their father, the whole number is 70, the 
 exact number of the souls in Jacob’s house that went 
 down to Egypt, Gen. xlvi. 27.” In a variety of things 
 in this ancient economy there is a most surprising pro¬ 
 portion kept up, which never could have been a for¬ 
 tuitous effect of general causes. But proportion, har¬ 
 mony, and order distinguish all the works of God, both 
 in the natural and moral world. 
 
 Verse 55. The land shall de divided by lot ] The 
 
 a 
 
 704 
 
CHAP. XXVII. 
 
 The number of the Levites 
 
 A. M. 2553. thereof be divided between many 
 
 B. C. 1451 . . r 
 
 An. Exod.lsr. and tew. 
 
 40 - 57 r And these are they that 
 
 were numbered of the Levites after their fami¬ 
 lies-: of Gershon, the family of the Gershon- 
 ites : of Kohath, the family of the Kohathites : 
 of Merari, the family of the Merarites. 
 
 58 These are the families of the Levites : 
 the family of the Libnites, the family of the 
 Hebronites, the family of the Mahlites, the 
 family of the Mushites, the family of the Ko- 
 rathites. And Kohath begat Amram. 
 
 59 And the name of Amram’s wife was 
 'Jochebed, the daughter of Levi, whom her 
 mother bare to Levi in Egypt: and she bare 
 unto Amram Aaron and Moses, and Miriam 
 their sister. 
 
 60 x And unto Aaron was born Nadab, and 
 Abihu, Eleazar, and Ithamar. 
 
 61 And 11 Nadab and Abihu died, when they 
 
 r Gen. xlvi. 11; Exod. vi. 16-19 ; 1 Chron. vi. 1,16.- 8 Exod. 
 
 ii. 1, 2 ; vi. 20.- 1 Chap. iii. 2.-- u Lev. x. 1, 2 ; chap. iii. 4; 
 
 1 Chron. xxiv. 2.—— v See chap. iii. 39. 
 
 word blU gorcil, translated lot, is supposed by some to 
 signify the stone or pebble formerly used for the pur¬ 
 pose of what we term casting lots. The word Woe 
 hlot is Anglo-Saxon, from Dleotan,. to divide , or por¬ 
 tion out, i. e., fortuitously : it answers to the Greek 
 tO.rjpog, which some think comes from ulao, to break; 
 because the lot, being a sort of appeal to God, (“The 
 lot is cast into the lap, but the whole disposing thereof 
 is of the Lord,” Prow xvi. 33,) broke off all conten¬ 
 tions and litigations relative to the matter in dispute. 
 From this original division of the promised land by lot 
 to the children of Israel, all portions, appointments, 
 offices, shares, or divisions in spiritual and ecclesiasti¬ 
 cal matters, were termed lots. So in the New Tes¬ 
 tament, the word Kibrjpog, lot, is used to signify a por¬ 
 tion of spiritual blessedness, and n'krjpovopia, a division 
 by lot, an inheritance; and slr/poi, the lotted or ap¬ 
 pointed persons to different works, shares, &c. ; hence 
 our word clergy , KArjpoi, persons appointed by lot to a 
 lot, portion, or inheritance ; see the case of Matthias, 
 Acts i. 26. Persons thus appointed were by accom¬ 
 modation termed inheritors, because originally, when 
 there could be no claims of exclusive right, all lands 
 where a wandering tribe chose to take up its residence 
 were divided by lot, as the promised land in the case 
 before us. So Judah says to Simeon his brother, Judg. 
 i. 3 : “ Come up with me into my lot.' 1 ' 1 And as God 
 
 after their families 
 
 offered strange fire before the A. M. 2553. 
 
 T 5 B. C. 1451 . 
 
 LORD. An. Exod. Isr. 
 
 62 v And those that were num- 4Q ~ 
 bered of them were twenty and three thousand, 
 all males from a month old and upward ; w for 
 they were not numbered among the children 
 of Israel, because there was x no inheritance 
 given them among the children of Israel. 
 
 63 These are they that were numbered by 
 Moses and Eleazar the priest, who numbered 
 the children of Israel y in the plains of Moab, 
 by Jordan near Jericho. 
 
 64 z But among these there was not a man 
 of them whom Moses and Aaron the priest 
 numbered, when they numbered the children 
 of Israel in the wilderness of Sinai. 
 
 65 For the Lord had said of them, They 
 a shall surely die in the wilderness. And there 
 was not left a man of them, b save Caleb the 
 son of Jephunneh, and Joshua the son of Nun. 
 
 w Chap. i. 49.- x Chap, xviii. 20, 23, 24 ; Deut. x. 9 ; Josh. 
 
 xiii. 14, 33 ; xiv. 3.-y Ver. 3.- z Chap, i; Deut. ii. 14, 15. 
 
 a Chap. xiv. 28, 29; 1 Cor. x. 5, 6.- b Chap. xiv. 30. 
 
 was ever supposed to be the whole disposer in such 
 matters, whatever fell out in the course of God's pro¬ 
 vidence was called a lot. “ This is the lot of them 
 that rob us;” Isa. xvii. 14. “Thou hast neither part 
 nor lot in this matter;” Acts viii. 21. A lot in the 
 promised land was evidently typical of a place in eter¬ 
 nal glory. “ That they may receive forgiveness of 
 sins, and an inheritance (vlippov, a lot) among them 
 that are sanctified ;” Acts xxvi. 18. “ Who hath made 
 us meet to be partakers of the inheritance (ulripov, of 
 the lot) of the saints in light;” Col. i. 12. “Which 
 is the earnest of our inheritance, ( Klrjpovofuag, of our 
 allotted portion ;”) Epli. i. 14. “What is the riches 
 of the glory of his inheritance,” (n^povoyiac, allotted 
 portion;) Eph. i. 18. As therefore the promised land 
 was divided by lot to the believing Israelites, God de¬ 
 termining the lot as he saw good, none of the people 
 having any claim on or right to it; so the kingdom of 
 heaven is a lot given by the mere good will of God to 
 them that believe and obey him ; for as unbelief and 
 disobedience threw 600,000 people out of the inherit¬ 
 ance of the promised land; so none who disbelieve 
 God’s word, and rebel against his authority, shall ever 
 enter into the kingdom of heaven.—See Ainsworth. 
 These things happened unto them for examples: see 
 then, reader, that thou fall not after the same example 
 of unbelief. 
 
 CHAPTER XXVII. ' 
 
 The daughters of Zelophehad claim their inheritance, 1—4. Moses brings their case before the Lord, 5. 
 He allows their claim , 6, 7 ; and a law is made to regulate the inheritance of daughters, 8—11. Moses 
 is commanded to go up to Mount Abarim, and view the promised land, 12 ; is apprised of his death, 13 ; 
 and because he did not sanctify God at the waters of Meribah, he shall not enter into it, 14. Moses 
 
 Vul. I. ( 46 ) 705 
 
NUMBERS. 
 
 The case of the 
 
 daughters of Zelophehad , 
 
 requests the Lord to appoint a person to supply his place as leader of the Israelites, 15—17. God appoints 
 Joshua, commands Moses to lay his hands upon him, to set him before Eleazar the priest, and give him a 
 charge in the sight of the people, 18-20. Eleazar shall ask counsel for him by Urim, and at his com¬ 
 mand shall the Israelites go out and come in, 21. Moses does as the Lord commanded him, and conse¬ 
 crates Joshua , 22, 23. 
 
 A. M. 2553 . rpHEN came the daughters of 
 
 An. Exod.isr. a Zelophehad, the soil of 
 
 4Q ’ Hepher, the son of Gilead, the 
 son of Machir, the son of Manasseh, of the 
 families of Manasseh the son of Joseph : and 
 these are the names of his daughters ; Mahlah, 
 Noah, and Hoglah, and Milcah, and Tirzah. 
 
 2 And they stood before Moses, and before 
 Eleazar the priest, and before the princes and 
 all the congregation, by the door of the taber¬ 
 nacle of the congregation, saying, 
 
 3 Our father b died in the wilderness, and he 
 was not in the company of them that gathered 
 themselves together against the Lord c in the 
 company of Korah; but died in his own sin, 
 and had no sons. 
 
 4 Why should the name of our father be 
 d done away from among his family, because 
 he hath no son ? e Give unto us therefore a 
 possession among the brethren of our father. 
 
 a Chap. xxvi. 33 ; xxxvi. 1,11 ; Josh. xvii. 3 .- b Chap. xiv. 35 ; 
 
 xxvi. 64, 65.-c Chap. xvi. 1, 2. 
 
 5 And Moses f brought their A. M. 2553 . 
 
 -\ c -i T & B. C. 1451. 
 
 cause betore the Lord. An.Exod.isr. 
 
 6 And the Lord spake unto 40 ~ 
 Moses, saying, 
 
 7 The daughters of Zelophehad speak right : 
 s thou shalt surely give them a possession of 
 an inheritance among their father’s brethren ; 
 and thou shalt cause the inheritance of their 
 father to pass unto them. 
 
 8 And thou shalt speak unto the children of 
 Israel, saying, If a man die, and have no son, 
 then ye shall cause his inheritance to pass unto 
 his daughter. 
 
 9 And if he have no daughter, then ye shall 
 give his inheritance unto his brethren. 
 
 10 And if he have no brethren, then ye shall 
 give his inheritance unto his father’s brethren. 
 
 11 And if his father have no brethren, then 
 ye shall give his inheritance unto his kinsman 
 that is next to him of his family, and he shall 
 
 d Heb. diminished. - e Josh. xvii. 4.- f Exod. xviii. 15, 19. 
 
 e Chap, xxxvi. 2 ; Jer. xlix. II; Gal. iii. 28. 
 
 NOTES ON CHAP. XXVII. 
 
 Verse 1. The daughters of Zelophehad] The sin¬ 
 gular ease of these women caused an additional law 
 to be made to the civil code of Israel, which satisfac¬ 
 torily ascertained and amply secured the right of suc¬ 
 cession in cases of inheritance. The law, which is as 
 reasonable as it is just, stands thus : 1. On the demise 
 of the father the estate goes to the sons; 2. If there 
 be no son, the daughters succeed; 3. If there be no 
 daughter , the brothers of the deceased inherit; 4. If 
 there be no brethren or paternal uncles, the estate goes 
 to the brothers of his father; 5. If there be no grand 
 uncles or brothers of the father of the deceased, then 
 the nearest akin succeeds to the inheritance. Beyond 
 this fifth degree the law does not proceed, because as 
 the families of the Israelites were kept distinct in 
 their respective tribes, there must always be some who 
 could be called kinsmen, and were really such, having 
 descended without interruption from the patriarch of 
 the tribe. 
 
 Verse 7. Thou shalt surely give them—an inherit¬ 
 ance among their father’s brethren] There is a curious 
 anomaly here in the Hebrew text which cannot be 
 seen in our translation. In Hebrew they, them, and 
 their, you, ye, and your, are both of the masculine and 
 feminine genders, according as the nouns are to which 
 they are affixed ; but these words are of no gender in 
 English. In this verse, speaking of the brethren of 
 the father of those women, the masculine termination 
 Qn hem, their, is used instead of the feminine, JH hen, 
 governed by DIID benoth, daughters. So Drib lahem, 
 a 706 
 
 to them, and DIT3K abihem, their fathers, masculine, 
 are found in the present text, instead of plb lahen and 
 JiT3X abihen, feminine. Interpreters have sought for 
 a hidden meaning here, and they have found several, 
 whether hidden here or not. One says, “ the mascu¬ 
 line gender is used because these daughters are treated 
 as if they were heirs maleT Another, “ that it is be¬ 
 cause of their faith and conscientious regard to the 
 ancient customs, and to keep the memory of their fa¬ 
 ther in being, which might well befit men?’ Another, 
 “ that it signifies the free gift of God in Christ, where 
 there is neither male nor female, bond or free, for all 
 are one in Christand so on, for where there is no 
 rule there is no end to conjecture. Now the plain 
 truth is, that the masculine is in the present printed 
 text a mistake for the feminine. The Samaritan, 
 which many think by far the most authentic copy of 
 the Pentateuch, has the feminine gender in both 
 places ; so also have upwards of fourscore of the 
 MSS. collated by Kennicott and De Rossi. There¬ 
 fore all the curious reasons for this anomaly offered 
 by interpreters are only serious trifling on the blunder 
 of some heedless copyists. 
 
 While on the subject of mysterious reasons and 
 meanings, some might think it unpardonable if I pass¬ 
 ed by the mystery of the fall, recovery, and full sal¬ 
 vation of man, signified, as some will have it, by the 
 names of Zelophehad and his daughters. “ 1. Zelo- 
 phehad’s daughters, claiming a portion in the promised 
 land, may represent believers in Christ claiming an 
 inheritance among the saints in light. 2. These five 
 
 ( 46* ) 
 
Joshua is appointed to be CHAP. 
 
 A. M. 2553 . possess it: and it shall be unto 
 An. Exod. Isr. the children of Israel h a statute 
 4Q- of judgment, as the Lord com¬ 
 manded Moses. 
 
 12 And the Lord said unto Moses ,' Get thee 
 up into this Mount Abarim, and see the land 
 which I have given unto the children of Israel. 
 
 13 And when thou hast seen it, thou also 
 k shalt be gathered unto thy people, as Aaron 
 thy brother was gathered. 
 
 14 For ye 1 rebelled against my command¬ 
 ment in the desert of Zin, in the strife of the 
 congregation, to sanctify me at the water be¬ 
 fore their eyes : that is the m water of Meri- 
 bah in Kadesh in the wilderness of Zin. 
 
 15 And Moses spake unto the Lord, saying, 
 
 16 Let the Lord, n the God of the spirits of 
 all flesh, set a man over the congregation, 
 
 17 0 Which may go out before them, and 
 which may go in before them, and which may 
 
 h Chap. xxxv. 29.-' Chap, xxxiii. 47 ; Deut. iii. 27 ; xxxii. 
 
 49; xxxiv. 1.- k Chap. xx. 24, 28; xxxi. 2; Dent. x. 6. 
 
 1 Chap. xx. 12,24 ; Deut. i. 37 ; xxxii. 51; Psa. cvi. 32.- m Exod. 
 
 xvii. 7.- n Chap. xvi. 22 ; Heb. xii. 9.-°Deut. xxxi. 2; 1 
 
 Sam. viii. 20 ; xviii. 13 ; 2 Chron. i. 10.- P 1 Kings xxii. 17 ; 
 
 Zech. x. 2 ; Matt. ix. 36 ; Mark vi. 34. 
 
 virgins may be considered as the five wise virgins, 
 (Matt. xxv. 1—10,) who took oil in their vessels with 
 their lamps, and consequently are types of those who 
 make a wise provision for their eternal state. 3. They 
 are examples of encouragement to weak and destitute 
 believers, who, though they are orphans in this world, 
 shall not be deprived of their heavenly inheritance. 
 4. Their names are mysterious; for Zelophehad , “Tnsbtf 
 Tselophchad, signifies the shadow of fear or dread. 
 His first daughter, nbno Machlah, infirmity; the se¬ 
 cond, Noah, wandering; the ^hird, nblH Chog- 
 lah, turning about or dancing for joy; the fourth, 
 roblO Milcah, a queen; the fifth, Tirtsah, well¬ 
 pleasing or acceptable. By these names we may ob¬ 
 serve our reviving by giace in Christ; for we are all 
 born of the shadow of fear, (Tselophchad ,) being 
 brought forth in sin, and through fear of death being 
 all our life time subject to bondage, Heb. ii. 15. This 
 begets ( Machlah) infirmity or sickness —grief of heart 
 for our estate. After which (Noah) wandering about 
 for help and comfort we find it in Christ, by whom our 
 sorrow is turned into joy (Choglah.) He communi¬ 
 cates of his royalty (Milcah) to us, making us kings 
 and priests unto God and his Father, Rev. i. 6. So 
 we shall at last be presented unto him glorious and 
 without blemish, being ( Tirtsah ) well-pleasing and ac¬ 
 ceptable in his sight.” This is a specimen of pious 
 ingenuity, which has been endeavouring to do the 
 work of an Evangelist in the Church of God from 
 the time of Origen to the present day. 
 
 Verse 12. Get thee up into this Mount Abarim ] 
 The mountain which Moses was commanded to ascend 
 was certainly Mount Nebo, see Deut. xxxii. 49, &c., 
 which was the same as Pisgah, see Deut. xxxiv. 1. 
 
 a 
 
 XXVII. the successor of Moses. 
 
 lead them out, and which mav A - M - 2553 
 bring them in ; that the congrega- An. Exod. isr. 
 tion of the Lord be not p as sheep 40 ‘ 
 which have no shepherd. 
 
 18 And the Lord said unto Moses, Take 
 thee Joshua the son of Nun, a man * in whom 
 is the spirit, and r lay thine hand upon him ; 
 
 19 And set him before Eleazar the priest, 
 and before all the congregation, and s give 
 him a charge in their sight. 
 
 20 And t thou shalt put some of thine honour 
 upon him, that all the congregation of the 
 children of Israel u may be obedient. 
 
 21 v And he shall stand before Eleazar the 
 priest, who shall ask counsel for him w after 
 the judgment of Urim before the Lord : x at his 
 word shall they go out, and at his word they 
 shall come in, both he, and all the children of 
 Israel with him, even all the congregation. 
 
 22 And Moses did as the Lord commanded 
 
 9 Gen. xli. 38 ; .Tudg. iii. 10; xi. 29; 1 Sam. xvi. 13, 18. 
 
 r Deut. xxxiv. 9.- s Deut. xxxi. 7.- 1 See chap. xi. 17, 28 ; 
 
 1 Sam. x. 6, 9 ; 2 Kings ii. 15.- u Josh. i. 16, 17.- v See 
 
 Josh. ix. 14; Judg. i. 1 ; xx. 18, 23, 26; 1 Sam. xxiii. 9; 
 
 xxx. 7.-Exod. xxviii. 30.- x Joshua ix. 14 ; 1 Samuel 
 
 xxii. 10,13,15. 
 
 The mountains of Abarim, according to Dr. Shaw, are 
 a long ridge of frightful, rocky, precipitous hills, which 
 are continued all along the eastern coast of the Dead 
 Sea, as far as the eye can reach. As in Hebrew 
 abar signifies to pass over, Abarim here probably sig¬ 
 nifies passages; and the ridge in this place had its 
 name in all likelihood from the passage of the Israel¬ 
 ites, as it was opposite to these that they passed the 
 Jordan into the promised land. 
 
 Verse 14. Ye rebelled against my commandment ] 
 See the notes on chap. xx. 8. 
 
 Verse 16. The Lord, the God of the spirits of all 
 flesh ] See the notes on chap. xvi. 22. 
 
 Verse 17. That the congregation of the Lord be not 
 as sheep which have no shepherd .] This is a beautiful 
 expression, and shows us in what light Moses viewed 
 himself among his people. He was their shepherd; 
 he sought no higher place ; he fed and guided the 
 flock of God under the direction of the Divine Spirit, 
 and was faithful in all his Master’s house. To this 
 saying of Moses our Lord alludes, Matt. ix. 36. 
 
 Verse 18. In whom is the spirit ] This must cer¬ 
 tainly mean the Spirit of God; and because he was 
 endued with this Spirit, therefore he was capable of 
 leading the people. How miserably qualified is that 
 man for the work of God who is not guided and influ¬ 
 enced by the Holy Ghost ! God never chooses a man 
 to accomplish his designs but that one whom he him¬ 
 self has qualified for the work. 
 
 Verse20. And thou shalt put, djc.] *pirtD mehodecha, 
 of thine honour or authority upon him. Thou shalt 
 show to the whole congregation that thou hast asso¬ 
 ciated him with thyself in the government of the people. 
 
 Verse 21. Eleazar the priest — shall ask counsel for 
 
 707 
 
NUMBERS. 
 
 All offerings to be observed 
 
 4. M. 2553 . him: and he took Joshua, and 
 An. Exod. isr. set him before Eleazar the 
 40 ‘ priest, and before all the con¬ 
 gregation : 
 
 y Deut. iii. 28; 
 
 him ] Here was a remarkable difference between him 
 and Moses. God talked with Moses face to face ; 
 but to Joshua only through the medium of the high 
 priest. 
 
 Verse 23. He laid his hands upon him ] As a proof 
 of his being appointed to and qualified for the work. 
 So at the word of Joshua they were to go out, and at 
 his word to come in, ver. 21. And thus he was a 
 type of our blessed Lord as to his mediatorial office, 
 and Divine appointment as man to the work of our 
 
 in- their due season 
 
 23 And he laid his hands upon A. M. 2553 . 
 him, y and gave him a charge, An. Exod. Isr. 
 as the Lord commanded by the 40 ‘ 
 hand of Moses. 
 
 xxxi. 7. • i 
 
 salvation ; and to this circumstance of the appointment 
 of Joshua to this work, and his receiving of Moses’s 
 honour and glory, St. Peter seems to refer in these 
 words, 2 Epist. i. 16, 17 : “We were eye-witnesses 
 of his majesty; for he received from God the Father 
 honour and glory, when there came such a voice to him 
 from the excellent glory : This is my beloved Son, in 
 whom I am well pleased ; hear him.” See Matt. xvii. 
 5. But one infinitely greater that either Moses or 
 Joshua is here. 
 
 CHAPTER XXVIII. 
 
 All the offerings of God to he offered in their due season, 1, 2. The continual burnt-offering for the morn¬ 
 ing, 3-6 ; and its drink-offering, 7. The continual burnt-offering for the evening, 8. The offerings for 
 the Sabbath, 9, 10. The offerings for the beginning of each month, 11—15. Repetition of the ordi¬ 
 nances concerning the passover, 16—25. Ordinances concerning the day of first-fruits or pentecost, 
 
 26-31. 
 
 A. M. cir. 2553. \ ND the Lord spake unto Mo- 
 
 B. C. cir. 1451. XJL . r 
 
 An. Exod. Isr. ses, saying, 
 
 cir- 40 ~ 2 Command the children of Is¬ 
 
 rael, and say unto them, My offering, and 
 a my bread for my sacrifices made by fire, for 
 b a sweet savour unto me, shall ye observe to 
 offer unto me in their due season. 
 
 3 And thou shalt say unto them, c This is 
 the offering made by fire which ye shall offer 
 unto the Lord; two lambs of the first, year 
 without spot d day by day, for a continual 
 burnt-offering. 
 
 a Lev. iii. 11 ; xxi. 6, 8 ; Mai. i. 7,12.- b Heb. a savour of 
 
 my rest. - c Exod. xxix. 38.- d Heb. in a day. - e Heb. 
 
 between the two evenings ; Exod. xii. 6. 
 
 NOTES ON CHAP. XXVIII. 
 
 Verse 2. Command the children of Israel, dfcf It 
 is not easy to account for the reason of the introduc¬ 
 tion of these precepts here, which had been so circum¬ 
 stantially delivered before in different parts of the 
 books of Exodus and Leviticus. It is possible that the 
 daily, weekly, monthly, and yearly services had been 
 considerably interrupted for several years, owing to 
 the unsettled state of the people in the wilderness, 
 and that it was necessary to repeat these laws for two 
 reasons: 1. Because they were now about to enter 
 into the promised land, where these services must be 
 established and constant. 2. Because the former ge¬ 
 nerations being all dead, multitudes of the present 
 might be ignorant of these ordinances. 
 
 In their due season ] Moses divides these offerings into 
 
 I. Daily. The morning and evening sacrifices : a 
 lamb each time, ver. 3, 4. 
 
 708 
 
 4 The one lamb shalt thou offer A. M. cir. 2553 . 
 
 in the morning, and the other lamb An. Exod. isr.* 
 shalt thou offer e at even ; cir ~ 4Q ~ 
 
 5 And f a tenth part of an ephah of flour for 
 a & meat-offering, mingled with the fourth part 
 of a h hin of beaten oil. 
 
 6 It is 1 a continual burnt-offering, which was 
 ordained in Mount Sinai for a sweet savour, a 
 sacrifice made by fire unto the Lord. 
 
 7 And the drink-offering thereof shall be the 
 fourth part of a hin for the one lamb : k in the 
 holy place shalt*thou cause the strong wine to 
 
 f Exodus xvi. 36; chap. xv. 4. - s Lev. ii. 1.- h Exodus 
 
 xxix. 40.-* Exodus xxix. 42; see Amos v. 25.- k Exod. 
 
 xxix. 42. 
 
 2 . Weekly. The Sabbath offerings, two lambs of 
 a year old, ver. 9, &c. 
 
 3. Monthly. At the beginning of each month two 
 young bullocks, one ram, and seven lambs of a year 
 old, and a kid for a sin-offering, ver. 11, &c. 
 
 4. Annual. 1 . The passover to last seven days ; 
 the offerings, two young bullocks, one ram, seven lambs 
 of a year old, and a he-goat for a sin-offering, ver. 16, 
 &c. 2. The day of first-fruits. The sacrifices, 
 the same as on the beginning of the month, ver. 26, 
 &c. With these sacrifices were offered libations, or 
 drink-offerings of strong wine, ver. 7, 14, and min- 
 chahs, or meat-offerings, composed of fine flour min¬ 
 gled with oil, ver. 8, 12, &c. For an ample account 
 of all these offerings, see the notes on Lev. vii., and 
 Exod. xii. 
 
 Verse 7. Strong wme\ Sikera; see the note on 
 chap. x. 9, where this is largely explained. 
 
Ordinances relative to the weekly , CHAP. XXVIII. monthly , and annual sacrifices 
 
 A. M. cir. 2553. be poured unto the Lord for a 
 
 B. C. cir. 1451. . . \ ~ J 
 
 An. Exod. Isr. drink-offering. 
 
 cir ~ 40, 8 And the other lamb shalt thou 
 
 offer at even : as the meat-offering of the morn¬ 
 ing, and as the drink-offering thereof, thou 
 shalt offer it , a sacrifice made by fire, of a 
 sweet savour unto the Lord. 
 
 9 And on the Sabbath day two lambs of the 
 first year without spot, and two tenth deals of 
 flour for a meat-offering, mingled with oil, 
 and the drink-offering thereof: 
 
 10 This is 1 the burnt-offering of every Sab¬ 
 bath, beside the continual burnt-offering, and 
 his drink-offering. 
 
 11 And m in the beginnings of your months 
 ye shall offer a burnt-offering unto the Lord ; 
 two young bullocks, and one ram, seven lambs 
 of the first year without spot; 
 
 12 And n three tenth deals of flour for a 
 meat-offering, mingled with oil, for one bul¬ 
 lock ; and two tenth deals of flour for a meat¬ 
 offering, mingled with oil, for one ram; 
 
 13 And a several tenth deal of flour mingled 
 with oil for a meat-offering unto one lamb ; 
 for a burnt-offering of a sweet savour, a sacri¬ 
 fice made by fire unto the Lord. 
 
 14 And their drink-offering shall be half a 
 hin of wine unto a bullock, and the third part 
 of a hin unto a ram, and a fourth part of a 
 hin unto a lamb : this is the burnt-offering of 
 every month throughout the months of the year. 
 
 15 And 0 one kid of the goats for a sin-offer¬ 
 ing unto the Lord shall be offered, beside the 
 continual burnt-offering, and his drink-offering. 
 
 16 p And in the fourteenth day of the first 
 month is the passover of the Lord. 
 
 17 q And in the fifteenth day of this month 
 is the feast: seven days shall unleavened 
 bread be eaten. 
 
 18 In the r first day shall he a holy convo¬ 
 cation ; ye shall do no manner of servile work 
 therein : 
 
 19 But ye shall offer a sacrifice made by fire 
 
 for a burnt-offering unto the A. M. cir. 2553 
 Lord ; two young bullocks, and An. Exod. isr.’ 
 one ram, and seven lambs of the cir ~ 40 ~ 
 first year: 3 they shall be unto you without 
 blemish: 
 
 20 And their meat-offering shall he of flour 
 mingled with oil: three tenth deals shall ye 
 offer for a bullock, and two tenth deals for a 
 ram ; 
 
 21 A several tenth deal shalt thou offer for 
 every lamb, throughout the seven lambs : 
 
 22 And 4 one goat for a sin-offering, to make 
 an atonement for you. 
 
 23 Ye shall offer these beside the burnt- 
 offering in the morning, which is for a conti¬ 
 nual burnt-offering. 
 
 24 After this manner ye shall offer daily, 
 throughout the seven days, the meat of the 
 sacrifice made by fire, of a sweet savour unto 
 the Lord : it shall be offered beside the con¬ 
 tinual burnt-offering, and his drink-offering. 
 
 25 And u on the seventh day ye shall have 
 a holy convocation ; ye shall do no servile 
 work. 
 
 26 Also v in the day of the first-fruits, when 
 ye bring a new meat-offering unto the Lord, 
 after your weeks he out , ye shall have a holy 
 convocation ; ye shall do no servile work : 
 
 27 But ye shall offer the burnt-offering for a 
 sweet savour unto the Lord ; w two young 
 bullocks, one ram, seven lambs of the first 
 year; 
 
 28 And their meat-offering of flour mingled 
 with oil, three tenth deals unto one bullock, 
 two tenth deals unto one ram, 
 
 29 A several tenth deal unto one lamb, 
 throughout the seven lambs ; 
 
 30 And one kid of the goats, to make an 
 atonement for you. 
 
 31 Ye shall offer them beside the continual 
 burnt-offering, and his meat-offering, ( x they 
 shall be unto you without blemish,) and their 
 drink-offerings. 
 
 1 Ezek. xlvi. 4.- m Chap. x. 10 ; 1 Sara. xx. 5 ; 1 Chron. 
 
 xxiii. 31 ; 2 Chron. ii. 4 ; Ezra iii. 5 ; Neh. x. 33 ; Isa. i. 13, 14 ; 
 
 Ezek. xlv. 17; xlvi. 6 ; Hos. ii. 11; Col. ii. 16.-~ n Chap. xv. 
 
 ,4-12.-° Yer. 22 ; chap. xv. 24.— —P Exod. xii. 6, 18 ; Lev. 
 
 xxiii. 5 ; chap. ix. 3 ; Deut. xvi. 1; Ezek. xlv. 21. 
 
 q Lev. xxiii. 6.- r Exod. xii. 16; Lev. xxiii. 7.- 8 Ver. 31; 
 
 Lev. xxii. 20; chap. xxix. 8; Deut. xv. 21.- l Ver. 15. 
 
 u Exod. xii. 16; xiii. 6; Lev. xxiii. 8.- v Exod. xxiii. 16; 
 
 xxxiv. 22 ; Lev. xxiii. 10, 15 ; Deut. xvi. 10; Acts ii. 1.- w See 
 
 Lev. xxiii. 18,19.-* Ver. 19. 
 
 Verse 26. Day of the first-fruits ] Called 
 also the feast of weeks, and the feast of pente- 
 cost. See it explained Excd, xxiii. 14, and Lev. 
 xxiii. 15. 
 
 Verse 31. Without blemish] This is to be under¬ 
 stood as applying, not only to the animals, but also to 
 the flour, wine, and oil; every thing must be perfect 
 in its hind. 
 
 a 
 
 709 
 
Of the feast of trumpets , 
 
 NUMBERS. 
 
 annual atonement , 
 
 CHAPTER XXIX. 
 
 The feast of trumpets on the first day of the seventh month, and its sacrifices , 1—6. The feast of expiation, 
 or annual atonement, on the tenth day of the same month, with its sacrifices, 7—11. The feast of taberna¬ 
 cles held on the fifteenth day of the same month, with its eight days' offerings , 12. The offerings 
 of the first day, thirteen bullocks, two rams, fourteen lambs, and one kid, 13-16. The offerings of the 
 second day, tivelve bullocks, two rams, fourteen lambs, and one kid, 17—19. The offerings of the third 
 day, eleven bullocks; the rest as before, 20—22. The offerings of the fourth day, ten bullocks; the rest 
 as before, 23-25. The offerings of the fifth day, nine bullocks, <fc., 26—28. The offerings of the sixth 
 day, eight bullocks, dfc., 29—31. The offerings of the seventh day, seven bullocks, c fc., 32—34. The 
 offerings of the eighth day, one bullock, one ram, seven lambs, and one goat, 35-38. These sacrifices to 
 be offered, and feasts to be kept, besides vows, freewill-offerings, dfc., dfc., 39. Moses announces all these 
 things to the people , 40. 
 
 a. M. cir. 2535 . A ND in the seventh month, 
 
 B. C. cir. 1451. jLJl . r , r , 
 
 An. Exod. isr. on the first day ol the 
 
 cir ' 4Q ' month, ye shall have a holy 
 
 convocation ; ye shall do no servile work : a it 
 is a day of blowing the trumpets unto you. 
 
 2 And ye shall offer a burnt-offering for a 
 sweet savour unto the Lord ; one young 
 bullock, one ram, and seven lambs of the first 
 year without blemish : 
 
 3 And their meat-offering shall he of flour 
 mingled with oil, three tenth deals for a bul¬ 
 lock, and two tenth deals for a ram, 
 
 4 And one tenth deal for one lamb, through¬ 
 out the seven lambs : 
 
 5 And one kid of the goats for a sin-offering, 
 to make an atonement for you : 
 
 6 Beside b the burnt-offering of the month, 
 and his meat-offering, and c the daily burnt- 
 offering, and his meat-offering, and their drink- 
 offerings, d according unto their manner, for a 
 sweet savour, a sacrifice made by fire unto 
 the Lord. 
 
 7 And e ye shall have on the tenth day of 
 this seventh month a holy convocation; and 
 ye shall f afflict your souls : ye shall not do 
 any work therein: 
 
 8 But ye shall offer a burnt- A. M. cir. 2553. 
 ~. . IT r B. C. cir. 1451. 
 
 ottering unto the Lord for a sweet An. Exod. Isr. 
 
 savour ; one young bullock, one cir- 40 ‘ 
 
 ram, and seven lambs of the first year ; g they 
 shall be unto you without blemish : 
 
 9 And their meat-offering shall he of flour 
 mingled with oil, three tenth deals to a bul¬ 
 lock, and two tenth deals to one ram, 
 
 10 A several tenth deal for one lamb, through¬ 
 out the seven lambs : 
 
 11 One kid of the goats for a sin-offering ; 
 beside 11 the sin-offering of atonement, and the 
 continual burnt-offering, and the meat-offering 
 of it, and their drink-offerings. 
 
 12 And 1 on the fifteenth day of the seventh 
 month ye shall have a holy convocation ; ye 
 shall do no servile work, and ye shall keep a 
 feast unto the Lord seven days : 
 
 13 And k ye shall offer a burnt-offering, a sa¬ 
 crifice made by fire, of a sweet savour unto 
 the Lord ; thirteen young bullocks, two rams, 
 and fourteen lambs of the first year; they shall 
 be without blemish: 
 
 14 And their meat-offering shall he of flour 
 mingled with oil, three tenth deals unto every 
 bullock of the thirteen bullocks, two tenth 
 
 a Lev. xxiii. 24, 25 ; Ezra iii. 6 ; chap. x. 1-10 ; 1 Chron. xv. 
 
 28 ; Psa. lxxxi. 3 ; lxxxix. 15.- b Chap, xxviii. 11.- c Chap. 
 
 Xxviii. 3.- d Chap. xv. 11,12. 
 
 NOTES ON CHAP. XXIX. 
 
 Terse 1 . And in the seventh month, Sj-c.] This was 
 the beginning of their civil year, and was a time of 
 great festivity, and was ushered in by the blowing of 
 trumpets. It answers to a part of our September. 
 In imitation of the Jews different nations began their 
 new year with sacrifices and festivity. The ancient 
 Egyptians did so ; and the Persians still celebrate their 
 nawi rooz, or new year’s day, which they hold 
 on the vernal equinox. The first day of the year is 
 generally a time of festivity in all civilized nations. 
 On this day the Israelites offered one young bullock, 
 one ram, seven lambs, and a kid, for a sin-offering, be¬ 
 sides minchahs or meat-offerings. 
 
 710 
 
 e Lev. xvi. 29 ; xxiii. 27.- 1 Psa. xxxv. 13 ; Isa. Iviii. 5. 
 
 s Chap, xxviii. 19.- h Lev. xvi. 3, 5.- 1 Lev. xxiii. 33 ; Deut. 
 
 xvi. 13 ; Ezeh. xlv. 25.- k Ezra iii. 4. 
 
 Terse 7. On the tenth day] See the notes on Lev. 
 xvi. 29 ; xxiii. 24. 
 
 Terse 12. On the fifteenth day of the seventh month] 
 On this day there was to be a solemn assembly, and 
 for seven days sacrifices were to be offered ; on the 
 first day thirteen young bullocks, two rams, and four¬ 
 teen lambs. On each succeeding day one bullock less, 
 till on the seventh day there were only seven, making 
 in all seventy. What an expensive service ! How 
 should we magnify God for being delivered from it! 
 Yet these were all the taxes they had to pay. At the 
 public charge there were annually offered to God, in¬ 
 dependently of trespass-offerings and voluntary vows, 
 fifteen goats, twenty-one kids, seventy-two rams, one 
 
 a 
 
The offerings for the eight day , 
 
 A. M. cir. 2553 . deals to each ram of the two 
 
 B. C. cir. 145L 
 
 An. Exod. Isr. rams, 
 
 cir ~ 40 ‘ 15 And a several tenth deal to 
 
 each lamb of the fourteen lambs : 
 
 1 6 And one kid of the goats for a sin-offer¬ 
 ing ; beside the continual burnt-offering, his 
 meat-offering, and his drink-offering. 
 
 17 And on the second day ye shall offer 
 twelve young bullocks, two rams, fourteen 
 lambs of the first year without spot: 
 
 18 And their meat-offering and their drink- 
 offerings for the bullocks, for the rams, and 
 for the lambs, shall he according to their num¬ 
 ber, 1 after the manner : 
 
 19 And one kid of the goats for a sin-offer¬ 
 ing ; beside the continual burnt-offering, and the 
 meat-offering thereof, and their drink-offerings. 
 
 20 And on the third day, eleven bullocks, 
 two rams, fourteen lambs of the first year 
 without blemish ; 
 
 21 And their meat-offering and their drink- 
 offerings for the bullocks, for the rams, and 
 for the lambs, shall he according to their 
 number, m after the manner : 
 
 22 And one goat for a sin-offering; beside 
 the continual burnt-offering, and his meat¬ 
 offering, and his drink-offering. 
 
 23 And on the fourth day ten bullocks, two 
 rams, and fourteen lambs of the first year 
 without blemish: 
 
 24 Their meat-offering and their drink-offer¬ 
 ings for the bullocks, for the rams, and for the 
 lambs, shall he according to their number, 
 after the manner: 
 
 25 And one kid of the goats/or a sin-offering ; 
 
 • beside the continual burnt-offering, his meat- 
 
 offering, and his drink-offering. 
 
 26 And on the fifth day nine bullocks, two 
 rams, and fourteen lambs of the first year 
 without spot: 
 
 27 And their meat-offering and their drink- 
 offerings for the bullocks, for the rams, and for 
 the lambs, shall he according to their number, 
 after the manner: 
 
 1 Ver. 3, 4, 9, 10 ; chap. xv. 12; xxviii. 7, 14.- m Ver. 18. 
 
 “ Lev. xxiii. 36.- 0 Or, offer. -P Lev. xxiii. 2 ; 1 Chron. xxiii. 
 
 hundred and thirty-two bullocks, and eleven hundred 
 and one lambs! But how little is all this when com¬ 
 pared with the lambs slain every year at the passover, 
 which amounted in one year to the immense number 
 of 255,600 slain in the temple itself, which was the 
 answer that Cestius , the Roman general, received when 
 he asked the priests how many persons had come to 
 
 of the feast of tabernacles 
 
 28 And one goat for a sin- a. M. cir. 2553 . 
 ottering ; beside the continual An. Exod. Isr. 
 burnt-offering, and his meat-offer- cir ~ 40 ~ 
 ing, and his drink-offering. 
 
 29 And on the sixth day eight bullocks, two 
 rams, and fourteen lambs of the first year 
 without blemish : 
 
 30 And their meat-offering and their drink- 
 offerings for the bullocks, for the rams, and for 
 the lambs, shall he according to their number, 
 after the manner: 
 
 31 And one goat for a sin-offering ; beside 
 the continual burnt-offering, his meat-offering, 
 and his drink-offering. 
 
 32 And on the seventh day seven bullocks, 
 two rams, and fourteen lambs of the first year 
 without blemish: 
 
 33 And their meat-offering and their drink- 
 offerings for the bullocks, for the rams, and for 
 the lambs, shall he according to their number, 
 after the manner: 
 
 34 And one goat for a sin-offering; beside 
 the continual burnt-offering, his meat-offering, 
 and his drink-offering. 
 
 35 On the eighth day ye shall have a n solemn 
 assembly : ye shall do no servile work therein : 
 
 36 But ye shall offer a burnt-offering, a sac¬ 
 rifice made by fire, of a sweet savour unto the 
 Lord : one bullock, one ram, seven lambs of 
 the first year without blemish : 
 
 37 Their meat-offering and their drink-offer¬ 
 ings for the bullock, for the ram, and for the 
 lambs, shall he according to their number, after 
 the manner: 
 
 38 And one goat for a sin-offering, beside 
 the continual burnt-offering, and his meat¬ 
 offering, and his drink-offering. 
 
 39 These things ye shall 0 do unto the Lord 
 in your p set feasts, beside your q vows, and 
 your freewill-offerings, for your burnt-offer¬ 
 ings, and for your meat-offerings, and for your 
 drink-offerings, and for your peace-offerings. 
 
 40 And Moses told the children of Israel ac¬ 
 cording to all that the Lord commanded Moses. 
 
 31 ; 2 Chron. xxxi. 3; Ezra iii. 5 ; Neh. x. 33 ; Isa. i. 14. 
 q Lev, vii. 11,16 ; xxii. 21, 23. _ 
 
 Jerusalem at their annual festivals ; the priests, num¬ 
 bering - the people by the lambs that had been slain, 
 said, “ twenty-five myriads, five thousand and six hun¬ 
 dred.”—For an account of the feast of tabernacles, 
 see on Lev. xxiii. 34. 
 
 Verse 35. On the eighth day ye shall have a solemn 
 assembly ] This among the Jews was esteemed the 
 
 711 
 
 CHAP. XXIX. 
 
NUMBERS. 
 
 Of vows, and in what cases 
 
 chief or high day of the feast, though fewer sacrifices 
 were offered on it than on the others ; the people seem 
 to have finished the solemnity with a greater measure 
 of spiritual devotion, and it was on this day of the feast 
 that our blessed Lord called the Jews from the 
 
 they may he annulled . 
 
 letter to the spirit of the law, proposing himself 
 as the sole fountain whence they could derive the 
 streams of salvation, John vii. 37. On the subject 
 of this chapter see the notes on Lev. xii., xvi., 
 and xxiii. 
 
 i 
 
 CHAPTER XXX. 
 
 The law concerning vows of men , 1,2. Of women under age , and in what cases the father may annul 
 them, 3—5. The vows of a wife, and in what cases the husband may annul them , 6—8. The vows of a 
 widoio, or divorced ivoman, in what cases they may he considered either as confirmed or annulled , 9-15. 
 Recapitulation of these ordinances , 16. 
 
 A. M. cir. 2553, A ND Moses spake unto a the 
 
 B. C. cir. 1451. JfiL. , , r , r . 
 
 An. Exod. isr. heads o± the tribes concern- 
 
 cir ' 4Q ' ing the children of Israel, saying, 
 This is the thing which the Lord hath com¬ 
 manded. 
 
 2 b If a man vow a vow unto the Lord, or 
 c swear an oath to bind his soul with a bond; 
 he shall not d break his word, he shall e do ac¬ 
 cording to all that proceedeth out of his mouth. 
 
 3 If a woman also vow a vow unto the Lord, 
 and bind herself by a bond, being in her 
 father’s house in her youth; 
 
 4 And her father hear her vow, and her bond 
 wherewith she hath bound her soul, and her 
 father shall hold his peace at her : then all her 
 vows shall stand, and every bond wherewith 
 she hath bound her soul shall stand. 
 
 5 But if her father disallow her in the day 
 that he heareth; not any of her vows, or of 
 her bonds wherewith she hath bound her soul, 
 shall stand : and the Lord shall forgive her, 
 because her father disallowed her. 
 
 6 And if she had at all a husband, when 
 
 a Chapter i. 4, 16 ; vii. 2.- b Lev. xxvii. 2 ; Deut. xxiii. 21; 
 
 Judg. xi. 30, 35; Eccles. v. 4.- c Lev. v. 4; Matt. xiv. 9; 
 
 Acts xxiii. 14.- d Heb. profane; Psa. lv. 20. 
 
 NOTES ON CHAP. XXX. 
 
 Verse 2. If a man vow a vow ] A vow is a religious 
 promise made to God. Vows were of several kinds : 
 1. Of abstinence or humiliation, see ver. 13 ; 2. Of 
 the Nazarite, see chap. vi. ; 3. Of giving certain 
 things or sacrifices to the Lord, Lev. vii. 16; 4. Of 
 alms given to the poor, see Deut. xxiii. 21. The law 
 in this chapter must have been very useful, as it both 
 prevented and annulled rash vows, and provided a pro¬ 
 per sanction for the support and performance of those 
 that were rationally and piously made. Besides, this 
 law must have acted as a great preventive of lying 
 and hypocrisy. If a vow was properly made, a man 
 or woman was bound, under penalty of the displeasure 
 of God, to fulfil it. 
 
 Verse 3. In her youth ] That is, say the rabbins, 
 under twelve years of age ; and under thirteen in case 
 
 712 
 
 f she vowed, or uttered aught out A. M. cir. 2553 
 
 r 1 v i -tit , B. C. cir. 1451. 
 
 ot her lips, wherewith she bound An. Exod. isr. 
 
 her soul; cir ‘ 40 ‘ 
 
 7 And her husband heard it, and held his 
 peace at her in the day that he heard it: then 
 her vows shall stand, and her bonds wherewith 
 she bound her soul shall stand. 
 
 8 But if her husband s disallowed her on the 
 day that he heard it; then he shall make her 
 vow which she vowed, and that which she 
 uttered with her lips, wherewith she bound her 
 soul, of none effect: and the Lord shall for¬ 
 give her. 
 
 9 But every vow of a widow, and of her 
 that is divorced, wherewith they have bound 
 their souls, shall stand against her. 
 
 10 And if she vowed in her husband’s house, 
 or bound her soul by a bond with an oath; 
 
 11 And her husband heard it, and held his 
 peace at her, and disallowed her not: then all 
 her vows shall stand, and every bond where¬ 
 with she bound her soul shall stand. 
 
 12 But if her husband hath utterly made them 
 
 e Job xxii. 27 ; Psa. xxii. 25 ; 1. 14; lxvi. 13, 14; cxvi. 14. 
 
 18 ; Nah. i. 15.- f Heb. her vows were upon her ; Psa. lvi. 12. 
 
 s Gen. iii. 16. 
 
 of a young man. Young persons of this age were 
 considered to be under the authority of their parents, 
 and had consequently no power to vow away the pro¬ 
 perty of another. A married woman was in the same 
 circumstances, because she was under the authority of 
 her husband. If however the parents or the husband 
 heard of the vow, and objected to it in the same day 
 in which they heard of it, (ver. 5,) then the vow 
 was annulled ; or, if having heard of it, they held 
 their peace, this was considered a ratification of 
 the vow. 
 
 A rash vow was never to be kept; “ for,” says 
 Philo, and common sense and justice say the same, 
 “ he who commits an unjust action because of his vow 
 adds one crime to another, 1. By making an unlawful 
 vow; 2. By doing an unlawful action .” 
 
 Verse 12, Concerning the bond of her soul ] Her 
 
 a 
 
The Israelites are commanded 
 
 CHAP. XXXI. to make war on the Midianites 
 
 A. M. cir. 2553 . void on the day he heard them : 
 
 B. C. cir. 1451. 7 . J 
 
 An. Exod. isr. then whatsoever proceeded out 
 
 cir ~ 40 ~ of her lips concerning her vows, 
 or concerning the bond of her soul, shall not 
 stand : her husband hath made them void; and 
 the Lord shall forgive her. 
 
 13 Every vow, and every binding oath to 
 afflict the soul, her husband may establish it, 
 or her husband may make it void. 
 
 14 But if her husband altogether hold his 
 peace at her from day to day ; then he esta- 
 
 life is at stake if she fulfil not the obligation under 
 which she has laid herself. 
 
 Verse 16. These are the statutes ] It is very proba¬ 
 ble that this law, like that concerning the succession 
 of daughters , (chap, xxvii.,) rose from the exigency of 
 some particular case that had just then occurred. 
 
 Making vows, in almost any case, is a dangerous 
 business ; they seldom do any good, and often much 
 evil. He who does not feel himself bound to do what 
 is fit, right, and just, from the standing testimony of 
 God’s word, is not likely to do it from any obligation 
 
 bhsheth all her vows, or all her A. M. cir. 2553 . 
 bonds, which are upon her : he An. Exod. isr. 
 confirmeth them, because he held Clr ~ 4a 
 his peace at her in the day that he heard them. 
 
 15 But if he shall any ways make them void 
 after that he hath heard them; then he shall 
 bear her iniquity. 
 
 16 These are the statutes, which the Lord 
 commanded Moses, between a man and his 
 wife, between the father and his daughter, 
 being yet in her youth in her father’s house. 
 
 he may lay upon his own conscience. If God's word 
 lack weight with him, his own will prove lighter than 
 vanity. Every man who professes the Christian reli¬ 
 gion is under the most solemn obligation to devote 
 body, soul, and spirit to God, not only to the utmost 
 extent of his powers, but also as long as he exists. 
 Being baptized, and receiving the sacrament of the 
 Lord’s Supper, are additional ratifications of the great, 
 general, Christian vow; but every true follower of 
 Christ should always remember, and frequently renew, 
 his covenant with God. 
 
 CHAPTER XXXI. 
 
 The command of the Lord to make war on the Midianites, 1,2. One thousand men are chosen out of each, 
 of the twelve tribes, and sent with Phinehas against the Midianites, 3—6. They slay all the males, 7 
 their five kings and Balaam, 8. They take all the women captives, with the flocks and goods, 9 ; burn 
 their cities, and bring away the spoil, 10, 11. They bring the captives, dfc., to Moses, who is wroth with 
 the officers for sparing the ivomen, who had formerly been the cause of their transgression and punishment «, 
 12—16. He commands all the male children and all the grown up females to be slain, 17, 18. How the 
 soldiers ivere to purify themselves, 19, 20 ; and the different articles taken in war, 21—24. They are 
 commanded to take the sum of the prey, to divide it into two parts ; one for the 12,000 warriors, and the 
 other for the rest of the congregation, 25—27. One of 500, both of persons and cattle, of the share of the 
 ivarriors, to be given to the Lord, 28, 29 ; and one part of fifty, of the people's share, to be given to 
 the Levites, 30. The sum of the prey remaining after the above division; sheep 675,000, beeves 72,000, 
 asses 61,000, young women 32,000, ver . 31—35. How the soldiers' part was divided, 36—40. How the 
 part belonging to the congregation was divided, 41-47. The officers report that they had not lost a man 
 in this tear, 48, 49. They bring a voluntary oblation to God, of gold and ornaments, 50, 51 ; the amount 
 of which was 16,750 shekels , 52, 53. Moses and Eleazar bring the gold into the tabernacle for a 
 memorial , 54. 
 
 a. M. 2553 . A ND the Lord spake unto 
 
 B. C. 1451. XJl . r 
 
 An. Exod. Isr. Moses, saying, 
 
 40 ~ 2 a Avenge the children of Israel 
 
 a Chap. xxv. 17. 
 
 NOTES ON CHAP. XXXI. 
 
 Verse 2. Gathered unto thy people .] When 1 Not 
 in the grave surely. Moses was gathered with none 
 of them, his burial-place no man ever knew. “ But 
 being gathered unto one’s people means dying.” It 
 does imply dying, but it does not mean this only. The 
 truth is, God considers all those who are dead to men 
 in a state of conscious existence in another world. 
 Therefore he calls himself the God of Abraham, and 
 of Isaac, and of Jacob; now God is not the God of the 
 dead, but of the living; because all live to him, whe- 
 
 a 
 
 of the Midianites: afterward shalt a. M. 2553 . 
 
 B. G. 1451. 
 
 thou b be gathered unto thy people. An. Exod. Isr. 
 3 And Moses spake unto the 4 °~ _ 
 
 b Chap, xxvii. 13. 
 
 ther dead to men or not. Moses therefore was to be 
 gathered to his people —to enter into that republic of 
 Israel which, having died in the faith, fear, and love 
 of God, were now living in a state of conscious bless¬ 
 edness beyond the confines of the grave. See the 
 note on Gen. xxv. 8, and xlix. 33. 
 
 Verse 3. Avenge the Lord of Midian .] It was God’s 
 quarrel , not their own, that they were now to take up. 
 These people were idolaters; idolatry is an offence 
 against GOD ; the civil power has no authority tc 
 meddle with what belongs to Him, without especial 
 
 .713 
 
NUMBERS. 
 
 The Israelites war against the 
 
 A. M. 2553. people, saying, Arm some of 
 
 B. C* 14:51. i i 
 
 An. Exod.isr. yourselves unto the war, and let 
 
 40 ' them go against the Midianit.es, 
 and avenge the Lord of Midian. 
 
 4 c Of every tribe a thousand, throughout all 
 the tribes of Israel, shall ye send to the war. 
 
 5 So there were delivered out of the thou¬ 
 sands of Israel, a thousand of every tribe, 
 twelve thousand armed for war. 
 
 6 And Moses sent them to the war, a thou¬ 
 sand of every tribe, them and Phinehas the 
 son of Eleazar the priest, to the war, with the 
 holy instruments, and d the trumpets to blow in 
 his hand. 
 
 7 And they warred against the Midianites, 
 as the Lord commanded Moses ; and e they 
 slew all the f males. 
 
 8 And they slew the kings of Midian, beside 
 the rest of them that were slain; namely , s Evi, 
 and Rekem, and Zur, and Hur, and Reba, five 
 kings of Midian: h Balaam also the son of 
 Beor they slew with the sword. 
 
 9 And the children of Israel took all the 
 women of Midian captives, and their little ones, 
 and took the spoil of all their cattle, and all 
 their flocks, and all their goods. 
 
 10 And they burnt all their cities wherein 
 they dwelt, and all their goodly castles, with 
 fire. 
 
 11 And 1 they took all the spoil, and all the 
 prey, both of men and of beasts. 
 
 c Heb. a thousand of a tribe, a thousand of a tribe. - d Chap. 
 
 x. 9.- e Deut.xx. 13 ; Judg. xxi. 11 ; 1 Sam. xxvii. 9 ; 1 Kings 
 
 xi. 15, 16.- f See Judg. vi. 1, 2, 33.- s Josh. xiii. 21.- h Josh. 
 
 xiii. 22.- 1 Deut. xx. 14. 
 
 directions, certified in the most unequivocal way. Pri¬ 
 vate revenge, extension of territory, love of plunder, 
 were to have no place in this business ; the Lord is to 
 be avenged ; and through Him the children of Israel, 
 (ver. 2,) because their souls as well as their bodies 
 had been well nigh ruined by their idolatry. 
 
 Verse 6. A thousand of every tribe ] Twelve thou¬ 
 sand men in the whole. And Phinehas, the son of 
 Eleazar; some think he was made general in this ex¬ 
 pedition, but this is not likely. The ark and its con¬ 
 tents must proceed to this battle, because the battle 
 was the Lord’s, and he dwelt between the cherubim 
 over the ark ; and Phinehas , who had before got a 
 grant in the eternal priesthood, was chosen to accom¬ 
 pany the ark in place of his father Eleazar, who was 
 probably now too far advanced in years to undergo the 
 fatigue. Who then was general ? Joshua, without 
 doubt, though not here mentioned, because the battle 
 being the Lord’s, he alone is to have the supreme di¬ 
 rection, and all the glory. Besides, it was an extra¬ 
 ordinary war, and not conducted on the common prin- 
 
 714 
 
 Midianites , and destroy them. 
 
 12 And they brought the cap- A. M. 2553 . 
 fives, and the prey, and the spoil, An. Exod. is’r. 
 unto Moses, and Eleazar the 40 ~ 
 priest, and unto the congregation of the chil¬ 
 dren of Israel, unto the camp at the plains of 
 Moab, which are by Jordan near Jericho. 
 
 13 And Moses, and Eleazar the priest, and 
 all the princes of the congregation, went forth 
 to meet them without the camp. 
 
 14 And Moses was wroth with the officers 
 of the host, with the captains over thousands, 
 and captains over hundreds, which came from 
 the k battle. 
 
 15 And Moses said unto them, Have ye 
 saved 1 all the women alive ? 
 
 16 Behold, m these caused the children of 
 Israel, through the n counsel of Balaam, to 
 commit trespass against the Lord in the mat¬ 
 ter of Peor, and 0 there was a plague among 
 the congregation of the Lord. 
 
 17 Now therefore p kill every male among 
 the little ones, and kill every woman that hath 
 known man by lying with him. 
 
 18 But all the women children, that have 
 not known a man by lying with him, keep 
 alive for yourselves. 
 
 19 And r do ye abide without the camp seven 
 days : whosoever hath killed any person, and 
 s whosoever hath touched any slain, purify 
 both yourselves and your captives on the third 
 day, and on the seventh day. 
 
 k Heb. host of war. - 1 See Deut. xx. 13 ; 1 Samuel xv. 3 
 
 m Chap. xxv. 2.- n Chap. xxiv. 14; 2 Pet. ii. 15 ; Rev. ii. 14. 
 
 0 Chap. xxv. 9.-P Judg. xxi. 11.-^Heb. a male. - r Chap. 
 
 v. 2.- s Chap. xix. 11, &c. 
 
 ciple, for we do not find that peace was offered to the 
 Midianites, and that they refused it; see Deut. xx. 
 10, &c. In such a case only hostilities could law¬ 
 fully commence ; but they were sinners against GOD; 
 the cup of their iniquity was full, and God thought 
 proper to destroy them. Though a leader there cer¬ 
 tainly was, and Joshua was probably that leader, yet 
 because God, for the above reason, was considered as 
 commander-in-chief, therefore no one else is men¬ 
 tioned ; for it is evident that the sole business of Phi¬ 
 nehas was to take care of the holy instruments and 
 to blow with the trumpet. 
 
 Yerse 8. Balaam — they slew with the sword.] This 
 man had probably committed what St. John calls the 
 sin unto death —a sin which God punishes with 
 temporal death, while at the same time he extends 
 mercy to the soul. See the remarks at the end of 
 chap. xxiv. 
 
 Yerse 17. Kill every male among the little ones ] For 
 this action I account simply on the principle that God, 
 who is the author and supporter of life, has a right to 
 
How it should he divided. 
 
 Moses takes the sum of the prey. CHAP. XXXI. 
 
 b c i 5 5 i’ ^0 And P ur ^fy y our ra i ment > 
 
 An. Exod. isr. and all * that is made of skins, and 
 
 40 ~ all work of goats’ hair , and all 
 things made of wood. 
 
 21 And Eleazar the priest said unto the 
 men of war, which went to the battle, This 
 is the ordinance of the law which the Lord 
 commanded Moses ; 
 
 22 Only the gold, and the silver, the brass, 
 the iron, the tin, and the lead, 
 
 23 Every thing that may-abide the lire, ye 
 shall make it go through the lire, and it shall 
 be clean: nevertheless it shall be purified 
 u with the water of separation : and all that 
 abideth not the fire ye shall make go through 
 the water. 
 
 24 v And ye shall wash your clothes on the 
 seventh day, and ye shall be clean, and after¬ 
 ward ye shall come into the camp. 
 
 25 And the Lord spake unto Moses, saying, 
 
 26 Take the sum of the prey w that was 
 taken, both of man and of beast, thou, and 
 Eleazar the priest, and the chief fathers of 
 the congregation: 
 
 27 And x divide the prey into two parts ; be¬ 
 tween them that took the war upon them, who 
 went out to battle, and between all the con¬ 
 gregation : 
 
 28 And levy a tribute unto the Lord of the 
 men of war which went out to battle : ? one 
 soul of live hundred, both of the persons, and of 
 the beeves, and of the asses, and of the sheep : 
 
 29 Take it of their half, and give it unto 
 
 Eleazar the priest, for a heave- a. m. 2553 . 
 
 r J B. C. 1451. 
 
 An. Exod. Isr. 
 
 30 And of the children of Israel’s ‘ 1Q ~ _ 
 
 half, thou shalt take z one portion of fifty, of 
 the persons, of the beeves, of the asses, and 
 of the a flocks, of all manner of beasts, and give 
 them unto the Levites, b which keep the charge 
 of the tabernacle of the Lord. 
 
 31 And Moses and Eleazar the priest did as 
 the Lord commanded Moses. 
 
 32 And the booty, being the rest of the prey 
 which the men of war had caught, was six 
 hundred thousand and seventy thousand and 
 five thousand sheep, 
 
 33 And threescore and twelve thousand 
 beeves, 
 
 34 And threescore and one thousand asses, 
 
 35 And thirty and two thousand persons in 
 all, of women that had not known man by ly¬ 
 ing with him. 
 
 36 And the half, which was the portion of 
 them that went out to war, was in number 
 three hundred thousand and seven and thirty 
 thousand and five hundred sheep : 
 
 37 And the Lord’s tribute of the sheep was 
 six hundred and threescore and fifteen. 
 
 38 And the beeves were thirty and six thou¬ 
 sand : of which the Lord’s tribute was three¬ 
 score and twelve. 
 
 39 And the asses were thirty thousand and 
 five hundred ; of which the Lord’s tribute was 
 threescore and one. 
 
 40 And the persons were sixteen thousand : 
 
 offering of the Lord 
 
 1 Heb. instrument , or vessel of skins. - u Chap. xix. 9, 17. 
 
 v Lev. xi. 25.- w Heb of the captivity. - x Josh. xxii. 8 ; 
 
 1 Sam. xxx. 4.-y See ver. 30,47; chap, xviii. 26.- z See ver. 
 
 42-47.- a Or, goats. - b Chap. iii. 7, 8, 25, 31,36; xviii. 3, 4. 
 
 dispose of it when and how he thinks proper; and the 
 Judge of all the earth can do nothing but what is right. 
 Of the women killed on this occasion it may be safely 
 said, their lives were forfeited by their personal trans¬ 
 gressions ; and yet even in this case there can be little 
 doubt that God showed mercy to their souls. The 
 little ones were safely lodged ; they were taken to 
 heaven and saved from the evil to come. 
 
 Verse 23. The water of separation] The water in 
 which the ashes of the red heifer were mingled ; see 
 on chap. viii. 7 ; xix. 2, &c. Garments, whether of 
 cloth or skins, were to be washed. Gold, silver, brass, 
 ircn, tin, and lead, to pass through the fire , probably 
 to be melted down. 
 
 Verse 28. And levy a tribute unto the Lord—one 
 soul of five hundred, 6pc.] The persons to be employed 
 in the Lord’s service, under the Levites—the cattle 
 either for sacrifice, or for the use of the Levites, ver. 
 30. Some monsters have supposed that one out of 
 every five hundred of the captives was offered in sa- 
 
 a 
 
 crifice to the Lord ! but this is abominable. When 
 God chose to have the life of a man, he took it in the 
 way of justice, as in the case of the Midianites above; 
 but never in the way of sacrifice. 
 
 Verse 32. The booty] It appears from the enume¬ 
 ration here that the Israelites, in this war against the 
 Midianites, took 32,000 female prisoners, 01,000 
 asses, 72,000 beeves, 675,000 sheep and small cattle ; 
 besides the immense number of males who fell in bat¬ 
 tle, and the women and children who were slain by 
 the Divine command, ver. 17. And it does not appear 
 that in this expedition, a single man of Israel fell ! 
 This was naturally to be expected, because the battle 
 w T as the Lord’s, ver. 49. 
 
 As the booty was divided into two equal parts, ver. 
 22, one for tl^e soldiers employed in the expedition, 
 and the other for those who, being equally willing to 
 be employed, were ordered to stay in the camp ; so 
 each of the parties in this booty was to give a certain 
 proportion to the Lord. The soldiers to give to the 
 
 715 
 
NUMBERS. 
 
 taken from the Midiamtes 
 
 An account oj the spoils 
 
 a. M. 2553 . of which the Lord s tribute was 
 
 B. C. 1451. , . . 
 
 An. Exod. Isr. thirty and two persons. 
 
 40 ‘ 4 1 And Moses gave the tribute, 
 
 which was the Lord’s heave-offering, unto 
 Eleazar the priest, c as the Lord commanded 
 Moses. 
 
 4 2 And of the children of Israel’s half, which 
 Moses divided from the men that warred, 
 
 43 (Now the half that pertained unto the 
 congregation was three hundred thousand and 
 thirty thousand and seven thousand and five 
 hundred sheep, 
 
 44 And thirty and six thousand beeves, 
 
 45 And thirty thousand asses and five hun¬ 
 dred, 
 
 46 And sixteen thousand persons ;) 
 
 47 Even d of the children of Israel’s half, 
 Moses took one portion of fifty, both of man 
 and of beast, and gave them unto the Levites, 
 which kept the charge of the tabernacle of 
 the Lord ; as the Lord commanded Moses. 
 
 48 And the officers which were over thou¬ 
 sands of the host, the captains of thousands, and 
 captains of hundreds, came near unto Moses : 
 
 c See chapter xviii. 8, 19.- d Ver. 30.- e Heb. hand. 
 
 f Heb .found. - s Exod. xxx. 12, 16. 
 
 . - f 
 
 Lord one out of every five hundred persons, beeves, 
 asses , and sheep , ver. 28. The people, who by staying 
 at home risked nothing, and had no fatigue, were to 
 give one out of fifty of the above, ver. 30. The booty, 
 
 49 And they said unto Moses, A. M. 2553 . 
 
 I hy servants have taken the sum An. Exod. Isr. 
 
 of the men of war which are under 40, _ 
 
 our e charge, and there lacketh not one man 
 of us. 
 
 50 We have therefore brought an oblation 
 for the Lord, that every man hath f gotten, of 
 jewels of gold, chains, and bracelets, rings, 
 earrings, and tablets, s to make an atonement 
 for our souls before the Lord. 
 
 51 And Moses and Eleazar the priest took 
 the gold of them, even all wrought jewels. 
 
 52 And all the gold of the h offering that they 
 offered up to the Lord, of the captains of 
 thousands, and of the captains of hundreds, 
 was sixteen thousand seven hundred and fifty 
 shekels. 
 
 53 ( For * 1 the men of war had taken spoil, 
 every man for himself.) 
 
 54 And Moses and Eleazar the priest took 
 the gold of the captains of thousands and of 
 hundreds, and brought it into the tabernacle 
 of the congregation, k for a memorial for the 
 children of Israel before the Lord. 
 
 h Hebrew, heave-offering. - 1 Deut. xx. 14.- k Exodus 
 
 xxx. 16. 
 
 its divisions among the soldiers and people, the pro¬ 
 portion given by each to the Lord and to the Levites, 
 will be seen in one view by the following table, which 
 
 I copy from Houbigant. 
 
 - C75 
 
 - 6,750 
 72 
 
 - 720 
 61 
 
 - 610 
 
 32 
 
 - 320 
 
 Total of sheep 675,000 
 of beeves 72,000 
 of asses 61,000 
 * of persons 32,000 
 
 (To the soldiers 
 To the people 
 ( To the soldiers 
 \ To the people 
 ^ To the soldiers 
 ( To the people 
 ) To the soldiers 
 V To the people 
 
 337,500 
 
 337,500 
 
 36,000 
 
 36,000 
 
 30,500 
 
 30,500 
 
 16,000 
 
 16,000 
 
 To the Lord from the soldiers 
 To the Levites from the people 
 To the Lord from the soldiers 
 To the Levites from the people 
 To the Lord from the soldiers 
 To the Levites from the people 
 To the Lord from the soldiers 
 To the Levites from the people 
 
 In this table the booty is equally divided between 
 the people and the soldiers ; a five-hundredth part 
 being given to the Lord, and a fiftieth part to the 
 Levites. 
 
 Verse 50. We have—brought an oblation for the 
 Lord ] So it appears there was a great deal of booty 
 taken which did not come into the general account; 
 and of this the soldiers, of their own will, made a 
 very extensive offering to God, because he had pre¬ 
 served them from falling in battle. That not one man 
 should have been slain is a most extraodinary circum¬ 
 stance, and powerfully marks the peculiar superintend¬ 
 ence of God’s especial providence. The Midianites 
 must certainly have made some resistance ; but that 
 
 716 
 
 was ineffectual, because it was against the Lord. 
 When any nation undertakes a crusade against those 
 whom they are pleased to call the Lord's enemies, let 
 them bring from the contest this proof of their Divine 
 mission, viz., that not one man of them is either lost 
 or missing; and then, and not till then, shall we be¬ 
 lieve that God hath sent them. 
 
 To make an atonement for our souls ] That is, to 
 make an acknowledgment to God for the preservation 
 of their lives. The gold offered on this occasion 
 amounted to 16,750 shekels, equal to £37,869. 16s. 
 5 d. of our money. See the note on Exod. xxv. 39, 
 where the true value of the shekel is given, and a rule 
 laid down to reduce it to English money. 
 
 a 
 
Reuben and Gad request to CHAP. XXXII. settle on the east of Jordan 
 
 CHAPTER XXXII. 
 
 The Reubenites and Gadites request Moses to give them their inheritance on this side of Jordan, 1-5. 
 Moses expostulates with and reproves them, 6-15. They explain themselves, and propose conditions, with 
 which Moses is satisfied—they are to build cities for their wives and children, and folds for their cattle, 
 and go over Jordan armed with the other tribes, and fight against their enemies till the land is subdued; 
 after which they are to return, 16—27. Moses proposes the business to Eleazar, Joshua, and the elders , 
 28—30. The Gadites and Reubenites promise a faithful observance of the conditions, 31, 32 ; on which 
 Moses assigns to them, and the half tribe of Manasseh , the kingdom of Sihon, king of the Amorites, and 
 the kingdom of Og, king of Bashan, 33. The cities built by the Gadites, 34-36. The cities built by the ' 
 Reubenites, 37, 38. The children of Machir, the son of Manasseh, expel the Amorites from Gilead, 39, 
 which Moses grants to them, 40. Jair, the son of Manasseh, takes the small towns of Gilead, 41. And 
 Nobah takes Kenath and its villages, 42. 
 
 A. M. 2553 . 1VT 0 W the children of Reuben 
 
 B. C. 1451. 1\ , . .... r , . . 
 
 An. Exod. Isr. and the children of Gad had 
 
 40 ' a very great multitude of cattle : 
 
 and when they saw the land of a J azer, and the 
 
 land of Gilead, that, behold, the place was a 
 
 place for cattle ; 
 
 2 The children of Gad and the children of 
 Reuben came and spake unto Moses, and to 
 Eleazar the priest, and unto the princes of the 
 congregation, saying, 
 
 3 Ataroth, and Dibon, and Jazer, and b Nim- 
 rah, and Heshbon, and Elealeh, and c Shebam, 
 and Nebo, and d Be on, 
 
 4 Even the country e which the Lord smote 
 before the congregation of Israel, is a land for 
 cattle, and thy servants have cattle : 
 
 5 Wherefore, said they, if we have found 
 grace in thy sight, let this land be given unto 
 thy servants for a possession, and bring us 
 not over Jordan. 
 
 6 And Moses said unto the children of Gad 
 and to the children of Reuben, Shall your 
 brethren go to war, and shall ye sit here ? 
 
 7 And wherefore f discourage ye the heart of 
 the children of Israel from going over into the 
 land which the Lord hath given them ? 
 
 8 Thus did your fathers, e when I sent them 
 from Kadesh-barnea h to see the land. 
 
 9 For 1 when they went up unto the valley 
 
 a Chap. xxi. 32 ; Josh. xiii. 25; 2 Sam. xxiv. 5.- b Ver. 36, 
 
 Beth-nimrah. - c Ver. 38, Shibmah. - d Ver. 38, Baal-meon. 
 
 e Chap. xxi. 24, 34.-- f Heb. break. - s Chap. xiii. 3, 26. 
 
 h Deut. i. 22.-' Chap. xiii. 24,31 ; Deut. i. 24, 28.- k Chap. 
 
 xiv. 11, 21; Deut. i. 34. 
 
 NOTES ON CHAP. XXXII. 
 
 Verse 3. Ataroth, and Dibon, 4c.] The places 
 mentioned here belonged to Sihon, king of the Amo¬ 
 rites, and Og, king of Bashan, which being conquered 
 by the Israelites, constituted ever after a part of their 
 territories, ver. 33. 
 
 Verse 5. Let this land be given unto thy servants ] 
 Because it was good for pasturage, and they had 
 many flocks, ver. 1. 
 
 of Eshcol, and saw the land, they a. m. 2553 . 
 discouraged the heart of the chil- An. Exod. Isr 
 dren of Israel, that they should not 4Q ~ 
 go into the land which the Lord had given them. 
 
 10 k And the Lord’s anger was kindled the 
 same time, and he sware, saying, 
 
 11 Surely none of the men that came up out 
 of Egypt, 1 from twenty years old and upward, 
 shall see the land which I sware unto Abra¬ 
 ham, unto Isaac, and unto Jacob; because 
 m they have not n wholly followed me : 
 
 12 Save Caleb the son of Jephunneh the 
 Kenezite, and Joshua the son of Nun : °for 
 they have wholly followed the Lord. 
 
 13 And the Lord’s anger was kindled against 
 Israel, and he made them p wander in the wil¬ 
 derness forty years, until q all the generation 
 that had done evil in the sight of the Lord, 
 was consumed. 
 
 14 And, behold, ye are risen up in your fa¬ 
 thers’ stead, an increase of sinful men, to aug¬ 
 ment yet the r fierce anger of the Lord to¬ 
 ward Israel. 
 
 15 For if ye s turn away from after him, he 
 will yet again leave them in the wilderness ; 
 and ye shall destroy all this people. 
 
 16 And they came near unto him, and said, 
 We will build sheepfolds here for our cattle, 
 and cities for our little ones : 
 
 •Chap. xiv. 28, 29; Deut. i. 35.- m Chap. xiv. 24, 30. 
 
 n Heb. fulfilled after me. - 0 Chap. xiv. 24 ; Deut. i. 36 ; Josh. 
 
 xiv. 8, 9.-P Chap. xiv. 33, 34, 35.-9 Chap. xxvi. 64, 65. 
 
 r Deut. i. 34.- s Deut. xxx. 17; Josh. xxii. 16, 18; 2 Chron. 
 
 vii. 19 ; xv. 2. 
 
 Verse 12. Caleb the son of Jephunneh the Kenezite ] 
 It was Jephunneh that was the Kenezite, and not Ca¬ 
 leb. Kenaz was probably the father of Jephunneh. 
 
 Verse 16. We ivill build—cities for our little ones ] 
 It was impossible for these, numerous as they might 
 be, to build cities and fortify them for the defence of 
 their families in their absence. Calmet supposes they 
 meant no more than repairing the cities of the Amo¬ 
 rites which they had lately taken; which work might 
 
 717 
 
* 
 
 Conditions on which the request NUMBERS. of Reuben and Gad is granted 
 
 A. M. 2553 . 17 But 4 we ourselves will go 
 
 An. Exod. is’r. ready armed before the children 
 40 ‘ of Israel, until we have brought 
 them unto their place : and our little ones shall 
 dwell in the fenced cities because of the in¬ 
 habitants of the land. 
 
 18 u We will not return unto our houses, 
 until the children of Israel have inherited 
 every man his inheritance. 
 
 19 For we will not inherit with them on 
 yonder side Jordan, or forward ; T because our 
 inheritance is fallen to us on this side Jordan 
 eastward. 
 
 20 And w Moses said unto them, If ye will 
 do this thing, if ye will go armed before the 
 Lord to war, 
 
 21 And will go all of you armed over Jor¬ 
 dan before the Lord, until he hath driven out 
 his enemies from before him, 
 
 22 And x the land be subdued before the 
 Lord : then afterward y ye shall return, and 
 be guiltless before the Lord, and before Israel; 
 and z this land shall be your possession before 
 the Lord. 
 
 23 But if ye will not do so, behold, ye have 
 sinned against the Lord : and be sure a your 
 sin will find you out. 
 
 24 b Build you cities for your little ones, and 
 folds for your sheep; and do that which hath 
 proceeded out of your mouth. 
 
 25 And the children of Gad and the children 
 of Reuben spake unto Moses, saying, Thy 
 servants will do as my lord commandeth. 
 
 26 c Our little ones, our wives, our flocks, 
 and all our cattle, shall be there in the cities 
 of Gilead: 
 
 4 Josh. iv. 12, 13.-“Josh. xxii. 4.- v Ver. 33 ; Josh. xii. 
 
 1; xiii. 8.- w Deut. iii. 18 ; Josh. i. 14 ; iv. 12, 13.- x Deut. 
 
 iii. 20; Josh. xi. 23 ; xviii. 1.-v Josh. xxii. 4.- z Deut. iii. 
 
 12, 15, 16, 18; Josh. i. 15; xiii. 8, 32; xxii. 4, 9.- a Gen. iv. 
 
 - * - 
 
 have been very easily accomplished in the time which 
 they spent on this side of Jordan, before they went 
 over with their brethren, to put them in possession of 
 the land. 
 
 Yerse 17. Because of the inhabitants of the Iand.\ 
 These were the Ammonites, Moabites, Idumeans, and 
 the remains of the Midianites and Amorites. But 
 could the women and children even keep the defenced 
 cities, when placed in them ? This certainly cannot 
 be supposed possible. Many of the men of war must 
 of course stay behind. In the last census, chap, xxvi., 
 the tribe of Reuben consisted of 43,730 men; the 
 tribe of Gad, 40,500; the tribe of Manasseh, 52,700 ; 
 the half of which is 26,350. Add this to the sum of 
 the - other two tribes, and the amount is 110,580. 
 
 718 
 
 27 d But thy servants will pass A. M. 2553 . 
 
 J r B. C. 1451. 
 
 over, every man armed lor war, An. Exod. Isr. 
 
 before the Lord to battle, as my _ 40 ‘ 
 
 lord saith. j 
 
 28 So e concerning them Moses commanded 
 
 Eleazar the priest, and Joshua the son of Nun, 
 and the chief fathers of the tribes of the chil¬ 
 dren of Israel: 1 
 
 29 And Moses said unto them, If the chil¬ 
 dren of Gad and the children of Reuben will 
 pass with you over Jordan, every man armed 
 to battle, before the Lord, and the land shall 
 be subdued before you ; then ye shall give 
 them the land of Gilead for a possession: 
 
 30 But if they will not pass over with you 
 armed, they shall have possessions among you 
 in the land of Canaan. 
 
 31 And the children of Gad and the children 
 of Reuben answered, saying, As the Lord 
 hath said unto thy servants, so will we do. 
 
 32 We will pass over armed before the 
 Lord into the land of Canaan, that the pos¬ 
 session of our inheritance on this side Jordan 
 may be ours. 
 
 33 And f Moses gave unto them, even to 
 the children of Gad, and to the children of 
 Reuben, and unto half the tribe of Manasseh 
 the son of Joseph, & the kingdom of Sihon 
 king of the Amorites, and the kingdom of Og 
 king of Bashan, the land, with the cities thereof 
 in the coasts, even the cities of the country 
 round about. 
 
 34 And the children of Gad built h Dibon, 
 and Ataroth, and 1 Aroer, 
 
 35 And Atroth, Shophan, and k Jaazer, and 
 Jogbehah, 
 
 7; xliv. 16; Isa. lix. 12.- b Ver. 16, 34, &c.- c Josh, i, 
 
 14.- d Josh. iv. 12.- e Josh. i. 13.- f Deut. iii. 12-17 ; xxix. 
 
 8 ; Josh. xii. 6 ; xiii. 8; xxii. 4.-sChap. xxi. 24, 33, 35. 
 
 h Chap, xxxiii. 45, 46.-' Deut. ii. 36.- k Ver. 1. 3, Jazer. 
 
 Now from Joshua iv. 13 we learn that of the tribes 
 of Reuben and Gad, and the half of the tribe of Ma¬ 
 nasseh, only 40,000 armed men passed over Jordan to 
 assist their brethren in the reduction of the land : 
 consequently the number of 70,580 men were left be¬ 
 hind for the defence of the women, the children, and 
 the flocks. This was more than sufficient to defend 
 them against a people already panic struck by their 
 late discomfitures and reverses. 
 
 Yerse 34. The children of Gad built — Aroer ] This 
 was situated on the river Arnon, Deut, ii. 36 ; 2 Kings 
 x. 33. It was formerly inhabited by the JEmim, a 
 warlike and perhaps gigantic people. They were ex¬ 
 pelled by the Moabites ; the Moabites by the Amorites; 
 and the Amorites by the Israelites. The Gadites then 
 
 a 
 
 i 
 

Methodist Bwk’Rvom'yzoo Mulberry Street 
 
 -MMfiW 
 
Account of the journeyings 
 
 A. M. 2553 . 36 And 1 Beth-nimrah, and 
 
 An. Exod. isr. Beth-haran, m fenced cities : and 
 40- folds for sheep. 
 
 37 And the children of Reuben n built Hesh- 
 bon, and Elealeh, and Kirjathaim, 
 
 38 And 0 Nebo, and p Baal-meon, their 
 names being changed,) and Shibmah: and 
 r gave other names unto the cities which they 
 budded. 
 
 39 And the children of s Machir the son of 
 Manasseh went to Gilead, and took it, and 
 
 1 Ver. 3, Nimrah. - m Yer. 24.- n Chap. xxi. 27.-°Isa. 
 
 xtvi. 1.- P Chap. xxii. 41.-<1 See ver. 3 ; Exod. xxiii. 13 ; 
 
 Josh, xxiii. 7. r Heb. they called by names the names of the cities. 
 
 possessed it till the captivity of their tribe, with that 
 of Reuben and the half of the tribe of Manasseh, by 
 the Assyrians, 2 Kings xv. 29, after which the Moab¬ 
 ites appear to have repossessed it, as they seem to 
 have occupied it in the days of Jeremiah, chap, xlviii. 
 15-20. 
 
 Verse 38. And Nebo — their names being changed ] 
 That is,'Those who conquered the cities called them 
 after their own names. Thus the city Kenath , being 
 conquered by Nobah, was called after his name, ver. 42. 
 
 Verse 41. Havoth-jair.] That is, the villages or 
 
 of the Israelites 
 
 dispossessed the Amorite which A. m. 2553. 
 
 . . B. C.1451. 
 
 Was 111 it. An. Exod. Isr. 
 
 40 And Moses x gave Gilead 4a 
 
 unto Machir the son of Manasseh; and he 
 dwelt therein. 
 
 41 And u Jair the son of Manasseh went and 
 took the small towns thereof, and called them 
 v Havoth-jair. 
 
 42 And Nobah went and took Kenath, and 
 the villages thereof, and called it Nobah, after 
 his own name. 
 
 s Gen. 1. 23.- 1 Deut. iw. 12, 13, 15 ; Josh. xiii. 31; xvii. 1. 
 
 u Deut. iii. 14 ; Josh. xiii. 30 ; 1 Chron. ii. 21, 22, 23.-' v Judg. 
 
 x. 4 ; 1 Kings iv. 13. 
 
 habitations of Jair; and thus they should have been 
 translated. As these two tribes and a half were the 
 first, says Ainsworth, who had their inheritance as¬ 
 signed to them in the promised land, so they were the 
 first of all Israel that were carried captive out of their 
 own land, because of their sins. “ For they trans¬ 
 gressed against the God of their fathers, and went a 
 whoring after other gods. And God delivered them 
 into the hands of Pul and Tiglath-Pilneser, kings of 
 Assyria, and they brought them to Halah, Habor, Hara , 
 and Gozan, unto this day.” See 1 Chron. v. 25, 26. 
 
 CHAP. XXXIII. 
 
 CHAPTER XXXIII. 
 
 The journeyings of the Israelites written out by Moses, according to the commandment of the Lord, 1, 2. 
 They depart from Rameses on the fifteenth day of the first month, on the day after the passover, the first¬ 
 born of the Egyptians having been slain, 3, 4. Their forty-two stations enumerated, 5-49. They are 
 authorized to expel all the former inhabitants, and destroy all remnants of idolatry, 50—53. The land is 
 to be divided by lot, 54. Should they not drive out the former inhabitants, they shall be to them as pricks 
 in their eyes and thorns in their sides , 55. And if not obedient, God will deal with them as he has pur¬ 
 posed to do with the Canaanites, 56. 
 
 A. M. 2553 . HHHESE are the a journeys of 
 
 B C. 1451. JL . j j 
 
 An. Exod. isr. the children of Israel, which 
 
 40 ‘ went forth out of the land of 
 
 Egypt with their armies, under the hand of 
 
 Moses and Aaron. 
 
 2 And Moses wrote their c go- 
 ings out according to their jour- An. Exod. Isr. 
 
 neys, by the commandment of -1-- 
 
 the Lord : and these are their journeys ac¬ 
 cording to their goings out. 
 
 a Exod. xii. 38, 51 ; xiii. 18.- b Josh. xxiv. 5. 
 
 . NOTES ON CHAP. XXXIII. 
 
 Verse 2. And Moses wrote their goings out accord¬ 
 ing to their journeys] We may consider the whole 
 book of Numbers as a diary, and indeed the first book 
 of travels ever published. Dr. Shaw, Dr. Pococke, 
 and several others, have endeavoured to mark out the 
 route of the Israelites through this great, dreary, and 
 trackless desert, and have ascertained many of the 
 stages here described. Indeed there are sufficient 
 evidences of this important journey still remaining, for 
 the descriptions of many are so particular that the 
 places are readily ascertained by them ; but this is not 
 the case with all. Israel was the Church of God in 
 the wilderness, and its unsettled, wandering state under 
 
 c Chap. ix. 17-23; x. 6, 13 ; Deut. i. 2, 10, 11. 
 
 Moses may point out the unsettled state of religion 
 under the law. Their being brought, after the death 
 of Moses, into the promised rest by Joshua, may point 
 out the establishment, fixedness, and certainty of that 
 salvation provided by Jesus Christ, of whom Joshua, 
 in name and conduct, was a remarkable type. Mr. 
 Ainsworth imagines that the forty-two stations here 
 enumerated, through which the Israelites were brought 
 to the verge of the promised land, and afterwards taken 
 over Jordan into the rest which God had promised, 
 point out the forty-two generations from Abraham unto 
 Christ, through whom the Saviour of the world came, 
 by whose blood we have an entrance into the holiest, 
 and enjoy the inheritance among the saints in light. 
 
 719 
 
An account of the forty-two NUMBERS. stations of the Israelites. 
 
 A. M. 2513 . 3 And they d departed from 
 
 B. C. 1491. ^ i r i 
 
 An.Exod.isr. l. Kameses in e the first month, on 
 
 Abib or Nlsan - the fifteenth day of the first 
 
 month ; on the morrow after the passover the 
 
 children of Israel went out f with a high hand 
 
 in the sight of all the Egyptians. 
 
 4 For the Egyptians buried all their first¬ 
 born, s which the Lord had smitten among 
 them : h upon their gods also the Lord exe¬ 
 cuted judgments-. 
 
 5 1 And the children of Israel removed from 
 Rameses, and pitched in Succoth. 
 
 6 And they departed from k Succoth, and 
 pitched in Etham, which is in the edge of the 
 wilderness. 
 
 7 And 1 they removed from Etham, and 
 turned again unto Pi-hahiroth, which is be¬ 
 fore Baal-zephon: and they pitched before 
 Migdol. 
 
 8 And they departed from before Pi-hahiroth, 
 and m passed through the midst of the sea into 
 the wilderness, and went three days’ journey 
 
 m the wilderness of Etham, and A. M. 2513. 
 
 . , 1 . n 1 B. C. 1491. 
 
 pitched m Marah. An. Exod.isr. 1 . 
 
 9 And they removed from Abib or Nisan. 
 
 Marah, and n came unto Elim : and in Elim 
 ivere twelve fountains of water, and three¬ 
 score and ten palm trees ; and they pitched 
 there. 
 
 10 And they removed from Elim, and en¬ 
 camped by the Red Sea. 
 
 11 And they removed from the a. m. 2513 . 
 
 Red Sea, and encamped in the An. Exod. isr. 1 . 
 » wilderness of Sin. ^ or Zil ' 
 
 12 And they took their journey out of the 
 wilderness of Sin, and encamped in Dophkah, 
 
 13 And they departed from Dophkah, and 
 encamped in Alush. 
 
 14 And they removed from Alush, and en¬ 
 camped at p Rephidim, where was no water 
 for the people to drink. 
 
 15 And they departed from A. M. 2513 . 
 Rephidim, and pitched in the An. Exod. isr. 1 
 q wilderness of Sinai. 
 
 Sivan. 
 
 d Exod. xii. 37. - e Exod. xii. 2 ; xiii. 4. - f Exod. xiv. 8. 
 
 8 Exod. xii. 29.- h Exod. xii. 12 ; xviii. 11 ; Isa. xix. 1; Iter. 
 
 xii. 8 . -1 Exod. xii. 37. - k Exod. xiii. 20 . 
 
 And Mr. Bromley, in his Way to the Sabbath of Rest, 
 considers each name and place as descriptive of the 
 spiritual state through which a soul passes in its way 
 to the kingdom of God. But in cases of this kind 
 fancy has much more to do than judgment. 
 
 Verse 3. From Rameses ] This appears to have 
 been the metropolis of the land of Goshen, and the 
 place of rendezvous whence the whole Israelitish na¬ 
 tion set out on their journey to the promised land; and 
 is supposed to be the same as Cairo. See the notes 
 on Exod. xii. 37. 
 
 HERE FOLLOW THE FORTY-TWO STATIONS. 
 
 Station I. Verse 5. And pitched in Succoth.] This 
 name signifies booths or tents , and probably refers to 
 no town or village , but simply designates the place 
 where they pitched their tents for the first time after 
 their departure from Rameses. 
 
 Stat. II. Verse 6. Etham, which is m the edge of 
 the wilderness.'] This place is not well known ; Dr. 
 Shaw supposes it to have been one mile from Cairo. 
 Calmet thinks it is the city of Buthum mentioned by 
 Herodotus, which he places in Arabia, on the frontiers 
 of Egypt. 
 
 Stat. III. Verse 7. Pi-hahiroth] See on Exod. 
 xiv. 1. Baal-zephon Calmet supposes to be the Clysma 
 of the Greeks, and the Eolzum of the Arabians. 
 
 Stat. IV. Verse 8. And ivent three days' 1 journey 
 in the wilderness of Etham] Called the wilderness of 
 Shur, Exod. xv. 22. 
 
 And pitched in Marah.] Dr. Shaw supposes this 
 place to be at Sedur, over against the valley of Bai- 
 deah, on the opposite side of the Red Sea. 
 
 720 
 
 1 Exod. xiv. 2, 9.- m Exod. xiv. 22; xv. 22, 23.- n Exod 
 
 xv. 27.- 0 Exod. xvi. 1.-P Exod. xvii. 1 ; xix. 2.--4 Exod 
 
 xvi. 1 ; xix. 1, 2. 
 
 Stat. V. Verse 9. And came unto Elim] A place 
 on the skirts of the deserts of Sin, two leagues from 
 Tor, and nearly thirty from Corondel, a large bay on 
 the east side of the Red Sea. Dr. Shaw, when he 
 visited this place, found but nine of the twelve wells 
 mentioned in the text, and instead of 70 palm trees, 
 he found upwards of 2,000. See on Exod. xv. 27. 
 
 Stat. VI. Verse 10. Encamped by the Red Sea.] It 
 is difficult to assign the place of this encampment, as 
 the Israelites were now on their way to Mount Sinai, 
 which lay considerably to the east of Elim , and con¬ 
 sequently farther from the sea than the former station. 
 It might be called by the Red Sea, as the Israelites 
 had it, as the principal object, still in view. This sta¬ 
 tion however is mentioned nowhere else. By the Red 
 Sea we are not to understand a sea, the waters of 
 which are red, or the sand red, or any thing else about 
 or in it red; for nothing of this kind appears. It is 
 called in Hebrew *]1D D 1 yam suph, which signifies the 
 weedy sea. The Septuagint rendered the original by 
 dalaaaa cpvdpa, and the Vulgate after it by mare ru- 
 brum, and the European versions followed these, and, 
 in opposition to etymology and reason, translated it the 
 Red Sea. See the note on Exod. x. 19. 
 
 Stat. VII. Verse 11. The ivilderness o/Sin.] This 
 lies between Elim and Mount Sinai. Dr. Shaw and 
 his companions traversed these plains in nine hours. 
 
 Stat. VIII. Verse 12. Dophkah.] This place is not 
 mentioned in Exodus, and its situation is not known. 
 
 Stat. IX. Verse 13. Alush.] Neither is this 
 mentioned in Exodus, and its situation is equally 
 unknown. 
 
 Stat. X. Verse 14. Rephidim] Remarkable for the 
 
 a 
 
Stations of the children CHAP XXXIII. 
 
 of Israel continued. 
 
 A. M. 2514. 
 
 B. C. 1490. 
 An. Exod. Isr. 
 
 2 . 
 
 Chronology very 
 uncertain after 
 they leave 
 Kibioth-hattaa- 
 vah, till they 
 come to the 
 desert of Zin. 
 
 16 And they removed from the 
 desert of Sinai, and pitched r at 
 8 Kibroth-hattaavah. 
 
 17 And they departed from 
 Kibroth-hattaavah, and * encamp¬ 
 ed at Hazeroth. 
 
 18 And they departed from Ha¬ 
 zeroth, and pitched in u Rithmah. 
 
 19 And they departed from Rithmah, and 
 pitched at Rimmon-parez. 
 
 20 And they departed from Rimmon-parez, 
 and pitched in Libnah. 
 
 21 And they removed from Libnah, and 
 pitched at Rissah. 
 
 22 And they journeyed from Rissah, and 
 pitched in Kehelathah. 
 
 23 And they went from Kehelathah, and 
 pitched in mount Shapher. 
 
 24 And they removed from Mount Shapher, 
 and encamped in Haradah. 
 
 25 And they removed from Haradah, and 
 pitched in Makheloth. 
 
 26 And they removed from 
 Makheloth, and encamped at 
 Tahath. 
 
 27 And they departed from 
 Tahath, and pitched at Ta- 
 rah. 
 
 Chronology very 
 uncertain after 
 they leave 
 Kibroth-hattaa¬ 
 vah, till they 
 come to the 
 desert of Zin. 
 
 28 And they removed from Tarah, and 
 pitched in Mithcah. 
 
 29 And they went from Mithcah, and pitched 
 in Hashmonah. 
 
 30 And they departed from Hashmonah, 
 and v encamped at Moseroth. 
 
 31 And they departed from Moseroth, and 
 pitched in Bene-jaakan. 
 
 32 And they removed from w Bene-jaakan, 
 and x encamped at Hor-hagidgad. 
 
 33 And they went from Hor-hagidgad, and 
 pitched in Jotbathah. 
 
 34 And they removed from Jotbathah, and 
 encamped at Ebronah. 
 
 35 And they departed from Ebronah, * and 
 encamped at Ezion-gaber. 
 
 r Chap. xi. 34.- s That is, the graves of lust. - ( Chap. xi. 35. 
 
 * Chap. xii. 16; 1 Mac. v. 9, Lathema. - v Deut. x. 6. 
 
 rebellion of the Israelites against Moses, because of 
 the want of water, Exod. xvii. 
 
 Stat. XI. Verse 15. The wilderness of Sinai.] 
 Somewhere northward of Mount Sinai, on the straight 
 road to the promised land, to which they now directed 
 their course. 
 
 Stat. XII. Verse 16. Kibroth-hattaavah.] No 
 city, village, &c.,but & place in the open desert, which 
 had its name from the plague that fell upon the Israel¬ 
 ites, through their murmuring against God, and their 
 inordinate desire of flesh. See on chap. xi. But it 
 appears that the Israelites had travelled three days’ 
 journey in order to reach this place, chap. x. 33, and 
 commentators suppose there must have been other sta¬ 
 tions which are not laid down here, probably because 
 the places were not remarkable. 
 
 Stat. XIII. Verse 17. Hazeroth.] This place Dr. 
 Shaw computes to have been about thirty miles distant 
 from Mount Sinai. • 
 
 Stat. XIV. Verse 18. Rithmah.] This place lay 
 somewhere in the wilderness of Paran, through which 
 the Israelites were now passing. See chap. xiii. 1. 
 The name signifies the juniper tree ; and the place pro¬ 
 bably had its name from the great number of those 
 trees growing in that district. 
 
 Stat. XV. Verse 19. Rimmon-parez.] Unknown. 
 
 Stat. XVI. Verse 20. Libnah.] The situation of 
 this place is uncertain. A city of this name is men¬ 
 tioned Josh. x. 29, as situated between Ivadesh-barnea 
 and Gaza. 
 
 Stat. XVII. Verse 21. Rissah.] A place mentioned 
 nowhere else in the sacred writings. Its situation 
 utterly uncertain. 
 
 Stat. XVIII. Verse 22. Kehelathah.] Utterly 
 
 Vol. I. ( 47 ) 
 
 w 1 Mac. v. 4, Bean ; see Gen. xxxvi. 27 ; Deut. x. 6 ; 1 Chron. 
 i. 42.- x Deut. x. 7.- 7 Deut. ii. 8 ; 1 Kings ix. 26 ; xxii. 48. 
 
 unknown ; though some conjecture that it might liave- 
 been the place called Keilah, 1 Sam. xxiii. 1, &c., but 
 this is unlikely. 
 
 Stat. XIX. Verse 23. Shapher.] Where this 
 mountain lay cannot be determined. 
 
 Stat. XX. Verse 24. Haradah.] Unknown. Cal- 
 met supposes that it may be the place called Bered , 
 Gen. xvi. 14, which was in the vicinity of Kadesh. 
 
 Stat. XXI. Verse 25. Makheloth.] Aname found 
 nowhere else in Scripture. 
 
 Stat. XXII. Verse 26. Tahath.] Unknown. 
 
 Stat. XXIII. Verse 27. Taraii.] Also unknown. 
 
 Stat. XXIV. Verse 28. Mithcah.] Calmet con¬ 
 jectures that this may be Mocha, a city in Arabia 
 Petraea. 
 
 Stat. XXV. Verse 29. Hashmonah.] Supposed 
 by some to be the same as Azmon, chap, xxxiv. 4. 
 
 Stat. XXVI. Verse 30. Moseroth.] Situation 
 unknown. In Deut. x. 6 it is said that the Israelites 
 took their journey from Beeroth, the wells of the chil¬ 
 dren of Jaalcan , to Mosera, and there Aaron died. If 
 so, Mosera, Moseroth, and Hor, must be different names 
 of the same place ; or Moseroth, or Mosera, must have 
 been some town or village near Mount Hor, for there 
 Aaron died. See ver. 38. 
 
 Stat. XXVII. Verse 31. Bene-jaakan.] Unknown. 
 The sons of Jaakan. See the preceding verse. 
 
 Stat. XXVIII. Verse 32. Hor-hagidgad.] The 
 hole or pit of Gidgad. Unknown. It was a place 
 perhaps remarkable for some vast pit or cavern, from 
 which it took its name. 
 
 Stat. XXIX. Verse 33. Jotbathah.] Situation 
 unknown. It is said in Deut. x. 7 to be a land of 
 rivers of waters. 
 
 721 
 
Stations of the children NUMBERS. of Israel continued. 
 
 A. M. cir. 2553 . 36 And they removed from 
 
 An. Exod. isr. Ezion-gaber, and pitched in the 
 cir ‘ 40, z wilderness of Zin, which is 
 Kadesh. 
 
 37 And they removed from a Kadesh, and 
 pitched in Mount Hor, in the edge of the land 
 of Edom. 
 
 38 And b Aaron the priest went up into 
 Mount Hor at the commandment of the Lord, 
 
 and died there, in the fortieth year after the 
 
 ' •/ 
 
 children of Israel were come out of the land 
 of Egypt, in the first day of the fifth month. 
 
 39 And Aaron was a hundred and twenty 
 and three years old when he died in Mount Hor. 
 
 40 And c King Arad, the Canaanite, which 
 dwelt in the south in the land of Canaan, 
 heard of the coming of the children of Israel. 
 
 41 And they departed from Mount d Hor, 
 and pitched in Zalmonah. 
 
 42 And they departed from Zalmonah, and 
 pitched in Punon. 
 
 43 And they departed from Punon, and 
 e pitched in Oboth. 
 
 z Chap. xx. 1 ; xxvii. 14.- a Chap. xx. 22,23 ; xxi. 4.- b Ch. 
 
 xx. 25, 28 ; Deut. x. 6; xxxii. 50.- c Chap. xxi. 1, &c. 
 
 d Chap. xxi. 4.- e Chap. xxi. 10.- f Chap. xxi. 11.- s Or, 
 
 heaps of Abarim. -- h Chap. xxi. 11.-'Chap, xxxii. 34. 
 
 Stat. XXX. Verse 34. Ebronah.] Nowhere else 
 mentioned. 
 
 Stat. XXXI. Verse 35. Ezion-gaber.] Dr. Shaw 
 places this port on the western coast of the Elanitic 
 gulf of the Red Sea. It is now called Meenah el 
 Dsahab, or the golden port ., by the Arabs; because it 
 was from this place that Solomon sent his ships for 
 gold to Ophir, 1 Kings ix. 26. He supposes it to be 
 about sixty miles distant from Mount Sinai.— Travels , 
 p. 322, 4to. edition. 
 
 Stat. XXXII. Verse 36. Zin, which is Kadesh.] 
 A place remarkable for the death of Miriam the pro¬ 
 phetess, and bringing water out of the rock. As this 
 place was on the borders of Edom , the Israelites, being 
 denied permission to pass through their land, which 
 lay on the direct road to the promised land, were 
 obliged to turn to the right to Mount Hor, now called 
 Accaba by the Arabs. 
 
 Stat. XXXIII. Verse 37. Hor.] Famous for the 
 death of Aaron. See on chap. xx. Perhaps Moseroth 
 or Mosera, ver. 30, was a village near this mountain. 
 See the note on ver. 30. 
 
 Stat. XXXIV. Verse 41. Zalmonah.] Probably 
 in the neighbourhood of the land of Edom. As Dbi' 
 tselem signifies an image , this place probably had its 
 name from the brazen serpent set up by Moses. See 
 chap. xxi. 5, &c. From the same root the word te¬ 
 le sm, corruptly called talisman , which signifies a con¬ 
 secrated image , is derived. 
 
 Stat. XXXV. Verse 42. Punon.] A place in 
 Idumea. Nowhere else mentioned. 
 
 722 
 
 44 And f they departed from A. M. 2553 . 
 
 Oboth, and pitched in & Ije-aba- An.’Exod. Isr. 
 rim, h in the border of Moab. 40 ‘ 
 
 45 And they departed from Iim, and pitched 
 1 in Dibon-gad. 
 
 46 And they removed from Dibon-gad, and 
 encamped in Almon k -diblathaim. 
 
 47 And they removed from Almon-dibla- 
 thaim, 1 and pitched in the mountains of Aba¬ 
 rim, before Nebo. 
 
 48 And they departed from the mountains 
 of Abarim, and m pitched in the plains of 
 Moab by Jordan near Jericho. 
 
 49 And they pitched by Jordan, from Beth- 
 jesimoth even unto n Abel-shittim 0 in the 
 plains of Moab. 
 
 50 And the Lord spake unto Moses in the 
 plains of Moab by Jordan wear Jericho, saying, 
 
 51 Speak unto the children of Israel, and 
 say unto them, p When ye are passed over 
 Jordan into the land of Canaan; 
 
 52 q Then ye shall drive out all the inhabit¬ 
 ants of the land from before you, and destroy 
 
 k Jer. xlviii. 22 ; Ezek. vi. 14.— 1 Chap. xxi. 20; Deut. xxxii. 49. 
 
 m Chap. xxii. 1.- n Or, the plains of Shittim. - 0 Chap. xxv. 1 ; 
 
 Josh. ii. 1.- p Deut. vii. 1, 2; ix. 1; Josh. iii. 17.-1 Exod.xxiii. 
 
 24,33 ; xxxiv. 13 ; Deut. vii. 2, 5 ; xii. 3 ; Josh. xi. 12; Judg. ii. 2, 
 
 Stat. XXXVI. Verse 43. Oboth.] Mentioned 
 before, chap. xxi. 10. 
 
 Stat. XXXVII. Verse 44. Ije-abarim.] The 
 heaps of Abarim. See chap. xxi. 11. Situation un¬ 
 certain. It is called Iim in the following verse. As 
 the word signifies heaps or protuberances, it probably 
 means tumuli or small hills near some of the fords of 
 Jordan. 
 
 Stat. XXXVIII. Verse 45. Dibon-gad.] Sup¬ 
 posed to be the same as Dibon , chap, xxxii. 34, and 
 to be situated on the brook Arnon. 
 
 Stat. XXXIX. Verse 46. Almon-diblathaim.] 
 Situation not known. It belonged to the Moabites in 
 the time of the prophet Jeremiah. Jer. xlviii. 22. 
 
 Stat. XL. Verse 47. Mountains of Abarim, be¬ 
 fore Nebo.] The mountain on which Moses died. 
 They came to this place after the overthrow of the 
 Amomtes. See chap. xxi. 
 
 Stat. XLI. Verse 48. The plains of Moab.] 
 This was the scene of the transactions between Ba¬ 
 laam and Balali ; see chapters xxiii., xxiv., xxv. 
 
 Stat. XLII. Verse 49. From Beth-jesimoth 
 even unto Abel-shittim] The former of these places 
 fell to the Reubenites, Josh. xiii. 15—20. The Israel¬ 
 ites were now come to the edge of Jordan, over against 
 Jericho, where they afterwards passed. 
 
 For farther information on the subject of these dif¬ 
 ferent encampments, the reader is requested to refer 
 to the extract from Dr. Shaw at the end of the book 
 of Exodus. 
 
 Verse 52. Ye shall—destroy all their pictures ] 
 
 ( 47* ) 
 
 a 
 
Directions relative to their 
 
 CHAP. XXXIII. 
 
 settlement in Canaan. 
 
 A. M. 2553 . all their pictures, and destroy all 
 
 B. C. 1451. , . A , . 
 
 An. Exod. isr. their molten linages, and quite 
 
 , 4a pluck down all their high places. 
 
 53 And ye shall dispossess the inhabitants of 
 the land, and dwell therein : for I have given 
 you the land to possess it. 
 
 54 And r ye shall divide the land by lot for 
 an inheritance among your families : and to 
 the more ye shall s give the more inheritance, 
 and to the fewer ye shall 1 give the less in¬ 
 heritance : every man’s inheritance shall be 
 
 r Chap. xxvi. 53, 54, 55.- s Heb. multiply his inheritance. 
 
 * Heb. diminish his inheritance. 
 
 DJVD5PJ3 maskiyotham, from HDty sachah, to be like, or 
 resemble, either pictures, carved work, or embroidery, 
 as far as these things were employed to exhibit the 
 abominations of idolatry. Molten images, DrODD 
 tsalmey massechotham, metallic talismanical figures, 
 made under certain constellations, and supposed in 
 consequence to be possessed of some extraordinary 
 influences and virtues. 
 
 Yerse 55. Shall be pricks in your eyes ] Under 
 these metaphors, the continual mischief that should be 
 done to them, both in soul and body, by these idola¬ 
 ters, is set forth in a very expressive manner. What 
 can be more vexatious than a continual goading of 
 each side, so that the attempt to avoid the one throws 
 the body more forcibly on the other 1 And what can 
 be more distressing than a continual pricking in the 
 eye, harassing the mind, tormenting the body, and 
 extinguishing the sight? 
 
 • 1. It has been usual among pious men to consider 
 
 these Canaanites remaining in the land, as emblems of 
 indwelling sin ; and it must be granted that what those 
 remaining Canaanites were to the people of Israel, 
 who were disobedient to God, such is indwelling sin 
 to all those who will not have the blood of the cove¬ 
 nant to cleanse them from all unrighteousness. For 
 a time, while conscience is tender, such persons feel 
 themselves straitened in all their goings, hindered in 
 all their religious services, and distressed beyond mea¬ 
 sure because of the law —the authority and power of 
 sin, which they find warring in their members : by and 
 by the eye of their mind becomes obscured by the con¬ 
 stant piercings of sin, till at last, fatally persuaded that 
 sin must dwell in them as long as they live, they ac¬ 
 commodate their minds to their situation, their con¬ 
 sciences cease to be tender, and they content them¬ 
 selves with expecting redemption where and when it 
 has never been promised, viz., beyond the grave ! On 
 the subject of the journeyings of the Israelites, the 
 following observations from old Mr. Ainsworth cannot 
 fail to interest the reader. 
 
 2. “ The Travels of Israel through that great and 
 terrible wilderness, wherein icere fiery serpents, and 
 scorpions, and drought, where there was no water, 
 Deut. viii. 15, which was a land of deserts, and of 
 pits, a land of drought, and of the shadoiv of death, a 
 land that no man passed through, and where no man 
 
 a 
 
 in the place where his lot falleth ; A M. 2553. 
 according to the tribes of your An! Exod. Isr. 
 fathers ye shall inherit. 40 ~ 
 
 55 But if ye will not drive out the inhabit¬ 
 ants of the land from before you ; then it shall 
 come to pass, that those which ye let remain 
 of them shall be u pricks in your eyes, and 
 thorns in your sides, and shall vex you in the 
 land wherein ye dwell. 
 
 56 Moreover it shall come to pass, that I 
 shall do unto you, as I thought to do unto them. 
 
 u Josh, xxiii. 13; Judg. ii. 3 ; Psa. cvi. 34, 36 ; see Exod. xxiii. 
 
 33 ; Ezek. xxviii. 24. 
 
 dwelt, Jer. ii. 6, signified the many troubles and afflic¬ 
 tions through which we must enter into the kingdom 
 of God, Acts xiv. 22. The helps, comforts, and deli¬ 
 verances which God gave unto his people in their dis¬ 
 tresses, are examples of his love and mercy towards 
 his followers; for he comforts them in all their tribu¬ 
 lation, that as the sufferings of Christ abound in them, 
 so their consolation also abounds in Christ, 2 Cor. i. 45. 
 The punishments which God inflicted upon the disobe¬ 
 dient, who perished in the wilderness for their sins, 
 happened unto them for ensamples, and they are writ¬ 
 ten for our admonition, upon ivhom the ends of the 
 world are come, 1 Cor. x. 1, 11; Heb. iii. 17, 18, 19, 
 and iv. 1,2. By the names of their encamping places, 
 and histories adjoined, it appears how Israel came 
 sometimes into straits and troublesome ways, as at Pi- 
 hahiroth , Exod. xiv. 2, 3, 10, &c. ; and at Zalmonah , 
 Num. ii. 1, 4, &c. ; sometimes into large and ample 
 room, as at the plains of Moab: sometimes to places 
 of hunger and thirst, as at Rephidim and Kadesh , Exod. 
 xvi., xvii. ; Num. xx. ; sometimes to places of refresh¬ 
 ing, as at Elim and Beer, Exod. xv. 27 ; Num. xxi. 
 16 ; sometimes where they had wars, as at Rephidim , 
 Kadesh, Edrei, Exod. xvii. 8; Num. xxi. 1, 33; 
 sometimes where they had rest, as at Mount Sinai: 
 sometimes they went right forward, as from Sinai to 
 Kadesh-barnea ; sometimes they turned backward, as 
 from Kadesh-barnea to the Red Sea: sometimes they 
 came to mountains, as Sinai, Shapher, Hor-Gidgad; 
 sometimes to valleys, as Tahath, &c. : sometimes to 
 places of bitterness, as Marah; sometimes, of sweet¬ 
 ness, as Mithcah. 
 
 3. “ The sins which they committed in the wilder¬ 
 ness were many and great; as open idolatry by the 
 calf, at Horeb, Exod. xxxii., and with Baal-peor, 
 Num. xxv. Unbelief, at Kadesh, Num. xiv. ; and 
 afterwards presumptuous boldness in the same place ; 
 murmuring against God sundry times, with tempting 
 of Christ, (as the apostle speaks, 1 Cor. x.) Conten¬ 
 tion and rebellion against their governors often ; 
 lusting for flesh to fill their appetite, and loathing 
 manna, the heavenly food ; whoredom with the daugh¬ 
 ters of Moab, and many other provocations; so that 
 this complaint is after made of them, How oft did. they 
 provoke him in the ivilderness, and grieve him in the 
 desert ! Psa. Ixxviii. 40. All sorts of persons sinned 
 against God ; the multitude of people very often ; the 
 
 723 
 
Description of the 
 
 mixed, multitude of strangers among them, Num. xi. 
 The princes, as the ten spies, Dathan, Abiram, &c. 
 The Levites, as Korah and his company ; Miriam the 
 prophetess, Num. xii. ; Aaron the priest with her, 
 besides his sin at Horeb, Exod. xxxii.; and at the 
 water of Meribah , Num. xx. Moses also himself at 
 the same place, for which he was excluded from the 
 land of Canaan. 
 
 4. “ The punishments laid on them by the Lord 
 for their disobedience were many. They died by the 
 sword of the enemy , as of the Arnalekites, Exod. xvii., 
 and of the Canaanites, Num. xiv. 45 ; and some by 
 the sivord of their brethren , Exod. xxxii. Some were 
 burned with fire , Num. xi., xvi. ; some died with 
 surfeit , Num. xi. ; some were swallowed up alive in 
 the earth, Num. xvi. ; some were killed with serpents, 
 Num. xxi. ; many died of the pestilence, Num. xvi. 
 46, and chap. v. 25 ; and generally all that genera¬ 
 tion which were first mustered, after their coming out 
 of Egypt, perished, Num. xxvi. 64, 65. God con¬ 
 sumed their days in vanity, and their years in terror, 
 Psa. lxxviii. 33. 
 
 5. “ Nevertheless, for his name’s sake, he magnified 
 his mercies unto them and their posterity. He had 
 divided the sea, and led them through on dry land, 
 drowning their enemies, Exod. xiv. He led them 
 
 promised land. 
 
 with a cloud by day, and a pillar of fire by night , con¬ 
 tinually. He gave them manna from heaven daily. 
 He clave the rock, and gave them water for their thirst. 
 He fed them with quails, when they longed for flesh. 
 He sweetened the bitter ivaters. He saved them from 
 the sword of their enemies lie delivered them from 
 the fiery serpents and scorpions. Their raiment waxed 
 not old upon them, neither did their foot swell for forty 
 years, Deut. viii. 4. He delivered them from the 
 intended curse of Balaam, and turned it into a blessing, 
 because he loved them, Num. xxii. ; Deut. xxiii. 5. 
 He came down from Mount Sinai, and spake with 
 them from heaven, and gave them right judgments and 
 true laws, good statutes and commandments, and gave 
 also his good Spirit to instruct them, Neh. ix. 13, 20. 
 In the times of his wrath he remembered mercy ; his 
 eye spared them from destroying them, neither did he 
 make an end of them in the wilderness, Ezek. xx. 17, 
 22. He gave them kingdoms and nations, and they 
 possessed the lands of their enemies ; and he multi¬ 
 plied their children as the stars of heaven, and brought 
 them into the land promised unto their forefathers, 
 Neh. ix. 22, 23. Now whatsoever things were written 
 aforetime were written for our learning, that we, through 
 patience and comfort of the Scriptures, might have 
 hope, Rom. xv. 4.” Let him that readeth understand. 
 
 NUMBERS. 
 
 CHAPTER XXXIY. 
 
 The land of Canaan is described, 1, 2. The south quarter , 3—5. The western border, 6. The north 
 border, 7—9. The east border, 10—12. This land to be divided by lot among the nine tribes and half, 
 
 13 ; two tribes and half, Reuben and Gad, and the half of Manasseh, having already got their inheritance 
 on the east side of Jordan, 14, 15. Eleazar the priest, and Joshua , to assist in dividing the land, 16, 17 ; 
 and with them a chief out of every tribe, 18. The names of the twelve chiefs, 19—29. 
 
 A. M. 2553. A ND the Lord spake unto 
 
 B. C. 1451. JrL ,, . r 
 
 An. Exod. Isr. Moses, saying, 
 
 4Q ' 2 Command the children of 
 
 Israel, and say unto them, When ye come 
 into a the land of Canaan ; (this is the land 
 that shall fall unto you for an inheritance, 
 even the land of Canaan with the coasts 
 thereof:) 
 
 3 Then b your south quarter shall be from 
 the wilderness of Zin along by the coast of 
 Edom, and your south border shall be the 
 outmost coast of c the salt sea eastward : 
 
 a Gen. xvii. 8 ; Deut. i. 7 ; Psa. lxxviii. 55 ; cv. 11 ; Ezek. 
 
 xlvii. 14.- b Josh. xv. 1 ; see Ezek. xlvii. 13, &c.- c Gen. 
 
 xiv. 3 ; Josh. xv. 2. 
 
 NOTES ON CHAP. XXXIY. 
 
 Yerse 2. The land of Canaan with the coasts 
 thereof All description here is useless. The situ¬ 
 ation and boundaries of the land of Canaan can only 
 be known by actual survey, or by consulting a good 
 map. 
 
 Yerse 3. The salt sea ] The Dead Sea, or lake 
 Asphaltites. See the note on Gen. xix. 25. 
 
 724 
 
 4 And vour border shall turn A. M. 2553 . 
 
 r , J . , - B. C. 1451. 
 
 irom the south d to the ascent ot An.Exod.isr. 
 
 Akrabbim, and pass on to Zin : 4Q ~ 
 
 and the going forth thereof shall be from the 
 
 south e to Kadesh-barnea, and shall go on to 
 
 f Hazar-addar, and pass on to Azmon : 
 
 5 And the border shall fetch a compass from 
 Azmon s unto the river of Egypt, and the 
 goings out of it shall be at the sea. 
 
 6 And as for the western border, ye shall 
 even have the great sea for a border: this 
 shall be your west border. 
 
 d Joshua xv. 3.- e Chap. xiii. 26; xxxii. 8.- f See Joshua 
 
 xv. 3, 4.’- s Gen. xv. 18 ; Josh. xv. 4-47 ; 1 Kings viii. 65 ; 
 
 Isa. xxvii, 12. 
 
 Yerse 5. The river of Egypt ] The eastern branch 
 of the river Nile ; or, according to others, a river 
 which is south of the land of the Philistines, and falls 
 into the gulf or bay near Calieh. 
 
 Yerse 6. Ye shall even have the great sea for a 
 border ] The Mediterranean Sea, called here the 
 Great Sea, to distinguish it from the Dead Sea, the 
 Sea of Tiberias , &c., which were only a sort of lakes . 
 
 a 
 
CHAP. XXXIV. 
 
 The boundaries of 
 
 A. M. 2553 . 7 And this shall be your north 
 
 B. C. 1451. . . r i , „ 
 
 An. Exod. isr. border: Irom the great sea ye shall 
 
 40 ' point out for you 11 Mount Hor : 
 
 8 From Mount Hor ye shall point out your 
 border 1 unto the entrance of Hamath ; and the 
 goings forth of the border shall be to k Zedad : 
 
 9 And the border shall go on to Ziphron, 
 and the goings out of it shall be at 1 Hazar- 
 enan : this shall be your north border. 
 
 10 And ye shall point out your east border 
 from Hazar-enan to Shepham : 
 
 11 And the coast shall go down from She¬ 
 pham m to Riblah, on the east side of Ain ; and 
 the border shall descend, and shall reach unto 
 the 11 side of the sea 0 of Chinnereth eastward : 
 
 12 And the border shall go down to Jordan, 
 and the goings out of it shall be at p the salt 
 sea : this shall be your land with the coasts 
 thereof round about. 
 
 13 And Moses commanded the children of 
 Israel, saying, ‘iThis is the land which ye 
 shall inherit by lot, which the Lord com- 
 
 h Chap, xxxiii. 37.- 1 Chap. xiii. 21; 2 Kings xiv." 25. 
 
 k Ezek. xlvii. 15.- 1 Ezek. xlvii. 17.- m 2 Kings xxiii. 33 ; 
 
 Jer. xxxix. 5, 6.^- n Heb. shoulder. - 0 Deut. iii. 17 ; Josh. xi. 2 ; 
 
 xix. 35 ; Matt. xiv. 34; Luke v. 1 .-p Yer. 3.-<1 Ver. 1; Josh. 
 
 In Hebrew there is properly but one term, O' yam , 
 which is applied to all collections of water apparently 
 stagnant, and which is generally translated sea . The 
 Greek of the New Testament follows the Hebrew, 
 and employs, in general, the word dalaoca , sea, whe¬ 
 ther it speaks of the Mediterranean , or of the sea or 
 lake of Galilee. 
 
 Verse 11. The sea of Chinnereth\ The same as 
 the sea of Galilee , sea of Tiberias, and sea of Genne- 
 sareth. 
 
 Verse 12. The border shall go down to Jordan ] 
 This river is famous both in the Old and New Testa¬ 
 ments. It takes its rise at the foot of Mount Libanus, 
 passes through the sea of Chinnereth or Tiberias, and 
 empties itself into the lake Asphaltites or Head Sea, 
 from which it has no outlet. In and by it God wrought 
 many miracles. God cut off the waters of this river 
 as he did those of the Red Sea, so that they stood on 
 a heap on each side, and the people passed over on 
 dry ground. Both Elijah and Elisha separated its 
 waters in a miraculous way, 2 Kings ii. 8—14. Naa- 
 man, the Syrian general, by washing in it at the com¬ 
 mand of the prophet, was miraculously cured of his 
 leprosy, 2 Kings v. 10-14. In this river John bap¬ 
 tized great multitudes of Jews; and in it was Christ 
 himself baptized, and the Spirit of God descended 
 upon him, and the voice from heaven proclaimed him 
 the great and only Teacher and Saviour of men, Matt, 
 iii. 16, 17 ; Mark i. 5—11. 
 
 Verse 13. This is the land ivhich ye shall inherit by 
 lot ] Much of what is said concerning this land is pe¬ 
 culiarly emphatic. It is a land that contains a multi- 
 
 & 
 
 the promised land 
 
 manded to give unto the nine A- M. 2553. 
 tribes, and to the half tribe : An. Exod.is’r. 
 
 14 r For the tribe of the chil- 4Q ~ 
 dren of Reuben according to the house of their 
 fathers, and the tribe of the children of Gad 
 according to the house of their fathers, have 
 received their inheritance; and half the tribe 
 of Manasseh have received their inheritance: 
 
 15 The two tribes and the half tribe have 
 received their inheritance on this side Jordan 
 near Jericho eastward, toward the sunrising. 
 
 16 And the Lord spake unto Moses, saying, 
 
 17 These are the names of the men which 
 shall divide the land unto you: s Eleazar the 
 priest, and Joshua the son of Nun. 
 
 18 And ye shall take one t prince of every 
 tribe, to divide the land by inheritance. 
 
 19 And the names of the men are these : 
 Of the tribe of Judah, u Caleb the son of 
 Jephunneh. 
 
 20 And of the tribe of the children of Si¬ 
 meon, Shemuel the son of Ammihud. 
 
 xiv. 1, 2.- r Chap, xxxii. 33 ; Josh. xiv. 2, 3.-Gosh. xiv. 1 
 
 xix. 51.- 4 Chap. i. 4, 16.- u Chap. xiii. 30; xiv. 6, 24, 
 
 30,38 ; xxvi. 65. 
 
 tude of advantages in its climate, its soil, situation, &c„ 
 It is bounded on the south by a ridge of mountains , 
 which separate it from Arabia , and screen it from the 
 burning and often pestiferous winds which blow over 
 the desert from that quarter. On the west it is 
 bounded by the Mediterranean Sea; on the north , by 
 Mount Libanus , which defends it from the cold north¬ 
 ern blasts; and on the east by the river Jordan , and 
 its fertile, well-watered plains. It is described by God 
 himself as “ a good land, a land of brooks of water, 
 of fountains, and depths that spring out of valleys and 
 hills; a land of wheat, and barley, and vines, and fig 
 trees, and pomegranates; a land of olive oil and ho¬ 
 ney ; a land wherein there was no scarcity of bread, 
 and where both iron and copper mines abounded,” 
 Deut. viii. 7-9 : a land finely diversified with hills 
 and valleys, and well watered by the rain of heaven, 
 in this respect widely different from Egypt; a land 
 which God cared for, on which his eyes were con¬ 
 tinually placed from the beginning to the end of the 
 year; watched over by a most merciful Providence ; 
 in a word, a land which flowed with milk and honey, 
 and was the most pleasant of all lands; Deut. xi. 11. 
 12 ; Ezek. xx. 6. Such was the land , and such were 
 the advantages that this most favoured people were 
 called to possess. They were called to possess it by 
 lot that each might be satisfied with his possession, as 
 considering it to be appointed to him by the especial 
 providence of God; and its boundaries were ascer¬ 
 tained on Divine authority, to prevent all covetousness 
 after the territories of others. 
 
 Terse 19, &c. And the names of the men are these ] 
 
 725 
 
Forty-eight cities with their NUMBERS. suburbs to be given to the Levites, 
 
 A. M. 2553 . 21 Of the tribe of Beniamin, 
 
 T> p 14^1 J 7 
 
 An. Exod. isr. Elidad the son of Chislon. 
 
 22 And the prince of the tribe 
 of the children of Dan, Bukki the son of Jogli. 
 
 23 The prince of die children of Joseph, for 
 the tribe of the children of Manasseh, Hanniel 
 the son of Ephod. 
 
 24 And the prince of the tribe of the children 
 of Ephraim, Kemuel the son of Shiphtan. 
 
 25 And the prince of the tribe of the chil¬ 
 dren of Zebulun, Elizaphan the son of Parnach. 
 
 26 And the prince of the tribe A. M. 2553 , 
 
 Jr B C 1451 
 
 of the children of Issachar, Paltiel An. Exod. isr. 
 
 the son of Azzan. 
 
 27 And the prince of the tribe of the chil¬ 
 dren of Asher, Ahihud the son of Shelomi. 
 
 28 And the prince of the tribe of the chil¬ 
 dren of Naphtali, Pedahel the son of Am- 
 mihud. 
 
 29 These are they whom the Lord com¬ 
 manded to v divide the inheritance unto the 
 children of Israel in the land of Cannan. 
 
 v Josh. xiii. 32 ; 
 
 xiv. 1; xix. 51. 
 
 It is worthy of remark that Moses does not follow any 
 order hitherto used of placing the tribes, neither that 
 in chap i., nor that in chap, vii., nor that in chap, 
 xxvi., nor any other; but places them here exactly 
 in that order in which they possessed the land. 1. 
 Judah; 2. Simeon; 3. Benjamin; 4. Dan; 5. Ma¬ 
 nasseh ; 6. Ephraim ; 7. Zebulun ; 8. Issachar ; 9. 
 Asher; 10. Naphtali. Judah is first, having the first 
 lot ; and he dwelt in the south part of the land, Josh, 
 xv. 1, &c. ; and next to him Simeon, because his in¬ 
 heritance was within the inheritance of the children 
 of Judah, Josh. xix. 1. Benjamin was third ; he had 
 his inheritance by Judah, between the children of Ju¬ 
 dah and the children of Joseph, Josh, xviii. 11. Dan 
 was the fourth ; his lot fell westward of that of Ben¬ 
 jamin, in the country of the Philistines, as may be 
 seen in Josh. xix. 40, 41, &c. Fifth, Manasseh ; and 
 sixth, by him, his brother Ephraim, whose inheritances 
 were behind that of Benjamin, Josh. xvi. 7. Next to 
 these dwelt, seventh, Zebulun ; and eighth, Issachar; 
 
 concerning whose lots see Josh. xix. 10-17. Ninth 
 Asher; and tenth, Naphtali; see Josh. xix. 24, 32, 
 &c. And as in encamping about the tabernacle they 
 were arranged according to their fraternal relation¬ 
 ship, (see chap. ii. ,) so they were in the division and 
 inheriting of the promised land. Judah and Simeon, 
 both sons of Leah, dwelt abreast of each other. Ben¬ 
 jamin, son of Rachel, and Dan, son of Rachels maid, 
 dwelt next abreast. Manasseh and Ephraim, both sons 
 of Joseph, son of Rachel, had the next place abreast. 
 Zebulun and Issachar, who dwelt next together, were 
 both sons of Leah ; and the last pair were Asher, of 
 LeaEs maid, and Naphtali, of Rachels maid. Thus 
 God, in nominating the princes that should divide the 
 land, signified beforehand the manner of their posses¬ 
 sion, and that they should be so situated as to dwell 
 together as brethren in unity, for the mutual help and 
 comfort of each other. See Ainsworth. In this ar¬ 
 rangement there is much skill, judgment, and kindness 
 every where displayed. 
 
 CHAPTER XXXV. 
 
 The Israelites are commanded to give the Levites, out of their inheritances, cities and their suburbs for 
 themselves and for their cattle, goods, c fc., 1—3. The suburbs to be 3,000 cubits round about from the 
 wall of the city, 4, 5. The cities to be forty-two, to which six cities of refuge should be added, in all 
 forty-eight cities, 6, 7. Each tribe shall give of these cities in 'proportion to its possessions, 8. These 
 cities to be appointed for the person who might slay his neighbour unawares, 9—12. Of these six cities 
 there shall be three on each side Jordan, 13, 14. The cities to be places of refuge for all who kill a 
 person unawares, whether they be Israelites, strangers, or sojourners, 15. Cases of murder to which the 
 benefit of the cities of refuge shall not extend, 16—21. Cases of manslaughter to ivhich the benefits of the 
 cities of refuge shall extend, 22, 23. How the congregation shall act betiveen the manslayer and the 
 avenger of blood, 24, 25. The manslayer shall abide in the city of refuge till the death of the high 
 priest ; he shall then return to the land of his possession, 26—28. Tivo ivitnesses must attest a murder 
 before a murderer can be put to death, 29, 30. Every murderer to be put to death, 31. The manslayer 
 is not to be permitted to come to the land of his inheritance till the death of the high priest, 32. The 
 land must not be polluted with blood, for the Lord dwells in it, 33, 34. 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Exod. Isr. 
 
 40. 
 
 ^ND the Lord spake unto Mo¬ 
 ses in the plains of Moab by 
 
 Jordan near Jericho, saying, 
 
 2 a Command the children of a. M. 2553. 
 tii 1 . . B. C. 1451 . 
 
 Israel, that they give unto the An. Exod. isr. 
 
 Levites of the inheritance of 4Q ~ 
 
 a Josh. xiv. 3, 4 ; xxi. 2 ; 
 
 NOTES ON CHAP. XXXY. 
 
 Verse 4. And the suburbs of the cities —shall reach 
 from the wall of the city and outward a thousand cubits 
 round about . 
 
 see Ezek. xlv. 1, &c.; xlviii. 8, &c. 
 
 Verse 5. And ye shall measure from without the 
 city—two thousand cubits, <4 C *1 Commentators have 
 been much puzzled with the accounts in these two 
 verses. In ver. 4 the measure is said to be 1,000 
 
 a 
 
 726 
 
CHAP. XXXV. 
 
 The appointment of 
 
 cities of refuge . 
 
 A. M. 2553. their possession, cities to dwell 
 
 An. Exod. lsr. in ; and ye shall give also unto 
 40 - the Levites suburbs for the cities 
 round about them. 
 
 3 And the cities shall they have to dwell in ; 
 and the suburbs of them shall be for their 
 cattle, and for their goods, and for all their 
 beasts. 
 
 4 And the suburbs of the cities, which ye 
 shall give unto the Levites, shall reach from 
 the wall of the city and outward a thousand 
 cubits round about. 
 
 5 And ye shall measure from without the 
 city on the east side two thousand cubits, and 
 on the south side two thousand cubits, and on 
 the west side two thousand cubits, and on the 
 north side two thousand cubits ; and the city 
 shall he in the midst: this shall be to them 
 the suburbs of the cities. 
 
 6 And among the cities which ye shall give 
 unto the Levites there shall he b six cities for 
 refuge, which ye shall appoint for the man- 
 slayer, that he may flee thither : and c to them 
 ye shall add forty and two cities. 
 
 7 So all the cities which ye shall give to the 
 Levites shall he d forty and eight cities : them 
 shall ye give with their suburbs. 
 
 8 And the cities which ye shall give shall he 
 e of the possession of the children of Israel : 
 f from them that have many, ye shall give 
 
 many ; but from them that have 
 few, ye shall give few : every 
 one shall give of his cities unto 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Exod. Isr. 
 
 40. 
 
 the Levites, according to his inheritance which 
 & he inheriteth. 
 
 9 And the Lord spake unto Moses, saying, 
 
 10 Speak unto the children of Israel, and say 
 unto them, h When ye be come over Jordan 
 into the land of Canaan; 
 
 11 Then 1 ye shall appoint you cities to be 
 cities of refuge for you; that the slayer may 
 flee thither, which killeth any person k at una¬ 
 wares. 
 
 12 1 And they shall be unto you cities for 
 refuge from the avenger; that the man slayer 
 die not, until he stand before the congregation 
 in judgment. 
 
 13 And of these cities which ye shall give, 
 m six cities shall ye have for refuge. 
 
 14 n Ye shall give three cities on this side 
 Jordan, and three cities shall ye give in the 
 land of Canaan, which shall be cities of refuge. 
 
 15 These six cities shall be a refuge, both 
 for the children of Israel, and 0 for the stran¬ 
 ger, and for the sojourner among them ; that 
 every one that killeth any person unawares 
 may flee thither. 
 
 16 p And if he smite him with an instrument 
 of iron, so that he die, he is a murderer : the 
 murderer shall surely be put to death. 
 
 b Yer. 13 ; Deut. iv. 41 ; Josh. xx. 2, 7, 8 ; xxi. 3,13, 21, 27, 32, 
 
 36, 38.- c Heb. above them ye shall give. - d Josh. xxi. 41. 
 
 e Josh. xxi. 3.- f Chap. xxvi. 54.- s Heb. they inherit. 
 
 b Deut. xix. 2 ; Josh. xx. 2. 
 
 1 Exod. xxi. 13.- k Heb. by error. - 1 Deut. xix. 6 ; Josh. 
 
 xx. 3, 5, 6.- m Verse 6.- n Deut. iv. 41 ; Joshua xx. 8. 
 
 0 Chap. xv. 16.-P Exod. xxi. 12, 14; Lev. xxiv. 17; Deut. 
 
 xix. 11, 12. 
 
 cubits from the wall; in ver. 5 the measure is said to 
 be 2,000 from without the city. It is likely these 
 two measures mean the same thing; at least so it was 
 understood by the Septuagint and Coptic, who have 
 durxt^tov^ Trr)x eL S-> 2,000 cubits, in the fourth , as well 
 as in the fifth verse ; but this reading of the Septua¬ 
 gint and Coptic is not acknowledged by any other of 
 the ancient versions, nor by any of the MSS. collated 
 by Kennicott and De Rossi. We must seek therefore 
 for some other method of reconciling this apparently 
 contradictory account. Sundry modes have been pro¬ 
 posed by commentators, which appear to me, in gene¬ 
 ral, to require full as much explanation as the text itself. 
 Maimonides is the only one intelligible on the subject. 
 “ The suburbs,” says he, “ of the cities are expressed 
 in the law to be 3,000 cubits on every side from the 
 wall of the city and outwards. The first thousand 
 cubits are the suburbs, and the 2,000, which they 
 measured without the suburbs, were for fields and vine¬ 
 yards.” The whole, therefore, of the city, suburbs, 
 fields, and vineyards, may be represented by the fol¬ 
 lowing diagram ;— 
 
 — 
 
 Fields and vineyards. 
 
 2000 cubits. 
 
 VI 
 
 • iH 
 
 P 
 
 O 
 
 o 
 
 o 
 
 o 
 
 c* 
 
 m 
 
 nr) 
 
 d 
 
 O-, 
 
 03 
 
 C 
 
 n3 
 
 c 
 
 to 
 
 23 
 
 13 
 
 • r~i 
 
 fit 
 
 
 o ^ 
 
 w 4-3 
 
 Suburbs. 2 13 
 2 p 
 
 
 1000 
 
 U 
 
 GO 
 
 
 cr 
 
 Cubits. 
 
 
 P 
 
 VI 
 
 CITY. 
 
 cr* 
 
 Ul 
 
 fO 
 
 g| 
 
 
 1000 
 
 r!=> 
 
 & 
 
 
 Cubits. 
 
 m 
 
 <-■s 
 
 
 
 31 o 'sqmqng 
 
 U1 w 
 
 
 H • 
 
 CD 
 
 i—«■ 
 
 CU 
 
 to 
 
 P 
 
 3 
 
 P- 
 
 P 
 
 CD 
 
 V) 
 
 P 
 
 H 
 
 Cu 
 
 to 
 
 2000 cubits. 
 
 VI 
 
 4-3 
 
 • f-H 
 
 P 
 
 P 
 
 o ‘spiuAoui.v puu sp[91j 
 
 o 
 
 o 
 
 o 
 
 a 
 
 Verse 11. Ye shall appoint—cities of refuge ] The 
 cities of refuge among the Israelites were widely dif- 
 
 727 
 
NUMBERS. 
 
 Laws against murder , 
 
 manslaughter , <J-c. 
 
 a. M. 2553. 17 And if he smite him q with 
 
 B. C. 1451. . i 
 
 An. Exod. Isr. throwing a stone, wherewith he 
 
 may die, and he die, he is a 
 
 murderer: the murderer shall surely be put 
 to death. 
 
 18 Or if he smite him with a hand weapon 
 of wood, wherewith he may die, and he die, 
 he is a murderer: the murderer shall surely 
 be put to death. 
 
 19 r The revenger of blood himself shall slay 
 the murderer: when he meeteth him, he shall 
 slay him. 
 
 20 But s if he thrust him of hatred, or hurl 
 at him t by laying of wait, that he die ; 
 
 21 Or in enmity smite him with his hand, 
 that he die : he that smote him shall surely be 
 put to death; for he is a murderer : the re¬ 
 venger of blood shall slay the murderer, when 
 he meeteth him. 
 
 22 But if he thrust him suddenly 11 without 
 enmity, or have cast upon him any thing 
 without laying of wait, 
 
 23 Or with any stone, wherewith a man 
 may die, seeing him not, and cast it upon him, 
 that he die, and was not his enemy, neither 
 sought his harm: 
 
 24 Then x the congregation shall judge be¬ 
 tween the slayer and the revenger of blood 
 according to these judgments : 
 
 q Heb. with, a stone of the hand. - r Ver. 21, 24, 27; Deut. 
 
 six. 6, 12 ; Josh. xx. 3, 5.- s Gen. iv. 8 ; 2 Sam. iii. 27 ; 
 
 xx. 10; 1 Kings ii. 31, 32.-tExod. xxi. 14; Deut. xix. 11. 
 
 11 Exod. xxi. 13. 
 
 25 And the congregation shall a. m. 2553 
 
 O e> B. C. 1451 
 
 deliver the slayer out of the hand An’. Exod. Isr. 
 of the revenger of blood; and 40, 
 the congregation shall restore him to the city 
 of his refuge, whither he was fled : and w he 
 shall abide in it unto the death of the high 
 priest, x which was anointed with the holy oil. 
 
 26 But if the slayer shall at any time come 
 without the border of the city of his refuge, 
 whither he was fled; 
 
 27 And the revenger of blood find him with¬ 
 out the borders of the city of his refuge, and 
 the revenger of blood kill the slayer ; y he 
 shall not be guilty of blood 
 
 28 Because he should have remained in the 
 city of his refuge until the death of the high 
 priest: but after the death of the high priest 
 the slayer shall return into the land of his 
 possession. 
 
 29 So these things shall be for z a statute 
 of judgment unto you throughout your gene¬ 
 rations in all your dwellings. 
 
 30 Whoso killeth any person, the murderer 
 shall be put to death by the a mouth of wit¬ 
 nesses : but one witness shall not testify 
 against any person to cause him to die. 
 
 31 Moreover, ye shall take no satisfaction 
 for the life of a murderer, which is b guilty of 
 death ; but he shall be surely put to death. 
 
 v Ver. 12; Josh. xx. 6.- w Josh. xx. 6.- x Exod. xxix. 7; 
 
 Lev. iv. 3 ; xxi. 10.-y Heb. no blood shall be to him ; Exod. 
 
 xxii. 2.- z Chap, xxvii. 11.- a Deut. xvii. 6; xix. 15; Matt. 
 
 xviii. 16; 2 Cor. xiii. 1 ; Heb. x. 28.- h Heb. faulty to die. 
 
 ferent from the asyla among the Greeks and Romans, 
 as also from the privileged altars among the Roman 
 Catholics. Those among the Hebrews were for the 
 protection of such only as had slain a person involun¬ 
 tarily. The temples and altars among the latter often 
 served for the protection of the most profligate charac¬ 
 ters. Cities of refuge among the Hebrews were ne¬ 
 cessary, because the old patriarchal law still remained 
 in force, viz., that the nearest akin had a right to avenge 
 the death of his relation by slaying the murderer; for 
 the original law enacted that whosoever shed man's 
 hlood, by man should his Mood be shed , Gen. ix. 6, and 
 none was judged so proper to execute this law as the 
 man who wa3 nearest akin to the deceased. As many 
 rash executions of this law might take place, from the 
 very nature of the thing, it was deemed necessary to 
 qualify its claims, and prevent injustice; and the cities 
 of refuge were judged proper for this purpose. Nor 
 do we ever read that they were ever found inefficient, 
 or that they were ever abused. 
 
 Yerse 12. Until he stand before the congregation in 
 judgment .] So one of these cities was not a perpetual 
 asylum ; it was only a pro tempore refuge, till the case 
 could be fairly examined by the magistrates in the pre- 
 
 728 
 
 sence of the people, or the elders their representatives; 
 and this was done in the city or place where he had 
 done the murder, Josh. xx. 4, 6. If he was found 
 worthy of death, they delivered him to the avenger 
 that he might be slain, Deut. xix. 12 ; if not, they 
 sent him back to the city of refuge, where he remained 
 till the death of the high priest, ver. 25. Before the 
 cities of refuge were appointed, the altar appears to 
 have been a sanctuary for those who had killed a per¬ 
 son unwittingly ; see on Exod. xxi. 13, 14. 
 
 Yerse 19. The revenger of blood ] DTH goel 
 haddatn , the redeemer of blood; the next in blood to 
 him who was slain. See on the preceding verse. 
 
 Yerse 30. But one witness shall not testify against 
 any ] This was a just and necessary provision. One 
 man may be mistaken , or so violently prejudiced as to 
 impose even on his own judgment, or so wicked as to 
 endeavour through malice to compass the life of his 
 neighbour ; but it is not likely that two or more should 
 be of this kind; and even were they, their separate 
 examination would lead to a discovery of the truth, 
 and to their conviction. 
 
 Yerse 31. Ye shall take no satisfaction for the life 
 of a murderer) No atonement could be made for him > 
 
CHAP. XXXVI. 
 
 Laws concerning the 
 
 A. M. 2553. 32 And ye shall take no satis- 
 
 An. Exod. isr. faction for him that is fled to the 
 
 __ 40, __ city of his refuge, that he should 
 
 come again to dwell in the land, until the death 
 of the priest. 
 
 33 So ye shall not pollute the land wherein 
 ye are r for blood c it defilcth the land : and 
 
 « Psa. cvi. 38; Mic. iv. 1 .- d Heb. there can be no expiation 
 
 for the land. 
 
 nor any commutation , so as to save him frcrm death. 
 All the laws of the civilized world have either adjudged 
 the murderer to death, or to a punishment equivalent 
 to it; such as perpetual imprisonment, in a dungeon, 
 under ground, on a stone floor, without light, and to be 
 fed on a small portion of bread and water. In such 
 circumstances a man could live but a short time ; and 
 though it is not called the punishment of death , yet, 
 from its inevitable consequences, it only differed from 
 it by being a little longer respite than was usual where 
 the punishment of death was awarded. See the note 
 on Gen. ix. 6. 
 
 Verse 32. Until the death of the priest .] Probably 
 intended to typify, that no sinner can be delivered from 
 his banishment from God, or recover his forfeited in¬ 
 heritance, till Jesus Christ, the great high priest, 
 had died for his offences, and risen again for his 
 justification. 
 
 Verse 33. For blood it defileth the land ] The very 
 land was considered as guilty till the blood of the mur¬ 
 derer was shed in it. No wonder God is so particu¬ 
 larly strict in his laws against murderers, 1. Because 
 he is the author of life, and none have any right to dis¬ 
 pose of it but himself. 2. Because life is the time to 
 prepare for the eternal world, and on it the salvation 
 of the soul accordingly depends ; therefore it is of in¬ 
 finite consequence to the man that his life be lengthened 
 out to the utmost limits assigned by Divine Providence. 
 
 marriage of heiresses 
 d the land cannot be cleansed a. m. 2553 . 
 
 B C 1451 
 
 of the blood that is shed therein, An. Exod. isr. 
 but 6 by the blood of him that 4a 
 shed it. 
 
 34 f Defile not therefore the land which ye 
 shall inhabit, wherein I dwell : for * I the 
 Lord dwell among the children of Israel. 
 
 e Gen. ix. 6.- r Lev. xviii. 25; Deut. xxi. 23.-sExod. 
 
 xxix. 45, 46. 
 
 As he who takes a man’s life away before his time 
 may be the murderer of his soul as well as of his body, 
 the severest laws should be enacted against this, both 
 to punish and prevent the crime. 
 
 The Mosaic cities of refuge have in general been 
 considered, not merely as civil institutions, but as types 
 or representations of infinitely better things ; and in 
 this light St. Paul seems to have considered them and 
 the altar of God , which was a place of general refuge , 
 as it is pretty evident that he had them in view when 
 writing the following words : “ God, willing more abun¬ 
 dantly to show unto the heirs of promise the immuta¬ 
 bility of his counsel, confirmed it by an oath ; that by- 
 two immutable things, (his oath and promise ,) in which 
 it was impossible for God to lie, we might have a strong 
 consolation who have fled for refuge to lay hold 
 upon the hope set before us,” Heb. vi. 17, 18. Inde¬ 
 pendently of this, it was a very wise political institute ; 
 and while the patriarchal law on this point continued 
 in force, this law had a direct tendency to cool and 
 moderate the spirit of revenge , to secure the proper 
 accomplishment of the ends of justice , and to make 
 way for every claim of mercy and equity. But this is 
 not peculiar to the ordinance of the cities of refuge ; 
 every institution of God is distinguished in the same 
 way, having his own glory, in the present and eternal 
 welfare of man, immediately in view. 
 
 CHAPTER XXXVI. 
 
 The inconveniences which might be produced by daughters , inheritrixes , marrying out of their own tribe , 
 remedied on the recommendation of certain chiefs of the tribe of Joseph , who stated the case of the daugh¬ 
 ters of Zelophehad , 1—4. The daughters of Zelophehad are commanded to marry in their own tribe , 5, 6; 
 which is to be an ordinance in all similar circumstances , 7—9. The daughters of Zelophehad marry their 
 father's brother's sons , and thus their inheritance is preserved in their oion tribe , 10—12. The conclusion 
 of the commandments given by the Lord to the Israelites in the plains of Moab, 13. 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Exod. Isr. 
 
 40. 
 
 A ND the chief fathers of the 
 families of the a children of 
 Gilead, the son of Machir, the 
 son of Manasseh, of the families of the sons 
 of Joseph, came near, and spake before Moses, 
 
 and before the princes, the chief A. M. 2553. 
 fathers of the children of Israel: An.Exod.isr. 
 
 2 And they said, b The Lord 4Q ' 
 commanded my lord to give the land for an 
 inheritance by lot to the children of Israel: 
 
 a Chap. xxvi. 29. 
 
 NOTES ON CHAP. XXXVI. 
 
 V r erse 2. To give the inheritance of Zelophehad — 
 unto his daughters .] See this case spoken of at large 
 on chap, xxvii. 
 
 b Chap. xxvi. 55 ; xxxiii. 54; Josh. xvii. 3. 
 
 Either the first eleven verses of chap, xxvii. should 
 come in before this chapter, or this chapter should 
 come in immediately after those eleven verses ; they 
 certainly both make parts of the same subject. 
 
 729 
 
 a 
 
NUMBERS. 
 
 Of the daughter , 
 
 a. M. 2553 . and c my lord was commanded 
 An. Exod. isr. by the Lord to give the inherit- 
 40, anee of Zelophehad our brother 
 unto his daughters. 
 
 3 And if they be married to any of the sons 
 of the other tribes of the children of Israel, 
 then shall their inheritance be taken from the 
 inheritance of our fathers, and shall be put to 
 the inheritance of the tribe d whereunto they 
 are received; so shall it be taken from the 
 lot of our inheritance. 
 
 4 And when e the jubilee of the children of 
 Israel shall be, then shall their inheritance be 
 put unto the inheritance of the tribe where¬ 
 unto they are received : so shall their inherit¬ 
 ance be taken away from the inheritance of 
 the tribe of our fathers. 
 
 5 And Moses commanded the children of 
 Israel according to the word of the Lord, 
 saying, The tribe of the sons of Joseph f hath 
 said well. 
 
 6 This is the thing which the Lord doth 
 command concerning the daughters of Zelo¬ 
 phehad, saying, Let them g marry to whom 
 they think best; 11 only to the family of the 
 tribe of their father shall thejr marry. 
 
 7 So shall not the inheritance of the children 
 of Israel remove from tribe to tribe : for every 
 
 c Chap, xxvii. 1, 7; Josh. xvii. 3, 4.- d Heb. unto whom they 
 
 shall be. - e Lev. xxv. 10.—— f Chap. xxvii. 7.-sHeb. be 
 
 wives. - h Ver. 12; Tob. i. 9.-'Heb. cleave to thee, &c. 
 
 Here Moses determines that heiresses should marry 
 in their own tribe, that no part of the ancient inherit¬ 
 ance might be alienated from the original family. 
 
 Verse 6. Let them marry to whom they think hest\ 
 Here was latitude sufficient, and yet a salutary and 
 reasonable restraint, which prevented a vexatious mix¬ 
 ture of property and possession. 
 
 Verse 8. Every daughter that possesseth an inherit¬ 
 ance ] This law affected none but heiresses; all others 
 were at liberty to marry into any of the other tribes. 
 The priests and Levites, who could have no inherit¬ 
 ance, were exempt from the operation of this law. Je- 
 hoiada had the king of Judah’s daughter to wife, 
 2 Chron. xxii. 11. And another priest had for wife 
 one of the daughters of Barzillai the Gileadite, Ezra 
 ii. 61. “ By reason of such marriages,” says Mr. 
 
 Ainsworth, “ there might be kindred between Elizabeth, 
 the mother of John the Baptist, who was of the daugh¬ 
 ters of Aaron, and Mary the virgin, the mother of our 
 Lord, who was of the lineage of David, and tribe of 
 Judah;” Luke i. 5, 36; iii. 23-31. 
 
 Verse 11. Mahlah, Tirzah, tfc.] For a curious ac¬ 
 count of these names, see the notes on chap, xxvii. 7. 
 
 Verse 12. And their inheritance remained in — the 
 family ] “ By this example, and the law of inherit¬ 
 ances in the Holy Land, the people of God,” says Ains- 
 
 730 
 
 of Zelophehad 
 one of the children of Israel A. M. 2553. 
 
 . „ . , . . . , . B. C. 1451. 
 
 snail 1 keep k himself to the in- An. Exod. Isr. 
 
 heritance of the tribe of his 4Q ' 
 
 fathers. 
 
 8 And 1 every daughter, that possesseth an 
 inheritance 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. 
 
 9 Neither shall the inheritance remove from 
 one tribe to another tribe; but every one of 
 the tribes of the children of Israel shall keep 
 himself to his own inheritance. 
 
 10 Even as the Lord commanded Moses, 
 so did the daughters of Zelophehad : 
 
 11 m For Mahlah, Tirzah, and Hoglah, and 
 Milcah, and Noah, the daughters of Zelophe¬ 
 had, were married unto their father’s brother’s 
 sons : 
 
 12 And they were married n into the families 
 of the sons of Manasseh the son of Joseph, 
 and their inheritance remained in the tribe of 
 the family of their father. 
 
 13 These are the “commandments and the 
 judgments, which the Lord commanded by 
 the hand of Moses unto the children of Israel 
 p in the plains of Moab, by Jordan near Jericho. 
 
 k 1 Kings xxi. 3.- 1 1 Chron. xxiii. 22.- m Chap. xxvii. 1. 
 
 n Heb. to some that were of the families. - 0 Chap. xxxv. 29. 
 
 P Chap. xxvi. 3 ; xxxiii. 50. 
 
 worth, “ are taught to hold fast their inheritance in his 
 promises, and their right in Christ, which they hold 
 by faith ; that as the Father hath made them meet to 
 be partakers of the inheritance among the saints in 
 light, Col. i. 12, so they may keep the faith and grace 
 which they have received to the end.” 
 
 Verse 13. These are the commandments, $c.] See 
 these different terms analyzed and explained, Lev. 
 xxv. 5. 
 
 Thus ends the book of Numbers, containing a series 
 of astonishing providences and events. Scarcely any 
 piece of history in the sacred writings is better calcu¬ 
 lated to impress the mind of a serious reader with a 
 sense of the goodness and severity of God. In every 
 transaction his holiness and justice appear in closest 
 union with his benevolence and mercy. From such a 
 Being what have the wicked not to fear ! From, such 
 a Father and Friend what have the upright not to hope. 
 His justice requires him to punish iniquity, but his 
 mercy inclines him to pardon all who truly repent and 
 believe in the Son of his love. 
 
 The journeyings of this people, from the time they 
 left Egypt, ehxibit a series of providential wonders. 
 Every where, and in every circumstance, God appears: 
 and yet there is no circumstance or occasion that does 
 
CHAP. XXXVI. 
 
 Masoretic notes 
 
 Concluding observations. 
 
 not justify those signal displays ot his grace and his 
 justice. The genuine history of God’s providence 
 must be sought for in this book alone ; and as every 
 occurrence happened as an example, we have authority 
 to conclude that in every case where his own glory 
 and the salvation of man are interested, he will inter¬ 
 fere and give the fullest proofs that he is the same to¬ 
 day that he was yesterday, and will continue unchange¬ 
 able for ever and ever. Reader, are these matters 
 ensamples to thee ? Art thou, like the Israelites, come 
 into the plains of Moab, on the very verge of the pro¬ 
 mised land 1 Jordan alone separates thee from the 
 promised inheritance. O, watch and pray, that thou 
 come not short of the glory of God. The last enemy 
 that shall be destroyed is death; see then that the 
 sting of death, which is sin, be extracted from thy 
 soul, that, being justified by Christ’s blood, thou mayest 
 be made an heir according to the hope of an eternal 
 life. Amen, amen. 
 
 “ I will bring you into the wilderness of the peo¬ 
 ple, and there will I plead with you face to face, like 
 as I pleaded with your fathers in the wilderness of 
 the land of Egypt. And I will cause you to pass under 
 the rod, and bring you into the bond of the covenant,” 
 Ezek. xx. 35—37. 
 
 “ He (Christ) is the Mediator of the New Testa¬ 
 ment, that by means of death, for the redemption of the 
 transgressions that were under the first testament, 
 they which are called might receive the promise of 
 eternal inheritance,” Heb. ix. 15. 
 
 SECTIONS in the Book of Numbers, carried on 
 from Leviticus, which ends with the thirty-third. 
 
 The thirty-fourth, called bemidbar, begins 
 
 chap. i. 1, and ends chap. iv. 20. 
 
 The thirty-fifth, called nasa, begins chap, 
 iv. 21, and ends chap. vii. 89. 
 
 The thirty-sixth, called, *|nb>’rD behaalothecha , 
 begins chap. viii. 1, and ends chap. xii. 16. 
 
 The thirty-seventh, called nbi# shelach, begins 
 chap. xiii. 1, and ends chap. xv. 41. 
 
 The thirty-eighth, called rpp korach, begins 
 chap. xvi. 1, and ends chap, xviii. 32. 
 
 The thirty-ninth, called Ilpn chukkaih, begins 
 chap. xix. 1, and ends chap. xxii. 1. 
 
 The fortieth, called p*73 balak, begins chap. xxii. 
 2, and ends chap. xxv. 9. 
 
 The forty-first, called DrU'2 pinechas, begins 
 chap. xxv. 10, and ends chap. xxx. 1. 
 
 The forty-second, called mattoth, begins 
 
 chap. xxx. 2, and ends chap, xxxii. 42. 
 
 The forty-third, called masey, begins chap, 
 xxxiii. 1, and ends chap, xxxvi. 13. 
 
 Masoretic Notes on Numbers. 
 
 The number of verses in this book is 1,288, of 
 which n£HN is the symbol: for N alcpli stands for 
 1000, “1 resh for 200, 2 phe for 80, and fl cheth for 8. 
 
 The middle verse is the 20th of chap. xvii. And 
 the man’s rod whom I shall choose shall blossom. 
 (N. B. In our English Bibles this is ver. 5 of chap, xvii.) 
 
 Its pareshioth, or larger sections, are 10, expressed 
 by the letters of the word Yin badad, alone: The Lord 
 alone did lead him, Deut. xxxii. 12. 1 daleth stands 
 
 for 4, repeated here, 8, and 2 beth for 2. 
 
 Its sedarim, or Masoretic sections, are 32, ex¬ 
 pressed by the word 2*7 leb, heart, Psa. li. 12 : Create 
 in me a clean heart, O God; in which word 2 beth 
 stands for - 2, and b lamed for 30. 
 
 Its chapters are 36, expressed by the word lb lu, 
 O! Deut. xxxii. 29: G that they were wise! in 
 which word b lamed stands for 30, and 1 van for 6. 
 
 The number of its open sections is 92 ; its close or 
 shut sections, 66; together 158; expressed in the 
 memorial word “)pbn chelkecha: I am thy portion ; 
 in which word p koph stands for 100, b lamed for 30, 
 2 caph for 20, and n cheth for 8. 
 
 Though this sort of notations may appear trifling to 
 some, yet to an upright Jew they were of much con¬ 
 sequence. The very technical words used in such 
 cases put him always in mind of something in which 
 the glory of God and the happiness and salvation of 
 his own soul were concerned. See the note at the 
 end of Genesis, and see the concluding notes on the 
 Book of Deuteronomy. 
 
 Revised and corrected for a new edition, Aug. 4 th f 1827.—A. Clarke. 
 
 a 
 
 731 
 
PREFACE TO THE BOOK 
 
 OP 
 
 DEUTERONOMY. 
 
 ^TE have borrowed the name of this book, as in former cases, from the Vulgate Latin, 
 Denteronomium f as the Vulgate has done from the Greek version of the Septuagint, 
 A evrepovo/uov, which is a compound term literally signifying the second law , because it seems 
 to contain a repetition of the preceding laws, from which circumstance it has been termed 
 by the rabbins mishneh , the iteration or doubling. 
 
 It appears that both these names are borrowed from chap. xvii. 18, where the king is com¬ 
 manded to write him a copy of this law ; the original is mir»n HJtso mishneh hattorah , a repe¬ 
 tition or doubling of the law , which the Septuagint have translated to 5evrepovofuov , this second 
 law , which we, properly enough, translate a copy of the law : but in Hebrew, like the pre¬ 
 ceding books, it takes its name from its commencement, □"‘■Din elleh haddebarim, 
 these are the words; and in the best rabbinical Bibles its running title is D'"Ol *tSD sepher 
 debarim, the book of debarim , or the book of the words. Our Saxon ancestors termed it 
 8 eo sepfcej* jb, the after law. 
 
 The Book of Deuteronomy contains an account of what passed in the wilderness from the 
 first day of the eleventh month of the fortieth year after the departure of the Israelites from 
 Egypt to the seventh day of the twelfth month of the same ; making in the whole a history 
 of the transactions of exactly five weeks, the months of the Jews being lunar. The history 
 is continued about seven days after the death of Moses ; for he began to deliver his first dis¬ 
 course to the people in the plains of Moab the first day of the eleventh month of the fortieth 
 year , chap. i. 3, and died on the first day of the twelfth month of the same year, aged 120 years. 
 
 As the Israelites were now about to enter into the promised land, and many of them had 
 not witnessed the different transactions in the wilderness, the former generation having been 
 all destroyed except Joshua and Caleb; to impress their hearts with a deep sense of their 
 obligation to God, and to prepare them for the inheritance which God had prepared for them, 
 Moses here repeats the principal occurrences of the forty years, now almost elapsed ; shows 
 them the absolute necessity of fearing, loving, and obeying God; repeats the ten command¬ 
 ments, and particularly explains each, and the ordinances belonging to them, adding others 
 which he had not delivered before ; confirms the whole law in a most solemn manner, with 
 exceeding great and precious promises to them that keep it, and a denunciation of the most 
 awful judgments against those who should break it; renews the covenant between God and 
 the people ; prophesies of things which should come to pass in the latter days ; blesses each 
 of the tribes, prophetically, with the choicest spiritual and temporal blessings ; and then, having 
 viewed the whole extent of the land, from the top of Mount Nebo or Pisgah, he yielded up 
 the ghost, and was privately buried by God, leaving Joshua the son of Nun for his successor. 
 
 The Book of Deuteronomy and the Epistle to the Hebrews contain the best comment on 
 the nature, design, and use of the law; the former may be considered as an evangelical com¬ 
 mentary on the four preceding books, in which the spiritual reference and signification of the 
 different parts of the law are given, and given in such a manner as none could give who had 
 not a clear discovery of the glory which was to be revealed. It may be safely asserted that 
 very few parts of the Old Testament Scriptures can be read with greater profit by the genuine 
 Christian than the Book of Deuteronomy. 
 
 732 a 
 
PREFACE TO DEUTERONOMY. 
 
 The contents of the different chapters may be thus briefly summed up :—• 
 
 On the first day of the eleventh month of the fortieth year, after the departure from Egypt, 
 the Israelites being then on the east side of Jordan, in the land of the Moabites, Moses gives 
 them a brief recapitulation of what took place in the wilderness, from their leaving Mount 
 Horeb till they came to Kadesh ; chap. i. 
 
 Their travels from Kadesh till they come to the country of the Amorites, with the defeat 
 of Sihon their king; chap. ii. 
 
 The war with Og, king of Bashan, with the dividing his land and that of Sihon among the 
 tribes of Reuben and Gad, and the half tribe of Manasseh; chap. iii. 
 
 Moses exhorts them to observe the Divine precepts ; threatens those who should violate 
 them; and appoints Bezer, Ramoth, and Golan, to be the cities of refuge on the east side of 
 Jordan; chap. iv. 
 
 Repeats the decalogue , and tells the people what effect the publication of it had on their 
 lathers, when God spoke to them from the mount; chap. v. 
 
 Exhorts them to love God with all their heart, and promises them an abundance of good 
 things ; chap. vi. 
 
 Repeats the command to exterminate the Canaanites, and all vestiges of their idolatry; 
 
 chap. vii. 
 
 Recites the many interpositions of God’s kindness which they had received during their 
 forty years’ travel in the wilderness, and strongly exhorts them to remember those mercies, 
 and not to forfeit a continuance of his favours by ingratitude and disobedience ; chap. viii. 
 
 Shows them that they were to pass Jordan in a short time, and that God was about to bring 
 them in, not on account of their goodness, but of his mercy ; chap. ix. 
 
 Gives an account of the second tables of the law', which lie made at the command of God; 
 mentions their journey from Beeroth to Jotbath, the choosing of the Levites, and the neces¬ 
 sity of having the heart circumcised ; chap. x. 
 
 Continues an account of God’s mighty acts in their behalf, and shows the blessings which 
 should come on them who kept his law, and the curse on those who were disobedient. The 
 blessings to be pronounced on Mount Gerizim, and the curses on Mount Ebal; chap. xi. 
 
 Commands them to destroy all monuments of idolatry in the land, to offer the different 
 offerings and sacrifices, and to avoid eating of blood ; chap. xii. 
 
 Ordinances against false prophets, idolatrous cities, &c. ; chap. xiii. 
 
 Forbids their cutting themselves at funerals, recapitulates the law concerning clean and un¬ 
 clean animals, and exhorts them to remember the Levites ; chap. xiv. 
 
 Every seventh year shall be a year of release for the poor of usury; first-born, &c.; chap.xv. 
 
 Concerning the annual feasts, passover, pentecost, and tabernacles ; the establishment ol 
 judges and officers ; no groves to be planted near the altar of God ; chap. xvi. 
 
 Idolaters are to be put to death ; difficult cases in equity to be referred to the superior 
 judges ; of a king and his duties ; chap. xvii. 
 
 All divination is prohibited. The grand promise of an extraordinary Prophet. How 
 false prophets are to be distinguished ; chap, xviii. 
 
 The laws relative to the cities of refuge, and how the intentional murderer is to be treated ; 
 chap. xix. 
 
 Laws relative to the carrying on of war; who should be sent back from the army, how 
 they are to treat the Canaanites, and how they are to commence sieges , chap. xx. 
 
 How to make expiation for an uncertain murder; marriages with captives ; rights of the 
 lirst-born, &c.; chap. xxi. 
 
 Things lost or strayed are to be restored to their right owners ; men and women must not 
 interchange apparel; improper mixtures to be avoided ; of the tokens of virginity ; adulterers 
 and adulteresses to be put to death; chap. xxii. 
 
 Eunuchs, bastards, Moabites, and Ammonites, are not to be permitted to enter into the con¬ 
 gregation of the Lord. Harlots not to be tolerated; chap, xxiii. 
 
 a 
 
 733 
 
PREFACE TO DEUTERONOMY. 
 
 Laws relative to divorce ; privileges of the newly-married man ; concerning pledges, wages, 
 gleanings, &c. ; chap. xxiv. 
 
 More than forty stripes shall not be given. If a man die childless, his brother shall take 
 his wife. Of weights, measures, &c. ; chap. xxv. 
 
 Different ceremonies to be used in offering the first-fruits ; tithes. Of full self-consecration 
 to God; chap. xxvi. 
 
 The words of the law to be written on stones, and to be set up on Mount Ebal. The tribes 
 which stand on Mount Gerizim to bless the obedient, and those which should stand on Mount 
 Ebal to curse the disobedient. Who they are that are to be cursed ; chap, xxvii. 
 
 The blessings of those who are faithful; curses against the disobedient; chap, xxviii. 
 
 A recital of the covenant of God, made not only with them, but for their posterity; chap. xxix. 
 
 Promises of pardon to the penitent; good and evil, life and death, are set before them ; ch.xxx. 
 
 Moses, being now 120 years old, delivers a copy of the law which he had written into 
 the hands of the priests, to belaid up in the ark, and to be publicly read every seventh year; 
 a charge is given to Joshua; chap. xxxi. 
 
 The prophetical and historical song of Moses : he is commanded to go up to Mount Nebo 
 that he may see the promised land ; chap, xxxii. 
 
 The prophetical blessing of the twelve tribes. The indescribable happiness of Israel; 
 chap. xxxi. 
 
 Moses views the promised land from the top of Mount Nebo, dies, and is privately buried 
 by the Lord. The Israelites mourn for him thirty days. Joshua takes command of the 
 people. The character of Moses ; chap, xxxiv. 
 
 At the close of this book I have added a number of useful Tables, such as no edition of 
 the Bible ever could boast, viz.: 
 
 Table I. A perpetual table , showing through the course of 13 lunar -cycles (which embrace 
 every possible variation) the day of the week with which the Jewish year begins, and 
 on which the passover is held ; as also the lengths of the months Marchesvan and Cislea. 
 Table II. Containing the whole variations in the reading of the Pareshioth or sections of the 
 law for every year of the Jewish cycle of 247 years. 
 
 Table III. To find, with the help of Table IV., the day of the week upon which any Jewish 
 new ?noon or festival happens. 
 
 Table IV. To determine upon what day of the week any Jewish month commences for any 
 given year; as also the day of the week upon which the Jews celebrate their principal 
 fasts and festivals. 
 
 Table V. Containing the order of reading the Pareshioth and Haphtaroth for 90 Jewish 
 years, i. e., from A. M. 5572 to A. M. 5661, both inclusive, connected with the corre¬ 
 sponding dates in the Christian era, according to the Gregorian or new style. 
 
 Table VI. Containing the year of the Jewish lunar cycle , the golden number , the first day 
 of the Jewish passover , Easter Sunday , and the commencement of each Jewish year 
 according to the Gregorian Calendar , A. D. 1812 to A. D. 1900, both inclusive. All 
 concluded with an explanation of the preceding tables. To them succeeds A Chrono¬ 
 logy of the Pentateuch, with the Book of Joshua; or a Systematic Arrangement of 
 Events from the creation of Adam, A. M. 1, to the birth of Peleg, A. M. 1757, and 
 thence to the death of Joshua , A. M. 2561. This chronology includes two tables , viz.: 
 Table I. The birth and death of all the patriarchs, from Adam, A. M. 1, to Rhea, son 
 of Peleg, A. M. 1787. Table II. A chronology of ancient kingdoms synchronized with the 
 sacred history, from A. M. 1757, B. C. 2247, to A. M. 2561, B. C. 1443. The 
 whole so calculated as to prevent the necessity of having recourse to systems of chrono¬ 
 logy for historic facts in anywise connected with those mentioned in the sacred writings. 
 
 The great utility of these tables, will, I think, be at once evident to every Biblical critic, 
 chronologist , and antiquary; and for the immense labour employed in their construction the 
 editor, no doubt, will have their hearty thanks. Adam Clarke. 
 
 734 
 
 a 
 
THE FIFTH BOOK OF MOSES, 
 
 CALLED 
 
 DEUTERONOMY. 
 
 Year before the common Year of Christ, 1451.-—Julian Period, 3263.—Cycle of the Sun, 10.—Dominical 
 Letter, B.—Cycle of the Moon, 10.—Indiction, 15.—Creation from Tisri or September, 2553 
 
 CHAPTER I. 
 
 Introduction to the hook , 1,2. Moses addresses the people in the fortieth year after the exodus from Egypt , 
 3-5 ; and shows how God had spoken to them in Horeb , and the directions he gave them , 6-8. How, at 
 the commandment of the Lord, he had appointed officers , judges, <fc., to share the government with him , 
 9—18. Of their travels in the terrible wilderness , 19—21. The people's request to have spies sent to 
 search out the land , 22—25. Of their murmuring and rebellion when they heard the report of the spies , 
 26—28. Ilow Moses encouraged them , 29—33. The displeasure of the Lord against them because of 
 their murmur ings, and his purpose to exclude them from the good land, and give it to their children only, 
 34—40. How they repented, and yet, without the authority of God , went against the Amorites , by whom 
 they ivere defeated , 41—44. Their return to Kadesh, where they abode many days, 45, 46. 
 
 A. M. 2553. fJMlESE be the words which 
 An. Ex. isr. 40. Moses spake unto all Israel 
 
 Sebat ’ a on this side Jordan in the wil¬ 
 derness, in the plain over against b the Red 
 Sea, between Paran, and Tophel, and Laban, 
 and c Hazeroth, and Dizahab. 
 
 2 (There are eleven days lour- a. m. 2553 . 
 
 TT , . \ J B. C. 1451. 
 
 ney trom Horeb by the way An. Ex. isr. 40 . 
 
 of Mount Seir d unto Kadesh- Sebat ' 
 
 barnea.) 
 
 3 And it came to pass e in the fortieth year, 
 in the eleventh month, on the first day of the 
 
 a Josh. ix. I, 10 ; xxn. 4, 7.- b Or, Zuph. -- c Num. xi. 35. 
 
 NOTES ON CHAP. I. 
 
 Verse 1. These be the words which Moses spake ] 
 The five first verses of this chapter contain the intro¬ 
 duction to the rest of the book : they do not appear to 
 be the work of Moses, but were added probably either 
 bv Joshua or Ezra. 
 
 •t 
 
 On this side Jordan ] beeber, at the passage 
 
 of Jordan, i. e., near or opposite to the place where 
 the Israelites passed over after the death of Moses. 
 Thou o h eber is used to signify both on this side 
 
 and on the other side, and the connection in which it 
 stands can only determine the meaning; yet here it 
 signifies neither, but simply the place or ford where 
 the Israelites passed over Jordan. 
 
 In the plain] That is, of Moab ; over against the Red 
 Sea—not the Red Sea, for they were now farther from 
 it than they had yet been : the word sea is not in the 
 text, and the word supli, which we render red, does 
 not signify the Red Sea, unless joined with l) 1 yam, 
 sea ; here it must necessarily signify a place in or ad¬ 
 joining to the plains of Moab. Ptolemy mentions a 
 people named Sophomles, that dwelt in Arabia Petrcea, 
 and it is probable that they took their name from this 
 
 a 
 
 xxxiii. 17, 18.- d Num. xiii. 26 ; ch. ix. 23.- e Num. xxxiii. 38. 
 
 place; but see the note from Lightfoot, Num. xx., at 
 the end. 
 
 Paran] This could not have been the Paran which 
 was contiguous to the Red Sea, and not far from Mount 
 Horeb; for the place here mentioned lay on the very 
 borders of the promised land, at a vast distance from 
 the former. 
 
 Dizahab .] The word should be separated, as it is 
 in the Hebrew, DPI? H Di Zahab. As Zahab signifies 
 gold, the Septuagint have translated it ra xh vaia '> the 
 gold mines ; and the Vulgate ubi aurum est plurimum, 
 where there is much gold. It is more likely to be 
 the name of a place. 
 
 Verse 2. There are eleven days' journey] The 
 Israelites were eleven days in going from Horeb to 
 Kadesh-barnea, where they were near the verge of 
 the promised land ; after which they were thirty-eight 
 years wandering up and down in the vicinity of this 
 place, not being permitted, because of their rebellions, 
 to enter into the promised rest, though they were the 
 whole of that time within a few miles of the land of 
 Canaan ! 
 
 Verse 3. The fortieth year] This was a melancholy 
 
 735 
 
Boundaries of the land to he DEUTERONOMY. 
 
 possessed by the Israelites 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 
 Sebat. 
 
 month, that Moses spake unto 
 the children of Israel, according 
 unto all that the Lord had given 
 
 him in commandment unto them ; 
 
 4 f After he had slain Sihon the king of the 
 
 Amorites, which dwelt in Heshbon, and Og 
 the king of Bashan, which dwelt at Astaroth 
 B in Edrei: 
 
 5 On this side Jordan, in the land of Moab, 
 began Moses to declare this law, saying, 
 
 6 The Lord our God spake unto us h in 
 Horeb, saying, Ye have dwelt long r enough 
 in this mount: 
 
 7 Turn you, and take your journey, and go 
 to the mount of the Amorites, and unto k all 
 the places nigh thereunto, in the plain, in the 
 hills, and in the vale, and in the south, and 
 by the sea-side, to the land of the Canaanites, 
 and unto Lebanon, unto the great river, the 
 river Euphrates. 
 
 8 Behold, I have 1 set the land A. M. 2553 . 
 
 , f , B. C. 1451. 
 
 before you: go m and possess An.Ex.isr. 40 . 
 
 the land which the Lord sware Sebat ‘ 
 
 unto your fathers, m Abraham, Isaac, and 
 
 Jacob, to give unto them and to their seed 
 
 after them. 
 
 9 And n I spake unto you at that time, say¬ 
 ing, I am not able to bear you myself alone: 
 
 10 The Lord your God hath multiplied you, 
 and, behold, 0 ye are this day as the stars of 
 heaven for multitude. 
 
 11 ( p The Lord God of your fathers make 
 you a thousand times so many more as ye are , 
 and bless you, q as he hath promised you !) 
 
 12 r How can I myself alone bear your cum- 
 brance, and your burden, and your strife ! 
 
 13 8 Take 4 * * 7 you wise men, and understand¬ 
 ing, and known among your tribes, and I will 
 make them rulers over you. 
 
 14 And ye answered me, and said, The thing 
 
 1 Numbers xxi. 24, 33.- s Num. xxi. 33; Joshua xiii. 12. 
 
 h Exod. iii. 1.-' See Exod. xix. 1 ; Num. x. 11.- k Heb. all 
 
 his neighbours. - 1 Heb. given.- m Gen. xii. 7; xv. 18; xvii. 
 
 7, 8; xxvi. 4; xxviii. 13. 
 
 n Exod. xviii. 18 ; Num. xi. 14.- 0 Gen. xv. 5 ; chap. x. 22; 
 
 xxviii. 62.- P 2 Sam. xxiv. 3.-*l Gen. xv. 5 ; xxii. 17 ; xxvi. 
 
 4; Exod. xxxii. 13.- r 1 Kings iii. 8, 9.- s See Exod. xviii. 
 
 21 ; Num. xi. 16, 17.- 1 Heb. give. 
 
 year to the Hebrews in different respects ; in the first 
 month of this year Miriam died, Num. xx.; on the first 
 day of the fifth month Aaron died, Num. xxxiii. 38 ; 
 and about the conclusion of it, Moses himself died. 
 
 Verse 5. Began Moses to declare this law ] Began, 
 Vxin hoil, willingly undertook ; to declare, beer , 
 
 to make bare , clear , cfc., fully to explain , this law. 
 See the conclusion of the preface. 
 
 Verse 6. Ye have dwelt long enough , fc.] They 
 came to Sinai in the third month after their departure 
 from Egypt, Exod. xix. 1,2; and left it the twentieth 
 of the second month of the second year, so it appears 
 they had continued there nearly a whole year. 
 
 Verse 7. Go to the mount o f the Amorites ] On the 
 south of the land of Canaan, towards the Dead Sea. 
 
 Land of the Canaanites ] That is, Phoenicia, the coun¬ 
 try of Sidon, and the coasts of the Mediterranean Sea 
 from the country of the Philistines to Mount Libanus. 
 The Canaanites and Phoenicians are often confounded. 
 
 The river Euphrates .] Thus Moses fixes the bounds 
 of the land, to which on all quarters the territories of 
 the Israelites might be extended, should the land of 
 Canaan, properly so called, be found insufficient for 
 them. Their south border might extend to the mount 
 of the Amorites; their west to the borders of the 
 Mediterranean Sea ; their north to Lebanon ; and their 
 east border to the river Euphrates : and to this extent 
 Solomon reigned; see 1.Kings iv. 21. So that in 
 his time, at least, the promise to Abraham was literally 
 fulfilled ; see below. 
 
 Vese 10. Ye are this day as the stars of heaven for 
 multitude .] This was the promise God made to Abra¬ 
 ham, Gen. xv. 5, 6 ; and Moses considers it now as 
 amply fulfilled. But was it really so % Many suppose 
 the expression to be hyperbolical; and others, no friends 
 
 736 
 
 to revelation, think it a vain empty boast, because the 
 stars, in their apprehension, amount to innumerable 
 millions. Let us consider this subject. How many 
 in number are the stars which appear to the naked eye 1 
 for it is by what appears to the naked eye we are to be 
 governed in this business, for God brought Abraham 
 forth abroad , i. e., out of doors, and bade him look to¬ 
 wards heaven , not with a telescope, but with his naked 
 eyes, Gen. xv. 5. Now I shall beg the objector to 
 come forth abroad, and look up in the brightest and 
 most favourable night, and count the stars—he need 
 not be terrified at their abundance ; the more they are, 
 the more he can count; and I shall pledge myself to 
 find a male Israelite in the very last census taken of 
 this people, Num. xxvi., for every star he finds in the 
 whole upper hemisphere of heaven. The truth is, 
 only about 3,010 stars can be seen by the naked eye 
 in both the northern and southern hemispheres; and 
 the Israelites, independently of women and children, 
 were at the above time more than 600,000. And sup¬ 
 pose we even allow that, from the late discoveries of 
 Dr. Herschel and others with telescopes which have 
 magnified between 35 and 36,000 times, there may be 
 75 millions of stars visible by the help of such instru¬ 
 ments, which is the highest calculation ever made, yet 
 still the Divine word stands literally true : St. Matthew 
 says, chap, i., that the generations from Abraham to 
 Christ were 42 ; now we find at the second census that 
 the fighting men among the Hebrews amounted to 
 603,000 ; and the Israelites, who have never ceased 
 to be a distinct people, have so multiplied as far to ex¬ 
 ceed the number of all the fixed stars taken together. 
 
 Verse 13. Take you wise men] D'DDn chachamim, 
 such as had gained knowledge by great labour and 
 study. Understanding D'JID nebonim , persons of dis- 
 
 a 
 
CHAP. I. 
 
 Israelites in the wilderness 
 
 The civil constitution of the 
 
 A. M. 2553 . which thou hast spoken is good 
 
 B. C. 1451. ~ j 
 
 An. Ex. Isr. 40. JOr US tO do. 
 
 bebat ‘ 15 So I took the chief of your 
 tribes, wise men, and known, u and v made 
 them heads over you, captains over thousands, 
 and captains over hundreds, and captains over 
 fifties, and captains' over tens, and officers 
 among your tribes. 
 
 16 And I charged your judges at that time, 
 saying, Hear the causes between your brethren, 
 and w judge righteously between every man and 
 his x brother, and the stranger that is with 
 him. 
 
 17 y Ye shall not z respect persons in judg¬ 
 ment ; hut ye shall hear the small as well as 
 the great ; ye shall not be afraid of the face 
 of man ; for a the judgment is God’s : and the 
 cause that is too hard for you, b bring it unto 
 me, and I will hear it. 
 
 18 And I commanded you at that time, all 
 the things which ye should do. 
 
 19 And when we departed from Horeb, c we 
 went through all that great and terrible wilder¬ 
 ness, which ye saw by the way of the mountain 
 of the Amorites, as the Lord our God com¬ 
 manded us ; and d we came to Kadesh-barnea. 
 
 20 And I said unto you, Ye are come unto 
 the mountain of the Amorites, which the Lord 
 our God doth give unto us. 
 
 21 Behold, the Lord thy God hath set the 
 land before thee : go up and possess it, as the 
 
 u Exod. xviii. 25.- v Heb. gave. - w Chap. xvi. 18; John 
 
 vii. 24.- 1 Lev. xxiv. 22.-r Lev. xix. 15; chap. xvi. 19 ; 
 
 1 Sam. xvi. 7 ; Prov. xxiv. 23; James ii. 1.- z Heb. acknow¬ 
 ledge faces. - a 2 Chron. xix. 6.- b Exod. xviii. 22, 26. 
 
 c Num. x. 12 ; chap. viii. 15 ; Jer. ii. 6. 
 
 cernment, judicious men. Known, D'^T yeduim , per¬ 
 sons practised in the operations of nature, capable of 
 performing curious and important works. 
 
 Verse 15. Captains over thousands , c fc.] What a 
 curious and well-regulated economy was that of the 
 Israelites ! See its order and arrangement: 1. GOD, 
 the King and Supreme Judge ; 2. Moses, God’s prime 
 minister ; 3. The priests, consulting him by TJrim and 
 Thummim; 4. The chiefs or princes of the twelve 
 tribes; 5. Chiliarchs, or captains over thousands; 
 6. Centurions , or captains over hundreds ; 7. Tri¬ 
 bunes, or captains over fifty men ; 8. Decurions, or 
 captains over ten men; and, 9. Officers, persons who 
 might be employed by the different chiefs in executing 
 particular commands. All these held their authority 
 from God, and yet were subject and accountable to 
 each other. See the notes on Num. ii. 
 
 Verse 17. Ye shall not respect persons] Heb. faces. 
 Let not the bold, daring countenance of the rich or 
 mighty induce you to give an unrighteous decision; 
 and let not the abject look of the poor man induce you 
 
 Vol. I. ( 48 ) 
 
 Lord God of thy fathers hath A. M. 2553 . 
 
 . . . / . . B. C. 1451. 
 
 said unto thee ; e fear not, neither An. Ex. isr. 40 . 
 
 be discouraged. Sebat. 
 
 22 And ye came near unto me every one of 
 you, and said, We will send men before us, 
 and they shall search us out the land, and 
 bring us word again by what way we must 
 go up, and into what cities we shall come. 
 
 23 And the saying pleased me well: and 
 f I took twelve men of you, one of a tribe : 
 
 24 And s they turned and went up into the 
 mountain, and came unto the valley of Eshcol, 
 and searched it out. 
 
 25 And they took of the fruit of the land in 
 their hands, and brought it down unto us, and 
 brought us word again, and said, h It is a good 
 land which the Lord our God doth give us. 
 
 26 1 Notwithstanding ye would not go up, 
 but rebelled against the commandment of the 
 Lord your God : 
 
 27 And ye murmured in your tents, and said, 
 Because the Lord k hated us, he hath brought 
 us forth out of the land of Egypt, to deliver 
 us into the hand of the Amorites, to de¬ 
 stroy us. 
 
 28 Whither shall we go up ? our brethren 
 have 1 discouraged our heart, saying, m The 
 people is greater and taller than we ; the cities 
 are great and walled up to heaven ; and more¬ 
 over we have seen the sons of the n Anakims 
 there. 
 
 d Num. xiii. 26.-- e Josh. i. 9.— 
 
 xiii. 22, 23, 24.- h Num. xiii. 27. 
 
 - f Num. xiii. 3.- 
 
 Num. 
 
 ! Numbers xiv. 1, 2, 3, 4 ; 
 — 1 Heb. melted ; Josh. ii. 
 “Num. xiii. 28, 31,32,33; chap. ix. 1, 2.-“Num. 
 
 Psa. cvi. 24, 25. 
 11 .- 
 
 xiii. 28. 
 
 - k Chapter ix. 28.- 
 
 either to favour him in an unrighteous cause, or to give 
 judgment against him at the demand of the oppressor. 
 Be uncorrupt and incorruptible, for the judgment is 
 God's ; ye minister in the place of God, act like Him. 
 
 Verse 22. We will send men before us] See on 
 Num. xiii. 
 
 Verse 28 . Cities—walled up to heaven] That is, 
 with very high walls which could not be easily scaled. 
 High walls around houses, &c., in these parts of Ara¬ 
 bia are still deemed a sufficient defence against the 
 Arabs, who scarcely ever attempt any thing in the 
 way of plunder but on horseback. The monastery on 
 Mount Sinai is surrounded with very high walls with¬ 
 out any gale ; in the upper part of the wall there is a 
 sort of window, or opening, from which a basket is 
 suspended by a pulley, by which both persons and goods 
 arc received into and sent from the place. It is the 
 same with the convent of St. Anthony, in Egypt; and 
 this sort of wall is deemed a sufficient defence against 
 the Arabs, who, as we have already observed, scarcely 
 ever like to alight from their horses. 
 
 737 
 
The evil consequences of the DEUTERONOMY. had report brought by the spies. 
 
 a. M. 2553. 29 Then I said unto you, 
 
 B. C. 1451. . -i i c • i 
 
 An.Ex. isr. 40. Dread not, neither be afraid 
 
 Sebat - of them. 
 
 30 0 The Lord your God which goeth be¬ 
 fore you, he shall fight for you, according to 
 all that he did for you in Egypt before your 
 eyes; 
 
 31 And in the wilderness, where thou hast 
 seen how that the Lord thy God p bare thee, 
 as a man doth bear his son, in all the way 
 that ye went, until ye came into this place. 
 
 32 Yet in this thing q ye did not believe the 
 Lord your God, 
 
 33 r Who went in the way before you, s to 
 search you out a place to pitch your tents in, 
 in fire by night, to show you by what way ye 
 should go, and in a cloud by day. 
 
 34 And the Lord heard the voice of your 
 words, and was wroth, * 1 and sware, saying, 
 
 35 u Surely there shall not one of these men 
 of this evil generation see that good land, 
 which I sware to give unto your fathers, 
 
 36 v Save Caleb the son of Jephunneh ; he 
 shall see it, and to him will I give the land 
 that he hath trodden upon, and to his children, 
 because w he hath x wholly followed the Lord. 
 
 37 y A!so the Lord was angry with me for 
 your sakes, saying, Thou also shalt not go in 
 thither. 
 
 38 z But Joshua the son of Nun, a which 
 standeth before thee, he shall go in thither ; 
 b encourage him, for he shall cause Israel to 
 inherit it. 
 
 39 c Moreover your little ones, A.M-2553. 
 which d ye said should be a prey, An. Ex. isr. 40. 
 and your children, which in that Sebat ' 
 day e had no knowledge between good and 
 evil, they shall go in thither, and unto them 
 will I give it, and they shall possess it. 
 
 40 f But as for you, turn you, and take 
 your journey into the wilderness by the way 
 of the Red Sea. 
 
 41 Then ye answered and said unto me, 
 B We have sinned against the Lord, we will 
 go up and fight, according to all that the 
 Lord our God commanded us. And when 
 ye had girded on every man his weapons of 
 war, ye were ready to go up into the hill. 
 
 42 And the Lord said unto me, Say unto 
 them, h Go not up, neither fight ; for I am 
 not among you ; lest ye be smitten before 
 your enemies. 
 
 43 So I spake unto you ; and ye would not 
 hear, but rebelled against the commandment 
 of the Lord, and 1 went k presumptuously up 
 into the hill. 
 
 44 And the Amorites, which dwelt in that 
 mountain, came out against you and chased 
 you, 1 as bees do, and destroyed you in Seir, 
 even unto Hormah. 
 
 45 And ye returned and m wept before the 
 Lord ; but the Lord n would not hearken to 
 your voice, nor give ear unto you. 
 
 46 0 So ye abode in Kadesh many days, 
 according unto the days that ye abode 
 there. 
 
 0 Exod. xiv. 14,25; Neh. iv. 20.- P Exod. xix. 4; chap, xxxii. 
 
 11, 12; Isa. xlvi. 3, 4; lxiii. 9; Hos. xi.3; see on Acts xiii. 18. 
 
 ** Psa. cvi. 24; Jude 5.- r Exod. xiii. 21; Psa. lxxviii. 14. 
 
 "Num. x.33; Ezek.xx.6.-‘Chap.ii. 14, 15.- u Num. xiv... 
 
 22, 23; Psa. xcv. 11.- v Num. xiv. 24, 30; Josh. xiv. 9. 
 
 w Num. xiv. 24.- x Heb .fulfilled to go after. -J'Num, xx. 12 ; 
 
 xxvii. 14; chap. iii. 26; iv. 21; xxxiv. 4; Psa. cvi. 32. 
 
 Yerse 30. The Lord—shall fight for you ] In the 
 Targum of Onkelos, it is, the Word of the Lord shall 
 fight for you. In a great number of places the Tar- 
 gurns or Chaldee paraphrases use the term ’’H tOD’D 
 meimera dayeya or Yehovah , the Word of the Lord, 
 exactly in the same way in which St. John uses the 
 term Aoyof Logos in the first chapter of his Gospel. 
 Many instances of this have already occurred. 
 
 Verse 34. The Lord — was wroth ] That is, his 
 justice was incensed, and he evidenced his displeasure 
 against you ; and he could not have been a just God 
 if he had not done so. 
 
 Yerse 36. Caleb — wholly followed the Lord.] See 
 on Num. xiv. 24. 
 
 Yerse 37. The Lord was angry with me] See on 
 Num. xx. 10, &c., where a particular account is given 
 of the sin of Moses. 
 
 z Num. xiv. 30.- a Exod. xxiv. 13 ; xxxiii. 11; see 1 Sam. 
 
 xvi. 22.-' b Num. xxvii. 18, 19; chap. xxxi. 7, 23.- c Num. 
 
 xiv. 31.- d Num. xiv. 3.- e Isa. vii. 15, 16; Rom. ix. 11. 
 
 f Num. xiv. 25.- s Num. xiv. 40.- h Num. xiv. 42.-‘Heb. 
 
 ye were presumptuous and went up. - k Num. xiv. 44, 45. 
 
 1 Psa. cxviii. 12.- m Psa. lxxviii. 34.- n Heb. xii. 17. 
 
 °Num. xiii. 25 ; xx. 1, 22 ; Judg. xi. 17. 
 
 Yerse 44. The Amorites — chased you] See the note 
 on Num. xiv. 40 ; as bees do —by irresistible numbers. 
 
 Verse 46. According unto the days that ye abode 
 there.] They had been a long time at this place, see 
 Num. xiii. 27 ; xx. 1, 14, 21. And some think that 
 the words mean, “Ye abode as long at Kadesh, when 
 you came to it the second time, as ye did at the first.” 
 Or, according to others, “ While ye were in that part 
 of the desert, ye encamped at Kadesh.” 
 
 1. As one grand object of the law of God was to 
 instruct the people in those things which were calcu¬ 
 lated to promote their peace and insure their prosperity ; 
 and as they were apt to lose sight of their spiritual 
 interests, without a due attention to which their secular 
 interest could not be promoted ; Moses, not only in this 
 chapter, but through the whole book, calls upon them 
 
 ( 48* ) a 
 
 738 
 
CHAP. II. 
 
 Moses relates how they 
 
 to recollect their former miserable situation, in which 
 they held neither life nor property but at the will of a 
 merciless tyrant, and the great kindness and power of 
 God manifested in their deliverance from a bondage that 
 was as degrading as itw r as oppressive. These things 
 properly remembered would lead them to prize their 
 blessings, and duly appreciate the mercy of their Maker. 
 
 2. But it was not only this general display of God’s 
 kindness, in the grand act of their deliverance from 
 Egypt, that he wished them to keep constantly in view, 
 but also that gracious providence which was manifested 
 in every step they took ; which directed all their move¬ 
 ments, provided for all their wants, continually show¬ 
 ing what they should do, how they should do it, and 
 also the most proper time and place for every act, 
 whether religious or civil. By bringing before them 
 in one point of view the history of almost forty years, 
 in which the strangest and most stupendous occurrences 
 had taken place that had ever been exhibited to the 
 world, he took the readiest way to impress their minds, 
 not only with their deep obligation to God, but also to 
 show them that they were a people on whom their Ma¬ 
 ker had set his heart to do them good, and that if they 
 feared him they should lack nothing that was good. 
 He lays out also before them a history of their mis¬ 
 carriages and rebellion, and the privations and evils 
 they had suffered in consequence, that this might act 
 as a continual warning , and thus become, in the hands 
 of God, a preventive of crimes. 
 
 compassed Mount Seir. 
 
 3. If every Christian were thus to call his past life 
 into review, he would see equal proofs of God’s gra¬ 
 cious regards to his body and soul; equal proofs of 
 eternal mercy in providing for his deliverance from the 
 galling yoke and oppressive tyranny of sin, as the Is¬ 
 raelites had in their deliverance from Egypt; and equal 
 displays of a most gracious providence, that had also 
 been his incessant companion through all the changes 
 and chances, of this mortal life, guiding him by its 
 counsel, that he might be at last received into glory. 
 0 reader, remember what God has done for thee during 
 thy forty, fifty, &c., years ! He has nourished, fed, 
 clothed, protected, and saved thee. How often and 
 how powerfully has his Spirit striven with thee ! How 
 often and how impressively thou hast heard his voice 
 in his Gospel and in his providences ! Remember the 
 good resolutions thou hast made, the ingratitude and 
 disobedience that have marked thy life ; how his vows 
 are still upon thee, and how his mercy still spares 
 thee ! And wilt thou live so as to perish for ever I 
 God forbid ! He still waits to be gracious, and re¬ 
 joices over thee to do thee good. Learn from what is 
 before thee how thou shouldst fear, love, believe in, 
 and obey thy God. The Lamb of God, that taketh 
 away the sin of the world, is still before the throne ; 
 and whosoever cometh unto God through him shall in 
 nowise be cast out. He who believes these things 
 with an upright heart will soon be enabled to live a 
 sanctified life. 
 
 CHAPTER II. 
 
 Moses continues to relate how they compassed Mount Seir, 1 . And the commands they received not to med¬ 
 dle with the descendants of Esau, 2—8; nor to distress the Moabites, 9. Of the Emims, 10, 11 ; the 
 Horims, 12. Their passage of the brook Zered, 13. The time they spent between Kadesh-barnea and 
 Zered, 14; during which all the men of war that came out of Egypt were consumed, 15, lb‘. The com¬ 
 mand not to distress the Ammonites, 17—19. Of the Zamzummims, 20, the Anakims, 21 , the Horims, 
 22, the Avims and Caphtorims, all destroyed by the Ammonites, 23. They are commanded to cross the 
 river Arnon, and are promised the land of Sihon, king of the Amorites, 24, 25. Of the message sent to 
 Sihon, to request a passage through his territories, 26—29. His refusal, 30. The consequent war, 31, 
 32. His total overthrow, 33 ; and extermination of his people, 34. The spoils that were taken , 35. 
 And his land possessed from Aroer to Arnon by the Israelites, 36 ; who took care, according to the com¬ 
 mand of God, not to invade any part of the territories of the Ammonites, 37. 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 
 Sebat. 
 
 'T'HEN we turned, and took 
 our journey into the wil¬ 
 derness by the way of the Red 
 Sea, a as the Lord spake unto me : and we 
 compassed Mount Seir many days. 
 
 2 And the Lord spake unto me, saying, 
 
 3 Ye have compassed this mountain b long 
 enough : turn you northward. 
 
 4 And command thou the people, saying, 
 
 Num. xiv. 25; chap. i. 40.- b See ver, 7, 14.- c Num. 
 
 xx. 14. 
 
 c Ye are to pass through the coast a. m. 2553 . 
 
 - . \ Tin r B. C. 1451. 
 
 or your brethren the children ot An. Ex. Hr. 40 . 
 
 Esau, which dwell in Seir; and Sebdt ‘ 
 
 they shall be afraid of you: take ye good 
 
 heed unto yourselves therefore : 
 
 5 Meddle not with them ; for I will not give 
 
 you of their land, d no, not so much as a foot 
 
 breadth; e because I have given Mount Seir 
 
 unto Esau for a possession. 
 
 <1 Hebrew, even to the treading of the sole of the foot. - e Gen. 
 
 xxxvi. 8 ; Josh. xxiv. 4. 
 
 NOTES ON CHAP. II. 
 
 Verse 3. Turn you northward .] From Mount 
 Seir, in order to get to Canaan. This was not 
 the way they went before, viz., by Kadesh-barnea, 
 but they were to proceed between Edom on the 
 
 a 
 
 one hand, and Moab and Ammon on the other, so 
 as to enter into Canaan through the land of the 
 Amorites. 
 
 Verse 5. Meddle not with them] That is, the 
 Edomites. See on Num. xx. 14-21. 
 
 739 
 
The command not to touch 
 
 DEUTERONOMY, 
 
 the Edomites nor Moabites. 
 
 A. M. 2553 . 6 Ye shall buy meat of them 
 
 B. C. 1451. r J , 
 
 An. Ex. isr. 40. lor money, that ye may eat; and 
 
 Sebat ‘ ye shall also buy water of them 
 for money, that ye may drink. 
 
 7 For the Lord thy God hath blessed thee 
 in all the works of thy hand : he knoweth thy 
 walking through this great wilderness : f these 
 forty years the Lord thy God hath been with 
 thee ; thou hast lacked nothing. 
 
 8 e And when we passed by from our breth¬ 
 ren the children of Esau, which dwelt in Seir, 
 through the way of the plain from h Elath, and 
 from Ezion-gaber, we turned and passed by 
 the way of the wilderness of Moab. 
 
 9 And the Lord said unto me, 1 Distress 
 not the Moabites, neither contend with them 
 in battle : for I will not give thee of their land 
 for a possession; because I have given k Ar 
 unto 1 the children of Lot for a possession. 
 
 10 m The Emims dwelt therein in times past, 
 a people great, and many, and tall, as n the 
 Anakims ; 
 
 11 Which also were accounted giants, as the 
 Anakims; but the Moabites call them Emims. 
 
 12 0 The Horims also dwelt in Seir before¬ 
 time ; but the children of Esau p succeeded 
 them, when they had destroyed them from 
 before them, and dwelt in their * stead ; as 
 Israel did unto the land of his possession, 
 which the Lord gave unto them. 
 
 f Chap. viii. 2,' 3, 4.- s Judg. xi. 18.- h 1 Kings ix. 26. 
 
 5 Or, Use no hostility against Moab. - k Nura. xxi. 28.- 1 Gen. 
 
 xix. 36, 37.- m Gen. xiv. 5.- n Num. xiii. 22,33 ; chap. ix. 2. 
 
 0 Ver. 22; Gen. xiv. 6; xxxvi. 20.--P Heb. inherited them. 
 
 *1 Or, room. 
 
 Verse 7. The Lord — hath blessed thee, <yc.] God 
 had given them much property, and therefore they had 
 no need of plunder; they had gold and silver to buy 
 the provender they needed, and therefore God would 
 not permit them to take any thing by violence. 
 
 Verse 10. The Emims dwelt therein ] Calmet sup¬ 
 poses that these people were destroyed in the war 
 made against them by Chedorlaomer and his allies, 
 Gen. xiv. 5. Lot possessed their country after the 
 destruction of Sodom and Gomorrha. They are ge¬ 
 nerally esteemed as giants; probably they were a 
 hardy, fierce, and terrible people, who lived, like the 
 wandering Arabs, on the plunder of others. This was 
 sufficient to gain them the appellation of giants, or men 
 of prodigious stature. See below. 
 
 Verse 11. Which also were accounted giants\ This 
 is not a fortunate version. The word is not giants, 
 but □ , N3‘n Rephaim , the name of a people. It appears 
 that the Emim, the Anakim, and the Rephaim, were 
 probably the same people, called by different names in 
 the different countries where they dwelt; for they ap¬ 
 pear originally to have been a kind of wandering free- 
 
 740 
 
 13 Now rise up, said /, and get a. m. 2553. 
 you over r the 8 brook Zered. An.’Ex. Isr. 40. 
 And we went over the brook Sebat " 
 Zered. 
 
 14 And the space in which we came * from 
 Kadesh-barnea, until we w T ere come over the 
 brook Zered, was thirty and eight years ; 
 u until all the generation of the men of war 
 were wasted out from among the host, v as the 
 Lord sware unto them. 
 
 15 For indeed the w hand of the Lord was 
 against them, to destroy them from, among the 
 host, until they were consumed. 
 
 16 So it came to pass, when all the men of 
 war were consumed and dead from among the 
 people, 
 
 17 That the Lord spake unto me, saying, 
 
 18 Thou art to pass over through Ar, the 
 coast of Moab, this day : 
 
 19 And when thou comest nigh over against 
 the children of Ammon, distress them not, nor 
 meddle with them : for I will not give thee of 
 the land of the children of Ammon any posses¬ 
 sion ; because I have given it unto x the chil¬ 
 dren of Lot for a possession. 
 
 20 (That also was accounted a land of giants: 
 giants dwelt therein in old time ; and the Am¬ 
 monites call them y Zamzummims ; 
 
 21 z A people great, and many, and tall, as 
 the Anakims ; but the Lord destroyed them 
 
 r Num. xxi. 12.- s Or, valley ; Num. xiii. 23.- t Numbers 
 
 xiii. 26.- u Numbers xiv. 33; xxvi. 64.- v Numbers xiv. 
 
 35; chap. i. 34, 35 ; Ezek. xx. 15. - Psa. lxxviii. 33 ; 
 
 cvi. 26.- x Gen. xix. 38.--y Gen. xiv. 5, Zuzims. - z Sec 
 
 verse 10. 
 
 booters, who lived by plunder. (See on the preceding 
 verse.) It must be granted, however, that there were 
 several men of this race of extraordinary stature. And 
 hence all gigantic men have been called Rephaim. 
 (See on Gen. vi. 4, and xiv. 5.) But we well know 
 that fear and public report have often added whole 
 cubits to men’s height. It was under this influence 
 that the spies acted, when they brought the disheart¬ 
 ening report mentioned Num. xiii. 33. 
 
 Verse 12. The Horims also dwelt in The whole 
 
 of this verse was probably added by Joshua or Ezra. 
 
 Verse 20. That also was accounted a land of giants ] 
 That was accounted the land or territory of the Rephaim. 
 
 Zamzummims ] Supposed to be the same as the 
 Zuzim, Gen. xiv. 5. Of these ancient people we 
 know very little ; they were probably inconsiderable 
 tribes or clans, “ pursuing and pursued, each other’s 
 prey,” till at length a stronger totally destroyed or sub¬ 
 dued them, and their name became either extinct or 
 absorbed in that of their conquerors. From the 10th 
 to the 12th, and from the 20th to the 23d verse inclu¬ 
 sive, we have certain historical remarks introduced 
 
CHAP. II. 
 
 !The command to possess the 
 
 a. M. 2553 . before them ; and they succeeded 
 An. Ex. isr. 40 . them, and dwelt in their stead : 
 
 Scb:lt ~ 22 As he did to the children of 
 Esau, a which dwelt in Seir, when he destroyed 
 b the Horims from before them ; and they suc¬ 
 ceeded them, and dwelt in their stead even 
 unto this day : 
 
 23 And c the Avims which dwelt in Hazerim, 
 even unto d Azzah, c the Caphtorims, which 
 came forth out of Caphtor, destroyed them, and 
 dwelt in their stead.) 
 
 24 Rise ye up, take your journey, and f pass 
 over the river Arnon: behold, I have given 
 into thine hand Sihon the Amorite, king of 
 Heshbon, and his land: s begin to possess it, 
 and contend with him in battle. 
 
 25 h This day will I begin to put the dread of 
 thee, and the fear of thee, upon the nations 
 that are under the whole heaven, who shall 
 hear report of thee, and shall tremble, and be 
 in anguish because of thee. 
 
 26 And I sent messengers out of the wilder¬ 
 ness of Kedemoth, unto Sihon king of Hesh¬ 
 bon, 1 with words of peace, saying, 
 
 27 k Let me pass through thy land : I will go 
 along by the high-way, I will neither turn unto 
 the right hand nor to the left. 
 
 28 Thou shalt sell me meat for money, that I 
 may eat; and give me water for money, that I 
 may drink: 1 only I will pass through on my feet; 
 
 29 ( m As the children of Esau which dwell in 
 Seir, and the Moabites which dwell in Ar, did 
 untome ;) until I shall pass over Jordan, into 
 
 a Gex. xxxvi. 8.- b Gen. xiv. 6 ; xxxvi. 20-30 ; ver. 12. 
 
 c Josh. xiii. 3.- d Jer. xxv. 20.- e Gen. x. 14 ; Amos ix. 7. 
 
 f Num. xxi. 13, 14; Judg. xi. 18, 21.- s Heb. begin, possess. 
 
 h Exod. xv. 14,15 ; chap. xi. 25 ; Josh. ii. 9,10.- 1 Chap. xx. 10. 
 
 k Num. xxi. 21, 22; Judg. xi. 19.-'Num. xxi. 19.- m See 
 
 Num. xx. 18 ; chap, xxiii. 3, 4; Judg. xi. 17, 18. 
 
 which do not seem to have been made by Moses, but 
 rather by Joshua or Ezra. By the introduction of 
 these verses the thread of the narrative suffers con¬ 
 siderable interruption. Dr. Kennicott considers both 
 these passages to be interpolations. That they could 
 not have made a part of the speech of Moses origin¬ 
 ally, needs little proof. 
 
 Verse 29. As the children of Esau which dwell in 
 Seir ] See the note on Num. xx. 21. 
 
 Verse 30. The Lord—hardened his spirit ] See the 
 notes on Exod. iv. 21, and ix. 15, &c. 
 
 Verse 36. From Aroer—by the brink of the river 
 of Arnon] See on Num. xxi. 13, &c. 
 
 a 
 
 land of Sihon, king of Heshbon 
 the land which the Lord our God A. M. 2553. 
 
 • B. C. 1451. 
 
 giveth US. An. Ex. Isr. 40 
 
 30 11 But Sihon king of Ilesh- Sebat - 
 bon would not let us pass by him : for 0 the 
 Lord thy God p hardened his spirit, and made 
 his heart obstinate, that he might deliver him 
 into thy hand, as appeareth this day. 
 
 3 1 And the Lord said unto me, Behold, I 
 have begun to q give Sihon and his land before 
 thee : begin to possess, that thou mayest inherit 
 his land. 
 
 32 r Then Sihon came out against us, he and 
 all his people, to fight at Jahaz. 
 
 33 And s the Lord our God delivered him 
 before us; and 4 we smote him, and his sons, 
 and all his people. 
 
 34 And we took all his cities at that time, and 
 11 utterly destroyed v the men, and the women, 
 and the little ones, of every city, we left none 
 to remain : 
 
 35 Only the cattle we took for a prey unto 
 ourselves, and the spoil of the cities which 
 we took. 
 
 36 w From Aroer, which is by the brink of 
 the river of Arnon, and from the city that is 
 by the river, even unto Gilead, there was not 
 one city too strong for us : x the Lord our God 
 delivered all unto us : 
 
 37 Only unto the land of the children of 
 Ammon thou earnest not, nor unto any place 
 of the river y Jabbok, nor unto the cities in the 
 mountains, nor unto z whatsoever the Lord 
 our God forbade us. 
 
 n Num. xxi. 23.- 0 Josh. xi. 20.- P Exod. iv. 21.—9 Chap. 
 
 i. 8.- r Num. xxi. 23.- s Chap. vii. 2; xx. 16.- f Num. xxi. 
 
 24 ; chap. xxix. 7.- u Lev.xxvii. 28 ; chap. vii. 2,26.- v Heb. 
 
 every city of men, and women, and little ones. - w Chap. iii. 12 ; 
 
 iv. 48; Josh. xiii. 9.- 1 Psa. xliv. 3.- 7 Gen. xxxii. 22; Num. 
 
 xxi. 24 ; chap. iii. 16.- z Ver. 5,9, 19. 
 
 Verse 37. Only unto the land of the children of 
 Ammon thou earnest not] God gave them their com¬ 
 mission ; and those only were to be cut off, the cup 
 of whose iniquity was full. Though the Moabites and 
 Ammonites were thus spared, they requited good with 
 evil, for they fought against the Israelites, and cast 
 them out of their possessions, Judg. xi. 4, 5 ; 2 Chron. 
 xx. 1, &c., and committed the most shocking cruel¬ 
 ties; see Amos i. 13. Hence God enacted a law, 
 that none of these people should enter into the congre¬ 
 gation of the Lord even to their tenth generation ; see 
 chap, xxiii. 3-6. 
 
 741 
 
The Israelites fight with and 
 
 DEUTERONOMY. 
 
 discomfit Og, king of Bashan. 
 
 CHAPTER III. 
 
 The war with Og, King of Bashan, 1, 2. He is defeated, 3. Sixty fortified cities with many unwalled 
 towns taken , 4, 5. The utter destruction of the people, 6. The spoils, 7 ; and extent of the land taken, 
 8—10. Account of Og’s iron bedstead, 11. The land given to the Reubenites, Gadites, and half tribe of 
 Manasseh, 12, 13. Jair takes the country of Argob, 14. Gilead is given unto Machir, 15. And the 
 rest of the land possessed by the Reubenites and Gadites, 16, 17. The directions given to those tribes, 
 18—20. The counsel given to Joshua, 21 , 22. Moses's prayer to God for permission to go into the 
 promised land, 23-25 ; and God's refusal , 26. He is commanded to go up to Mount Pisgah to see it, 27 ; 
 and to encourage Joshua, 28. They continue in the valley opposite to Beth-peor, 29. 
 
 A. M. 2553. 
 
 B. C.1451. 
 An. Ex. Isr. 40. 
 
 Sebat. 
 
 rpHEN we turned, and went 
 up the way to Bashan : and 
 a Og the king of Bashan came 
 out against us, he and all his people, to battle 
 b at Edrei. 
 
 2 And the Lord said unto me, Fear him not: 
 for I will deliver him, and all his people, and 
 his land, into thy hand; and thou shalt do unto 
 him as thou didst unto c Sihon king of the 
 Amorites, which dwelt at Heshbon. 
 
 3 So the Lord our God delivered into our 
 hands Og also, the king of Bashan, and all 
 his people : d and we smote him until none 
 was left to him remaining. 
 
 4 And we took all his cities at that time, 
 there was not a city which we took not from 
 them, threescore cities, e all the region of Argob, 
 the kingdom of Og in Bashan. 
 
 5 All these cities were fenced with high 
 walls, gates, and bars ; beside unwalled towns 
 a great many. 
 
 6 And we utterly destroyed them, as we did 
 unto Sihon, king of Heshbon, utterly destroy¬ 
 ing the men, women, and children, of every city. 
 
 7 But all the cattle, and the spoil of the 
 cities, we took for a prey to ourselves. 
 
 8 And we took at that time out A. M. 2553 . 
 of the hand of the two kings of An. Ex. Isr. 40 . 
 the Amorites the land that was Sebat ' 
 
 on this side Jordan, from the river of Arnon 
 unto Mount Hermon; 
 
 9 ( Which s Hermon the Sidonians call Sirion ; 
 and the Amorites call it h Shenir ;) 
 
 10 1 All the cities of the plain, and all Gilead, 
 and k all Bashan, unto Salchah and Edrei, cities 
 of the kingdom of Og in Bashan. 
 
 11 1 For only Og king of Bashan remained 
 of the remnant of m giants: behold, his bedstead 
 teas a bedstead of iron ; is it not in n Rabbath, 
 of the children of Ammon ? nine cubits was 
 the length thereof, and four cubits the breadth 
 of it, after the cubit of a man. 
 
 12 And this land, which we possessed at that 
 time, 0 from Aroer, which is by the river 
 Arnon, and half Mount Gilead, and p the cities 
 thereof, gave I unto the Reubenites and to 
 the Gadites. 
 
 13 q And the rest of Gilead, and all Bashan, • 
 being the kingdom of Og, gave I unto the 
 half tribe of Manasseh ; all the region of Ar¬ 
 gob, with all Bashan, which was called the 
 land of giants. 
 
 a Num. xxi. 33, &c.; chap. xxix. 7.- b Chap. i. 4.- c Num. 
 
 xxi. 24.- d Num. xxi. 35.- e 1 Kings iv. 13.- f Chap. ii. 24 ; 
 
 Psa. cxxxv. 10, 11, 12 ; cxxxvi. 19, 20, 21.- s Chap. iv. 48 ; 
 
 Psa. xxix. 6.- h 1 Chron. v. 23.- 1 Chap. iv. 49. 
 
 NOTES ON CHAP. III. 
 
 Verse 4. All the region of Argob\ D.IIK SDH Sd col 
 chebel Argob, all the cable or cord of Argob; this ex¬ 
 pression, which is used in various other parts of Scrip¬ 
 ture,) see, in the original, Amos vii. 17 ; Mic. ii. 5 ; 
 Deut. xxxii. 9 ; Psa. xv. 6,) shows that anciently land 
 was measured by lines or cords of a certain length, in 
 a similar way to that by the chain among us, and the 
 schcenus or cord among the Egyptians. Some think 
 that it was the region of Argob that was afterwards 
 called the region of Trachonitis . 
 
 Yerse 9. Hermon the Sidonians call — Shenir] I 
 suppose this verse to have been a marginal remark, 
 which afterwards got incorporated with the text, or an 
 addition by Joshua or Ezra. „ 
 
 Yerse 11. Og king of Bashan remained ] Og was 
 
 742 
 
 k Josh. xii. 5; xiii. 11.- 1 Amos ii. 9.- m Gen. xiv. 5. 
 
 n 2 Sam. xii. 26; Jer. xlix. 2 ; Ezek. xxi. 20.--° Chap. ii. 36; 
 
 Josh. xii. 2.-PNum. xxxii. 33; Josh. xii. 6; xiii. 8, &e. 
 
 Josh. xiii. 29. 
 
 the last king of the Amorites; his kingdom appears 
 to have taken its name from the hill of Bashan ; the 
 country has been since called Batancea. 
 
 Remnant of giants] Of the Rephaim. See on chap, 
 ii. 10, 11. 
 
 His bedstead was— of iron] Iron was probably used 
 partly for its strength and durability, and partly to pre¬ 
 vent noxious vermin from harbouring in it. 
 
 Is it not in Rabbath, of the children of Ammon ?] 
 The bedstead was probably taken in some battle be¬ 
 tween the Ammonites' and Amorites, in which the for¬ 
 mer had gained the victory. The bedstead was car¬ 
 ried a trophy and placed in Rabbath, which appears, 
 from 2 Sam. xii. 26, to have been the royal city of 
 the children of Ammon. 
 
 Nine cubits was the length—four cubits the breadth ] 
 
 a 
 
Inheritance of Reuben and Gad. CHAP. III. Moses is excluded from Canaan. 
 
 A. M. 2553. 14 r Jair the son of Manasseh 
 
 B. C. 1451. 1 n .1 r k 
 
 4n. Ex. isr. 40 . took all the country of Argob 
 Sebat ~ s unto the coasts of Geshuri and 
 Maachathi; and * called them after his own 
 name, Bashan-havoth-jair, unto this day. 
 
 15 u And I gave Gilead unto Machir. 
 
 16 And unto the Reubenites v and unto the 
 Gadites I gave from Gilead even unto the river 
 Arnon half the valley, and the border even 
 unto the river Jabbok, w which is the border 
 of the children of Ammon : 
 
 17 The plain also, and Jordan, and the coast 
 thereof ’ from x Chinnereth y even unto the sea 
 of the plain, z even the salt sea, a under Ash- 
 doth-pisgah eastward. 
 
 18 And I commanded you at that time, say¬ 
 ing, The Lord your God hath given you this 
 land to possess it: b ye shall pass over armed 
 before your brethren -the children of Israel, 
 all that are c meet for the war. 
 
 19 But your wives, and your little ones, and 
 your cattle, ( for I know that ye have much 
 cattle,) shall abide in your cities which I have 
 given you; 
 
 r l Cliron. ii. 22.- s Josh. xiii. 13; 2 Sam. iii. 3; x. 6. 
 
 ‘Num. xxxii. 41.- u Num. xxxii. 39.- v 2 Sam. xxiv. 5. 
 
 w Num. xxi. 24; Josh. xii. 2.- x Num. xxxiv. 11.——y Chap. 
 
 iv. 49; Numbers xxxiv. 11; Joshua xii. 3.- z Genesis xiv. 3. 
 
 * Or, under the springs of Pisgah, or, the hill. - b Numbers 
 
 xxxii. 20, &e. 
 
 Allowing the bedstead to have been one cubit longer 
 than Og, which is certainly sufficient, and allowing 
 the cubit to be about eighteen inches long, for this is 
 perhaps the average of the cubit of a man , then Og 
 was twelve feet high. This may be deemed extraor¬ 
 dinary, and perhaps almost incredible, and therefore 
 many commentators have, according to their fancy, 
 lengthened the bedstead and shortened the man , making 
 the former one-third longer than the person who lay 
 on it, that they might reduce Og to six cubits; but 
 even in this way they make him at least nine feet high. 
 
 On this subject the rabbins have trifled most sinfully. 
 I shall give one specimen. In the Targum of Jona¬ 
 than ben Uzziel on Num. xxi. 35, 36, it is said that 
 “ Og having observed that the camp of the Israelites 
 extended six miles, he went and tore up a mountain 
 six miles in its base, and put it on his head, and car¬ 
 ried it towards the camp, that he might throw it on 
 the Israelites and destroy them; but the word of the 
 Lord prepared a worm , which bored a hole in the 
 mountain over his head, so that it fell down upon his 
 shoulders: at the same time his teeth, growing out in 
 all directions, stuck into the mountain, so that he could 
 not cast it off his head. Moses, (who was himself 
 ten cubits high,) seeing Og thus entangled, took an 
 axe ten cubits long, and having leaped ten cubits in 
 height, struck Og on the ankle bone, so that he fell 
 and was slain.” 
 
 20 Until the Loiuriiave given rest A. M. 2553. 
 
 , , • ® B. C. 1451. 
 
 unto your brethren, as well as unto An. Ex. isr. 40 . 
 
 you, and until they also possess the Scbat ' 
 
 land which the Lord your God hath given them 
 
 beyond Jordan: and then shall ye d return every 
 
 man unto his possession,which I have given you. 
 
 21 And e I commanded Joshua at that time, 
 saying, Thine eyes have seen all that the Lord 
 your God hath done unto these two kings : so 
 shall the Lord do unto all the kingdoms whi¬ 
 ther thou passest. 
 
 22 Ye shall not fear them : for f the Lord 
 your God he shall fight for you. 
 
 23 And s I besought the Lord at that time, 
 saying, 
 
 24 0 Lord God, thou hast begun to show 
 thy servant h thy greatness, and thy mighty 
 hand : for * 1 what God is there in heaven or in 
 earth that can do according to thy works, and 
 according t6 thy might ? 
 
 25 I pray thee, let me go over, and see k the 
 good land that is beyond Jordan, that goodly 
 mountain, and Lebanon. 
 
 26 But the Lord 1 was wroth with me for 
 
 c Heb. sons of power. - d Josh. xxii. 4.- e Num. xxvii. 18. 
 
 f Exod. xiv. 14; chap. i. 30; xx. 4.-oSee. 2 Cor. xii. 8, 9. 
 
 h Chap. xi. 2.-> Exod. xv. 11 ; 2 Sam. vii. 22 ; Psa. Ixxi. 19 ; 
 
 lxxx. 8 ; lxxxix. 6, 8.- k Exod. iii. 8 ; chap. iv. 22.- 1 Num. 
 
 xx. 12 ; xxvii. 14 ; chap. i. 37 ; xxxi. 2; xxxii. 51, 52 ; xxxiv. 4 ; 
 Psa. cvi. 32. 
 
 From this account the distance from the sole of Og’s 
 foot to his ankle was thirty cubits in length! I give 
 this as a very slight specimen of rabbinical comment. 
 
 I could quote places in the Talmud in which Og is 
 stated to be several miles high! This relation about 
 Og I suppose to be also an historical note added by a 
 subsequent hand. 
 
 Verse 14. Bashan-havoth-jair ] Bashan of Verities 
 of Jair; see Num. xxxii. 41. 
 
 Verse 17. From Chinnereth] See on Num. xxxiv. 11. 
 
 Verses 24, 25. The prayer of Moses recorded in 
 these two verses, and his own reflections on it, ver. 
 26, are very affecting. He had suffered much both 
 in body and mind in bringing the people to the borders 
 of the promised land ; and it was natural enough for 
 him to wish to see them established in it, and to en¬ 
 joy a portion of that inheritance himself, which he 
 knew was a type of the heavenly country. But not¬ 
 withstanding his very earnest prayer, and God’s espe¬ 
 cial favour towards him, he was not permitted to go 
 over Jordan ! He had grieved the Spirit of God, and 
 he passed a sentence against him of exclusion from 
 the promised land. Yet he permitted him to see it, 
 and gave him the fullest assurances that the people 
 whom he had brought out of Egypt should possess it. 
 Thus God may choose to deprive those of earthly pos¬ 
 sessions to whom he is nevertheless determined to give 
 a heavenly inheritance. 
 
 a 
 
 743 
 
DEUTERONOMY. 
 
 Moses exhorts the people 
 
 A. M. 2553 . your sakes, and would not hear 
 
 B. C. 1451. J T « .. 
 
 An. Ex. isr. 40. me : and the Lord said unto me, 
 
 Sebat ~ _ Let it suffice thee; speak no 
 
 more unto me of this matter. 
 
 27 m Get thee up into the top of n Pisgah, and 
 lift up thine eyes westward, and northward, and 
 southward, and eastward,and behold it with thine 
 eyes : for thou shalt not go over this Jordan. 
 
 m Num. xxvii. 12.- n Or, the hill. - 0 Num. xxvii. 18, 23 ; 
 
 Verse 26. Let it suffice thee'] “jb 3") rah lack, there 
 is an abundance to thee —thou hast had honour enough 
 already, and may well dispense with goingover Jordan. 
 He surely has no reason to complain who is taken from 
 earthly felicity to heavenly glory. In this act God 
 showed to Moses both his goodness and severity. 
 
 Verse 28. But charge Joshua, dpc.] Give him autho¬ 
 rity in the sight of the people, let them see that he 
 has the same commission which I gave to thee. En¬ 
 courage him ; for he will meet with many difficulties 
 in the work to which he is called. And strengthen 
 him —show him my unfailing promises, and exhort him 
 to put his trust in me alone ; for he shall go over be¬ 
 fore this people, and shall cause them to inherit the 
 land ,* of this let him rest perfectly assured. 
 
 Verse 29. Beth-peor.] This was a city in the king¬ 
 dom of Sihon king of the Amorites ; and as JV3 beth 
 signifies a house, the place probably had its name from 
 a temple of the god Peor, who was worshipped there. 
 Peor was nearly the same among the Moabites that 
 Priapus was among the Romans—the obscene god of 
 an obscene people. This we have already seen. 
 
 to keep the Lorfs statutes 
 
 28 But 0 charge Joshua, and A. M. 2553 
 encourage him, and strengthen An. Ex’, isr. 40. 
 him : for he shall go over Sebat ' 
 before this people, and he shall cause 
 them to inherit the land which thou shalt 
 see. 
 
 29 So we abode in p the valley over against 
 Beth-peor. 
 
 chap. i. 38 ; xxxi. 3, 7.- - P Chap. iv. 46 ; xxxiv. 6. 
 
 It is very likely that what God speaks here, both 
 concerning Moses and Joshua, was designed to be 
 typical of the procedure of his justice and grace in the 
 salvation of man. 1. The land of Canaan was a type 
 of the kingdom of heaven. 2. The law, which shows 
 the holiness of God aiid the exceeding sinfulness of 
 sin, could not bring the people to the possession of 
 that kingdom. 3. Moses may probably be considered 
 here as the emblem of that law by which is the know¬ 
 ledge of sin, but not redemption from it. 4. Joshua, 
 the same as Jesus, the name signifying a Saviour, is 
 appointed to bring the people into the rest which God 
 had provided for them; thus it is by Jesus Christ 
 alone that the soul is saved —fitted for and brought 
 into the possession of the heavenly inheritance, (see 
 John i. 17 ; Gal. ii. 16; iii. 12, 13, 24;) for he is 
 the end of the law —the great scope and design of the 
 law, for righteousness —for justification, to them that 
 believe ; Rom. x. 4. Such a use as this every pious 
 reader may make of the circumstances recorded here, 
 without the danger of pushing analogy or metaphor 
 beyond their reasonable limits. 
 
 CHAPTER IV. 
 
 Exhortations to obedience, 1. Nothing to be added to or taken from the testimonies of God, 2. The 
 people are exhorted to recollect hoio God had destroyed the ungodly among them, 3 ; and preserved those 
 who iv ere faithful, 4. The excellence of the Divine law, 5, 6. No nation in the world could boast of 
 any such statutes, judgments, c fc., 7, 8. They are exhorted to obedience by the wonderful manifestations 
 of God in their behalf, 9—13. Moses exhorts them to beware of idolatry, and to make no likeness of any 
 thing in heaven or earth as an object of adoration, 14—20. He informs them that he must die in that land , 
 as God had refused to let him go into the promised land, being angry with him on their account, 21, 22. 
 Repeats his exhortations to obedience, 23, 24. Predicts the judgments of God against them, should they 
 turn to idolatry, 25—28. Promises of God's mercy to the penitent, 29-31. The grand and unparalleled 
 privileges of the Israelites, 32-40. Moses severs three cities on the east side of Jordan for cities of 
 refuge, 41, 42. Their names, 43. When and where Moses gave these statutes and judgments to 
 Israel, 44—49. 
 
 A. M. 2553 . JVTOW therefore hearken, 0 Is- 
 
 B. C. 1451. ±\ , . . 
 
 An. Ex. Isr. 40. rael, unto a the statutes and 
 
 Scbat ’ unto the judgments which I teach 
 
 you, for to do them, that ye may live, and go 
 
 in and possess the land which A. M. 2553 . 
 the Lord God of your fathers An. Ex. isr. 40 . 
 giveth you. Sebat ' 
 
 2 b Ye shall not add unto the word which I 
 
 J Lev. xix. 37; xx. 8 ; xxii. 31; chap. v. 1; viii. 1 ; Ezek. xx. 11 ; 
 
 Rom. x. 5. 
 
 NOTES ON CHAP. IV. 
 
 Verse 1. Hearken—unto the statutes] Everything 
 that concerned the rites and ceremonies of religion ; 
 judgments —all that concerned matters of civil right 
 and wrong. 
 
 b Chap. xii. 32; Josh. i. 7 ; Prov. xxx. 6 ; Eccles. xii. 13 ; Rev. 
 
 xxii. 18, 19. 
 
 Verse 2. Ye shall not add] Any book, chapter , 
 verse, or word, which I have not spoken ; nor give any 
 comment that has any tendency to corrupt, weaken, or 
 destroy any part of this revelation. 
 
 Neither shall ye diminish] Ye shall not only not 
 
 a 
 
 744 
 
CHAP. IV. 
 
 Moses reminds the people of the 
 
 Lord's mercies and judgments 
 
 a. M. 2553. command you, neither shall ye 
 An. Ex. isr. 40. diminish aught from it, that ye 
 Schat - may keep the commandments 
 of the Lord your God which I command you. 
 
 3 Your eyes have seen what the Lord did 
 because of c Baal-peor : for all the men that 
 followed Baal-peor, the Lord thy God hath 
 destroyed them from among you. 
 
 4 But ye that did cleave unto the Lord 
 your God are alive every one of you this day. 
 
 5 Behold, I have taught you statutes and 
 judgments, even as the Lord my God com¬ 
 manded me, that ye should do so in the land 
 whither ye go to possess it. 
 
 6 Keep therefore and do them; for this is 
 d your wisdom and your understanding in the 
 sight of the nations, which shall hear all these 
 statutes, and say, Surely this great nation is 
 a wise and understanding people. 
 
 7 For e what nation is there so great, who 
 hath f God so nigh unto them, as the Lord 
 our God is in all things that we call upon 
 him for ? 
 
 8 And what nation is there so great, that 
 hath statutes and judgments so righteous as 
 all this law, which I set before you this day ? 
 
 9 Only take heed to thyself, a. M. 2553 . 
 
 J J 7 B C. 1451 
 
 and « keep thy soul diligently, An.’ Ex. isr. 40 . 
 
 h lest thou forget the things which _ Scbat ~ 
 
 thine eyes have seen, and lest they depart 
 
 from thy heart all the days of thy life : but 
 
 1 teach them thy sons, and thy sons’ sons ; 
 
 10 Specially k the day that thou stoodest 
 before the Lord thy God in Horeb, when the 
 Lord said unto me, Gather me the people 
 together, and I will make them hear my 
 words, that they may learn to fear me all the 
 days that they shall live upon the earth, and 
 that they may teach their children. 
 
 11 And ye came near and stood under the 
 mountain : and the * 1 mountain burned with 
 lire unto the m midst of heaven, with darkness, 
 clouds, and thick darkness. 
 
 12 n And the Lord spake unto you out of 
 the midst of the fire : 0 ye heard the voice of 
 the words, but saw no similitude ; p only q ye 
 heard a voice. 
 
 13 r And he declared unto you his cove¬ 
 nant, which he commanded you to perform, 
 even s ten commandments; and 1 he wrote 
 them upon two tables of stone. 
 
 14 And 11 the Lord commanded me at that 
 
 c Num. xxv. 4, &c. ; Josh. xxii. 17 ; Psa. cvi. 28,29.- d Job 
 
 xxviii. 28 ; Psa. xix. 7 ; cxi. 10 ; Prov. i. 7.- e 2 Sam. vii. 23. 
 
 f Psa. xlvi. 1; cxlv. 18 ; cxlviii. 14 ; Isa. lv. 6.- s Prov. iv. 23. 
 
 h Prov. iii. 1, 3 ; iv. 21.-* Gen. xviii. 19 ; chap. vi. 7 ; xi. 19 ; 
 
 Psa. Ixxviii. 5,6; Eph. vi. 4.- k Exod. xix. 9,16; xx. 18; 
 
 take away any larger portion of this word, but ye shall 
 not take on e jot or tittle from the law; it is that word 
 of God that abideth for ever. 
 
 Verse 6. Keep—and do them; for this is your ivis- 
 dom ] There was no mode of worship at this time on 
 the face of the earth that was not wicked, obscene, 
 puerile, foolish, or ridiculous, except that established 
 by God himself among the Israelites. And every part 
 of this, taken in its connection and reference , may be 
 truly called a ivise and reasonable service. 
 
 The nations—and say, Surely this great nation is 
 a wise and understanding people.'] Almost all the 
 nations in the earth showed that they had formed this 
 opinion of the Jews, by borrowing from them the 
 principal part of their civil code. Take away what 
 Asia and Europe , whether ancient or modern , have 
 borrowed from the Mosaic laws , and you leave little 
 behind that can be called excellent. 
 
 Verse 9. Only take heed to thyself] Be circum¬ 
 spect and watchful. 
 
 Keep thy soul diligently] Be mindful of thy eternal 
 interests. Whatever becomes of the body , take care 
 of the soul. 
 
 Lest thou forget] God does his works that they 
 may be had in everlasting remembrance ; and he that 
 forgets them, forgets his own mercies. Besides, if a 
 
 a 
 
 Heb. xii. 18, 19.- 1 Exod. xix. 18; chap. v. 23.- m Heb, 
 
 heart. - n Chap v. 4, 22.- 0 Ver. 33, 36.- p Exod. xx. 22 ; 
 
 1 Kings xix. 12.-1 Heb. save a voice. - r Chap. ix. 9, 11. 
 
 s Exod. xxxiv. 28.-tExod. xxiv. 12; xxxi. 18.-“Exodus 
 
 xxi. 1; chap, xxii., xxiii. 
 
 man forget the work of God on his soul, he loses that 
 work. 
 
 Lest they depart from thy heart] It is not suffi¬ 
 cient to lay up Divine things in the memory, they must 
 be laid up in the heart. Thy word have I hidden in 
 my heart, says David, that I might not sin against 
 thee. The life of God in the soul of man can alone 
 preserve the soul to life everlasting; and this grace 
 must be retained all the days of our life. When Adam 
 fell, his condition was not meliorated by the reflection 
 that he had been once in paradise ; nor does it avail 
 Satan now that he was once an angel of light. Those 
 who let the grace of God depart from their hearts, 
 lose that grace; and those who lose the grace, fall 
 from the grace ; and as some have fallen and risen no 
 more, so may others; therefore, take heed to thyself, 
 &c. Were it impossible for men finally to fall from 
 the grace of God, exhortations of this kind had never 
 been given, because they would have been unneces¬ 
 sary, and God never does an unnecessary thing. 
 
 But teach them thy sons] If a man know the worth 
 of his own soul, he will feel the importance of the sal¬ 
 vation of the souls of his family. Those who neglect 
 family religion , neglect personal religion; if more 
 attention were paid to the former, even among those 
 called religious people, we should soon have a better 
 
 745 
 
Idolatry prohibited , DEUTERONOMY. and obedience enjoined. 
 
 a. M. 2553 . time to teach you statutes and 
 An. Ex! isr. 40. judgments, that ye might do them 
 SebaL in the land whither ye go over 
 to possess it. 
 
 15 v Take ye therefore good heed unto 
 yourselves ; for ye saw no manner of w simili¬ 
 tude on the day that the Lord spake unto 
 you in Horeb out of the midst of the fire : 
 
 16 Lest ye x corrupt yourselves , and 7 make 
 you a graven image, the similitude of any 
 figure, z the likeness of male or female, 
 
 17 The likeness of any beast that is on the 
 earth, the likeness of any winged fowl that 
 flieth in the air, 
 
 18 The likeness of any thing that creepeth 
 on the ground, the likeness of any fish that is 
 in the waters beneath the earth : 
 
 19 And lest thou a lift up thine eyes unto 
 heaven, and when thou seest the sun, and the 
 moon, and the stars, even b all the host of 
 heaven, shouldest be driven to c worship them, 
 and serve them, which the Lord thy God 
 hath d divided unto all nations under the whole 
 heaven. 
 
 v Joshua xxiii. 11.-""Isa. xl. 18.- x Exodus xxxii. 7. 
 
 f Exodus xx. 4, 5; ver. 23 ; chap. v. 8.- z Rom. i. 23. 
 
 a Chap. xvii. 3 ; Job xxxi. 26, 27.- b Gen. ii. 1 ; 2 Kings 
 
 xvii. 16; xxi. 3.- c Rom. i. 25.- d Or, imparted. - e 1 Kings 
 
 via. 51 ; Jer. xi. 4.- f Exod. xix. 5; chap. ix. 29; xxxii. 9. 
 
 state of civil society. On family religion God lays 
 much stress; and no head of a family can neglect it 
 without endangering the final salvation of his own soul. 
 See the note at the conclusion of Gen. xviii. ; and that 
 at the end of Gen. xix., and the note on chap. vi. 7. 
 
 Terse 15. Ye saw no manner of similitude ] How¬ 
 soever God chose to appear or manifest himself, he 
 took care never to assume any describable form. He 
 would have no image worship , because he is a Spirit, 
 and they who worship him must worship him in Spirit 
 and in truth. These outward things tend to draw the 
 mind out of itself, and diffuse it on sensible, if not sen¬ 
 sual, objects; and thus spiritual worship is prevented, 
 and the Holy Ghost grieved. Persons acting in this 
 way can never know much of the religion of the heart. 
 
 Verse 16. The likeness of male or female] Such as 
 Baal-peor and the Roman Priapus, Ashtaroth or As- 
 tarte , and the Greek and Roman Venus; after whom 
 most nations of the world literally went a whoring. 
 
 Verse 17. The likeness of any beast, dfc.] Such as 
 the Egyptian god Apis , who was worshipped under 
 the form of a white bull; the ibis and hawk , among 
 the fowls, had also Divine honours paid to them; 
 serpents and the crocodile among reptiles ; besides 
 monkeys , dogs, cats, the scarabwus, leeks, and onions ! 
 See this explained at large, Exod. xx. 4. 
 
 Verse 19. When thou seest the sun, and the moon, 
 and the stars] The worship of the heavenly bodies 
 Was the oldest species of idolatry. Those who had 
 
 746 
 
 20 But the Lord hath taken A. M. 2553 . 
 
 B. C. 1451. 
 
 you, ana e brought you lorth out An. Ex. isr. 40 . 
 of the iron furnace, even out of Sebat ' 
 Egypt, f to be unto him a people of inheritance, 
 as ye are this day. 
 
 21 Furthermore * the Lord was angry with 
 me for your sakes, and sware that I should 
 not go over Jordan, and that I should not go 
 in unto that good land, which the Lord thy 
 God giveth thee for an inheritance : 
 
 22 But h I must die in this land, 1 I must 
 not go over Jordan : but ye shall go over, and 
 possess k that good land. 
 
 23 Take heed unto yourselves, 1 lest ye for¬ 
 get the covenant of the Lord your God, 
 which he made with you, m and make you a 
 graven image, or the likeness of any thing , 
 which the Lord thy God hath forbidden thee. 
 
 24 For n the Lord thy God is a consuming 
 fire, even 0 a jealous God. 
 
 25 When thou shalt beget children, and 
 children’s children, and ye shall have re¬ 
 mained long in the land, and p shall corrupt 
 yourselves , and make a graven image, or the 
 
 s Num. xx. 12; chap. i. 37; iii. 26.- h See 2 Pet. i. 13, 14, 
 
 15.-iChap. iii. 27.- k Chap. iii. 25.- 1 Ver. 9.--“Ver. 
 
 16; Exod. xx.4,5.-“Exod. xxiv. 17; chap. ix.3; Isa. xxxni. 
 
 14; Heb. xii. 29.- 0 Exod. xx. 5; chap. vi. 15; Isa. xlii. 8. 
 
 P Ver. 16. 
 
 not the knowledge of the true God were led to con¬ 
 sider the sun, moon, planets, and stars, as not only self- 
 existing, but the authors of all the blessings possessed 
 by mankind. The knowledge of a rational system of 
 astronomy served to destroy this superstition ; and 
 very little of it remains now in the world, except 
 among a few Christian and Mohammedan astrologers; 
 those miserable sinners who endeavour, as much as 
 possible, to revive the old idolatry, while vainly pro¬ 
 fessing to believe in the true God! Nor is it to be 
 doubted that God will proceed with them as he has 
 done of old with the worshippers of the host of hea¬ 
 ven. Sound philosophy is next in importance to 
 sound divinity; and next to the study of the work of 
 grace is that of the operations of God in nature ; for 
 these visible things make known his eternal power and 
 Godhead. 
 
 Verse 20. Out of the iron furnace] From this men¬ 
 tion of the word iron furnace there can be little doubt 
 that the Israelites were employed in Egypt in the 
 most laborious works of metallurgy. Digging, smelt¬ 
 ing, and forging of iron, in so hot a climate must have 
 been oppressive works indeed. 
 
 Verse 21. The Lord teas angry with me] And if 
 with me, so as to debar me from entering into the pro¬ 
 mised land, can you think to escape if guilty of greater 
 provocations T 
 
 Verse 24. Thy God is a consuming fire] They had 
 seen him on the mount as an unconsuming fire, while 
 
 a 
 
The disobedient are threatened , 
 
 CHAP. IV. 
 
 A. M. 2553. likeness of any thing , and * shall 
 An. Ex. isr. 40 . do evil in the sight of the Lord 
 S ebat ~ thy God, to provoke him to anger : 
 
 26 r I call heaven and earth to witness 
 against you this day, that ye shall soon ut¬ 
 terly perish from off the land whereunto ye 
 go over Jordan to possess it; ye shall not 
 prolong your days upon it, but shall utterly be 
 destroyed. 
 
 27 And the Lord s shall scatter you among 
 
 the nations, and ve shall be left few in num- 
 
 */ 
 
 ber among the heathen, whither the Lord 
 shall lead you. 
 
 28 And 1 there ye shall serve gods, the work 
 of men’s hands, wood and stone, 11 which 
 neither see, nor hear, nor eat, nor smell. 
 
 29 v But if from thence thou shalt seek the 
 Lord thy God, thou shalt find him , if thou 
 
 q 2 Kings xvii. 17, &c.- r Ch. xxx. 18, 19; Isa. i. 2; Mic. 
 
 vi. 2. - s Lev. xxvi. 33, chapter xxviii. 62, 64; Neh. i. 8. 
 
 1 Chap, xxviii. 64 ; 1 Sam. xxvi. 19 ; Jer. xvi. 13.- u Psa. cxv. 
 
 4, 5; cxxxv. 15, 16; Isa. xliv. 9; xlvi. 7.- v Lev. xxvi. 39, 
 
 40 ; chap. xxx. 1, 2, 3 ; 2 Chron. xv. 4; Neh. i. 9 ; Isa. lv. 6, 7 ; 
 
 appearing to Moses, and giving the law ; and they had 
 seen him as a consuming fire in the case of Korah, 
 Dathan, Abiram, and their company. They had, 
 therefore, every good to expect from his approbation, 
 and every evil to dread from his displeasure. 
 
 Verse 26. I call heaven and earth to ivitness against 
 you] A most solemn method of adjuration, in use 
 among all nations in the world. So Virgil, AEn., lib. 
 xii., ver. 176, &c. 
 
 Turn pius ./Eneas stricto sic ense precatur: 
 
 Esto nunc Sol testis et hasc mihi terra vocanti— 
 Fontesque fluviosque voco, quajque setheris alti 
 Relligio, et quae caeruleo sunt numina ponto, &c. 
 
 “ Then the great Trojan prince unsheathed his sword, 
 And thus, with lifted hands, the gods adored: 
 
 Thou land for which I wage this war, and thou 
 Great source of day , be witness to my vow!— 
 Almighty king of heaven and queen of air , 
 Propitious now and reconciled »by prayer,— 
 
 Ye springs , ye foods, ye various powers who lie 
 Beneath the deep , or tread the golden sky ,— 
 
 Hear and attest !” Pitt. 
 
 God and man being called upon to bear testimony to 
 the truth of what was spoken, that if there was any 
 flaw or insincerity, it might be detected; and if any 
 crime, it might not go unpunished. Such appeals to 
 God, for such purposes, show at once both the origin 
 and use of oaths. See the note on chap. vi. 13. 
 
 Verse 27. The Lord shall scatter you among the 
 nations ] This was amply verified in their different 
 captivities and dispersions. 
 
 lerse 28. There ye shall serve gods — wood and 
 stone ] This was also true of the Israelites, not only 
 in their captivities, but also in their own land. And 
 it may now be literally the case with the ten tribes 
 
 and the penitent encouraged. 
 heart and a. m. 2553 . 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 
 30 When thou art in tribulation, Schat ' 
 and all these things w are come upon thee, 
 x even in the latter days, if thou y turn to the 
 Lord thy God, and shalt be obedient unto his 
 voice ; 
 
 31 (For the Lord thy God is z a merciful 
 God;) he will not forsake thee, neither de¬ 
 stroy thee, nor forget the covenant of thy 
 fathers which he sware unto them. 
 
 32 For a ask now of the days that are past, 
 which were before thee, since the day that 
 God created man upon the earth, and ask 
 b from the one side of heaven unto the other, 
 whether there hath been any such thing as 
 this great thing is, or hath been heard like it ? 
 
 33 c Did ever people hear the voice of God 
 
 seek him with all thy 
 with all thy soul. 
 
 Jer. xxix. 12,13,14.- w Heb. have found thee ; Exod. xviii. 8 ; 
 
 chap. xxxi. 17.-* Gen. xlix. 1 ; chap. xxxi. 29 ; Jer. xxiii. 20 ; 
 
 Hos. iii. 5.- y Joel ii. 12.- z 2 Chron. xxx. 9 ; Neh. ix. 31 ; 
 
 Psa. cxvi. 5 ; Jonah iv. 2.- a Job viii. 8.- b Matt. xxiv. 31. 
 
 c Exod. xxiv. 11 ; xxxiii. 20 ; chap. v. 24, 26. 
 
 who were carried away captive by the Assyrians, and 
 of whose residence no man at present knows any thing 
 with certainty. That they still exist there can be no 
 doubt; but they are now, most probably, so completely 
 incorporated with the idolaters among whom they dwell, 
 as to be no longer distinguishable : yet God can gather 
 them. 
 
 Verse 29. But if from thence thou shalt seek the 
 Lord ] God is longsuffering, and of tender mercy ; 
 and waits, ever ready, to receive a backsliding soul 
 when it returns to him. Is not this promise left on 
 record for the encouragement and salvation of lost 
 Israel ? 
 
 Verse 30. When thou art in tribulation — in the lat¬ 
 ter days] Are not these the times spoken ofl And 
 is there not still hope for Israel 1 Could we see them 
 become zealous for their own law and religious ob¬ 
 servances—could we see them humble themselves be¬ 
 fore the God of Jacob—could we see them conduct 
 their public worship with any tolerable decency and 
 decorum—could we see them zealous to avoid every 
 moral evil, inquiring the road to Zion, with their faces 
 thitherward; then might we hope that the redemption 
 of Israel was at hand : but alas ! there is not the most 
 distant evidence of any thing of the kind, except in 
 a very few solitary instances. They are, perhaps, in 
 the present day, more lost to every sacred principle of 
 their own institutions than they have ever been since 
 their return from the Babylonish captivity. By whom 
 shall Jacob arise ? for in this sense he is small —deeply 
 fallen, and greatly degraded. 
 
 Verse 33. Did ever people hear the voice of God] It 
 seems to have been a general belief that if God ap¬ 
 peared to men, it was for the purpose of destroying 
 them; and indeed most of the extraordinary mani¬ 
 festations of God were in the way of judgment; but 
 
 747 
 
 a 
 
DEUTERONOMY. 
 
 The distinguished privileges 
 
 of the Israelites . 
 
 a. M. 2553 . speaking out of the midst of 
 An. Ex. isr. 40 . the fire, as thou hast heard, and 
 Sebat - live? 
 
 34 Or hath God assayed to go and take 
 him a nation from the midst of another nation, 
 d by temptations, e by signs, and by wonders, 
 and by war, and f by a mighty hand, and s by 
 a stretched-out arm, h and by great terrors, 
 according to all that the Lord your God did 
 for you in Egypt before your eyes ? 
 
 35 Unto thee it was showed, that thou 
 mightest know that the Lord he is God: 
 1 there is none else beside him. 
 
 36 k Out of heaven he made thee to hear 
 nis voice, that he might instruct thee : and 
 upon earth he showed thee his great fire ; and 
 
 d Chap. vii. 19 ; xxix. 3.- e Exod. vii. 3.-- f Exod. xiii. 3. 
 
 £ Exod. vi. 6.- h Chap. xxvi. 8 ; xxxiv. 12.-'Chap, xxxii. 
 
 39; 1 Sam. ii. 2 ; Isa. xlv. 5, 18, 22 ; Mark xii. 29, 32. 
 
 thou heardest his words out of A. M. 2553 . 
 
 ! B. C. 1451. 
 
 the midst 01 the fire. An. Ex. isr. 4a 
 
 37 And because 1 he loved thy Sebat .:_ 
 
 fathers, therefore he chose their seed after 
 them, and m brought thee out in his sight, 
 with his mighty power, out of Egypt; 
 
 38 n To drive out nations from before thee 
 greater and mightier than thou art, to bring 
 thee in, to give thee their land for an inherit¬ 
 ance, as it is this day. 
 
 39 Know therefore this day, and consider it 
 in thine heart, that 0 the Lord he is God in 
 heaven above, and upon the earth beneath : 
 there is none else. 
 
 40 p Thou shalt keep therefore his statutes 
 and his commandments, which I command thee 
 
 k Exod. xix. 9, 19; xx. 18, 22; xxiv. 16; Heb. xii. 18. 
 
 •Chap. x. 15.- m Exod. xiii. 3, 9, 14.- n Chap. vii. 1 ; ix.l, 
 
 4, 5.- 0 Ver. 35 ; Josh. ii. 11.- p Lev. xxii. 31. 
 
 here it was different; God did appear in a sovereign 
 and extraordinary manner ; but it was for the deliver¬ 
 ance and support of the people. 1. They heard his 
 voice speaking with them in a distinct, articulate man¬ 
 ner. 2. They saw the fire, the symbol of his presence, 
 the appearances of which demonstrated it to be super¬ 
 natural. 3. Notwithstanding God appeared so terrible, 
 yet no person was destroyed, for he came, not to de¬ 
 stroy, , but to save. 
 
 Yerse 34. From the midst of another nation ] This 
 was a most extraordinary thing, that a whole people, 
 consisting of upwards of 600,000 effective men, be¬ 
 sides women and children, should, without striking a 
 blow, be brought out of the midst of a very powerful 
 nation, to the political welfare of which their services 
 were so essential; that they should be brought out in 
 so open and public a manner ; that the sea itself should 
 be supernaturally divided to afford this mighty host a 
 passage; and that, in a desert utterly unfriendly to 
 human life, they should be sustained for forty years. 
 These were such instances of the almighty power and 
 goodness of God as never could be forgotten. 
 
 In this verse Moses enumerates seven different means 
 used by the Almighty in effecting Israel’s deliverance. 
 
 1. Temptations, ED'S massoth , from HDJ nasah, to 
 try or prove ; the miracles which God wrought to try 
 the faith and prove the obedience of the children of 
 Israel. 
 
 2. Signs, EEX othoth , from athah, to come near; 
 
 such signs as God gave them of his continual presence 
 and especial providence, particularly the pillar of cloud 
 and pillar of fire, keeping near to them night and day, 
 and always directing their journeys, showing them 
 when and where to pitch their tents, &c., &c. 
 
 3. Wonders, D’ESID mophethim , from nS 1 * * 4 5 6 7 yaphath , 
 to persuade ; persuasive facts and events, says Park- 
 hurst, whether strictly miraculous, and exceeding the 
 powers of nature, as Exod. vii. 9 ; xi. 9, 10 ; or not, 
 as Isa. xx. 3; Ezek. xii. 6, 11. It probably means 
 typical representations : in this signification the word 
 
 748 
 
 is used, Zech. iii. 8. Joshua, the high priest, and his 
 companions were ED1D anshey mopheth , typical 
 
 men, raised up by God as types of Christ, and proofs 
 that God would bring his servant The Branch. All 
 the dealings of God with this people, and even the 
 
 people themselves, were types —present significators 
 of distant facts and future occurrences. 
 
 4. War, nonbo milchamah, hostile engagements ; 
 such as those with the Amalekites, the Amorites, and 
 the Bashanites, in which the ha?id of God was seen, 
 rather than the hand of man. 
 
 5. A mighty hand, npin I 1 yad chazakah; one 
 that is strong to deal its blows, irresistible in its ope* 
 rations, and grasps its enemies hard, so that they can* 
 not escape, and protects its friends so powerfully that 
 they cannot be injured. Neither stratagem nor policy 
 was used in this business, but the openly displayed 
 power of God. 
 
 6. A stretched-out arm, mtDJ J7VET zeroa netuyah ; 
 a series of almighty operations , following each other 
 in quick and astonishing succession. Let it be noted 
 that in the Scriptures, 1. The finger of God denotes 
 any manifestation of the Divine power , where effects 
 are produced beyond the power of art or nature. 
 2. The hand of God signifies the same power, but put 
 forth in a more signal manner. 3. The arm of God, 
 the Divine omnipotence manifested in the most stupen¬ 
 dous miracles. 4. The arm of God stretched out, this 
 same omnipotence exerted in a continuation of stupen¬ 
 dous miracles, both in the w r ay of judgment and mercy. 
 In this latter sense it appears to be taken in the text : 
 the judgments were poured out on the Egyptians; the 
 mercies wrought in favour of the Israelites.. 
 
 7. Great terrors, D’iOlD moraim, gedolim; 
 
 such terror, dismay, and consternation as were pro¬ 
 duced by the ten plagues, to which probably the in¬ 
 spired penman here alludes : or, as the Septuagint has 
 it, ev bpapaoiv yeya'hoLg, with great or portentous 
 sights; such as that when God looked out of the 
 cloud upon the Egyptians, and their chariot wheels 
 
God's covenant with 
 
 CHAP. Y. 
 
 a. M . 2553 . this day, * that it may go well 
 An. Ex. isr. 40 . with thee, and with thy children 
 Scbati after thee, and that thou mayest 
 prolong thy days upon the earth, which the 
 Lord thy God giyeth thee, for ever. 
 
 41 Then Moses r severed three cities on 
 this side Jordan, toward the sunrising; 
 
 4 2 3 That the slayer might flee thither, 
 which should kill his neighbour unawares, 
 and hated him not in times past; and that 
 fleeing unto one of these cities he might 
 live : 
 
 43 Namely , * 1 * Bezer in the wilderness, in 
 the plain country of the Reubenites; and 
 Ramoth in Gilead, of the Gadites; and Golan 
 in Bashan, of the Manassites. 
 
 44 And this is the law which Moses set 
 before the children of Israel: 
 
 45 These are the testimonies, and the sta- 
 
 iChap. v. 16; vi. 3, 18; xii. 25, 28; xxii. 7; Eph. vi. 3. 
 
 r Num. xxxv. 6, 14.- s Chap. xix. 4. 4 Josh. xx. 8.- u Chap. 
 
 iii. 29. 
 
 were taken off, Exod. xiv. 24, 25. More awful dis¬ 
 plays of God’s judgments, power, and might, were 
 never witnessed by man. 
 
 Verse 41. Then Moses severed three cities ] See 
 the law relative to the cities of refuge explained 
 Num. xxxv. 9, &c. 
 
 Verse 43. Bezer in the wilderness ] As the cities 
 
 the people in Iloreb. 
 tutes, and the judgments, which a. m. 2553. 
 
 J ° B. C. 1451. 
 
 Moses spake unto the children An. Ex. isr. 40 . 
 
 of Israel, after they came forth _ Se bat ‘ 
 
 out of Egypt, 
 
 46 On this side Jordan, u in the valley over 
 against Beth-peor, in the land of Sihon king 
 of the Amorites, who dwelt at Hcshbon, whom 
 Moses and the children of Israel v smote, after 
 they were come forth out of Egypt: 
 
 47 And they possessed his land, and the 
 land w of Og king of Bashan, two kings of 
 the Amorites, which were on this side Jordan, 
 toward the sunrising; 
 
 48 x From Aroer, which is by the bank of 
 the river Arnon, even unto Mount Sion, 
 which is Y Hermon. 
 
 49 And all the plain on this side Jordan, 
 eastward, even unto the sea of the plain, un¬ 
 der the z springs of Pisgah. 
 
 v Num. xxi. 24; chap. i. 4.- w Num. xxi. 35 ; chap. iii. 3, 4. 
 
 x Chap. ii. 36; iii. 12.->'Chap. iii. 9; Psa. cxxxiii. 3 
 
 z Chap. iii. 17. 
 
 of refuge are generally understood to be types of the 
 salvation provided by Christ for sinners ; so their 
 names have been thought to express some attribute 
 of the Redeemer of mankind. See them explained 
 Josh. xx. 7, 8. 
 
 I suppose the last nine verses of this chapter to 
 
 have been added by either Joshua or Ezra. 
 
 CHAPTER Y. 
 
 God's covenant with the people in Horeb, 1—4. Moses the mediator of it., 5. A repetition of the ten com¬ 
 mandments, 6—21 ; which God wrote on two tables of stone, 22. The people are filled ivith dread at the 
 terrible majesty of God, 23-26 ; and beseech Moses to be their mediator, 27. The Lord admits of their 
 request, 28 ; and deplores their ungodliness, 29. They are exhorted to obedience , that they may be pre¬ 
 served in the possession of the promised land , 30—33. 
 
 A. M. 2553. A ND Moses called all Israel, 
 
 B. C. 1451. -±L . . . . TT 
 
 An. Ex. isr. 40. and said unto them, Hear, 
 
 Sebat ~ 0 Israel, the statutes and judg¬ 
 ments which I speak in your ears this day, that 
 ye may learn them, and a keep, and do them. 
 
 2 b The Lord our God made a covenant 
 with us in Horeb. 
 
 a Iieb. keep to do them. - b Exod. xix. 5 ; chap. iv. 23.- c See 
 
 Matt. xiii. 17; Heb. viii. 9. 
 
 3 The Lord c made not this A. m. 2553 . 
 
 . . - . . B. C. 1451. 
 
 covenant with our lathers, but An. Ex. isr. 40 . 
 
 with us, even us, who are all of Scbat ~ 
 
 ns here alive this day. 
 
 4 d The Lord talked with you face to face, 
 in the mount, out of the midst of the fire, 
 
 5 ( e I stood between the Lord and you at 
 
 d Exod. xix. 9,19 ; xx. 22 ; chap. iv. 33,36; xxxiv. 10. 
 
 xx. 21; Gal. iii. J9. 
 
 - e Exod. 
 
 NOTES ON CHAP. V. * 
 
 Verse 1. And Moses called all Israel, and said — 
 Hear, dj-c.] 1. God speaks to the people. 2. The 
 people are called to hear what God speaks. 3. To 
 learn what they heard, that they may be thoroughly 
 instructed in the will of God. 4. To keep God’s tes¬ 
 timonies ever in mind, and to treasure them up in a 
 
 believing and upright heart. 5. That they might do 
 them —obey the whole will of God, taking his word 
 for the invariable rule of their conduct. Should not 
 all these points be kept in view by every Christian 
 assembly 1 
 
 Verse 3. The Lord made not this covenant with our 
 fathers (only) but with us (also.) 
 
 749 
 
DEUTERONOMY. 
 
 Moses recapitulates 
 
 a. M. 2553 . that time, to show you the word 
 An. Ex. isr. 4 *o. of the Lord : for f ye were afraid 
 Sebat " by reason of the fire, and went 
 not up into the mount;) saying, 
 
 6 »I am the Lord thy God, which brought 
 thee out of the land of Egypt, from the house 
 of h bondage. 
 
 7 1 Thou shalt have none other gods before 
 me. 
 
 8 k Thou shalt not make thee a,ny graven 
 image, or any likeness of any thing that is in 
 heaven above, or that is in the earth beneath, 
 or that is in the waters beneath the earth : 
 
 9 Thou shalt not bow down thyself unto 
 them, nor serve them : for I the Lord thy 
 God am a jealous God, 1 visiting the iniquity 
 of the fathers upon the children unto the third 
 and fourth generation of them that hate me, 
 
 10 m And showing mercy unto thousands of 
 them that love me, and keep my command¬ 
 ments. 
 
 11 n Thou shalt not take the name of the 
 Lord thy God in vain : for the Lord will not 
 hold him guiltless that taketh his name in 
 vain. 
 
 12 0 Keep the Sabbath day to sanctify it, as 
 the Lord thy God hath commanded thee. 
 
 13 p Six days thou shalt labour, and do all 
 thy work : 
 
 14 But the seventh day is the * Sabbath of 
 the Lord thy God : in it thou shalt not do 
 any work, thou, nor thy son, nor thy daughter, 
 nor thy man-servant, nor thy maid-servant, 
 
 f Exod. xix. 16 ; xx. 18; xxiv. 2.- % Exod. xx. 2, &c.; Lev. 
 
 xxvi. 1 ; ch. vi. 4 ; Psa. lxxxi. 10.- h Heb. servants. - 1 Exod. 
 
 xx. 3.- k Exod. xx. 4.- 1 Exod. xxxiv. 7.- m Jer. xxxii. 18 ; 
 
 Dan. ix. 4.- n Exodus xx. 7; Lev. xix. 12; Matthew v. 33. 
 
 0 Exod. xx. 8.-PExod. xxiii. 12; xxxv. 2; Ezek. xx. 12. 
 
 t Gen. ii. 2; Exod. xvi. 29, 30 ; Heb. iv. 4.- r Chap. xv. 15 ; 
 
 xvi. 12 ; xxiv. 18, 22. 
 
 Verse 6. I am the Lord thy God ] See these com¬ 
 mandments explained in the notes on Exod. xx. 
 
 Verse 15. And remember that thou least a servant ] 
 In this and the latter clause of the preceding- verse 
 Moses adds another reason why one day in seven 
 should be sanctified, viz., that the servants might rest , 
 and this is urged upon them on the consideration of 
 their having been servants in the land of Egypt. We 
 see therefore that God had three grand ends in view 
 by appointing a Sabbath. 1. To commemorate the 
 creation. 2. To give a due proportion of rest to man 
 and beast. When in Egypt they had no rest; their 
 cruel task-masters caused them to labour without in¬ 
 termission : now God had given rest, and as he had 
 showed them mercy, he teaches them to show mercy 
 to their servants : Remember that thou least a servant. 
 3 To afford peculiar spiritual advantages to the soul, 
 
 750 
 
 the ten commandments. 
 
 nor thine ox, nor thine ass, nor A. M. 2553 . 
 any 01 thy cattle, nor thy stranger An. Ex. isr. 40. 
 that is within thy gates ; that Sebdt ' 
 thy man-servant and thy maid-servant may 
 rest as well as thou. 
 
 15 r And remember that thou wast a servant 
 in the land of Egypt, and that the Lord thy 
 God brought thee out thence s through a 
 mighty hand, and by a stretched-out arm: 
 therefore the Lord thy God commanded thee 
 to keep the Sabbath day. 
 
 16 t Honour thy father and thy mother, as 
 the Lord thy God hath commanded thee; 
 11 that thy days may be prolonged, and that it 
 may go well with thee, in the land which the 
 Lord thy God giveth thee. 
 
 17 v Thou shalt not kill. 
 
 18 w Neither shalt thou commit adultery. 
 
 19 x Neither shalt thou steal. 
 
 20 y Neither shalt thou bear false witness 
 against thy neighbour. 
 
 21 z Neither shalt thou desire thy neigh¬ 
 bour’s wife, neither shalt thou covet thy neigh¬ 
 bour’s house, his field, or his man-servant, or 
 his maid-servant, his ox, or his ass, or any 
 thing that is thy neighbour’s. 
 
 22 These words the Lord spake unto all 
 your assembly in the mount out of the midst 
 of the fire, of the cloud, and of the thick dark¬ 
 ness, with a great voice : and he added no 
 more. And a he wrote them in two tables of 
 stone, and delivered them unto me. 
 
 23 b And it came to pass, when ye heard 
 
 s Chap. iv. 34, 37.--‘Exod. xx. 12; Lev. xix. 3; chap. 
 
 xxvii. 16; Eph. vi. 2, 3; Col. iii. 20.- u Chap. iv. 40. 
 
 v Exod. xx. 13; Matt. v. 21.- w Exod. xx. 14; Luke xviii. 
 
 20 ; James ii. 11.- x Exod. xx. 15; Rom. xiii. 9.-y Exod. 
 
 xx. 16.-*Exod. xx. 17 ; Mic. ii. 2 ; Hab. ii. 9 ; Luke xii. 15 ; 
 
 Rom. vii. 7; xiii. 9.- a Exod. xxiv. 12; xxxi. 18; chap. iv. 
 
 13.- b Exod. xx. 18, 19. 
 
 that it might be kept in remembrance of the rest which 
 remains at the right hand of God. 
 
 Therefore the Lord thy God commanded thee to 
 keep the Sabbath day.] Here is a variation in the 
 manner of expression, Sabbath day for seventh , owing, 
 it is supposed, to a change of the day at the exodus 
 from Sunday to Saturday , effected upon the gathering 
 of the manna, Exod. xvi. 23. The Sabbath now be¬ 
 came a twofold memorial of the deliverance, as well as 
 of the creation ; and this accounts for the new reason 
 assigned for its observance : “ Therefore the Lord 
 
 thy God commanded thee to keep the Sabbath day.” 
 See Dr. A. Bayley’s Heb. and Eng. Bible, and the 
 note on Exod. xvi. 23. 
 
 Verse 21. His field] This clause is not in the 
 tenth commandment as it stands in Exod. xx. 17. 
 
 Verse 23, &c. And it came to pass , when 
 
 a 
 
CHAP. V. 
 
 The people greatly fear, and 
 
 beseech Moses to speak to them 
 
 A. M. 2553 . the voice out of the midst of the 
 An. Ex. isr. 40. darkness, (for the mountain did 
 
 __ Scb at ‘ burn with fire,) that ye came 
 
 near unto inc, even all the heads of your tribes, 
 and your elders ; 
 
 24 And ye said, Behold, the Lord our God 
 hath showed us his glory and his greatness, 
 and c we have heard his voice out of the midst 
 of the fire : we have seen this day that God 
 doth talk with man, and he d liveth. 
 
 25 Now therefore why should we die ? for 
 this great fire will consume us: 0 if we f hear 
 the voice of the Lord our God any more, 
 then we shall die. 
 
 26 * For who is there of all flesh, that hath 
 heard the voice of the living God speaking 
 out of the midst of the fire, as we have, and 
 lived ? 
 
 27 Go thou near, and hear all that the Lord 
 our God shall say : and h speak thou unto us 
 all that the Lord our God shall speak unto 
 thee ; and we will hear it, and do it. 
 
 28 And the Lord heard the voice of your 
 words, when ye spake unto me; and the Lord 
 said unto me, I have heard the voice of the 
 
 words of this people, which they A. M. 2553. 
 have spoken unto thee: 'they An.Ex.lsr.40 
 have well said all that they have SebaL 
 spoken. 
 
 29 k 0 that there were such a heart in 
 them, that they would fear me, and 1 keep all 
 my commandments always, 111 that it might be 
 well with them, and with their children for ever ’ 
 
 30 Go say to them, Get you into your tents 
 
 again. 
 
 31 But as for thee, stand thou here by me, 
 n and I will speak unto thee all the command¬ 
 ments, and the statutes, and the judgments, 
 which thou shalt teach them, that they may 
 do them in the land which I give them to pos 
 sess it. 
 
 32 Ye shall observe to do therefore as the 
 Lord your God hath commanded you : ° ye 
 shall not turn aside to the right hand or to the 
 left. 
 
 33 Ye shall walk in Pall the ways which 
 the Lord your God hath commanded you, 
 that ye may live, ^ and that it may be well 
 with you, and that ye may prolong your days 
 in the land which ye shall possess. 
 
 c Exod. xix. 19.- d Chap. iv. 33 ; Judg. xiii. 22.- e Chap. 
 
 xViii. 16.- f Heb. add to hear. -£ Chap. iv. 33.- h Exod. 
 
 xx. 19; Heb. xii. 19.-’Chap, xviii. 17.- k Chap, xxxii.29; 
 
 Psa. lxxxi. 13 ; Isa. xlviii. 18 ; Matt, xxiii. 37 ; Luke xix. 42. 
 
 ye heard the voice ] See the notes on Exod. xx. 
 18, &c. 
 
 Verse 29 . O that there were such a heart in them ] 
 Or rather, n? DTP JJV 'D mi yitten vehayah le~ 
 
 babam zeh, Who loill give such a heart to them, that 
 they may fear, &c. They refuse to receive such a 
 heart from me ; who then can supply it 1 If they had 
 not been such perfectly free agents as could either use 
 or abuse their liberty, could God have made the com¬ 
 plaint or expressed the earnest desire we find in this 
 verse 1 He made the human will free; and in spite of 
 all the •influence of sin and Satan, he preserves its 
 liberty. Had man no free will, he could neither be 
 punished nor rewarded, because a mere machine, and 
 consequently no more accountable for his actions than 
 the fire for its consuming quality, or the stone for its 
 gravity; the one having burned the house of the 
 righteous, the other having crushed the innocent to 
 death. See the note on chap. xxix. 4. 
 
 Verse 32. Ye shall observe to do ] He who marks 
 not the word of God is never likely to fulfil the will 
 of God. 
 
 Ye shall not turn aside to the right hand or to the 
 left.] The way of truth and righteousness is a right 
 line; a man must walk straight forward who wishes 
 to go to glory ; no crooked or devious path ever led 
 to God or happiness. 
 
 Verse 33 . Ye shall walk in all the ways, t^c.] God 
 
 1 Chap. xi. 1.- m Chap. iv. 40.- n Gal. iii. 19.-° Chap. 
 
 xvii. 20 ; xxviii. 14; Joshua i. 7 ; xxiii. 6; Proverbs iv. 27. 
 
 P Chap. x. 12 ; Psa. cxix. 6 ; Jer. vii. 23 ; Luke i. 6.- Q Chap. 
 
 iv. 40 ; Exod. xx. 12. 
 
 never gave a commandment to man which he did not 
 design that he should obey. He who selects from the 
 Divine testimonies such precepts as he feels but little 
 inclination to transgress, and lives in the breach of 
 others, sins against the grand legislative authority of 
 God, and shall be treated as a rebel. 
 
 That ye may live] jvnn ticheyun, that ye may en¬ 
 joy life , (for the paragogic j nun, at the end of the 
 word, deepens the sense,) that it may be well with you, 
 DD 1 ? vetob lachem , and good shall be to you—God 
 will prosper you in all things essential to the welfare 
 of your bodies, and the salvation of your souls. 
 
 That ye may prolong your days in the land] That 
 ye may arrive at a good old age, and grow more and 
 more meet for the inheritance among the saints in light. 
 
 On this very important verse we may remark, a 
 long life is a great blessing, if a man live to God, be¬ 
 cause it is in life, and in life alone, that a preparation 
 for eternal glory may be acquired. Those who wish 
 to die soon, have never yet learned to live, and know 
 not the value of life or time. Many have a vain hope 
 that they shall get either in death, or in the other 
 world, a preparation for glory. This is a fatal error. 
 Here, alone, we may acquaint ourselves with God, and 
 receive that holiness without which none can see him. 
 Reader, be thankful to him that thou art still in a 
 state of probation ; and pray that thou mayest live for 
 eternity. 
 
 a 
 
 751 
 
The great design of God 
 
 DEUTERONOMY. 
 
 in giving his laws. 
 
 CHAPTER VI. 
 
 The great design of God in giving his laws is, that the people may fear and obey him, that they may continue 
 in peace and prosperity, and be mightily increased, 1—3. The great commandment of the law, 4, 5, which 
 shall be laid up in their hearts, 6 ; taught to their children, 7 ; and affixed as a sign to their hands, heads, 
 doors, and gates, 8, 9. How they are to act when they shall come into the promised land, 10—19. How 
 they shall instruct their children, and relate the history to them of God’s ivonderful acts, 20—25. 
 
 A. M. 2553 . 1\T 0 W these are a the command- 
 
 B. C. 1451. , 
 
 An. Ex. isr. 40. merits, the statutes, and the 
 
 Sebat ~ judgments, which the Lord your 
 God commanded to teach you, that ye might 
 do them in the land whither ye b go to pos¬ 
 sess it: 
 
 2 c That thou mightest fear the Lord thy 
 God, to keep all his statutes and his com¬ 
 mandments, which I command thee, thou, and 
 thy son, and thy son’s son, all the days of thy 
 
 life ; d and that thy days may be a. m. 2553 . 
 
 ’ . J J J B. C. 1451. 
 
 prolonged. An. Ex. Isr. 40. 
 
 3 Hear therefore, O Israel, Sebat ~ 
 and observe to do it; that it may be well 
 with thee, and that ye may increase mightily, 
 e as the Lord God of thy fathers hath pro¬ 
 mised thee, in f the land that floweth with milk 
 and honey. 
 
 4 ^Hear, 0 Israel: The Lord our God is 
 one Lord : 
 
 a Chap. iv. 1; v. 31 ; xii. 1.- b Heb. pass over. - c Exod. 
 
 xx. 20; chap. x. 12, 13; Psa. cxi. 10; cxxviii. 1; Eccles. 
 xii. 13. 
 
 NOTES ON CHAP. VI. 
 
 Verse 1. Now these are the commandments, cj-c.] 
 See the difference between commandments, statutes, 
 judgments, &c., pointed out Lev. xxvi. 15. 
 
 Do them] That is, live in the continual practice of 
 them; for by this they were to be distinguished from 
 all the nations of the world, and all these were to be 
 in force till the Son of God should come. Whither ye 
 go, OHgJt oberim, whither ye pass over, referring to 
 the river Jordan, across which they must pass to get 
 into Canaan. 
 
 Verse 2. That thou mightest fear the Lord ] Re¬ 
 spect his sovereign authority as a lawgiver, and ever 
 feel thyself bound to obey him. No man can walk 
 either conscientiously or safely who has not the fear 
 of God continually before his eyes. When this is 
 gone, more than a guardian angel is fled. 
 
 Thou , and thy son, and thy son’s son ] Through all 
 thy successive generations. Whoever fears God will 
 endeavour to bring up his children in the way of 
 righteousness, that they also may fear God, and that 
 pure and undefiled religion may be preserved in his 
 family through all its generations, not only in word, 
 but in practice also. 
 
 Verse 3. Hear therefore, O Israel, and observe to 
 do it] Literally, Ye shall hear, O Israel, and thou 
 shalt keep to do them. 1. God is to be heard; no 
 obligation without law to found it on, and no law in 
 religion but from God. 2. The commandment must 
 be understood in order to be obeyed. 3. It must be 
 observed —attentively considered, in order to be under¬ 
 stood. And, 4. It must be performed , that the end 
 for which it was given maybe accomplished, viz., that 
 God may be glorified, and that it may be well with 
 the people. What is here spoken applies powerfully to 
 every part of the moral law ; God has given it as a 
 rule of life, therefore obedience to it is indispensably 
 necessary, not to the purchase of salvation, for no 
 human merit can ever extend to that, but it is the way 
 by which both the justice and mercy of God choose to 
 
 752 
 
 d Chap. iv. 40; Prov. iii. 1, 2.- e Genesis xv. 5; xxii. 17. 
 
 f Exod. iii. 8.-slsa. xlii. 8; Mark xii. 29, 32; John xvii. 3; 
 
 1 Cor. viii. 4, 6._ _ ■ _ 
 
 conduct men to heaven. But let it be fully under¬ 
 stood that no man can walk in the way of obedience 
 but by and under the influence of the grace of God. 
 
 Verse 4. Hear, O Israel] imSx miT 
 ^rtK' mrr shemA Yisrael, Yehovah Eloheinu, Yeho- 
 vah achaD. These words may be variously rendered 
 into English; but almost all possible verbal varieties 
 in the translation (and there can be none other) amount 
 to the same sense : “ Israel, hear! Jehovah, our God, 
 is one Jehovah or, “ Jehovah is our God, Jehovah 
 is one or, “ Jehovah is our God, Jehovah alone ;” 
 or, “ Jehovah is our God, Jehovah who is one ;” or, 
 “ Jehovah, who is our God, is the one Being.” On 
 this verse the Jews lay great stress; it is one of the 
 four passages which they write on their phylacteries, 
 and they write the last letter in the first and last words 
 very large, for the purpose of exciting attention to the 
 weighty truth it contains. It is perhaps in reference 
 to this custom of the Jews that our blessed Lord 
 alludes, Matt. xxii. 38 ; Mark xii. 29, 30, where he 
 says, This is the first and great commandment; and 
 this is nearly the comment that Maimonides gives on 
 this place : “Hear, O Israel; because in these wprds the 
 property, the love, and the doctrine of God are contained.” 
 
 Many think that Moses teaches in these words the 
 doctrine of the Trinity in Unity. It may be so; but 
 if so, it is not more clearlv done than in the first verse 
 of Genesis, to which the reader is referred. When 
 this passage occurs in the Sabbath readings in the 
 synagogue, the whole congregation repeat the last 
 word achad for several minutes together with the 
 loudest vociferations : this I suppose they do to vent 
 a little of their spleen against the Christians, for they 
 suppose the latter hold three Gods, because of their 
 doctrine of the Trinity; but all their skill and cunning 
 can never prove that there is not a plurality expressed 
 in the word Eloheinu, which is translated our 
 
 God; and were the Christians, when reading this 
 verse, to vociferate Eloheinu for several minutes as 
 
The commandments are 
 
 CHAP. VI. 
 
 never to he forgotten 
 
 a. M. 2553 . 5 And h thou shalt love the 
 
 An. Ex. isr 40 . Lord thy God 1 with all thine 
 Scbat - heart, and with all thy soul, and 
 
 with all thy might. 
 
 6 And k these words, which I command 
 thee this day, shall be in thine heart: 
 
 7 And 1 thou shalt m teach them diligently 
 unto thy children, and shalt talk of them when 
 thou fittest in thine house, and when thou 
 walkest by the way, and when thou best down, 
 and when thou risest up. 
 
 8 n And thou shalt bind them for a sign 
 upon thine hand, and they shall be as frontlets 
 between thine eyes. 
 
 h Chap. x. 12; Matt. xxii. 37; Mark xii. 30; Luke x. 27. 
 
 5 2 Kings xxiii. 25.- k Chap. xi. 18 ; xxxii. 46; Psa. xxxvii. 31 ; 
 
 xl. 8 ; cxix. 11, 98 ; Prov. iii. 3 ; Isa. li. 7.- 1 Ch. iv. 9 ; xi. 19; 
 
 the Jews do achad , it would apply more forcibly in 
 the way of conviction to the Jews of the plurality of 
 persons in the Godhead , than the word achad , of one , 
 against any pretended false tenet of Christianity, as 
 every Christian receives the doctrine of the unity of 
 God in the most conscientious manner. It is because 
 of their rejection of this doctrine that the wrath of 
 God continues to rest on them ; for the doctrine of the 
 atonement cannot be received, unless the doctrine of 
 the Godhead of Christ is received too. Some Chris¬ 
 tians hive joined the Jews against this doctrine, and 
 some have even outdone them, and have put them¬ 
 selves to extraordinary pains to prove that D'ilbw 
 Elohim is a noun of the singular number! This has 
 not yet been proved. It would be as easy to prove 
 that there is no plural in language. 
 
 Terse 5. Thou shalt love the Lord , dfc.] Here we 
 see the truth of that word of the apostle, 1 Tim. i. 5 : 
 Now the end of the commandment is love out of a 
 pure heart , &c. See the whole of the doctrine con¬ 
 tained in this verse explained on Matt. xxii. 36-40. 
 
 Verse 6. Shall be in thine heart] For where else 
 can love be 1 If it be not in the heart, it exists not. 
 And if these words be not in the heart —if they are not 
 esteemed, prized, and received as a high and most 
 glorious privilege, what hope is there that this love 
 shall ever reign there ? 
 
 Verse 7. Thou shalt teach them diligently] DnilUJ 
 shinnantam , from pi? shanan, to repeat, iterate, or do 
 a thing again and again; hence to whet or sharpen 
 any instrument, which is done by reiterated friction 
 or grinding. .We see here the spirit of this Divine 
 injunction. God’s testimonies must be taught to our 
 children, and the utmost diligence must be used to make 
 them understand them. This is a most difficult task; 
 and it requires much patience, much prudence, much 
 judgment, and much piety in the parents, to enable 
 them to do this good, this most important work, in the 
 best and most effectual manner. See at the end of 
 this chapter. 
 
 And shalt talk of them when thou sittest in thine 
 house] Thou shalt have religion at home , as well as 
 in th & temple and tabernacle. 
 
 Vol. I. * c 49 ) 
 
 9 0 And thou 
 upon the posts 
 on thyr gates. 
 
 10 And it shall be, when the Lord thy 
 God shall have brought thee into the land 
 which he sware unto thy fathers, to Abraham, 
 to Isaac, and to Jacob, to give thee great and 
 goodly cities, p which thou buildedst not, 
 
 11 And houses full of all good things, which 
 thou filledst not, and wells digged, which thou 
 diggedst not, vineyards and olive-trees, which 
 thou plantedst not; q when thou shalt have 
 eaten and be full ; 
 
 12 Then beware lest thou forget the Lord, 
 
 Psa. lxxviii. 4, 5, C; Eph. vi. 4.- m Heb. xuhet or sharpen. 
 
 n Exod. xiii. 9,16 ;ch. xi.18 ; Prov. iii. 3 ; vi. 21; vii. 3.- 0 Ch. xi. 
 
 20 ; Isa. lvii. 8. -p Josh. xxiv. 13 ; Psa. cv. 44. - Ch. viii. 10, &c. 
 
 And when thou walkest by the ivay] Thou shalt be 
 religious abroad as well as at home, and not be ashamed 
 to own God wheresoever thou art. 
 
 When thou liest down, and when thou risest up.] 
 Thou shalt begin and end the day with God, and thus 
 religion will be the great business of thy life. O how 
 good are these sayings, but how little regarded! 
 
 Verse 8. Thou shalt bind them for a sign upon thine 
 hand] Is not this an allusion to an ancient and gene¬ 
 ral custom observed in almost every part of the world ? 
 When a person wishes to remember a thing of impor¬ 
 tance, and is afraid to trust to the common operations 
 of memory, he ties a knot on some part of his clothes, 
 or a cord on his hand or finger, or places something 
 out of its usual order, and in view, that his memory 
 may be whetted to recollection, and his eye affect his 
 heart. God, who knows how slow of heart we are to 
 understand, graciously orders us to make use of every 
 help, and through the means of things sensible, to rise 
 to things spiritual. 
 
 And they shall be as frontlets] totaphoth seems 
 
 to have the same meaning as phylacteries has in the 
 New Testament; and for the meaning and description 
 of these appendages to a Jew’s dress and to his reli¬ 
 gion, see the notes on Exod. xiii. 9, and on Matt, xxiii. 
 5, where a phylactery is particularly described. 
 
 Verse 9. Write them upon the posts of thy house , 
 and on thy gates.] The Jews, forgetting the spirit and 
 design of this precept, used these things as supersti¬ 
 tious people do amulets and charms, and supposed, if 
 they had these passages of Scripture written upon slips 
 of pure parchment, wrapped round their foreheads, tied 
 to their arm. or nailed to their door-posts, that they 
 should then be delivered from every evil! And how 
 much better are many Christians, who keep a Bible 
 in their house merely that it may keep the devil out; 
 and will have it in their rooms, or under their pillows, 
 to ward off spirits and ghosts in the night ? How in¬ 
 genious is the heart of man to find out every wrong 
 way, and to miss the right! 
 
 Verse 12. Beware lest thou forget the Lord] In 
 earthly prosperity men are apt to forget heavenly 
 I things. While the animal senses have every thing 
 
 753 
 
 bait write them A. M. 2553 . 
 
 , . , . B. C. 1451. 
 
 thy house, and An. Ex. isr. 40. 
 
 Sebat. 
 
DEUTERONOMY. 
 
 Directions for the people 
 
 when they come into Canaan. 
 
 a. M. 2553 . which brought thee forth out of 
 An. Ex. isr. 40. the land of Egypt, from the 
 igebat ‘ house of r bondage. 
 
 1 3 Thou shalt s fear the Lord thy God, 
 and serve him, and t shalt swear by his name. 
 
 14 Ye shall not u go after other gods, v of 
 the gods of the pepole which are round about 
 you; 
 
 15 (For w the Lord thy God is a jealous 
 God among you;) x lest the anger of the Lord 
 thy God be kindled against thee, and destroy 
 thee from off the face of the earth. 
 
 16 y Ye shall not tempt the A. M. 2553 . 
 
 T ~ 1 r , B. C. 1451. 
 
 Lord your God, z as ye tempted An. Ex. isr. 40 . 
 
 him in Massah. Sebat ~ 
 
 17 Ye shall a diligently keep the command¬ 
 ments of the Lord your God, and his testi¬ 
 monies, and his statutes, which he hath com¬ 
 manded thee. 
 
 18 And thou b shalt do that which is right 
 and good in the sight of the Lord : that it 
 may be well with thee, and that thou mayest 
 go in and possess the good land which the 
 Lord sware unto thy fathers, 
 
 r Heb. bondmen or servants. - s Chap. x. 12, 20; xiii. 4; Matt. 
 
 iv. 10; Luke iv. 8.- * 1 Psa. lxiii. 11 ; Isa. xlv. 23; lxv. 16; 
 
 Jer. iv. 2 ; v. 7; xii. 16.- u Chap. viii. 19; xi. 28 ; Jer. xxv. 6. 
 
 v Chap. xiii. 7. 
 
 they can wish, it is difficult for the soul to urge its 
 way to heaven ; the animal man is happy, and the de¬ 
 sires of the soul are absorbed in those of the flesh. 
 God knows this well; and therefore, in his love to 
 man, makes comparative poverty and frequent afflic¬ 
 tion his general lot. Should not every soul therefore 
 magnify God for this lot in life 1 “ Before I was af¬ 
 
 flicted,” says David, “ I went astray;” and had it not 
 been for poverty and affliction, as instruments in the 
 hands of God’s grace, multitudes of souls now happy 
 in heaven would have been wretched in hell. It is not 
 too much to speak thus far; because we ever see that 
 the rich and the affluent are generally negligent of 
 God and the interests of their souls. It must however 
 be granted that extreme poverty is as injurious to re¬ 
 ligion as excessive affluence. Hence the wisdom as 
 well as piety of Agur’s prayer, Prov. xxx. 7—9 : 
 “Give me neither poverty nor riches, lest I be full and 
 deny thee, or lest I be poor and steal,” &c. 
 
 Yerse 13. Thou shalt fear the Lord thy God] Thou 
 shalt respect and reverence him as thy Lawgiver and 
 Judge; as thy Creator, Preserver, and the sole object 
 of thy religious adoration. 
 
 And serve him ] Our blessed Lord, in Matt. iv. 10 ; 
 Luke iv. 8, quotes these words thus: And him ONLY 
 (avTu yov<p) shalt thou serve. It appears, therefore, 
 that lebaddo was anciently in the Hebrew text, 
 
 as it was and is in the Septuagint, (avrp yovp,) from 
 which our Lord quoted it. The Coptic preserves the 
 same reading; so do also the Vulgate, (illi soli,) and 
 the Anglo-Saxon, (peopa liim anum.) Dr. Kennicott 
 argues, that without the word only the text would not 
 have been conclusive for the purpose for which our 
 Lord advanced it; for as we learn from Scripture 
 that some men worshipped false gods in conjunction 
 with the true, the quotation here would not have been 
 full to the point without this exclusive word. It may 
 be proper to observe that the omitted word HD 1 ? le¬ 
 baddo, retained in the above versions, does not exist 
 in the Hebrew printed text, nor in any MS. hitherto 
 discovered. 
 
 Shalt swear by his name.] tishshabea, from 
 
 shaba, he was full, satisfied, or gave that which 
 was full or satisfactory. Hence an oath and swearing, 
 because appealing to God, and taking him for witness 
 
 a 754 
 
 w Exodus xx. 5; chap. iv. 24.- x Chap. vii. 4 ; xi. 17. 
 
 y Matt. iv. 7; Luke iv. 12.- z Exod. xvii. 2, 7; Num. xx. 3, 4 ; 
 
 xxi. 4, 5; 1 Cor. x. 9.- :a Chap. xi. 13, 22; Psa. cxix. 4 
 
 b Exod. xv. 26; chap. xii. 28 ; xiii. 18. 
 
 in any case of promise, &c., gave full and sufficient se¬ 
 curity for the performance ; and if done in evidence, 
 or to the truth of any particular fact, it gave full secu¬ 
 rity for the truth of that evidence. An oath, there¬ 
 fore, is an appeal to God, who knows all things, of the 
 truth of the matter in question : and when a religious 
 man takes such an oath, he gives full and reasonable 
 satisfaction that the thing is so, as stated ; for it is 
 ever to be presumed that no man, unless in a state of 
 the deepest degradation, would make such an appeal 
 falsely, for this would imply an attempt to make God 
 a party in the deception. 
 
 Yerse 14. Ye shall not go after other gods] The 
 object of religious worship among every people, whe¬ 
 ther that object be true or false, is ever considered as 
 the pattern or exemplar to his ^worshippers. Chris¬ 
 tians are termed the followers of God ; they take God 
 for their pattern, and walk —act, as he does. Hence 
 we see the meaning of the terms in this verse : Ye 
 shall not go after —ye shall not take false gods for 
 your patterns. The Canaanites, Greeks, Romans, &c., 
 were a most impure people, because the objects of 
 their worship were impure, and they went after them, 
 
 i. e., were like their gods. This serves to show us 
 that such as our Redeemer is, such should we be; and 
 indeed this is the uniform language of God to man : Be 
 ye holy, for I am holy, Lev. xxi. 8 ; Be ye perfect, as 
 your Father who is in heaven is perfect, Matt. v. 48. 
 
 Yerse 15. A jealous God] Jehovah has betrothed 
 you to himself as a bride is to her husband. Do not 
 be unfaithful, else that love wherewith he has now dis¬ 
 tinguished you shall assume the form of jealousy, and 
 so divorce and consume you. 
 
 Yerse 16. Ye shall not tempt the Lovd] Ye shall 
 not provoke him by entertaining doubts of his mercy, 
 goodness, providence, and truth. 
 
 As ye tempted him in Massah.] How did they tempt 
 him in Massah 1 They said, Is the Lord among us 
 or not ? Exod. xvii. 1-7. After such proofs as they 
 had of his presence and his kindness, this was exceed¬ 
 ingly provoking. Doubting God’s kindness where there 
 are so many evidences of it, is highly insulting to God 
 Almighty. 
 
 Yerse 17. Ye shall diligently keep, cfc.] On this 
 
 and the following verse see the note on ver. 3. • 
 
 ( 49* ) 
 
 
How God’s acts were to be 
 
 CHAP. VI. 
 
 taught to their children . 
 
 A. M. 2553 . 19 c To cast out all thine ene- 
 
 An. Ex. Isr. 40. mies from before thee, as the 
 Scl>at - Lord hath spoken. 
 
 20 And d when thy son asketh thee e in 
 lime to come, saying, What mean the testi¬ 
 monies, and the statutes, and the judgments, 
 which the Lord our God hath commanded 
 you ? 
 
 21 Then thou shalt say unto thy son, We 
 were Pharaoh’s bondmen in Egypt; and the 
 Lord brought us out of Egypt f with a mighty 
 hand: 
 
 22 * And the Lord showed signs and won¬ 
 ders, great and h sore, upon Egypt, upon 
 
 d Exod. xiii. 14. -- e Heb. to-mor- 
 
 -g Exod. vii., viii., ix., x., xi., 
 
 c Num. xxxiii. 52, 53.- 
 
 row. - f Exod. iii. 19 ; xiii. 3. 
 
 xii.; Psa. cxxxv. 9.- h Heb. evil. 
 
 Verse 20. And when Ihy son asketh thee, c fc.\ 
 “ Here,” as Mr. Ainsworth justly remarks, “ folio w- 
 eth a brief catechism , containing the grounds of 
 religion.” 
 
 What mean the testimonies, cfc.] The Hebrew 
 language has no word to express to mean or signify, 
 and therefore uses simply the substantive verb what 
 is, i. e., what mean or signify, &c. The seven thin 
 ears are, i. e., signify, seven years of famine. This 
 form of speech frequently occurs. 
 
 Verse 25. It shall be our righteousness] The evidence 
 that we are under the influence of the fear and love of 
 God. Moses does not say that this righteousness could 
 be wrought without the influence of God’s mercy, nor 
 does he say that they should purchase heaven by it; 
 but, God required them to be conformed to his will in 
 all things, that they might be holy in heart, and right¬ 
 eous in every part of their moral conduct. 
 
 1. On a very important subject in this chapter, it 
 may be necessary to make some farther observations. 
 
 A most injurious and destructive maxim has lately 
 been advanced by a few individuals, which it is to be 
 hoped is disowned by the class of Christians to which 
 they belong, though the authors affect to be thought 
 Christians, and rational ones too ; the sum of the 
 maxim is this : “ Children ought not to be taught reli¬ 
 gion for fear of having their minds biassed to some 
 particular creed, but they should be left to themselves 
 till they are capable of making a choice, and choose to 
 make one.” This maxim is in flat opposition to the 
 command of God, and those who teach it show how 
 little they are affected by the religion they profess. If 
 they felt it to be good for any thing, they would cer¬ 
 tainly wish their children to possess it; but they do 
 not teach religion to their children, because they feel 
 it to be of no use to themselves. Now the Christian 
 religion properly applied saves the soul, and fills the 
 heart with love to God and man ; for the love of God 
 is shed abroad in the heart of a genuine believer, by 
 the Holy Ghost given to him. These persons have 
 no such love, because they have not the religion that 
 inspires it; and the spurious religion which admits of 
 
 a 
 
 Pharaoh, and upon all his house- a. m. 2553 . 
 hold, before our eyes : An. Ex. isr. 40 . 
 
 23 And he brought us out Sdjat ~ 
 from thence, that he might bring us in, to 
 give us the land which he sware unto our 
 fathers. 
 
 24 And the Lord commanded us to do all 
 these statutes, * 1 to fear the Lord our God, 
 k for our good always, that 1 he might preserve 
 us alive, as it is at this day. 
 
 25 And m it shall be our righteousness, if 
 we observe to do all these commandments 
 before the Lord our God, as he hath com¬ 
 manded us. 
 
 1 Ver. 2.- k Chap. x. 13 ; Job xxxv. 7, 8 ; Jer. xxxii. 39. 
 
 1 Chap. iv. 1; viii. 1 ; Psa. xli. 2 ; Luke x. 28.- m Lev. xviii. 
 
 5 ; chap. xxiv. 13 ; Rom. x. 3, 5. 
 
 the maxim above mentioned, is not the religion of God, 
 and consequently better untaught than taught. But 
 what can be said to those parents who, possessing a 
 better faith, equally neglect the instruction of their 
 children in the things of God 1 They are highly 
 criminal; and if their children perish through neglect, 
 which is very probable, what a dreadful account must 
 they give in the great day ! PARENTS ! hear what 
 the Lord saith unto you: Ye shall diligently teach 
 your children that there is one Lord, Jehovah, Elohim; 
 the Father, the Son, and the Holy Ghost: and that 
 they must love him with all their heart, with all their 
 soul, and with all their might. And as children are 
 heedless, apt to forget, liable to be carried away by 
 sensible things, repeat and re-repeat the instruction, 
 and add line upon line, precept upon precept, here a 
 little and there a little, carefully studying time , place , 
 and circumstances, that your labour be not in vain : 
 show it in its amiableness, excite attention by exciting 
 interest; show how good, how useful, how blessed, 
 how ennobling, how glorious it is. Whet these things 
 on their hearts till the keenest edge is raised on the 
 strongest desire, till they can say f “ Whom have I in 
 heaven but thee 1 and there is none upon earth I de¬ 
 sire besides thee !” 
 
 See the notes on chap. ix. 9, and on Gen. xviii. and 
 xix. at the end. 
 
 2 . Without offence to any, I hope, a few words 
 more may be said on the nature of an oath , in addition 
 to the note on ver. 13. The matter is important, and 
 perhaps not well understood by many. 
 
 The making an appeal to the Supreme Being, and 
 callino- him to witness and record, constitutes the spirit 
 and essence of an oath. It is no matter in what form 
 this appeal is made, whether by putting the hand under 
 the thigh, as among the patriarchs; by the water of 
 the Ganges, as among the Hindoos; on a surat or 
 chapter of the Koran, as among the Mohammedans; 
 on a Hebrew Pentateuch, as among the Jews; on the 
 form of the cross, as among the Roman Catholics; 
 kissing the New Testament , as among Protestants in 
 general; or holding up the hand, and making affirma¬ 
 tion, as among the people called Quakers; still the 
 
 755 
 
No covenant or alliances to 
 
 DEUTERONOMY. 
 
 be made with the Canaanites. 
 
 oath is the same, for the appeal is made to God. On 
 this ground (and this is the true ground) the holding 
 up of the hand in a court of justice, is as perfect, as 
 substantial, and as formal an oath, as kissing the Neiv 
 Testament. Why then so many objections against 
 taking an oath in a court of justice by any one parti¬ 
 cular form, when the same thing is done in spirit, es¬ 
 sence, and substance, when God is called to witness 
 and record, though the form be different 1 When God 
 says, Thou slialt fear the Lord thy God, and shalt 
 swear by his name , he says, in effect, Thou shalt have 
 no god besides me; thou shalt consider me the foun¬ 
 tain of truth, the rewarder of righteousness, and the 
 
 punisher of perfidy and wickedness. Swear by my 
 name —bind thyself to me; take me for witness to all 
 thy actions; and act in all things as having me conti¬ 
 nually before thine eyes, and knowing that for every 
 act and xoord thou shalt give account to me in the day 
 of judgment. Our Lord’s command, Swear not at all , 
 can never relate to an oath in a civil cause, taken ac¬ 
 cording to the definition above given : profane and 
 common swearing, with all light, irreverent oaths and 
 imprecations, and all such oaths as are not required by 
 the civil magistrate, in cases where the Lord is supposed 
 to be witness, are certainly intended in our blessed 
 Lord’s prohibition. See on chap. iv. 26. 
 
 CHAPTER VII. 
 
 With the seven nations that God shall cast out , 1, they shall make no covenant, 2, nor form any matrimonial 
 alliances, 3 ; lest they should be enticed into idolatry , 4. All monuments of idolatry to be destroyed , 5. 
 The Israelites are to consider themselves a holy people, 6 ; and that the Lord had made them such, not for 
 their merits, but for his own mercies, 7, 8. They shall therefore love him, and keep his commandments , 
 9—11. The great privileges of the obedient, 12-24. All idolatry to be avoided, 25, 26. 
 
 a. m. 2553 . "ITTHEN the a Lord thy God 
 
 IS • C» 1451» * » -i.« i • i • -» 
 
 An. Ex. isr. 40. shall bring thee into the 
 
 Sebat ’ land whither thou goest to pos¬ 
 sess it, and hath cast out many nations before 
 thee, b the Hittites, and the Girgashites, and 
 the Amorites, and the Canaanites, and the 
 Perizzites, and the Hivites, and the Jebuzites, 
 seven nations 0 greater and mightier than thou; 
 
 2 And when the Lord thy God shall d de¬ 
 liver them before thee ; thou shalt smite them, 
 cmd e utterly destroy them ; f thou shalt make 
 no covenant with them, nor show mercy unto 
 them. 
 
 3 g Neither shalt thou make marriages with 
 them ; thy daughter thou shalt not give unto 
 his son, nor his daughters shalt thou take unto 
 thy son. 
 
 4 For they will turn away thy A. M. 2553. 
 
 J J J g (j 1451 
 
 son from following me, that they An. Ex. isr. 40 . 
 
 may serve other gods : h so will Sebat ' 
 
 the anger of the Lord be kindled against you, 
 and destroy thee suddenly. 
 
 5 But thus shall ye deal with them : ye 
 shall 1 destroy their altars, and break down 
 their k images, and cut down their groves, and 
 burn their graven images with fire. 
 
 6 1 For thou art a holy people unto the Lord 
 thy God : m the Lord thy God hath chosen thee 
 to be a special people unto himself, above all 
 people that are upon the face of the earth. 
 
 7 The Lord did not set his love upon you, 
 nor choose you, because ye were more in 
 number than any people ; for ye were n the 
 fewest of all people . 
 
 a Chap. xxxi. 3 ; Psa. xliv. 2, 3.-b Gen. xv. 19, &c.; Exod. 
 
 xxxm. 2.— c Chap. iv. 38 ; ix. 1.-d Ver. 23 j chap, xxiii. 14. 
 
 e Lev - XX W- 28 > 29 5 ^ ura - 52 ; chap. xx. 16, 17 ; Josh. 
 
 vi. 17 ; ym. 24; ix 24 ; x 28, 40 , xi. 11, 12.- 1 Exod. xxiii. 
 
 3« ; xxxiv. 12, 15, 16; Judg. n. 2; see chap. xx. 10, &c. ; Josh. 
 
 ii. 14 ; ix. 18 ; Judg. i. 24.- s Josh, xxiii. 12 ; 1 Kings xi. 2 ; 
 
 Ezra ix. 2.- h Chap. vi. 15.- 1 Exod. xxiii. 24 ; xxxiv. 13 ; 
 
 chap. xii. 2, 3.- k Heb. statues or pillars. - 1 Exod. xix. 6 ; 
 
 chap. xiv. 2; xxvi. 19 ; Psa. 1. 5 ; Jer. ii. 3.- m Exod. xix. 5 ; 
 
 Amos iii. 2 ; 1 Pet. ii. 9.- n Chap. x. 22. 
 
 NOTES ON CHAP. YU. 
 
 Verse 1. Seven nations greater and mightier than 
 thou] In several places of the Hebrew text, each of 
 these seven nations is not enumerated, some one or 
 other being left out, which the Septuagint in general 
 supply. How these nations were distributed o?er the 
 land of Canaan previously to the entering in of the 
 Israelites, the reader may see in the note on Josh, iii.to. 
 
 Verse 2. Thou shalt smite them, fyc.] These idol¬ 
 atrous nations were to be utterly destroyed, and all the 
 others also which were contiguous to the boundaries 
 of the promised land, provided they did not renounce 
 their idolatry and receive the true faith : for if they 
 did not, then no covenant was to be made with them 
 
 756 
 
 on any secular or political consideration whatever; no 
 mercy was to be shown to them, because the cup of 
 their iniquity also was now full; and they must either 
 embrace, heartily embrace, the true religion, or be cut otF. 
 
 Verse 3. Neither shalt thou make marriages, <%c.] 
 The heart being naturally inclined to evil, there is 
 more likelihood that the idolatrous wife should draw- 
 aside the believing husband, than that the believing 
 husband should be able to bring over his idolatrous 
 wife to the true faith. 
 
 Verse 6. Thou art a holy people] And therefore 
 should have no connection with the workers of iniquity. 
 
 A special people] segullah, —Septuagint, laov 
 
 TTcptovcnov ,—a peculiar people , a private property. The 
 
CHAP. VII. 
 
 The great privileges 
 
 of the obedient . 
 
 A. M. 2553. 8 But 0 because the Lord loved 
 
 An. Ex. is r. 40 . you, and because he would keep 
 
 Seha L_ p the oath which he had sworn 
 
 unto your fathers, q hath the Lord brought 
 you out with a mighty hand, and redeemed 
 you out of the house of bondmen, from the 
 hand of Pharaoh king of Egypt. 
 
 9 Know therefore that the Lord thy God, 
 he is God, r the faithful God, s which keepeth 
 covenant and mercy with them that love him 
 and keep his commandments, to a thousand 
 generations : 
 
 10 And * 1 * * * * repayeth them that hate him to 
 their face, to destroy them : u he will not be 
 slack to him that hateth him, he will repay 
 him to his face. 
 
 11 Thou shalt therefore keep the command¬ 
 ments, and the statutes, and the judgments, 
 which I command thee this day, to do them. 
 
 12 v Wherefore it shall come to pass, w if 
 ye hearken to these judgments, and keep and 
 do them, that the Lord thy God shall keep 
 unto thee x the covenant and the mere)? - which 
 he sware unto thy fathers : 
 
 13 And he will ? love theQ, and bless thee, 
 and multiply thee : z he will also bless the 
 fruit of thy womb, and the fruit of thy land, 
 thy corn, and thy wine, and thine oil, the in¬ 
 crease of thy kine, and the flocks of thy 
 sheep, in the land which he sware unto thy 
 fathers to give thee. 
 
 14 Thou shalt be blessed above all people : 
 a there shall not be male or female barren 
 among you, or among your cattle. 
 
 15 And the Lord will take away from thee 
 all sickness, and will put none of the b evil 
 
 diseases of Egypt, which thou a. M. 2553. 
 knowest, upon thee ; but will lay An. Ex. isr. 40 . 
 them upon all them that hate thee. Sebat ' 
 
 16 And c thou shalt consume all the people 
 which the Lord thy God shall deliver thee ; 
 d thine eye shall have no pity upon them : nei¬ 
 ther shalt thou serve their gods ; for that will 
 be e a snare unto thee. 
 
 17 If thou shalt say in thine heart, These 
 nations arc more than I: how can I f dispos¬ 
 sess them ? 
 
 18 & * * Thou shalt not be afraid of them : but 
 shalt well h remember what the Lord thy God 
 did unto Pharaoh, and unto all Egypt ; 
 
 19 1 The great temptations which thine eyes 
 saw, and the signs, and the wonders, and the 
 mighty hand, and the st.retched-out arm, 
 whereby the Lord thy God brought thee out: 
 so shall the Lord thy God do unto all the 
 people of whom thou art afraid. 
 
 20 k Moreover the Lord thy God will send 
 the hornet among them, until they that are left, 
 and hide themselves from thee, be destroyed. 
 
 21 Thou shalt not be affrighted at them : 
 for the Lord thy God is 1 among you, m a 
 mighty God and terrible. 
 
 22 n And the Lord thy God will 0 put out 
 those nations before thee by little and little : 
 thou mayest not consume them at once, lest 
 the beasts of the field increase upon thee. 
 
 23 But the Lord thy God shall deliver them 
 p unto thee, and shall destroy them with a 
 mighty destruction, until they be destroyed. 
 
 24 And q he shall deliver their kings into 
 thine hand, and thofl shalt destroy their 
 name r from under heaven : s there shall no 
 
 0 Chap. x. 15.-PExod. xxxii. 13 ; Psa. cv. 8, 9, 10 ; Luke 
 
 i. 55, 72, 73.-3 Exod. xiii. 3, 14.- r Isa. xlix. 7 ; 1 Cor. i. 9 ; 
 
 x. 13 ; 2 Cor. i. 18; 1 Thess. v. 24; 2 Thess. iii. 3 ; 2 Tim. ii. 
 
 13 ; Heb. xi. 11 ; 1 John i. 9.- s Exod. xx. 6; chap. v. 10; 
 
 Neh. i. 5 ; Dan. iv. 4.- l Isa. lix. 18; Nah. i. 2.- u Chap. 
 
 xxxii. 35.- v Lev. xxvi. 3 ; chap, xxviii. 1.- w Heb. because. 
 
 * Psa. cv. 8, 9 ; Luke. i. 55, 72, 73.-y John xiv. 21.- z Chap. 
 
 xxviii. 4.- a Exod. xxiii. 26, &c.- b Exod. ix. 14; xv. 26 ; 
 
 chap, xxviii. 27, 60. 
 
 c Yer. 2.- d Chap. xiii. 8 ; xix. 13, 21 ; xxv. 12.- e Exod. 
 
 xxiii. 33 ; chap. xii. 30; Judg. viii. 27 ; Psa. cvi. 36.- f Num. 
 
 xxxiii. 53.- s Chap. xxxi. 6.- h Psa. cv. 5.- 1 Chap. iv. 34 ; 
 
 xxix. 3.- k Exod. xxiii. 28 ; Josh. xxiv. 12.- 1 Num. xi. 20 ; 
 
 xiv. 9, 14, 42 ; xvi. 3 ; Josh. iii. 10.- m Chap. x. 17 ; Neh. i. 5; 
 
 iv. 14 ; ix. 32.- 11 Exodus xxiii. 29, 30.- 0 Heb. pluck off. 
 
 P Heb. before thy face; ver. 2.-<1 Josh. x. 24, 25, 42 ; xii. 1, &c. 
 
 r Exod. xvii. 14 ; chap. ix. 14 ; xxv. 19 ; xxix. 20.- s Chap. xi. 
 
 25; Josh. i. 5 ; x. 8; xxiii. 9. 
 
 words as they stand in the Septuagint are quoted by 
 the apostle, 1 Pet. ii. 9. 
 
 Verse 8. But because the Lord loved you\ It was 
 no good in them that induced God to choose them at 
 this time to be his peculiar people : he had his reasons, 
 but these sprang from his infinite goodness. He in¬ 
 tended to make a full discovery of his goodness to the 
 world, and this must have a commencement in some 
 particular place, and among some people. He chose 
 that time, and he chose the Jewish people ; but not 
 because of their goodness or holiness. 
 
 a 
 
 Verse 12. The Lord—shall keep unto thee the cove¬ 
 nant ] So we find their continuance in the state of fa¬ 
 vour was to depend on their faithf ulness to the grace 
 of God. If they should rebel, though God had chosen 
 them through his love , yet he would cast them oft in his 
 justice. The elect , we see, may become unfaithful, and 
 so become reprobates. So it happened to 24,000 of 
 them, whose carcasses fell in the wilderness because they 
 had sinned ; yet these were of the elect that came out 
 of Egypt. Let him that standeth take heed lest he fall. 
 
 Verse 22. Put out those nations—by little and lit - 
 
 757 
 
DEUTERONOMY, 
 
 Obedience enforced by 
 
 God’s past mercies . 
 
 a M. 2553 . man be able to stand before 
 An. Ex. isr. 40 . thee, until thou have destroyed 
 Sebat ‘ them. 
 
 25 The graven images of their gods 1 shall 
 ye burn with fire : thou u shalt not desire the 
 silver or gold that is on them, nor take it 
 unto thee, lest thou be v snared therein : for 
 
 it ts w an abomination to the Lord a. m. 2553 . 
 
 . ^ . B. C. 1451. 
 
 thy (jrod. An. Ex. Isr. 40. 
 
 26 Neither shalt thou bring an Seb a l'_ 
 
 abomination into thine house, lest thou be a 
 cursed thing like it: but thou shalt utterly 
 detest it, and thou shalt utterly abhor it; 1 for 
 it is a cursed thing. 
 
 l Ver. 5; Exocl. xxxii. 20; chap. xii. 3; 1 Chron. xiv. 12. 
 u Josh. vii. 1, 21; 2 Mac. xii. 40. 
 
 tie] The Israelites were not as yet sufficiently nume¬ 
 rous to fill the whole land occupied by the seven na¬ 
 tions mentioned ver. 1. And as wild and ferocious 
 animals might be expected to multiply where either 
 there are no inhabitants, or the place is but thinly 
 peopled, therefore God tells them that, though at pre¬ 
 sent, by force of arms, they might be able to expel 
 them, it would be impolitic so to do, lest the beasts of 
 the field should multiply upon them. 
 
 v Judg. viii. 27 ; Zeph. i. 3.- w Chap. xvii. 1.- x Lev. xxvii. 
 
 28 ; chap. xiii. 17 ; Josh. vi. 17,18 ; vii. 1. 
 
 Verse 25. Thou shalt not desire the silver or gold 
 that is on them] Some of the ancient idols were plated 
 over with gold, and God saw that the value of the 
 metal and the excellence of the workmanship might 
 be an inducement for the Israelites to preserve them; 
 and this might lead, remotely at least, to idolatry. 
 As the idols were accursed, all those who had them, 
 or any thing appertaining to them, were accursed also, 
 ver. 26. 
 
 CHAPTER YI1I. 
 
 An exhortation to obedience from a consideration of God's past mercies , 1,2. Man is not to live by bread 
 only , but by every word of God , 3. How God provided for them in the wilderness, 4. The Lord chas¬ 
 tened them that they might be obedient, 5, 6. A description of the land into which they were going , 7—9>, 
 Cautions lest they should forget God in their prosperity, 10—16, and lest they should attribute that pros¬ 
 perity to themselves, and not to God, 17, 18. The terrible judgments that shall fall upon them, should 
 they prove unfaithful, 19, 20. 
 
 A. M. 2553 . A LL the commandments which 
 
 B. C. 1451. JjL t , . . . , 
 
 An. Ex. isr. 40. I command thee this day 
 
 Sebat ‘ a shall ye observe to do, that ye 
 
 may live, and multiply, and go in and possess 
 
 the land which the Lord sware unto your 
 
 fathers. 
 
 2 And thou shalt remember all the wav which 
 
 •/ 
 
 the Lord thy God b led thee these forty years in 
 the wilderness, to hunfble thee, and c to prove 
 thee, d to know what was in thine heart, whether 
 
 a Chap. iv. 1 ; v. 32, 33 ; vi. 1, 2, 3.- b Chap. i. 3 ; ii. 7; 
 
 xxix. 5 ; Psa. cxxxvi. 16; Amos ii. 10.- c Exod. xvi. 4; chap. 
 
 xiii. 3. 
 
 NOTES ON CHAP. VIII. 
 
 Verse 2. Thou shalt remember all the way] The 
 various dealings of God with you ; the dangers and 
 difficulties to which ye were exposed, and from which 
 God delivered you ; together with the various miracles 
 which he wrought for you, and his longsuffering to¬ 
 wards you. 
 
 Verse 3. He—suffered thee to hunger, and fed 
 thee] God never permits any tribulation to befall his 
 followers, which he does not design to turn to their 
 advantage. When he permits us to hunger, it is that 
 his mercy may be the more observable in providing us 
 with the necessaries of life. Privations, in the way of 
 providence, are the forerunners of mercy and goodness 
 abundant. 
 
 thou wouldest keep his command- a. m. 2553 . 
 
 r B. C. 1451. 
 
 ments, or no. An. Ex. Isr. 40, 
 
 3 And he humbled thee, and Sebat ~ 
 
 e suffered thee to hunger, and f fed thee with 
 manna, which thou knewest not, neither did 
 thy fathers know ; that he might make thee 
 know that man doth s not live by bread only, 
 but by every word, that proceedeth out of the 
 mouth of the Lord doth man live. 
 
 4 h Thy raiment waxed not old upon thee, 
 
 d 2 Chron. xxxii. 31; John ii. 25.- e Exodus xvi. 2, 3. 
 
 f Exod. xvi. 12,14,35.- s Psa. civ. 29 ; Matt. iv. 4 ; Luke iv. 4. 
 
 h Chap. xxix. 5 ; Neh. ix. 21. 
 
 Verse 4. Thy raiment waxed not old, cfc.] The 
 plain meaning of this much-tortured text appears to 
 me to be this : “God so amply provided for them all 
 the necessaries of life, that they never were obliged 
 to wear tattered garments, nor were their feet injured 
 for lack of shoes or sandals.” If they had carvers, 
 engravers, silversmiths, and jewellers among them, as 
 plainly appears from the account we have of the taber¬ 
 nacle and its utensils, is it to be wondered at if they 
 also had habit and sandal makers, &c., &c., as we are 
 certain they had weavers, embroiderers, and such like \ 
 And the traffic which we may suppose they carried on 
 with the Moabites, or with travelling hordes of Ara¬ 
 bians, doubtless supplied them with the materials ; 
 though, as they had abundance of sheep and neat cat- 
 
 a 
 
 758 
 
CHAP. VIII. 
 
 Privileges enjoyed by the 
 
 A. M. 2553 . neither did thy foot swell, these 
 
 B. C. 1451. r 
 
 An. Ex.isr .40 forty years. 
 
 Sctiat ~ 5 1 Thou shall also consider in 
 thine heart, that, as a man chasteneth his son, 
 so the Lord thy God chasteneth thee. 
 
 6 Therefore thou shalt keep the command¬ 
 ments of the Lord thy God, k to walk in his 
 ways, and to fear him. 
 
 » 2 Sam. vii. 14 ; Psa. lxxxix. 32 ; Prov. iii. 12 ; Heb. xii. 5, 6 ; 
 
 Rev. iii. 19. 
 
 tie, they must have had much of the materials within 
 themselves. It is generally supposed that God, by a 
 miracle, preserved their clothes from wearing out : 
 but if this sense be admitted, it will require, not one 
 miracle, but a chain of the most successive and asto¬ 
 nishing miracles ever wrought, to account for the 
 thing; for as there were not less than 600,000 males 
 born in the wilderness, it would imply, that the clothes 
 of the infant grew up with the increase of his body to 
 manhood, which would require a miracle to be continu¬ 
 ally wrought on every thread, and on every particle of 
 matter of which that thread was composed. And this 
 is not all; it would imply that the clothes of the pa¬ 
 rent became miraculously lessened to fit the body of 
 the child, with whose growth they were again to 
 stretch and grow, &c. No such miraculous interfe¬ 
 rence was necessary. 
 
 Verse 8. A land of wheat , cfc.\ On the subject of 
 this verse I shall introduce the following remarks, 
 which I find in Mr. Harmer’s Observations on the 
 Fertility of the Land of Judea, vol. iii., p. 243. 
 
 il Hasselquist tells us that he ate olives at Joppa 
 (upon his first arrival in the Holy Land) which were 
 said to grow on the Mount of Olives, near Jerusalem; 
 and that, independentl}' of their oiliness, they were of 
 the best kind he had tasted in the Levant. As olives 
 are frequently eaten in their repasts, the delicacy of 
 this fruit in Judea ought not to be forgotten; and the 
 oil that is gotten from these trees much less, because 
 still more often made use of. In the progress of his 
 journey he found several fine vales, abounding with 
 olive trees. He saw also olive trees in Galilee ; but 
 none farther, he says, than the mountain where it is 
 supposed our Lord preached his sermon. 
 
 “ The fig trees in the neighbourhood of Joppa, Has¬ 
 selquist goes on to inform us, were as beautiful as any 
 he had seen in the Levant. 
 
 “ The reason why pomegranates are distinctly men¬ 
 tioned, in this description of the productions of the land 
 of promise, may be their great usefulness in forming 
 cooling drinks, for they are used among the Asiatics 
 nearly in the same way that we use lemons ; see 
 vol. ii., 145. 
 
 “ Honey is used in large quantities in these coun¬ 
 tries ; and Egypt was celebrated for the assiduous 
 care with which the people there managed their bees. 
 Maillet’s account of it is very amusing. 1 There are,’ 
 says he, ‘ abundance of bees in that country ; and a 
 singular manner of feeding them, introduced by the 
 Egyptians of ancient times, still continues there. 
 Towards the end of October, when the Nile, upon its 
 
 Israelites in the desert. 
 
 7 For the Lord thy God bring- a. M. 2553. 
 
 J 0 B. C. 1451 
 
 eth thee into a good land, ] a An.Exlsr. 40. 
 
 land of brooks of water, of foun- Sebat ‘ 
 
 tains and depths that spring out of valleys 
 and hills ; 
 
 8 A land of wheat, and barley, and vines, 
 and fig trees, and pomegranates ; a land ra of 
 oil olive, and honey ; 
 
 k n 
 
 Chap. v. 33.- 
 
 -' Chap. xi. 10, 11, 12.- 
 ti ee of oil. 
 
 - m Heb. of olive- 
 
 decrease, gives the peasants an opportunity of sowing 
 the lands, sainfoin is one of the first things sown, and 
 one of the most profitable. As the Upper Egypt is 
 hotter than the Lower, and the inundation there goes 
 sooner off the lands, the sainfoin appears there first. 
 The knowledge they have of this causes them to send 
 their bee-hives from all parts of Egypt, that the bees 
 may enjoy, as soon as may be, the richness of the 
 flowers, which grow in this part of the country sooner 
 than in any other district of the kingdom. The hives, 
 upon their arrival at the farther end of Egypt, are 
 placed one upon another in the form of pyramids, in 
 boats prepared for their reception, after having been 
 numbered by the people who place them in the boats. 
 The bees feed in the fields there for some days : after¬ 
 wards, when it is believed they have nearly collected 
 the honey and wax, which were to be found for two 
 or three leagues round, they cause the boats to go 
 down the stream, two or three leagues lower, and 
 leave them there, in like manner, such a proportion 
 of time as they think to be necessary for the gather¬ 
 ing up the riches of that canton. At length, about the 
 beginning of February, after having gone the whole 
 length of Egypt, they arrive at the sea, from whence 
 they are conducted, each of them, to their usual place 
 of abode; for they take care to set down exactly, in a 
 register, each district from whence the hives were 
 carried in the beginning of the season, their number 
 and the names of the persons that sent them, as well 
 as the number of the boats, where they are ranged 
 according to the places they are brought from. What 
 is astonishing in this affair is, that with the greatest 
 fidelity of memory that can be imagined, each bee finds 
 its own hive, and never makes any mistake. That 
 which is still more amazing to me is, that the Egyp¬ 
 tians of old should be so attentive to all the advanta¬ 
 ges deducible from the situation of their country; that 
 after having observed that all things came to maturity 
 sooner in Upper Egypt, and much later in Lower, 
 which made a difference of above six weeks between 
 the two extremities of their country, they thought of 
 collecting the wax and the honey so as to lose none 
 of them, and hit upon this ingenious method of making 
 the bees do it successively, according to the blossom¬ 
 ing of the flowers, and the arrangement of nature.’ ” 
 If this solicitude were as ancient as the dwelling 
 of Israel in Egypt, they must have been anxious to 
 know whether honey , about which they took such care 
 in Egypt, was plentiful in the land of promise ; and 
 they must have been pleased to have been assured it 
 was, It continues to be produced there in large 
 
 759 
 
Cautions against forgetting 
 
 DEUTERONOMY. 
 
 a. M. 2553 . 9 A land wherein thou shall eat 
 
 B. C. 1451. « i . i , 
 
 An. Ex. isr. 40 . bread without scarceness, thou 
 
 Sebat * shalt not lack any thing in it; 
 a land n whose stones are iron, and out of 
 whose hills thou mayest dig brass. 
 
 10 0 When thou hast eaten and art full, then 
 thou shalt bless the Loud thy God, for the 
 good land which he hath given thee. 
 
 11 Beware that thou forget not the Lord thy 
 God, in not keeping his commandments, and his 
 
 n Ch. xxxiii. 25. - 0 Ch. vi. 11 , 12 .--p Ch. xxviii. 47 ; xxxii. 15 ; 
 
 quantities : Hasselquist, in the progress of his journey 
 from Acra to Nazareth, tells us that he found “great 
 numbers of bees, bred thereabouts, to the great ad¬ 
 vantage of the inhabitants.'” He adds, “ they make 
 their bee-hives, with little trouble, of clay, four feet 
 long, and half a foot in diameter, as in Egypt. They 
 lay ten or twelve of them, one on another, on the bare 
 ground, and build over every ten a little roof.” Mr. 
 Maundrell, observing also many bees in the Holy 
 Land, takes notice that by their means the most barren 
 places in other respects of that country become use¬ 
 ful, perceiving in many places of the great salt plain 
 near Jericho a smell of honey and wax as strong as 
 if he had been in an apiary. 
 
 By Hasselquist’s account it appears, that the pre¬ 
 sent inhabitants of Palestine are not strangers to the 
 use of hives. They are constructed of very different 
 materials from ours, but just the same with the Egyp¬ 
 tian hives. They seem to be an ancient contrivance ; 
 and indeed so simple an invention must be supposed to 
 be as old as the days of Moses, wdien arts, as appears 
 from his writings, of a much more elevated nature 
 were known in Egypt. I cannot then well persuade 
 myself to adopt the opinion of some of the learned, 
 that those words of Moses, in Deut. xxxii. 13, He 
 made him to suck honey out of the rock , and oil out 
 of the flinty rock , are to be understood of his causing 
 Israel to dwell in a country where sometimes they 
 might find honey-comb in holes of the rock. It is 
 very possible that in that hot country these insects, 
 when not taken due care of, may get into hollow places 
 of the rocks, and form combs there, as they sometimes 
 construct them in ours in hollow T trees, though I do 
 not remember to have met with any traveller that has 
 made such an observation. But would this have been 
 mentioned with so much triumph by Moses * in this 
 place 1 The quantities of honey produced after this 
 manner could be but small, compared with what would 
 be collected in hives properly managed; when found, 
 it must often cost a great deal of pains to get the 
 honey out of these little cavities in the hard stone, and 
 much the greatest part must be absolutely lost to the 
 inhabitants. The interpretation is the more strange, 
 because when it is said in the next clause, “and oil 
 out of the flinty rock,” it is evidently meant that they 
 should have oil produced in abundance by olive trees 
 growing on flinty rocks ; and consequently, the suck¬ 
 ing honey out of the rock should only mean their 
 enjoying great quantities of honey, produced by bees 
 that collected it from flowers growing among the 
 
 760 
 
 God in prosperity 
 
 judgments, and his statutes, which a. m. 2553 . 
 
 I command thee this day : An. Ex. Isr. 40 . 
 
 12 f Lest when thou hast eaten _ Seba L _. 
 
 and art full, and hast built goodly houses, and 
 dwelt therein ; 
 
 13 And when thy herds and thy flocks mul¬ 
 tiply, and thy silver and thy gold is multiplied, 
 and all that thou hast is multiplied ; 
 
 14 q Then thine heart be lifted up, and thou 
 forget the Lord thy God, which brought 
 
 Prov. xxx. 9 ; Hos. xiii. 6.-a 1 Cor. vi. 7.- r Psa. cvi. 21. 
 
 rocks : the rocky mountains of this country, it is well 
 known, produce an abundance of aromatic plants pro¬ 
 per for the purpose. Nor does Asaph, in the close 
 of the eighty-first Psalm, speak, I apprehend, of honey 
 found in cavities of rocks ; nor yet is he there descri¬ 
 bing it as collected from the odoriferous plants that 
 grow in the rocky hills of those countries, if the read¬ 
 ing of our present Hebrew copies be right: but the 
 prophet tells Israel that, had they been obedient, God 
 would have fed them with the fat of wheat, and with 
 the rock of honey would he have satisfied them, that 
 is, with the most delicious wheat, and with the richest, 
 most invigorating honey, in large quantities, both for 
 eating and making agreeable drink. Its reviving, 
 strengthening quality appears in the story of Jonathan, 
 Saul’s son, 1 Sam. xix. 27 ; as the using the term rock 
 to signify strength , &c., appears in a multitude of 
 places. The rock of a sword , Psa. lxxxix. 43, for 
 the edge of the sword , in which its energy lies, is, 
 perhaps, as strange an expression to western ears. 
 
 I shall have occasion to speak of the excellence of 
 the grapes of Judea in a succeeding chapter; I may 
 therefore be excused from pursuing the farther exami¬ 
 nation of the productions of this country, upon giving 
 my reader a remark of Dr. Shaw’s to this purpose, 
 that it is impossible for pulse, wheat, or grain of any 
 kind, to be richer or better tasted than what is sold at 
 Jerusalem. Only it may not be amiss to add, with 
 respect to this country’s being well watered, that the 
 depth, DPin tehojn, spoken of in this passage, seems to 
 mean reservoirs of water filled by the rains of winter, 
 and of great use to make their lands fertile; as the 
 second word nYwVn tealotheiha seems to mean wells, 
 or some such sort of conveniences, supplied by springs, 
 and the first word iTTHru naharotheiha rivers or run¬ 
 ning streams, whether carrying a larger or smaller 
 body of water. What an important part of this 
 pleasing description, especially in the ears of those 
 that had wandered near forty years in a most dry and 
 parched wilderness! I will only add, without entering 
 into particulars, that the present face of the country 
 answers this description. 
 
 Verse 9. A land whose stones are iron ] Not only 
 meaning that there were iron mines throughout the 
 land, but that the loose stones were strongly impreg¬ 
 nated with iron, ores of this metal (the most useful of 
 all the products of th6 mineral kingdom) being every 
 where in great plenty. 
 
 Out of ivhose hills thou mayest dig brass.} As there 
 is no such thing in nature as a brass mine, the word 
 
 a 
 
Address to Israel before 
 
 CHAP. IX. 
 
 passing over Jordan. 
 
 A. M. 2553 . thee forth out of the land of 
 An. Ex. Isr. 40. Egypt, from the house of bon- 
 Sebat - dage; 
 
 15 Who s led thee through that great and 
 terrible wilderness, t wherein were fiery ser¬ 
 pents, and scorpions, and drought, where 
 there was no water ; u who brought thee forth 
 water out of the rock of flint; 
 
 16 Who fed thee in the wilderness with 
 T manna, which thy fathers knew not, that, he 
 might humble thee, and that he might prove 
 thee, w to do thee good at thy latter end; 
 
 17 1 And thou say in thine heart, My power 
 and the might of mine hand hath gotten me 
 this wealth. 
 
 8 Isa. lxiii. 12, 13, 14 ; Jer. ii. 6. 
 xiii. 5.- 
 
 Exod. xvi. 15. 
 
 - l Numbers xxi. 6 ; Hos. 
 ■ u Num. xx. 11; Psa. lxxviii. 15 ; cxiv. 8.- v Ver. 3; 
 
 1 8 But thou shalt remember the A. M. 2553 . 
 
 T , ~ . .... B. C. 1451. 
 
 LiORD thy (jrod : y lor It IS he An. Ex. Isr. 40. 
 
 that giveth thee power to get Sebat * _ 
 
 wealth, that z he may establish his covenant 
 
 which he sware unto thy fathers, as it is 
 
 this day. 
 
 19 And it shall be, if thou do at all forget 
 the Lord thy God, and walk after other gods, 
 and serve them, and worship them, a I testify 
 against you this day that ye shall surely 
 perish. 
 
 20 As the nations which the Lord destroyeth 
 before your face, b so shall ye perish ; because 
 ye would not be obedient unto the voice of 
 the Lord your God. 
 
 w Jer. xxiv. 5, 6 ; Heb. xii. 11.- x Chap. ix. 4; 1 Cor. iv. 7. 
 
 y Prov. x. 22 ; Hos. ii. 8.- z Chap. vii. 8,12.- a Chap. iv. 26 ; 
 
 xxx. 18.- v Dan. ix. 11, 12. 
 
 HI5TU nechosheth should be translated copper ; of which, 
 by the addition of the lapis calaminaris -, brass is made. 
 See on Exod. xxv. 3. 
 
 Verse 15. Who led thee through that—terrible ivil- 
 derness ] See the account of their journeying in the 
 notes on Exod. xvi. 1, &c. ; Num. xxi., &c. 
 
 Fiery serpents ] Serpents whose bite occasioned a 
 most violent inflammation, accompanied with an un¬ 
 quenchable thirst , and which terminated in death. See 
 on Num. xxi. 6. 
 
 Verse 16. Who fed thee—with manna\ See this 
 miracle described Exod. xvi. 13, &c. 
 
 Verse 18 . God—giveth thee power to get icealth ] 
 Who among the rich and wealthy believes this saying 1 ? 
 Who gives wisdom, understanding, skill, bodily strength, 
 and health ? Is it not God 1 And without these, how 
 can wealth be acquired ? Whose is providence ? who 
 gives fertility to the earth ? And w 7 ho brings every 
 proper purpose to a right issue 1 Is it not God ? And 
 without these also can wealth be acquired ? No. Then 
 the proposition in the text is self-evident: it is God 
 that giveth power to get wealth , and to God the wealthy 
 man must account for the manner in which he has eoc- 
 pended the riches which God hath given him. 
 
 CHAPTER IX. 
 
 The people are informed that they shall shortly pass over Jordan , and that God shall go over before them , 
 to expel the ancient inhabitants, 1—3. They are cautioned not to suppose that it is on account of their 
 righteousness that God is to give them that land, 4—6. They are exhorted to remember their various pro¬ 
 vocations of the Divine Majesty , especially at Horeb, 7—14; and how Moses interceded for them, and 
 destroyed the golden calf, 15—21. How they murmured at Taberah, 22 ; and rebelled at Kadesh-barnea, 
 23 ; and had been perverse from the beginning, 24. An account of the intercession of Moses in their 
 behalf, 25—29. 
 
 a. M. 2553 . TTEAR, 0 Israel : Thou art to 
 
 B. C. 1451. 11 T , ... 
 
 An. Ex. Isr.40. a pass over Jordan this day, 
 
 Sebat ' to go in to possess nations 
 
 b greater and mightier than thyself, cities great 
 
 and c fenced up to heaven; 
 
 2 A people great and tall, d the children of 
 
 the Anakims, whom thou knowest, and of 
 
 “Chap. xi. 31 ; Josh. iii. 16 ; iv. 19.- b Chap. iv. 38 ; vii. 1 ; 
 
 xi. 23.- c Chap. i. 28.- d Num. xiii. 22, 28, 32, 33. 
 
 NOTES ON CIIAP. IX. 
 
 Verse 1. Thou art to pass over Jordan this day\ 
 □m haiyom, this time; they had come thirty-eight 
 years before this nearly to the verge of the promised 
 land, but were not permitted at that day or time to pass 
 
 a 
 
 whom thou hast heard say , Who A. M. 2553 . 
 can stand before the children of An. Ex! isr. 40 . 
 Anak ? Sebat 
 
 3 Understand therefore this day, that the 
 Lord thy God is he which e goeth over before 
 thee ; as a f consuming fire g he shall destroy 
 them, and he shall bring them down before thy 
 
 e Chap. xxxi. 3 ; Josh. iii. 11.- f Chap. iv. 24; Heb. xii. 29. 
 
 s Chap. vii. 23. 
 
 over, because of their rebellions; but this time they 
 shall certainly pass over. This was spoken about the 
 eleventh month of the fortieth year of their journeying, 
 and it was on the first month of the following year they 
 passed over; and during thi3 interim Moses died. 
 
 761 
 
The various provocations and DEUTERONOMY. rebellions of the Israelites 
 
 A. M. 2553 . face : h so shall thou drive them 
 
 B. C. 1451. . . . ... 
 
 An. Ex. Isr. 40. out, and destroy them quickly, 
 
 Sebat ~ as the Lord hath said unto thee. 
 
 4 1 Speak not thou in thine heart, after that 
 the Lord thy God hath cast them out from 
 before thee, saying, For my righteousness the 
 Lord hath brought me in to possess this land : 
 but k for the wickedness of these nations the 
 Lord doth drive them out from before thee. 
 
 5 1 Not for thy righteousness, or for the up¬ 
 rightness of thine heart, doth thou go to pos¬ 
 sess their land : but for the wickedness of 
 these nations the Lord thy God doth drive 
 them out from before thee, and that he may 
 perform m the word which the Lord sware unto 
 thy fathers, Abraham, Isaac, and Jacob. 
 
 6 Understand, therefore, that the Lord thy 
 God giveth thee not this good land to possess 
 it for thy righteousness ; for thou art n a stiff¬ 
 necked people.. 
 
 7 Remember, and forget not, how thou pro- 
 vokedst the Lord thy God to wrath in the wil¬ 
 derness : 0 from the day that thou didst depart 
 out of the land of Egypt, until ye came unto 
 this place, ye have been rebellious against the 
 Lord. 
 
 8 Also p in Horeb ye provoked the Lord to 
 wrath, so that the Lord was angry with you 
 to have destroyed you. 
 
 9 ^When I was gone up into the mount to 
 receive the tables of stone, even the tables of 
 the covenant which the Lord made with you, 
 then r I abode in the mount forty days and 
 forty nights, I neither did eat bread nor drink 
 water: 
 
 10 s And the Lord delivered unto me two 
 tables of stone written with the finger of God ; 
 and on them ivas written according to all the 
 
 11 Exod. xxiii. 31 ; chap. vii. 24.- 1 Chap. viii. 17 ; Rom. xi. 
 
 6, 20 ; 1 Cor. iv. 4, 7.- k Gen. xv. 16; Lev. xviii. 24, 25 ; 
 
 chap, xviii. 12.- 1 Tit. iii. 5.- m Gen. xii. 7; xiii. 15 ; xv. 7 ; 
 
 xvii. 8 ; xxvi. 4 ; xxviii. 13.- n Ver. 13 ; Exod. xxxii. 9 ; xxxiii. 3 ; 
 
 xxxiv. 9.- 0 Exod. xiv. 11; xvi. 2; xvii. 2 ; Num. xi. 4; xx. 2 ; 
 
 xxv. 2 ; ch. xxxi. 27.- P Exod. xxxii. 4 ; Psa. cvi. 19.-q Exod. 
 
 xxiv. 12,15.- r Exod. xxiv. 18; xxxiv. 28.- s Exod. xxxi. 1.8. 
 
 Verse 5. For the wickedness of these nations ] So 
 then it was not by any sovereign act of God that these 
 people were cast out, but for their wickedness; they 
 had transgressed the law of their Creator; they had 
 resisted his Spirit, and could no longer be tolerated. 
 The Israelites were to possess their land, not because 
 they deserved it, but first, because they were less wicked 
 than the others ; and secondly, because God thus chose 
 to begin the great work of his salvation among men. 
 Thus then the Canaanites were cut off, and the Israel¬ 
 is 
 
 words, which the Lord spake A. M. 2553 . 
 
 . , . , I , B. C. 1451. 
 
 with you in the mount, out 01 the An. Ex. isr. 40 . 
 
 midst of the fire, 1 in the day of Sebat ‘ 
 
 the assembly. 
 
 11 And it came to pass, at the end of forty 
 days and forty nights, that the Lord gave me 
 the two tables of stone, even the tables of the 
 covenant. 
 
 12 And the Lord said unto me, u Arise, get 
 thee down quickly from hence ; for thy people 
 which thou hast brought forth out of Egypt 
 have corrupted themselves ; they are v quickly 
 turned aside out of the way which I com¬ 
 manded them ; they have made them a molten 
 image. 
 
 13 Furthermore w the Lord spake unto me, 
 saying; I have seen this people, and, behold, 
 x it is a stiff-necked people : 
 
 14 y Let me alone, that I may destroy them, 
 and z blot out their name from under heaven : 
 a and I will make of thee a nation mightier 
 and greater than they. 
 
 15 b So I turned and came down from the 
 mount, and c the mount burned with fire and 
 the two tables of the covenant were in my two 
 hands. 
 
 16 And d I looked, and, behold, ye had sinned 
 against the Lord your God, and, had made you 
 a molten calf: ye had turned aside quickly 
 out of the way which the Lord had com¬ 
 manded you. 
 
 17 And I took the two tables, and cast them 
 out of my two hands, and brake them before 
 your eyes. 
 
 18 And I e fell down before the Lord, as at 
 the first, forty days and forty nights : I did 
 neither eat bread, nor drink water, because of 
 all your sins which ye sinned, in doing wick- 
 
 1 Exodus xix. 17; xx. 1 ; chap. iv. 10; x. 4; xviii. 16. 
 
 u Exod. xxxii. 7.- v Chap. xxxi. 29 ; Judg. ii. 17.- w Exod. 
 
 xxxii. 9.- x Ver. 6; chap. x. 16; xxxi. 27; 2 Kings xvii. 14. 
 
 y Exod. xxxii. 10.- z Chap. xxix. 20; Psa. ix. 5 ; cix. 13. 
 
 a Num. xiv. 12.- b Exod. xxxii. 15.- c Exod. xix. 18; chap. 
 
 iv. 11 ; v. 23.- d Exod. xxxii. 19.- e Exod. xxxiv. 28; Psa 
 
 cvi. 23. 
 
 ites were grafted in; and the Israelites , because of 
 their wickedness, were afterwards cut off, and the Gen¬ 
 tiles grafted in. Let the latter not be high-minded, 
 but fear ; if God spared not the natural branches, take 
 heed lest he spare not thee. But let it be remembered 
 that this land was originally their own, and that the 
 present possessors had no legal right to it. 
 
 Verse 10. Tables of stone ] See the notes on Exod. 
 xxxi. 18, and xxxii. 15, 16. 
 
 Verse 12. Thy people—have corrupted themselves] 
 
 a 
 
Moses is commanded to make 
 
 CHAP. X. 
 
 a. M. 2553 . edlv in the sight of the Lord, to 
 
 B. C. 1451. 1 U- ; 
 
 An. Ex. isr. 40. provoke him to anger. 
 
 19 f For I was afraid of the 
 anger and hot displeasure wherewith the Lord 
 was wroth against you to destroy you. e But 
 the Lord hearkened unto me at that time also. 
 
 20 And the Lord was very angry with Aaron 
 to have destroyed him: and I prayed for 
 Aaron also the same time. 
 
 21 And 11 1 took your sin, the calf which ye 
 had made, and burnt it with fire, and stamped 
 it, and ground it very small, even until it was 
 as small as dust: and I cast the dust thereof 
 into the brook that descended out of the mount. 
 
 22 And at 1 Taberah, and at k Massah, and at 
 1 Kibroth-hattaavah, ye provoked the Lord to 
 wrath. 
 
 23 Likewise m when the Lord sent you from 
 Kadesh-barnea, saying, Go up and possess the 
 land which I have given you ; then ye rebelled 
 against the commandment of the Lord your 
 God, and 11 ye believed him not, nor hearkened 
 to his voice. 
 
 24 °Ye have been rebellious against the 
 
 f Exod. xxxii. 10, 11.- s Exod. xxxii. 14; xxxiii. 17 ; chap. 
 
 x. 10 ; Psa. cvi. 23. - h Exod. xxxii. 20 ; Isa. xxxi. 7. -' Nam. 
 
 xi. 1, 3, 5. - k Exod. xvii. 7.- 1 Num. xi. 4, 34.- m Num. 
 
 xiii. 3 ; xiv. 1.- n Psa. cvi. 24, 25.- 0 Chap. xxxi. 27. 
 
 Debased themselves by making and worshipping an 
 Egyptian idol. See on Exod. xxxii. 
 
 Verse 21. I took your sin, the calf which ye had 
 made ] See this fully explained Exod. xxxii. 20. 
 
 Verse 22. At Kibroth-hattaavah\ See the note on 
 Num. xi. 18. 
 
 Verse 27. Remember thy servants, Abraham, Isaac, 
 and Jacob ] As if he had said: “ These are their 
 descendants, and the covenant was made with those 
 
 a second set of tables . 
 Lord from the day that I knew a. m. 2553 . 
 
 J B. C. 1451. 
 
 yOU. An. Ex. Isr. 40. 
 
 25 p Thus I fell down before Sebat ‘ 
 the Lord, forty days and forty nights, as I fell 
 down at the first. ; because the Lord had said 
 he would destroy you. 
 
 26 q I prayed therefore unto the Lord, and 
 said, O Lord God, destroy not thy people and 
 thine inheritance, which thou hast redeemed 
 through thy greatness; which thou hast brought 
 forth out of Egypt with a mighty hand. 
 
 27 Remember thy servants, Abraham, Isaac, 
 and Jacob ; look not unto the stubbornness of 
 this people, nor to their wickedness, nor to 
 their sin : 
 
 28 Lest r the land whence thou broughtest 
 us out, say. s Because the Lord was not able 
 to bring them into the land which he promised 
 them, and because he hated them, he hath 
 brought them out to slay them in the wilder¬ 
 ness. 
 
 29 t Yet they are thy people, and thine in¬ 
 heritance, which thou broughtest out by thy 
 u mighty pownr, and by thy stretched-out arm. 
 
 l’Ver. 18.-^Exod. xxxii. 11, &c.- r Gen.xIi. 57 ; 1 Sam. 
 
 xiv. 25.- s Exod. xxxii. 12 ; Num. xiv. 16.- 1 Chap. iv. 20* 
 
 1 Kings viii. 51; Neh. i. 10; Psa. xcv. 7.- u Ver. 26; cnap. 
 
 iv. 34; Exod. vii. 8, 9; xiii. 3. 
 
 patriarchs in behalf of these.” God bestows many 
 blessings on comparatively worthless persons, either 
 for the sake of their pious ancestors, or on account of 
 the religious people with whom they are connected; 
 therefore union with the Church of God is a blessing 
 of no common magnitude. The reader will find the 
 grand subject of this chapter explained at large in the 
 notes on Exod. xxxi. and xxxii., to which he is par¬ 
 ticularly desired to refer. 
 
 CHAPTER X. 
 
 Moses is commanded to make a second set of tables , 1,2. He makes an ark, prepares the two tables, God 
 writes on them the ten commandments, and Moses lays them up in the ark, 3-5. The Israelites journey 
 from Beeroth to Mosera, where Aaron dies, 6 ; and from thence to Gudgodah and Jotbath, 7. At that 
 time God separated the tribe of Levi for the service of the sanctuary, 8, 9. How long Moses stayed the 
 second time in the mount, 10, 11. What God requires of the Israelites, 12—15. Their heart must be 
 circumcised, 16. God's character and conduct, 17, 18. They are commanded to love the stranger, 19 ; 
 to fear, love , and serve God, 20, because he had done such great things for them and their fathers, 
 21 , 22 . 
 
 A T that time the Lord said 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 
 Sebat. 
 
 unto me, a Hew thee two 
 tables of stone like unto the first, 
 
 a Exod. xxxiv. 1, 2. 
 
 NOTES ON CHAP. X. 
 
 Verse 1. Hew thee two tables of stone ] See the 
 notes on Exod. xxxiv. 1. 
 
 and come up unto me into the 
 mount, and b make thee an ark 
 of wood. 
 
 A. M. 2553, 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 
 Sebat. 
 
 b Exod. xxv. 10. 
 
 Verse 3. Shittim wood ] See the note on Exod. 
 xxv. 5, and succeeding verses, and on the parallel 
 places in the margin. 
 
 763 
 
DEUTERONOMY. 
 
 What God requires 
 
 A. M. 2553 . 2 And I will write on the tables 
 
 An. Ex. isr. 40 . the words that were in the first 
 Sebat ’ tables, which thou brakest, and 
 c thou shalt put them in the ark. 
 
 3 And I made an ark of d shittim wood, and 
 6 hewed two tables of stone, like unto the first,, 
 and went up into the mount, having the two 
 tables in mine hand. 
 
 4 And f he wrote on the tables, according to 
 the first writing, the ten s commandments 
 h which the Lord spake unto you in the mount, 
 out of the midst of the fire, 1 in the day of 
 the assembly: and the Lord gave them 
 unto me. 
 
 5 And I turned myself, and k came down from 
 the mount, and 1 put the tables in the ark 
 which I had made ; m and there they be, as the 
 Lord commanded me. 
 
 6 And the children of Israel took their 
 journey from Beeroth n of the children of 
 Jaakan to ° Mosera : p there Aaron died, and 
 there he was buried ; and Eleazar his son 
 ministered in the priest’s office, in his stead. 
 
 7 From thence they journeyed unto Gud- 
 godah; and from Gudgodah to Jotbath, a 
 land of rivers of waters. 
 
 8 At that time r the Lord separated the 
 tribe of Levi, s to bear the ark of the covenant 
 of the Lord, t to stand before the Lord to 
 
 c Exodus xxv. 16, 21. d Exodus xxv. 5, 10; xxxvii. 1. 
 
 e Exodus xxxiv. 4.- f Exodus xxxiv. 28.-s Heb. words. 
 
 h Exodus xx. 1.- 1 Exodus xix. 17; chap. ix. 10; xviii. 16. 
 
 k Exodus xxxiv. 29.- 1 Exodus xl. 20.- m 1 Kings viii. 9. 
 
 “Num. xxxiii. 31.- 0 Num.xxxiii. 30.-P Num. xx. 28 ; xxxiii. 
 
 38.-<5 Num. xxxiii. 32,33.- r Num. iii. 6; iv. 4; viii. 14; 
 
 xvi. 9.- s Num. iv. 15.- 4 Ch. xviii. 5.- u Lev. ix. 22 ; Num. 
 
 vi. 23 ; chap. xxi. 5.- v Num. xviii. 20, 24 ; chap, xviii. 1, 2 , 
 
 Verse 4. Ten commandments ] See the note on 
 Exod. xx. 1, &c. 
 
 Verse 6. And the children of Israel took their jour¬ 
 ney , dfc.\ On this and the three following verses see 
 KcnnicoWs remarks at the end of this chapter. 
 
 Verse 12. Now, Israel , what doth the Lord—require 
 of thee ] An answer is immediately given. God re¬ 
 quires, 
 
 1. That ye fear him as Jehovah your God ; him who 
 made, preserves, and governs you. 
 
 2. That ye walk in cdl his ways —that, having re¬ 
 ceived his precepts, all of which are good and excel¬ 
 lent, ye obey the whole ; walking in God’s ways, not 
 your own, nor in the ways of the people of the land. 
 
 3. That ye love him—have confidence in him as 
 your father and friend, have recourse to him in all your 
 necessities, and love him in return for his love. 
 
 4. That you serve him—-give him that worship 
 which he requires, performing it with all your heart — 
 the whole of your affections, and with all your soul — 
 your will, understanding, and judgment. In a word, 
 
 L 764 
 
 of the Israelites . 
 
 minister unto him, and u to bless A. M. 2553 . 
 
 . . . ’ . . B. c. 1451. 
 
 m Ins name, unto this day. An. Ex. isr. 40. 
 
 9 v Wherefore Levi hath no Sebat ' 
 
 •* 
 
 part nor inheritance with his brethren ; the 
 Lord is his inheritance, according as the Lord 
 thy God promised him. 
 
 10 And w I stayed in the mount, according 
 to the x first time, forty days and forty nights ; 
 and y the Lord hearkened unto me at that time 
 also, and the Lord would not destroy thee. 
 
 11 z And the Lord said unto me, Arise, 
 a take thy journey before the people, that they 
 may go in and possess the land, which I 
 sware unto their fathers to give unto them. 
 
 12 And now, Israel, b what doth the Lord 
 thy God require of thee, but c to fear the Lord 
 thy God, d to walk in all his ways, and e to 
 love him, and to serve the Lord thy God with 
 all thy heart and with all thy soul, 
 
 13 To keep the commandments of the Lord, 
 and his statutes, which I command thee this 
 day f for thy good ? 
 
 14 Behold, s the heaven and the heaven of 
 heavens is the Lord’s thy God, h the earth 
 also, with all that therein is. 
 
 15 1 Only the Lord had a delight in thy fathers 
 to love them, and he chose their seed after them, 
 even you above all people, as it is this day. 
 
 16 Circumcise therefore k the foreskin of 
 
 Ezek. xliv. 28.- w Exod. xxxiv. 28 ; chap. ix. 18, 25.- x Or, 
 
 former days. -y Exod. xxxii. 14, 33, 34 ; xxxiii. 17; chap. ix. 19. 
 
 z Exod. xxxii. 34; xxxiii. 1.- a Heb. go in journey. - b Mic. 
 
 vi. 8.- c Chap. vi. 13.—— d Chap. v. 33.- e Chap. vi. 5; xi. 
 
 13 ; xxx. 16, 20; Matt. xxii. 37.- f Chap. vi. 24.- s 1 Kings 
 
 viii. 17; Psa. cxv. 16; cxlviii. 4.- h Gen. xiv. 19; Exod. xix. 
 
 5 ; Psa. xxiv. 1.-> Chap. iv. 37.- k See Lev. xxvi. 41; chap. 
 
 xxx. 6 ; Jer. iv. 4 ; Rom. ii. 28, 29; Col. ii. 11. 
 
 putting forth your whole strength and energy of body 
 and soul in the sacred work. 
 
 Verse 14. Behold, the heaven and the heaven of 
 heavens ] All these words in the original are in the 
 plural number : 'KW) JH hen hashshama- 
 
 yim, ushemey hashshamayim; behold the heavens and 
 the heavens of heavens. But what do they mean 1 To 
 say that the first means the atmosphere, the second 
 the planetary system, and the third the region of the 
 blessed, is saying but very little in the way of expla¬ 
 nation. The words were probably intended to point 
 out the immensity of God’s creation, in which we may 
 readily conceive one system of heavenly bodies, and 
 others beyond them, and others still in endless pro¬ 
 gression through the whole vortex of space, every star 
 in the vast abyss of nature being a sun , with its pecu¬ 
 liar and numerous attendant worlds ! Thus there may 
 be systems of systems in endless gradation up to the 
 throne of God ! 
 
 Verse 16. Circumcise—the foreskin of your heart] 
 A plain proof from God himself that this precept 
 
 a 
 
CHAP. X. 
 
 Love to the stranger , and 
 
 a. M. 2553 . your heart, and be no more 
 B. C. 1451. : -re i j 
 
 An. Ex. Isr. 40. Stlff-nCCKCu. 
 
 17 For the Lord your God is 
 m God of gods, and n Lord of lords, a great 
 God, 0 a mighty, and a terrible, which p re¬ 
 garded! not persons, nor taketh reward : 
 
 18 * He doth execute the judgment of the 
 fatherless and widow, and loveth the stranger, 
 in giving him food and raiment. 
 
 19 r Love ye therefore the stranger : for ye 
 were strangers in the land of Egypt. 
 
 20 s Thou shalt fear the Lord a. m. 2553 . 
 thy God; him shalt thou serve, An. Ex’Isr. 40 . 
 
 and to him shalt thou 1 cleave, Sebat ‘__ 
 
 u and swear by his name. 
 
 21 v He is thy praise, and he is thy God, 
 w that hath done for thee these great and ter¬ 
 rible things, which thine eyes have seen. 
 
 22 Thy fathers went down into Egypt x with 
 threescore and ten persons; and now the 
 Lord thy God hath made thee ? as the stars 
 of heaven for multitude. 
 
 1 Chap. ix. 6, 13.-- m Josh. xxii. 22 ; Psa. cxxxvi. 2 ; Dan. ii. 
 
 47; xi; 36.-“Rev. xvii. 14; xix. 16.-°Chap. vii. 21. 
 
 P 2 Chron. xix. 7 ; Job xxxiv. 19 ; Acts x. 34 ; Rom. ii. 11; Gal. 
 
 ii. 6 ; Eph. vi. 9 ; Col. iii. 25 ; 1 Pet. i. 17.-Psa. lxviii. 5 ; 
 
 cxlvi. 9.- r Lev. xix. 33, 34. 
 
 * Chap. vi. 13; Matt. iv. 10 ; Luke iv. 8.-‘Chap. xi. 22; 
 
 xiii. 4.-“Psa lxiii. 11.-- v Exod. xv. 2; Psa. xxii. 3; 
 
 Jer. xvii. 14.- w 1 Sam. xii. 24 ; 2 Sam. vii. 23 ; Psa. cvi. 21, 
 
 22.- x Gen. xlvi. 27 ; Exod. i. 5 ; Acts vii. 14.- 7 Gen. xv. 5 ; 
 
 chap, i 10 ; xxviii. 62. 
 
 pointed out spiritual things, and that it was not the 
 cutting away a part of the flesh that was the object of 
 the Divine commandment, but the purification of the 
 soul , without which all forms and ceremonies are of 
 no avail. Loving God with all the heart, soul, mind, 
 and strength, the heart being circumcised to enable 
 them to do it, was, from the beginning, the end, design, 
 and fulfilment of the whole law. 
 
 Yerse 17. God of gods , and Lord of lords ] That 
 is, He is the source whence all being and power pro¬ 
 ceed ; every agent is finite but himself; and he can 
 counteract, suspend, or destroy all the actions of all 
 creatures whensoever he pleases. If he determine to 
 save, none can destroy ; if he purpose to destroy, none 
 can save. How absolutely necessary to have such a 
 God for our friend ! 
 
 A great God — mighty] 72;n Sxn hael haggibbor , 
 the mighty God; this is the very title that is given to 
 our blessed Lord and Sdviour, Isa. ix. 6. 
 
 Yerse 21. He is thy praise] It is an eternal honour 
 to any soul to be in the friendship of God. Why are 
 people ashamed of being thought religious 1 Because 
 they know nothing of religion. Pie who knows his 
 Maker may glory in his God, for without him what 
 has any soul but disgrace, pain, shame, and perdition l 
 How strange is it that those who fear God should be 
 ashamed to own it, while sinners boldly proclaim their 
 relationship to Satan ! 
 
 Yerse 22. With threescore and ten persons] And 
 now, from so small a beginning, they were multiplied 
 to more than 600,000 souls; and this indeed in the 
 space of forty years, for the 603,000 which came out 
 of Egypt were at this time all dead but Moses, Jo¬ 
 shua, and Caleb. How easily can God increase and 
 multiply, and how easily diminish and bring low! In 
 all things, because of his unlimited power, he can do 
 whatsoever he will; and he will do whatsoever is right. 
 
 On a verv important subject in this chapter Dr. 
 Kennicott has the following judicious observations :— 
 
 “The book of Deuteronomy contains the several 
 speeches made to the Israelites by Moses just before 
 his death, recapitulating the chief circumstances of 
 their history, from their deliverance out of Egypt to 
 their arrival on the banks of Jordan. What in this ! 
 
 book he has recorded as spoken will be best understood 
 by comparing it with what he has recorded as done in 
 the previous history ; and this, which is very useful 
 as to the other parts of this book, is absolutely neces¬ 
 sary as to the part of the tenth chapter here to be 
 considered. 
 
 “ The previous circumstances of the history neces¬ 
 sary to be here attended to are these. In Exodus , 
 chap, xx., God speaks the ten commandments ; in chap, 
 xxiv. Moses, on Mount Sinai, receives the two tables, 
 and is there forty days and nights; in chap, xxv., 
 xxvi., xxvii., God appoints the service of the taber¬ 
 nacle ; in chap, xxviii. separates Aaron and his sons 
 for the priest's office, by a statute for ever, to him and 
 his seed after him; in chap, xxxii. Moses, incensed at 
 the golden calf, breaks the tables; yet he prays for 
 the people, and God orders him to lead them towards 
 Canaan; in chap, xxxiv. Moses carries up two other 
 tables, and stays again forty days and nights. In 
 Numbers , chap, iii., the tribe of Levi is selected ; chap, 
 viii., consecrated; chap. x. and xi. the Israelites 
 march from Sinai on the twentieth day of the second 
 month in the second year; in chap. xiii. spies sent; 
 in chap. xiv. the men are sentenced to die in the wil¬ 
 derness during the forty years; in chap, xviii. the 
 Levites are to have no lot nor large district in Canaan, 
 but to be the Lord’s inheritance ; in chap. xx. Aaron 
 dies on Mount IJor ; lastly, in the complete catalogue 
 of the whole march (chap, xxxiii.) we are told that 
 they went from Moseroth to Bene-jaakan , thence to 
 Hor-hagidgad , to Jotbathah , to Ebronah , to Ezion-ga- 
 ber , to Zin, (which is Kadesh,) and thence to Mount 
 Hor , where Aaron died in the fortieth and last year. 
 In Deuteronomy , chap, ix., Moses tells the Israelites, 
 (ver. 7,) that they had been rebels, from Egypt even 
 to Jordan, particularly at Horeb, (ver. 8—29,) whilst 
 he was with God, and received the tables at the end 
 of forty days and nights ; and that, after breaking the 
 tables, he fasted and interceded for his brethren during 
 a second period of forty days and nights; and this 
 ninth chapter ends with the prayer which he then 
 made. Chapter x. begins thus : ‘ At that time the 
 Lord said unto me, Hew thee two tables of stone, like 
 unto the first, and come up,’ &c. And from ver. 1 to 
 the end of ver. 5 he describes the second copy of the 
 
 765 
 
DEUTERONOMY. 
 
 Dr. Kennicotfs remarks 
 
 ten commandments, as written also by God, and depo¬ 
 sited by himself in the ark. 
 
 “After this we have now four verses, (6, 7, 8, and 
 9,) which not only have no kind of connection with the 
 verses before and after them, but also, as they stand 
 in the present Hebrew text, directly contradict that 
 very text ; and the two first of these verses have not, 
 in our Hebrew text, the least connection with the two 
 last of them. Our Hebrew text, (ver. G,) says that Is¬ 
 rael journeyed from Bene-jaakan to Moser a. Whereas 
 that very text in the complete catalogue, (Num. xxxiii. 
 31,) says they journeyed from Moseroth to Bene- 
 jaakan. Again : Aaron is here said to have died at 
 Mosera, whereas he died on Mount Hor , the seventh 
 station afterwards; see Num. xxxiii. 38. And again: 
 they are here said to go from Bene-jaakan to Mosera , 
 thence to Gudgodah , and thence to Jotbalh ; whereas 
 the complete catalogue says, Moseroth to Bene-jaakan, 
 thence to Hor-hagidgad, and thence to Jotbathah. But 
 if the marches could possibly be true as they now 
 stand in these two verses, yet what connection can 
 there be between Jotbath and the separation of 
 the tribe of Levi 1 It is very happy that these 
 several difficulties in the Hebrew text are removed by 
 the Samaritan Pentateuch : for that text tells us here 
 rightly that the march was from Moseroth to Bene- 
 jaakan ; to Hagidgad, to Jotbathah, to Ebronah, to 
 Ezion-gaber, to Zin, (which is Kadesh ,) and thence to 
 Mount Hor , where Aaron died. Again : as the regu¬ 
 lar deduction of these stations ends with Mount Hor 
 and Aaron's death, we have then what we had not 
 before, a regular connection with the two next verses, 
 and the connection is this : That when Aaron, the son 
 of Amram, the son of Koliath, the son of Levi, died, 
 neither the tribe of Levi nor the priesthood was de¬ 
 serted, but God still supported the latter by maintain¬ 
 ing the former; and this, not by allotting that tribe 
 any one large part of Canaan, but separate cities 
 among the other tribes, and by allowing them to live 
 upon those offerings which "were made by the other 
 tribes to God himself. These four verses therefore, 
 (6, 7, 8, and 9,) in the same text, stand thus : (ver. 6,) 
 When the children of Israel journeyed from. Mose¬ 
 roth, and encamped in Bene-jaakan ; from thence they 
 journeyed and encamped at Hagidgad; from thence 
 they journeyed and encamped in Jotbathah, a land of 
 rivers of water : (7) From thence they journeyed and 
 encamped in Ebronah ; in Ezion-gaber; in the wil¬ 
 derness of Zin, which is Kadesh ; and then at Mount 
 Hor: And Aaron died there, and there he was bu¬ 
 ried ; and Eleazar his son ministered as priest in his 
 stead. (8) At that time the Lord had separated the 
 tribe of Levi, to bear the ark of the covenant of the 
 Lord, to stand before the Lord , to minister unto him, 
 and to bless in his name unto this day. (9) Where¬ 
 fore Ijevi hath no part nor inheritance with his bre¬ 
 thren ; the Lord is his inheritance, according as the 
 Ijord thy God pro7nised him. 
 
 “ But however consistent these four verses are now 
 with themselves, it will be still demanded, What con¬ 
 nection have they with the fifth verse before them, and 
 with the tenth verse after them 1 I confess I cannot 
 discover their least pertinency here, because Aaron’s 
 death and Levi’s separation seem totally foreign to 
 
 766 
 
 on the preceding chapter. 
 
 the speech of Moses in this place. And this speech 
 without these four verses is a regularly connected ad¬ 
 monition from Moses to this purpose : that his bre¬ 
 thren were for ever to consider themselves as indebted 
 to him, under God, for the renewal of the two tables, 
 and also to his intercession for rescuing them from de¬ 
 struction. The words are these : (chap. x. 4,) ‘ The 
 Lord wrote again the ten commandments, and gave 
 them unto me. (5) And I came down from the mount, 
 and put the tables in the ark, which I had made ;— 
 (10) Thus I stayed in the mount according to the first 
 time, forty days and forty nights : and the Lord 
 hearkened unto me at that time also ; the Lord would 
 not destroy thee. (11) And the Lord said unto me, 
 Arise, take thy journey before the people, that they 
 may go in and possess the land,’ &c. But then, if 
 these four verses were not at first a part of this chap¬ 
 ter, but are evidently interpolated, there arises another 
 inquiry, Whether they are an insertion entirely spu¬ 
 rious, or a genuine part of the sacred text, though 
 removed hither out of some other chapter ? As they 
 contain nothing singular or peculiar, are of no particu¬ 
 lar importance, and relate to no subject of disputation, 
 they are t not likely to have arisen from fraud or de¬ 
 sign ; but, perfectly coinciding in sense with other 
 passages, they may safely be considered as another 
 instance of a large transposition [86 words] in the 
 present text, arising from accident and want of care. 
 And the only remaining question therefore is, Whether 
 we can discover, though not to demonstration, yet with 
 any considerable degree of probability , the original 
 place of these four verses, that so they may be at last 
 restored to that neighbourhood and connection from 
 which they have been, for so many ages, separated 1 
 
 “ It was natural for Moses, in the course of these 
 several speeches to his brethren in Deuteronomy , to 
 embrace the first opportunity of impressing on their 
 memories a matter of such particular importance as 
 the continuation of the priesthood among the Levites 
 after Aaron's death. And the first proper place seems 
 to be in the second chapter, after the first verse. At 
 chap. i. 19 he speaks of their march from Horeb to 
 Kadesh-barnea, whence they sent the spies into Ca¬ 
 naan. He then sets forth their murmurings, and God’s 
 sentence that they should die in the wilderness, and 
 he ends the first chapter with their being defeated by 
 the Amorites, their weeping before the Lord, and abid¬ 
 ing many days in Kadesh, which is Kadesh-barnea, 
 near Canaan. 
 
 “ Chap. ii. begins thus : Then we turned, and took 
 our journey into the wilderness by the way of the Red 
 Sea, as the Lord spake unto me : and we compassed 
 Mount Seir many days. Now, the many days, or 
 long time, which they spent in compassing Mount 
 Seir, that is, going round on the south-west coasts of 
 Edom in order to proceed north-east from Edom, 
 through Moab to Arnon, must include several of their 
 stations, besides that eminent one at Mount Hor, 
 where Aaron died. And as part of their road, during 
 this long compass, lay through Ezion-gaber, (which 
 was on the eastern tongue ,of the Red Sea, and the 
 south boundary of Edom,) thence to Zin, (which is 
 Kadesh, that is, Meribah Kadesh,) and thence to 
 Mount Hor , as they marched to the north-east; so it 
 
 a 
 
CHAP. XL 
 
 Obedience enforced by God's 
 
 is probable that the five stations preceding that of 
 Ezion-gaber were on the extremity of Mount Seir, to 
 the south-west. And if their first station at entering 
 the south-west borders of Edom, and beginning to 
 compass Mount Seir, was Moseroth , this gives the 
 reason wanted why Moses begins this passage at Mo¬ 
 seroth, and ends it with Aaron’s death at Mount Hor. 
 And this will discover a proper connection between the 
 four dislocated verses and the context here.—Deut. 
 i. 46 : ‘ So ye abode in Kadesh ( Barnea) many days.’ 
 Chap. ii. 1 : ‘ Then we turned, and took our journey 
 into the wilderness by the way of the Red Sea, as the 
 Lord spake unto me ; and we compassed Mount Seir 
 
 MANY DAYS.’ 
 
 “ ‘ For the children of Israel journeyed from Mose¬ 
 roth, and pitched in Bene-jaakan : from thence they 
 journeyed and pitched in Hagidgad : from thence 
 they journeyed and pitched in Jotbathah, a land of 
 rivers of water : from thence they journeyed and 
 pitched in Ebronah : from thence they journeyed and 
 
 mercies and judgments. 
 
 pitched in Ezion-gaber: from thence they journeyed 
 and pitched in the wilderness of Zin, which is Ka¬ 
 desh : from thence they journeyed and pitched in 
 Mount Hor, and Aaron died there, and there he was 
 buried ; and Eleazar his son ministered as priest in 
 his stead. At that time the Lord had separated the 
 tribe of Levi, to bear the ark of the covenant of the 
 Lord, to stand before the Lord to minister unto him, 
 and to bless in his name unto this day. Wherefore, 
 Levi hath no part nor inheritance with his brethren ; 
 the Lord is his inheritance, according as the Lord thy 
 God promised him.’ 
 
 “ And this paragraph being thus inserted at the end 
 of the first verse, the second verse begins a new para¬ 
 graph, thus : And the Lord spake unto me, saying , 
 Ye have compassed this mountain long enough ; turn 
 you northward —through the east side of Seir (or 
 Edom) towards Moab on the north. See ver. 4—8.” 
 —KennicotVs Remarks , p. 74. 
 
 These remarks should not be hastily rejected. 
 
 CHAPTER XI. 
 
 The people are exhorted to obedience from a consideration of God's goodness to their fathers in Egypt , 1—4, 
 and what he did in the wilderness , 5, and the judgment on Dathan and Abiram, 6, and from the mercies of 
 God in general, 7-9. A comparative description of Egypt and Canaan, 10—12. Promises to obedience , 
 13—15. Dissuasives from idolatry, 16, 17. The words of God to be laid up in their hearts, to be for a 
 sign on their hands, foreheads, gates, cfc., 18, taught to their children, made the subject of f requent con¬ 
 versation, to the end that their days may be multiplied, 19—21. If obedient, God shall give them posses¬ 
 sion of the whole land, and not one of their enemies shall be able to withstand them, 22—25. Life and 
 death, a blessing and a curse, are set before them, 26-28. The blessings to be put on Mount Gerizim and 
 the curses on Mount Ebal, 29, 30. The promise that they should pass over Jordan, and observe these 
 statutes in the promised land, 31, 32. 
 
 A. M. 2553 . ^THEREFORE thou shalt a love 
 
 B. C. 1451. JL . T i i iii 
 
 An. Ex. isr. 40. the Lord thy God, and b keep 
 
 ,Sebat ‘ his charge, and his statutes, and 
 his judgments, and his commandments, alway. 
 
 2 And know ye this day : for I speak not 
 with your children which have not known, 
 and which have not seen c the chastisement of 
 the Lord your God, d his greatness, e his 
 mighty hand, and his stretched-out arm. 
 
 3 f And his miracles, and his acts, which he 
 did in the midst of Egypt unto Pharaoh the 
 king of Egypt, and unto all his land ; 
 
 4 And what he did unto the army of Egypt, 
 unto their horses, and to their chariots ; show 
 he made the water of the Red Sea to over¬ 
 
 flow them as they pursued after A. M. 2553. 
 
 , 7 i t ii B. C. 1451. 
 
 you, and now the Lord hath An. Ex. Isr. 40. 
 
 destroyed them unto this day; SebaL 
 
 5 And what he did unto you in the wilder¬ 
 ness, until ye came into this place ; 
 
 6 And h what he did unto Dathan and Abi¬ 
 ram, the sons of Eliab, the son of Reuben: 
 how the earth opened her mouth, and swal¬ 
 lowed them up, and their households, and their 
 tents, and all the 1 substance that k was in their 
 possession, in the midst of all Israel: 
 
 7 But 1 your eyes have seen all the great acts 
 of the Lord which he did. 
 
 8 Therefore shall ye keep all the command¬ 
 ments which I command you this day, that ye 
 
 1 Chap. x. 12 ; xxx. 16,20.- b Zcch. iii. 7.- c Chap. viii. 5. 
 
 d Chap. v. 24.- e Chap.vii. 19.- f Psa. Ixxviii. 12 ; cxxxv. 9. 
 
 8 Exod. xiv. 27, 28 ; xv. 9, 10; Psa. cvi. 11 . 
 
 !l Num. xvi. 1, 31 ; xxvii. 3 ; Psa. cvi. 17.-" Or, living sub¬ 
 stance which followed, them. - k Heb. was at their feet. - 1 Chap. 
 
 v. 3 ; vii. 19. 
 
 NOTES ON CHAP. XI. 
 
 Verse 1 . Thou shalt love the Lord ] Because with¬ 
 out this there could be no obedience to the Divine 
 testimonies, and no happiness in the soul ; for the 
 heart that is destitute of the love of God, is empty of 
 
 a 
 
 all good, and consequently miserable. See the note 
 on chap. x. 12. 
 
 Verse 6. What he did unto Dathan, dfc.] See the 
 notes on Num. xvi. 
 
 Verse 8. Therefore shall ye keep all the command- 
 
 767 
 
DEUTERONOMY. 
 
 The great fertility of 
 
 the promised land. 
 
 a. M. 2553 . may m be strong, and go in and 
 
 An. Ex. isr. 40 . possess the land, whither ye go 
 Sebat. . 
 
 __ to possess it; 
 
 9 And n that ye may prolong your days in 
 the land, 0 which the Lord sware unto your 
 fathers to give unto them and to their seed, p a 
 land that floweth with milk and hone}^ 
 
 10 For the land, whither thou goest in to 
 possess it, is not as the land of Egypt, from 
 whence ye came out, q where thou sowedst thy 
 seed, and wateredst it with thy foot, as a gar¬ 
 den of herbs : 
 
 11 r But the land, whither ye go to possess 
 it, is a land of hills and valleys, and drinketh 
 water of the rain of heaven : 
 
 12 A land which the Lord thy God s careth 
 for ; 1 the eyes of the Lord thy God are always 
 upon it, from the beginning of the year even 
 unto the end of the year. 
 
 13 And it shall come to pass, if ye shall 
 
 hearken 11 diligently unto mv com- a. m. 2553 . 
 
 o J J B. C. 1451. 
 
 mandments which I command An. Ex. isr. 40 . 
 
 you this day, v to love the Lord ' Sebat ' 
 
 your God, and to serve him with all your 
 
 heart and with all your soul, 
 
 14 That w I will give you the rain of your 
 land in his due season, x the first rain and the 
 latter rain, that thou mayest gather in thy corn, 
 and thy wine, and thine oil. 
 
 15 y And I will z send grass in thy fields for 
 thy cattle, that thou mayest a eat and be full. 
 
 16 Take heed to yourselves, h that your 
 heart be not deceived, and ye turn aside, and 
 c serve other gods, and worship them; 
 
 17 And then d the Lord’s wrath be kindled 
 against you, and he e shut up the heaven, that 
 there be no rain, and that the land yield not 
 her fruit; and lest f ye perish quickly from off 
 the good land which the Lord giveth you. 
 
 18 Therefore s shall ye lay up these my 
 
 “Josh. i. 6, 7.- n Chap. iv. 40 ; v. 16 ; Prov. x. 27.- 0 Chap. 
 
 ix. 5.- p Exod. iii. 8.-q Zech. xiv. 18.- r Chap. viii. 7. 
 
 s Heb. seeketh. - 4 1 Kings ix. 3.- u Ver. 22; chap. vi. 17. 
 
 v Chap. x. 12.-^Lev. xxvi. 4 ; chap, xxviii. 12.'- x Joel ii. 
 
 23; James v. 7. 
 
 ments\ Because God can execute such terrible judg¬ 
 ments, and because he has given such proofs of his 
 power and justice ; and because, in similar provoca¬ 
 tions, he may be expected to act in a similar way; 
 therefore keep his charge, that he may keep you unto 
 everlasting life. 
 
 Yerse 10. Wateredst it with thy foot ] Rain scarcely 
 ever falls in Egypt, and God supplies the lack of it by 
 the inundations of the Nile. In order to water the 
 grounds where the inundations do not extend, water 
 is collected in ponds, and directed in streamlets to dif¬ 
 ferent parts of the field where irrigation is necessary. 
 It is no unusual thing in the East to see a man, with 
 a small mattock, making a little trench for the water 
 to run by, and as he opens the passage, the water fol¬ 
 lowing, he uses his foot to raise up the mould against 
 the side of this little channel, to prevent the water 
 from being shed unnecessarily before it reaches the 
 place of its destination. Thus he may be said to wa¬ 
 ter the ground with his foot. See several useful ob¬ 
 servations on this subject in Mr. Harmer , vol. i., pp. 
 23—26, and vol. iii., p. 411. “For watering land an 
 instrument called janta is often used in the north of 
 Bengal: it consists of a ivooden trough, about fifteen 
 feet long, six inches wide, and ten inches deep, which 
 is placed on a horizontal beam lying on bamboos fixed 
 in the bank of a pond or river in the form of a gallow r s. 
 One end of the trough rests upon the bank, where a 
 gutter is prepared to carry off the water, and the other 
 is dipped into the water by a man standing on a stage 
 near that end, and plunging it in with his/ooib A long 
 bamboo, with a large weight of earth at the farther end 
 of it, is fastened to that end of the janta near the river, 
 and passing over the gallows, poises up the janta full 
 
 768 
 
 y Psa. civ. 14. - z Heb. give. - a Chap. vi. 11 ; Joel ii. 19. 
 
 b Chap. xxix. 18; Job xxxi. 27. - c Chap. viii. 19; xxx. 17. 
 
 d Chap. vi. 15. - e 1 Kings viii. 35 ; 2 Chron. vi. 26 ; vii. 13. 
 
 f Chap. iv. 26; vii. 19, 20; xxx. 18; Joshua xxiii. 13, 15, 16. 
 s Chap. vi. 6 ; xxxii. 46. 
 
 of water, and causes it to empty itself into the gutter.” 
 This, Mr. Ward supposes, illustrates this passage. See 
 Hindoo Customs, <%'C.,\ ol. iii., p. 104. But after all, 
 the expression, ivateredst it with thy foot., may mean 
 no more than doing it by labour ; for, as in the land 
 of Egypt there is scarcely any rain, the watering of 
 gardens, &c., must have been all artificial. But in 
 Judea it was different, as there they had their proper 
 seasons of rain. The compound word beregel , 
 
 ■with, under, ox by the foot, is used to signify any thing 
 under the power, authority, &c., of a person ; and this 
 very meaning it has in the sixth verse, all the sub¬ 
 stance that was in their possession , is, literally, all the 
 substance that was under their feet , DTT^J-D berag- 
 leyhem , that is, in their power , possession, or what 
 they had acquired by their labour. 
 
 Yerse 14. The rain — in his due season , the first 
 rain and the latter rain ] By the first or former rain 
 we are to understand that which fell in Judea about 
 November, when they sowed their seed, and this 
 served to moisten and prepare the ground for the 
 vegetation of the seed. The latter rain fell about 
 April, when the corn was well grown up, and served 
 to fill the ears, and render them plump and perfect. 
 Rain rarely fell in Judea at any other seasons than 
 these. If the former rain were withheld, or not sent 
 in due season, there could be no vegetation: if the 
 latter rain were withheld, or not sent in its due sea¬ 
 son, there could be no full corn in the ear, and con¬ 
 sequently no harvest. Of what consequence then was 
 it that they should have their rain in due season ! God, 
 by promising this provided they were obedient, and 
 threatening to withhold it should they be disobedient, 
 shows that it is not a general providence that directs 
 
 a 
 
The necessity of obedience. CHAP. XI. Blessings and curses 
 
 A. M. 2553 . words in your heart and in your 
 An. Ex. isr. 40 . soul, and h bind them for a sign 
 bcbat ~ upon your hand, that they may 
 be as frontlets between your eyes. 
 
 19 * And ye shall teach them your children, 
 speaking of them when thou sittest in thine 
 house, and when thou walkest by the way, 
 when thou liest down, and when thou risest up. 
 
 20 k And thou shalt write them upon the 
 door-posts of thine house, and upon thy gates : 
 
 21 That 1 your days may be multiplied, and 
 the days of your children, in the land which 
 the Lord sware unto your fathers to give them, 
 m as the days of heaven upon the earth. 
 
 22 For if 11 ye shall diligently keep all these 
 commandments which I command you, to do 
 them, to love the Lord your God, to walk in 
 all his ways, and ° to cleave unto him; 
 
 23 Then will the Lord p drive out all these 
 nations from before you, and ye shall q possess 
 greater nations and mightier than yourselves. 
 
 24 r Every place, whereon the soles of your 
 feet shall tread, shall be yours : s from the wil¬ 
 derness and Lebanon, from the river, the river 
 Euphrates, even unto the uttermost sea, shall 
 your coast be. 
 
 25 t There shall no man be able to stand 
 before you: for the Lord your God shall 
 u lay the fear of you and the dread of you upon 
 
 h Chap. vi. 8.-'Chap. iv. 0, 10; vi. 7.- k Chap. vi. 9. 
 
 1 Chap. iv. 40; vi. 2; Prov. iii. 2; iv. 10; ix. 11.- m Psa. 
 
 lxxii. 5 ; lxxxix. 29.-“ Ver. 13 ; chap. vi. 17.- 0 Chap. x. 20 ; 
 
 xxx. 20.- p Chap. iv. 38 ; ix. 5.-<i Chap. ix. 1.- r Joshua 
 
 i. 3 ; xiv. 9. 
 
 these things, but that the very rain of heaven falls by 
 particular direction, and the showers are often regu¬ 
 lated by an especial providence. 
 
 Yerse 18. Therefore shall ye lay up these my 
 words ] See chap. vi. 4—8, and see on Exod. xiii. 9. 
 
 Verse 24. From the river] Euphrates, which was 
 on the east, to the uttermost sea —the Mediterranean, 
 which lay westward of the promised land. This pro¬ 
 mise, notwithstanding the many provocations of the 
 Israelites, was fulfilled in the time of Solomon, for 
 “ he reigned over all the kings from the river (Eu¬ 
 phrates) even unto the land of the Philistines, and to 
 the border of Egypt.” See 2 Chron. ix. 26, and the 
 note on Num. xxxiv. 12. 
 
 Verse 26. Behold , I set before you—a blessing and 
 a curse ] If God had not put it in the power of this 
 people either to obey or disobey; if they had not had 
 a free will, over which they had complete authority, 
 to use it either in the way of willing or nilling; could 
 God, with any propriety, have given such precepts as 
 these, sanctioned with such promises and threatenings 1 
 If they were not free agents, they could not be pun¬ 
 ished for disobedience, nor could they, in any sense of 
 
 Vol. I. ( 50 ) 
 
 all the land that ye shall tread A. M. 2553 . 
 
 , , , J . , 13. C. 1451. 
 
 upon, v as he hath said unto you. An. Ex. isr. 40. 
 
 26 w Behold, I set before you Sebat ' 
 this day a blessing and a curse ; 
 
 27 x A blessing, if ye obey the command¬ 
 ments of the Lord your God, which I com¬ 
 mand you this day : 
 
 28 And a y curse, if ye will not obey the 
 commandments of the Lord your God, but 
 turn aside out of the way which I command 
 you this day, to go after other gods, which ye 
 have not known. 
 
 29 And it shall come to pass, when the Lord 
 thy God hath brought thee in unto the land 
 whither thou goest to possess it, that thou shalt 
 put z the blessing upon Mount Gerizim, and 
 the curse upon Mount Ebal. 
 
 30 Are they not on the other side Jordan, 
 by the way where the sun goeth down, in the 
 land of the Canaanites, which dwell in the 
 champaign over against Gilgal, a beside the 
 plains of Moreh ? 
 
 31 b For ye shall pass over Jordan to go in 
 to possess the land which the Lord your God 
 giveth you, and ye shall possess it, and dwell 
 therein. 
 
 32 And ye shall observe c to do all the sta¬ 
 tutes and judgments which I set before you 
 this day. 
 
 s Gen. xv. 18 ; Exod. xxiii. 31 ; Num. xxxiv. 3, &c.- 1 Chap. 
 
 vii. 24.-"Chap. ii. 25.-' Exod. xxiii. 27.- ,v Chap. xxx. 
 
 1, 15, 19.- x Chap, xxviii.2.-y Chap, xxviii. 15.- z Chap. 
 
 xxvii. 12, 13; Josh. viii. 33.- a Gen. xii. 6; Judg. vii. 1. 
 
 b Chap. ix. 1; Josh. i. 11.- 0 Chap. v. 32; xii. 32. 
 
 the word, have been reioardablc for obedience. A stone 
 is not rewardable because, in obedience to the laws of 
 gravitation, it always tends to the centre ; nor is it 
 punishable because, in being removed from that centre, 
 in its tending or falling towards it again it takes away 
 the life of a man. 
 
 That God has given man a free, self-determining 
 will, which cannot be forced by any power but that 
 which is omnipotent, and which God himself never will 
 force, is declared in the most formal manner through 
 the whole of the sacred writings. No argument can 
 affect this, while the Bible is considered as a Divine 
 revelation ; no sophistry can explain a'Cvay its evidence, 
 as long as the accountablencss of man for his conduct 
 is admitted, and as long as the eternal bounds of moral 
 good and evil remain, and the essential distinctions be¬ 
 tween vice and virtue exist. If ye will obey, (for God 
 is ever ready to assist,) ye shall live; if ye ivill 
 disobey and refuse that help, ye shall die. So hath 
 Jehovah spoken, and man cannot reverse it. 
 
 Verse 29 . Thou shalt put the blessing upon Mount 
 Gerizim, and the curse upon Mount Ebal.] The ety- 
 mologv of these names may be supposed to cast some 
 
 769 
 
DEUTERONOMY. 
 
 lows and ordinances 
 
 A repetition of sundry 
 
 light on this institution. Q'PJ gerizzim, from i"0 garaz , 
 to cut , cut off, cut down; hence Q'H j gerizzim , the 
 cutters down, fellers, and reapers or harvest-men, this 
 mountain being supposed to have its name from its 
 great fertility, or the abundance of the crops it yielded, 
 which is a possible case. Of SdT ehal or eyhal the 
 root is not found in Hebrew ; but in Arabic abala 
 
 signifies rough, rugged, curled, dfc.; and jAcf ahalo, 
 from the same root, signifies white stones, and a moun¬ 
 tain in which such stones are found; alabalo, 
 
 the mount of white stones. See Giggeius and Golius. 
 And as it is supposed that the mountain had this name 
 because of its barrenness, on this metaphorical inter¬ 
 pretation the sense of the passage would appear to be 
 the following: God will so superintend the land, and 
 have it continually under the eye of his watchful pro¬ 
 vidence, that no change can happen in it but according 
 to his Divine counsel, so that its fertility shall ever be 
 the consequence of the faithful obedience of its inhab¬ 
 itants, and a proof of the blessing of God upon it; on 
 the contrary, its barrenness shall be a proof that the 
 people have departed from their God, and that his curse 
 has in consequence fallen upon the land. See the man¬ 
 ner of placing these blessings and curses, chap, xxvii. 
 12, &c. That Gerizim is very fruitful, and that Ebal 
 is very barren, is the united testimony of all who have 
 
 travelled in those parts. See Ludolf, Reland, Rab. 
 Benjamin, and Mr. Maundrell. Sychem lies in the 
 valley between these two mountains. 
 
 That the land of Judea was naturally very fertile, 
 can scarcely be supposed by any who considers the 
 accounts given of it by travellers ; with the exception 
 of a few districts, the whole land is dry, stony, and 
 barren, and particularly all the southern parts of Judea, 
 and all the environs of Jerusalem, most of which are 
 represented as absolutely incapable of cultivation. How 
 then could it ever support its vast number of inhabit¬ 
 ants 1 By the especial providence of God. While 
 God kept that people under his continual protection, 
 their land was a paradise ; they lent to all nations and 
 borrowed from none. What has it been since 1 A 
 demi-solitude, because that especial blessing no longer 
 descends upon it. No land, says Calmet, was more 
 fertile while under the benediction of God ; none more 
 barren when under his curse. Its present state is a 
 proof of the declaration of Moses, chap, xxviii. 23 : 
 “ The heaven over their head is brass ; the earth under 
 their feet, iron.' 1 ' 1 The land itself, in its present state, 
 is an ample proof of the authenticity of the Penta¬ 
 teuch. Should facts of this kind be lost sight of by 
 any who read the sacred writings 1 
 
 CHAPTER XII. 
 
 A H monuments of idolatry in the promised land to be destroyed, 1—3 ; and God's service to be duly per¬ 
 formed, 4—7. The difference between the performance of that service in the wilderness and in the pro- 
 mised land, 8—11. The people are to be happy in all their religious observances, 12. The offerings must 
 be brought to the place which God appoints, and no blood is to be eaten, 13—16. The tithe of corn, wine , 
 oil, <fc., to be eaten in the place that God shall choose, 17, 18. The Levite must not be forsaken, 19. 
 All clean beasts may be eaten, but the blood must be poured out before the Lord, and be eaten on no pre¬ 
 tence whatever, 20—25. Of vows, burnt-offerings, <fc., 26, 27. These precepts are to be carefully 
 obeyed, 28. Cautions against the abominations of the heathen, 29-31. Nothing to be added to or 
 diminished from the word of God, 32. 
 
 A. M. 2553 . rjpHESE a are the statutes and 
 An. Ex. isr. 40. judgments which ye shall 
 
 Sebat ' observe to do in the land which 
 the Lord God of thy fathers giveth thee to 
 possess it, b all the days that ye live upon the 
 earth. 
 
 2 c Ye shall utterly destroy all the places 
 wherein the nations which ye shall d possess 
 served their gods, e upon the high mountains, 
 and upon the hills, and under every green tree : 
 
 3 And f ye shall g overthrow their altars, and 
 
 a Chap. vi. 1.- b Chap. iv. 10 ; 1 Kings viii. 40.- c Exod. 
 
 xxxiv. 13; chap. vii. 5.- d Or, inherit. - e 2 Kings xvi. 4 ; xvii. 
 
 10, 11; Jer. iii. 6. 
 
 NOTES ON CHAP. Nil. 
 
 Verse 3 Ye shall overthrow their altars ] Where 
 unholy sacrifices have been offered ; and break their 
 pillars, probably meaning statues and representations 
 of their gods cut out of stone ; and burn their groves, 
 such as those about the temple of Ashtaroth, the Ca- 
 
 770 
 
 break their pillars, and burn their A. M. 2553 . 
 
 . / r , . v, B. C. 1451. 
 
 groves with nre ; and ye shall An. Ex. isr. 40 . 
 
 hew down the graven images of Sebat ' 
 
 their gods, and destroy the names of them out 
 
 of that place. 
 
 4 h Ye shall not do so unto the Lord your 
 God. 
 
 5 But unto the place which the Lord your 
 God shall * choose out of all your tribes to 
 put his name there, even unto his habitation 
 shall ye seek, and thither thou shalt come : 
 
 f Num. xxxiii. 52 ; Judg. ii. 2.- s Heb. break down. - h Ver. 
 
 31.-'Ver. 11 ; chap. xxvi. 2; Josh. ix. 27; 1 Kings vm. 29; 
 
 2 Chron. vii. 12 ; Psa. lxxviii. 68. 
 
 naanitish Venus, whose impure rites were practised in 
 different parts of the inclosures or groves round her 
 temples; and. ye shall hew down the graven images, 
 probably implying all images carved out of wood ; and 
 destroy the names of them, which were no doubt at 
 first graven on the stones, and carved on the trees, and 
 
 ( 50* ) 
 
Ordinances to be observed 
 
 CHAP. XII. 
 
 after coming into Canaan 
 
 A. M. 2553. 6 And k thither ye shall bring 
 
 An. Ex. Isr. 40 . your burnt-otlermgs, and your 
 Sebat ‘ sacrifices, and your 1 tithes, and 
 heave-offerings of your hand, and your vows, 
 and your freewill-offerings, and the firstlings 
 of your herds and of your flocks : 
 
 7 And m there ye shall eat before the Lord 
 your God, and n ye shall rejoice in all that ye 
 put your hand unto, ye and your households, 
 wherein the Lord thy God hath blessed thee. 
 
 8 Ye shall not do after all the things that we 
 do here this day, 0 every man whatsoever is 
 right in his own eyes. 
 
 9 For ye are not as yet come to the rest 
 and to the inheritance which the Lord your 
 God giveth you. 
 
 10 But when p ye go over Jordan, and dwell 
 in the land which the Lord your God giveth 
 you to inherit, and when he giveth you rest 
 from all your enemies round about, so that 
 ye dwell in safety; 
 
 11 Then there shall be * a place which the 
 Lord your God shall choose, to cause his 
 name to dwell there ; thither shall ye bring 
 all that I command you ; your burnt-offerings, 
 and your sacrifices, your tithes, and the heave¬ 
 offering of your hand, and all r your choice 
 vows which ye vow unto the Lord : 
 
 12 And s ye shall rejoice before the Lord 
 
 k Lev. xvii. 3, 4.- 1 Yer. 17 ; chap. xiv. 22, 23 ; xv. 19, 20. 
 
 m Chap. xiv. 26.- n Ver. 12, 18; Lev. xxiii. 40; chap. xvi. 11, 
 
 14,15 ; xxvi. 11 ; xxvii. 7.- 0 Judg. xvii. 6 ; xxi.25.- p Chap. 
 
 xi. 31.-4 Ver. 5, 14, 18, 21, 26; chap. xiv. 23; xv.20; xvi. 2, 
 
 &c. ; xvii. 8; xviii. 6; xxiii. 16; xxvi. 2; xxxi. 11 ; Josh, xviii. 
 
 then applied to the surrounding districts. In various 
 instances the names of whole mountains, valleys, and 
 districts, were borrowed from the gods worshipped there. 
 
 Verse 14. The place which the Lord shall choose ] 
 To prevent idolatry and bring about a perfect uniformity 
 in the Divine worship, which at that time was essen¬ 
 tially necessary ; because every rite and ceremony had 
 a determinate meaning, and pointed out the good things 
 which were to come, therefore one place must be esta¬ 
 blished where those rites and ceremonies should be 
 carefully and punctually observed. Had it not been 
 so, every man would have formed his worship accord¬ 
 ing to his own mind, and the whole beauty and import¬ 
 ance of the grand representative system would have 
 been destroyed, and the Messiah and the glories of his 
 kingdom could not have been seen through the medium 
 of the Jewish ritual. For uniformity in every part 
 of the Divine worship the same necessity does not 
 now exist; because that which was typified is come, 
 and the shadows have all fled away Yet, w T hen it 
 can be obtained, how desirable is it that all sincere 
 Christians should with one mouth, as well as with one 
 heart , glorify their common Lord and Saviour! 
 
 your God, ye and your sons, and A. M. 2553 . 
 your daughters, and your men- An. Ex. Isr. 40 . 
 servants, and your maid-servants, Sebat ' 
 and the Levite that is within your gates : for¬ 
 asmuch as t he hath no part nor inheritance 
 with you. 
 
 13 u Take heed to thyself that thou offer 
 not thy burnt-offerings in every place that 
 thou seest: 
 
 14 v But in the place which the Lord shall 
 choose in one of thy tribes, there thou shalt 
 offer thy burnt-offerings, and there thou shalt 
 do all that I command thee. 
 
 15 Notwithstanding w thou mayest kill and 
 eat flesh in all thy gates, whatsoever thy soul 
 lusteth after, according to the blessing of the 
 Lord thy God which he hath given thee : 
 x the unclean and the clean may eat thereof, 
 y as of the roebuck, and as of the hart. 
 
 16 z Only ye shall not eat the blood; ye 
 shall pour it upon the earth as water. 
 
 17 Thou mayest not eat within thy gates the 
 tithe of thy corn, or of thy wine, or of thy oil, 
 or the firstlings of thy herds or of thy flock, 
 nor any of thy vows which thou vowest, nor 
 thy freewill-offerings, or heave-offering of thine 
 hand : 
 
 18 a But thou must, eat them before the Lord 
 thy God in the place which the Lord thy God 
 
 1 ; 1 Kings viii. 29 ; Psa. lxxviii. 68.- r Heb. the choice of your 
 
 vows. - s Yer. 7.- 1 Chap, x- 9; xiv. 29.- u Lev. xvii. 4. 
 
 v Ver. 11.- w Ver. 21.- x Ver. 22.-y Chap. xiv. 5 ; xv. 22. 
 
 z Gen. ix. 4 ; Lev. vii. 26 ; xvii. 10 ; chap. xv. 23 ; ver. 23, 24. 
 a Ver. 11, 12; chap. xiv. 23. 
 
 Verse 15. Thou mayest kill and eat flesh in all thy 
 gates ] With the proviso that the blood be poured out 
 on the ground. 1. The blood should not be eaten. 
 2. It should be poured out by way of sacrifice. I 
 think this is the meaning; and not that they should 
 pour out the blood with as little ceremony and respect 
 as they poured water upon the ground, which is the 
 meaning according to Calmet and others. 
 
 The roebuck , and—the hart ] It is very likely that by 
 'Oi* tsebi the antelope is meant; and by Vn aiyal, the 
 hart or deer. This is the opinion of Dr. Shaw; and 
 from the report of travellers we learn that both these 
 animals are found in that desert to the present day. 
 See Harmer, vol. iv., p. 25, &c. Of the propriety of 
 eating clean animals there could be no question, but 
 the blood must be poured out; yet there were cases 
 in which they might kill and eat in all their gates , 
 cities, and dwellings—such as the roebuck and the hart, 
 or all clean wild beasts, for these being taken in hunt¬ 
 ing, and frequently shot by arrows, their blood could 
 not be poured out at the altar. Therefore the com¬ 
 mand appears to take in only such tame beasts as were 
 used for food. 
 
 a 
 
 771 
 
Against eating blood and 
 
 a. M. 2553 . shall choose, thou, and thy son, 
 
 B C 1451 7 J 
 
 An. Ex. isr. 40. and thy daughter, and thy raan- 
 
 Sebat ‘ servant, and thy maid-servant, 
 and the Levite that is within thy gates ; and 
 thou shalt rejoice before the Lord thy God in 
 all that thou puttest thine hands unto. 
 
 19 b Take heed to thyself that thou forsake 
 not the Levite c as long as thou livest upon 
 the earth. 
 
 20 When the Lord thy God shall enlarge 
 thy border, d as he hath promised thee, and 
 thou shalt say, I will eat flesh; (because thy 
 soul longeth to eat flesh ;) thou mayest eat 
 flesh, whatsoever thy soul lusteth after. 
 
 21 If the place which the Lord thy God 
 hath chosen to put his name there be too far 
 from thee, then thou shalt kill of thy herd and 
 of thy flock, which the Lord hath given thee, 
 as I have commanded thee, and thou shalt eat 
 in thy gates whatsoever thy soul lusteth after. 
 
 22 e Even as the roebuck and the hart is 
 eaten, so thou shalt eat them : the unclean 
 and the clean shall eat of them alike. 
 
 23 f Only s be sure that thou eat not the 
 blood: h for the blood is the life; and thou 
 mayest not eat the life with the flesh. 
 
 24 Thou shalt not eat it; thou shalt pour it 
 upon the earth as water. 
 
 25 Thou shalt not eat it; 1 that it may go 
 well with thee, and with thy children after 
 thee, k when thou shalt do that which is right 
 in the sight of the Lord. 
 
 b Chap. xiv. 27 ; Ecclus. vii. 31.- 1 Heb. all thy days. 
 
 d Gen. xv. 18; xxviii. 14; Exod. xxxiv. 24; chap. xi. 24; xix. 8. 
 
 e Ver. 15.- f Ver. 16.- s Heb. be strong. - b Gen. ix. 4; 
 
 Lev. xvii. 11, 14.- 1 Chap. iv. 40 ; Isa. iii. 10.- k Exod. xv. 
 
 26; cfyap. xiii. 18 ; 1 Kings xi. 38.- 1 Num. v. 9, 10 ; xviii. 19. 
 
 * 1 Sam. i. 21, 22, 24.-»» Lev. i. 5, 9, 13 ; xvii. 11.—° Ver. 25. 
 
 Yerse 19. Forsake not the Levite ] These had no 
 inheritance, and were to live by the sanctuary: if there¬ 
 fore the offerings were withheld by which the Levites 
 were supported, they of course must perish. Those who 
 have devoted themselves to the service of God in minis¬ 
 tering to the salvation of the souls of men, should cer¬ 
 tainly be furnished at least, with all the necessaries of 
 life. Those who withhold this from them sin against 
 their own mercies, and that ordinance of God by which 
 a ministry is established for the salvation of souls. 
 
 Yerse 23. For the Hood is the life ] And the life 
 being offered as an atonement , consequently the blood 
 should not be eaten. See the notes on Lev. xvii. 11, 
 where the subject of the vitality of the blood is largely 
 considered. 
 
 Yerse 31 Their sons and their daughters they have 
 
 772 
 
 following heathen gods 
 
 26 Only thy 1 holy things which A. M. 2553 . 
 
 thou hast, and m thy vows, thou An. Ex. Isr. 40 . 
 shalt take, and go unto the place Sebat ' < 
 which the Lord shall choose : I 
 
 27 And n thou shalt offer thy burnt-offerings, 
 the flesh and the blood, upon the altar of the 
 Lord thy God : and the blood of thy sacrifices 
 shall be poured out upon the altar of the Lord 
 thy God, and thou shalt eat the flesh. 
 
 28 Observe and hear all these words which 
 I command thee, 0 that it may go well with 
 thee, and with thy children after thee for ever, 
 when thou doest that which is good and right 
 in the sight of the Lord thy God. 
 
 29 When p the Lord thy God shall cut off 
 the nations from before thee, whither thou 
 goest to possess them, and thou q succeedest 
 them, and dwellest in their land : 
 
 30 Take heed to thyself r that thou be not 
 snared s by following them, after that they be 
 destroyed from before thee ; and that thou in¬ 
 quire not after their gods, saying, How did 
 these nations serve their gods ? even so will 
 I do likewise. 
 
 31 4 Thou shalt not do so unto the Lord 
 thy God : for every 11 abomination to the Lord, 
 which he hateth, have they done unto their 
 gods ; for v even their sons and their daughters 
 they have burnt in the fire to their gods. 
 
 32 What thing soever I command you, ob¬ 
 serve to do it: w thou shalt not add thereto, 
 nor diminish from it. 
 
 rExod. xxiii. 23 ; chap. xix. 1 ; Josh, xxiii. 4.-<iHeb. in - 
 
 hcritest or possessest them. - r Chap. vii. 16.- 8 Heb. after them. 
 
 1 Ver. 4; Lev. xviii. 3, 26, 30 ; 2 Kings xvii. 15.- u Heb. abo¬ 
 mination of the. - v Lev. xviii. 21; xx. 2 ; chap, xviii. 10 ; Jer. 
 
 xxxii. 35 ; Ezek. xxiii. 37.- w Chap. iv. 2 ; xiii. 18 ; Josh. i. 7 ; 
 
 Prov. xxx. 6 ; Rev. xxii. 18. 
 
 burnt in the fire] Almost all the nations in the world 
 agreed in offering human victims to their gods on ex¬ 
 traordinary occasions, by which it is evident that none 
 of those nations had any right notion of the Divine 
 nature. How necessary, then, was the volume of re¬ 
 velation, to teach men what that religion is with which 
 God can be well pleased ! The Hindoos to this day 
 offer human victims to their goddess Cali, and at the 
 temple of Juggernaut; and yet, notwithstanding this, 
 there are found certain persons who, while they pro¬ 
 fess Christianity, are absolutely unwilling to send the 
 Hindoos the Gospel of Christ, because they think it 
 would not be politically wise ! But the wisdom of this 
 world has ever been foolishness with God ; and in spite 
 of all this infidel policy, the word of the Lord shall 
 have free course and be glorified. 
 
 a 
 
 DEUTERONOMY. 
 
Of false prophets , tyc., 
 
 CHAP. XIII 
 
 and their punishment 
 
 CHAPTER XIII. 
 
 Of false prophets and their lying signs, 1—6. Of those who endeavour to entice and seduce people to idolatry , 
 7, 8. The punishment of such, 9—11. Of cities perverted from the pure worship of God, 12—14. 
 How that city is to be treated, 15. All the spoil of it to be destroyed, 16. Promises to them who obey 
 these directions, 17, 18. 
 
 A. M. 2553 . TF there arise among you a 
 
 B. C. 1451. j- . Q 1 r 
 
 An. Ex. isr. 40. prophet, or a a dreamer ot 
 
 Sebat ‘ dreams, b and giveth thee a sign 
 or a wonder, 
 
 2 And c the sign or the wonder come to pass, 
 whereof he spake unto thee, saying, Let us 
 go after other gods, which thou hast not 
 known, and let us serve them ; 
 
 3 Thou shalt not hearken unto the words 
 of that prophet, or that dreamer of dreams : 
 for the Lord your God d proveth you, to 
 know whether ye love the Lord your God 
 with all your heart, and with all your soul. 
 
 4 Ye shall e walk after the Lord your God, 
 and fear him, and keep his commandments, 
 and obey his voice, and ye shall serve him, 
 and f cleave unto him. 
 
 5 And 8 that prophet, or that dreamer of 
 dreams, shall be put to death ; because he hath 
 h spoken to turn you away from the Lord 
 your God, which brought you out of the land 
 of Egypt, and redeemed you out of the house 
 of bondage, to thrust thee out of the way 
 which the Lord thy God commanded thee to 
 walk in. 1 So shalt thou put the evil away 
 from the midst of thee. 
 
 6 k If thy brother, the son of thy mother, 
 
 or thy son, or thy daughter, or a. M. 2553 . 
 
 1 the wife of thy bosom, or thy An. Ex. isr. 40 . 
 friend, m which is as thine own Sebat ~ 
 
 soul, entice thee secretly, saying, Let us go 
 and serve other gods, which thou hast not 
 known, thou, nor thy fathers ; 
 
 7 Namely, of the gods of the people which 
 are round about you, nigh unto thee, or far 
 off from thee, from the one end of the earth 
 even unto the other end of the earth : 
 
 8 Thou shalt n not consent unto him, nor 
 hearken unto him; neither shall thine eye 
 pity him, neither shalt thou spare, neither 
 shalt thou conceal him : 
 
 9 But 0 thou shalt surely kill him; p thine 
 hand shall be first upon him to put him to 
 death, and afterwards the hand of all the 
 people. 
 
 10 And thou shalt stone him with stones, 
 that he die ; because he hath sought to thrust 
 thee away from the Lord thy God, which 
 brought thee out of the land of Egypt, from 
 the house of 1 bondage. 
 
 11 And r all Israel shall hear, and fear, and 
 shall do no more any such wickedness as this 
 is among you. 
 
 12 s If thou shalt hear say in one of thy 
 
 a Zech. x. 2.- b Matt. xxiv. 24; 2 Thess. ii. 9.- c Chap. 
 
 xviii. 22; Jer. xxviii. 9; Matt. vii. 22.- d Chap. viii. 2; see 
 
 Matt. xxiv. 24; 1 Cor. xi. 19; 2 Thess. ii. 11; Rev. xiii. 14. 
 
 e 2 Kings xxiii. 3 ; 2 Chron. xxxiv. 31.- f Chap. x. 20 ; xxx. 20. 
 
 s Chap, xviii. 20 ; Jer. xiv. 15 ; Zech. xiii. 3.- h Heb. spoken 
 
 revolt against the LORD. 
 
 NOTES ON CHAP. XIII. 
 
 Verse 1. If there arise among you a prophet ] Any 
 pretending to have a Divine influence, so as to be able 
 perfectly to direct others in the way of salvation; or 
 a dreamer of dreams —one who pretends that some 
 deity has spoken to him in the night-season ; and giv¬ 
 eth thee a sign, P1H oth, what appears to be a miracu¬ 
 lous proof of his mission ; or a wonder, J13V0 mopheth, 
 some type or representation of what he wishes to bring 
 you over to ; as some have pretended to have received 
 a consecrated image from heaven ; hence the origin of 
 the Palladium, Numa's Shields, and many of the dei¬ 
 ties among the Hindoos. But here the word seems 
 to mean some portentous sign, such as an eclipse, which 
 he who knew when it would take place might predict 
 to the people who knew nothing of the matter, and 
 thereby accredit his pretensions. 
 
 a 
 
 5 Chap. xvii. 7 ; xxii. 21, 22,24; 1 Cor. v. 13.—— k Chap 
 
 xvii. 2.- 1 See Gen. xvi. 5 ; chap, xxviii. 54; Prov. v. 20; Mie. 
 
 vii. 5.- m l Sam. xviii. 1, 3; xx. 17.- D Proverbs i. 10. 
 
 0 Chap. xvii. 5.- p Chap. xvii. 7; Acts vii. 58.-<1 Heb. 
 
 hondmen. - r Chap. xvii. 13; xix. 20.- s Josh. xxii. 11, &c.; 
 
 Judg. xx. 1, 2. 
 
 Verse 3. The Lord your God proveth you ] God 
 permits such impostors to arise to try the faith of his 
 followers, and to put their religious experience to the 
 test; for he who experimentally knows God cannot be 
 drawn away after idols. He who has no experimental 
 knowledge of God, may believe any thing. Expe¬ 
 rience of the truths contained in the word of God can 
 alone preserve any man from Deism, or a false religion. 
 They who have not this are a prey to the pretended 
 prophet, and to the dreamer of dreams. 
 
 Verse 6. If thy brother—or thy son\ The teacher 
 of idolatry was to be put to death ; and so strict was 
 this order that a man must neither spare nor conceal 
 his brother, son, daughter, wife, nor friend, because 
 this was the highest offence that could be committed 
 against God, and the most destructive to society ; hence 
 the severest laws w r ere enacted against it. 
 
 773 
 
Superstitious customs in DEUTERONOMY. mourning prohibited 
 
 a. M. 2553 . cities, which the Lord thy God 
 
 B. C. 1451. . , . . , „ J . 
 
 An. Ex. isr. 40. hath given thee to dweii there, 
 
 Sebat. __■__ 
 
 -- saying, 
 
 13 Certain men, 1 the children of Belial, u are 
 gone out from among you, and have v with¬ 
 drawn the inhabitants of their city, saying, 
 w Let us go and serve other gods, which ye 
 have not known ; 
 
 14 Then shalt thou inquire, and make search, 
 and ask diligently; and, behold, if it be truth, 
 and the thing certain, that such abomination 
 is wrought among you ; 
 
 15 Thou shalt surely smite the inhabitants 
 of that city with the edge of the sword, x de¬ 
 stroying it utterly, and all that is therein, and 
 the cattle thereof, with the edge of the sword. 
 
 16 And thou shalt gather all the spoil of it 
 
 1 Or, naughty men ; see Judg. xix. 22; 1 Sam. ii. 12 ; xxv. 17, 
 
 25 ; 1 Kings xxi. 10, 13 ; 2 Cor. vi. 15.- u 1 John ii. 19 ; Jude 
 
 19.- v 2 Kings xvii.-21.- w Ver. ii. 6.- x Exod. xxii. 20; 
 
 Lev. xxvii. 28 ; Josh. vi. 17, 21. 
 
 Verse 13. Children of Belial ] bjrbD, from *73 bal, 
 not , and Sy yaal, profit; —Sept, avdpep irapavoyoi, 
 lawless men; —persons good for nothing to themselves 
 or others, and capable of nothing but mischief. 
 
 Verse 15. Thou shalt surely smite the inhabitants ] 
 If one city were permitted to practise idolatry, the evil 
 would soon spread, therefore the contagion must be 
 destroyed in its birth. 
 
 Verse 17. And there shall cleave naught of the 
 
 into the midst of the street there- A. M. 2553 . 
 of, and shalt y burn with fire the An. Ex.'isr. 40 . 
 city, and all the spoil thereof Sebat ‘ 
 every whit, for the Lord thy God : and it 
 shall be z a heap for ever ; it shall not be 
 built again. 
 
 17 And a there shall cleave naught of the 
 b cursed thing to thine hand: that the Lord 
 may c turn from the fierceness of his anger, 
 and show thee mercy, and have compassion 
 upon thee, and multiply thee, d as he hath 
 sworn unto thy fathers ; 
 
 18 When thou shalt hearken to the voice of 
 the Lord thy God, e to keep all his command¬ 
 ments which I command thee this day, to do 
 that which is right in the eyes of the Lord 
 thy God. 
 
 • 
 
 y Josh. vi. 24.- z Josh. viii. 28; Isa. xvii. 1; xxv. 2 ; Jer. 
 
 xlix. 2.- a Chap. vii. 26 ; Joshua vi. 18.- b Or, devoted. 
 
 c Joshua vi. 26.- d Genesis xxii. 17 ; xxvi. 4, 24; xxviii. 14. 
 
 e Chap. xii. 25, 28, 32. 
 
 cursed thing ] As God did not permit them to take 
 the spoils of these idolatrous cities, they could be un¬ 
 der no temptation to make war upon them. It could 
 only be done through a merely religious motive, in 
 obedience to the command of God, as they could have 
 no profit by the subversion of such places. How few 
 religious wars would there ever have been in the world 
 had they been regulated by this principle : “ Thou shall 
 neither extend thy territory, nor take any spoils!” 
 
 CHAPTER XIV. 
 
 The Israelites are not to adopt superstitious customs in mourning , 1 , 2. The different kinds of clean and 
 unclean animals , 3—20. Nothing to be eaten that dieth of itself, 21. Concerning offerings which, from 
 distance cannot be carried to the altar of God, and which may be turned into money , 22-26. The Levite 
 is not to be forsaken , 27. The third year's tithe for the Levite, stranger, widow, <Spc., 28, 29. 
 
 A. M. 2553 . XTE are a the children of the 
 
 B. C. 1451. X T 1 n t n 
 
 An. Ex. isr. 40. Lord your God : b ye shall 
 
 Sebat ‘ not cut yourselves, nor make any 
 
 baldness between your eyes for the dead. 
 
 2 c For thou art a holy people unto the Lord 
 
 thy God, and the Lord hath chosen thee to be 
 
 a Rom. viii. 16 ; ix. 8 , 26 ; Gal. iii. 26. - b Lev. xix. 28 ; xxi. 5 ; 
 
 Jer. xvi. 6 ; xli. 5 ; xlvii. 5; 1 Thess. iv. 13. 
 
 a peculiar people unto himself, A. M. 2553 . 
 
 above all the nations that are An. Ex. isr. 40 . 
 upon the earth. Sebat. 
 
 3 d Thou shalt not eat any abominable thing. 
 
 4 e These are the beasts which ye shall eat: 
 the ox, the sheep, and the goat, 
 
 c Lev. xx. 26; chap. vii. 6 ; xxvi. 18,19.- 
 
 x. 13, 14.- e Lev. xi. 2, &e. 
 
 d Ezek. iv. 14; Acts 
 
 NOTES ON CHAP. XIV. 
 
 Verse 1 . Ye are the children of the Lord] The 
 very highest character that can be conferred on any 
 created beings ; ye shall not cut yourselves , i. e., their 
 hair, for it was a custom among idolatrous nations to 
 consecrate their hair to their deities, though they 
 sometimes also made incisions in their flesh. 
 
 Verse 4. These are the beasts which ye shall eat ] 
 On Lev. xi. I have entered into considerable detail 
 
 774 
 
 relative to the clean and unclean animals there men¬ 
 tioned. For the general subject, the reader is referred 
 to the notes on that chapter ; but as there are particu¬ 
 lars mentioned here which Moses does not introduce 
 in Leviticus, it will be necessary to consider them in 
 this place. 
 
 The oF] iny shor: bos, fifth order Pecora, of the 
 genus mammalia, species 41. This term includes all 
 clean animals of the beeve kind; not only the ox, 
 
 a 
 
Concerning clean 
 
 CHAP. XIV. 
 
 and unclean animals 
 
 A. m. 2553 . 5 The hart, and the roebuck, 
 
 An. Ex. isn 40. and the fallow deer, and the wild 
 
 __ Sebat ' _goat, and the f pygarg, s and the 
 
 wild ox, and the chamois. 
 
 6 And every beast that parteth the hoof, and 
 cleaveth the cleft into two claws, and chew- 
 eth the cud among the beasts, that ye shall 
 eat. 
 
 7 Nevertheless these ye shall not eat of 
 them that chew the cud, or of them that di¬ 
 vide the cloven hoof; as the camel, and the 
 hare, and the coney : for they chew the cud, 
 but divide not the hoof; therefore they are 
 unclean unto you. 
 
 { Or, bison. - s Heb. dishon. - h Lev. xi. 26,27. 
 
 properly so called, but also the bull, the cow, heifer, 
 and calf. 
 
 The sheep ] T\VJ seh: ovis, fifth order Pecora, of 
 the genus mammalia, species 40 ; including the ram, 
 the wether, the ewe, and the lamb. 
 
 The goat ] VJ az : capra, fifth order Pecora, of the 
 genus mammalia, species 39 ; including the he-goat, 
 she-goat, and hid. The words in the text, Q’DiJO nt^ 
 seh chesabim, signify the lamb or young of sheep ; and 
 □UJ? HP seh izzim, the young or kid of goats : but 
 this is a Hebrew idiom which signifies every creature 
 of the genus, as IP1JK p ben enosh and DTK p ben 
 adam, son of man, signify any human being. See 
 Psa. cxliv. 3 ; Job xxv. 6. 
 
 The flesh of these animals is universally allowed to 
 be the most wholesome and nutritive. They live on 
 the very best vegetables ; and having several stomachs, 
 their food is well concocted, and the chyle formed from 
 it the most pure because the best elaborated, as it is well 
 refined before it enters into the blood. On ruminating 
 or chewing the cud, see the note on Lev. xi. 3. 
 
 Verse 5. The hart ] b'K aiyal, the deer, according 
 to Dr. Shaw; see the note on chap. xii. 15. 
 
 The roebuck ] 'DX tsebi, generally supposed to be 
 the antelope, belonging to the fifth order Pecora, genus 
 mammalia, and species 38. It has round twisted spi¬ 
 ral horns, hairy tufts on the knees, browses on tender 
 shoots, lives in hilly countries, is fond of climbing 
 rocks, and is remarkable for its beautiful black eyes. 
 The flesh is good and well flavoured. 
 
 The fallow deer ] T1DTV yachmur, from TDn chamar, 
 to be troubled, disturbed, disordered: this is supposed 
 to mean, not the fallow deer, but the bubalus or 
 buffalo, which is represented by Dr. Shaw, and other 
 travellers and naturalists, as a sullen, malevolent, and 
 spiteful animal, capricious, ferocious , and every way 
 brutal According to the Linneean classification, the 
 buffalo belongs to the fifth order Pecora, genus mam¬ 
 malia, species bos. According to 1 Kings iv. 23, 
 this was one of the animals which was daily served 
 up at the table of Solomon. Though the flesh of the 
 buffalo is not considered very delicious, yet in the 
 countries where it abounds it is eaten as frequently by 
 all classes of persons as the ox is in England. The 
 yachmur is not mentioned in the parallel place, Lev. xi. 
 
 a 
 
 8 And the swine, because it a. M. 2553. 
 dividetli the hoof, yet cheweth An. Ex. isr. 40 
 not the cud, it is unclean unto Sobat ' 
 
 you : ye shall not eat of their flesh, h nor touch 
 their dead carcass. 
 
 9 1 These ye shall eat of all that are in the 
 waters : all that have fins and scales shall ye 
 eat: 
 
 10 And whatsoever hath not fins and scales 
 ye may not eat; it is unclean unto you. 
 
 11 Of all clean birds ye shall eat. 
 
 12 k But these are they of which ye shall 
 not eat: the eagle, and the ossifrage, and the 
 ospray, 
 
 iLev. xi. 9.- k Lev. xi. 13. 
 
 The wild goat ] IpK akko. It is not easy to tell 
 what creature is intended by the akko. Dr. Shaw sup¬ 
 posed it to be a kind of very timorous goat, known in 
 the East by the name fishtail and senvee, and bearing 
 a resemblance both to the goat and the stag, whence 
 the propriety of the name given it by the Septuagint 
 and Vulgate, tragelaphus , the goat-stag; probably the 
 rupicapra or rock-goat. The word is found nowhere 
 else in the Hebrew Bible. 
 
 The pygarg'] dishon. As this word is no¬ 
 
 where else used, we cannot tell what animal is meant 
 by it. The word pygarg rcvyapyoc, literally signifies 
 white buttocks, and is applied to a kind of eagle with 
 a ivhite tail; but here it evidently means a quadruped. 
 It was probably some kind of goat, common and well 
 known in Judea. 
 
 The ivild ox] 1 KH teo. This is supposed to be the 
 oryx of the Greeks, which is a species of large stag. 
 It may be the same with the bekker el wash, described 
 by Dr. Shaw as “ a species of the deer kind, whose 
 horns are exactly in the fashion of our stag, but whose 
 size is only between the red and fallow deerP In 
 Isa. li. 20 a creature of the name of Kin to is men¬ 
 tioned, which we translate wild bull; it may be the 
 same creature intended above, with the interchange 
 of the two last letters. 
 
 The chamois] “IDf zemer. This was probably a 
 species of goat or deer, but of what kind we know not: 
 that it cannot mean the chamois is evident from this 
 circumstance, “ that the chamois inhabits only the re¬ 
 gions of snow and ice, and cannot bear the heat.”— 
 Buffon. The Septuagint and Vulgate translate it the 
 Camelopard, but this creature is only found in the tor¬ 
 rid zone and probably was never seen in Judea ; con¬ 
 sequently could never be prescribed as a clean animal, 
 to be used as ordinary food. I must once more be 
 permitted to say, that to ascertain the natural history 
 of the Bible is a hopeless case. Of a few of its ani¬ 
 mals and vegetables we are comparatively certain, 
 but of the great majority we know almost nothing. 
 Guessing and conjecture are endless, and they have 
 on these subjects been already sufficiently employed. 
 What learning, deep, solid, extensive learning, and 
 judgment could do, has already been done by the in¬ 
 comparable Bochart in his Ilierozoicon. The learned 
 
 775 
 
DEUTERONOMY. 
 
 Various ordinances. 
 
 Of unclean birds . 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 
 Sebat. 
 
 kind, 
 
 13 And the glede, and the kite, 
 and the vulture after his kind, 
 
 14 And every raven after his 
 
 15 And the owl, and the night-hawk, and 
 the cuckow, and the hawk after his kind, 
 
 16 The little owl, and the great owl, and 
 the swan, 
 
 17 And the pelican, and the gier eagle, and 
 the cormorant, 
 
 18 And the stork, and the heron after her 
 kind, and the lapwing, and the bat, 
 
 19 And 1 every creeping thing that fiieth is 
 unclean unto you : m they shall not be eaten. 
 
 20 But of all clean fowls ye may eat. 
 
 21 n Ye shall not eat of any thing that dieth 
 of itself: thou shalt give it unto the stranger 
 that is in thy gates, that he may eat it; or 
 thou mayest sell it unto an alien : 0 for thou art 
 a holy people unto the Lord thy God. p Thou 
 shalt not seethe a kid in his mother’s milk. 
 
 22 q Thou shalt truly tithe all the increase of 
 thy seed, that the field bringeth forth year by year. 
 
 23 r And thou shalt eat before the Lord thy 
 God, in the place which he shall choose to 
 place his name there, the tithe of thy corn, of 
 thy wine, and of thine oil, and the s firstlings 
 of thy herds and of thy flocks : that thou 
 mayest learn to fear the Lord thy God always. 
 
 1 Lev. xi. 20.- m See Lev. xi. 21.- 11 Lev. xvii. 15 ; xxii. 8 ; 
 
 Ezek. iv. 14.- 0 Verse 2.- P Exodus xxiii. 19 ; xxxiv. 26, 
 
 9 Lev. xxvii. 30 ; chap. xii. 6, 17 ; Neh. x. 37.- r Chap. xii. 5, 
 
 6 , 7, 17, 18.- s Chap. xv. 19, 20.- 1 Chap. xii. 21. 
 
 reader may consult this work, and, while he gains 
 much general information, will have to regret that he 
 can apply so little of it to the main and grand ques¬ 
 tion. As I have consulted every authority within my 
 reach, on the subject of the clean and unclean animals 
 mentioned in the law, and have detailed all the 
 information I could collect in my notes on Lev. xi., 
 I must refer my readers to what I have there laid 
 down. 
 
 Verse 13. The vulture after his hind ] The word 
 Hin daah is improperly translated vulture Lev. xi. 14, 
 and means a kite or glede. The word m daiyah in 
 this verse is not only different from that in Leviticus, 
 but means also a different animal, properly enough 
 translated vulture. See the note on Lev. xi. 14. 
 
 Verse 21. Thou shalt not seethe a hid in his mo¬ 
 ther’s milk.] Mr. Calmet thinks that this precept re¬ 
 fers to the paschal lamb only, which was not to be 
 offered to God till it was weaned from its mother; 
 but see the note on Exod. xxiii. 19. 
 
 Verse 22. Thou shalt truly tithe'] Meaning the 
 second tithe which themselves were to eat, ver. 23, for 
 there was a first tithe that was given to the Levites, 
 out of which they paid a tenth part to the priests, 
 
 776 
 
 24 And if the way be too long A. M. 2553 . 
 for thee, so that thou art not able An. Ex. isr. 40 . 
 to carry it; or 1 if the place be Sebat ~ 
 too far from thee, which the Lord thy God 
 shall choose to set his name there, when the 
 Lord thy God hath blessed thee : 
 
 25 Then shalt thou turn it into money, and 
 bind up the money in thine hand, and shalt 
 go unto the place which the Lord thy God 
 shall choose : 
 
 26 And thou shalt bestow that money for 
 whatsoever thy soul lusteth after, for oxen, or 
 for sheep, or for wine, or for strong drink, or 
 for whatsoever thy soul u desireth : v and thou 
 shalt eat there before the Lord thy God, and 
 thou shalt rejoice, thou, and thine household, 
 
 27 And w the Levite that is within thy gates, 
 thou shalt not forsake him; for x he hath no 
 part nor inheritance with thee. 
 
 28 y 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 z And the Levite, (because a he hath no 
 part nor inheritance with thee,) and the stranger, 
 and the fatherless, and the widow, which are 
 within thy gates, shall come, and shall eat and 
 be satisfied ; that b the Lord thy God may 
 bless thee in all the work of thine hand which 
 thou doest. 
 
 u Heb. asketh of thee. - v Chap. xii. 7, 18 ; xxvi. 11.- w Ch. 
 
 xii. 12, 18, 19.- x Num. xviii. 20 ; chap, xviii. 1, 2.-y Chap. 
 
 xxvi. 12 ; Amos iv. 4.- z Chap. xxvi. 12.-» Ver. 27 ; chap. 
 
 xii. 12.- b Chap. xv. 10 ; Prov. iii. 9, 10 ; see Mai. iii. 10. 
 
 Num. xviii. 24—28 ; Neh. x. 37, 38. Then of that 
 which remained, the owners separated a second tithe, 
 which they ate before the Lord the first and second 
 year; and in the third year it was given to the Le¬ 
 vites and to the poor, Deut. xiv. 28, 29. In the fourth 
 and fifth years it was eaten again by the owners, and 
 in the sixth year was given to the poor. The seventh 
 year was a Sabbath to the land, and then all things 
 were common, Exod. xxiii. 10, 11, where see the 
 notes ; and see Ainsworth on this verse. 
 
 Verse 26. Or for strong drink] What the sikera 
 or strong drink of the Hebrews was, see in the note 
 on Lev. x. 9. This one verse sufficiently shows that 
 the Mosaic law made ample provision for the comfort 
 and happiness of the people. 
 
 Verse 29. And the Levite ( because he hath no part 
 nor inheritance] And hence much of his support de¬ 
 pended on the mere freewill-offerings of the people. 
 God chose to make his ministers thus dependent on 
 the people, that they might be induced (among other 
 motives) to labour for their spiritual profiting, that the 
 people, thus blessed under their ministry, might feel 
 it their duty and privilege to support and render them 
 comfortable, 
 
 ,a 
 
The Sabbatical year. 
 
 CHAP. XV. 
 
 Of lending to the poor 
 
 CHAPTER XV. 
 
 The Sabbatical year of release , 1. The manner in which this release shall take place , 2—5. Of lending to 
 the poor, and the disposition in which it should be done, 6—11. Of the Hebrew servant who has served six 
 years, and who shall be dismissed well furnished, 12—15. The ceremony of boring the ear, when the 
 servant wishes to continue with his master, 16—18. Of the firstlings of the flock and herd, 19, 20. No¬ 
 thing shall be offered that has any blemish, 21. The sacrifice to be eaten both by the clean and unclean, 
 except the blood, which is never to be eaten, but poured out upon the ground, 22, 23. 
 
 A. M. 2553. A T the end of a every seven 
 An. Ex. isr. 40 . years thou shalt make a re- 
 Sebat - lease. 
 
 2 And this is the manner of the release : 
 Every b creditor that lendeth aught unto his 
 neighbour shall release it; he shall not exact 
 it of his neighbour, or of his brother ; because 
 it is called the Lord’s release. 
 
 3 c Of a foreigner thou mayest exact it again: 
 but that which is thine with thy brother, thine 
 hand shall release : 
 
 4 d Save when there shall be no poor among 
 you ; e for the Lord shall greatly bless thee 
 in the land which the Lord thy God giveth 
 thee, for an inheritance to possess it: 
 
 5 Only f if thou carefully hearken unto the 
 voice of the Lord thy God, to observe to do 
 all these commandments which I command 
 thee this day. 
 
 6 For the Lord thy God blesseth thee, as 
 he promised thee : and e thou shalt lend unto 
 many nations, but thou shalt not borrow ; and 
 h thou shalt reign over many nations, but they 
 shall not reign over thee. 
 
 7 If there be among you a poor man of one 
 of thy brethren, within any of thy gates in 
 thy land which the Lord thy God giveth 
 
 thee, 1 thou shalt not harden.thine A. m. 2553 . 
 heart, nor shut thine hanerfrom An. Ex. Isr. 40. 
 thy poor brother: # Sebat ' 
 
 8 k But thou shalt open thine hand wide unto 
 him, and shalt surely lend him sufficient for 
 his need, in that which he wanteth. 
 
 9 Beware that there be not a 1 thought in 
 thy m wicked heart, saying, The seventh year, 
 the year of release, is at hand ; and thine n eye 
 be evil against thy poor brother, and thou 
 givest him naught ; and 0 he cry unto the 
 Lord against thee, and p it be sin unto thee. 
 
 10 Thou shalt surely give him, and q thine 
 heart shall not be grieved when thou givest 
 unto him : because that r for this thing the 
 Lord thy God shall bless thee in all thy 
 works, and in all that thou puttest thine hand 
 unto. 
 
 11 For s 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. 
 
 12 And t if thy brother, a Llebrew man, or 
 a Hebrew woman, be sold unto thee, and 
 serve thee six years ; then in the seventh year 
 thou shalt let him go free from thee. 
 
 a Exod. xxi. 2 ; xxiii. 10, 11 ; Lev. xxv. 2, 4 ; chap. xxxi. 10 ; 
 
 Jer. xxxiv. 14.- b Heb. master’of the lending of his hand. 
 
 c See chap, xxiii. 20.- d Or, to the end that there be no poor 
 
 among you. - e Chap, xxviii.8.- f Chap, xxviii. 1.- s Chap. 
 
 xxviii. 12, 44.- h Chap, xxviii. 13 ; Prov. xxii. 7.-‘ 1 John 
 
 iii. 17.- k Lev. xxv. 35 ; Matt. v. 42 ; Luke vi. 34, 35. 
 
 NOTES ON CHAP. XY. 
 
 Verse 1. At the end of every seven years thou shalt 
 make a release ] For an explanation of many things 
 in this chapter, see the notes on Exod. xxi. and xxiii., 
 and Lev. xxv. 
 
 Verse 4. There shall be no poor ] That is, compa¬ 
 ratively ; see ver. 11. 
 
 Verse 8. Thou shalt open thine hand ivide ] Thy 
 benevolence shall be in proportion to his distress and 
 poverty, and thy ability. Thou shalt have no other 
 rule to regulate thy charity by. 
 
 Verse 9. Beware that there be not a thought in thy 
 wicked heart] bjrSn "pH 1 ? lebabecha beliyaal, thy belial 
 heart, that is, thy good-for-nothing or unprofitable 
 heart; see on chap, xiv 13. 
 
 a 
 
 •Heb. word. - ' m Heb. Belial. -"Chap, xxviii. 54, 56; 
 
 Prov. xxiii. 6 ; xxviii. 22; Matt. xx. 15.- 0 Chap. xxiv. 15. 
 
 P Matt. xxv. 41, 42. - <i2 Cor. ix. 5, 7. - r Chap. xiv. 29; 
 
 xxiv. 19 ; Psa. xli. 1; Prov. xxii. 9.- s Matt. xxvi. 11 ; Mark 
 
 xiv. 7; John xii. 8.- 1 Exodus xxi. 2; Lev. xxv. 39; Jer. 
 
 xxxiv. 14. 
 
 And thine eye be evil] An evil eye signifies a covet¬ 
 ous disposition. See the same form of expression used 
 by our Lord in the same sense, Matt. vi. 23 : If thine 
 eye be evil —if thou be a covetous person. Evil eye 
 is by our Lord opposed to single eye, i. e., a person of 
 a liberal, benevolent mind. Covetousness darkens the 
 soul; liberality and benevolence enlighten it. 
 
 And he cry unto the Lord against thee] V hat a 
 consolation to the poor and the oppressed, that they 
 have a sure friend in God, who will hear their cry and 
 redress their grievances! 
 
 Verse 11. For the poor shall never cease out of the 
 land] To this passage our Lord appears to allude 
 Mark xiv. 7 : For ye have the poor with you always. 
 God leaves these in mercy among men to exercise the 
 
 777 
 
Concerning the feast DEUTERONOMY. of the passover. 
 
 a. M. 2553 . 1 3 And when thou sendest him 
 
 An. Ex. isr. 40 . out free from thee, thou shalt not 
 bebat ‘ let him go away empty : 
 
 14 Thou shalt furnish him liberally out of 
 thy flock, and out of thy floor, and out of thy 
 winepress : of that wherewith the Lord thy 
 God hath u blessed thee thou shalt give unto 
 him. 
 
 15 And v thou shalt remember that thou 
 wast a bondman irr the land of Egypt, and the 
 Lord thy God redeemed thee : therefore I 
 command thee this thing to-day. 
 
 16 And it shall be, w if he say unto thee, I 
 will not go away from thee ; because he 
 loveth thee and thine house, because he is 
 well with thee: 
 
 17 Then thou shalt take an awl, and thrust 
 it through his ear unto the door, and he shall 
 be thy servant for ever. And also unto thy 
 maid-servant thou shalt do likewise. 
 
 18 It shall not seem hard unto thee, when 
 thou sendest him away free from thee ; for 
 
 u Prov. x. 22.- v Chap. v. 15 ; xvi. 12.- w Exod. xxi. 5, G. 
 
 x See Isa. xvi. 14; xxi. 16.-y Exod. xiii. 2 ; xxxiv. 19; Lev. 
 
 xxvii. 26 ; Num. iii. 13. 
 
 feelings of compassion, tenderness, mercy, &c. And 
 without occasions afforded to exercise these, man 
 would soon become a Stoic or a brute. 
 
 Yerse 13. Thou shalt not let him, go away empty] 
 Because during the time he served thee, he made no 
 property for himself, having been always honest to¬ 
 wards thee ; and now when he leaves thee, he has 
 nothing to begin the world with. 
 
 Verse 14. Thou shalt furnish him — out of thy 
 flock ] Thou shalt give him some cattle to breed with; 
 out of thy floor —some corn for seed and for bread; 
 and out of thy winepress —an adequate provision of 
 wine for present necessity. 
 
 he hath been worth 1 a double a. m. 2553 . 
 
 , . ! 7 . . B. C. 1451. 
 
 hired servant to thee, in serving An. Ex. isr. 40 . 
 
 thee six years : and the Lord Sebat " 
 
 thy God shall bless thee in all that thou doest. 
 
 19 y All the firstling males that come of thy 
 herd and of thy flock thou shalt sanctify unto 
 the Lord thy God : thou shalt do no work 
 with the firstling of thy bullock, nor shear the 
 firstling of thy sheep. 
 
 20 z Thou shalt eat it before the Lord thy 
 God, year by year, in the place which the 
 Lord shall choose, thou and thy household. 
 
 21 a And if there be any blemish therein, as 
 if it he lame, or blind, or have any ill blemish, 
 thou shalt not sacrifice it unto the Lord thy 
 God. 
 
 22 Thou shalt eat it within thy gates : b the 
 unclean and the clean person shall eat it alike, 
 as the roebuck, and as the hart. 
 
 23 c Only thou shalt not eat the blood 
 thereof; thou shalt pour it upon the ground 
 as water. 
 
 2 Chap. xii. 5, 6, 7, 17 ; xiv. 23 ; xvi. 11,14.- a Lev. xxii. 20; 
 
 chap. xvii. 1 ; Ecclus. xxxv. 12.- b Chap. xii. 15,22.- c Chap. 
 
 xii. 16, 23. 
 
 Verse 17. Thou shalt take an aid] See the note 
 on Exod. xxi. 6. 
 
 Verse 20. Thou shalt eat it— in the place which 
 the Lord shall choose ] Thus God in his mercy made 
 their duty and interest go hand in hand. And in 
 every case God acts thus with his creatures; well, 
 therefore, might Satan ask, Doth Job serve God for 
 naught 1 No! nor does God design that any man 
 should. 
 
 Verse 21. If there be any blemish\ Seethe notes 
 on Lev. xxii. 20. God will have both a perfect priest 
 and a perfect offering. 
 
 CHAPTER XVI. 
 
 The month of Abib to be observed , 1. The feast of the passover and of unleavened bread, 2—8. The least 
 of weeks, 9—12. The feast of tabernacles, 13—15. All the males to appear before the Lord thrice in the 
 year , none to come empty , each to give according to his ability , 16, 17. Judges and officers to be made 
 in all their cities , 18. Strict justice shall be executed , 19, 20. No grove to be planted near the altar of 
 God , nor any image to be set up, 21, 22. 
 
 A. m. 2553 . YN BSE RYE the a month of 
 
 B. C. 1451. v/ . . . 
 
 An. Ex. isr. 40. Abib, and keep the passover 
 
 _ Sebat ' unto the Lord thy God : for b in 
 
 the month of Abib the Lord thy God brought 
 
 a Exod. xii. 2, &c.- b Exod. xiii. 4 ; xxxiv. 18. 
 
 thee forth out of Egypt c by a. M. 2553. 
 
 J B. C. 1451. 
 An. Ex. Isr. 40. 
 Sebat. 
 
 night. 
 
 2 Thou shalt therefore sacrifice 
 the passover unto the Lord thy God, of the 
 
 c Exod. xii. 29, 42. 
 
 NOTES ON CHAP. XVI. 
 
 Verse 1. Keep the passover ] A feast so called be¬ 
 cause the angel that destroyed the first-born of the 
 
 778 
 
 Egyptians, seeing the blood of the appointed sacrifice 
 sprinkled on the lintels and door-posts of the Israel¬ 
 ites’ houses, passed over them, and did not destroy 
 
Of the feast of weeks 
 
 CHAP. XVI. 
 
 and of tabernacles. 
 
 A. M. 2553 . flock and d the herd, in the 
 An. Ex. isr. 40 . e place which the Lord shall 
 __ Sebat ' • choose to place his name there. 
 
 3 f Thou shalt eat no leavened bread with it; 
 seven days shalt thou eat unleavened bread 
 therewith, even the bread of affliction ; for 
 thou earnest forth out of the land of Egypt in 
 haste : that thou mayest remember the day 
 when thou earnest forth out of the land of 
 Egypt, all the days of thy life. 
 
 4 g And there shall be no leavened bread 
 seen with thee in all thy coast seven days; 
 h neither shall there any thing of the flesh 
 which thou sacrificedst the first day at even, 
 remain all night unto the morning. 
 
 5 Thou mayest not 1 sacrifice the passover 
 within any of thy gates, which the Lord thy 
 God giveth thee : 
 
 6 But at the place which the Lord thy God 
 shall choose to place his name in, there thou 
 shalt sacrifice the passover at k even, at the 
 going down of the sun, at the season that thou 
 earnest forth out of Egypt. 
 
 7 And thou shalt 1 roast and eat it m in the 
 place which the Lord thy God shall choose : 
 and thou shalt turn in the morning, and go 
 unto thy tents. 
 
 8 Six days thou shalt eat unleavened bread : 
 and n on the seventh day shall be a ° solemn 
 assembly to the Lord thy God: thou shalt 
 do no work therein. 
 
 9 p Seven weeks shalt thou number unto 
 thee : begin to number the seven weeks from 
 such time as thou beginnest to put the sickle 
 to the corn. 
 
 10 And thou shalt keep the feast of weeks 
 unto the Lord thy God, with q a tribute of a 
 
 d Num. xxviii. 19.- e Chap. xii. 5, 26.- f Exod. xii. 15, 19, 
 
 39; xiii. 3, 6, 7; xxxiv. 18.-s Exod. xiii. 7. - h Exod. xii. 
 
 10 ; xxxiv. 25.-* Or, kill. - k Exod. xii. 6.- 1 Exod. xii. 8, 
 
 9 ; 2 Chron. xxxv. 13. 
 xi. 55.- 
 
 2 Kings xxiii. 23; John ii. 13, 23 ; 
 “ Exod. xii. 16; xiii. 6 ; Lev. xxiii. 8.- 0 Heb. re¬ 
 
 straint ; Lev. xxiii. 36.-PExod. xxiii. 16; xxxiv. 22; Lev. 
 
 xxiii. 15; Num. xxviii. 26 ; Acts ii. 1. 
 
 any of their first-born. See the notes on Exod. xii. 
 2, &c. 
 
 Verse 3. Bread of affliction] Because, being baked 
 without leaven , it was unsavoury, and put them in mind 
 of their afflictive bondage in Egypt. 
 
 Verse 11. Thou shalt rejoice ] The offerings of the 
 Israelites were to be eaten with festivity, communicated 
 to their friends with liberality, and bestowed on the 
 poor with great generosity, that they might partake 
 with them in these sacred repasts with joy before the 
 Lord. To answer these views it was necessary to eat 
 the flesh while it was fresh, as in that climate putre- 
 
 freewill-offering of thine hand, A. M. 2553 . 
 
 , • , , i , . ’ B. C. 1451. 
 
 which thou shalt give unto the An. Ex. isr. 40 
 
 LORD thy God, , r according as Scbat ‘ 
 
 the Lord thy God hath blessed thee. 
 
 11 And 3 thou shalt rejoice before the Lord 
 thy God, thou, and thy son, and thy daughter, 
 and thy man-servant, and thy maid-servant, 
 and the Levite that is within thy gates, and 
 the stranger, 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. 
 
 12 4 And thou shalt remember that thou wast 
 a bondman in Egypt: and thou shalt observe 
 and do these statutes. 
 
 13 11 Thou shalt observe the feast of taber¬ 
 nacles seven days, after that thou hast gathered 
 in thy v corn and thy wine : 
 
 14 And w 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 stranger, and the fatherless, and the widow, 
 that are within thy gates. 
 
 15 x Seven days shalt thou keep a solemn 
 feast unto the Lord thy God, in the place 
 which the Lord shall choose: because the 
 Lord thy God shall bless thee in all thine 
 increase, and in all the works of thine hands, 
 therefore thou shalt surely rejoice. 
 
 16 y Three times in a year shall all thy males 
 appear before the Lord thy God, in the place 
 which he shall choose : in the feast of unleaven¬ 
 ed bread, and in the feast of weeks, and in the 
 feast of tabernacles : and z they shall not ap¬ 
 pear before the Lord empty : 
 
 17 Every man shall give a as he is able, 
 b according to the blessing of the Lord 
 
 q Or, sufficiency. - r Ver. 17 ; 1 Cor. xvi. 2.- s Chap. xii. 
 
 7, 12, 18; verse 14.-* Chap. xv. 15.- u Exod. xxiii. 16; 
 
 Lev. xxiii. 34; Num. xxix. 12.- v Heb. floor and thy winepress. 
 
 w Neh. viii. 9, &c.- x Lev. xxiii. 39, 40.- r Exod. xxiii. 14, 
 
 17; xxxiv. 23.- z Exod. xxiii. 15; xxxiv. 20 ; Ecclus. xxxv. 4. 
 
 a Heb. according to the gift of his hand; 2 Cor. viii. 12. 
 b Verse 10. 
 
 faction soon took place ; therefore they were com¬ 
 manded to let nothing remain until the morning, 
 ver. 4. This consideration is sufficient to account 
 for the command here, without having recourse 
 to those moral and evangelical reasons that are 
 assigned hy the learned and devout Mr. Ainsworth 
 for the command. How beneficent and cheerful 
 is the design of this institution!— Harmer, vol. i., 
 p. 396. 
 
 Verse 16. Three times in a year ] See Exod. xxiii. 
 14, where all the Jewish feasts are explained. See 
 also Lev. xxiii. 34. 
 
 a 
 
 779 
 
Concerning persons 
 
 DEUTERONOMY. 
 
 convicted of idolatry 
 
 a. M. 2553 . thy God which he hath given 
 
 B. C. 1451. J ° 
 
 An. Ex. Isr. 40. thee. 
 
 Sebat ’ 18 c Judges and officers shalt 
 
 thou make thee in all thy gates, which the 
 Lord thy God giveth thee, throughout thy 
 tribes : and they shall judge the people with 
 just judgment. 
 
 19 d Thou shalt not wrest judgment; e thou 
 shalt not respect persons, f neither take a gift: 
 for a gift doth blind the eyes of the wise, and 
 
 c Chap. i. 16; 1 Chron. xxiii. 4; xxvi. 29; 2 Chron. xix. 
 
 5, 8.- d Exod. xxiii. 2, 6 ; Lev. xix. 15.- e Chap. i. 17 ; 
 
 Prov. xxiv. 23.- f Exod. xxiii, 8; Prov. xvii. 23; Eccles. 
 
 vii. 7 ; Ecclus. xx. 29. 
 
 pervert the * words of the right¬ 
 
 eous. 
 
 A. M. 2553. 
 
 B. C.1451. 
 An. Ex. Isr. 40, 
 
 . Sebat. 
 
 20 h That which is altogether just _ 
 shalt thou follow, that thou mayest 1 live, and in¬ 
 herit the land which theLoRD thyGod giveth thee. 
 
 21 k Thou shalt not plant thee a grove of 
 any trees near unto the altar of the Lord thy 
 God, which thou shalt make thee. 
 
 22 1 Neither shalt thou set thee up any 
 m image, which the Lord thy God hateth. 
 
 s Or, matters. - h Heb. justice , justice. -‘ Ezek. xviii. 5, 
 
 - k Exod. xxxiv. 13 ; 1 Kings xiv. 15 ; xvi. 33 ; 2 Kings 
 
 xvii. 16 ; xxi. 3 ; 2 Chron. xxxiii. 3.- 
 statue, ox pillar. 
 
 - 1 Lev. xxvi. 1.- 
 
 to 1 - 
 
 Or, 
 
 Yerse 18. Judges and officers shalt thou make ] 
 Judges, D'tOSltf shophetim, among the Hebrews, were 
 probably the same as our magistrates or justices of the 
 peace. Officers, shoterim, seem to have been 
 
 the same as our inquest sergeants, beadles, &c., whose 
 office it was to go into the houses, shops, &c., and 
 examine weights, measures , and the civil conduct of 
 the people. When they found any thing amiss, they 
 brought the person offending before the magistrate, 
 and he was punished by the officer on the spot. They 
 seem also to have acted as heralds in the army, chap. 
 sol 5. See also Rab. Maimon in Sanhedrin. In China, 
 
 for all minor offences, the person when found guilty is 
 punished on the spot, in the presence of the magistrate 
 or mandarin of justice. 
 
 Yerse 21. Thou shalt not plant thee a grove, Sfc .J 
 We have already seen that groves were planted about 
 idol temples for the purposes of the obscene worship 
 performed in them. (See on chap. xii. 1.) On this 
 account God would have no groves or thickets about his 
 altar, that there might be no room for suspicion that any 
 thing contrary to the strictest purity was transacted 
 there. Every part of the Divine worship was publicly 
 performed, for the purpose of general edification. 
 
 CHAPTER XVII. 
 
 All sacrifices to be without blemish, 1. Of persons convicted of idolatry and their punishment, 2—7. Diffi¬ 
 cult matters in judgment to be laid before the priests and judges, and to be determined by them ; and all 
 to submit to their decision, 8-13. The king that may be chosen to be one of their brethren; no stranger 
 to be appointed to that office, 14, 15. He shall not multiply horses to himself, nor cause the people to 
 return unto Egypt, 16. Nor multiply wives, money, Spc., 17. He shall write a copy of the law for his 
 own use, and read and study it all his days, that his heart be not lifted up above his brethren, 18—20. 
 
 A. M. 2553. HHHOU a shalt not sacrifice 
 
 B. C. 1451. A , T . „ . 
 
 An. Ex. isr. 40. unto the GoRd thy God any 
 
 Sebat ' bullock or b sheep wherein is 
 blemish, or any evil-favouredness : for that is 
 an abomination unto the Lord thy God. 
 
 2 c If there be found among you, within any 
 of thy gates which the Lord thy God giveth 
 thee, man or woman that hath wrought wicked¬ 
 
 ness in the 
 thy God, d 
 covenant, 
 
 3 And hath gone and served other gods and 
 worshipped them, either e the sun, or moon, or 
 any of the host of heaven, f which I have not 
 commanded ; 
 
 4 g And it be told thee, and thou hast heard 
 
 sight of the Lord a. m. 2553 
 
 . & . . B. C. 1451. 
 
 m transgressing his An. Ex. Isr. 40 . 
 
 Sebat. 
 
 a Chap. xv. 21 ; Mai. i. 8, 13, 14.- b Or, goat. - c Chap. 
 
 xiii. 6.- d Josh. vii. 11, 15; xxiii. 16; Judg. ii. 20; 2 Kings 
 
 NOTES ON CHAP. XVII. 
 
 Yerse 1. Wherein is blemish] God must not have 
 that offered to him which thou wouldst not use thyself. 
 This not only refers to the perfect sacrifice offered by 
 Christ Jesus, but to that sincerity and uprightness of 
 heart which God requires in all those who approach 
 him in the way of worship. 
 
 Yerse 4. If it be told thee] In a private way by 
 any confidential person. And thou hast heard of it; so 
 that it .appears to be notorious, very likely to be true, 
 
 780 
 
 xviii. 12 ; Hos. viii. 1.- e Chap. iv. 19 ; Job xxxi. 26.- f Jer. 
 
 vii. 22, 23, 31; xix. 5 ; xxxii. 35. - s Chap. xiii. 12, 14. 
 
 and publicly scandalous. And hast inquired diligently 
 —sought to find out the truth of the report by the 
 most careful examination of persons reporting, circum¬ 
 stances of the case, &c. And, behold, it be true —the 
 report is not founded on vague rumour, hearsay, or 
 malice. And the thing certain —substantiated by the 
 fullest evidence. Then shalt thou bring forth that man, 
 ver. 5. As the charge of idolatry was the most solemn 
 and awful that could be brought against an Israelite, 
 because it affected his life, therefore God required that 
 
 a 
 
Of difficult matters in judgment. CHAP. 
 
 A. M. 2553 . of it , and inquired diligently, and, 
 
 An. Ex. isr. 40 . behold, it be true, and the thing 
 Sebat ‘ certain, that such abomination is 
 wrought in Israel: 
 
 5 Then shall thou bring forth that man or that 
 woman, which have committed that wicked 
 thing, unto thy gates, even that man or that 
 woman, and h shalt stone them with stones, 
 till they die. 
 
 6 1 At the mouth of two witnesses, or three 
 witnesses, 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. 
 
 7 k The hands of the witnesses shall be first 
 upon him to put him to death, and afterward 
 the hands of all the people. So 1 thou shalt 
 put the evil away from among you. 
 
 8 m If there arise a matter too hard for thee 
 in judgment, u between blood and blood, be¬ 
 tween plea and plea, and between stroke and 
 stroke, being matters of controversy within thy 
 gates : then shalt thou arise, 0 and get thee 
 up into the place which the Lord thy God 
 shall choose : 
 
 9 And p thou shalt come unto the priests, the 
 Levites, and q unto the judge that shall be in 
 those days, and inquire ; r and they shall show 
 thee the sentence of judgment: 
 
 10 And thou shalt do according to the sen¬ 
 tence which they of that place which the Lord 
 
 h Lev. xxiv. 14, 16; chap. xiii. 10; Josh. vii. 25.-'Num. 
 
 xxxv. 30 ; chap. xix. 15 ; Matt, xviii. 16 ; John viii. 17; 2 Cor. 
 mi. 3 ; 1 Tim. v. 19 ; Heb. x. 28. k Chap. xiii. 9 ; Acts vii. 58. 
 
 I Ver. 12 ; chap. xiii. 5 ; xix. 19.- m 2 Chron. xix. 10; Hag. ii. 
 
 II ; Mai. ii. 7.- n See Exod. xxi. 13, 20, 22. 28 ; xxii. 2 ; Num. 
 
 xxxv. 11, 16, 19 ; chap. xix. 4, 10,11.- 0 Chap. xii. 5 ; xix. 17 ; 
 
 the charge should be substantiated by the most unequi¬ 
 vocal facts, and the most competent witnesses. Hence 
 all the precautions mentioned in the fourth verse must 
 be carefully used, in order to arrive at so affecting and 
 so awful a truth. 
 
 Verse 6. Two t citnesses] One might be deceived, 
 or be prejudiced or malicious; therefore God required 
 two substantial witnesses for the support of the charge. 
 
 Verse 8. If there arise a matter too hard for thee\ 
 These directions are given to the common magistrates, 
 who might not be able to judge of or apply the law in 
 all cases that might be brought before them. The 
 priests and Levites, who were lawyers by birth and 
 continual practice, were reasonably considered as the 
 best qualified to decide on difficult points. 
 
 Verse 12. The man that will do presumptuously] 
 The man who refused to abide by this final determina¬ 
 tion forfeited his life, as being then in a state of rebel¬ 
 lion against the highest authority, and consequently the 
 public could have no pledge for his conduct. 
 
 Verse 15. One from among thy brethren shalt thou 
 
 a 
 
 XVII. Of the king they should choose 
 
 shall choose shall show thee ; and a. m. 2553 . 
 thou shalt observe to do accord- An. Ex. isr. 40. 
 ing to all that they inform thee : SclKlt ~ 
 
 1 1 According to the sentence of the law 
 which they shall teach thee, and according to 
 the judgment which they shall tell thee, thou 
 shalt do : thou shalt not decline from the sen¬ 
 tence which they shall show thee, to the right 
 hand nor to the left. 
 
 12 And s the man that will do presump¬ 
 tuously, * and will not hearken unto the priest, 
 u that standeth to minister there, before the 
 Lord thy God, or unto the judge, even that 
 man shall die ; and v thou shalt put away the 
 evil from Israel. 
 
 13 w And all the people shall hear, and fear, 
 and do no more presumptuously. 
 
 14 When thou art come unto the land which 
 the Lord thy God giveth thee, and shalt pos¬ 
 sess it, and shalt dwell therein, and shalt say, 
 x I will set a king over me, like as all the na¬ 
 tions that are about me ; 
 
 15 Thou shalt in any wise set him king over 
 thee y whom the Lord thy God shall choose : 
 one z from among thy brethren shalt thou set 
 king over thee : thou mayest not set a stranger 
 over thee, which is not thy brother. 
 
 16 But he shall not multiply a horses to him¬ 
 self, nor cause the people b to return to Egypt, 
 to the end that he should multiply horses : for- 
 
 Psa. exxii. 5.- p See Jer. xviii. 18.-i Ch. xix. 17.- 2 Ezek. 
 
 xliv. 24.- s Num. xv. 30 ; Ezra x. 8 ; Hos. iv. 4.- 1 Heb. not 
 
 to hearken. - u Chap, xviii. 5, 7.- v Chap. xiii. 5.- w Chap. 
 
 xiii. 11 ; xix. 20.- x 1 Sam. viii. 5, 19, 20.-y See 1 Sam. ix. 
 
 15; x. 24; xvi. 12 ; 1 Chron. xxii. 10.- 2 Jer. xxx. 21.- a 1 
 
 Kings iv. 26 ; x. 26,28; Psa. xx.7.- b Isa. xxxi. 1; Ezek.xvii. 15. 
 
 set king over thee] It was on the ground of this com¬ 
 mand that the Jews proposed that insidious question 
 to our Lord, Is it lawful to give tribute to Ccesar, OR 
 NO? Matt. xxii. 17 ; for they were then under the 
 authority of a foreign pow T er. Had Christ said Yes, 
 then they would have condemned him by this law; 
 had he said No, then they would have accused him to 
 Caesar. See this subject discussed in great detail in 
 the notes on Matt. xxii. 16, &c. 
 
 Verse 16. He shall not multiply horses] As horses 
 appear to have been generally furnished by Egypt, 
 God prohibits these, 1. Lest there should be such com¬ 
 merce with Egypt as might lead to idolatry. 2. Lest 
 the people might depend on a well-appointed cavalry 
 as a means of security, and so cease from trusting in 
 the strength and protection of God. And, 3. That 
 they might not be tempted to extend their dominion b}*- 
 means of cavalry, and so get scattered among the sur¬ 
 rounding idolatrous nations, and thus cease, in process 
 of time, to be that distinct and separate people which 
 God intended they should be, and without which the 
 
 781 
 
DEUTERONOMY. 
 
 to have no inheritance 
 
 The priests and Levites 
 
 a. M. 2553 . asmuch as c the Lord hath said 
 An. Ex. isr. 40. unto you, d Ye shall henceforth 
 Sebat ‘ return no more that way. 
 
 17 Neither shall he multiply wives to him¬ 
 self, that e his heart turn not away : neither 
 shall he greatly multiply to himself silver and 
 gold. 
 
 18 f And it shall be, when he sitteth upon 
 the throne of his kingdom, that he shall write 
 him a copy of this law in a book, out of s that 
 which is before the priests the Levites : 
 
 c Exod. xiii. 17 ; Num. xiv. 3, 4.- d Chap, xxviii. 68 ; Hos. 
 
 xi. 5; see Jer. xlii. 15.- e See 1 Kings xi. 3, 4.- f 2 Kings 
 
 prophecies relative to the Messiah could not be known 
 to have their due and full accomplishment. 
 
 Verse 17. Neither shall he multiply wives ] For 
 this would necessarily lead to foreign alliances, and be 
 the means of introducing the manners and customs of 
 other nations, and their idolatry also. Solomon sin¬ 
 ned against this precept, and brought ruin on himself 
 and on the land by it; see 1 Kings xi. 4. 
 
 Verse 18. He shall write him a copy of this law ] 
 r\X'n mwn T\W'!2 mishneh hattorah hazzoth , an itera¬ 
 tion or duplicate of this law; translated by the Sep- 
 tuagint, to Sevrepovofuov tovto, this deuteronomy. From 
 this version both the Vulgate Latin and all the modern 
 versions have taken the name of this book; and from 
 the original word the Jews call it Mishneh. See the 
 preface to this book. 
 
 Out of that which is before the priests the Levites] 
 It is likely this means, that the copy which the king 
 was to write out was to be taken from the autograph 
 kept in the tabernacle before the Lord, from which, as 
 
 19 And h it shall be with him, A. M. 2553 . 
 
 B. C. 1451. 
 
 and he shall read therein all the An. Ex. Isr. 40. 
 days of his life : that he may learn Sebat ‘ 
 to fear the Lord his God, to keep all the words 
 of this law and these statutes, to do them: 
 
 20 That his heart be not lifted up above his 
 brethren, and that he * i. * 1 turn not aside from the 
 commandment, to the right hand, or to the 
 left: to the end that he may prolong his days 
 in his kingdom, he, and his children, in the 
 midst of Israel. 
 
 xi. 12.-g Chap. xxxi. 9,26; see 2 Kingsxxii.8.- h Josh.i 
 
 8 ; Psa. cxix. 97, 98.-' Chap. v. 32; 1 Kings xv. 5. 
 
 a standard, every copy was taken, and with which 
 doubtless every copy was compared ; and it is proba¬ 
 ble that the priests and Levites had the revising of 
 every copy that was taken off, in order to prevent 
 errors from creeping into the sacred text. 
 
 Verse 19. And it shall he with him, $c.] It was the 
 surest way to bring the king to an acquaintance with 
 the Divine law to oblige him to write out a fair copy 
 of it with his own hand, in which he was to read daily. 
 This was essentially necessary, as these laws of God 
 were all permanent, and no Israelitish king could make 
 any new law, the kings of this people being ever con¬ 
 sidered as only the vicegerents of Jehovah. 
 
 Verse 20. He, and his children, in the midst of Is¬ 
 rael.] From this verse it has been inferred that the 
 crown of Israel was designed to be hereditary, and 
 this is very probable ; for long experience has proved 
 to almost all the nations of the world that hereditary 
 succession in the regal government is, on the whole, the 
 safest, and best calculated to secure the public tranquillity. 
 
 CHAPTER XVIII. 
 
 The priests and Levites to have no inheritance , 1, 2. What is the priest's due, 3—5. Of the Levites that 
 come from any of the other cities , 6—8. The Israelites must not copy the abominations of the former 
 inhabitants , 9. None to cause his son or daughter to pass through the fire, or use any kind of divination 
 or enchantment, as the former inhabitants did, 10—14. The great prophet which God promised to raise 
 up, 15-19. Of false prophets, 20 ; and how to discern them, 21, 22. 
 
 A. M. 2553 . HP HE priests the Levites, and 
 
 B. C. 1451. X 1 . , 
 
 An. Ex. Isr. 40. all the tribe ot Levi, a shall 
 
 SebaL have no part nor inheritance with 
 
 Israel; they b shall eat the offerings of the 
 
 Lord made by fire, and his inheritance. 
 
 a Num. xviii. 20; xxvi. 62 ; chap. x. 9. 
 
 2 Therefore shall they have no 
 inheritance among their brethren : 
 the Lord is their inheritance, as 
 he hath said unto them. 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 
 Sebat. 
 
 3 And this shall be the priest’s due from 
 
 b Num. xviii. 8, 9; 1 Cor. ix. 13. 
 
 NOTES ON CHAP. XVIII. 
 
 Verse 1. The priests the Levites—shall have no part] 
 That is, says Rab. Maimon, they shall have no part in 
 the spoils taken from an enemy. 
 
 Verse 2. The Lord is their inheritance] He is the 
 portion of their souls; and as to their bodies, they 
 shall live by the offerings of the Lord made by fire, 
 
 i. e., the meat-offering, the sin-offering, and the 
 trespass-offering; and whatever was the Lord’s 
 
 782 
 
 right, in these or other offerings, he gave to the 
 priests. 
 
 Verse 3. Offer a sacrifice] HUTH TOT zobecliey haz- 
 zebach. The word mi zebach is used to signify, not 
 only an animal sacrificed to the Lord, but also one 
 killed for common use. See Gen. xliii. 15 ; Prov. xvii. 
 
 1 ; Ezek. xxv. 6. And in this latter sense it proba¬ 
 bly should be understood here ; and, consequently, the 
 command in this verse relates to what the people 
 
 a 
 
Of the Levite of other cities. CHAP. 
 
 a. M. 2553 . the people, from them that offer a 
 An. Ex. isr. 40. sacrifice, whether it he ox or 
 Seba h sheep ; and 0 they shall give unto 
 the priest the shoulder, and the two cheeks, 
 and the maw. 
 
 4 d The first-fruit also of thy corn, of thy 
 wine, and of thine oil, and the first of the 
 fleece of thy sheep, shalt thou give him. 
 
 5 For e the Lord thy God hath chosen him 
 out of all thy tribes, f to stand to minister in 
 the name of the Lord, him and his sons for 
 ever. 
 
 6 And if a Levite come from any of thy 
 gates out of all Israel, where he s sojourned, 
 and come with all the desire of his mind h unto 
 the place which the Lord shall choose ; 
 
 7 Then he shall minister in the name of the 
 Lord his God, 1 as all his brethren the Levites 
 do , which stand there before the Lord. 
 
 8 They shall have like k portions to eat, be¬ 
 side 1 that which cometh of the sale of his 
 patrimony. 
 
 c Lev. vii. 30-34.- d Exod. xxii. 29; Num. xviii. 12, 24. 
 
 c Exod. xxviii. 1; Num. iii. JO.- f Chap. x. 8; xvii. 12. 
 
 sNum. xxxv. 2, 3.- h Chap. xii. 5.-'2 Chron. xxxi. 2. 
 
 k 2 Chron. xxxi. 4; Neh. xii. 44, 47.- 1 3 Heb. his sales by the 
 
 fathers. 
 
 were to allow the priests and Levites from the ani¬ 
 mals slain for common use. The parts to be given to 
 the priests were, 1. The shoulder, probably cut off 
 from the beast with the skin on ; so Maimonides. 
 
 2. The two cheeks , which may include the whole head. 
 
 3. The maw —the whole of those intestines which are 
 commonly used for food. 
 
 Verse 4. The first-fruit also of thy corn, of thy 
 wine, and of thine oil, <fc .] All these first-fruits and 
 firstlings were the Lord’s portion, and these he gave 
 to the priests. 
 
 Verse 8. The sale of his patrimony.] So we find 
 that, though the Levites might have no part of the 
 land by lot, yet they were permitted to make purchases 
 of houses, goods, and cattle, yea, of fields also. See 
 the case of Abiathar, 1 Kings ii. 26, and of Jeremiah, 
 Jer. xxxii. 7, 8. 
 
 Verse 10. To pass through the fire] Probably in 
 the way of consecration to Molech, or some other 
 deity. It is not likely that their being burnt to death 
 is here intended. See on Lev. xviii. 21. 
 
 Divination] D’DDp DDp kosem kesamim , one who 
 endeavours to find out futurity by auguries, using 
 lots, &c. 
 
 Observer of times] piyo meonen, one who pretends 
 to foretell future events by present occurrences, and 
 who predicts great political or physical changes from 
 the aspects of the planets, eclipses, motion of the 
 clouds , &c., &c. See on Gen. xii. 8. 
 
 Enchanter] menachesh, from tfnj nichesh, to 
 
 view attentively ; one who inspected the entrails of 
 beasts, observed the flight of birds, &c., &c., and drew 
 
 a 
 
 XVIII. Heathen abominations forbidden. 
 
 9 When thou art come into the A. M. 2553 . 
 
 land which the Lord thy God AmEx.Isr.4*0. 
 giveth thee, ra thou shalt not learn _ S ebat ‘ 
 
 to do after the abominations of those nations. 
 
 10 There shall not be found among you any 
 one that maketh his son or his daughter n to 
 pass through the fire, 0 or that useth divina¬ 
 tion, or an observer of times, or an enchanter, 
 or a witch; 
 
 11 p Or a charmer, or a consulter with fa¬ 
 miliar spirits, or a wizard, or a q necromancer. 
 
 12 For all that do these things are an abo¬ 
 mination unto the Lord : and r because of 
 these abominations the Lord thy God doth 
 drive them out from before thee. 
 
 13 Thou shalt be s perfect with the Lord 
 thy God. 
 
 14 For these nations, which thou shalt 
 * possess, hearkened unto observers of times, 
 and unto diviners : but as for thee, the Lord 
 thy God hath not suffered thee so to do. 
 
 15 11 * * * The Lord thy God will raise up unto 
 
 “Lev. xviii. 26, 27, 30; chap. xii. 29, 30, 31.-"Lev.xviii. 
 
 21; chap. xii. 31.- 0 Lev. xix. 26, 31; xx. 27; Isa. viii. 19. 
 
 PLev. xx. 27.-^ 1 Sam. xxviii. 7.- r Lev. xviii. 24, 25 ; ch. 
 
 ix. 4.- 8 Or, upright, or sincere ; Gen. xvii. 1.-* Or, inherit. 
 
 u Ver. 18 ; John i. 45 ; Acts iii. 22 ; vii. 37. 
 
 auguries thence. Some think divination by serpents is 
 meant, which was common among the heathen. 
 
 A witch.] mechashsheph, probably those who 
 
 by means of drugs, herbs, perfumes, &c., pretended to 
 bring certain celestial influences to their aid. See the 
 note on Lev. xix. 26. 
 
 Verse 11. A charmer] T2H "On chober chaber , one 
 who uses spells ; a peculiar conjunction, as the term 
 implies, of ivords, or things, tying knots, &c., for the 
 purposes of divination. This was a custom among 
 the heathen, as we learn from the following verses :— 
 
 Necte tribus nodis ternos, Amarylli, colores : 
 Necte, Amarylli, modo ; et Veneris, die, vincula necto. 
 
 Virg. Eel. viii., ver. 77. 
 
 “ Knit with three knots the fillets, knit them straight; 
 
 Then say, these knots to love I consecrate.” 
 
 Dryden. 
 
 A consulter ivith familiar spirits] shoel obi 
 
 a Pythoness, one who inquires by the means of one 
 spirit to get oracular answers from another of a supe¬ 
 rior order. See on Lev. xix. 31. 
 
 A wizard] yiddeoni, a ivise one, a knowing 
 
 one. Wizard was formerly considered as the mas¬ 
 culine of witch, both practising divination by similar 
 means. See on Exod. xxii. 18, and Lev. xix. 31. 
 
 Or a necromancer .] DT/DD bx i£H"J doresh el ha?n- 
 methim, one who seeks from or inquires of the dead. 
 Such as the witch at Endor, who professed to evoke 
 the dead, in order to get them to disclose the secrets 
 of the spiritual world. 
 
 Verse 15. The Lord thy God will raise up unto thee 
 
 783 
 
DEUTERONOMY. 
 
 like unto Moses 
 
 The promise of a prophet 
 
 A. M. 2553. thee a Prophet from the midst 
 
 B. C. 1451. . . r f . , ... 
 
 An. Ex. isr. 40. oi thee, oi thy brethren, like unto 
 
 Sebat ~ me ; unto him ye shall hearken ; 
 
 16 According to all that thou desiredst of 
 the Lord thy God in Horeb v in the day of the 
 assembly, saying, w Let me not hear again the 
 voice of the Lord my God, neither let me see 
 this great fire any more, that I die not. 
 
 17 And the Lord said unto me, x They have 
 well spoken that which they have spoken. 
 
 18 7 1 will raise them up a Prophet from 
 among their brethren, like unto thee, and z will 
 put my words in his mouth; a and he shall 
 speak unto them all that I shall command him. 
 
 19 b And it shall come to pass, that whoso¬ 
 ever will not hearken unto my words which he 
 
 v Chap. ix. 10.- w Exod. xx. 19; Heb. xii. 19.- x Chap. v. 
 
 28.-y Ver. 15 ; John i. 45 ; Acts iii. 22 ; vii. 37.- z Isa. li. 
 
 16; John xvii. 8.- 1 John iv. 25; viii. 28 ; xii. 49, 50. 
 
 a Prophet ] Instead of diviners, observers of times, 
 &c., God here promises to give them an infallible 
 guide, who should tell them all things that make for 
 their peace, so that his declarations should completely 
 answer the end of all the knowledge that was pretended 
 to be gained by the persons already specified. 
 
 Like unto me\ Viz., a prophet, a legislator, a king, 
 a mediator, and the head or chief of the people of 
 God. This was the very person of whom Moses was 
 tne type, and who should accomplish all the great pur¬ 
 poses of the Divine Being. Such a prophet as had 
 never before appeared, and who should have no equal 
 till the consummation of the world. 
 
 This prophet is the Lord Jesus, who was in the 
 bosom of the Father, and who came to declare him to 
 mankind. Every word spoken by him is a living in¬ 
 fallible oracle from God himself; and must be received 
 and obeyed as such, on pain of the eternal displeasure 
 of the Almighty. See ver. 19, and Acts iii. 22, 23 ; 
 and see the conclusion of this chapter. 
 
 Verse 22. If the thing follow not ] It is worthy of 
 remark that the prophets in general predicted those 
 things which were shortly to come to pass, that the 
 people might have the fullest proof of their Divine 
 mission, and of the existence of God’s providence in 
 the administration of the affairs of men. 
 
 The promise contained in the 15th and 18th verses 
 of this chapter has long been considered of the first 
 importance in the controversies between the Christians 
 and Jews. “ Christ,” says Ainsworth, “was to be a 
 man, and of the stock of the Jews, by promise, because 
 tie people could not endure to hear the voice of God, 
 ver. 16. And as in respect of his prophecy, so of the 
 priesthood : for every high priest is taken from among 
 men, Heb. v. 1 ; and also of his kingdom, as in Deut. 
 xvii. 15 ; From among thy brethren shalt thou set a 
 king over thee like unto me. 
 
 “ 1. Christ alone was like unto Moses as a prophet ; 
 for it is written, There arose not a prophet in Israel 
 like unto Moses, whom the Lord knew face to face, in 
 
 784 
 
 shall speak in my name, I will A. M. 2553. 
 require it oi him. An. Ex. isr. 40. 
 
 20 But c the prophet which &ebat ' 
 shall presume to speak a word in my name 
 which I have not commanded him to speak, or 
 d that shall speak in the name of other gods, 
 even that prophet shall die. 
 
 21 And if thou say in thine heart, How shall 
 we know the word which the Lord hath not 
 spoken ? 
 
 22 e When a prophet speaketh in the name 
 of the Lord, f if the thing follow not, nor 
 come to pass, that is the thing which the Lord 
 hath not spoken, hut the prophet hath spoken 
 it g presumptuously : thou shalt not be afraid 
 of him. 
 
 b Acts iii. 23.- c Chap. xiii. 5 ; Jer. xiv. 14, 15; Zech. xiii. 3. 
 
 d Chap. xiii. 1, 2 ; Jer. ii. 8.- e Jer. xxviii. 9.- f See chap. 
 
 xiii. 2.- s Ver. 20. 
 
 all the signs and wonders which the Lord sent him to 
 do, Deut. xxxiv. 10, 11, 12. This therefore cannot 
 be understood of the ordinary prophets which were 
 raised up in Israel, but of Christ only, as the apostles 
 expound it Acts ii. 22-26. 2. Christ was like unto 
 
 Moses in respect to his office of mediation between 
 God and his people, Deut. v. 5 ; 1 Tim. ii. 5 ; but 
 greater than Moses as being the mediator of a better 
 covenant, (or testament,) which teas established upon 
 better promises, Heb. viii. 6. 3. Christ was like unto 
 
 Moses in excellency ; for as Moses excelled all the pro¬ 
 phets in speaking to God mouth to mouth, Num. xii. 
 6, 7, 8, so Christ excelled him and all men in that, 
 being in the bosom of the Father, he hath come down 
 from heaven and declared God unto us, John i. 18, 
 iii. 13. 4. Christ was like to Moses in faithfulness, 
 
 but therein also excelling ; for Moses was faithful in 
 God’s house as a servant, but Christ as the son over his 
 own house, Heb. iii. 2, 5, 6. 5. Christ was like to 
 
 Moses in signs and wonders, wherein he also excelled 
 Moses, as the history of the Gospel shows ; for he 
 was a prophet mighty in deed and word before God 
 and all the people, Luke xxiv. 19. A man approved 
 of God among them, by miracles, signs, and wonders, 
 which God did by him in the midst of them, Acts ii. 
 22. For he did among them the ivorks ivhichno other 
 man did, John xv. 24. Unto him, that is, not unto 
 the diviners, wizards, or any such like, but unto him, 
 and him only ; as Him thou shalt serve, Deut. vi. 13, 
 is expounded, Him only, Matt. iv. 10. And though 
 this is principally meant of Christ in person, of whom 
 God said, Hear him , Matt. xvii. 5 ; yet it implies also 
 his ministers, as himself said, He that heareth you 
 heareth me, Luke x. 16.” To these may be added, 
 6. As Moses was king among his people, in this re¬ 
 spect Christ is like to him, but infinitely greater ; for 
 he is King of kings and Lord of lords, Rev. xix. 16 ; 
 1 Tim. vi. 15. And, 7. He was like to Moses as a 
 legislator. Moses gave laws to Israel by the authority 
 and commandment of God, which the Jews have ever 
 acknowledged as coming from the immediate inspira- 
 
 a 
 
Ordinances relative to 
 
 CHAP. XIX. 
 
 tion of the Almighty : these are contained in the Pen¬ 
 tateuch. Christ gave a new law, the Gospel contained 
 in the four Evangelists and Acts of the Apostles, on 
 which the Christian Church is founded, and by which 
 all genuine Christians are governed both in heart and 
 life. To all which may be added, 8. That God never 
 commissioned any human beings to give laws to man¬ 
 kind but Moses and Christ; and therefore, as a law¬ 
 giver, Christ alone resembles Moses ; for to the pre¬ 
 sent hour none but themselves have given laws in the 
 name of God, which he has ratified and confirmed by the 
 most indubitable and infallible signs, proofs, and miracles. 
 
 the six cities of refuge. 
 
 Dr. Jortin, in his Remarks on Ecclesiastical History , 
 has drawn a parallel between Moses and Christ in a 
 great number of particulars, which he concludes thus : 
 “ Let us search all the records of universal history, 
 and see if we can find a man who was so like to Moses 
 as Christ was, and so like to Christ as Moses was. If 
 we cannot find such a one, then have we found HIM 
 of whom Moses in the law and the prophets did write 
 to be Jesus of Nazareth, the Son of God.” On this 
 subject see Ainsworth, Calmet, and Dodd , who have 
 all marked this striking correspondence between Moses 
 and Christ. 
 
 CHAPTER XIX. 
 
 Three cities of refuge to be appointed in the midst of the promised land; the land being divided into three 
 parts , a city is to be placed in each, a proper way to which is to be prepared, 1-3. In what cases of 
 manslaughter the benefit of those cities may be claimed, 4—6. Three cities more to be added should the 
 Lord enlarge their coasts, and the reasons why, 7—10. The intentional murderer shall have no benefit from 
 these cities, 11-13. The landmark is not to be shifted, 14. One witness shall not be deemed sufficient 
 to convict a man, 15. How a false ivitness shall be dealt with—he shall bear the punishment which 
 he designed should have been inflicted on his neighbour, 16—20. Another command to establish the lex 
 talionis, 21. 
 
 a m. 2553. TXTHEN the Lord thy God 
 
 B. 0 . 1451 . t T -» i /y i 
 
 An. Ex. isr. 40 . a hath cut on the nations 
 
 Sebat ' whose land the Lord thy God 
 giveth thee, and thou b succeedest them, and 
 dwellest in their cities, and in their houses; 
 
 2 c Thou shalt separate three cities for thee 
 in the midst of thy land, which the Lord thy 
 God giveth thee to possess it. 
 
 3 Thou shalt prepare thee a way, and divide 
 the coasts of thy land, which the Lord thy 
 
 God giveth thee to inherit, into three parts, 
 that every slayer may flee thither. 
 
 4 And d this is the case of the slayer, which 
 shall flee thither, that he may live : Whoso 
 killeth his neighbour ignorantly, whom he 
 hated not e in time past; 
 
 5 As when a man goeth into the wood with 
 his neighbour to hew wood, and his hand 
 fetcheth a stroke with the axe to cut down the 
 tree, and the f head slippeth from the s helve, 
 and h lighteth upon his neighbour, that he die ; 
 he shall flee unto one of those cities, and live : 
 
 6 1 Lest the avenger of the blood pursue the 
 
 slayer, while his heart is hot, and A. M. 2553 . 
 overtake him, because the way is An. Ex. isr. 40 . 
 long, and k slay him ; whereas he Sebat ‘ 
 was not worthy of death, inasmuch as he hated 
 him not 1 in time past. 
 
 7 Wherefore I command thee, saying, Thou 
 shalt separate three cities for thee. 
 
 8 And if the Lord thy God m enlarge thy 
 coast, as he hath sworn unto thy fathers, and 
 give thee all the land which he promised to 
 give unto thy fathers ; 
 
 9 If thou shalt keep all these commandments 
 to do them, which I command thee this day, 
 to love the Lord thy God, and to walk ever 
 in his ways ; n then shalt thou add three cities 
 more for thee, beside these three : 
 
 10 That innocent blood be not shed in thy 
 land, which the Lord thy God giveth thee 
 for an inheritance, and so blood be upon thee. 
 
 11 But 0 if any man hate his neighbour, 
 and lie in wait for him, and rise up against 
 him, and smite him v mortally that he die, and 
 fleeth into one of these cities : 
 
 *• Chap. xii. 29.- d Heb. inheritest or possessest. - c Exod. 
 
 xxi. 13 ; Num. xxxv. 10, 14 ; Josh. xx. 2.- d Num. xxxv. 15 ; 
 
 chap. iv. 42.- e Heb. from yesterday the third day. - f Heb. 
 
 iron. - s Heb. wood. - h Heb. findcth. 
 
 NOTES ON CHAP. XIX. 
 
 Verse 2. Thou shalt separate three cities ] See 
 on Num. xxxv. 10, &c. 
 
 Verse 3. Thou shalt prepare thee a way ] The Jews 
 inform us that the roads to the cities of refuge were 
 made very broad, thirty-two cubits ; and even, so that 
 
 Vol. I. ( 51 ) 
 
 > Num. xxxv. 12.- k Heb. smite him in life. - 1 Heb. from 
 
 yesterday the third day. - m Gen. xv. 18 ; chap. xii. 20.- n Josh. 
 
 xx. 7,8.- 0 Exod. xxi. 12, &c. ; Num. xxxv. 1G, 24; chap. 
 
 xxvii. 24 ; Prov. xxviii. 17.- P Heb. in life. 
 
 there should be no impediments in the way; and were 
 constantly kept in good repair. 
 
 Verse 9. Shalt thou add three cities more\ This 
 was afterwards found necessary, and accordingly six 
 cities were appointed, three on either side Jordan. See 
 Josh. xxi. 1, &c. In imitation of these cities of 
 
 785 
 
Of false witnesses 
 
 DEUTERONOMY. 
 
 and their punishment. 
 
 a. M. 2553 . 12 Then the elders of his city 
 
 An. Ex. isr. 40 . shall send and fetch him thence, 
 Sebat and deliver him into the hand of 
 the avenger of blood, that he may die. 
 
 13 q Thine eye shall not pity him, r but 
 thou shalt put away the guilt of innocent 
 blood from Israel, that it may go well with 
 thee 
 
 14 s Thou shalt not remove thy neighbour’s 
 landmark, which they of old time have set in 
 thine inheritance, which thou shalt inherit in 
 the land that the Lord thy God giveth thee 
 to possess it. 
 
 15 1 One witness shall not rise up against a 
 man for any iniquity, or for any sin, in any 
 sin that he sinneth : at the mouth of two wit¬ 
 nesses, or at the mouth of three witnesses, 
 shall the matter be established. 
 
 16 If a false witness u rise up against any 
 
 q Chap. xiii. 8 ; xxv. 12.- r Num. xxxv. 33, 34; chap. xxi. 9; 
 
 1 Kings ii. 31.- s Chap, xxvii. 17 ; Job xxiv. 2 ; Prov. xxii. 28 ; 
 
 Hos. v. 10.-‘Nura. xxxv. 30 ; chap. xvii. 6 ; Matt, xviii. 16; 
 
 John viii. 17 ; 2 Cor. xiii. 1 ; 1 Tim. v. 19; Heb. x. 28.- u Psa. 
 
 refuge the heathens had their asyla , and the Catholics 
 their privileged altars. See Exod. xxi. 13, 14, and 
 on Num. xxxv. 6, &c. 
 
 Verse 11. If any man hate his neighbour ] See 
 on Exod. xxi. 13. 
 
 Verse 14. Thou shalt not remove thy neighbour's 
 landmark ] Before the extensive use of fences, landed 
 property was marked out by stones or posts , set up so 
 as to ascertain the divisions of family estates. It was 
 easy to remove one of these landmarks, and set it in 
 a different place; and thus the dishonest man enlarged 
 his own estate by contracting that of his neighbour. 
 The termini or landmarks among the Romans were 
 held very sacred, and were at last deified. 
 
 To these termini Numa Pompilius commanded offer¬ 
 ings of broth, cakes, and first-fruits, to be made. And 
 Ovid informs us that it was customary to sacrifice a 
 lamb to them, and sprinkle them with its blood :— 
 Spargitur et ccbso communis terminus agno. 
 
 Fast. lib. ii., ver. 655 . 
 
 And from Tibullus it appears that they sometimes 
 adorned them with flowers and garlands :— 
 
 Nam veneror, seu stipes habet desertus in agris, 
 Seu vetus in trivio florida serta lapis. 
 
 Eleg. lib. i., e. i.,ver. 11. 
 
 “ Revere each antique stone bedeck'd with flowers, 
 That bounds the field, or points the doubtful way.” 
 
 Grainger. 
 
 It appears from Juvenal that annual oblations were 
 made to them :— 
 
 - Convallem ruris aviti 
 
 Improbus , aut campum mihi si vicinus ademit, 
 
 Aut sacrum effodit medio de limite saxum, 
 
 Quod mea cum vetulo coluit puls annua libo. 
 
 Sat. xvi., ver. 36. 
 
 man to testify against lnm v that a. m 2553. 
 
 7 . , . J & B. C. 1451. 
 
 which IS wrong: An. Ex. Isr. 40 
 
 17 Then both the men, be- Sebat ' 
 
 tween whom the controversy is, shall stand 
 before the Lord, w before the priests and the 
 judges, which shall be in those days ; 
 
 18 x4nd the judges shall make diligent inquisi¬ 
 tion : and, behold, if the witness he a false 
 witness, and hath testified falsely against his 
 brother; 
 
 19 x Then shall ye do unto him as he had 
 thought to have done unto his brother : so y shalt 
 thou put the evil away from among you. 
 
 20 z And those which remain shall hear, and 
 fear, and shall henceforth commit no more any 
 such evil among you. 
 
 21 a And thine eye shall not pity; hut b life 
 shall go for life, eye for eye, tooth for tooth, 
 hand for hand, foot for foot. 
 
 xxvii. 12 ; xxxv. 11.- v Or , falling away. - w Chap. xvii. 9; 
 
 xxi. 5.- x Prov. xix. 5, 9 ; Dan. vi. 24 ; Hist. Sus. 62.- 7 Ch. 
 
 xiii. 5; xvii.7 ; xxi. 21 ; xxii. 21, 24 ; xxiv.7.- z Ch. xvii. 13; xxi. 
 
 21.- a Ver. 13.- b Exod. xxi. 23 ; Lev. xxiv. 20 ; Matt. v. 38. 
 
 “ If any rogue vexatious suits advance 
 Against me for my known inheritance , 
 
 Enter by violence my fruitful grounds, 
 
 Or take the sacred landmark from my bounds, 
 Those bounds which, with procession and with prayer 
 And offer'd cakes , have been my annual care." 
 
 Dryden. 
 
 In the digests there is a vague law, de termino moto, 
 Digestor. lib. xlvii., Tit. 21, on which Calmet remarks 
 that though the Romans had no determined punishment 
 for those who removed the ancient landmarks; yet if 
 slaves were found to have done it with an evil design, 
 they were put to death; that persons of quality were 
 sometimes exiled when found guilty ; and that others 
 were sentenced to pecuniary fines, or corporal punish¬ 
 ment. 
 
 Verse 15. One ivitness shall not rise up, dyci] See 
 Num. xxxv. 30. 
 
 Verse 19. Then shall ye do unto him as he had 
 thought to have done unto his brother ] Nothing can 
 be more equitable or proper than this, that if a man 
 endeavour to do any injury to or take away the life 
 of another, on detection he shall be caused to under- 
 go the same evil which he intended for his innocent 
 neighbour. 
 
 Some of our excellent English law T s have been made 
 on this very ground. In the 37th of Edvv. III., 
 chap. 18, it is ordained that all those who make sug¬ 
 gestion shall incur the same pain which the other 
 should have had, if he were attainted, in case his sug¬ 
 gestions be found evil. A similar law was made in 
 the 38th of the same reign, chap. 9. By a law of 
 the twelve Tables, a false witness w r as thrown dowm 
 the Tarpeian rock. In short, false witnesses have 
 been execrated by all nations. 
 
 Verse 21. Life — -for life, eye for eye , flc.] The 
 ( 51 * ) 
 
 a 
 
 786 
 
Regulations relative to 
 
 CHAP. 
 
 XX. 
 
 campaigns , sieges , 
 
 operation of such a law as this must have been very 
 salutary : if a man prized his own members, he would 
 naturally avoid injuring those of others. It is a pity 
 that this law were not still in force: it would certainly 
 prevent many of those savage acts which now both 
 disgrace and injure society. I speak this in reference 
 to law generally, and the provision that should be made 
 
 to prevent and punish ferocious and malevolent offences. 
 A Christian may alway s act on the plan of forgiving 
 injuries; and where the public peace and safety may 
 not be affected, he should do so ; but if law did not 
 make a provision for the safety of the community by 
 enactment against the profligate, civil society would 
 soon be destroyed. 
 
 CHAPTER XX. 
 
 Directions concerning campaigns, 1. The priest shall encourage the people with the assurance that God will 
 accompany and fight for them, 2—4. The officers shall dismiss from the army all who had just built a 
 new house, but had not dedicated it, 5. All who had planted a vineyard, but had not yet eaten of its 
 fruits, 6. All who had betrothed a wife, but had not brought her home, 7. And all who were timid and 
 faint-hearted, 8. The commanders to be chosen after the timid, <fc., had retired, 9. No city to be 
 attacked till they had proclaimed conditions of peace to it, provided it be a city beyond the bounds of the 
 seven Canaanitish nations ; if it submitted, it ivas to become tributary ; if not , it was to be besieged, sacked , 
 and all the males put to the sword; the women, children, and cattle to be taken as booty , 10—15. No 
 such offers to be made to the cities of the Canaanites ; of them nothing shall be preserved, and the reason , 
 16—18. In besieging a city no trees to be cut down but those which do not bear fruit, 19, 20. 
 
 a. M. 2553. TXTHEN thou goest out to battle 
 
 B. C. 14 ol. » V . , . . -j 
 
 An. Ex, isr. 40 . against thine enemies, and 
 
 Sebat ~ seest a horses, and chariots, anal 
 
 a people more than thou, be not afraid of them : 
 for the Lord thy God is b with thee, which 
 brought thee up out of the land of Egypt. 
 
 2 And it shall be, when ye are come nigh 
 unto the battle, that the priest shall approach 
 and speak unto the people, 
 
 3 And shall say unto them, Hear, O Israel, 
 ye approach this day unto battle against your 
 enemies : let not your hearts c faint, fear not, 
 and do not d tremble, neither be ye terrified 
 because of them; 
 
 4 For the Lord your God is he a. M. 2553. 
 that goeth with you, e to fight for An. Ex.’ isr. 40. 
 you against your enemies, to Sebat * 
 save you. 
 
 5 And the officers shall speak unto the peo¬ 
 ple, saying, What man is there that hath 
 built a new house, and hath not f dedicated it ? 
 let him go and return to his house, lest he die 
 in the battle, and another man dedicate it. 
 
 6 And what man is he that hath planted a 
 vineyard, and hath not yet e eaten of it ? let 
 him also go and return unto his house, lest 
 he die in the battle, and another man eat 
 of it. 
 
 a See Psa. xx. 7; Isa. xxxi. 1.- b Num. xxiii. 21 ; chap. 
 
 xxxi. 6, 8 ; 2 Chron. xiii. 12 ; xxxii. 7, 8.- c Heb. be tender. 
 
 d Heb. make haste. 
 
 NOTES ON CHAP. XX. 
 
 Verse 1. When thou goest out to battle'] This 
 refers chiefly to the battles they were to have with 
 the Canaanites, in order to get possession of the pro¬ 
 mised land ; for it cannot be considered to apply to 
 any wars which they might have with the surrounding 
 nations for political reasons, as the Divine assistance 
 could not be expected in wars which were not under¬ 
 taken by the Divine command. 
 
 Verse 2. The priest shall approach, and speak unto 
 the people] The priest on these occasions was the 
 representative of that God whose servant he was, and 
 whose worship he conducted. It is remarkable that 
 almost all ancient nations took their priests with them 
 to battle, as they did not expect success without hav¬ 
 ing the object of their adoration with them, and they 
 supposed they secured his presence by having that of 
 his representative. 
 
 Verse 5. That hath built a new house, and hath not 
 dedicated it 1] From the title of Psa. xxx., — A Psalm or 
 
 a 
 
 e Chap. i. 30 ; iii. 22 ; Josh, xxiii. 10.- f See Neh. xii. 27 ; 
 
 Psa. xxx. title.- s Heb. made it common; see Lev.xix. 23, 24 \ 
 
 chap, xxviii. 30. 
 
 Song at the Dedication of the House of David —it is evi¬ 
 dent that it was a custom in Israel to dedicate a new 
 house to God with prayer, praise, and thanksgiving; 
 and this was done in order to secure the Divine pre¬ 
 sence and blessing, for no pious or sensible man could 
 imagine he could dwell safely in a house that was not 
 under the immediate protection of God. Hence it has 
 been a custom in the most barbarous nations to conse¬ 
 crate a part of a new house to the deity they worship¬ 
 ped. The houses of the inhabitants of Bonny, in 
 Africa, are generally divided into three apartments .- 
 one is a kind of state room or parlour ; another serves 
 for a common room, or kitchen ; and the third is dedi¬ 
 cated to the Juju, the serpent god, which they wor¬ 
 ship ; for even those savages believe that in every house 
 their god should have his temple ! At the times of 
 dedication among the Jews, besides prayer and praise, 
 a feast was made, to which the relatives and neighbours 
 were invited. Something of this custom is observed 
 in some parts of our own country in what is called 
 
 787 
 
Regulations relative to DEUTERONOMY. campaigns , sieges, 
 
 A.M. 2553 . 7 h And what man zs there that 
 
 B C 1451 
 
 An. Ex. isr. 40. hath betrothed a wife, and hath 
 Sebat ' . not taken her ? let him go and 
 return unto his house, lest he die in the battle, 
 and another man take her. 
 
 8 And the officers shall speak farther unto 
 the people, and they shall say, 1 What man is 
 there that is fearful and faint-hearted ? let him 
 go and return to his house, lest his brethren’s 
 heart k faint as well as his heart. 
 
 9 And it shall be, when the officers have 
 made an end of speaking unto the people, 
 that they shall make captains of the armies 
 1 to lead the people. 
 
 10 When thou comest nigh unto a city to 
 fight against it, m then proclaim peace unto it. 
 
 11 And it shall be, if it make thee answer 
 of peace, and open unto thee, then it shall be, 
 that all the people that is found therein shall be 
 tributaries unto thee, and they shall serve thee. 
 
 k Chap. xxvi. 5.-» Judg. vii. 3.- k Heb. melt. - 1 Heb. to 
 
 be in the head of the people. - m 2 Sam. xx. 18, 20.- n Num. 
 
 warming the house; but in these cases the feasting 
 only is kept up—the prayer and praise forgotten! so 
 that the dedication appears to be rather more to Bac¬ 
 chus than to Jehovah, the author of every good and 
 perfect gift. 
 
 Verse 7. Betrothed a wife, and hath not taken her ?] 
 It was customary among the Jews to contract matri¬ 
 mony, espouse or betroth, and for some considerable 
 time to leave the parties in the houses of their respec¬ 
 tive parents : when the bridegroom had made proper 
 preparations, then the bride was brought home to his 
 house, and thus the marriage was consummated. The 
 provisions in this verse refer to a case of this kind ; 
 for it was deemed an excessive hardship for a person 
 to be obliged to go to battle, where there was a pro¬ 
 bability of his being slain, who had left a new house 
 unfinished ; a newly purchased heritage half tilled; or 
 a wife with whom he had just contracted marriage. 
 Homer represents the case of Protesilaus as very 
 afflicting, who was obliged to go to the Trojan war, 
 leaving his wife in the deepest distress, and his house 
 unfinished. 
 
 Tov 6e Kat aycfudpvtbqg ahoxog Qvhaicy eheXenrro, 
 
 Kai dofiot; jyuTEhTjc’ rov 6’ enrave Aapdavog avrjp , 
 aTcodpucncovra tvoAv tv por lotov A xatuv. 
 
 Iliad, 1. ii., ver. 700. 
 
 “ A wife he left, 
 
 To rend in Phylace her bleeding cheeks, 
 
 And an unfinished mansion: first he died 
 Of all the Greeks ; for as he leap’d to land, 
 
 Long ere the rest, a Dardan struck him dead.” 
 
 Cowper. 
 
 Verse 8. What man is there that is fearful and 
 faint-hearted ?] The original “p rach, signifies tender 
 or soft-hearted. And a soft heart the man must have 
 
 788 
 
 12 And if it will make no peace A. M. 2553. 
 
 ... . ... . r B. C. 1451. 
 
 with thee, but will make war An. Ex. isr. 40 . 
 
 against thee, then thou shalt be- Scbat ‘ 
 siege it: 
 
 13 And when the Lord thy God hath de¬ 
 livered it into thine hands, n thou shalt smite 
 every male thereof with the edge of the sword : 
 
 14 But the women, and the little ones, and 
 0 the cattle, and all that is in the city, even all 
 the spoil thereof, shalt thou p take unto thyself; 
 and q thou shalt eat the spoil of thine enemies, 
 which the Lord thy God hath given thee. 
 
 15 Thus shalt thou do unto all fhe cities 
 which are very far off from thee, which are 
 not of the cities of these nations. 
 
 16 But r of the cities of these people, which 
 the Lord thy God doth give thee for an in¬ 
 heritance, thou shalt save alive nothing that 
 breatheth : 
 
 17 But thou shalt utterly destroy them; 
 
 xxxi. 7.- 0 Josh. viii. 2.- P Heb. spoil. -<5 Josh. xxii. 8. 
 
 r Num. xxi. 2, 3, 35; xxxiii. 52 ; chap. vii. 1,2; Josh. xi. 14. 
 
 who, in such a contest, after such a permission, could 
 turn his back upon his enemies and his brethren. 
 However, such were the troops commanded by Gideon 
 in his war against the Midianites; for after he gave 
 this permission, out of 32,000 men only 10,000 re¬ 
 mained to fight! Judges vii. 3. There could be no 
 deception in a business of this kind ; for the departure 
 of the 22,000 was the fullest proof of their dastard¬ 
 liness which they could possibly give. 
 
 Verse 10. Proclaim peace unto it.] Interpreters are 
 greatly divided concerning the objects of this law. The 
 text, taken in connection with the context,) see verses 
 15—18,) appears to state that this proclamation or offer 
 of peace to a city is only to be understood of those 
 cities which were situated beyond the limits of the seven 
 anathematized nations, because these latter are com¬ 
 manded to be totally destroyed. Nothing can be 
 clearer than this from the bare letter of the text, unless 
 some of the words, taken separately, can be shown to 
 have a different meaning. For the common interpre¬ 
 tation, the following reasons are given. 
 
 God, who knows all things, saw that they were in¬ 
 curable in their idolatry ; that the cup of their iniquity 
 was full; and as their Creator, Sovereign, and Judge, 
 he determined to destroy them from off the face of the 
 earth, “ lest they should teach the Israelites to do after 
 all their abominations,” ver. 18. After all, many 
 plausible arguments have been brought to prove that 
 even these seven Canaanitish nations might be received 
 into mercy, provided they, 1. Renounced their idola¬ 
 try; 2. Became subject to the Jews; and, 3. Paid 
 annual tribute : and that it was only in case these 
 terms were rejected, that they were not to leave alive 
 in such a city any thing that breathed, ver. 16. 
 
 Verse 17. But thou shalt utterly destroy them ] 
 The above reasoning will gain considerable strength, 
 
 a 
 
CHAP. XX. 
 
 In taking a city all 
 
 A.M. 2553 . namely, the Hittites, and the 
 
 B C 1451 f 
 
 An. Ex. isr. 40 . Amorites, the Canaanites, and the 
 bebat ‘ Perizzites, the Hivites, and the 
 Jebusites : as the Lord thy God hath com¬ 
 manded thee : 
 
 18 That s they teach you not to do after all 
 their abominations, which they have done unto 
 their gods; so should ye 4 sin against the 
 Lord your God. 
 
 . 19 When thou shalt besiege a city a long 
 time, in making war against it to take it, thou 
 
 s Chap. vii. 4 ; xii. 30, 31; xviii. 9.- 1 Exodus 
 
 xxiii. 33. 
 
 provided we could translate □D'HHn Dinn 'D ki ha- 
 charem tacharimem, thou shalt utterly subdue them — 
 slaying them if they resist, and thus leaving nothing 
 alive that breathed; or totally expel them from the 
 land, or reduce them to a state of slavery in it, that 
 they might no longer exist as a people. This certainly 
 made them an anathema as a nation, wholly destroying 
 their political existence. Probably this was so under¬ 
 stood by the Gibeonites, viz., that they either must be 
 slain or utterly leave the land, which last was certainly 
 in their power, and therefore, by a stratagem, they 
 got the princes of Israel to make a league with them. 
 When the deceit was discovered, the Israelites, though 
 not bound by their oath, because they were deceived 
 by the Gibeonites, and therefore were under no obliga¬ 
 tion to fulfil their part of the covenant; yet, though 
 they had this command before their eyes, did not be¬ 
 lieve that they were bound to put even those deceivers 
 to death; but they destro 3 "ed their political existence, 
 by making them hewers of wood and drawers of water 
 to the congregation; i. e., slaves to the Israelites. 
 (See Josh, ix.) Rahab and her household also were 
 spared. So that it does not appear that the Israelites 
 believed that they were bound to put every Canaanite 
 to death. Their political existence was under the ana¬ 
 thema, and this the Hebrews annihilated. 
 
 That many of the Canaanites continued in the land 
 even to the days of Solomon, we have the fullest 
 proof; for we read, 2 Chron. viii. 7 : “ All the people 
 of the land that were left of the Hittites, Amorites, 
 Perizzites, Hivites, and Jebusites, who were left in 
 the land, whom the children of Israel consumed not, 
 them did Solomon make to pay tribute to this day.” 
 Thus Solomon destroyed their political existence, but 
 did not consider himself bound by the law of God to 
 put them to death. 
 
 Verse 19. {For the tree of the field is man's life) 
 to employ them in the siege ] The original is exceed¬ 
 
 ingly obscure, and has been variously translated, 
 -pas Hlb miyn p? cnxn ’3 hi haadam ets 
 hassadeh labo mippaneycha bammatsor. The follow¬ 
 ing are the chief versions : For, O man, the trees of 
 the field are for thee to employ them in the siege — 
 or, For it is man, and the tree of the field, that must 
 go before thee for a bulwark -—or, For it is a tree, and 
 not men , to increase the number of those ivho come 
 
 a 
 
 fruit trees to be preserved 
 
 shalt not destroy the trees thereof A. M. 2553 . 
 
 , - ' . B. C. 1451. 
 
 by iorcing an axe against them : An. Ex. Isr. 40. 
 
 for thou mayest eat of them, and Sebat ~ 
 
 thou shalt not cut them down ( u for the tree 
 
 of the field is man’s life) ^ to employ them in 
 
 the siege : 
 
 20 Only the trees which thou knowest that 
 they be not trees for meat, thou shalt destroy 
 and cut them down; and thou shalt build 
 bulwarks against the city that maketh war 
 with thee, until w it be subdued. 
 
 u Or, for, 0 man, the tree of the field is to be employed in the siege. 
 v Heb. to go from before thee. - w Heb. it come down. 
 
 against thee to the siege —or, lastly, The tree of the 
 field (is as) a man, to go before thy face for a bulwark. 
 The sense is sufficiently clear, though the strict gram¬ 
 matical meaning of the words cannot be easily ascer¬ 
 tained : it was a merciful provision to spare all fruit¬ 
 bearing trees, because they yielded the fruit which 
 supported man’s life; and it was sound policy also, for 
 even the conquerors must perish if the means of life 
 were cut off. 
 
 It is diabolic cruelty to add to the miseries of war 
 the horrors of famine ; and this is done where the 
 trees of the field are cut down, the dykes broken to 
 drown the land, the villages burnt, and the crops wil¬ 
 fully spoiled. O execrable war! subversive of all the 
 charities of life ! 
 
 There are several curious particulars in these 
 verses: 1. The people had the most positive assu¬ 
 rances from God that their enemies should not be able 
 to prevail against them by strength, numbers, nor stra¬ 
 tagem, because God should go with them to lead and 
 direct them, and should fight for them; and against his 
 might none could prevail. 2. All such interferences 
 were standing proofs of the being of God, of his espe¬ 
 cial providence, and of the truth of their religion. 
 3. Though God promised them such protection, yet 
 they were to expect it in the diligent use of their own 
 prudence and industry. The priests, the officers, and 
 the people, had their respective parts to act in this 
 business; if they did their duty respectively, God 
 would take care that they should be successful. Those 
 who will not help themselves with the strength which 
 God has already given them, shall not have any far¬ 
 ther assistance from him. In all such cases, the pa¬ 
 rable of the talents affords an accurate rule. 4. Their 
 going to war against their enemies must not deprive 
 them of mercy and tenderness towards their brethren. 
 He who had built a house and had not yet dwelt in it, 
 who had planted a vineyard and had not eaten of its 
 fruits, wffio had betrothed a wife and had not yet taken 
 her to his house, was not obliged to go to battle, lest 
 he should fall in the war, and the fruits of his industry 
 and affection be enjoyed by others. He who was 
 faint-hearted was also permitted to return, lest he 
 should give way in the heat of battle, and his example 
 have a fatal influence on others. 
 
 789 
 
Laws relative to 
 
 DEUTERONOMY. 
 
 concealed murders. 
 
 CHAPTER XXL 
 
 If a man be found slain in a field, and the cause of his death he unknown, the murder shall he expiated hy 
 the sacrifice of a heifer in an uncultivated valley, 1—4. The rites to he used on the occasion, 5-9. The 
 
 ordinance concerning marriage with a captive, 10—14. The law relative to the children of the hated and 
 
 beloved ivives: if the son of the hated wife should he the first-horn he shall not he disinherited hy the son 
 of the beloved wife, hut shall have a double portion of all his father's goods, 15—18. The law concerning 
 the stubborn and rebellious son, who, when convicted , is to he stoned to death, 19—21. Of the person who 
 is to he hanged, 22. His body shall not he left on the tree all night; every one that is hanged on a tree 
 is accursed of God, 23. 
 
 A. M. 2553. I F one be found slain in the land 
 An. Ex. isr. 40. which the Lord thy God giv- 
 Sebat ’ eth thee to possess it, lying in 
 the field, and it be not known who hath slain 
 him : 
 
 2 Then thy elders and thy judges shall 
 come forth, and they shall measure unto the 
 cities which are round about him that is slain : 
 
 3 And it shall be, that the city which is 
 next unto the slain man, even the elders of 
 that city shall take a heifer, which hath not 
 been wrought with, and which hath not drawn 
 in the yoke ; 
 
 4 And the elders of that city shall bring 
 down the heifer unto a rough valley, which is 
 neither eared nor sown, and shall strike off 
 the heifer’s neck there in the valley : 
 
 5 And the priests, the sons of Levi, shall 
 come near; for a them the Lord thy God hath 
 chosen to minister unto him, and to bless in 
 the name of the Lord ; and b by their c word 
 shall every controversy and every stroke be 
 tried: 
 
 6 And all the elders of that city, that are 
 
 a Chap. x. 8; 1 Chron. xxiii. 13; Ecclus. xlv. 15.- b Chap. 
 
 xvii. 8, 9.- c Heb. mouth. 
 
 NOTES ON CHAP. NXI. 
 
 Terse 4. Shall bring down the heifer unto a rough 
 valley ] j/VK SnJ nachal eythan might be translated a 
 rapid stream, probably passing through a piece of un¬ 
 cultivated ground where the elders of the city were to 
 strike off the head of the heifer, and to wash their 
 hands over her in token of their innocence. The spot 
 of ground on which this sacrifice was made must be 
 uncultivated, because it was considered to be a sacri¬ 
 fice to make atonement for the murder, and consequently 
 would pollute the land. This regulation was calculated 
 to keep murder in abhorrence, and to make the magis¬ 
 trates alert in their office, that delinquents might be 
 discovered and punished, and thus public expense saved. 
 
 Terse 6. Shall wash their hands over the heifer\ 
 Washing the hands, in reference to such a subject as 
 this, was a rite anciently used to signify that the per¬ 
 sons thus washing were innocent of the crime in ques¬ 
 tion. It was probably from the Jews that Pilate learned 
 this symbolical method of expressing his innocence. 
 
 790 
 
 next unto the slain man , d shall a. M. 2553 . * 
 wash their hands over the An.’ Ex. Isr. 40 . 
 heifer that is beheaded in the Sebat ~ 
 valley : 
 
 7 And they shall answer and say, Our 
 hands have not shed this blood, neither have 
 our eyes seen it. 
 
 8 Be merciful, 0 Lord, unto thy people Is¬ 
 rael, whom thou hast redeemed, e and lay not 
 innocent blood f unto thy people of Israel’s 
 charge. And the blood shall be forgiven 
 them. 
 
 9 So s' shalt thou put away the guilt of in¬ 
 nocent blood from among you, when thou 
 shalt do that which is right in the sight of the 
 Lord. 
 
 10 When thou goest forth to war against 
 
 thine enemies, and the Lord thy God hath 
 delivered them into thine hands, and thou 
 hast taken them captive, • 
 
 11 And seest among the captives a beautiful 
 woman, and hast a desire unto her, that thou 
 wouldest have her to thy wife ; 
 
 12 Then thou shalt bring her home to thine 
 
 d See Psa. xix. 12 ; xxvi. 6 ; Matt, xxvii. 24.- e Jonah i. 14. 
 
 f Heb. in the midst.- - s Chap. xix. 13. 
 
 Terse 11. And seest—a beautiful woman\ No 
 forcible possession was allowed even in this case, when 
 the woman was taken in war, and was, by the general 
 consent of ancient nations, adjudged as a part of the 
 spoils. The person to whose lot or share such a wo¬ 
 man as is here described fell might, if he chose, have 
 her for a ivife on certain conditions ; but he was not 
 permitted to use her under any inferior character. 
 
 Terse 12. She shall shave her head~\ This was in 
 token of her renouncing her religion, and becoming a 
 proselyte to that of the Jews. This is still a custom 
 in the East; when a Christian turns Mohammedan his 
 head is shaven, and he is carried through the city crying, 
 
 ^ NJ cd ] A la alahila 
 
 allah ive Mohammed resooli Allah; “ There is no God 
 but God, and Mohammed is the prophet of God.’* 
 
 Pare her nails ] H'JlDj' nPLypl veasethah eth tsip- 
 porneyha, “ she shall make her nails.” Now whether 
 this signifies paring or letting them grow, is greatly 
 doubted among learned men. Possibly it means neither, 
 
 a 
 
CHAP. XXL 
 
 The stubborn and rebellious son. 
 
 Of marriage with captives. 
 
 A. M. 2553 . house ; and she shall shave her 
 
 An. Ex. isr. 40. head, and h pare 1 her nails. 
 
 Sebat 13 And she shall put the rai¬ 
 ment of her captivity from off her, and shall 
 remain in thine house, and k bewail her father 
 and her mother a full month : and after that 
 thou shalt go in unto her, and be her husband, 
 and she shall be thy wife. 
 
 14 And it shall be, if thou have no delight 
 in her, then thou shalt let her go whither she 
 will ; but thou shalt not sell her at all for 
 money, thou shalt not make merchandise of 
 her, because thou hast 1 humbled her. 
 
 15 If a man have two wives, one beloved, 
 m and another hated, and they have borne him 
 children, both the beloved and the hated; and 
 if the first-born son be hers that was hated : 
 
 16 Then it shall be, n when he maketh his 
 sons to inherit that which he hath, that he 
 may not make the son of the beloved .first¬ 
 born before the son of the hated, which is 
 indeed the first-born : 
 
 17 But he shall acknowledge the son of the 
 hated for the first-born, 0 by giving him a 
 double portion of all p that he hath : for he is 
 4 the beginning of his strength ; r the right of 
 the first-born is his. 
 
 b Or, suffer to grow. - 1 Heb. make or dress. - k See Psa. xlv. 
 
 10.- 1 Gen. xxxiv. 2 ; chap. xxii. 29 ; Judg. xix. 24.- m Gen. 
 
 xxix. 33.- n l Chron. v. 2 ; xxvi. 10; 2 Chron. xi. 19, 22. 
 
 0 See 1 Chron. v. 1.- p Heb. that is found with him. -1 Gen. 
 
 xlix. 3.- r Gen. xxv. 31, 33. 
 
 but colouring the nails, staining them red with the hen- 
 nah , which is much practised in India to the present 
 day, and which was undoubtedly practised among the 
 ancient Egyptians, as is evident from the nails of mum¬ 
 mies which are found thus stained. The hennah, ac¬ 
 cording to Hasselquist, grows in India, and in Upper 
 and Lower Egypt; it flowers from May to August. 
 The manner of using it is this : the leaves are pow¬ 
 dered, and made into a paste with water : they bind 
 this paste on the nails of their fingers and toes, and 
 let it stand on all night; in the morning they are found 
 to be of a beautiful reddish yellow, and this lasts three 
 weeks or a month, after which they renew the appli¬ 
 cation. They often stain the palms of their hands and 
 the soles of their feet in the same way, as appears 
 from many paintings of eastern ladies done in India 
 and Persia, which now lie before me. This staining 
 the soles of the. feet with the hennah is probably meant 
 in 2 Sam. xix. 24 :• Mephibosheth had not dressed 
 (literally made) his feet —they had not been thus co¬ 
 loured. 
 
 Verse 15. One beloved , and another hated ] That 
 is, one loved less than the other. This is the true no¬ 
 tion of the word hate in Scripture. So Jacob hated 
 Leah , that is, he loved her less than he did Rachel; 
 
 18 If a man have a stubborn A. M. 2553. 
 and rebellious son, which will An. Ex. Isr. 40. 
 not obey the voice of his father, Sebat ’ 
 
 or the voice of his mother, and that, when 
 they have chastened him, will not hearken 
 unto them : 
 
 19 Then shall his father and his mother 
 lay hold on him, and bring him out unto the 
 elders of his city, and unto the gate of his 
 place ; 
 
 20 And they shall say unto the elders of his 
 city, This our son is stubborn and rebellious, 
 he will not obey our voice ; he is a glutton, 
 and a drunkard. 
 
 21 And all the men of his city shall stone him 
 with stones, that he die : s so shalt thou put 
 evil away from among you ; t and all Israel 
 shall hear, and fear. 
 
 22 And if a man have committed a sin 
 11 worthy of death, and he be to be put to death, 
 and thou hang him on a tree : 
 
 23 v His body shall not remain all night upon 
 the tree, but thou shalt in any wise bury him 
 that day ; (for w he that is hanged is x accursed 
 of God ;) that y thy land be not defiled, which 
 the Lord thy God giveth thee for an inherit¬ 
 ance. 
 
 s Chap. xiii. 5 ; xix. 19, 20 ; xxii. 21, 24.- 1 Chap. xiii. 11. 
 
 u Chap. xix. 6; xxii. 26; Acts xxiii. 29 ; xxv. 11, 25; xxvi. 31. 
 
 v Josh. viii. 29; x. 26, 27 ; John xix. 31.- w Gal. iii. 13. 
 
 x Heb . the curse of God; see Num. xxv. 4 ; 2 Sam. xxi. 6. 
 y Lev. xviii. 25 ; Num. xxxv. 34. 
 
 and Jacob have I loved , but Esau have I hated, that 
 is, I have shown a more particular affection to the pos¬ 
 terity of Jacob than I have to the posterity of Esau. 
 See the note on Gen. xxix. 31. From this verse we 
 see that polygamy did exist under the Mosaic laws, and 
 that it was put under certain regulations; but it was 
 not enjoined , Moses merely suffered it, because of the 
 hardness of their hearts, as our Lord justly remarks 
 Matt. xix. 8. 
 
 Verses 18—21. The stubborn, rebellious, gluttonous, 
 and drunken son is to be stoned to death .—This law, 
 severe as it may seem, must have acted as a powerful 
 preventive of crime. If such a law were in force 
 now, and duly executed, how many deaths of disobe¬ 
 dient and profligate children would there be in all cor¬ 
 ners of the land! 
 
 Verse 23. His body shall not remain all night upon 
 the tree ] Its exposure for the space of one day was 
 judged sufficient. The law which required this an¬ 
 swered all the ends of public justice, exposed the shame 
 and infamy of the conduct, but did not put to torture 
 the feelings of humanity by requiring a perpetual ex¬ 
 hibition of a human being, a slow prey to the most 
 loathsome process of putrefaction. Did ever the spiking 
 of the heads of state criminals prevent high treason? 
 
 791 
 
 a 
 
DEUTERONOMY. 
 
 Different civil and 
 
 or the gibbeting of a thief or a murderer, prevent either 
 murder or robbery'? These questions may be safely 
 answered in the negative ; and the remains of the an¬ 
 cient barbarism which requires these disgusting and 
 abominable exhibitions, and which are deplored by every 
 feeling heart, should be banished with all possible speed. 
 In the case given in the text, God considers the land 
 as defiled while the body of the executed criminal lay 
 exposed, hence it was enjoined, Thou shalt in any wise 
 bury him that day. 
 
 For he that is hanged is accursed of God ] That is, 
 
 religious ordinances. 
 
 he has forfeited his life to the law; for it is written, 
 Cursed is every one who continueih not in all things 
 that are ivritten in the booh of the law to do them ; and 
 on his body, in the execution of the sentence of the 
 law, the curse was considered as alighting; hence the 
 necessity of removing the accursed thing out of sight 
 How excellent are all these laws ! How wondrously 
 well calculated to repress crimes by showing the enor¬ 
 mity of sin ! It is worthy of remark that in the in¬ 
 fliction of punishment prescribed by the Mosaic law, we 
 ever find that Mercy walks hand in hand with Judgment. 
 
 CHAPTER XXII. 
 
 Ordinances relative to strayed cattle and lost goods, 1—3. Humanity to oppressed cattle , 4. Men and 
 women shall not wear each other's apparel, 5. No bird shall be taken with her nest of eggs or young 
 ones, 6, 7. Battlements must be made on the roofs of houses, 8. Improper mixtures to be avoided, 9—11. 
 Fringes on the garments, 12. Case of the hated wife, and the tokens of virginity, and the proceedings 
 thereon, 13—21. The adulterer and adulteress to be put to death, 22. Case of the betrothed damsel 
 corrupted in the city, 23, 24. Cases of rape and the punishment , 25—27 ; of fornication, 28, 29. No 
 man shall take his father’’s wife, 30. 
 
 A. M. 2553. nPHOU a shalt not see thy bro- 
 An. Ex. isr. 40. ther s ox or his sheep go 
 
 Sebat ~ astray, and b hide thyself from 
 them : thou shalt in any case bring them again 
 unto thy brother. 
 
 2 And if thy brother be not nigh unto thee, 
 or if thou know him not, then thou shalt bring 
 it unto thine own house, and it shall be with 
 thee until thy 7- brother seek after it, and thou 
 shalt restore it to him again. 
 
 3 In like manner shalt thou do with his ass ; 
 and so shalt thou do with his raiment; and 
 with all lost things of thy brother’s, which he 
 hath lost, and thou hast found, shalt thou do 
 
 likewise : thou mayest not hide A. M. 2553. 
 
 . J B. C. 1451. 
 
 thyself. An. Ex. Isr. 40. 
 
 4 c Thou shalt not see thy bro- Sebat ' 
 ther’s ass or his ox fall down by the way, and 
 hide thyself from them : thou shalt surely help 
 him to lift them up again. 
 
 5 The woman shall not wear that which 
 pertaineth unto a man, neither shall a man 
 put on a woman’s garment: for all that do so 
 are abomination unto the Lord thy God. 
 
 6 If a bird’s nest chance to be before thee 
 in the way in any tree, or on the ground, 
 whether they be young ones, or eggs, and the 
 dam sitting upon the young, or upon the eggs. 
 
 a Exod. xxiii. 4 ; Luke xv. '1-6 ; James v. 19, 20. 
 
 NOTES ON CHAP. XNII. 
 
 Verse 1 . Thou shalt not see thy brother’s ox or his 
 sheep go astray\ The same humane, merciful, and 
 wise regulations which we met with before, Exod. 
 xxiii. 4, 5, well calculated to keep in remembrance the 
 second grand branch of the law of God, Thou shalt 
 love thy neighbour as thyself. A humane man cannot 
 bear to see even an ass fall under his burden, and not 
 endeavour to relieve him ; and a man who loves his 
 neighbour as himself cannot see his property in danger 
 without endeavouring to preserve it. These compa¬ 
 ratively small matters were tests and proofs of matters 
 great in themselves, and in their consequences. See 
 the note on Exod. xxiii. 4. 
 
 Verse 3. Thou mayest not hide thyself.'] Thou shalt 
 not keep out of the way of affording help, nor pretend 
 thou didst not see occasion to render thy neighbour any 
 service. The priest and the Levite, when they saw 
 the wounded man, passed by on the other side of the 
 way, Luke x. 31, 32. This was a notorious breach 
 of the merciful law r mentioned above. 
 
 792 
 
 b Lev. xx. 4; Prov. xxiv. 11. 12 ; xxviii. 27.- c Exod. xxiii. 5. 
 
 Verse 5. The woman shall not wear that which per¬ 
 taineth unto a man] “13 J ,L ?3 keligeber, the instruments 
 or arms of a man. As the word geber is here 
 used, which properly signifies a strong man or man of 
 war, it is very probable that armour is here intended ; 
 especially as we know that in the worship of Venus , 
 to which that of Astarte or Ashtaroth among the Ca- 
 naanites bore a striking resemblance, the women were 
 accustomed to appear in armour before her. It cer¬ 
 tainly cannot mean a simple change of dress, whereby 
 the men might pass for women, and vice versa. Th is 
 would have been impossible in those countries where 
 the dress of the sexes had but little to distinguish it, 
 and where ever} 7 man ivore a long beard. It is, how¬ 
 ever, a very good general precept understood literally, 
 and applies particularly to those countries where the 
 dress alone distinguishes between the male and the fe- 
 male. The close-shaved gentleman may at any time 
 appear like a woman in the female dress, and the wo¬ 
 man appear as a man in the male’s attire. Were this 
 to be tolerated in society, it would produce the greatest 
 
 a 
 
CHAP. XXII. 
 
 Different civil and 
 
 A. M. 2553. d thou shalt not take the dam with 
 
 B. C. 1451 . . 
 
 An. Ex. isr. 40. the young : 
 
 Sebat ~ 7 But thou shalt in any wise 
 let the dam go, and take the young to thee ; 
 e that it may be well with thee, and that thou 
 mayest prolong thy days. 
 
 8 When thou buildest a new house, then 
 thou shalt make a battlement for thy roof, that 
 thou bring not blood upon thine house, if any 
 man fall from thence. 
 
 9 f Thou shalt not sow thy vineyard with 
 divers seeds : lest the g fruit of thy seed which 
 thou hast sown, and the fruit of thy vineyard, 
 be defiled. 
 
 10 h Thou shalt not plough with an ox and an 
 ass together. 
 
 11 1 Thou shalt not wear a garment of divers 
 sorts, as of woollen and linen together. 
 
 d Lev. xxii. 28.- e Chap. iv. 40.- f Lev. xix. 19.- s Heb. 
 
 fulness of thy seed. - h See 2 Cor. vi. 14, 15, 16. 
 
 confusion. Clodius, who dressed himself like a wo¬ 
 man that he might mingle with the Roman ladies in 
 the feast of the Bona Dca, was universally execrated. 
 
 Verse 7. Thou shalt — let the dam go , and take the 
 young to thee; that it may be well with thee] This pas¬ 
 sage may be understood literally. If they destroyed 
 both young and old, must not the breed soon fail, and 
 would it not in the end be ill with them; and by thus 
 cutting off the means of their continual support, must 
 not their days be shortened on the land 1 But we may 
 look for a humane precept -in this law. The young 
 never knew the sweets of liberty; the dam did : they 
 might be taken and used for any lawful purpose, but 
 the dam must not be brought into a state of captivity. 
 They who can act otherwise must be either very in¬ 
 considerate or devoid of feeling; and such persons can 
 never be objects of God’s peculiar care and attention, 
 and therefore need not expect that it shall be well with 
 them, or that they shall prolong their days on the earth. 
 Every thing contrary to the spirit of mercy and kind¬ 
 ness the%yer blessed God has in utter abhorrence. And 
 we should remember a fact, that he who can exercise 
 cruelty towards a sparrow or a wren, will, when cir¬ 
 cumstances are favourable, be cruel to his fellow crea¬ 
 tures. The poet Phocylides has a maxim in his ad¬ 
 monitory poem very similar to that in the sacred text:— 
 
 Tig opvidag Kahyg uya TTavrag thecrda)’ 
 
 M TjTtpa S’ eKTrpoXnnjg, lv’ e%rig naXi rijode veorrovg. 
 
 Phocyl. Uoiyya N ovder., ver. 80. 
 
 “Nor from a nest take all the birds away ; 
 
 The mother spare, she’ll breed a future day.” 
 
 Verse 8. A battlement for thy roof\ Houses in the 
 East are in general built with flat roofs, and on them 
 men walk to enjoy the fresh air, converse together, 
 sleep, &c. ; it was therefore necessary to have a sort 
 of battlement or balustrade to prevent persons from 
 falling off. If a man neglected to make a sufficient 
 defence against such accidents, and the death of an- 
 
 a 
 
 religious ordinances. 
 
 1 2 Thou shalt make thee a. M. 2553. 
 
 k r • 1 n 1 B. C. 1451. 
 
 K fringes upon the four 1 quarters An . Ex. isr . 40 . 
 
 of thy vesture, wherewith thou Sebat ‘ 
 
 coverest thyself. 
 
 13 If any man take a Avife, and m go in unto 
 her, and hate her, 
 
 14 And give occasion of speech against her, 
 and bring up an evil name upon her, and say, 
 I took this woman, and when I came to her, 
 
 1 found her not a maid: 
 
 15 Then shall the father of the damsel, and 
 her mother, take and bring forth the tokens 
 of the damsel’s virginity unto the elders of 
 the city in the gate : 
 
 16 And the damsel’s father shall say unto 
 the elders, I gave my daughter unto this man 
 to wife, and he hateth her; 
 
 17 And, lo, he hath given occasions of speech 
 
 'Lev. xix. 19.- k Num. xv. 38; Matt, xxiii. 5.-'Heb. 
 
 wings. - m Gen. xxix. 21 ; Judg. xv. 1. 
 
 other was occasioned by it, the owner of the house 
 must be considered in the light of a murderer. 
 
 Verse 9. Divers seeds ] See the note on Lev. xix. 19. 
 
 Verse 10. Thou shalt not plough with an ox and an 
 ass] It is generally supposed that mixtures of different 
 sorts in seed, breed, &c., were employed for supersti¬ 
 tious purposes, and therefore prohibited in this law. 
 It is more likely, however, that there was a physical 
 reason for this; two beasts of a different species can¬ 
 not associate comfortably together, and on this ground 
 never pull pleasantly either in cart or plough; and 
 every farmer knows that it is of considerable conse¬ 
 quence to the comfort of the cattle to put those to¬ 
 gether that have an affection for each other. This 
 may be very frequently remarked in certain cattle, 
 which, on this account, are termed true yoke-fellows. 
 After all, it is very probable that the general design 
 was to prevent improper alliances in civil and religious 
 life. And to this St. Paul seems evidently to refer, 
 
 2 Cor. vi. 14: Be ye not unequally yoked with unbe¬ 
 lievers ; which is simply to be understood as prohibit¬ 
 ing all intercourse between Christians and idolaters in 
 social, matrimonial, and religious life. And to teach 
 the Jews the propriety of this, a variety of precepts 
 relative to improper and heterogeneous mixtures were 
 interspersed through their law, so that in civil and do¬ 
 mestic life they might have them ever before their eyes, 
 
 Verse 12. Fringes ] See on Num. xv. 38. 
 
 Verse 15. Tokens of the damsel's virginity'] This 
 was a perfectly possible case in all places where girls 
 were married at ten, twelve, and fourteen years of 
 age, which is frequent in the East. I have known 
 several instances of persons having had two or three 
 children at separate births before they were fourteen 
 years of age. Such tokens, therefore, as the text 
 speaks of, must be infallibly exhibited by females so 
 very young on the consummation of their marriage. 
 
 Verse 17. They shall spread the cloth, dfci\ A 
 usage of this kind argues a roughness of manners which 
 
 793 
 
DEUTERONOMY. 
 
 Different civil and 
 
 A. M. 2553 . against her , saving. 1 found not 
 Aq.E x.isr.40. tli 3 r daughter a maid; and yet 
 Sebat ' these are the tokens of my 
 
 daughter’s virginity. And they shall spread 
 the cloth before the elders of the city. 
 
 IS And the elders of that city shall take that 
 man and chastise him ; 
 
 19 And they shall amerce him in a hundred 
 shekels of silver, and give them unto the father 
 of the damsel, because he hath brought up an 
 evil name upon a virgin of Israel: and she 
 shall be his wife ; he may not put her away 
 all his days. 
 
 20 But if this thing be true, and the tokens 
 of virginity be not found for the damsel : 
 
 21 Then they shall bring out the damsel to 
 the door of her father’s house, and the men of 
 her city shall stone her with stones that she 
 die : because she hath n WTought folly in Israel, 
 to play the whore in her father’s house : 0 so 
 shalt thou put evil away from among you. 
 
 22 p If a man be found lying with a woman 
 married to a husband, then they shall both of 
 them die, both the man that lay with the 
 woman, and the woman: so shalt thou put 
 away evil from Israel. 
 
 23 If a damsel that is a virgin be ^betrothed 
 unto a husband, and a man find her in the 
 city, and lie with her; 
 
 n Gen. xxxiv. 7; Judg. xx. 6, 10 ; 2 Sam. xiii. 12,13.- 0 Ch. 
 
 xiii. 5.-PLev. xx. 10; John viii. 5.-i Matt. i. 18, 19. 
 
 r Chap. xxi. 14.- s Ver. 21, 22. 
 
 would ill comport with the refinement of European 
 ideas on so delicate a subject. Attempts have been 
 made to show that the law here is to be understood 
 metaphorically; but they so perfectly fail to establish 
 any thing like probability, that it would be wasting my 
 own and my reader’s time to detail them. A custom 
 similar to that above is observed among the Moham¬ 
 medans to the present day. 
 
 Verse 22. Shall both of them die] Thus we find 
 that in the most ancient of all laws adultery was pun¬ 
 ished with death in both the parties. 
 
 Verse 25. And the man force her] A rape also, by 
 these ancient institutions, was punished with death, 
 because a woman’s honour was considered equally as 
 
 religious ordinances 
 
 24 Then shall ye bring them A. M. 2553 . 
 
 j o B C. 1451. 
 
 both out unto the gate of that An. Ex’, isr. 40 . 
 
 city, and ye shall stone them Sebat ~ 
 with stones that they die ; the damsel, because 
 she cried not, being in the city; and the 
 man, because he hath r humbled his neigh¬ 
 bour’s wife : s so thou shalt put away evil from 
 among you. 
 
 25 But if a man find a betrothed damsel in 
 the field, and the man t force her, and lie with 
 her : then the man only that lay with her 
 shall die : 
 
 26 But unto the damsel thou shalt do nothing; 
 there is in the damsel no sin worthy of death : 
 for as when a man riseth against his neigh¬ 
 bour, and slayeth him, even so is this matter: 
 
 27 For he found her in the field, and the 
 betrothed damsel cried, and there was none 
 to save her. 
 
 28 u If a man find a damsel that is a virgin, 
 which is not betrothed, and lay hold on her, 
 and lie with her, and they be found ; 
 
 29 Then the man that lay with her shall give 
 unto the damsel’s father fifty shekels of silver, 
 and she shall be his wife ; v because he hath 
 humbled her, he may not put her away all 
 his days. 
 
 30 w A man shall not take his father’s wife, 
 nor x discover his father’s skirt. 
 
 1 Or, take strong hold of her ; 2 Sam. xiii. 14.- u Exod. xxii. 
 
 16, 17.- v Ver. 24.- w Lev. xviii. 8 ; xx. 11 ; chap, xxvii.20; 
 
 1 Cor. v. 1.- x See Ruth iii. 9 ; Ezek. xvi. 8. 
 
 precious as her life ; therefore the same punishment 
 was inflicted on the ravisher as upon the murderer. 
 This offence is considered in the same point of view 
 in the British laws, and by them also it is punished 
 with death. 
 
 Verse 30. A man shall not take his fath§r'’s wife] 
 This is to be understood as referring to the case of a 
 stepmother. A man in his old age may have married 
 a young wife, and on his dying, his son by a former 
 wife may desire to espouse her: this the law prohi¬ 
 bits. It was probably on pretence of having broken 
 this law, that Solomon put his brother Adonijah to 
 death, because he had desired to have his father’s con¬ 
 cubine to wife, 1 Kings ii. 13—25. 
 
 CHAPTER XXIII. 
 
 Neither eunuchs, bastards, Ammonites, nor Moabites, shall be incorporated with the genuine Israelites , 1—3. 
 The reason why the Ammonites and Moabites were excluded , 4—6. Edomites and Egyptians to be 
 respected , 7. Their descendants in the third generation may be incorporated with the Israelites , 8. Cau¬ 
 tions against wickedness when they go forth against their enemies , 9. To keep the camp free from every 
 defilement , and the reason ivhy, 10—14. The slave who had taken refuge among them is not to be deli- 
 
 794 a 
 
CHAP. XXIII. 
 
 Who are excluded from the 
 
 congregation of the Lord. 
 
 vered up to his former master , 15, 16. There shall be no prostitutes nor sodomites in the land , 17. 
 The hire of a prostitute or the price of a dog is not to be brought into the house of God , 18. The Israel¬ 
 ites shall not lend on usury to each other , 19 ; but they may take usury from strangers , 20. Vows must 
 be diligently paid , 21—23. In passing through a vineyard or field a man may eat of the grapes or corn , 
 but must carry away none with him , 24, 25. 
 
 A. M. 2553 . XJE that is a wounded m the 
 
 B. C. 1451. JLX . . . . 
 
 An. Ex. isr. 40 . stones, or hath his privy 
 
 ^ cl);it ' member cut off, shall not enter 
 into the congregation of the Lord. 
 
 2 A bastard shall not enter into the congre¬ 
 gation of the Lord ; even to his tenth gene¬ 
 ration shall he not enter into the congregation 
 of the Lord. 
 
 3 b An Ammonite or Moabite shall not enter 
 into the congregation of the Lord ; even to 
 their tenth generation, shall they not enter 
 into the congregation of the Lord for ever: 
 
 4 c Because they met you not with bread 
 and with water in the way, when ye came 
 forth out of Egypt; and d because they hired 
 against thee Balaam the son of Beor, of Pethor 
 of Mesopotamia, 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, because the Lord thy God loved thee. 
 
 6 e Thou shalt not seek their peace nor their 
 f prosperity all thy days for ever. 
 
 7 Thou shalt not abhor an Edomite ; « for 
 he is thy brother: thou shalt not abhor an 
 Egyptian; because h thou wast a stranger in 
 his land. 
 
 8 The children that are begotten of them 
 shall enter into the congregation of the Lord 
 in their third generation. 
 
 a Lev. xxi. 17-21; xxii. 22-24.- b Neh. xiii. 1, 2.- c See 
 
 chap. ii. 29. - d Num. xxii. 5, 6 .- e Ezra ix. 12. - f Heb. 
 
 good. - s Gen. xxv. 24,25,26 ; Obad. x. 12. - h Exod. xxii. 21 ; 
 
 NOTES ON CHAP. XXIII. 
 
 Verse 1. Shall not enter into the congregation , c^c.] 
 If by entering into the congregation be meant the 
 bearing a civil office among the people, such as ma¬ 
 gistrate, judge, &c.,then the reason of the law is very 
 plain; no man with any such personal defect as might 
 render him contemptible in the sight of others should 
 bear rule among the people, lest the contempt felt for 
 his personal defects might be transferred to his impor¬ 
 tant office, and thus his authority be disregarded. The 
 general meaning of these words is, simply, that the 
 persons here designated should not be so incorporated 
 with the Jews as to partake of their civil privileges. 
 
 Verse 2. A bastard shall not enter\ “1TDD mamzer , 
 which is here rendered bastard , should be understood 
 as implying the offspring of an illegitimate or inces¬ 
 tuous mixture. 
 
 9 When the host rmeth forth A. M. 2553. 
 
 against thine enemies, then keep An. Ex. Isr. 40 
 thee from every wicked thing. Sebat ~ 
 
 10 1 If there be among you any man, that is 
 not clean, by reason of uncleanness that 
 chanceth him by night, then shall he go abroad 
 out of the camp, he shall not come within 
 the camp : 
 
 11 But it shall be, when evening k cometh 
 on, 1 he shall wash himself with water: and 
 when the sun is down, he shall come into 
 the camp again. 
 
 12 Thou shalt have a place also without 
 the camp, whither thou shalt go forth 
 abroad : 
 
 13 And thou shalt have a paddle upon thy 
 weapon; and it shall be, when thou m wilt 
 ease thyself abroad, thou shalt dig therewith, 
 and shalt turn back and cover that which 
 cometh from thee : 
 
 14 For the Lord thy God n walketh in the 
 midst of thy camp, to deliver thee, and to give 
 up thine enemies before thee ; therefore shall 
 thy camp be holy: that he see no ° unclean 
 thing in thee, and turn away from thee : 
 
 15 p Thou shalt not deliver unto his master 
 the servant which is escaped from his master 
 unto thee : 
 
 16 He shall dwell with thee, even among 
 you, in that place which he shall choose in 
 
 xxiii. 9; Lev. xix. 34; chap. x. 19.-’Lev. xv. 16.-^Heb, 
 
 turneth toward. - 1 Lev. xv. 5.- D ’ Heb. sittestdown. - n Lev. 
 
 xxvi. 12.- 0 Heb. nakedness of any thing. -Pi Sam. xxx. 15. 
 
 Verse 3. An Ammonite or Moabite\ These nations 
 were subjected for their impiety and wickedness, (see 
 ver. 4 and 5,) to peculiar disgrace, and on this account 
 were not permitted to hold any office among the Is¬ 
 raelites. But this did not disqualify them from being 
 proselytes: Ruth, who was a Moabitess, was married 
 to Boaz, and she became one of the progenitors of our 
 Lord. 
 
 Even to their tenth generalion\ That is, for ever , 
 as the next clause explains; see Neh. xiii. 1. 
 
 Verse 12, 4 -c.J These directions may appear trifling 
 to some, but they were essentially necessary to this 
 people in their present circumstances. Decency and 
 cleanliness promote health, and prevent many diseases. 
 
 Verse 15. Thou shalt not deliver — the servant which 
 is escaped — unto thee~\ That is, a servant who left an 
 idolatrous master that he might join himself to God 
 
 795 
 
 a 
 
Concerning the DEUTERONOMY. divorced wife . 
 
 a. M. 2553 . one of thy gates, where it q liketh 
 An. Ex. is. 40. him best: r thou shalt not op- 
 Sebat ~ press him. 
 
 17 There shall be no s whore t of the daugh¬ 
 ters of Israel, nor a u sodomite of the sons of 
 Israel. 
 
 18 Thou shalt not bring the hire of a whore, 
 or the price of a dog, into the house of the 
 Lord thy God for any vow : for even both 
 these are abomination unto the Lord thy God. 
 
 19 v Thou shalt not lend upon usury to thy 
 brother: usury of money, usury of victuals, 
 usury of any thing that is lent upon usury : 
 
 20 w Unto a stranger thou mayest lend upon 
 usury ; but unto thy brother thou shalt not 
 lend upon usury : x that the Lord thy God 
 may bless thee in all that thou settest thine 
 hand to in the land whither thou goest to pos¬ 
 sess it. 
 
 21 y When thou shalt vow a vow unto the 
 
 <1 Heb. is good for him. - r Exod. xxii. 21.- 5 Or, sodomitess. 
 
 1 Lev. xix. 29 ; see Prov. ii. 16.- u Gen. xix. 5 ; 2 Kings xxiii. 7. 
 
 v Exod. xxii. 25 ; Lev. xxv. 36, 37; Neh. v. 2, 7; Psa. xv. 5; 
 Luke vi. 34, 35. 
 
 and to his people. In any other case, it would have 
 been injustice to have harboured the runaway. 
 
 Verse 17. There shall he no ivhore] See on Gen. 
 xxxv iii. 15—21. 
 
 Verse 18. The hire of a whore, or the price of a dog] 
 Many public prostitutes dedicated to their gods a part 
 of their impure earnings; and some of these prosti¬ 
 tutes were publicly kept in the temple of Venus Me- 
 lytta, whose gains were applied to the support of her 
 abominable worship. 
 
 Verse 19. Usurp] See on Lev. xxv. 36. 
 
 Lord thy God, thou shalt not a. M. 2553 . 
 slack to pay it: for the Lord thy An. Ex. isr. 40 . 
 G od will surely require it of thee; Sebat ‘ 
 and it would be sin in thee. 
 
 22 But if thou shalt forbear to vow, it shall 
 be no sin in thee. 
 
 23 z That which is gone out of thy lips thou 
 shalt keep and perform ; even a freewill-offer¬ 
 ing, according as thou hast vowed unto the 
 Lord thy God, which thou hast promised 
 with thy mouth. 
 
 24 When thou comest into thy neighbour’s 
 vineyard, a then thou mayest eat grapes thy 
 fill at thine own pleasure; but thou shalt 
 not put any in thy vessel. 
 
 25 When thou comest into the standing 
 corn of thy neighbour, b then thou mayest 
 pluck the ears with thine hand ; but thou 
 shalt not move a sickle unto thy neighbour’s 
 standing corn. 
 
 w See Lev. xix. 34; chap. xv. 3.- x Chap. xv. 10.- 7 Num. 
 
 xxx. 2; Eccles. v. 4, 5.- z Num. xxx. 2; Psa. lxvi. 13, 14. 
 
 a l Cor. x. 26; Heb. xiii. 5.- b Matt. xii. 1; Mark ii. 23; 
 
 Luke vi. 1. 
 
 Verse 21. When thou shalt vow, SfC.] See on Num. 
 xxx. 1, &c. 
 
 Verse 24. Thou shalt not put any in thy vessel .] 
 Thou shalt carry none away with thee. The old 
 English proverb, Eat thy fill, hut pocket none , seems 
 to have been founded on this law r . 
 
 Verse 25. Thou mayest pluck the ears ivith thine 
 hand] It was on the permission granted by this law 
 that the disciples plucked the ears of corn, as related 
 Matt. xii. 1. This w r as both a considerate and hu¬ 
 mane law, and is no dishonour to the Jewish code. 
 
 CHAPTER XXIV. 
 
 The case of a divorced wife, 1—4. No man shall he obliged to undertake any public service for the first 
 year of his marriage, 5. The mill-stones shall not he taken as a pledge, 6;. The man-stealer shall he 
 put to death , 7. Concerning cases of leprosy, 8, 9. Of receiving pledges, and returning those of the 
 poor before bed-time, 10—13. Of servants and their hire, 14, 15. Parents and children shall not he put 
 to death for each other, 16. Of humanity to the stranger, fatherless, widow, and bondman, 17, 18. 
 Gleanings of the harvest , Spc., to he left for the poor, stranger, widow, fatherless, dfc., 19—22. 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 
 Sebat. 
 
 '^THEN a a man hath taken a 
 wife, and married her, and 
 it come to pass that she find no 
 
 favour in his eyes, because he 
 hath found b some uncleanness in 
 her : then let him write her a bill 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Ex, Isr. 40. 
 
 Sebat. 
 
 a Matt. v. 31; xix. 7 ; Mark x. 4. 
 
 NOTES ON CHAP. XXIV. 
 
 Verse 1. Some uncleanness] Any cause of dislike, 
 for this great latitude of meaning the fact itself autho¬ 
 rizes us to adopt, for it is certain that a Jew might 
 put away his wife for any cause that seemed good to 
 himself; and so hard were their hearts, that Moses 
 
 796 
 
 b Heb. matter of nakedness. 
 
 suffered this; and we find they continued this prac¬ 
 tice even to the time of our Lord, wdio strongly repre¬ 
 hended them on the account, and showed that such 
 license was wholly inconsistent with the original de¬ 
 sign of marriage; see Matt. v. 31, &c. ; xix. 3, &0. ; 
 and the notes there. 
 
 a 
 
The man-stealer shall die. 
 
 CHAP. XXIV. 
 
 Concerning the leprosy 
 
 A. M. 2553 . of c divorcement, and give it in 
 An. Ex. isr.io. her hand, and send her out of his 
 Sebat - house. 
 
 2 And when she is departed out of his 
 house, d she may go and be another man’s wife. 
 
 3 And if the latter husband hate her, and 
 write her a bill of divorcement, and giveth it 
 in her hand, and sendeth her out of his house ; 
 or if the latter husband die, which took her to 
 he his wife ; 
 
 4 e Her former husband, which sent her away, 
 may not take her again to be his wife, after 
 that she is defiled ; for that is abomination 
 before the Lord : and thou shalt not cause 
 the land to sin, which the Lord thy God 
 giveth thee for an inheritance. 
 
 5 f When a man hath taken a new wife, he 
 shall not go out to war, s neither shall he be 
 charged with any business : hut he shall be 
 free at home one year, and shall 11 cheer up 
 his wife which he hath taken. 
 
 c Heb. cutting off. -- d Lev. xxi. 7,14 ; xxii. 13 ; Num. xxx. 9. 
 
 e Jer. iii. 1.- f Chap. xx. 7.-s Heb. not any thing shall pass 
 
 upon him. - h Prov. v. 18. 
 
 Verse 3. And write her a bill of divorcement] These 
 bills, though varying in expression, are the same in 
 substance among the Jews in all places. The follow¬ 
 ing, collected from Maimonides and others, is a gene¬ 
 ral form, and contains all the particulars of such in¬ 
 struments. The reader who is curious may find a full 
 account of divorces in the Biblioth. Rab. of Bartolocci, 
 and the following form in that work, vol. iv., p. 550. 
 
 “ In - day of the week, or - day of the 
 
 month A., in-year from the creation of the world, 
 
 or from the supputation (of Alexander) after the ac¬ 
 count that we are accustomed to count by, here, in the 
 place B., I, C., the son of D., of the place B., (or if 
 there be any other name which I have, or my father 
 hath had, or which my place or my father’s place hath 
 had,) have voluntarily, and with the willingness of my 
 soul, without constraint, dismissed, and left, and put 
 away thee, even thee, E., the daughter of F., of the 
 city G., (or if thou have any other name or surname , 
 thou or thy father, or thy place or thy father’s place,) 
 who hast been my wife heretofore; but now I dismiss 
 thee, and leave thee, and put thee away, that thou 
 mayest be free, and have power over thy own life, to 
 go away to be married to any man whom thou wilt; 
 and that r.o man be refused of thine hand, for my 
 name, from this day and for ever. And thus thou art 
 lawful for any man ; and this is unto thee, from me, a 
 writing of divorcement, and book ( instrument ) of dis¬ 
 mission, and an epistle of putting away; according to 
 the Law of Moses and Israel. 
 
 A., son of B., witness. 
 
 C., son of D., witness.” 
 
 Verse 4. She is defiled] Does not this refer to her 
 having been divorced, and married in consequence to 
 
 a 
 
 6 No man shall take the nether a. M. 2o53 . 
 
 , ... . . B. C 1451. 
 
 or the upper mill-stone to pledge : An. Ex. is r . 40 . 
 
 for he taketh a man's life to Sob<it ‘ __ 
 
 pledge. 
 
 7 1 If a man be found stealing any of his 
 brethren of the children of Israel, and maketh 
 merchandise of him, or selleth him ; then that 
 thief shall die ; k and thou shalt put evil away 
 from among you. 
 
 8 Take heed in 1 the plague of leprosy, that 
 thou observe diligently, and do according to 
 all that the priests the Levites shall teach 
 you : as I commanded them, so ye shall ob¬ 
 serve to do. 
 
 9 m Remember what the Lord thy God did 
 n unto Miriam by the way, after that ye were 
 come forth out of Egypt. 
 
 10 When thou dost 0 lend thy brother any 
 thing, thou shalt not go into his house to fetch 
 his pledge. 
 
 11 Thou shalt stand abroad, and the man to 
 
 ‘ Exod. xxi. 16.—— k Chap. xix. 19.- 1 Lev. xiii. 2 ; xiv. 2. 
 
 ra See Luke xvii. 32 ; 1 Cor. x. 6.- n Nutn. xii. 10.-°Heb. 
 
 lend the loan of any thing to, &c. 
 
 another 1 ? Though God, for the hardness of their hearts, 
 suffered them to put away their wives, yet he consi¬ 
 dered all after-marriages in that case to be pollution 
 and defilement; and it is on this ground that our Lord 
 argues in the places referred to above, that whoever 
 marries the woman that is put away is an adulterer : 
 now this could not have been the case if God had 
 allowed the divorce to be a legal and proper separation 
 of the man from his wife; but in the sight of God 
 nothing can be a legal cause of separation but adul¬ 
 tery on either side. In such a case, according to the 
 law of God, a man may put away his wife, and a wife 
 may put away her husband ; (see Matt. xix. 9 ;) for it 
 appears that the wife had as much right to put away 
 her husband as the husband had to put away his wife, 
 see Mark x. 12. 
 
 Verse 5. When a man hath taken a new ivife] Other 
 people made a similar provision for such circum¬ 
 stances. Alexander ordered those of his soldiers who 
 had married that year to spend the winter wfith their 
 wives, while the army was in winter quarters. See 
 Arrian, lib. i. 
 
 Verse 6. The nether or the upper mill-stone] Small 
 hand-mills which can be worked by a single person 
 were formerly in use among the Jews, and are still 
 used in many parts of the East. As therefore the dav’s 
 meal was generally ground for each day, they keeping 
 no stock beforehand, hence they were forbiaden to 
 take either of the stones to pledge, because in 
 such a case the family must be without bread. On 
 this account the text terms the mill-stone the 
 mans life. 
 
 Verses 8,9. The plague of leprosy] See on Lev. 
 xiii. and xiv. 
 
 797 
 
Laws against oppression, 
 
 a. M. 2553 . whom thou dost lend shall bring 
 
 B. C. 1451. a 
 
 An. Ex. isr. 40. out the pledge abroad unto thee. 
 
 Sebat " 12 And if the man be poor, 
 
 thou shalt not sleep with his pledge : 
 
 13 p In any case thou shalt deliver him the 
 pledge again w 7 hen the sun goeth down, that 
 he may sleep in his own raiment, and q bless 
 thee : and r it shall be righteousness unto thee 
 before the Lord thy God. 
 
 14 Thou shalt not s oppress a hired servant 
 that is poor and needy, whether he be of thy 
 brethren, or of thy strangers that ore in thy 
 land within thy gates : 
 
 .15 At his day t thou shalt give him, his hire, 
 neither shall the sun go down upon it; for he 
 is poor, and u setteth his heart upon it: v lest 
 he cry against thee unto the Lord, and it be 
 sin unto thee. 
 
 16 w The fathers shall not be put to death 
 for the children, neither shall the children be 
 put to death for the fathers: every man shall 
 be put to death for his own sin. 
 
 17 x Thou shalt not pervert the judg¬ 
 ment of the stranger, nor of the fatherless ; 
 
 unkindness, cruelty, tyc 
 
 y nor take the widow’s raiment to A. M. 2553 . 
 
 . . B. C. 1451. 
 
 pledge: An. Ex. Isr. 40. 
 
 18 But z thou shalt remember Sebat ' 
 that thou wast a bondman in Egypt, and the 
 Lord thy God redeemed thee thence : there* 
 fore I command thee to do this thing. 
 
 19 a When thou cuttest down thine harvest 
 in thy held, and hast forgot a sheaf in the 
 held, thou shalt not go again to fetch it: it 
 shall be for the stranger, for the fatherless, 
 and for the widow : that the Lord thy God 
 may b bless thee in all the work of thine 
 hands. 
 
 20 When thou beatest thine olive tree, c thou 
 shalt not go over the boughs again: it shall 
 be for the stranger, for the fatherless, and for 
 the widow. 
 
 21 When thou gatherest the grapes of thy 
 vineyard, thou shalt not glean it d afterward : 
 it shall be for the stranger, for the fatherless, 
 and for the widow. 
 
 22 And e thou shalt remember that thou wast 
 a bondman in the land of Egypt: therefore I 
 command thee to do this thing. 
 
 DEUTERONOMY. 
 
 PExod. xxii. 26.-4 Job xxix. 11, 13 ; xxxi. 20; 2 Cor. ix. 
 
 13; 2 Tim. i. 18.- r Chap. vi. 25; Psa.cvi. 31; cxii. 9; Dan. 
 
 iv. 27.- s Mai. iii. 5.- t Ley. xix. 13 ; Jer. xxii. 13 ; Tob. iv. 
 
 14; James v. 4.- u Heb. lifteth his soul unto it; Psa. xxv. 1 ; 
 
 ixxxvi. 4.- v James v. 4.- w 2 Kings xiv. 6; 2 Chron. xxv. 4 ; 
 
 Jer. xxxi. 29, 30 ; Ezek. xviii. 20. 
 
 Yerse 12. And if the man be poor, 6fc. ] Did not 
 this law preclude pledging 1 entirely , especially in case 
 of the abjectly poor 1 For who would take a pledge 
 in the morning which he knew", if not redeemed, he 
 must restore at night 1 However, he might resume his 
 claim in the morning, and have the pledge daily re¬ 
 turned, and thus keep up his property in it till the debt 
 was discharged; see the note on Exod. xxii. 26. The 
 Jews in several cases did act contrary to this rule, 
 and we find them cuttingly reproved for it by the Pro¬ 
 phet Amos, chap. ii. 8. 
 
 Yerse 15. He is poor , and setteth his heart upon it] 
 How exceedingly natural is this! The poor servant 
 who seldom sees money, yet finds from his master’s 
 affluence that it procures all the conveniences and 
 comforts of life, longs for the time when he shall re¬ 
 ceive his wages; should his pay be delayed after the 
 time is expired, he may naturally be expected to cry 
 unto God against him who withholds it. See most 
 of these subjects treated at large on Exod. xxii. 
 21-27. 
 
 Yerse 16. The fathers shall not be put to death for 
 
 798 
 
 x Exodus xxii. 21, 22 ; Prov. xxii. 22 ; Isa. i. 23 ; Jer. v. 28 ; 
 
 xxii. 3 ; Ezek. xxii. 29 ; Zech. vii. 10 ; Mai. iii. 5.-r Exod. 
 
 xxii. 26.- z Verse 22; chap. xvi. 12.- a Lev. xix. 9, 10; 
 
 xxiii. 22.- b Chapter xv. 10; Psa. xli. 1 ; Proverbs xix. 17. 
 
 c Heb. thou shalt not bough it after thee. - d Hebrew, after thee. 
 
 e Verse 18. 
 
 the children , tfc.] This law is explained and illustrated 
 in sufficient detail, Ezek. xviii. 
 
 Yerse 18. Thou shalt remember that thou roast a 
 bondman ] Most people who have affluence rose from 
 comparative penury, for those w T ho are born to estates 
 frequently squander them away; such therefore should 
 remember what their feelings, their fears, and anxieties 
 were, wffien they were poor and abject. A want of 
 attention to this most wholesome precept is the reason 
 why pride and arrogance are the general characteris¬ 
 tics of those who have risen in the world from poverty 
 to affluence ; and it is the conduct of those men which 
 gave rise to the rugged proverb, “ Set a beggar on 
 horseback, and he will ride to the devil.” 
 
 Yerse 19. When thou cuttest doron thine harvest] 
 This is an addition to the law, Lev. xix. 9 ; xxiii. 22. 
 The corners of the field, the gleanings , and the for¬ 
 gotten sheaf , were all the property of the poor. This 
 the Hebrews extended to any part of the fruit or pro¬ 
 duce of a field, which had been forgotten in the time 
 of general ingathering, as appears from the concluding 
 verses of this chapter. 
 
 a 
 
Of punishment 
 
 CHAP. XXV. 
 
 by whipping. 
 
 CHAPTER XXV. 
 
 Punishment by whipping not to exceed forty stripes , 1—3. The ox that treads out the com is not to be muz¬ 
 zled , 4. 7he ordinance concerning marrying theivife of that brother who has died childless , 5—10. Of 
 
 the woman loho acts indecently in succouring her husband, 11, 12. Of false weights and measures, 13—16. 
 
 Amalek is to be destroyed , 17—19. 
 
 A. M. 2553 . TF there be a a controversy be- 
 An. Ex. isr. 40 . tween men, and they come 
 k c ,a ' unto judgment, that the judges 
 may judge them ; then they b shall justify the 
 righteous, and condemn the wicked. 
 
 2 And it shall be, if the wicked man be 
 0 worthy to be beaten, that the judge shall cause 
 
 a Chap. xix. 17 ; Ezek. xliv. 24.- b See Prov. xvii. 15. 
 
 NOTES ON CHAP. XXV. 
 
 Verse 1. They shall justify the righteous ] This is 
 a very important passage, and is a key to several 
 others. The word p"li* tsadak is used here precisely 
 in the same sense in which St. Paul sometimes uses 
 the corresponding word c )inaio(o, not to justify or make 
 just , but to acquit , declare innocent , to remit punish¬ 
 ment, or give reasons why such a one should not be 
 punished; so here the magistrates Ip’TVn hitsdiku, 
 shall acquit, the righteous—declare him innocent, be¬ 
 cause he is found to be righteous and not ivicked: so 
 the Septuagint: nai ducaioxjovcuv top dmaiov, they shall 
 make righteous the righteous —declare him free from 
 blame, not liable to punishment, acquitted ; using the 
 same word with St. Paul when he speaks of a sinner’s 
 justification, i. e., his acquittance from blame and 
 punishment, because of the death of Christ in his stead. 
 
 Verse 2. The judge shall cause him to lie down , 
 and to be beaten before his face] This precept is lite¬ 
 rally followed in China ; the culprit receives in the pre¬ 
 sence of the magistrate the punishment which the law 
 directs to be inflicted. Thus then justice is done, for 
 the magistrate sees that the letter of the law is duly 
 fulfilled, and that the officers do not transgress it, either 
 by indulgence on the one hand, or severity on the other. 
 The culprit receives nothing more nor less than what 
 justice requires. 
 
 Verse 3. Forty stripes he may give him , and not 
 exceed] According to God’s institution a criminal may 
 receive forty stripes ; not one more ! But is the insti¬ 
 tution from above or not, that for any offence sentences 
 a man to receive three hundred , yea, a thousand 
 stripes 1 What horrible brutality is this ! and what a 
 reproach to human nature, and to the nation in which 
 such shocking barbarities are exercised and tolerated ! 
 Most of the inhabitants of Great Britain have heard 
 of Lord Macartney's embassy to the emperor of China , 
 and they have also heard of its complete failure ; but 
 they have not heard the cause. It appears to have 
 been partly occasioned by the following circumstance: 
 A soldier had been convicted of some petty traffic with 
 one of the natives, and he was sentenced by a court- 
 martial to receive sixty lashes ! Hear my author : 
 
 “ The soldiers were drawn up in form in the outer 
 court of the palace where we resided; and the poor 
 
 a 
 
 him to lie down, d and to be beaten A. M. 2553. 
 
 , r . • r , . B. C. 1451. 
 
 betore Ins lace, according to ms An. Ex. isr. 40 . 
 
 fault, by a certain number. Sebat ~ 
 
 3 e Forty stripes he may give him, and not 
 
 exceed : lest, if he should exceed, and beat 
 
 him above these, with many stripes, then thy 
 
 brother should f seem vile unto thee. 
 
 c Luke xii. 48.- d Matt. x. 17.- e 2 Cor. xi. 24.- f Job xviii. 3. 
 
 culprit, being fastened to one of the pillars of the great 
 portico, received his punishment without mitigation. 
 The abhorrence excited in the breasts of the Chinese 
 at this cruel conduct, as it appeared to them, was de¬ 
 monstrably proved by their words and looks. They 
 expressed their astonishment that a people professing 
 the mildest, the most benevolent religion on earth, as 
 they wished to have it believed, could be guilty of 
 such flagrant inattention to its merciful dictates. One 
 of the principal Mandarins, who knew a little English, 
 expressed the general sentiment, Englishmen too much 
 cruel, too much bad." —^Accurate account of Lord 
 Macartney’s Embassy to China, by an attendant on the 
 embassy, 12mo., 1797, p. 88. 
 
 The following is Mr. Ainsworth’s note on this verse : 
 “ This number forty the Scripture uses sundry times 
 in cases of humiliation, affliction, and punishment. As 
 Moses twice humbled himself in fasting and prayer 
 forty days and forty nights, Deut. ix. 9, 18. Elijah 
 fasted forty days, 1 Kings xix. 8 ; and our Saviour, 
 Matt. iv. 2. Forty years Israel was afflicted in the 
 wilderness for their sins, Num. xiv. 33, 34. And forty 
 years Egypt was desolate for treacherous dealing with 
 Israel , Ezek. xxix. 11—13. Forty days every wo¬ 
 man was in purification from her uncleanness for a 
 man-child that she bare, and twice forty days for a 
 woman-child, Lev. xii. 4, 5. Forty days and forty 
 nights it rained at Noah’s flood, Gen. vii. 12. Forty 
 days did Ezekiel bear the iniquity of the house of Ju¬ 
 dah , Ezek. iv. 6. Jonah preached, Yet forty days 
 and Nineveh shall be overthrown , Jonah iii. 4. Forty 
 years’ space the Canaanites had to repent after Israel 
 came out of Egypt , and wandered so many years in 
 the wilderness, Num. xiv. 33. And thrice forty years 
 the old world had Noah preaching unto them repent¬ 
 ance, Gen. vi. 3. It was forty days ere Christ as¬ 
 cended into heaven after his resurrection, Acts i. 3,9, 
 And forty years’ space he gave unto the Jews, from 
 the time that they killed him, before he destroyed their 
 city and temple by the Romans. 
 
 “ By the Hebrews this law is expounded thus : Hoio 
 many stripes do they beat (an offender) with 1 With 
 forty, lacking one : as it is written, (Deut. xxv. 2, 3,) 
 by number forty, that is, the number which is next to 
 forty, Talmud Bab , in Maccoth , chap. iii. This their 
 
 799 
 
Of marriage with the wife 
 
 DEUTERONOMY. 
 
 of a deceased brother . 
 
 a. M. 2553 . 4 e Thou shall not muzzle the 
 
 An. Ex. isr. 40 . ox when lie 11 treadeth out the 
 Sebat. ___ 
 
 _________ corn . 
 
 5 1 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 : 
 her k husband’s brother shall go in unto her, 
 and take her to him to wife, and perform the 
 duty of a husband’s brother unto her. 
 
 6 Andjt shall be, that the first-born which 
 she beareth 1 shall succeed in the name of his 
 brother which is dead, that m his name be not 
 put out of Israel. 
 
 7 And if the man like not to take his 11 bro¬ 
 ther’s wife, then let his brother’s wife go up to 
 the 0 gate unto the elders, and say, My hus- 
 
 £ Prov. xii. 10 ; 1 Cor. ix. 9 ; 1 Tim. v. 18.- h Heb. thresheth; 
 
 Hos. x. 11.-* Matt. xxii. 24; Mark xii. 19; Luke xx. 28. 
 
 k Or, next kinsman; Gen. xxxviii. 8 ; Ruth i. 12,13 ; iii. 9. 
 
 band s brother refuseth to raise A. M. 2553 . 
 
 , . . . B. C. 1451. 
 
 up unto his brother a name in An. Ex. isr. 40 . 
 
 Israel, he will not perform the Sebat ' 
 
 duty of my husband’s brother. 
 
 8 Then the elders of his city shall call him, 
 and speak unto him : and if he stand to it , 
 and say, P I like not to take her; 
 
 9 Then shall his brother’s wife come unto 
 him in the presence of the elders, and q loose 
 his shoe from off his foot, and spit in his face, 
 and shall answer and say, So shall it be done 
 unto that man that will not r build up his bro¬ 
 ther’s house. 
 
 10 And his name shall be called in Israel, 
 The house of him that hath his shoe loosed. 
 
 11 When men strive together one with an- 
 
 1 Gen. xxxviii. 9. 
 
 wife. - 0 Ruth iv. 1, 
 
 r Ruth iv. 11. 
 
 -mRuth iv. 10. 
 
 - n Or, next kinsman's 
 •P Ruth. iv. 6.-3 Ruth iv. 7. 
 
 understanding is very ancient, for so they practised in 
 the apostles’ days ; as Paul testified : Of the Jews five 
 times received I forty (stripes) save one; 2 Cor. xi. 
 24. But the reason which they give is not solid; 
 as when they say, If it had been written forty in 
 number, I would say it were full forty ; but being 
 written , in number forty, it means the number which 
 reckons forty next after it, that is, thirty-nine. By 
 this exposition they confound the verses and take away 
 the distinction. I rather think this custom was taken 
 up by reason of the manner of their beating forespoken 
 of, which was with a scourge that had three cords, so 
 that every stroke was counted for three stripes, and 
 then they could not give even forty, but either thirty- 
 nine or forty-two, which was above the number set of 
 God. And hereof they write thus : When they judge 
 (or condemn) a sinner to so many ( stripes) as he can 
 bear , they judge not but by strokes that are fit to be 
 trebled [that is, to give three stripes to one stroke, by 
 reason of the three cords.] If they judge that he can 
 bear twenty , they do not say he shall be beaten with 
 one and twenty , to the end that they may treble the 
 stripes , but they give him eighteen. — Maimon in San¬ 
 hedrin, chap, xvii., sec. 2. Thus he that was able to 
 bear twenty stripes, had but eighteen : the executioner 
 smote him but six times, for if he had smitten him the 
 seventh they were counted one and twenty stripes, 
 which was above the number adjudged : so he that 
 was adjudged to forty was smitten thirteen times, 
 which being counted one for three, make thirty-nine. 
 And so R. Bechaios, writing hereof, says, The strokes 
 are trebled; that is, every one is three, and three 
 times thirteen are nine and thirty.” 
 
 Thy brother be vile, or be contemptible . —By this 
 God teaches us to hate and despise the sin, not the 
 sinner, who is by this chastisement to be amended ; as 
 the power which the Lord hath given is to edification, 
 not to destruction , 2 Cor. xiii. 10. 
 
 Yerse 4. Thou shalt not muzzle the ox, df-c.] In 
 Judea, as well as in Egypt, Greece, and Italy, they 
 
 800 
 
 make use of beeves to tread out the corn ; and Dr. 
 Shaw tells us that the people of Barbary continue to 
 tread out their corn after the custom of the East. In¬ 
 stead of beeves they frequently made use of mules and 
 horses, by tying by the neck three or four in like man¬ 
 ner together, and whipping them afterwards round 
 about the nedders , as they call the treading floors, (the 
 Libycae areas Hor,) where the sheaves lie open and 
 expanded, in the same manner as they are placed and 
 prepared with us for threshing. This indeed is a 
 much quicker way than ours, though less cleanly, for 
 as it is performed in the open air, (Hos. xiii. 3,) upon 
 any round level plot of ground, daubed over with cow’s 
 dung to prevent as much as possible the earth, sand, 
 or gravel from rising; a great quantity of them all, 
 notwithstanding this precaution, must unavoidably be 
 taken up with the grain, at the same time that the 
 straw, which is their chief and only fodder, is hereby 
 shattered to pieces; a circumstance very pertinently 
 alluded to in 2 Kings xiii. 7, where the king of Syria 
 is said to have made the Israelites like the dust by 
 threshing. —Travels, p. 138. While the oxen were 
 at work some muzzled their mouths to hinder them 
 from eating the corn, which Moses here forbids, in¬ 
 structing the people by this symbolical precept to be 
 kind to their servants and labourers, but especially to 
 those who ministered to them in holy things; so St. 
 Paul applies it 1 Cor. ix. 9, &c. ; 1 Tim. v. 18. Le 
 Clerc considers the injunction as wholly symbolical; 
 and perhaps in this view it was intended to confirm 
 the law y s enjoined in the fourteenth and fifteenth verses 
 of the former chapter. See Dodd and Shaw. 
 
 In Bengal, where the same mode of treading out the 
 corn is used, some muzzle the ox, and others do not, 
 according to the disposition of the farmer.— Ward. 
 
 Yerse 9. And loose his shoe ] It is difficult to find 
 the reason of these ceremonies of degradation. Perhaps 
 the shoe was the emblem of power; and by stripping it 
 off, deprivation of that power and authority was repre¬ 
 sented. Spitting in the face was a mark of the utmost 
 
 a 
 
CHAP. XXVI. 
 
 First-fruits must be 
 
 offered to God. 
 
 A. M. 2553 . other, and the wife of the one 
 An. Ex. isr. 40. draweth near for to deliver her 
 Sel>at ‘ husband out of the hand of him 
 that smiteth him, and putteth forth her hand, 
 and taketh him by the secrets : 
 
 12 Then thou shalt cut off her hand, s thine 
 eye shall not pity her. 
 
 13 1 Thou shalt not have in thy bag u divers 
 weights, a great and a small. 
 
 14 Thou shalt not have in thine house 
 v divers measures, a great and a small. 
 
 15 But thou shalt have a perfect and just 
 weight, a perfect and just measure shalt thou 
 have : w that thy days maybe lengthened in the 
 land which the Lord thy God giveth thee. 
 
 16 For 1 all that do such things, and all that 
 
 do unrighteously, are an abomi¬ 
 nation unto the Lord thy God. 
 17 y Remember what Amalek 
 
 A. M. 2553 
 
 B. C. 1451 
 An. Ex. Isr. 40 
 
 Sebat. 
 
 did unto thee by the way, when ye were come 
 forth out of Egypt; 
 
 18 How he met thee by the way, and smote 
 the hindmost of thee, even all that were feeble 
 behind thee, when thou wast faint and weary ; 
 and he z feared not God. 
 
 19 Therefore it shall be, a when- the Lord 
 thy God hath given thee rest from all thine 
 enemies round about, in the land which the 
 Lord thy God giveth the for an inheritance, 
 to possess it, that thou shalt b blot out the re¬ 
 membrance of Amalek from under heaven : 
 thou shalt not forget it. 
 
 8 Chap. xix. 13.- 1 Lev. xix. 35, 36 ; Prov. xi. 1; Ezek. xlv. 
 
 10; Mic. vi. 11.- u Heb. a stone and a stone. - v Heb. an 
 
 ephah and an ephah. 
 
 w Exod. xx. 12.-x Prov. xi. 1 ; 1 Thess. iv. 6.- r Exod. 
 
 xvii. 8.- z Psa. xxxvi. 1 ; Prov. xvi. 6 ; Rom. iii. 18.- a 1 Sam. 
 
 xv. 3.- b Exod. xvii. 14. 
 
 ignominy ; but the Jews, who are legitimate judges in 
 this case, say that the spitting was not in his face, but 
 before his face on the ground. And this is the way 
 in which the Asiatics express their detestation of a 
 pertmn to the present day, as Niebuhr and other intel¬ 
 ligent travellers assure us. It has been remarked that 
 the prefix 2 belli is seldom applied to 'J*) peney; but 
 when it is it signifies as well before as in the face. 
 See. Josh. xxi. 44 ; xxiii. 9 ; Esther ix. 2 ; and Ezek. 
 xlii. 12 ; which texts are supposed to be proofs in 
 point. The act of spitting, whether in or before the 
 face, marked the strong contempt the woman felt for 
 the man who had slighted her. And it appears that 
 the man was ever after disgraced in Israel; for so 
 much is certainly implied in the saying, ver. 10 : And 
 his name shall be called in Israel , The house of him 
 that hath his shoe loosed. 
 
 Verse 13. Divers weights] pNI pK eben vaaben, a 
 stone and a stone , because the weights were anciently 
 made of stone, and some had two sets of stones, a 
 light and a heavy. With the latter they bought their 
 wares, by the former they sold them. In our own 
 
 country this was once a common case ; smooth, round, 
 or oval stones were generally chosen by the simple 
 country people for selling their wares, especially such 
 as were sold in pounds and half pounds. And hence 
 the term a stone weight , which is still in use, though 
 lead or iron be the matter that is used as a counter¬ 
 poise : but the name itself shows us that a stone of a 
 certain weight was the material formerly used as a 
 weight. See the notes on Lev. xix. 35, 36. 
 
 Verse 14. Divers measures ] Literally, an ephah 
 and an ephah; one large , to buy thy neighbour’s 
 wares, another small , to sell thy own by. So 
 there were knaves in all ages, and among all na¬ 
 tions. See the notes on Exod. xvi. 16, and Lev. 
 xix. 35. 
 
 Verse 18. Smote the hindmost of thee\ See the note 
 on Exod. xvii. 8. It is supposed that this command 
 had its final accomplishment in the death of Haman 
 and his ten sons, Esth. iii., vii., ix., as from this time 
 the memory and name of Amalek was blotted out from 
 under heaven, for through every period of their history 
 it might be truly said, They feared not God. 
 
 CHAPTER XXVI. 
 
 First-fruits must be offered to God , 1 , 2. The form of confession to be used on the occasion, 3-11. The 
 chird year's tithe to be given to the Levites and the poor , 12, and the form of confession to be used on this 
 occasion , 13—15. The Israelites are to take Jehovah for their God , and to keep his testimonies , 16, 17. 
 And Jehovah is to take them for his people , and make them high above all the nations of the earth , 18, 19. 
 
 A. M. 2553. A ND it shall be, when thou art 
 
 B. C. 1451. JL\. . , , , 1 . 
 
 An. Ex. isr. 40. come in unto the land which 
 
 Sebat ~ the Lord thy God giveth thee 
 
 for an inheritance, and pos- A. M. 2553 . 
 
 - . . B. U. 1451. 
 
 sessest it, and dwellest therein ; An. Ex. isr. 40 . 
 2 a That thou shalt take of the Sebat ’ 
 
 a Exod. xxiii. 19 ; xxxiv. 26 ; Num. xviii. 13 ; 
 
 chap. xvi. 10 ; Prov. iii. 9. 
 
 NOTES ON CHAP. XXVI. 
 
 Verse 2. Thou shalt take of the first of all the fruit , 
 This was intended to keep them in continual 
 
 Vol I. ( 52 ) 
 
 remembrance of the kindness of God, in preserving 
 them through so many difficulties and literally ful¬ 
 filling the promises he had made to them. God being 
 
 801 
 
DEUTERONOMY. 
 
 The confession to he made 
 
 A. M. 2553 . first of all the fruit of the earth, 
 An. Ex. isr. 40. which thou shalt bring of thy 
 Sebat ‘ land that the Lord thy Godgiveth 
 thee, and shalt put it in a basket, and shalt 
 b go unto the place which the Lord thy God 
 shall choose, to place his name there. 
 
 3 And thou shalt go unto the priest that 
 shall be in those days, and say unto him, I 
 profess this day unto the Lord thy God, 
 that I am come unto the country which the 
 Lord sware unto our fathers for to give us. 
 
 4 And the priest shall take the basket out 
 of thine hand, and set it down before the altar 
 of the Lord thy God. 
 
 5 And thou shalt speak, and say before the 
 Lord thy God, c A Syrian d ready to perish 
 was my father, and e he went down into 
 Egypt, and sojourned there with a f few, and 
 became there a nation, great, mighty, and 
 populous : 
 
 6 And b the Egyptians evil entreated us, and 
 afflicted us, and laid upon us hard bondage : 
 
 7 And h when we cried unto the Lord God 
 of our fathers, the Lord heard our voice, and 
 looked on our affliction, and our labour, and 
 our oppression. 
 
 b Chap. xii. 5.- c Hos. xii. 12.- d Gen. xliii. 1,2; xlv. 7,11. 
 
 e Gen. xlvi. 1, 6; Acts vii. 15.- f Gen. xlvi. 27 ; chap. x. 22. 
 
 s Exod. i. 11,14.- h Exod. ii. 23, 24, 25 ; iii. 9; iv. 31. 
 
 the author of all their blessings, the first-fruits of the 
 land were consecrated to him, as the author of every 
 good and perfect gift. 
 
 Verse 5. A Syrian ready to perish was my father] 
 This passage has been variously understood, both by 
 the ancient versions and by modern commentators. 
 The Vulgate renders it thus : Syrus persequebatur 
 patrern meum, “ A Syrian persecuted my father.” 
 The Septuagint thus : 'Lvpcav aTreflahEv b Tcarrjp pov, 
 “ My father abandoned Syria.” The Targum thus : 
 arm n 1 imiKb Kjn TIKDIK pb Laban arammaah bea 
 leobada yath abba , “ Laban the Syrian endeavoured to 
 destroy my father.” The Syriac : “ My father was led 
 out of Syria into Egypt.” The Arabic : “ Surely, La¬ 
 ban the Syrian had almost destroyed my father.” The 
 Targum of Jonathan ben TJzziel: “ Our father Jacob 
 went at first into Syria of Mesopotamia, and Laban 
 sought to destroy him.” 
 
 Father Houbigant dissents from all, and renders the 
 original thus : Fames urgebat patrern meum , qui in 
 JEgyplum descendit , “ Famine oppressed my father, 
 who went down into Egypt.” This interpretation 
 Houbigant gives the text., by taking the ' yod from the 
 word ’DIN arammi, which signifies an Aramile or Sy¬ 
 rian, and joining it to ‘ntt’ yeabud, the future for the 
 perfect, which is common enough in Hebrew, and 
 which may signify constrained; and seeking for the 
 meaning of DIK aram in the Arabic arama , which 
 
 802 
 
 on offering the first fruits. 
 
 8 And 1 the Lord brought us a. m. 2553. 
 forth out of Egypt with a mighty An.’ Ex isr. 40 . 
 hand, and with an outstretched foebAt ‘ 
 arm, and k with great terribleness, and with 
 signs, and with wonders : 
 
 9 And he hath brought us into this place, 
 and hath given us this land, even 1 a land that 
 floweth with milk and honey. 
 
 10 And now, behold, I have brought the 
 first-fruits of the land, which thou, O Lord, 
 hast given me. And thou shalt set it before 
 the Lord thy God, and worship before the 
 Lord thy God : 
 
 11 And m thou shalt rejoice in every good 
 thing which the Lord thy God hath given 
 unto thee, and unto thine house, thou, and the 
 Levite, and the stranger that is among you. 
 
 12 When thou hast made an end of tithing 
 all the n tithes of thine increase the third year, 
 which is 0 the year of tithing, and hast given 
 it unto the Levite, the stranger, the fatherless, 
 and the widow, that they may eat within thy 
 gates, and be filled ; 
 
 13 Then thou shalt say before the Lord thy 
 God, I have brought away the hallowed things 
 out of mine house, and also have given them 
 
 i Exod. xii. 37, 51 ; xiii. 3, 14, 16 ; chap. v. 15.- k Chap. iv. 
 
 34.- 1 Exod. iii. 8.- m Chap. xii. 7,12, 18 ; xvi. 11.- n Lev. 
 
 xxvii. 30 ; Num. xviii. 24.- 0 Chap. xiv. 28, 29. 
 
 signifies famine , dearth , &c., he thus makes out his 
 version, and this version .he defends at large in his 
 notes. It is pretty evident, from the text, that by a 
 Syrian we are to understand Jacob , so called from his 
 long residence in Syria with his father-in-law Laban. 
 And his being ready to perish may signify the hard 
 usage and severe labour he had in Laban’s service, by 
 which, as his health was much impaired, so his life 
 might have often been in imminent danger. 
 
 Verse 8. With a mighty hand , cfc .] See on Dent, 
 iv. 34. 
 
 Verse 11. Thou shalt rejoice ] God intends that his 
 followers shall be happy; that they shall eat their 
 bread with gladness and singleness of heart, praising 
 him. Those who eat their meat grudgingly, under the 
 pretence of their unworthiness , &c., profane God’s 
 bounties, and shall have no thanks for their voluntary 
 humility. 
 
 Thou , and the Levite , and the stranger ] They were 
 to take care to share God’s bounties among all those 
 who were dependent on them. The Levite has no 
 inheritance, let him rejoice with thee. The stranger 
 has no home, let him feel thee to be his friend and his 
 father. 
 
 Verse 12. The third year , which is the year of 
 tithing ] This is supposed to mean the third year of 
 the seventh or Sabbatical year, in which the tenths 
 were to be given to the poor. See the law, chap. 
 
 ( 52* ) 
 
 a 
 
The covenant between 
 
 CHAP. XXVII. 
 
 God and Israel 
 
 a. M. 2553 . unto the Levite, and unto the 
 
 An. Ex. isr. 40 . stranger, to the fatherless, and to 
 Sel)at ~ the widow, according to all thy 
 commandments which thou hast commanded 
 me :• I have not transgressed thy command¬ 
 ments, p neither have I forgotten them : 
 
 14 q I have not eaten thereof in my mourn¬ 
 ing, 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 accord¬ 
 ing to all that thou hast commanded me. 
 
 15 r 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. 
 
 16 This day the Lord thy God hath com- 
 
 PPsa.cxix. 141, 153,176.-TLev.vii.20 ; xxi.l, 11 ; Hos. ix.4. 
 
 r Isa. lxiii. 15 ; Zech. ii. 13.- s Exod. xx. 19.- l Exod. vi.7; xix. 
 
 xiv. 28. Bat from the letter in both these places it 
 would appear that the tithe was for the Levites, and 
 that this tithe was drawn only once in three years. 
 
 Verse 14. I have not—given aught thereof for the 
 dead ] That is, I have not consecrated any of it to an 
 idol , which was generally a dead man whom supersti¬ 
 tion and ignorance had deified. From 1 Cor. x. 27, 
 28, we learn that it was customary to offer that flesh 
 to idols which was afterwards sold publicly in the 
 shambles ; probably the blood was poured out before 
 the idol in imitation of the sacrifices offered to the true 
 God. Perhaps the text here alludes to a similar custom. 
 
 Verse 17. Thou hast avouched the Lord ] The 
 people avouch —publicly declare, that they have taken 
 Jehovah to be their God. 
 
 Verse 18. And the Lord hath avouched ] Publicly 
 declared, by the blessings he pours down upon them, 
 that he has taken them to be his peculiar people. 
 Thus the covenant is made and ratified between God 
 and his followers. 
 
 Verse 19. Make thee high above all nations] It is 
 written, Righteousness exalteth a nation , but sin is a 
 reproach to any people , Prov. xiv. 34. While Israel 
 regarded God’s word and kept his testimonies, they 
 were the greatest and most respectable of all nations; 
 but when they forsook God and his law, they became 
 the most contemptible. O Britain, even more highly 
 favoured than ancient Israel! learn wisdom by what 
 they have suffered. It is not thy fleets nor thine ar- 
 
 manded thee to do these statutes. A. M. 2553 . 
 and judgments : thou shalt there- An. Ex. isr. 40 
 fore keep and do them with all Sehat ‘ 
 thine heart, and with all thy soul. 
 
 17 Thou hast s avouched the Lord this day 
 to be thy God, and to walk in his ways, and 
 to keep his statutes, and his commandments, 
 and his judgments, and to hearken unto his 
 voice : 
 
 18 And Hhe Lord hath avouched thee this 
 day to be his peculiar people, as he hath pro¬ 
 mised thee, and that thou shouldest keep all 
 his commandments ; 
 
 19 And to make thee u high above all nations 
 which he hath made, in praise, and in name, 
 and in honour ; and that thou mayest be v a 
 holy people unto the Lord thy God, as he 
 hath spoken. 
 
 5; chap. vii. 6; xiv. 2; xxviii. 9.- u Ch. iv. 7 , 8 ; xxviii. 1; Psa 
 
 cxlviii. 14.- v Exod. xix. 6; chap. vii. 6; xxviii. 9; 1 Pet. ii. 9 
 
 mies, howsoever excellent and well appointed, that can 
 ultimately exalt and secure thy permanence among the 
 nations. It is righteousness alone. Become irreligious, 
 neglect God’s ordinances, profane his Sabbath, despise 
 his word, persecute his followers, and thou art lost. 
 But fear, love, and serve him, and thy enemies shall 
 be found liars, thou shalt defeat their projects, and 
 trample on their high places. 
 
 The form of confession when bringing.the first- 
 fruits, related ver. 4—10, is both affecting and edifying. 
 Even when brought into a state of affluence and rest, 
 they were commanded to remember and publicly ac¬ 
 knowledge their former degradation and wretchedness, 
 that they might be ever kept humble and dependent; 
 and they must bring their offering as a public acknow¬ 
 ledgment to God that it was by his mercy their state 
 was changed, and by his bounty their comforts were 
 continued. If a man rise from poverty to affluence, 
 and forget his former state, he becomes proud, inso¬ 
 lent, and oppressive. If a Christian convert forget his 
 former state, the rock whence he was hewn, and the 
 hole of the pit whence he was digged, he soon becomes 
 careless, unthankful, and unholy. The case of the ten 
 lepers that were cleansed, of whom only one returned 
 to give God thanks, is an awful lesson. How many 
 are continually living on the bounty of God, who feel no 
 gratitude for his mercies ! Reader, is this thy state \ 
 If so, then expect the just God to curse thy blessings. 
 
 CHAPTER XXVII. 
 
 Moses commands the people to write the law upon stones, when they shall come to the promised land, 1—3. 
 And to set up these stones on Mount Ebal, 4 ; and to build an altar of unhewn stones, and to offer on it 
 burnt-offerings and peace-offerings, 5—7. The ivords to be ivrilten plainly, and the people to be exhorted 
 to obedience, 8—10. The six tribes ivhich should stand on Mount Gerizim to bless the people, 11, 12. 
 Those who are to stand upon Mount Ebal to curse the transgressors , 13. The different transgressors 
 against whom the curses are to be denounced, 14—26. 
 
DEUTERONOMY, 
 
 How the tribes were placedl 
 
 upon Gerizim and Ebal 
 
 a. M. 2553 . A ND Moses with the elders of 
 An. Ex. isr. 40 . Israel commanded the people, 
 
 Sebat ‘ saying, Keep all the command¬ 
 ments which I command you this day. 
 
 2 And it shall be, on the day a when ye shall 
 pass over Jordan unto the land which the Lord 
 thy God giveth thee, that b thou shalt set thee 
 up great stones, and plaster them with plaster: 
 
 3 And thou shalt write upon them all the 
 words of this law, when thou art passed over, 
 that thou mayest go in unto the land which 
 the Lord thy God giveth thee, a land that 
 floweth with milk and honey; as the Lord 
 God of thy fathers hath promised thee. 
 
 4 Therefore it shall be when ye be gone 
 over Jordan, that ye shall set up these stones, 
 which I command you this day, c in Mount 
 Ebal, and thou shalt plaster them with plaster. 
 
 5 And there shalt thou build an altar unto 
 the Lord thy God, an altar of stones : d thou 
 shalt not lift up any iron tool upon them. 
 
 6 Thou shalt build the altar of the Lord thy 
 God of whole stones : and thou shalt offer 
 burnt-offerings thereon unto the Lord thy God: 
 
 a Josh. iv. 1. 
 
 - b Josh. viii. 32. 
 
 d Exod.xx. 25; Josh. viii. 31. 
 
 - c Ch. xi. 29; Josh. viii. 30. 
 
 e Chap. xxvi. 18.- f Chap. xi. 
 
 7 And thou shalt offer peace- a. m. 2553 . 
 offerings, and shalt eat there, and An. Ex. isr. 40 . 
 rejoice before the Lord thy God. Sebat ’ 
 
 8 And thou shalt write upon the stones all 
 the words of this law very plainly. 
 
 9 And Moses, and the priests the Levites, 
 spake unto all Israel, saying, Take heed, and 
 hearken, O Israel; e this day thou art become 
 the people of the Lord thy God. 
 
 10 Thou shalt therefore obey the voice of 
 the Lord thy God, and do his commandments 
 and his statutes, which I command thee this 
 day. 
 
 11 And Moses charged the people the same 
 day, saying, 
 
 12 These shall stand f upon Mount Gerizim 
 to bless the people, when ye are come over 
 Jordan ; Simeon, and Levi, and Judah, and 
 Issachar, and Joseph, and Benjamin : 
 
 13 And * these shall stand upon Mount Ebal 
 h to curse ; Reuben, Gad, and Asher, and Ze- 
 bulun, Dan, and Naphtali. 
 
 14 And 1 the Levites shall speak, and say 
 unto all the men of Israel with a loud voice, 
 
 29 ; Josh. viii. 33 ; Judg. ix. 7.-sChap. xi. 29 ; Josh. viii. 33 
 
 h Iieb. for a cursing. - 1 Ch. xxxiii. 10; Josh. viii. 33; Dan.ix.ll 
 
 NOTES ON CHAP. XXYII. 
 
 Yerse 2. Thou shalt set thee up great stones ] How- 
 many is not specified, possibly twelve , and possibly only 
 a sufficient number to make a surface large enough to 
 write the blessings and the curses on. 
 
 Plaster them with plaster ] Perhaps the original 
 TSSO rntsn vesadta otham hassid should be trans¬ 
 
 lated, Thou shalt cement them with cement , because 
 this was intended to be a durable monument. In si¬ 
 milar cases it was customary to set up a single stone, 
 or a heap, rudely put together, where no cement or 
 mortar appears to have been used ; and because this 
 was common , it was necessary to give particular direc¬ 
 tions when the usual method was not to be followed. 
 Some suppose that the writing was to be in relievo, 
 and that the spaces between the letters were filled up 
 by the mortar or cement. This is quite a possible 
 case, as the Eastern inscriptions are frequently done 
 in this way. There is now before me a large slab of 
 basaltes, two feet long by sixteen inches wide, on 
 which there is an inscription in Persian, Arabic, and 
 Tamul; in the two former the letters are all raised, 
 the surface of the stone being dug out, but the Tamul 
 is indented. A kind of reddish paint had been smeared 
 over the letters to make them more apparent. Two 
 Arabic marbles in the University of Oxford have the 
 inscriptions in relievo, like those on the slab of basalt 
 in my possession. In the opinion of some even this 
 case may cast light upon the subject in question. 
 
 Verse 3. All the words of this law\ After all that 
 has been said by ingenious critics concerning the law 
 
 ordered to be written on these stones, some supposing 
 the whole Mosaic law to be intended, others, only the 
 decalogue, I am fully of opinion that the (min torah ) 
 law or ordinance in question simply means the blessings 
 and curses mentioned in this and in the following chap¬ 
 ter ; and indeed these contained a very good epitome 
 of the whole law in all its promises and threatenings, 
 in reference to the whole of its grand moral design. 
 See at the end of this chapter. 
 
 Yerse 4. Set up these stones—in Mount Ebal ] So 
 the present Hebrew text, but the Samaritan has Mount 
 Gerizim. Dr. Kennicott has largely defended the 
 reading of the Samaritan in his second dissertation on 
 the present state of the Hebrew text, and Dr. Parry 
 has defended the Hebrew against the Samaritan in his 
 Case between Gerizim and Ebal fairly stated. So 
 has J. H. Verschuir, in his Dissert. Critica. Many 
 still think Dr. Kennicott’s arguments unanswerable, 
 and have no doubt that the Jews have here corrupted 
 the text through their enmity to the Samaritans. On 
 all hands it is allowed that Gerizim abounds with 
 springs, gardens, and orchards, and that it is covered 
 with a beautiful verdure, while Ebal is as naked and 
 as barren as a rock. On this very account the forme^ 
 was highly proper for the ceremony of blessing, and 
 the latter for the ceremony of cursing. 
 
 Yerse 12. These shall stand upon Mount Gerizim 
 to bless the people ] Instead of upon Mount, &c., we 
 may translate by, as the particle al is sometimes 
 used ; for we do not find that the tribes did stand on 
 either mount, for in Josh. viii. 33, when this direction 
 
 804 
 
 a 
 
CHAP. XXVII. 
 
 The curses to he pronounced 
 
 against the ungodly. 
 
 A. M. 2553 . 15 k Cursed he the man that 
 
 B. C. 1451. . , . 
 
 An. Ex. isr. 40. maketii any graven or molten 
 
 Sebat ‘ image, an abomination unto the 
 Lord, the work of the hands of the craftsman, 
 and putteth it in a secret place. 1 And all the 
 people shall answer and say, Amen. 
 
 16 m Cursed he he that setteth light by his 
 father or his mother. And all the people shall 
 say, Amen. 
 
 17 n Cursed he he that removeth his neigh¬ 
 bour’s landmark. And all the people shall say, 
 Amen. 
 
 18 0 Cursed he he that maketh the blind to 
 wander out of the way. And all the people 
 shall say, Amen. 
 
 19 p Cursed he he that perverteth the judg¬ 
 ment of the stranger, fatherless, and widow. 
 And all the people shall say, Amen. 
 
 20 q Cursed he he that lieth with his father’s 
 
 wife; because he uncovereth his A. M. 2553 . 
 father’s skirt. And all the people An. Ex. isr. 40. 
 shall say, Amen. Sebat ' 
 
 21 r Cursed he he that lieth with any manner 
 of beast. And all the people shall say, Amen. 
 
 22 s Cursed he he that lieth with his sister, 
 the daughter of his father, or the daughter of 
 his mother. And all the people shall say, 
 Amen. 
 
 23 t Cursed he he that lieth with his mother- 
 in-law. And all the people shall say, Amen. 
 
 24 u Cursed he he that smiteth his neighbour 
 secretly. And all the people shall say, Amen. 
 
 25 v Cursed he he that taketh reward to slay 
 an innocent person. And all the people shall 
 say, Amen. 
 
 26 w Cursed he he that confirmeth not all the 
 words of this law to do them. And all the 
 people shall say, Amen. 
 
 k Exod. xx. 4,23 ; xxxiv. 17 ; Lev. xix. 4; xxvi. 1 ; chap. iv. 
 
 16, 23 ; v. 8 ; Isa. lxiv. 9 ; Hos. xiii. 2.- 1 3 See Num. v. 22 ; 
 
 Jer. xi. 5; 1 Cor. xiv. 16.- m Exod. xx. 12; xxi. 17 ; Lev. xix. 
 
 3 ; chap. xxi. 18.-“Chap. xix. 14 ; Prov. xxii. 28.- 0 Lev. 
 
 xix. 14.-f Exod. xxii. 21,22; chap. x. 18; xxiv. 17; Mai. 
 
 iii. 5. 
 
 was reduced to practice, we find the people did not 
 stand on the mountains, but over against them on the 
 plain. See the observations at the end of this chapter. 
 
 Verse 15. Cursed be the man , <fc.] Other laws, 
 previously made, had prohibited all these things, and 
 penal sanctions were necessarily understood ; but here 
 God more openly declares that he who breaks them is 
 cursed —falls under the wrath and indignation of his 
 Maker and Judge. See the note on Exod. xx. 4. 
 
 Verse 16. Setteth light by his father or his mother .] 
 See the note on Exod. xx. 12. 
 
 Verse 17. Removeth his neighbour’s landmark.'] See 
 before on Deut. xix. 14, and on Exod. xx. 17. And 
 for all the rest of these curses, see the notes on Exod. 
 xx., and the observations at the end of it. 
 
 Verse 18. The blind to wander out of the way.] A 
 sin against the sixth commandment. See on Exod. 
 xx. 13. 
 
 Verse 26. That confirmeth not all the words of this 
 law] The word col , all, is not found in any printed 
 copy of the Hebrew text; but the Samaritan preserves 
 it, and so do six MSS. in the collections of Kennicott 
 and De Rossi, besides several copies of the Chaldee 
 Targum. The Septuagint also, and St. Paul in his 
 quotation of this place, Gal. iii. 10. St. Jerome says 
 that the Jews suppressed the word, that it might not 
 appear that they were bound to fulfil all the precepts 
 in the law of Mo&es. 
 
 1. Dr. Kennicott, who contends that it was the 
 Decalogue that was written on the stones mentioned 
 in this chapter, says, “ If we examine these twelve 
 curses, they will appear to contain a strong enforce¬ 
 ment of the ten commands; and it is highly probable 
 
 a 
 
 4 Lev. xviii. 8 ; xx. 11; chap. xxii. 30.- r Lev. xviii. 23 ; 
 
 xx. 15.- s Lev. xviii. 9; xx. 17.- 4 Lev. xviii. 17 ; xx. 14. 
 
 u Exod. xx. 13 ; xxi. 12, 14 ; Lev. xxiv. 17 ; Num. xxxv. 31 ; 
 
 chap. xix. 11.- v Exod. xxiii. 7, 8; chap. x. 17; xvi. 19; 
 
 Ezek. xxii. 12.- w Chap, xxviii. 15 ; Psa. cxix. 21 ; Jer. xi. 3 ; 
 
 Gal. iii. 10. 
 
 that the curses were here proclaimed principally to 
 secure obedience to the commandments, as will be 
 made more clear by the following table :— 
 
 The first, second, third, and fourth Commandments. 
 
 Verse 15. Cursed be the man that maketh any gra¬ 
 ven or molten image, an abomination to the Lord, &c. 
 
 The fifth Commandment. 
 
 Verse 16. Cursed be he that setteth light by his 
 father or his mother. 
 
 The sixth Commandment. 
 
 Verse 25. Cursed be he that taketh reward to slay 
 an innocent person. 
 
 Verse 24. Cursed be he that smiteth his neighbour 
 secretly. 
 
 Verse 18. Cursed be he that maketh the blind to 
 wander out of the way. 
 
 The seventh Commandment. 
 
 Verse 20. Cursed be he that lieth with his father’s 
 wife. 
 
 Verse 21. Cursed be he that lieth with any beast. 
 
 Verse 22. Cursed be he that lieth with his sister. 
 
 Verse 23. Cursed be he that lieth with his mother- 
 in-law. 
 
 The eighth Commandment. 
 
 Verse 17. Cursed be he that removeth his neigh¬ 
 bour’s landmark. 
 
 The ninth Commandment. 
 
 Verse 19. Cursed be he that perverteth the judg¬ 
 ment of the stranger, fatherless, and widow 
 
 The tenth Commandment. 
 
 Verse 26. Cursed be he that eonfirmeth* not all the 
 words of this law to do them.” 
 
 805 
 
Remarks on the 
 
 DEUTERONOMY, blessings and curses. 
 
 • Many will think this arrangement fanciful; and the 
 analogy far from being natural. 
 
 2 . In pronouncing these blessings and curses, the 
 Talmud says, six tribes went up towards the top of 
 Mount Gerizim, and six towards the top of Mount 
 Ebal ; and the priests and the Levites, and the ark 
 stood beneath in the midst. The priests encompassed 
 the ark, and the Levites stood round about the priests ; 
 and all Israel on this side and on that; see Josh. viii. 
 33. Then they turned their faces towards Mount Ge¬ 
 rizim and pronounced the blessing, Blessed be the man , 
 &c., and those on each side answered Amen ! then 
 they turned their faces towards Mount Ebal, and pro¬ 
 nounced the curse, Cursed be the man, &c., and those 
 on each side answered Amen ! till they had finished 
 the blessings and the curses; and afterwards they 
 brought stones and built an altar. Some suppose that 
 the Levites were divided into two grand bodies, part 
 standing at or on Mount Gerizim, and part on Mount 
 Ebal, and that with each division were some of the 
 priests. The whole Dr. Parry supposes to have been 
 arranged in the following manner :— 
 
 
 PRIESTS 
 
 
 Levites 
 
 K s 
 
 UOOUITg 
 
 
 TAOrf 
 
 jz! 2 
 
 O w 
 
 qcpnp 
 
 m ° 
 
 XBqORSSJ 
 
 qdosop 
 
 
 uiurefuog 
 
 sudSuv.igy 
 
 WEST 
 
 ARK 
 
 ALTAR 
 
 *5 
 
 bs 
 
 Ob 
 Os 
 Co 
 <?* . 
 
 jLsva 
 
 PRIESTS 
 
 
 Levites 
 
 
 uoqno^j 
 
 
 P^D 
 
 M O 
 
 mqsy 
 
 “ 2 
 
 rnqnqo^ 
 
 tr* H 
 
 hH 
 
 UR(I 
 
 i-4 
 
 TI'Riqdu\f 
 
 
 sudSuvj'gg 
 
 
 3. It is worthy of remark that Moses assigns to the 
 children of Rachel and Leah, the two mothers of the 
 family, the office of blessing the people, as being the 
 most honourable; and these he places on Mount Geri¬ 
 zim. On the contrary, he assigns the office of cursing 
 the people to the sons of Zilpah and Bilhah, as being 
 the least honourable office ; but with these he joins 
 Zebulun, the youngest of Leah’s sons, and Reuben, the 
 eldest. As there must be six tribes on each moun¬ 
 tain, it was necessary that while six of the sons of 
 Rachel and Leah, the legitimate wives, should be em¬ 
 ployed in blessing, tivo tribes descending from the 
 same mothers should be joined to the other four who 
 proceeded from the handmaids in order to make up 
 the number six. The question is, which two of the 
 more honourable tribes should be joined to the four 
 least honourable, in order to complete the number 
 six 1 Zebulun is chosen, because being the sixth and 
 youngest of all Leah’s sons, he was the least honour¬ 
 able of those who proceeded from the free woman ; 
 and Reuben is chosen, who, though the eldest of Ja¬ 
 cob’s sons, and entitled to the birthright, had lost it 
 by his transgression. And hence he, in his posterity, 
 
 806 
 
 was degraded, and was obliged to pronounce the curse, 
 Cursed is he that lieth with his father’s wife. See 
 Gen. xlix. 3, 4, and xxxv. 22, and the notes on both 
 places. 
 
 4. It is strange how long the disgrace consequent 
 on some flagrant transaction of a parent may cleave 
 to his posterity ! See this exemplified in the posterity 
 of Reuben. Hence, with great propriety we may pray, 
 “ Remember not, Lord, our offences, nor the offences 
 of our forefathers ; neither take thou vengeance of our 
 sins.”— Litany. For the offences of our forefathers 
 may be so remembered against their posterity, that 
 God, in the course of his providence, may still keep 
 up a controversy in secular matters with the descend¬ 
 ants (though even pious) of unholy ancestors ; for as 
 all men are seminally included in their parents, they 
 come into the world depraved with their depravity, 
 and in some sort liable to their curses, though not so 
 far as to affect their eternal interests without the addi¬ 
 tion of their own personal offences. Thus God may 
 be said to visit the sins of the fathers upon the chil¬ 
 dren, even unto the third and fourth generation ; as he 
 may have a controversy with the land for the evil 
 which has been done in it, and for which no proper 
 atonement has been made. Why is it that at this 
 moment Spain is suffering the most afflictive and cruel 
 desolations 1 What has she done to merit all this 1 
 Is she more wicked than all the European nations be¬ 
 cause she suffers such things'? Here is the mystery : 
 Nations, as such, can only be punished in this world. 
 Look at the torrents of innocent blood shed by their 
 ancestors in South America 300 years ago; and see 
 now and adore the awful hand of retributive justice l 
 (December, 1811.) We often see persons tried and 
 afflicted, for whose distresses we can give no legiti¬ 
 mate reason. We find others who, though they rise 
 early, sit up late, work hard, eat the bread of careful¬ 
 ness, and have a full knowledge of their business, yet 
 never get on in life. Who can account for this I 
 Shall we say that some injustice in their ancestors has 
 brought down the displeasure of God upon the earthly 
 possessions that descended in that line, so that the goods 
 ill gotten shall never be permitted to multiply ? I 
 knew an honest man, dead many years since, who by 
 great diligence, punctuality, and integrity in his busi¬ 
 ness, had acquired considerable property. Some time 
 before his death, having by will divided his substance 
 among his sons and his daughters, he expressed him¬ 
 self thus : “ Children, you need not fear the curse of 
 God on this property; every penny of it was honestly 
 earned.” Many years have since elapsed, and the 
 blessing of God has been in the basket and in the 
 store of all his children. Parents! leave nothing be¬ 
 hind you that you cannot say before your God, with a 
 clear conscience, “ This has been honestly earned.” 
 If all bequests of a contrary description were to be 
 deducted from last wills and testaments, the quantum 
 of descending property would be, in many cases, small 
 indeed. 
 
 a 
 
CHAP. XXVIII. 
 
 on them that fear God . 
 
 The blessings that shall come 
 
 CHAPTER XXVIII. 
 
 The blessings which God pronounces on the obedient , 1-6. Particular privileges which the faithful shall 
 receive, 7—13. The curses pronounced against the ungodly and idolatrous, 14—19. A detailed account of 
 the miseries which should be inflicted on them, should they neglect the commandments of the Lord, 20. 
 They shall be smitten with the pestilence, 21 ; with consumption, fever, dfc., 22 ; drought and barrenness, 
 23, 24; they shall be defeated by their enemies, 25, 26 ; they shall be afflicted with the botch of Egypt, 
 27 ; with madness and blindness, 28, 29 ; they shall be disappointed in all their projects, 30 ; deprived 
 of all their possessions, and afflicted in all their members, 31—35 ; they and their king shall go into cap¬ 
 tivity, 36, and become a by-word among the nations, 37. Their land shall be unfruitful , and they shall 
 be the lowest of all people, 38—44. All these curses shall come on them should they be disobedient, 45—48. 
 Character of the people by whom they should be subdued, 49, 50. Particulars of their dreadfid suffer¬ 
 ings, 51—57. A recapitulation of their wretchedness, 58-63. The prediction that they shall be scattered 
 among all the nations of the earth, 64-68. 
 
 A. M. 2o53. A ND it shall come to pass, a if 
 
 B. C. 1451. VI- 1 
 
 An. Ex. isr. 40. thou shait hearken diligently 
 
 Sebat ‘ unto the voice of the Lord thy 
 God, to observe and to do all his command¬ 
 ments which I command thee this day, that the 
 Lord thy God b will set thee on high above 
 all nations of the earth : 
 
 2 And all these blessings shall come on thee, 
 and c overtake thee, if thou shait hearken 
 
 a Exod. xv. 26; Lev. xxvi. 3; Isa. lv. 2.- b Chap. xxvi. 
 
 19.- c Ver. 15; Zech. i. 6. - d Psa. cxxviii. 1,'4. - e Gen. 
 
 xxxix. 5. 
 
 unto the voice of the Lord thy A. M. 2553 . 
 
 ~ J B. C. 1451. 
 
 fxOd. An. Ex. Isr. 40 
 
 3 d Blessed shait thou be in the Sebat ‘ 
 city, and blessed shait thou be e in the field. 
 
 4 Blessed shall be f the fruit of thy body, 
 and the fruit of thy ground, and the fruit of 
 thy cattle, the increase of thy kine, and the 
 flocks of thy sheep. 
 
 5 Blessed shall be thy basket and thy & store., 
 
 f Ver. 11; Gen. xxii. 17 ; xlix. 25; chap. vii. 13; Psa. evii. 38; 
 
 cxxvii. 3 ; cxxviii. 3 ; Prov. x. 22; 1 Tim. iv. 8.- s Or, dough. , 
 
 or kneading trough. 
 
 NOTES ON CHAP. XXVIII. 
 
 Verse 2. All these blessings shall come on thee ] 
 God shall pour out his blessing from heaven upon thee. 
 And overtake thee. Upright men are represented as 
 going to the kingdom of God, and God’s blessings as 
 following and overtaking them in their heavenly jour¬ 
 ney. There are several things in this verse worthy 
 of the most careful observation:— 
 
 1 . If thou shait hearken unto the voice of the Lord 
 thy God. The voice of God must be heard ; without a 
 Divine revelation how can the Divine will be known 1 
 And if not known, it cannot be fulfilled. 
 
 2. When God speaks, men must hearken to the 
 words of his mouth. He who does not hearken will 
 not obey. 
 
 3. He who hearkens to the words of God must set 
 out for the kingdom of heaven. The curse must fall 
 on him who stands in the way of sinners, and will over¬ 
 take them who loiter in the way of righteousness. 
 
 4. Those who run in the way of God’s testimonies 
 shall have an abundance of blessing. Blessings shall 
 come upon them, and blessings shall overtake them — 
 in every part of their march through life they shall 
 continue to receive the fulfilment of the various pro¬ 
 mises of God which relate to all circumstances, vicis¬ 
 situdes, trials, stages of life, &c., &c., each overtaking 
 them in the time and place where most needed. 
 
 Verse 3. In the city\ In all civil employments. 
 In the field —in all agricultural pursuits. 
 
 Verse 4. Fruit of thy body] All thy children. In¬ 
 crease of thy kine, &c.; every animal employed in do¬ 
 mestic and agricultural purposes shall be under the 
 especial protection of Divine Providence. 
 
 Verse 5. Thy basket ] Thy olive gathering and 
 
 vintage, as the basket was employed to collect those 
 fruits. 
 
 Store.] mXD'D mishereth, kneading-trough, or re¬ 
 mainder ; all that is laid up for future use, as well as 
 what is prepared for present consumption. Some think 
 that by basket all their property abroad may be meant, 
 and by store all that they have at home, i. e., all that 
 is in the fields, and all that is in the houses. The fol¬ 
 lowing note of Mr. Harmer is important:— 
 
 “ Commentators seem to be at a great loss how to 
 explain the basket and the store mentioned Deut. 
 xxviii. 5, 17. Why Moses, who in the other verses 
 mentions things in general, should in this case be so 
 minute as to mention baskets, seems strange ; and they 
 that interpret either the first or the second of these 
 words of the repositories of their corn, &c., forget that 
 their barns or storehouses are spoken of presently after 
 this in ver. 8. Might I be permitted to give my opi¬ 
 nion here, I should say that the basket, tene, in 
 this place means their travelling baskets, and the other 
 word mishereth, (their store,) signifies their 
 
 leathern bags, in both which they were wont to carry 
 things in travelling. The first of these words occurs 
 nowhere else in the Scriptures but in the account that 
 is given us of the conveyance in which they were to 
 carry their first-fruits to Jerusalem ; the other no¬ 
 where but in the description of the hurrying journey 
 of Israel out of Egypt, where it means the utensils in 
 which they then carried their dough, which I have 
 shown elsewhere in these papers means a piece of 
 leather drawn together by rings, and forming a kind 
 of bag. Agreeably to this, Hasselquist informs us 
 that the Eastern people use baskets in travelling ; for, 
 speaking of that species of the palm tree which pro- 
 
 807 
 
Blessings promised 
 
 DEUTERONOMY. 
 
 to the faithful 
 
 a. M. 2553 . 6 h Blessed shalt thou he when 
 
 An. Ex. isr. 40 . thou comest in, and blessed shalt 
 SebaL thou he when thou goest out. 
 
 7 The Lord 1 shall cause thine enemies that 
 rise up against thee to be smitten before thy 
 face : they shall come out against thee one 
 way, and flee before thee seven ways. 
 
 8 The Lord shall k command the blessing 
 upon thee in thy 1 storehouses, and in all that 
 thou m settest thine hand unto ; and he shall 
 bless thee in the land which the Lord thy 
 God giveth thee. 
 
 9 n The Lord shall establish thee a holy 
 people unto himself, as he hath sworn unto 
 thee, if thou shalt keep the commandments of 
 the Lord thy God, and walk in his ways. 
 
 10 And all the people of the earth shall see 
 that thou art 0 called by the name of the Lord ; 
 and they shall be p afraid of thee. 
 
 11 And q the Lord shall make thee plenteous 
 T in goods, in the fruit of thy s body, and in 
 the fruit of thy cattle, and in the fruit of thy 
 
 h Psa. cxxi. 8.- 1 Lev. xxvi. 7, 8 ; 2 Sam. xxii. 38, 39, 41 ; 
 
 Psa. lxxxix. 23 ; see ver. 25.- k Lev. xxv. 21.- 1 Or, barns ; 
 
 Prov. iii. 10.- m Chap. xv. 10.- n Exod. xix. 5, 6 ; chap. vii. 
 
 6 ; xxvi. 18, 19 ; xxix. 13.--° Num. vi. 27; 2 Chron. vii. 14 ; 
 
 Isa. lxiii. 19; Dan. ix. 18, 19. 
 
 duces dates, and its great usefulness to the people of 
 those countries, he tells us that of the leaves of this 
 tree they make baskets, or rather a kind of short bags, 
 which are used in Turkey on journeys and in their 
 houses; pages 261, 262. Hampers and panniers are 
 English terms denoting travelling baskets, as tene 
 seems to be a Hebrew word of the same general im¬ 
 port, though their forms might very much differ, as it 
 is certain that of the travelling baskets mentioned by 
 Hasselquist now does. 
 
 “ In like manner as they now carry meal, figs, and 
 raisins, in a goat’s skin in Barbary for a viaticum, 
 they might do the same anciently, and consequently 
 might carry merchandise after the same manner, par¬ 
 ticularly their honey, oil, and balm, mentioned Ezek. 
 xvii. 17. They were the proper vessels for such 
 things. So Sir J. Chardin, who was so long in the 
 East, and observed their customs with so much care, 
 supposed, in a manuscript note on Gen. xliii. 11, that 
 the balm and the honey sent by Jacob into Egypt for 
 a present were carried in a goat or kid’s skin, in which 
 all sorts of things, both dry and liquid, are wont to be 
 carried in the East. 
 
 “Understood after this manner, the passage pro¬ 
 mises Israel success in their commerce, as the next 
 verse (the 6th) promises them personal safety in their 
 going out and in their return. In this view the pas¬ 
 sage appears with due distinctness, and a noble ex¬ 
 tent.”—Observations, vol. ii., p. 181. 
 
 Verse 6. When thou comest iri] From thy employ¬ 
 ment, thou shalt find that no evil has happened to the 
 family or dwelling in thy absence. 
 
 808 
 
 ground, m the land which the a. M. 2553 . 
 
 7 1 r . B. C. 1451. 
 
 .Lord sware unto thy lathers to An. Ex. Isr. 40 
 
 give thee. Sebat ‘ 
 
 12 The Lord shall open unto thee his good 
 treasure, the heaven t to give thee rain unto thy 
 land in his season, and u to bless all the work 
 of thine hand : and v thou shalt lend unto 
 many nations, and thou shalt not borrow. 
 
 13 And the Lord shall make thee w the head, 
 and not the tail; and thou shalt be above only, 
 and thou shalt not be beneath; if that thou 
 hearken unto the commandments of the Lord 
 thy God, which I command thee this day, to 
 observe and to do them: 
 
 14 x And thou shalt not go aside from any of 
 the words which I command thee this day, to 
 the right hand or to the left, to go after other 
 gods to serve them. 
 
 15 But it shall come to pass, y if thou wilt 
 not hearken unto the voice of the Lord thy 
 God, to observe to do all his commandments 
 and his statutes which I command thee this 
 
 P Chap. xi. £5.-‘i Ver. 4; chap. xxx. 9; Prov. x. 22.- r Or, 
 
 for good. - s Heb. belly. - 1 Lev. xxvi. 4; chap. xi. 14. 
 
 “Chap.xiv.29.- v Chap.xv. 6.- w Isa. ix. 14, 15.- x Chap. 
 
 v. 32; xi. 16.-y Lev. xxvi. 14 ; Lam. ii. 17 ; Dan. ix. 11, 13 ; 
 
 Mai. ii. 2 ; Bar. i. 20. 
 
 When thou goest out.~] Thy way shall be made 
 prosperous before thee, and thou shalt have the Divine 
 blessing in all thy labours. 
 
 Verse 7. The Lord shall cause thine enemies, tj-c.] 
 This is a promise of security from foreign invasion, or 
 total discomfiture of the invaders, should they enter 
 the land. They shall come against thee one way —in 
 the firmest and most united manner. And flee seven 
 ways —shall be utterly broken, confounded, and finally 
 routed. 
 
 Verse 8. The Lord shall command the blessing 
 upon thee ] Every thing that thou hast shall come by 
 Divine appointment; thou shalt have nothing casually, 
 but every thing, both spiritual and temporal, shall come 
 by the immediate command of God. 
 
 Verse 9. The Lord shall establish thee a holy people 
 unto himself ] This is the sum of all blessings, to be 
 made holy , and be preserved in holiness. 
 
 If thou shalt keep, df-c.] Here is the solemn condi¬ 
 tion ; if they did not keep God’s testimonies, taking 
 them for the regulators of their lives, and according 
 to their direction walking in his ways, under the in¬ 
 fluence and aids of his grace, then the curses, and not 
 the blessings, must be their portion. -8eever. 15, &c. 
 
 Verse 12 . The Lord shall open unto thee his good 
 treasure ] The clouds, so that a sufficiency of fructify¬ 
 ing showers should descend at all requisite times, and 
 the vegetative principle in the earth should unfold and 
 exert itself, so that their crops should be abundant. 
 
 Verse 14. Thou shalt not go aside —to the right 
 hand or to the left ] The way of obedience is a straight 
 way ; it goes right forward ; he who declines either 
 
CHAP. XXVIII. 
 
 on the disobedient . 
 
 Curses that shall fall 
 
 A. M. 2553 . day ; that all these curses shall 
 An. Ex. lsr. 40 . come upon thee, and z overtake 
 Sebat - thee: 
 
 16 Cursed shalt thou be a in the city, and 
 cursed shall thou be in the field. 
 
 17 Cursed shall be thy basket and thy store. 
 
 18 Cursed shall be the fruit of thy body, and 
 the fruit of thy land, the increase of thy kine, 
 and the flocks of thy sheep. 
 
 19 Cursed shalt thou be when thou comest in, 
 and cursed shalt thou be when thou goest out. 
 
 20 The Lord shall send upon thee h cursing, 
 c vexation, and d rebuke, in all that, thou set- 
 test thine hand unto e for to do, until thou be 
 destroyed, and until thou perish quickly; be¬ 
 cause of the wickedness of thy doings, whereby 
 thou hast forsaken me. 
 
 21 The Lord shall make f the pestilence 
 cleave unto thee, until he have consumed 
 thee from off the land, whither thou goest to 
 possess it. 
 
 z Ver. 2 . - a Ver. 3, See. - b Mai. ii. 2 . - e 1 Sam. xiv. 20; 
 
 Zech. xiv. 13.- d Psa. lxxx. 16 ; Isa. xxx. 17; li. 20 ; Ixvi. 15. 
 
 e Heb. which thou wouldest do. - { Lev. xxvi. 25 ; Jer. xxiv. 10. 
 
 e Lev. xxvi. 16.- h Or, drought. -‘Amos iv. 9. 
 
 to right or left from this path goes astray and misses 
 heaven. 
 
 Verse 20. Cursing ] This shall be thy state; vexa¬ 
 tion —grief, trouble, and anguish of heart; rebuhe — 
 continual judgments, and marks of God’s displeasure. 
 
 Verse 21. The pestilence cleave unto thee ] p3T 
 DN *p rnrr yadbek Yehovah becha eth haddaber, 
 the Lord shall cement the pestilence or plague to thee. 
 Sept., T\poaK.oXkT]GU Kvptog eig ere tov davarov, The 
 Lord will glue —inseparably attach, the death unto 
 thee How dreadful a plague it must be that ravages 
 without intermission, any person may conceive who 
 has ever heard of the name. 
 
 Verse 22. Consumption ] DSHty shachepheth, atro¬ 
 phy through lack of food ; from shacaph , to be 
 in want. 
 
 Fever] nmp kaddachath , from rnp kadach, to be 
 kindled, burn, sparkle ; a burning inflammatory fever. 
 
 Inflammation] Pph*! dalleketh, from pbl dalak, to 
 pursue eagerly, to burn after ; probably a rapidly con¬ 
 suming cancer. 
 
 Extreme burning] *^rnn charchur, burning upon 
 burning, scald upon scald ; from in char, to be heated, 
 enraged, &c. This probably refers, not only to excru¬ 
 ciating inflammations on the body, but also to the irri¬ 
 tation and agony of a mind utterly abandoned by God, 
 and lost to hope. What an accumulation of misery ! 
 how formidable ! and especially in a land where great 
 heat was prevalent and dreadful. 
 
 Sword] War in general, enemies without, and civil 
 broils within. This was remarkably the case in the 
 last siege of Jerusalem. 
 
 Blasting] pDT^ shiddaphon, probably either the 
 blighting east wind that ruined vegetation, or those 
 
 a 
 
 22 & T he Lord shall smite thee a. m. 2553 . 
 
 • , . , . . B. C. 1451. 
 
 with a consumption, and with a An. Ex. lsr. 40. 
 
 fever; and with an inflammation, Sebat ' 
 
 and with an extreme burning, and with the 
 
 h sword, and with 1 blasting, and with mildew; 
 
 and they shall pursue thee until thou perish. 
 
 23 And k thy heaven that is over thy head 
 shall be brass, and the earth that is under thee 
 shall be iron. 
 
 24 The Lord shall make the rain of thy 
 land powder and dust: from heaven shall it 
 come down upon thee, until thou be de¬ 
 stroyed. 
 
 25 1 The Lord shall cause thee to be smit¬ 
 ten before thine enemies : thou shalt go out 
 one way against them, and flee seven ways 
 before them : and m shalt be n removed into all 
 the kingdoms of the earth. 
 
 26 And 0 thy carcass shall be meat unto all 
 fowls of the air, and unto the beasts of the 
 earth, and no man shall fray them away. 
 
 k Lev. xxvi. 19.- 1 Ver. 7 ; Lev. xxvi. 17, 37 ; chap. xxxiL 
 
 30; Isa. xxx. 17.-“Jer. xv. 4; xxiv. 9; Ezek. xxiii. 46. 
 
 u Heb. for a removing. - 0 1 Sam. xvii. 44, 46 ; Psa. Lxxix. 2 ; 
 
 Jer. vii. 33 ; xvi. 4 ; xxxiv. 20. 
 
 awful pestilential winds which suffocate both man and 
 beast wherever they come. These often prevail in 
 different parts of the East, and several examples have 
 already been given. See Gen. xli. 6. 
 
 Mildew] ppT yerakon, an exudation of the vege¬ 
 tative juice from different parts of the stalk, by which 
 the maturity and perfection of the plant are utterly 
 prevented. It comes from pT yarak, to throw out 
 moisture. 
 
 Of these seven plagues, th e jive former were to fall 
 on their bodies, the two latter upon their substance. 
 What a fearful thing it is to fall into the hands of the 
 living God! 
 
 Verse 23. Thy heaven — shall be brass, and the 
 earth — iron.] The atmosphere should not be reple¬ 
 nished with aqueous vapours, in consequence of which 
 they should have neither the early nor the latter rain; 
 hence the earth —the ground, must be wholly intract¬ 
 able, and, through its hardness, incapable of cultiva¬ 
 tion. God shows them by this that he is Lord of 
 nature ; and that drought and sterility are not casual¬ 
 ties, but proceed from the immediate appointment of 
 the Lord. 
 
 Verse 24. The rain of thy land powder and dust] 
 As their heavens —atmosphere, clouds, &c., were to be 
 as brass —yielding no rain ; so the surface of the earth 
 must be reduced to powder; and this, being frequently 
 taken up by the strong winds, would fall down in 
 showers instead of rain. Whole caravans have been 
 buried under showers of sand ; and Thevenot, a French 
 traveller, who had observed these showers of dust, &c., 
 says, “ They grievously annoy all they fall on, filling 
 their eyes, ears, nostrils, &c.”—Travels in the East, 
 part 1, book ii., chap. 80. The ophthalmia in Egypt 
 
 809 
 
DEUTERONOMY. 
 
 on the disobedient 
 
 Curses that shall fall 
 
 b c 1451 27 The -^ord will smite thee 
 
 An. Ex. isr. 40. with p the botch of Egypt, and 
 Sebat ' with q the emerods, and with the 
 scab, and with the itch, whereof thou canst not 
 be healed. 
 
 28 The Lord shall smite thee with madness, 
 and blindness, and r astonishment of heart : 
 
 29 And thou shalt s grope at noonday, as 
 the blind gropeth in darkness, and thou shalt 
 not prosper in thy ways : and thou shalt be 
 only oppressed and spoiled evermore, and no 
 man shall save thee. 
 
 30 1 Thou shalt betroth a wife, and another 
 
 P Ver. 35 ; Exod. ix. 9 ; xv. 26. - 4 1 Sara. v. 6 ; Psa. lxxviii. 
 
 66.- r Jer. iv. 9.- s Job v. 14; Isa. lix. 10.- 1 Job xxxi. 10 ; 
 
 Jer. viii. 10. 
 
 appears to be chiefly owing to a very fine sand, the 
 particles of which are like broken glass, which are car¬ 
 ried about by the wind, and, entering into the ciliary 
 glands, produce grievous and continual inflammations. 
 
 Yerse 27. The Lord will smite thee with the botch] 
 pnty shechin, a violent inflammatory swelling. In Job 
 ii., one of the Hexapla versions renders it the 
 
 elephantiasis , a disease the most horrid that can pos¬ 
 sibly afflict human nature. In this disorder, the whole 
 body is covered with a most loathsome scurf; the 
 joints are all preternaturally enlarged, and the skin 
 swells up and grows into folds like that of an elephant, 
 whence the disease has its name. The skin, through 
 its rigidity, breaks across at all the joints, and a most 
 abominable ichor flows from all the chinks, &c. See 
 an account of it in Aretceus , whose language is suffi¬ 
 cient to chill the blood of a maniac, could he attend to 
 the description given by this great master, of this most 
 loathsome and abominable of all the natural produc¬ 
 tions of death and sin. This was called the botch 
 of Egypt, as being peculiar to that country, and par¬ 
 ticularly in the vicinity of the Nile. Hence those 
 words of Lucretius : — 
 
 Est Elephas morbus, qui circum flumina Nili 
 
 Nascitur, JEgypto in media ; nec prceterea usquam. 
 
 Lib. vi., ver. 1112. 
 
 Emerods ] D’bx# ophalim, from Sd>> aphal, to be 
 elevated, raised up; swellings, protuberances; proba¬ 
 bly the bleeding piles. 
 
 Scab] DU garab does not occur as a verb in the 
 Hebrew Bible, but gharb, in Arabic, signifies a 
 
 distemper in the corner of the eye, ( Castel .,) and may 
 amount to the Egyptian ophthalmia, which is so epi¬ 
 demic and distressing in that country : some suppose 
 the scurvy to be intended. 
 
 Itch] D“in cheres, a burning itch, probably some¬ 
 thing of the erysipelatous kind, or what is commonly 
 called St. Anthony's fire. 
 
 Whereof thou canst not be healed. ] For as they 
 were inflicted by God’s justice, they could not of course 
 be cured by human art. 
 
 Yerse 28. The Lord shall smite thee with madness] 
 \\yy& shiggaon, distraction, so that thou shalt not know 
 what to do. 
 
 man shall lie with her : u thou A. M. 2553 . 
 shalt build a house, and thou An. Ex. Isr. 40 . 
 shalt not dwell therein : v thou Sebat- 
 shalt plant a vineyard, and shalt not w gather 
 the grapes thereof. 
 
 3 1 Thine ox shall be slain before thine eyes, 
 and thou shalt not eat thereof: thine ass shall 
 be violently taken away from before thy face, 
 and x shall not be restored to thee : thy sheep 
 shall be given unto thine enemies, and thou 
 shalt have none to rescue them. 
 
 32 Thy sons and thy daughters shall be 
 given unto another people, and thine eyes 
 
 u Job xxxi. 8 ; Jer. xii. 13 ; Amos v. II ; Mic. vi. 15; Zeph. i. 13. 
 
 v Chap. xx. 6.- w Heb. profane, or use it as common meat ; as 
 
 chap. xx. 6.- x Heb. shall not return to thee. 
 
 And blindness] fIDIJJ ivvaron, blindness, both phy¬ 
 sical and mental; the DU garab, (ver. 27,) destroying 
 their eyes, and the judgments of God confounding their 
 understandings. 
 
 Astonishment] JinDD timmahon, stupidity and 
 amazement. By the just judgments of God they were 
 so completely confounded, as not to discern the means 
 by which they might prevent or remove their calami¬ 
 ties, and to adopt those which led directly to their ruin. 
 How true is the ancient saying, Quos Deus vult per - 
 dere, prius dementat! “ Those whom God is deter¬ 
 
 mined to destroy, he first infatuates.” But this applies 
 not exclusively to the poor Jews : how miserably infa¬ 
 tuated have the powers of the continent of Europe 
 been, in all tbeir councils and measures, for several 
 years past! And what is the result 1 They have fall¬ 
 en—most deplorably fallen ! 
 
 Yerse 29. Thou shalt be only oppressed, dfc.] Per¬ 
 haps no people under the sun have been more oppress¬ 
 ed and spoiled than the rebellious Jews. Indeed, this 
 has been their portion, with but little intermission, for 
 nearly 1,800 years. And still they grope at noon day, 
 as the blind gropeth in darkness —they do not yet dis¬ 
 cover, notwithstanding the effulgence of the light by 
 which they are encompassed, that the rejection of their 
 own Messiah is the cause of all their calamities. 
 
 Yerse 30. Thou shalt betroth a ivife, dpc.] Can 
 any heart imagine any thing more grievous than the 
 evils threatened in this and the following verses ? To 
 be on the brink of all social and domestic happiness, 
 and then to be suddenly deprived of all, and see an 
 enemy possess and enjoy every thing that was dear to 
 them, must excite them to the utmost pitch of distrac¬ 
 tion and madness. They have, it is true, grievously 
 sinned ; but, O ye Christians, have they not grievously 
 suffered for it 1 Is not the stroke of God heavy enough 
 upon them 1 Do not then, by unkind treatment or 
 cruel oppression, increase their miseries. They are, 
 above all others, the men who have seen affliction by 
 the stroke of his rod ; Lam. iii. 1. 
 
 Yerse 32. Thy sons and thy daughters shall be 
 given unto another people] In several countries, par¬ 
 ticularly in Spain and Portugal, the children of the 
 Jews have been taken from them by order of govern- 
 
 ~a 
 
 810 
 
CHAP. XXVIII. 
 
 on the disobedient , 
 
 Cm ses that shall fall 
 
 A. M. 2553 . shall look, and y fail with long¬ 
 's. C. 1451. . r i iii i i ^ 
 
 An. Ex.isr.40. mg lor them all the day long: 
 
 __ ebat ' __ and there shall be no might in 
 
 thine hand. 
 
 33 z The fruit of thy land, and all thy la¬ 
 bours, shall a nation which thou knowest not 
 eat up : and thou shalt be only oppressed and 
 crushed ahvay: 
 
 34 So that thou shalt be mad a for the sight 
 of thine eyes which thou shalt see. 
 
 35 The Lord shall b smite thee in the knees, 
 and in the legs, with a sore botch that cannot 
 be healed, from the sole of thy foot unto the 
 top of thy head. 
 
 36 The Lord shall c bring thee, and thy 
 king which thou shalt set over thee, unto a 
 nation which neither thou nor thy fathers have 
 known; and d there shalt thou serve other 
 gods, wood and stone. 
 
 37 And thou shalt become e an astonishment, 
 a proverb, f and a by word, among all nations 
 whither the Lord shall lead thee. 
 
 38 & Thou shalt carry much seed out into 
 the field, and shalt gather but little in; for 
 h the locust shall consume it. 
 
 39 Thou shalt plant vineyards, and dress 
 them, but shalt neither drink of the wine, nor 
 gather the grapes ; for the worms shall eat 
 them. 
 
 40 Thou shalt have olive trees throughout 
 all thy coasts, but thou shalt not anoint thy¬ 
 self with the oil; for thine olive shall cast 
 his fruit . 
 
 41 Thou shalt beget sons and daughters, but 
 * thou shalt not enjoy them ; for k they shall 
 go into captivity. 
 
 42 All thy trees and fruit of thy land shall 
 the locust 1 consume. 
 
 y Psa. cxix. 82.- z Yer. 51 ; Lev. xxvi. 16 ; Jer. v. 17. 
 
 1 Ver. 67.- b Yer. 27.- c 2 Kings xvii. 4, 6 ; xiv. 12, 14; xxv. 
 
 7, 11 ; 2 Chron. xxxiii. 11; xxxvi. 6, 20.- d Chap. iv. 28 ; ver. 
 
 64 ; Jer. xvi. 13.- e 1 Kings ix. 7, 8; Jer. xxiv. 9 ; xxv. 9 ; 
 
 Zeeb. viii. 13.- f Psa. xliv. 14.-? Mic. vi. 15; Hag. i. 6. 
 
 h Joel i. 4.-‘ Heb. they shall not be thine. - k Lam. i. 5. 
 
 1 Or, possess.- m Yer. 12.- n Yer. 13; Lam. i. 5. 
 
 ment, and educated in the Popish faith. There have 
 been some instances of Jewish children being taken 
 from their parents even in Protestant countries. 
 
 Verse 35. With a sore botch] pni? shechin, an 
 inflammatory swelling, a burning boil. See ver. 27, 
 
 Verse 36-45. Can any thing be conceived more 
 dreadful than the calamities threatened in these verses ? 
 
 Verse 48. Therefore shalt thou serve thine enemies ] 
 Because they would not serve GOD, therefore they 
 became slaves to men. 
 
 43 The stranger that is within A. M. 2553 . 
 
 , , „ 0 . , B. C. 1451. 
 
 thee shall get up above thee very An. Ex. isr. 40 . 
 
 high ; and thou shalt come down Sebat ~ 
 
 very low. 
 
 44 m He shall lend to thee, and thou shalt 
 not lend to him : n he shall be the head, and 
 thou shalt be the tail. 
 
 45 Moreover 0 all these curses shall come 
 upon thee, and shall pursue thee, and overtake 
 thee, till thou be destroyed; because thou 
 hearkenedst not unto the voice of the Lord 
 thy God, to keep his commandments and his 
 statutes which he commanded thee : 
 
 46 And they shall be upon thee p for a sign 
 and for a wonder, and upon thy seed for ever. 
 
 47 q Because thou servedst not the Lord 
 thy God with joyfulness, and with gladness of 
 heart, r for the abundance of all things; 
 
 48 Therefore shalt thou serve thine enemies 
 which the Lord shall send against thee, in 
 hunger, and in thirst, and in nakedness, and in 
 want of all things ; and he s shall put a yoke 
 of iron upon thy neck, until he have destroyed 
 thee. 
 
 49 1 The Lord shall bring a nation against 
 thee from far, from the end of the earth, u as 
 swift as the eagle flieth; a nation whose 
 tongue thou shalt not T understand; 
 
 50 A nation w of fierce countenance, x which 
 shall not regard- the person of the old, nor 
 show favour to the young: 
 
 51 And he shall ? eat the fruit of thy cattle, 
 and the fruit of thy land, until thou be de¬ 
 stroyed : which also shall not leave thee either 
 corn, wine, or oil, or the increase of thy kine, 
 or flocks of thy sheep, until he have destroyed 
 thee. 
 
 52 And he shall z besiege thee in all thy 
 
 0 Ver. 15.-P Isa. viii. 18; Ezek. xiv. 8.-4 Neh. ix. 35, 
 
 36, 37.- r Chap, xxxii. 15.- s Jer. xxviii. 14.- 1 Jer. v. 15 ; 
 
 vi. 22, 23 ; Luke xix. 43.- u Jer. xlviii. 43 ; xlix. 22 ; Lam. iv. 
 
 19 ; Ezek. xvii. 3, 12 ; IIos. viii. 1.- v Heb. hear. - w Heb. 
 
 strong of face; Prov. vii. 13; Eccles. viii. 1; Dan. viii. 23. 
 
 x 2 Chron. xxxvi. 17; Isa. xlvii. 6.--y Yer. 33 ; Isa. i. 7; lxii. 8. 
 
 z 2 Kings xxv. 1,2, 4. 
 
 Verse 49. A nation—-from far] Probably the 
 Romans. 
 
 As the eagle flieth] The very animal on all the 
 Roman standards. The Roman eagle is proverbial. 
 
 Whose tongue thou shalt not understand] The 
 Latin language, than which none was more foreign to 
 the structure and idiom of the Hebrew. 
 
 Verse 52. He —Nebuchadnezzar first, (2 Kings 
 xxv. 1, 2, &c.,) and Titus next; shall besiege thee — 
 beset thee round on every side, and cast a trench 
 
 811 
 
 a 
 
DEUTERONOMY. 
 
 on the disobedient. 
 
 Curses that shall fall 
 
 b c ? 45 ? g ates ? until thy high and fenced 
 An. Ex. isr. 40. walls come down, wherein thou 
 ^* bat ' trustedst, throughout all thy land: 
 and he shall besiege thee in all thy gates 
 throughout all thy land, which the Lord thy 
 God hath given thee. 
 
 53 And a thou shalt eat the fruit of thine own 
 b body, the flesh of thy sons and of thy daugh¬ 
 ters, which the Lord thy God hath given 
 thee, in the siege, and in the straitness, where¬ 
 with thine enemies shall distress thee : 
 
 54 So that the man that is tender among 
 you, and very delicate, c his eye shall be evil 
 toward his brother, and toward d the wife of his 
 bosom, and toward the remnant of his children 
 which he shall leave : 
 
 55 So that he will not give to any of them 
 of the flesh of his children whom he shall eat: 
 because he hath nothing left him in the siege, 
 and in the straitness, wherewith thine enemies 
 shall distress thee in all thy gates. 
 
 56 The tender and delicate woman among 
 you, which would not adventure to set the sole 
 of her foot upon the ground for delicateness 
 and tenderness, e her eye shall be evil toward 
 the husband of her bosom, and toward her son, 
 and toward her daughter, 
 
 57 And toward her 5 young one that cometh 
 out % from between her feet, and toward her 
 
 a Lev. xxvi. 29; 2 Kings vi. 28, 29 ; Jer. xix. 9 ; Lam. ii. 20 ; 
 
 iv. 10 ; Bar. ii. 3.- b Heb. belly. - c Chap. xv. 9.- d Chap. 
 
 xiii. 6.- e Ver. 54.- * 1 Heb. after-birth. -? Gen. xlix. 10. 
 
 children which she shall bear : a. m. 2553. 
 
 r , i n i r B. C. 1451. 
 
 tor she shall eat them lor want An. Ex. isr. 40. 
 
 of all things secretly in the siege Sebat ' 
 
 and straitness, wherewith thine enemy shall 
 
 distress thee in thy gates. 
 
 58 If thou wilt not observe to do all the 
 words of this law that are written in this book, 
 that thou mayest fear h this glorious and fear¬ 
 ful name, THE LORD THY GOD : 
 
 59 Then the Lord will make thy plagues 
 1 wonderful, and the plagues of thy seed, even 
 great plagues, and of long continuance, and 
 sore sicknesses, and of long continuance. 
 
 60 Moreover he will bring upon thee all k the 
 diseases of Egypt, which thou wast afraid of; 
 and they shall cleave unto thee. 
 
 61 Also every sickness, and every plague, 
 which is not written in the book of this law, 
 them will the Lord 1 bring upon thee, until 
 thou be destroyed. 
 
 62 And ye m shall be left few in number, 
 whereas ye were n as the stars of heaven for 
 multitude ; because thou wouldest not obey the 
 voice of the Lord thv God. 
 
 63 And it shall come to pass, that as the 
 Lord 0 rejoiced over you to do you good, and 
 to multiply you ; so the Lord p will rejoice 
 over you to destroy you, and to bring you to 
 naught; and ye shall be plucked from off the 
 
 h Exod. vi. 3.- ; Dan. ix. 12.- k Chap. vii. 15.—— } Heb. 
 
 cause to ascend. - m Chap. iv. 27.-"Chap, x.22; Neh. ix.23. 
 
 0 Chap. xxx. 9 ; Jer xxxii. 41.--P Prov. i. 26 ; Isa. i. 24. 
 
 around thee, viz., lines of circumvallation, as our Lord 
 predicted ; (see Matt. xxiv. I, &c., and Luke xxi. 5, 
 &c. ;) in all thy gates throughout all thy land —all 
 thy fenced cities, which points out that their subjuga¬ 
 tion should be complete, as both Jerusalem and all their 
 fortified places should be taken. This was done lite¬ 
 rally by Nebuchadnezzar and the Romans. 
 
 Verse 56. The tender and delicate woman ] This 
 was literally fulfilled when Jerusalem was besieged by 
 the Romans ; a woman named Mary, of a noble family, 
 driven to distraction by famine, boiled and ate her own 
 child ! See a similar case 2 Kings vi. 29 ; and see 
 on Lev. xxvi. 29. 
 
 Verse 57. Toward her young one—and toward her 
 children which she shall hear ] There seems to be a 
 species of tautology in the two clauses of this verse, 
 which may be prevented by translating the last word, 
 nrub# shilyathah, literally, her secondines, which is the 
 meaning of the Arabic JNJL*# sala, not badly understood 
 by the Septuagint, x°P L0V ovryc, the chorion or exterior 
 membrane, which invests the foetus in the womb ; and 
 still better translated by Luther , trie after jjcburtf), 
 the after-birth ; which saying of Moses strongly marks 
 the deepest distress, when the mother is represented 
 
 812 
 
 as feeling the most poignant regret that her child was 
 brought forth into such a state of suffering and death ; 
 and 2dly, that it was likely, from the favourable cir¬ 
 cumstances after the birth , that she herself should sur¬ 
 vive her inlaying. No words can more forcibly depict 
 the miseries of those dreadful times. On this ground 
 
 I see no absolute need for Kennicott’s criticism, who, 
 instead of n/vTiiOl ubeshilyathah, against her secon¬ 
 dines, reads nStyzi ubashelah, and she shall boil , and 
 translates the 56th and 57th verses as follows : “ The 
 tender and delicate woman among you, who would not 
 adventure to set the sole of her foot upon the ground 
 for delicateness and tenderness, her eye shall be evil 
 toward the husband of her bosom, and toward her 
 son, and toward her daughter. 57. And she shall 
 boil that which cometh out from between her feet, even 
 her children which she shall bear, for she shall eat 
 them, for want of all things, secretly.” These words, 
 says he, being prophetical, are fulfilled in 2 Kings 
 vi. 29, for we read there that two women of Samaria 
 having agreed to eat their own children, one was ac¬ 
 tually boiled, where the very same word, bashal, 
 is used. See Kennicott's Dissertations on 1 Chron. 
 xi., &c., p. 421. 
 
 a 
 
CHAP. XXIX. 
 
 A recapitulation of God's 
 
 gracious dealings with Israel. 
 
 A. M. 2553. land whither thou gocst to pos- 
 
 B. C. 1451 . . ° r 
 
 An. Ex. Isr. 40. SeSS it. 
 
 Seb at '_ 64 And the Lord q shall scatter 
 
 thee among all people, from the one end of the 
 earth even unto the other; and r there thou 
 shalt serve other gods, which neither thou 
 nor thy fathers have known, even wood and 
 stone. 
 
 65 And s among these nations shalt thou find 
 no ease, neither shall the sole of thy foot have 
 rest: t bat the Lord shall give thee there a 
 trembling heart, and failing of eyes, and 11 sor¬ 
 row of mind: 
 
 66 And thy life shall hang in doubt before 
 
 thee ; and thou shalt fear day and a. M. 2553 . 
 
 J B. C. 1451. 
 
 night, and shalt have none assu- An. Ex. Isr. 40 . 
 ranee of thy life : Sebat- 
 
 67 v In the morning thou shalt say, Would 
 God it were even ! and at even thou shalt say, 
 Would God it were morning ! for the fear of 
 thine heart wherewith thou shalt fear, and w for 
 the sight of thine eyes which thou shalt see. 
 
 68 And the Lord x shall bring thee into 
 Egypt again with ships, by the way whereof 
 I spake unto thee, y Thou shalt see it no more 
 again : and there ye shall be sold unto your 
 enemies for bondmen and bondwomen, and no 
 man shall buy you. 
 
 Lev. xxvi. 33; chap. iv. 27, 28; Neh. i. 8; Jer. xvi. 13. 
 r Ver. 36.-* Amos ix. 4.- 1 Lev. xxvi. 36. 
 
 Yerse 64. The Lord shall scatter thee among all 
 people] How literally has this been fulfilled ! The 
 people of the Jews are scattered over every nation 
 under heaven. 
 
 Yerse 65. No ease—a trembling heart, and failing 
 of eyes] The trembling of heart may refer to their 
 state of continual insecurity, being, under every kind 
 of government, proscribed, and, even under the most 
 mild, uncertain of toleration and protection ; and the 
 failing of eyes, to their vain and ever-disappointed 
 expectation of the Messiah. 
 
 Yerse 68. And the Lord shall bring thee into Egypt 
 again] That is, into another state of slavery and 
 bondage similar to that of Egypt, out of which they 
 had been lately brought. And there ye shall be sold, 
 that is, be exposed to sale, or expose yourselves to sale, 
 as the word DiTODDfl hithmaccartem may be rendered ; 
 they were vagrants, and wished to become slaves that 
 they might be provided with the necessaries of life. 
 And no man shall buy you; even the Romans thought 
 
 u Lev. xxvi. 16.- v Job vii. 4.- ,v Ver. 34.- x Jer. xliv. 7 ; 
 
 Hos. viii. 13; ix. 3.-r Chap. xvii. 16. 
 
 it a reproach to have a Jew for a slave, they had be¬ 
 come so despicable to all mankind. When Jerusalem 
 was taken by Titus, many of the captives, which were 
 above seventeen years of age, were sent into the works 
 in Egypt. See Josephus, Antiq., b. xii.,c. 1, 2, War, 
 b. vi., c. 9, s. 2 ; and above all, see Bp. Newton's 
 Dissertations on the Prophecies. 
 
 The first verse of the next chapter, in some ot the 
 most correct Hebrew Bibles, makes the 69th of this 
 and very properly, as the second verse of the follow 
 ing chapter begins a new subject. 
 
 This is an astonishing chapter: in it are prophecies 
 delivered more than 3,000 years ago, and now fulfilling. 
 
 O God, how immense is thy wisdom, and how pro¬ 
 found thy counsels ! To thee alone are known all thy 
 works from the beginning to the end. What an irre¬ 
 fragable proof does this chapter, compared with the 
 past and present state of the Jewish people, afford of 
 the truth and Divine origin of the Pentateuch! 
 
 CHAPTER XXIX. 
 
 A recapitulation of God's gracious dealings with Israel, 1-8. An exhortation to obedience, and to enter into 
 covenant with their God, that they and their posterity may be established in the good land, 9—15. They 
 are to remember the abdminations of Egypt, and to avoid them, 16, 17. He who hardens his heart , ivhen 
 he hears these curses, shall be utterly consumed, 18—21. Their posterity shall be astonished at the deso¬ 
 lations that shall fall upon them, 22, 23 ; shall inquire the reason, and shall be informed that the Lord 
 has done thus to them because of their disobedience and idolatry , 24—28. A caution against prying too 
 curiously into the secrets of the Divine providence, and to be contented with what God has revealed, 29. 
 
 A. M. 2553 . ^PHESE are the words of the 
 
 B. C. 1451. x 1 • 1 , T 
 
 An. Ex. Isr. 40 . covenant, which the Lord 
 
 Sebat ' commanded Moses to make with 
 the children of Israel, in the land of Moab, 
 
 beside a the covenant which he x M. 2553 . 
 made with them in Horeb. An. Ex. Isr. 40 . 
 
 2 And Moses called unto all Sebdt ' 
 Israel, and said unto them, b Ye have seen all 
 
 a Chap. v. 2, 3. 
 
 NOTES ON CHAP. XXIX. 
 
 Verse 1. These are the words of the covenant] This 
 verse seems properly to belong to the preceding chap¬ 
 ter, as a widely different subject is taken up at ver. 2 
 
 b Exod. xix. 4. 
 
 of this; and it is distinguished as the 69th verse in 
 some of the most correct copies of the Hebrew Bible. 
 
 Commanded Moses to make] mD 1 ? lichroth, to cut, 
 alluding to the covenant sacrifice which was offered 
 
 813 
 
DEUTERONOMY. 
 
 exhorted to obedience. 
 
 The people are 
 
 A* Jf* 2553 - that the Lord did before your 
 
 B. C. 1451. . J 
 
 An. Ex. isr. 40. eyes in the land of Egypt unto 
 
 _ Sebat ' Pharaoh, and unto all his ser¬ 
 vants, and unto all his land; 
 
 3 c The great temptations which thine eyes 
 have seen, the signs, and those great miracles : 
 
 4 Yet G the Lord hath not given you a heart 
 to perceive, and eyes to see, and ears to hear, 
 unto this day. 
 
 5 e And I have led you Lorty years in the 
 wilderness : f your clothes are not waxen old 
 upon you, and thy shoe is not waxen old upon 
 thy foot. 
 
 6 g Ye have not eaten bread, neither have ye 
 drunk wine or strong drink : that ye might 
 know that I am the Lord your God. 
 
 7 And when ye came unto this place, h Sihon 
 the king of Heshbon, and Og the king of 
 Bashan, came out against us unto battle, and 
 we smote them: 
 
 8 And we took their land, and * gave it for 
 an inheritance unto the Reubenites, and to the 
 Gadites, and to the half tribe of Manasseh. 
 
 c Chap. iv. 34; vii. 19.- d See Isa. vi. 9, 10 ; lxiii. 17 ; John 
 
 viii. 43 ; Acts xxviii. 26, 27; Eph. iv. 18; 2 Thess. ii. 11, 12. 
 
 e Chap. i. 3 ; viii. 2.- f Chap. viii. 4.- s See Exod. xvi. 12 ; 
 
 chap. viii. 3; Psa. .xxviii. 24,25.- h Num. xxi. 23, 24, 33; 
 
 chap. ii. 32; in, 1. 
 
 on the occasion and divided , as is explained, Gen. 
 xv. 18. 
 
 Beside the covenant ivhich he made—in Horeb.\ 
 What is mentioned here is an additional institution to 
 the ten words given on Horeb; and the curses denounced 
 here are different from those denounced against the 
 transgressors of the decalogue. 
 
 Verse 4. The Lord hath not given you a heart, fic.] 
 Some critics read this verse interrogatively: And hath 
 not God given you a heart, &e. 1 because they sup¬ 
 pose that God could not reprehend them for the non¬ 
 performance of a duty, when he had neither given them 
 a mind to perceive the obligation of it, nor strength to 
 perform it. had that obligation been known. Though 
 this is strictly just, yet there is no need for the inter¬ 
 rogation, as the words only imply that they had not 
 such a heart , &c., not because God had not given them 
 all the means of knowledge, and helps of his grace 
 and Spirit, which were necessary ; but they had not 
 made a faithful use of their advantages, and therefore 
 they had not that wise, loving, and obedient heart which 
 they otherwise might have had. If they had had such 
 a heart, it would have been God’s gift, for he is the 
 author of all good ; and that they had not such a heart 
 was a proof that they had grieved his Spirit, and abused 
 the grace which he had afforded them to produce that 
 gracious change, the want of which is here deplored. 
 Hence God himself is represented as grieved because 
 they were unchanged and disobedient: “ O that there 
 were such a heart in them, that they would fear me, 
 
 814 
 
 9 k Keep therefore the words a. m. 2553. 
 of this covenant, and do them, An. Ex. isr. 40. 
 that ye may * 1 prosper in all that Sebat ~ 
 ye do. 
 
 10 Ye stand this day all of you before the 
 Lord your God ; your captains of your tribes, 
 your elders, and your officers, with all the 
 
 men of Israel, 
 
 11 Your little ones, your wives, and thy 
 stranger that is in thy camp, from m the 
 hewer of thy wood unto the drawer of thy 
 water : 
 
 12 That thou shouldest n enter into cove¬ 
 nant with the Lord thy God, and 0 into his 
 oath, which the Lord thy God maketh with 
 thee this day : 
 
 13 That he may p establish thee to-day for 
 a people unto himself, and that he may be unto 
 thee a God, q as he hath said unto thee, and 
 r as he hath sworn unto thy fathers, to Abra¬ 
 ham, to Isaac, and to Jacob. 
 
 14 Neither with you only s do I make this 
 covenant and this oath; 
 
 1 Num. xxxii. 33 ; chap. iii. 12,13.- k Chap. iv. 6 ; Josh. i. 7; 
 
 1 Kings ii. 3.- 1 Josh. i. 7.- m See Joshua ix. 21, 23, 27. 
 
 n IJeb. pass. -°Neh. x. 29.- P Chap, xxviii. 9.-^ Exod. 
 
 vi. 7.- r Genesis xvii. 7.- s Jer. xxxi. 31, 32, 33; Heb. 
 
 viii. 7, 8. 
 
 and keep all my commandments always, that it might 
 be well with them and with their children for ever!” 
 See chap. v. 29, and the note there. 
 
 Verse 5. Your clothes are not waxen old ] See on 
 
 chap. viii. 4. 
 
 Verse 6. Ye have not eatenbread , g-c.] That is, ye 
 have not been supported in an ordinary providential 
 way ; I have been continually working miracles for 
 you, that ye might knoiv that I am the Lord. Thus 
 we find that God had furnished them with all the means 
 of this knowledge, and that the means were ineffectual, 
 not because they were not properly calculated to an¬ 
 swer God’s gracious purpose, but because the people 
 were not workers with God ; consequently they re¬ 
 ceived the grace of God in vain. See 2 Cor. vi. 1. 
 
 Verse 10. Ye stand—all of you before the Lord ] 
 They were about to enter into a covenant with God ; 
 and as a covenant implies two parties contracting , God 
 is represented as being present, and they and all their 
 families, old and young, come before him. 
 
 Verse 12. That thou shouldest enter] “ITpS leaber, 
 to pass through, that is, between the separated parts 
 of the covenant sacrifice. See Gen. xv. 18. 
 
 And into his oath ] Thus we find that in a covenant 
 were these seven particulars: 1. The parties about to 
 contract were considered as being hitherto separated. 
 2. They now agree to enter into a state of close and 
 permanent amity. 3. They meet together in a solemn 
 manner for this purpose. 4. A sacrifice is offered to 
 God on the occasion, for the whole is a religious act. 
 
 a 
 
Moses reasons with 
 
 CHAP. XXIX. 
 
 a. M. 2553 . 15 But with him that standeth 
 
 An. Ex. isr. 40. here with us this day before the 
 Scbdt ' Lord our God, * and also with 
 him that is not here with us this day : 
 
 16 (For ye know how we have dwelt in the 
 land of Egypt; and how we came through 
 the nations which ye passed by; 
 
 17 And ye have seen their abominations, and 
 their u idols, wood and stone, silver and gold, 
 which were among them :) 
 
 18 Lest there should be among you man, 
 or woman, or family, or tribe, v whose heart 
 turneth away this day from the Lord our God, 
 to go and serve the gods of these nations ; 
 w lest there should be among you a root that 
 beareth x gall y and wormwood ; 
 
 19 And it come to pass, when he beareth 
 the words of this curse, that he bless himself 
 in his heart, saying, I shall have peace, though 
 I walk z in the a imagination of mine heart, 
 b to add c drunkenness to thirst: 
 
 20 d The Lord will not spare him, but then 
 e the anger of the Lord and f his jealousy 
 shall smoke against that man, and all the 
 curses that are written in this book shall lie 
 upon him, and the Lord s shall blot out his 
 name from under heaven. 
 
 21 And the Lord h shall separate him unto 
 evil out of all the tribes of Israel, according 
 to all the curses of the covenant that 1 are 
 written in this book of the law : 
 
 22 So that the generation to come of your 
 children that shall rise up after you, and the 
 
 * See Acta ii. 39; 1 Cor. vii. 14.- u Heb. dungy gods. - v Ch. 
 
 xi. U>.- w Acts viii. 23; Heb. xii. 15.- x Or, a poisonful 
 
 herb. -y Heb. rosli. - z Num. xv. 39 ; Eccles. xi. 9.- a Or, 
 
 stubbornness ; Jer. iii. 17 ; vii. 24.- b Isa. xxx. 1.- c Heb. the 
 
 drunken to the thirsty. - d Ezek. xiv. 7, 8.- e Psa. lxxiv. 1. 
 
 1 Psa. lxxix. 5; Ezek. xxiii. 25.- ? Chap. ix. 14. 
 
 5. The victim is separated exactly into two equal parts, 
 the separation being in the direction of the spine; and 
 these parts are laid opposite to each other, sufficient 
 room being allowed for the contracting parties to pass 
 between them. 6. The contracting parties meet in 
 the victim, and the conditions of the covenant by which 
 they are to be mutually bound are recited. 7. An oath 
 is taken by these parties that they shall punctually and 
 faithfully perform their respective conditions, and thus 
 the covenant is made and ratified. See Jer. xxxiv. 
 18, 19, and the notes on Gen. vi. 18 ; xv. 18 ; Exod. 
 xxix. 45 ; Lev. xxvi. 
 
 Verse 15. Him that standeth here ] The present 
 generation. Him that is not here —all future genera¬ 
 tions of this people. 
 
 Verse 18. A root that beareth gall and wormwood ] 
 That is, as the apostle expresses it, Heb. iii. 12, An 
 
 and exhorts the people . 
 
 stranger that shall come from a A. M. 2553. 
 far land, shall say, when they see An. Ex. Isr. 40 . 
 the plagues of that land, and the _ S eh&t ‘ 
 
 sicknesses k which the Lord hath laid upon it; 
 
 23 And that the whole land thereof is brim¬ 
 stone, 1 and salt, and burning, that it is not 
 sown, nor beareth, nor any grass groweth 
 therein, m like the overthrow of Sodom, and 
 Gomorrah, Admah, and Zeboim, which the 
 
 his 
 
 anger, 
 
 and 
 
 in 
 
 his 
 
 Lord overthrew in 
 wrath : 
 
 24 Even all nations shall say, n Wherefore 
 hath the Lord done thus unto this land ? what 
 meaneth the heat of this great anger ? 
 
 25 Then mien shall say, Because they have 
 forsaken the covenant of the Lord God of 
 their fathers, which he made with them when 
 he brought them forth out of the land of 
 Egypt: 
 
 26 For they went and served other gods, and 
 worshipped them, gods whom they knew not, 
 and 0 whom he had not 1 given unto them : 
 
 27 And the anger of the Lord was kindled 
 
 against this land, q to bring 
 
 it all the 
 
 ♦a—.- -, -—a up° n 
 
 curses that are written in this book: 
 
 28 And the Lord T rooted them out of their 
 land in anger, and in wrath, and in great in¬ 
 dignation, and cast them into another land, as 
 it is this day 
 
 29 
 
 our God : but those things which are revealed 
 belong unto us and to our children for ever, 
 that toe may do all the words of this law. 
 
 The secret things belong unto the Lord 
 
 h Matt. xxiv. 51.-‘ Heb. is written. - k Heb. wherewith the 
 
 LORD hath made it sick. - 1 Psa. evii. 34 ; Jer. xvii. 6; Zeph. 
 
 ii. 9.- m Gen. xix. 24, 25 ; Jer. xx. 16.- u 1 Kings ix. 8, 9 ; 
 
 Jer. xxii. 8, 9.- 0 Or, who had not given to them any portion. 
 
 PHeb. divided. -1 Dan. ix. 11, 13, 14.- r l Kings xiv. 15; 
 
 2 Chron. vii. 20 ; Psa. Iii. 5 ; Prov. ii. 22. 
 
 evil heart of unbelief departing from the living God; for 
 to this place he evidently refers. It may also signify 
 false doctrines, or idolatrous persons among themselves. 
 
 Verse 19. To add drunkenness to thirst\ A pro¬ 
 verbial expression denoting the utmost indulgence in 
 all sensual gratifications. 
 
 Verse 26. Gods —whom he had not given unto theni\ 
 This is an unhappy translation. Houbigant renders 
 the original words onb pbn ibl velo chalak lahem, et 
 quibuscum nulla eis societas, “ And with whom they 
 had no society and falls unmercifully on Le Clerc 
 because he had translated it, From whom they had re¬ 
 ceived no benefits. I must differ from both these great 
 men, because I think they differ from the text, pbn 
 chalak signifies a portion, lot, inheritance, and God is 
 frequently represented in Scripture as the portion or 
 inheritance of his people. Here, therefore, I think 
 
 815 
 
 a 
 
DEUTERONOMY. 
 
 Gracious promises to the 
 
 the original should be rendered, And there was no por~ 
 tion to them , that is, the gods they served could neither 
 supply their wants nor save their souls -—-they were no 
 portion. 
 
 Yerse 29. The secret things belong unto the Lord , 
 This verse has been variously translated. Hou- 
 bigant renders it thus : Qua apud Dominum nostrum 
 abscondita sunt , nobis ea filiisque nostris palam facta 
 sunt ad multas estates, “ The things which were hid¬ 
 den with the Lord our God, are made manifest to us 
 and our children for many generations.” I am not 
 satisfied with this interpretation, and find that the pas¬ 
 sage was not so understood by any of the ancient ver¬ 
 sions. The simple general meaning seems to be this: 
 “ What God has thought proper to reveal, he has re¬ 
 vealed ; what he has revealed is essential to the well¬ 
 being. of man, and this revelation is intended not for 
 the present time merely, nor for one people , but for all 
 succeeding generations. The things which he has not 
 
 faithful and, obedient . 
 
 revealed concern not man but God alone, and are there¬ 
 fore not to be inquired after.” Thus , then, the things 
 that are hidden belong unto the Lord , those that are 
 revealed belong unto us and our children. But possi¬ 
 bly the words here refer to the subjects of these chap¬ 
 ters, as if he had said, “ Apostasy from God and his 
 truth is possible. When a national apostasy among us 
 may take place, is known only to God ; but he has re¬ 
 vealed himself to us and our children that we may do 
 all the words of this law, and so prevent the dreadful 
 evils that shall fall on the disobedient.” 
 
 The Jews have always considered these verses as 
 containing subjects of the highest importance to them, 
 
 and have affixed marks to the original, U’jnSl uS lanu 
 ulebaneynu , “ to us and to our children,” in order to 
 fix the attention of the reader on truths which affect 
 them individually, and not them only, but the whole 
 of their posterity. 
 
 CHAPTER XXX. 
 
 Gracious promises are given to the penitent , 1—0. The Lord will circumcise their heart, and put all these 
 curses on their enemies , if they hearken to his voice and keep his testimonies , 7—10. The word is near to 
 them , and easy to be understood , 11—14. Life and death, a blessing and a curse , are set before them: 
 and they are exhorted to love the Lord , obey his voice , and cleave unto him , that they may inherit the land 
 promised to Abraham , 15—20. 
 
 A. M. 2553. A ND a it shall come to pass, 
 
 b. c. 1451. AL . , „ . , . r ’ 
 
 An. Ex. isr. 40. when tJ all these things are 
 
 Sebat ' come upon thee, the blessing and 
 the curse, which I have set before thee, and 
 c thou shalt call them to mind among all the 
 nations, whither the Lord thy God hath driven 
 thee, 
 
 2 And shalt d return unto the Lord thy God, 
 and shalt obey his voice, according to all that 
 I command thee this day, thou and thy chil¬ 
 dren, with all thine heart, and with all thy soul; 
 
 3 e That then the Lord thy God will turn 
 thy captivity, and have compassion upon thee, 
 
 a Lev. xxvi. 40.- b Chap, xxviii.- c Chap. iv. 29, 30 ; 
 
 1 Kings viii. 47,48.- d Neh. i. 9 ; Isa. lv. 7 ; Lam. iii. 40 ; Joel 
 
 ii. 12,13.- e Psa. cvi. 45 ; exxvi. 1, 4 ; Jer. xxix. 14; Lam. 
 
 NOTES ON CHAP. XXX. 
 
 Yerse 1. When all these things are come upon thee, 
 the blessing and the curse ] So fully did God foresee 
 the bad use these people would make of their free 
 agency in resisting the Holy Ghost, that he speaks of 
 their sin and punishment as certain; yet, at the same 
 time, shows how they might turn to himself and live, 
 even while he was pouring out his indignation upon 
 them because of their transgressions. 
 
 Yerse 3. Gather thee from all the nations ] This 
 must refer to a more extensive captivity than that 
 which they suffered in Babylon. 
 
 Yerse 5. Will bring thee into the land] As this 
 promise refers to a return from a captivity in which 
 they had been scattered among all nations, conse- 
 
 816 
 
 and will return and f gather thee A. M. 2553. 
 
 r .. , . , . , ' B. C. 1451. 
 
 from all the nations, whither the An. Ex.lsr. 40 . 
 
 Lord thy God hath scattered thee. Sebat ' 
 
 4 s' If any of thine be driven out unto the • 
 outmost parts of heaven, from thence will the 
 Lord thy God gather thee, and from thence 
 will he fetch thee : 
 
 5 And the Lord thy God will bring thee 
 into the land which thy fathers possessed, and 
 thou shalt possess it; and he will do thee good, 
 and multiply thee above thy fathers. 
 
 6 And h the Lord thy God will circumcise 
 thine heart, and the heart of thy seed, to love 
 
 iii. 22, 32.- f Psa. cxlvii. 2 ; Jer. xxxii. 37 ; Ezek. xxxiv. 13 ; 
 
 xxxvi. 24.-s Chap, xxviii. 64 ; Neh. i. 9.- h Chap. x. 16; 
 
 Jer. xxxii. 39 ; Ezek. xi. 19 ; xxxvi. 26. 
 
 quently it is not the Babylonish captivity which is in¬ 
 tended ; and the repossession of their land must be 
 different from that which was consequent on their re¬ 
 turn from Chaldea. 
 
 Yerse 6. God will circumcise thine heart ] This 
 promise remains yet to be fulfilled. Their heart, as a 
 people, has never yet been circumcised; nor have the 
 various promises in this chapter been ever yet fulfilled. 
 There remaineth, therefore, a rest for this people of 
 God. Now, as the law, properly speaking, made no 
 provision for the circumcision of the heart, which im¬ 
 plies the remission of sins , and purification of ,.ip soui 
 from all unrighteousness; and as circumcision itself 
 was only a sign of spiritual good, consequently the 
 promise here refers to the days of the Messiah, and to 
 
CHAP. XXX. 
 
 Life and death are 
 
 A. M. 2553 . the Lord thy God with all thine 
 An. Ex. isr. 40 . heart, and with all thy soul, that 
 Scbat ‘ thou mayest live. 
 
 7 And the Lord thy God will put all these 
 curses upon thine enemies, and on them that 
 hate thee, which persecuted thee. 
 
 8 And thou slialt return and obey the voice 
 of the Lord, and do all his commandments 
 which I command thee this day. 
 
 9 * And the Lord thy God will make thee 
 plenteous in every work of thine hand, in the 
 fruit of thy body, and in the fruit of thy^ cattle, 
 and in the fruit of thy land, for good : for the 
 Lord will again k rejoice over thee for good, 
 as he rejoiced over thy fathers : 
 
 10 If thou shalt hearken unto the voice of 
 the Lord thy^ God, to keep his command¬ 
 ments and his statutes which are written in 
 this book of the law, and if thou turn unto 
 the Lord thy God with all thine heart, and 
 with all thy soul. 
 
 11 For this commandment which I command 
 thee this day, 1 it is not hidden from thee, neither 
 is it far off. 
 
 12 m It is not in heaven, that thou shouldest 
 
 ‘ Chap, xxviii. 11.- k Chap, xxxviii. 63 ; Jer. xxii. 41. 
 
 ! Isa. xlv. 19. 
 
 this ail the prophets and all the apostles give witness : 
 “ for circumcision is that of the heart, in the spirit, 
 and not in the letter,” Rom. ii. 29 ; and the genuine 
 followers of God “are circumcised with the circumci¬ 
 sion made without hands —by the circumcision of 
 Christ,” Col. ii. 11 , 12. Hence we see these pro¬ 
 mises cannot be fulfilled to the Jews but in their em¬ 
 bracing the Gospel of Christ. To look, therefore, for 
 their restoration is idle and nugatory, while their ob- 
 stinacy and unbelief remain. 
 
 Verse 11. This commandment —is not hidden ] Not 
 too wonderful or difficult for thee to comprehend or 
 perform, as the word jIrSd! niphleth implies. Neither 
 is it far off —the word or doctrine of salvation shall 
 be proclaimed in your own land; for He is to be born 
 in Bethlehem of Judah , who is to feed and save Israel; 
 and the Prophet who is to teach them is to be raised 
 up from among their brethren. 
 
 Verse 12. It is not in heaven\ Shall not be com¬ 
 municated in that way in which the prophets received 
 the living oracles; but the word shall he made flesh , 
 and dwell among you. 
 
 Verse 13. Neither is it beyond the sea ] Ye shall 
 not be obliged to travel for it to distant nations, be¬ 
 cause salvation is of the Jews. 
 
 Verse 14. But the ivord is very nigh unto thee ] 
 The doctrine of salvation preached by the apostles; 
 in thy mouth , the promises of redemption made by the 
 prophets forming a part of every Jew’s creed; in thy 
 heart —the power to believe with the heart unto right- 
 
 Vol. I. ( 53 ) 
 
 set before the people. 
 
 say, Who shall go up for us to A.*M. 2553. 
 heaven, and bring it unto us, that An. Ex. isr. 40. 
 we may hear it, and do it ? Sebat ~ 
 
 13 Neither is it beyond the sea, that thou 
 shouldest say, Who shall go over the sea for 
 us, and bring it unto us, that we may hear it, 
 and do it ? 
 
 14 But the word is very nigh unto thee, in 
 thy mouth, and in thy heart, that thou mayest 
 do it. 
 
 See, n I have set before thee this day life 
 and good, and death and evil; 
 
 16 In that I command thee this day to love 
 the Lord thy God, to walk in his ways, and 
 to keep his commandments and his statutes 
 and his judgments, that thou mayest live and 
 multiply : and the Lord thy God shall bless 
 thee in the land whither thou goest to possess it. 
 
 17 But if thine heart turn away, so that 
 thou wilt not hear, but shall be drawn away, 
 and worship other gods, and serve them; 
 
 18 0 I denounce unto you this day, that ye 
 shall surely perish, and that ye shall not pro¬ 
 long your days upon the land, whither thou 
 passest over Jordan to go to possess it. 
 
 1:1 Rom. x. 6, &c. - 11 Ver. 1, 19 ; chap. xi. 26.- 0 Chap. 
 
 iv. 26; viii. 19. 
 
 eousness, that the tongue ma) r make confession unto 
 salvation. In this way, it is evident, St. Paul under¬ 
 stood these passages; see Rom. x. 6, &c. 
 
 Verse 15. Life and good ] Present and future 
 blessings. 
 
 Death and evil\ Present and future miseries : term¬ 
 ed, ver. 19, Life and death, blessing and cursing. And 
 why were these set before them l 1. That they might 
 comprehend their import. 2. That they might feel 
 their importance. 3. That they might choose life , and 
 the path of believing, loving obedience, that led to it. 
 4. That they and their posterity, thus choosing life 
 and refusing evil, might be the favourites of God in 
 time and eternity. 
 
 Were there no such thing as free ivill in man, who 
 could reconcile these sayings either with sincerity or 
 common sense 1 God has made the human will free, 
 and there is no power or influence either in heaven, 
 earth, or hell, except the power of God, that can de¬ 
 prive it of its free volitions; of its power to will and 
 nill, to choose and refuse , to act or not act; or forco it. 
 to sin against God. Hence man is accountable for his 
 actions, because they are his; were he necessitated 
 by fate, or sovereign constraint, they could not be his. 
 Hence he is rewardable, hence he is punishable. God, 
 in his creation, willed that the human creature should 
 be free, and he formed his soul accordingly; and the 
 Law and Gospel, the promise and precept, the denun¬ 
 ciation of wo and the doctrine of eternal life, are all 
 constructed on this ground; that is, they all necessarily 
 
 817 
 
Moses delivers the Divine 
 
 DEUTERONOMY. 
 
 message to the people, 
 
 A. M. 2553. 19 p I call heaven and earth 
 
 B. C. 1451. , , . , 
 
 An. Ex. isr. 40. to record this day against you, 
 
 Sebat ~ that I have set before you 
 
 life and death, blessing and cursing : therefore 
 choose life, that both thou and thy seed may 
 live. 
 
 20 That thou mayest love the Lord thy 
 
 PChap. iv. 26 ; xxxi. 28.-3 Yer. 15.- v Psa. xxvii. 1; 
 
 suppose the freedom of the human will: nor could it 
 be will if it were not free , because the principle of 
 freedom or liberty is necessarily implied in the*idea 
 of volition. See on the fifth chapter and 29th 
 verse. 
 
 Verse 19. See the note on the preceding verse. 
 Verse 20. That thou mayest love the Lord] With¬ 
 out love there can be no obedience. 
 
 Obey his voice\ Without obedience love is fruitless 
 
 and dead. 
 
 And — cleave unto him] Without close attachment 
 and perseverance, temporary love, however sincere and 
 fervent—temporary obedience, however disinterested, 
 
 God, and that thou mayest obey a. m. 2553. 
 
 . . . , . . J J B. C. 1451 . 
 
 ms voice, and that thou mayest An. Ex. Jsr. 40 , 
 
 cleave unto him : for he is thy Scbat ‘ 
 
 r life, and the length of 8 thy days : that thou 
 
 mayest dwell in the land which the Lord 
 
 sware unto thy fathers, to Abraham, to Isaac, 
 
 and to Jacob, to give them. 
 
 lxvi. 9 ; John xi. 25. - s Chap. iv. 40 ; xi. 9 ; xii. 10 . 
 
 energetic, and pure while it lasts—will be ultimately 
 ineffectual. He alone who endures to the end, shall 
 be saved. Reader, how do matters stand between God 
 and thy soul 1 He cannot persevere in the grace of 
 God whose soul is not yet made a partaker of that 
 grace. Many talk strenuously on the impossibility of 
 falling from grace, who have not yet tasted that the 
 Lord is gracious. How absurd to talk and dispute 
 about the infallibility of arriving safely at the end of a 
 way in which a man has never yet taken one hearty 
 step ! It is never among those that have the grace of 
 God, but among those that have it not, that we find 
 an overweening confidence. 
 
 CHAPTER XXXI. 
 
 Moses, being one hundred and twenty years old and about to die, calls the people together, and exhorts them 
 to courage and obedience, 1-6. Delivers a charge to Joshua , 7, 8. Delivers the law ivhich he had wriU 
 ten to the priests, with a solemn charge that they should read it every seventh year, publich / to all the 
 people, 9-13. The Lord calls Moses and Joshua to the tabernacle, 14. lie appears to them, informs 
 Moses of his approaching death, and delivers to him a prophetical and historical song, or poem, ivhich he 
 is to leave with Israel, for their instruction and reproof, 15—21. Moses writes the song the same day , 
 and teaches it to the Israelites, 22 ; gives Joshua a charge, 23 ; finishes writing the book of the law, 24. 
 Commands the Levites to lay it up in the side of the ark, 25, 26. Predicts their rebellions, 27. Orders 
 the elders to be gathered together, and shoivs them what evils would befall the people in the latter days, 28, 
 29, and repeats the song to them, 30. 
 
 A. M. 2553. j^ND Moses went and spake 
 An. Ex. Isr. 40 . these words unto all Israel. 
 
 Sebat ‘ 2 And he said unto them, I a am 
 a hundred and twenty years old this day ; I 
 can no more b go out and come in : also the 
 Lord hath said unto me, c Thou shalt not go 
 over this Jordan. 
 
 3 The Lord thy God, d he will go over 
 before thee, and he will destroy these na¬ 
 tions from before thee, and thou shalt pos¬ 
 sess them: and Joshua, he shall go over 
 
 a Exodus vii. 7; chap, xxxiv. 7.- b Numbers xxvii. 17; 
 
 1 Kings iii. 7.- 0 Numbers xx. 12; xxvii. 13; chap. iii. 27. 
 
 4 Chap. ix. 3. 
 
 before thee, e as the Lord hath a. m. 2553. 
 
 . , B. C. 1451. 
 
 Smd. An. Ex. Isr. 40. 
 
 4 f And the Lord shall do unto Sebat ~ 
 them ° as he did to Sihon and to Og, kings 
 of the Amorites ; and unto the land of them 
 whom he destroyed. 
 
 5 And h the Lord shall give them up before 
 your face, that ye may do unto them accord¬ 
 ing unto all the commandments which I have 
 commanded you. 
 
 6 1 Be strong and of a good courage, k fear 
 
 e Num. xxvii. 21 ; chap. iii. 28.- f Chap. iii. 21. -sNum. 
 
 xxi.'24, 33.- h Chap. vii. 2.- 1 Josh. x. 25; 1 Chron.xxii. 13. 
 
 k Chap. i. 29 ; vii. 18. 
 
 NOTES ON CHAP. XXXI. 
 
 Verse 2. I am a hundred and twenty years old] 
 The life of Moses, the great propljet of God and law¬ 
 giver of the Jews, was exactly the same in length as 
 the time Noah employed in preaching righteousness 
 to the antediluvian world. These one hundred and 
 twenty years were divided into three remarkable pe¬ 
 riods : forty years he lived in Egypt, in Pharaoh’s 
 court, acquiring all the learning and wisdom of the 
 a 818 
 
 Egyptians ; (see Acts vii. 20, 23 ;) forty years he so¬ 
 journed in the land of Midian in a state of preparation 
 for his great and important mission ; (Acts vii. 29, 30 ;) 
 and forty years he guided, led, and governed the Israel¬ 
 ites under the express direction and authority of God; 
 in all, one hundred and twenty years. 
 
 Verse 3. Joshua, he shall go over before thee] See 
 on Num. xxvii. 17, &c. 
 
 Verse 6. Be strong] ‘pin chizku, the same word 
 
 ( 53 * ) 
 
CHAP. XXXI. 
 
 The law to be read 'publicly 
 
 A. M. 2553 . not, nor be afraid of them: for 
 An. Ex. isr. 40 . the Lord thy God, 1 he it is that 
 l>srb;lt ' doth go with thee ; m he will not 
 fail thee, nor forsake thee. 
 
 7 And Moses called unto Joshua, and said 
 unto him in the sight of all Israel, n Be strong 
 and of a good courage : for thou must go with 
 this people unto the land which the Lord 
 hath sworn unto their fathers to give them; 
 and thou shalt cause them to inherit it. 
 
 8 And the Lord, 0 he it is that doth go be¬ 
 fore thee ; p he will be with thee, he will not 
 fail thee, neither forsake thee : fear not, neither 
 be dismayed. 
 
 9 And Moses wrote this law, and delivered 
 it unto the priests the sons of Levi, r which 
 bare the ark of the covenant of the Lord, and 
 unto all the elders of Israel. 
 
 10 And Moses commanded them, saying, 
 At the end of every seven years, in the solem¬ 
 nity of the s year of release, 1 in the feast of 
 tabernacles. 
 
 every seventh year 
 
 1 Chap. xx. 4.- m Josh. i,5 ; Heb. xiii. 5.- n Ver. 23; chap. 
 
 0 Exod. xiii. 21,22; xxxiii. 24 ; chap. 
 
 a Ver. 25 ; chap. 
 
 j. 38 ; iii. 28 ; Josh. i. 6. 
 
 jx. 3.- p Josh. i. 5, 9 ; 1 Chron. xxviii. 20. 
 
 xvii. 18.- r Num. iv. 15; Josh. iii. 3; 1 Chron. xv. 12, 15. 
 
 11 When all Israel is come to A. M. 2553. 
 u appear before the Lord thy God An. Ex. isr. 40 
 in the place which he shall choose, Sebat ‘ 
 
 v thou shalt read this law before all Israel in 
 their hearing. 
 
 12 w Gather the people together, men, and 
 women, and children, and thy stranger that is 
 within 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, x which have not 
 known any thing , ? may hear, and learn to fear 
 the Lord your God, as long as ye live in the 
 land whither ye go over Jordan to possess it. 
 
 14 And the Lord said unto Moses, z Be¬ 
 hold, thy days approach that thou must die : 
 call Joshua, and present yourselves in the ta¬ 
 bernacle of the congregation, that a I may give 
 him a charge. And Moses and Joshua went 
 and presented themselves in the tabernacle of 
 the congregation. 
 
 15 And b the Lord appeared in the taber- 
 
 s Chap. xv. 1.- l Lev. xxiii. 34.- u Chap. xvi. lfi.- v Josh. 
 
 viii. 34, 35 ; 2 Kings xxiii. 2 ; Neh. viii. 1,2, 3, &c.- w Chap. 
 
 iv. 10.- x Chap. xi. 2.-y Psa. lxxviii. 6, 7.- z Num. xxvii. 
 
 13; xxxiv. 5.- a Ver. 23; Nurn. xxvii. 19.- b Exod. xxxiii. 9. 
 
 that is used Exod. iv. 21, ix. 15, for hardening Pha¬ 
 raoh’s heart. See the notes there. The Septuagint, 
 in this and the following verse, have, A vdpgov nai 
 icrxve, Plccy the man , and he strong; and from this 
 St. Paul seems to have borrowed his ideas, 1 Cor. 
 xvi. 13 : ZTr/Kere ev ttj merer avhpgeede, Kpanovade : 
 Stand firm in the fiaith ; play the man —act like he¬ 
 roes ; be vigorous. 
 
 Verse 8. The Lord—doth go hefiore thee ] To pre¬ 
 pare thy way, and to direct thee. 
 
 He will he with thee ] Accompany thee in all thy 
 journeys, and assist thee in all thy enterprises. 
 
 He will not fail thee ] Thy expectation, however 
 strong and extensive, shall never be disappointed: 
 thou canst not expect too much from him. 
 
 Neither forsake thee ] He knows that without him 
 thou canst do nothing, and therefore he will continue 
 with thee, and in such a manner too that the ex¬ 
 cellence of the power shall appear to be of him , and 
 not of man. 
 
 Verse 9. Moses wrote this law] Not the whole 
 Pentateuch, but either the discourses and precepts 
 mentioned in the preceding chapters, or the book of 
 Deuteronomy , which is most likely. 
 
 Some of the rabbins have pretended that Moses 
 wrote thirteen copies of the whole Pentateuch ; that 
 he gave one to each of the twelve tribes, and the thir¬ 
 teenth was laid up by the ark. This opinion deserves 
 little credit. Some think that he wrote two copies, 
 one of which he gave to the priests and Levites for 
 general use, according to what is said in this verse, 
 the other to be laid up beside the ark as a standard 
 
 a 
 
 copy for reference, and to be a witness against the 
 people should they break it or become idolatrous. 
 This second copy is supposed to be intended ver. 26. 
 As the law was properly a covenant or contract be¬ 
 tween God and the people, it is natural to suppose 
 there were two copies of it, that each of the contract¬ 
 ing parties might have one : therefore one was laid 
 up beside the ark, this was the Lord’s copy; another 
 was given to the priests and Levites, this was the 
 people’s copy. 
 
 Verse 10, 11. At the end of every seven years —- 
 thou shalt read this laid] Every seventh year was a 
 year of release , chap. xv. 1, at which time the people’s 
 minds, being under a peculiar degree of solemnity, 
 were better disposed to hear and profit by the words 
 of God. I suppose on this ground also that the whole 
 book of Deuteronomy is meant, as it alone contains 
 an epitome of the whole Pentateuch. And in this 
 way some of the chief Jewish rabbins understand this 
 place. 
 
 It is strange that this commandment, relative to a 
 public reading of the law every seven years, should 
 have been rarely attended to. It does not appear that 
 from the time mentioned Josh. viii. 30, at which time 
 this public reading first took place, till the reign of 
 Jehoshaphat , 2 Chron. xvii. 7, there was any public 
 seventh year reading—a period of 530 years. The 
 next seventh year reading was not till the eighteenth 
 year of the reign of Josiah , 2 Chron. xxxiv. 30, a 
 space of two hundred and eighty-two years. IN or do 
 we find any other publicly mentioned from this time 
 till the return from the Babylonish captivity, Neh. 
 
 819 
 
The Lord appears and 
 
 DEUTERONOMY. 
 
 converses with Moses, 
 
 a. M. 2553 . nacle in a pillar of a cloud : and 
 An. Ex’, isr. 40. the pillar of the cloud stood over 
 beb;it ’ _ the door of the tabernacle. 
 
 16 And the Lord said unto Moses, Behold, 
 thou shalt c sleep with thy fathers; and this 
 people will d rise up, and e go a whoring after 
 the gods of the strangers of the land, whither 
 they go to he among them ; and will f forsake 
 me, and s break my covenant which I have 
 made with them. 
 
 17 Then my anger shall be kindled against 
 them in that day, and h I will forsake them, 
 and I will 1 hide my face from them, and they 
 shall be devoured, and many evils and troubles 
 shall k befall them ; so that they will say in 
 that day, 1 Are not these evils come upon us 
 because our God is m not among us ? 
 
 18 And n I will surely hide my face in that 
 day for all the evils which they shall have 
 wrought, in that they are turned unto other 
 gods. 
 
 19 Now therefore write ye this song for you, 
 and teach it the children of . Israel: put it in 
 their mouths, that this song may be ° a wit¬ 
 ness for me against the children of Israel. 
 
 20 For when I shall have brought them into 
 the land which I sware unto their fathers, 
 that floweth with milk and honey ; and they 
 shall have eaten and filled themselves, p and 
 
 waxen fat; * then will they turn A. M. 2553 . 
 unto other gods, and serve them, An. Ex. isr. 40 . 
 and provoke me, and break my bebat ~ 
 
 covenant. 
 
 21 And it shall come to pass, r when many 
 evils and troubles are befallen them, that thi3 
 song shall testify s against them as a witness; 
 for it shall not be forgotten out of the mouths 
 
 of their seed : for 1 1 know their imagination 
 u which * * * v * they go about, even now, before I 
 have brought them into the land which I 
 
 sware. 
 
 22 Moses therefore wrote this song the same 
 day, and taught it the children of Israel. 
 
 23 w And he gave Joshua the son of Nun a 
 charge, and said, x Be strong, and of a good 
 courage ; for thou shalt bring the children of 
 Israel into the land which I sware unto them; 
 and I will be with thee. 
 
 24 And it came to pass, when Moses had 
 made an end of y writing the words of this 
 law in a book, until they were finished, 
 
 25 That Moses commanded the Levites, 
 which bare the ark of the covenant of the 
 Lord, saying, 
 
 26 Take this book of the law, z and put it 
 in the side of the ark of the covenant of the 
 Lord your God, that it may be there a for a 
 witness against thee. 
 
 c Heb. lie down; 2 Sam. vii. 12. - d Exod. xxxii. 6.- e Exod. 
 
 xxxiv. 15 ; Judg. ii. 17.- f Chap, xxxii. 15 ; Judg. ii. 12 ; x. 6, 
 
 13.- s Judg. ii. 20.- h 2 Chron. xv. 2.- 5 Chap, xxxii. 20 ; 
 
 Psa. civ. 29 ; Isa. viii. 17 ; lxiv. 7 ; Ezek. xxxix. 23.- k Heb. 
 
 find them ; Neh. ix. 32.- 1 Judg. vi. 13. 
 
 ni Num. xiv. 42.- n Ver. 17.- 0 Ver. 26.- p Chap, xxxii. 
 
 15 ; Neh. ix. 25, 26 ; Hos. xiii. 6.-<1 Verse 16.- r Verse 17. 
 
 s Heb before. - 1 Hos. v. 3 ; xiii. 5, 6.- u Amos v. 25, 26. 
 
 v Heb. do. - w Ver. 14.- K Ver. 7 ; Josh. i. 6.- J Verse 9. 
 
 z See 2 Kings xxii. 8.- a Ver. 19. 
 
 viii. 2. Nor is there any other on record from that 
 time to the destruction of Jerusalem. See Dodd. 
 
 Yerse 16. Behold, thou shalt sleep with thy fathers] 
 shocheh , thou shalt lie down; it signifies to rest, 
 take rest in sleep, and, metaphorically, to die. Much 
 stress cannot be safely laid on this expression to prove 
 the immortality of the soul, or that the people in the 
 time of Moses had a distinct notion of its separate 
 existence. It was, however, understood in this sense 
 by Jonathan ben Uzziel, who in his Targum para¬ 
 phrases the word thus : “ Thou shalt lie down in the 
 dust with thy fathers; and thy soul (-jfOiyj nishme- 
 thach ) shall be laid up in the treasury of the life to 
 come with thy fathers.” 
 
 Yerse 18. I will surely hide my face] Withdraw 
 my approbation and my protection. This is a general 
 meaning of the word in Scripture. 
 
 Verse 1 ( J. Write ye this song] The song which 
 follows in the next chapter. Things which were of 
 great importance and of common concern w r ere, among 
 the ancients, put into verse, as this was found the best 
 method of keeping them in remembrance, especially in 
 those times when writing was little practised. Even 
 
 820 
 
 prose was sometimes sung. The history of Hero¬ 
 dotus was divided into nine boohs, and each inscribed 
 with the name of one of the nine Muses, because these 
 books were anciently sung. Homer is reported to 
 have sung his poems through different Greek cities. 
 Aristotle observes that anciently the people sung their 
 laws. And Cicero observes that it w r as a custom 
 among the ancient Romans to sing the praises of their 
 heroes at the public festivals. This was the case 
 among the northern inhabitants of Europe, particularly 
 in Ireland and Scotland ; hence the Gaelic poetry of 
 Ossian and others. See Dodd; and see the note on 
 Exod. xv. 1, where the subject is largely treated. 
 
 Yerse 21. This song shall testify against them] 
 Because in it their general defection is predicted, but 
 in such a way as to show them how to avoid the evil; 
 and if the}’' did not avoid the evil, and the threatened 
 punishment should come upon them, then the song 
 should testify against them, by showing that they had 
 been sufficiently warned, and might have lived to God, 
 and so escaped those disasters. 
 
 Yerse 26. Tahe this booh of the law] The standard 
 copy to which all transcripts must ultimately refer: 
 
 a 
 
Muses predicts the CHAP. 
 
 a. M. 2553 . 27 b For I know thy rebellion, 
 
 An.Ex.lsr. 40 . and thy c stiff neck: behold, 
 >eliat ' while I am yet alive with you 
 this day, ye have been rebellious against the 
 Lord ; and how much more after my death ? 
 
 28 Gather unto me all the elders of your 
 tribes, and your officers, that I may speak these 
 words in their ears, d and call heaven and earth 
 to record against them. 
 
 29 For I know that after my death ye will 
 
 b Chap. ix. 24 ; xxxii. 20.- c Exod. xxxii. 9 ; chap. ix. 6. 
 
 d Chap. xxx. 19 ; xxxii. 1. 
 
 another copy was put into the hands of the priests. 
 See the note on ver. 9. 
 
 Verse 27. While I am. yet alive—ye have been re¬ 
 bellious] Such was the disposition of this people to 
 act contrary to moral goodness that Moses felt himself 
 justified in inferring what would take place from what 
 had already happened. 
 
 1. Never was a people more fully and faithfully 
 warned, and from this very circumstance we may see 
 that they were under no fatal constraining necessity 
 to commit sin against God ; they might have avoided 
 it, but they would not. God was present to help 
 them, till by their repeated provocations they forced 
 him to depart: wrath therefore came upon them to 
 the uttermost because they sinned when they might 
 have lived to the glory of God. Those who abuse 
 God's grace shall not only have that grace taken away 
 from them, but shall be punished for the abuse of it, 
 as well as for the transgression. Every sin is double, 
 and must have a twofold punishment; for 1. Grace 
 is resisted; 2. Transgression is committed ; and God 
 will visit for both. 
 
 2. How astonishing it is that, with such examples 
 
 of God’s justice before their eyes, the Jews should be 
 
 so little affected; and that the Gentiles, who have re¬ 
 
 ceived the Gospel of God, should act as if God would 
 
 no more punish transgression, or that he must be so 
 
 partial to them as to pass by iniquities for which the 
 hand of his justice still continues heavy upon the de- 
 
 XXXII. defection of the people 
 
 utterly e corrupt yourselves , and A. M. 2553. 
 
 J 1 ^ * 1 2 * * * * 7 B C 1451 
 
 turn aside from the way which I An. Ex. lsr. 40. 
 
 have commanded you ; and f evil Sebat • 
 
 will befall you £ in the latter days ; because 
 
 ye will do evil in the sight of the Lord, to 
 
 provoke him to anger through the work of 
 
 your hands. 
 
 30 And Moses spake in the ears of all the 
 congregation of Israel the words of this song, 
 until they were ended. 
 
 e Chap, xxxii. 5; Judg. ii. 19 ; Hos. ix. 9.- f Chap, xxiii. 15 
 
 s Gen. xlix. 1 ; chap. iv. 30. 
 
 scendants of Jacob ! Let them take heed, for if God 
 spared not the natural branches, he will not spare 
 them. If they sin after the manner of the Jews, they 
 may expect to be partakers with them in their punish¬ 
 ments. What God does to nations he will do to indi¬ 
 viduals who reject his mercy, or trample under foot 
 his grace ; the soul that sinneth, and returns not to 
 God by repentance and faith, shall die. This is a de¬ 
 cree of God that shall never be reversed, and every day 
 bears witness how strictly he keeps it in view. 
 
 3. The ode composed by Moses for this occasion 
 was probably set to some lively and affecting air, and 
 sung by the people. It would be much easier to keep 
 such a song in remembrance, than an equal quantity 
 of prose. The whole would have the additional cir¬ 
 cumstances of cadence and tune to cause it to be often 
 repeated; and thus insure its being kept in memory. 
 Poetry, though often, nay, generally abused, is never¬ 
 theless a gift from God, and may be employed with 
 the best effect in his service. A very considerable 
 part of the Old Testament is written in poetry; parti¬ 
 cularly the whole book of Psalms, great part of the 
 prophet Isaiah, the Lamentations, and much of the 
 minor prophets. Those who speak against poetic 
 compositions in the service of God, speak against what 
 they do not understand. All that a man hath should 
 be consecrated to his Maker, and employed in his ser¬ 
 vice ; not only the energy of his heart and mind, the 
 physical force 5f his body , but also the musical tones 
 and modulations of his voice . 
 
 CHAPTER XXXII. 
 
 The prophetical and historical song of Moses, shoiving forth the nature of God's doctrine , 1-3. The cha¬ 
 racter of God, 4. The corruption of the people, 5, 6. They are called to remember God's kindness, 7, 
 and his dealings with them during their travels in the wilderness, 8-14. Their ingratitude and iniquity, 
 15—18. They are threatened ivith his judgments, 19—28. A pathetic lamentation over them because oj 
 their sins, 29—35. Gracious purposes in their behalf, mixed ivith reproaches for their manifold idolatries, 
 and threatenings against his enemies, 36-42. A promise of salvation to the Gentiles, 43. Moses, hav¬ 
 ing finished the song, warmly exhorts the people to obedience, 44—47. God calls him up to the mount , 
 that he may see the good land and then die, 48-52. 
 
 a 
 
 821 
 
The song taught by Moses 
 
 DEUTERONOMY. 
 
 to the children of Israel 
 
 a. M. 2553. Q.IVE a ear, O ye heavens, and 
 An. Ex. isr. 40. I will speak ; and hear, 0 
 
 Sebat ~ earth, the words of my mouth. 
 
 2 b My doctrine shall drop as the rain, my 
 speech shall distil as the dew, c as the small 
 rain upon the tender herb, and as the showers 
 upon the grass : 
 
 a Chap. iv. 26 ; xxx. 19 ; xxxi. 28 ; Psa. i. 4 , Isa. i. 2 ; Jer. li. 
 
 12 ; vi. 19.- b Isa. lv. 10,11; 1 Cor. iii. 6, 7, 8.- c Psa. lxxii. 
 
 6 ; Mic. v. 7.- d 1 Chron. xxlx. 11. 
 
 3 Because I will publish the 
 
 A. M. 2553. 
 
 r ! T , ., B. C. 1451. 
 
 name ot the Lord : d ascribe ye An. Ex. isr. 40 . 
 
 greatness unto our God. Sebat ' 
 
 4 He is e the Rock, f his work is perfect: 
 
 for g all his ways are judgment: b a God of 
 
 truth and 1 without iniquity, just and right 
 
 is he. 
 
 e 2 Sam. xxii. 3 ; xxiii. 3 ; Psa. xviii. 2, 31, 46 ; Hab. i. 12. 
 
 f 2 Sam. xxii. 31.-£ Dan. iv. 37 ; Rev. xv. 3.- h Jer. x. 10. 
 
 1 Job. xxxiv. 10 ; Psa. xcii. 15. 
 
 NOTES ON CHAP. XXXII. 
 
 Verse 1.— On the inimitable excellence of this ode 
 much has been written by commentators, critics, and 
 poets; and it is allowed by the best judges to contain 
 a specimen of almost every species of excellence in 
 composition. It is so thoroughly poetic that even the 
 dull Jews themselves found they could not write it in 
 the prose form ; and hence it is distinguished as poetry 
 in every Hebrew Bible by being written in its own 
 hemistichs or short half lines, which is the general 
 form of the Hebrew poetry; and were it translated in 
 the same way it would be more easily understood. 
 The song itself has suffered both by transcribers and 
 translators, the former having mistaken some letters 
 in different places, and made wrong combinations of 
 them in others. As to the translators, most of them 
 have followed their own fancy, from good Mr. Ains¬ 
 worth, who ruined it by the most inanimate rhyming 
 version, to certain later poets, who have cast it unhal- 
 lowedly into a European mould. See the observations 
 at the end of the chapter. 
 
 Give ear , O ye heavens] Let angels and men hear, 
 and let this testimony of Cod be registered both in 
 heaven and earth. Heaven and earth are appealed to 
 as permanent witnesses. 
 
 Verse 2. My doctrine ] TlpS lilcchi, from npb la- 
 hack , to take , carry away ; to attract or gain over the 
 heart by eloquence or persuasive speech. Hence the 
 Septuagint translate the word anotydeyya, an apoph¬ 
 thegm , a sententious and weighty saying, for the regu¬ 
 lation of the moral conduct. Such, properly, are the 
 sayings in this inimitable ode. 
 
 Shall drop as the rain] It shall come drop by drop 
 as the shower, beginning slowly and distinctly, but in¬ 
 creasing more and more till the plenitude of righteous¬ 
 ness is poured down, and the whole canon of Divine 
 revelation completed. 
 
 My speech shall distil as the dew] THEN imrathi; 
 my familiar, friendly, and affectionate speeches shall 
 descend gently and softly, on the ear and the heart, as 
 the dew, moistening and refreshing all around. In hot 
 regions dew is often a substitute for rain, without it 
 there could be no fertility, especially in those places 
 where rain seldom falls. And ir. such places only can 
 the metaphor here used be felt in its perfection. Ho¬ 
 mer uses a similar figure when speaking of the elo¬ 
 quence of Ulysses ; he says, II. iii., ver. 221 :— 
 
 A/U’ ore 6rj />07ra re peya\yv ek arrjdetig lei , 
 
 Kai enea vitiadecrcnv eomora xEipepiqcnv— 
 
 “ But when he speaks what elocution flows ! 
 
 Soft as the fleeces of descending snowsT 
 
 822 
 
 On the manner in which deiu is produced, philoso¬ 
 phers are not yet agreed. It was long supposed to 
 descend , and to differ only from rain as less from more ; 
 but the experiments of a French chemist seemed to 
 prove that d ew ascended in light thin vapours, and that, 
 meeting with a colder region of the air, it became con¬ 
 densed and fell down upon the earth. Other recent 
 experiments, though they have not entirely invalidated 
 the former, have rendered the doctrine of the ascent 
 of dew doubtful. Though we know nothing certain 
 as to the manner of its production, yet we know that 
 the thing exists, and that it is essentially useful. So 
 much we know of the sayings of our God, and the 
 blessed effects produced by them : God hath spoken, 
 and the entering in of his words gives light and life. 
 See the note on Gen. ii. 6. 
 
 As the small rain] DTJ?t? seirim, from ‘lyt? saar, 
 to be rough or tempestuous ; sweeping showers, ac¬ 
 companied with a strong gale of wind. 
 
 And as the showers] Ervin rehibim, from 713*1 rabah » 
 to multiply , to increase greatly; shower after shower, 
 or rather a continual rain, whose drops are multiplied 
 beyond calculation, upon the earth ; alluding perhaps 
 to the *rainy seasons in the East , or to those early and 
 latter rains so essentially necessary for the vegetation 
 and perfection of the grain. 
 
 No doubt these various expressions point out that 
 great variety in the word or revelation of God where¬ 
 by it is suited to every place, occasion, person , and 
 state; being “ profitable for doctrine, reproof, and edi¬ 
 fication in righteousness.” Hence the apostle says that 
 God, at sundry times and in divers manners, spake in 
 time past unto the fathers by the prophets ; and in these 
 last times has spoken unto us by his Son; Heb. i. 1, 
 2. By every prophet, evangelist, and apostle, God 
 speaks a particular language ; all is his doctrine, his 
 great system of instruction, for the information and 
 salvation of the souls of men. But some portions are 
 like the sweeping showers, in which the tempest of 
 Godis wrath appears against sinners. Others are like 
 the incessant sho wers of gentle rain, preparing the soil 
 for the germination of the grain, and causing it to take 
 root. And others still are like the dew, mildly and. 
 gently insinuating convictions, persuasions, reproofs, 
 and consolations. The preacher of righteousness who 
 wishes to handle this word profitably, must attend 
 closely to those distinctions, that he may rightly divide 
 the word of truth, and give each of his hearers his 
 portion of the bread of life in due season. 
 
 \ r erse 4. He is the Roclc] The word tsur is ren¬ 
 dered Creator by some eminent critics ; and 
 khalyk is the reading in the Arabic Version. Rab. 
 
 a 
 
CHAP. XXXII. 
 
 The song taught by Moses 
 
 to the children of Israel. 
 
 A M. 2553. 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 Sebat. 
 
 5 k They have 1 corrupted them¬ 
 selves, m their spot is not the spot 
 of his children ; they are a n per¬ 
 
 verse and crooked generation. 
 
 6 Do ye thus 0 requite the Loud, O foolish 
 people and unwise ? is not he p thy father that 
 hath q bought thee ? hath he not r made thee, 
 and established thee ? 
 
 years of s many generations : 1 ask A. M. 2553 . 
 thy father, and he will show thee ; An. Ex. Isr. 40. 
 thy elders, and they will tell thee. Sehat ~ 
 
 8 When the Most High u divided to the 
 nations their inheritance, when he v separated 
 the sons of Adam, he set the bounds of the 
 people according to the number of the children 
 of Israel. 
 
 7 Remember the days of old, consider the 
 
 b Heb. he hath corrupted to himself. - 1 Chap. xxxi. 29.- m Or, 
 
 that they are not his children, that is, their blot. - n Matt. xvii. 
 
 17 ; Luke ix. 41 ; Phil. ii. 15.- 0 Psa. cxvi. 12.-Pisa, lxiii. 
 
 16. -<i Psa. lxxiv. 2. 
 
 9 For w the Lord’s portion is his people ; 
 
 r Ver. 15; Isa. xxvii. 11 ; xliv. 2.- s Heb. generation and 
 
 generation. - 1 Exodus xiii. 14 ; Psa. xliv. 1 ; lxviii. 3, 4. 
 
 u Zech. ix. 2 ; Acts xvii. 26.- v Gen. xi. 8.- w Exod. xv.16; 
 
 xix. 5; 1 Sam. x. 1; Psa. lxviii. 71. 
 
 Moses ben Maimon, in his valuable work, Moreh Ne- 
 bochim, observes that the word “YIX tsur, which is or¬ 
 dinarily translated rock, signifies origin, fountain, first 
 cause, &c., and in this way it should be translated 
 here : “ Pie is the first principle, his work is perfect.” 
 As he is the cause of all things, he must be infinitely 
 perfect; and consequently all his works must be per¬ 
 fect in their respective kinds. As is the cause, so 
 must the effect be. Some think the word rock gives 
 a very good sense; for, as in those lands, rocks were 
 the ordinary places of defence and security, God may 
 be metaphorically represented thus, to signify his pro¬ 
 tection of his followers. I prefer the opinion of Maimon. 
 
 Verse 5. Their spot is not the spot of his children ] 
 This verse is variously translated and variously under¬ 
 stood. They are corrupted, not his, children of pollu¬ 
 tion .— Kennicott. They are corrupt, they are not his 
 children, they are blotted. — Houbigant. This is ac¬ 
 cording to the Samaritan. The interpretation commonly 
 given to these words is as unfounded as it is excep¬ 
 tionable ; “ God’s children have their spots, i. e., their 
 sins, but sin in them is not like sin in others ; in others 
 sin is exceedingly sinful, but God does not see the sins 
 of his children as he sees the sins of his enemies,” 
 &c. Unfortunately for this bad doctrine, there is no 
 foundation for it in the sacred text, which, though very 
 obscure, may be thus translated ; He (Israel) hath cor¬ 
 rupted himself. They (the Israelites) are not his chil¬ 
 dren : they are spotted. Coverdale renders the whole 
 passage thus : “ The froward and overthwart genera¬ 
 tion have marred themselves to himward, and are not 
 his children because of their deformity.” This is the 
 sense of the verse. Let it be observed that the word 
 spot, which is repeated in our translation, occurs but 
 once in the original, and the marginal reading is greatly 
 to be preferred : He hath corrupted to himself, that 
 they are not his children; that is their blot. And be¬ 
 cause they had the blot of sin on them, because they 
 were spotted with iniquity and marked idolaters, there¬ 
 fore God renounces them. There may be here an al¬ 
 lusion to the marks which the worshippers of particu¬ 
 lar idols had on different parts of their bodies, espe¬ 
 cially on their foreheads; and as idolatry is the crime 
 with which they are here charged, the spot or mark 
 mentioned may refer to the mark or stigma of their 
 idol. The different sects of idolaters in the East are 
 distinguished by their sectarian marks, the stigma of 
 their respective idols. These sectarian marks, parti¬ 
 s' 
 
 culary on the forehead, amount to nearly one hundred 
 among the Hindoos, and especially among the two sects, 
 the worshippers of Seeva, and the worshippers of Vish- 
 noo. In many cases these marks are renewed daily , 
 for they account it irreligious to perform any sacred 
 rite to their god without his mark on the forehead ; the 
 marks are generally horizontal and perpendicular lines, 
 crescents, circles, leaves, eyes, <5yc., in red, black, white, 
 and yellow. This very custom is referred to in Rev. 
 xx. 4, where the beast gives his mark to his followers, 
 and it is very likely that Moses refers to such a cus¬ 
 tom among the idolatrous of his own day. This re¬ 
 moves all the difficulty of the text. God’s children 
 have no sinful spots, because Christ saves them from 
 their sins; and their motto or mark is, Holiness to the 
 Lord. 
 
 Verse 8. When the Most High divided to the nations , 
 <fc.] Verses 8 and 9, says Dr. Kennicott, give us 
 express authority for believing that the earth was very 
 early divided in consequence of a Divine command, 
 and probably by lot, (see Acts xvii. 26 ;) and as Africa 
 is called the land of Ham, (Psa. lxxviii. 51; cv. 23, 27 ; 
 cvi. 22,) probably that country fell to him and to his 
 descendants, at the same time that Europe fell to 
 Japheth, and Asia to Shem, with a particular reserve 
 of Palestine to be the Lord's portion, for some one 
 peculiar people. And this separation of mankind into 
 three bodies, called the general migration , was com¬ 
 manded to Noah, and by him to his sons, so as to take 
 place in the days of Peleg, about two hundred years 
 afterwards. This general migration was prior to the 
 partial dispersion from Babel by about five hundred 
 years. 
 
 He set the bounds of the people according to the 
 number of the children of Israel .] The Septuagint 
 is very curious, Ea-rjaev opi.a eOvov Kara apiQpov ayy e- 
 luv tov Qeov. “ He established the bounds of the 
 nations according to the number of the angels of God.” 
 The meaning of the passage seems to be, that when 
 God divided the earth among mankind, he reserved' 
 twelve lots, according to the number of the sons of 
 Jacob, which he was now about to give to their de¬ 
 scendants, according to his promise. 
 
 Verse 9. The Lord's portion is his people] What 
 an astonishing saying! As holy souls tako GOD for 
 their portion, so GOD takes them for his portion. He 
 represents himself as happy in his followers ; and they 
 are infinitely happy in, and satisfied with, God as their. 
 
 823 
 
How God led Israel 
 
 DEUTERONOMY. 
 
 in the wilderness 
 
 A. M. 2563. 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 
 Sebat. 
 
 Jacob is the x lot of his inherit¬ 
 ance. 
 
 10 He found him y in a desert 
 
 *Heb. cord. -y Chap. viii. 15 ; Jer. ii. 6 ; Hos. xiii. 5. 
 
 portion. This is what is implied in being a saint. 
 He who is seeking for an earthly portion, has little 
 commerce with the Most High. 
 
 Verse 10 . He — the Lord, found him —Jacob, in his 
 descendants, in a desert land —the wdlderness. He 
 led him about forty years in this wilderness, Deut. viii. 
 2, or inJ33D’' yesobebenhu , he compassed him about , 
 i. e., God defended them on all hands, and in all places. 
 He instructed him —taught them that astonishing law 
 through which we have now almost passed, giving them 
 statutes and judgments which, for depth of wisdom, 
 and correct political adaptation to times, places, and 
 circumstances, are so wondrously constructed, as es¬ 
 sentially to secure the comfort, peace, and happiness 
 of the individual, and the prosperity and permanency 
 of the moral system. Laws so excellent that they 
 have met with the approbation of the wise and good in 
 all countries, and formed the basis of the political in¬ 
 stitutions of all the civilized nations in the universe. 
 
 Notwithstanding the above gives the passage a good 
 sense, yet probably the wdiole verse should be con¬ 
 sidered more literal^. It is certain that in the same 
 country travellers are often obliged to go about in order to 
 find proper passes between the mountains, and the follow¬ 
 ing extracts from Mr. Harmer well illustrate this point. 
 
 “ Irwin farther describes the mountains of the de¬ 
 sert of Thebais (Upper Egypt) as sometimes so steep 
 and dangerous as to induce even very bold and hardy 
 travellers to avoid them by taking a large circuit; and 
 that for want of proper knowdedge of the way, such a 
 wrong path may be taken as may on a sudden bring 
 them into the greatest dangers, while at other times a 
 dreary waste may extend itself so prodigiously as to 
 make it difficult, without assistance, to find the w r ay to 
 a proper outlet. All which show us the meaning of 
 those words of the song of Moses, Deut. xxxii. 10 : 
 He led him about , he instructed him , he kept him as 
 the apple of his eye. 
 
 u Jehovah certainly instructed Israel in religion by 
 delivering to him his law in this wilderness ; but it is 
 not, I presume, of this kind of teaching Moses speaks, 
 as Bishop Patrick supposes, but God’s instructing Is¬ 
 rael how to avoid the dangers of the journey, by lead¬ 
 ing the people about this and that dangerous, precipi¬ 
 tous hill, directing them to proper passes through the 
 mountains, and guiding them through the intricacies of 
 that difficult journey which might, and probably would, 
 have confounded the most consummate Arab guides. 
 They that could have safely enough conducted a small 
 caravan of travellers through this desert, might have 
 been very unequal to the task of directing such an 
 enormous multitude, encumbered with cattle, women, 
 children, and Otensils. The passages of Irwin, that 
 establish the observation I have been making, follow 
 here : ‘ At half past eleven we resumed our march, and 
 soon came to the foot of a prodigious hill, which we 
 unexpectedly found we were to ascend. It was per¬ 
 pendicular, like the one we had passed some hours 
 
 824 
 
 land, and in the waste howl- a. m. 2553. 
 ing wilderness; lie 2 led him An.Ex.isr. 40 . 
 about, he a instructed him, he Sebat ‘ 
 
 1 Or, compassed him about. - a Deut. iv. 36. 
 
 before ; but what rendered the access more difficult, 
 the path which we were to tread was nearly right up 
 and down. The captain of the robbers seeing the 
 obstacles we had to overcome, wisely sent all his ca¬ 
 mels round the mountain wdiere he knew there was a 
 defile, and only accompanied us with the beast he rode. 
 We luckily met with no accident in climbing this 
 height.’ p. 325. They afterwards descended, he tells 
 us, into a valley, by a passage easy enough, and stop¬ 
 ping to dine at half past five o’clock, they were joined 
 by the Arabs, who had made an astonishing march to 
 overtake them, p. 326. ‘We soon quitted the dale, 
 and ascended the high ground by, the side of a moun¬ 
 tain that overlooks it in this part. The path was nar¬ 
 row and perpendicular, and much resembled a ladder. 
 To make it worse, we preceded the robbers, and an 
 ignorant guide among our people led us astray. Here 
 we found ourselves in a pretty situation : we had kept 
 the lower road on the side of the hill, instead of that 
 towards the summit, until we could proceed no farther; 
 we were now obliged to gain the heights, in order to 
 recover the road, in performing which we drove our 
 poor camels up such steeps that we had the greatest 
 difficulty to climb after them. We were under the 
 necessity of leaving them to themselves, as the danger 
 of leading them through places where the least false 
 step would have precipitated both man and beast to 
 the unfathomable abyss below, was too critical to ha¬ 
 zard. We hit at length upon the proper path, and 
 were glad to find ourselves in the road of our unerring 
 guides the robbers, after having won every foot of the 
 ground with real peril and fatigue.’ p. 324. Again: 
 
 ‘ Our road after leaving the valley lay over level 
 ground. As it would be next to an impossibility to find 
 the way over these stony flats, where the heavy foot 
 of a camel leaves no. impression, the different bands of 
 robbers have heaped up stones at unequal distances for 
 their direction through this desert. We have derived 
 great assistance from the robbers in this respect, who 
 are our guides when the marks either fail, or are un¬ 
 intelligible to us.’ The predatory Arabs were more 
 successful guides to Mr. Irwin and his companions, 
 than those he brought with him from Ghinnah ; but 
 the march of Israel through deserts of the like nature, 
 was through such an extent and variety of country, 
 and in such circumstances as to multitudes and incum¬ 
 brances, as to make Divine interposition necessary. 
 The openings through the rocks seem to have been 
 prepared by Him to whom all things from the begin¬ 
 ning of the world were foreknown, with great wisdom 
 and goodness, to enable them to accomplish this stu¬ 
 pendous march.” See Harmer 1 s Observat., vol. iv. p. 125. 
 
 He kept him as the apple of his eye.] Nothing can 
 exceed the force and delicacy of this expression. As 
 deeply concerned and as carefully attentive as man can 
 be for the safety of his eyesight , so was God for the 
 protection and welfare of this people. How amazing 
 this condescension! 
 
CHAP. XXXII. 
 
 with Israel in the wilderness 
 
 God's gracious dealings 
 
 a. M. 2553. kept him as the apple of his 
 
 B. C. 1451. 1 1 1 
 
 An. Ex. Isr. 40. eye. 
 
 Sebat ~ 11 c As an eagle stirreth up her 
 
 nest, fluttereth over her young, spreadeth 
 abroad her wings, takcth them, beateth them 
 on her wings : 
 
 12 So the Lord alone did lead him, and 
 there was no strange god with him. 
 
 13 d He made him ride on the high places 
 of the earth, that he might eat the increase of 
 the fields ; and he made him to suck e honey 
 out of the rock, and oil out of the flinty rock; 
 
 14 Butter of kine, and milk of sheep, with 
 
 b Psa. xvii. 8 ; Prov. vii. 2 ; Zech. ii. 8.- c Exod. xix. 4 ; 
 
 chap. i. 31 ; Isa. xxxi. 5 ; xlvi. 4 ; lxiii. 9 ; Hos. xi. 3.- (l Chap. 
 
 xxxiii. 29; Isa. lviii. 14; Ezek. xxxvi. 2.- e Job xxix. G; 
 
 Psa. lxxxi. 16.- f Psa. lxxxi. 16; cxlvii. 14.- s Genesis 
 
 xlix. 11. 
 
 Verse 11. As an eagle stirreth up her nest ] Flat¬ 
 ters over her brood to excite them to fly ; or, as some 
 think, disturbs her nest to oblige the young ones to 
 leave it; so God by his plagues in Egypt obliged the 
 Israelites, otherwise very reluctant, to leave a place 
 which he appeared by his judgments to have devoted 
 to destruction. 
 
 Fluttereth over her young ] *|nv yeracheph, brood- 
 eth over them, communicating to them a portion of her 
 own vital warmth : so did God, by the influences of 
 his Spirit, enlighten, encourage, and strengthen their 
 minds. It is the same word which is used in Gen. i. 2. 
 
 Spreadeth abroad her wings, cf-c.] In order, not 
 only to teach them how to fly, but to bear them when 
 weary. For to this fact there seems an allusion, it 
 having been generally believed that the eagle, through 
 extraordinarj'- affection for her young, takes them upon 
 her back when they are weary of flying, so that the 
 archers cannot injure them but by piercing the body 
 of the mother. The same figure is used Exod. xix. 4 ; 
 where see the note. The nesher, which we trans¬ 
 late eagle, is supposed by Mr. Bruce to mean the ra- 
 chama , a bird remarkable for its affection to its young, 
 which it is known actually to bear on its back when 
 they are weary. 
 
 Verse 12. So the Lord alone did lead him] By his 
 power, and by his only, were they brought out of Egypt, 
 and supported in the wilderness. 
 
 And there v r as no strange god ] They had help 
 from no other quarter. The Egyptian idols were not 
 able to save their own votaries; but God not only 
 saved his people, but destroyed the Egyptians. 
 
 Verse 13. He made him ride ] yarkibehu, 
 
 he will cause him to ride. All the verbs here are in 
 the future tense, because tins is a prophecy of the 
 prosperity they should possess in the promised land. 
 The Israelites were to ride —exult, on the high places, 
 the mountains and hills of their land, in which they 
 are promised the highest degrees of prosperity; as 
 even the rocky part of the country should be rendered 
 fertile by the peculiar benediction of God. 
 
 Suck honey out of the rock, and oil out of the flinty 
 rock ] This promise states that even the most barren 
 
 a 
 
 fat of lambs, and rams of the A. M. 2553 
 breed of Bashan; and goats, An. Ex.lsi 40 
 f with the fat of kidneys of Sebat ' 
 wheat; and thou didst drink the pure s blood 
 of the grape. 
 
 15 But h Jeshurun waxed fat, and 1 kicked : 
 k thou art waxen fat, thou art grown thick, thou 
 art covered with fatness; then he 1 forsook 
 God which m made him, and lightly esteemed 
 the n Rock of his salvation. 
 
 16 0 They provoked him to jealousy with 
 strange gods, with abominations provoked they 
 him to anger. 
 
 h Chap. xxxiii. 5, 26; Isa. xliv. 2.-* 1 Sam. ii. 29.- k Ch. 
 
 xxxi. 20 ; Neh. ix. 25 ; Psa. xvii. 10 ; Jer. ii. 7; v. 7, 28 ; Hos. 
 
 xiii. 6.- 1 Chap. xxxi. 16; Isa. i. 4.- m Ver. 6; Isa. Ii. 13. 
 
 n 2 Sam. xxii. 47 ; Psa. lxxxix. 26; xcv. 1.- 0 1 Kings xiv. 22 ; 
 
 1 Cor. x. 22. 
 
 places in the country should yield an abundance of 
 aromatic flowers, from which the bees should collect 
 honey in abundance ; and even the tops of the rocks 
 afford sufficient support for olive trees, from the fruit 
 of which they should extract oil in abundance : and all 
 this should be occasioned by the peculiar blessing of 
 God upon the land. 
 
 Verse 14. Fat of kidneys of wheat] Almost every 
 person knows that the kidney is enveloped in a coat 
 of the purest fat in the body of the animal, for which 
 several anatomical reasons might be given As the 
 kidney itself is to the abundantly surrounding fat, so is 
 the germ of the grain to the lobes or farinaceous parts. 
 The expression here may be considered as a very 
 strong and peculiarly happy figure to point out the 
 finest wheat, containing the healthiest and most vigo¬ 
 rous germ, growing in a very large and nutritive grain ; 
 and consequently the whole figure points out to us a 
 species of wheat, equally excellent both for seed and 
 bread. This beautiful metaphor seems to have escaped 
 the notice of every commentator. 
 
 Pure blood of the grape.] Red wine, or the pure 
 juice of whatever colour, expressed from the grapes, 
 without any adulteration or mixture with water: Mood 
 here is synonymous with juice. This intimates that 
 their vines should be of the best kind, and their wine 
 in abundance, and of the most delicious flavour. 
 
 Verse 15. Jeshurun] jntr, the upright. This ap¬ 
 pellative is here put for Israel, and, as it comes from 
 yashar , he was right, straight, may be intended to 
 show that the people who once not only promised fair, 
 but were really upright , walking in the paths of right¬ 
 eousness, should, in the time signified by the prophet, 
 not only revolt from God, but actually fight against 
 him ; like a full fed horse, who not only will not bear 
 the harness, but breaks aways from his master, and en¬ 
 deavours to kick him as he struggles to get loose. 
 All this is spoken prophetically, and is intended as a 
 warning, that the evil might not take place. For 
 were the transgression unavoidable, it must be the 
 effect of some necessitating cause, which would destroy 
 the turpitude of the action, as it referred to Israel; 
 for if the evil were absolutely unavoidable , no blame 
 
 825 
 
Israel's ingratitude and DEUTERONOMY. rebellion against God 
 
 A. M. 2553. 17 p They sacrificed unto devils, 
 
 B. C. 1451. ~ i , . 
 
 An. Ex.isr. 40. q not to God ; to gods whom they 
 
 Sebat ' knew not, to new gods that came 
 
 newly up, whom your fathers feared not. 
 
 18 r Of the Rock that begat thee thou art 
 unmindful, and hast s forgotten God that form¬ 
 ed thee. 
 
 19 t And when the Lord saw it, he u abhor- 
 
 P Lev. xvii. 7; Psa. cvi. 37; 1 Cor. x. 20; Rev. ix. 20. 
 
 3 Or, which were not God ; ver. 21.- r Isa. xvii. 10.- s Jer. 
 
 ii. 32. 
 
 red them t v because of the pro- A. M. 2553. 
 yoking of his sons, and of his An.Ex.isr. 40 . 
 daughters. Sebat ' 
 
 20 And he said, w I will hide my face from 
 them, I will see what their end shall be: for 
 they are a very froward generation, x children 
 in whom is no faith. 
 
 21 y They have moved me to jealousy with 
 
 1 Judg. ii. 14.- u Or, despised ; Lara. ii. 6.- v Isa. i. 2. 
 
 w Chap. xxxi. 17.- x Isa. xxx. 9 ; Matt. xvii. 17.-y Ver. 16 ; 
 
 Psa. Ixxviii. 58. 
 
 could attach to the unfortunate agent, who could only 
 consider himself the miserable instrument of a dire ne¬ 
 cessity. See a case in point, 1 Sam. xxiii. 11, 12, 
 where the prediction appears in the most absolute form, 
 and yet the evil was prevented by the person receiving 
 the prediction as a learning. The case is the following: 
 
 The Philistines attacked Keilah and robbed the thresh¬ 
 ing-floors ; David, being informed of it, asked counsel 
 of God whether he should go and relieve it; he is or¬ 
 dered to go, and is assured of success ; he goes, routs 
 the Philistines, and delivers Keilah. Saul, hearing 
 that David was in Keilah, determines to besiege the 
 place. David, finding that Saul meditated his destruc¬ 
 tion, asked counsel of the Lord, thus : “ O Lord God 
 of Israel, thy servant hath certainly heard that Saul 
 seeketh to come to Keilah, to destroy the city for my 
 sake. Will the men of Keilah deliver me up into his 
 hand? Will Saul comedown, as thy servant hath 
 heard ? And the Lord said, He wall come down. 
 Then said David, Will the men of Keilah deliver me 
 and my men into the hand of Saul 1 And the Lord 
 said, They will deliver thee up. Then David and his 
 men (about six hundred) arose and departed out of 
 Keilah, and went whithersoever they could go : and it 
 was told Saul that David was escaped from Keilah, 
 and he forbore to go forth.” Here was the most po¬ 
 sitive prediction that Saul would come to Keilah, and 
 that the men of Keilah would deliver David into his 
 hands ; yet neither of these events took place, be¬ 
 cause David departed from Keilah. But had he con¬ 
 tinued there, Saul would have come down, and the men 
 of Keilah would have betrayed their deliverer. Thus 
 the prediction was totally conditional; and so were all 
 these prophecies relative to the apostasy of Israel. 
 They were only fulfilled in those who did not receive 
 them as warnings. See Jer. xviii. 8—10. 
 
 The Rock of his salvation.] He ceased to depend 
 on the fountain whence his salvation issued; and think¬ 
 ing highly of himself, he lightly esteemed his God; 
 and having ceased to depend on him, his fall became 
 inevitable. The figure is admirably well supported 
 through the whole verse. We see, first, a miserable, 
 lean steed, taken under the care and into the keeping 
 of a master who provides him with an abundance of 
 provender. We see, secondly, this horse waxing fat 
 under this keeping. We see him, thirdly , breaking 
 away from his master, leaving his rich pasturage, and 
 running to the wilderness, unwilling to bear the yoke 
 or harness, or to make any returns for his master’s 
 care and attention. We see, fourthly, whence this 
 
 826 
 
 conduct proceeds—from a want of consciousness that 
 his strength depends upon his master’s care and keep¬ 
 ing ; and a lack of consideration that leanness and 
 wretchedness must be the consequence of his leaving 
 his master’s service, and running off from his master’s 
 pasturage. How easy to apply all these points to the 
 case of the Israelites! and how illustrative of their 
 former and latter state ! And how powerfully do they 
 apply to the case of many called Christians, who, hav¬ 
 ing increased in riches, forget that God from whose 
 hand alone those mercies flowed ! 
 
 Terse 17. They sacrificed unto devils] The origi¬ 
 nal word D'l'd? shedim has been variously understood. 
 The Syriac, Chaldee, Targums of Jerusalem and Jo¬ 
 nathan, and the Samaritan, retain the original word : 
 the Vulgate, Septuagint, Arabic, Persic, Coptic , and 
 Anglo-Saxon, have devils or demons. The Septuagint 
 has edvoav baiyovioig, they sacrificed to demons: the Vul¬ 
 gate copies the Septuagint: the Arabic has 
 shecateen, the plural of Sheetan, Satan, by 
 
 which the rebellious angels appear to be intended, as 
 
 the word comes from the root shatana, he was 
 
 obstinate, proud, refractory, went far away. And it 
 is likely that these fallen spirits, having utterly lost 
 the empire at which they aimed, got themselves wor¬ 
 shipped under various forms and names in different 
 places. The Anglo-Saxon has beopium, devils. 
 
 New gods that came newly up] ISO 3")pD mikkarob 
 bau, “which came up from their neighbours;” viz., 
 the Moabites and Ammonites , whose gods they re¬ 
 ceived and worshipped on their way through the wil¬ 
 derness, and often afterwards. 
 
 Terse 18. Of the Rock that begat thee] TV tsur, 
 the first cause, the fountain of thy being. See the 
 note on ver 4. 
 
 Terse 19. When the Lord saw it, <fyc.] More lite¬ 
 rally, And the Lord saw it, and through indignation 
 he reprobated his sons and his daughters. That is, 
 When the Lord shall see such conduct, he shall be 
 justly incensed, and so reject and deliver up to capti¬ 
 vity his sons and daughters. 
 
 Terse 20. Children in whom is no faith] DU JiDN tfS 
 lo emon bam, “ There is no steadfastness in them,” 
 they can never be depended on. They me fickle, be¬ 
 cause they me faithless. 
 
 Terse 21. They have moved me to jealousy] This 
 verse contains a very pointed promise of the calling of 
 the Gentiles, in consequence of the rejection of the 
 Jews, threatened ver. 19 ; and to this great event it is 
 applied by St. Paul, Rom. x. 19. 
 
They are threatened CHAP. XXXII. with his judgments 
 
 A. M. 2553. that which is not God : they 
 
 B. C. 1451. , , , • , 
 
 An. Ex. isr. 40. have provoked me to anger 2 with 
 
 bcbat ~ their vanities : and a I will move 
 them to jealousy with those which are not a 
 people ; I will provoke them to anger with a 
 foolish nation. 
 
 22 For b a fire is kindled in mine anger, and 
 c shall burn unto the lowest hell, and d shall 
 consume the earth with her increase, and set 
 on fire the foundations of the mountains. 
 
 23 I will e heap mischiefs upon them; f I 
 will spend mine arrows upon them. 
 
 24 They shall he burnt with hunger, and 
 devoured with s burning heat, and with bitter 
 
 z 1 Sam. xii. 21 ; 1 Kings xvi. 13, 26 ; Psa. xxxi. 6 ; Jer. viii. 
 
 19; x. 8 ; xiv. 22 ; Jonah ii. 8 ; Acts xiv. 15.- a Hos. i. 10 ; 
 
 Rom. x. 19.- b Jer. xv. 14 ; xvii. 4 ; Lam. iv. 11.- c Or, hath 
 
 burned. - d Or, hath consumed. - e Isa. xxvi. 15. 
 
 Verse 22. The lowest hell ] tvnnn sheol 
 
 tachtith, the very deepest destruction ; a total exter¬ 
 mination, so that the earth —their land, and its in¬ 
 crease, and all their property, should be seized ; and 
 the foundations of their mountains —their strongest 
 fortresses, should be razed to the ground. All this 
 was fulfilled in a most remarkable manner in the last 
 destruction of Jerusalem by the Romans, so that of the 
 fortifications of that city not one stone was left on ano¬ 
 ther. See the notes on Matt. xxiv. 
 
 Verse 23. I will spend mine arrows upon them .] 
 The judgments of God in general are termed the arrows 
 of God, Job vi. 4 ; Psa. xxxviii. 2,3; xci. 5 ; see 
 also Ezek. v. 16 ; Jer. 1. 14 ; 2 Sam. xxii. 14, 15. 
 In this and the following verses, to the 28th inclusive, 
 God threatens this people with every species of cala¬ 
 mity that could possibly fall upon man. How strange 
 it is that, having this law continually in their hands, 
 they should not discern those threatened judgments, 
 and cleave to the Lord that they might be averted ! 
 
 It was customary among the heathens to represent 
 any judgment from their gods under the notion of ar¬ 
 rows, especially a pestilence; and one of their greatest 
 deities, Apollo, is ever represented as bearing a how 
 and quiver full of deadly arrows; so Homer, II. i., 
 ver. 43, where he represents him, in answer to the 
 prayer of his priest Chryses, coming to smite the 
 Greeks with the pestilence :— 
 
 e <f>ad evxopevog’ rov 6’ ekXve fyotftog At roVlcjV 
 Btj 6e Kar ’ OuXvgTroLO napijvuv x^opevog nrjp, 
 
 Tof 7 opoLotv sxcov ay<pr]pE(j)£a re <p aperprjv . — 
 
 'E£er’ etteit’ aizavevdE veuv' pvra d’ lov I/jke' 
 
 A Etvri Se Kkayyrj yevef’ apyvpEoto (3ioio. k. r. X. 
 
 “ Thus Chryses pray'd ; the favouring power attends, 
 And from Olympus’ lofty tops descends. 
 
 Bent was his how the Grecian hearts to wound ; 
 Fierce as he moved, his silver shafts resound ;— 
 The fleet in view, he twang'd his deadly how, 
 
 And hissing fly the feather'd fates below. 
 
 On mules and dogs the infection first began ; 
 
 And last the vengeful arrows fix'd in man." 
 
 destruction : I will also send A. M. 2553. 
 h the teeth of beasts upon them, An. Exiisr. 40 
 with the poison of serpents of Sebat ' 
 the dust. 
 
 25 1 The sword without, and terror k within, 
 shall 1 destroy both the young man and the 
 virgin, the suckling also , with the man of gray 
 hairs. 
 
 26 m I said, I would scatter them into cor¬ 
 ners, I would make the remembrance of them 
 to cease from among men : 
 
 27 Were it not that I feared the wrath of 
 the enemy, lest their adversaries n should be¬ 
 have themselves strangely, and lest they 
 
 { Psa. vii. 12, 13 ; Ezek. v. 16.- ? Heb. burning coals ; Hab. 
 
 iii. 5.- h Lev. xxvi. 22.- 1 Lam. i. 20 ; Ezek. vii. 15 ; 2 Cor. 
 
 vii. 5.- k Heb .from the chambers. - 1 Heb. bereave. - 111 Ezek. 
 
 xx. 13, 14, 23.-“Jer. xix. 4. 
 
 How frequently the same figure is employed in the 
 sacred writings, every careful reader knows; and 
 quotations need not be multiplied. 
 
 Verse 24. They shall be burnt ivith hunger ] 
 Their land shall be cursed, and famine shall prevail. 
 This is one of the arrows. 
 
 Burning heat\ No showers to cool the atmos¬ 
 phere ; or rather boils, blains, and pestilential fevers; 
 this was a second. 
 
 Bitter destruction ] The plague ; this was a third. 
 
 Teeth of leasts — with the poison of serpents ] The 
 beasts of the field should multiply upon and destroy 
 them; this was a fourth: and poisonous serpents, in¬ 
 festing all their steps, and whose mortal bite should 
 produce the utmost anguish, were to be a fifth arrow. 
 Added to all these, the sword of their enemies— terror 
 among themselves, ver. 25, and captivity were to com¬ 
 plete their ruin, and thus the arrows of God were to he 
 spent upon them. There is a beautiful saying in the 
 Toozuki Teemour, which wall serve to illustrate this 
 point, while it exhibits one of the finest metaphors that 
 occurs in any writer, the sacred writers excepted. 
 
 “ It was once demanded of t.he fourth Khaleefeh, 
 (Aaly,) on whom be the mercy of the Creator, ‘ If the 
 canopy of heaven were a bow ; and if the earth were 
 the cord thereof; and if calamities were arrows ; if 
 mankind w r ere the mark for those arrows; and if Al¬ 
 mighty God, the tremendous and the glorious, were 
 the unerring archer ; to whom Could the sons of Adam 
 flee for protection V The Khaleefeh answered, say¬ 
 ing, ‘ The sons of Adam must flee unto the Lord.’ ” 
 
 Verse 27. Were it not that I feared the wrath of 
 the enemy] Houbigant and others contend that wrath 
 here refers not to the enemy, but to God ; and that 
 the passage should be thus translated : “ Indignation 
 for the adversary deters me, lest their enemies should 
 be alienated, and say, The strength of our hands, and 
 not of the Lord’s, hath done this.” Had not God 
 punished them in such a way as proved that his hand 
 and not the hand of man had done it, the heathens 
 would have boasted of their prowess, and Jehovah 
 would have been blasphemed, as not being able to 
 
 827 
 
A pathetic lamentation 
 
 DEUTERONOMY. 
 
 over trie people 
 
 A. M. 2553 . should 0 say, p Our hand is high 
 An.’ Ex. is. 40. and the Lord hath not done all 
 Sebat - this. 
 
 28 For they are a nation void of counsel, 
 q neither is there any understanding in them. 
 
 29 T O that they were wise, that they under¬ 
 stood this, s that they would consider their 
 latter end ! 
 
 30 How should 4 one chase a thousand, and 
 two put ten thousand to flight, except their 
 Rock u had sold them, and the Lord had shut 
 them up ? 
 
 31 For v their rock is not as our Rock, 
 w even our enemies themselves being judges. 
 
 32 For x their vine y is of the vine of Sodom, 
 and of the fields of Gomorrah : their grapes 
 
 0 Psa. cxl. 8.-P Or, Our high hand , and not the LORD, hath 
 
 done all this. -11sa. xxvii. 11 ; Jer. iv. 22.- r Chap. v. 29 ; 
 
 Psa. lxxxi. 13 ; cvii. 43 ; Luke xix. 42.—— s Isa. xlvii. 7 ; Lam. 
 
 i. 9.- 1 Lev. xxvi. 8 ; Josh, xxiii. 10 ; 2 Chron xxiv. 24; Isa. 
 
 xxx. 17.- u Psa. xliv. 12 ; Isa. 1. 1 ; lii. 3.- v 1 Sam. ii. 2. 
 
 w 1 Sam. iv. 8 ; Jer. xl. 3.- x Isa. i. 10.-y Or, is worse than 
 
 protect his worshippers, or to punish their infidelities. 
 Titus, when he took Jerusalem, was so struck with 
 the strength of the place, that he acknowledged that 
 if God had not delivered it into his hands, the Roman 
 armies never could have taken it. 
 
 Verse 29. That they would consider their latter 
 end /] DjVHnx acharitham, properly, their latter times 
 —the glorious days of the Messiah, who, according to 
 the flesh, should spring up among them. Should they 
 carefully consider this subject, and receive the pro¬ 
 mised Saviour, they would consequently act as persons 
 under infinite obligations to God ; his strength would 
 be their shield, and then— 
 
 Verse 30. How should one chase a thousand ] If 
 therefore they had not forgotten their Rock, God their 
 author and defence , it could not possibly have come 
 to pass that a thousand of them should flee before one 
 of their enemies. 
 
 Terse 31. For their rock] The gods and pre¬ 
 tended protectors of the Romans. 
 
 Is not as our Rock] Have neither power nor in¬ 
 fluence like our God. 
 
 Our enemies themselves being judges.] For they 
 often acknowledged the irresistible power of that God 
 who fought for Israel. See Exod. xiv. 25 ; Num. 
 xxiii. 8-12, 19-21 ; 1 Sam. iv. 8. 
 
 There is a passage in Virgil, Eclog. iv., ver. 58, 
 very similar to this saying of Moses :— 
 
 Pan JDeus Arcadia mecum si judice certet, 
 
 Pan etiam Arcadia dicat se judice victum. 
 
 “ Should the god' Pan contend with me,” (in singing 
 the praises of the future hero, the deliverer, pro¬ 
 phesied of in the Sibylline books,) 11 were even 
 Arcadia judge, Pan would acknowledge himself 
 to be vanquished, Arcadia herself being judge.” 
 
 Verso 32. For their vine is of the vine of Sodom] 
 The Jews are as wicked and rebellious as the Sodom- 
 
 828 
 
 are grapes of gall, their clusters a. M. 2553. 
 
 f. r b ’ B. C. 1451. 
 
 are bitter : An. Ex. isr. 40 . 
 
 33 Their wine is 2 the poi- Sebat ' 
 son of dragons, and the cruel a venom of 
 asps. 
 
 34 Is not this b laid up in store with me, and 
 sealed up among my treasures ? 
 
 35 c To me belongeth vengeance and re¬ 
 compense ; their foot shall slide in due time : 
 for d the day of their calamity is at hand, and 
 the things that shall come upon them make 
 haste. 
 
 36 e For the Lord shall judge his people, 
 f and repent himself for his servants, when he 
 seeth that their s power is gone, and h there is 
 none shut up or left. 
 
 the vine of Sodom, &e.- z Psa. lviii. 4.- a Psa. cxl. 3 ; Rom. 
 
 iii. 13.- b Job xiv. 17; Jer. ii. 22 ; Hos. xiii. 12 ; Rom. ii. 5. 
 
 c Psa. xciv. 1 ; Ecclus. xxviii. 1; Rom. xii. 19 ; Heb. x. 30. 
 
 d 2 Pet. ii. 3.- e Psa. cxxxv. 14.- f Judg. ii. 18 ; Psa. cvi. 45 ; 
 
 Jer. xxxi. 20; Joel ii. 14; 2 Mac. vii. 6.-£ Heb. hand. 
 
 h 1 Kings xiv. 10 ; xxi. 21 ; 2 Kings ix. 8; xiv. 26. 
 
 ites; for by the vine the inhabitants of the land are 
 signified; see Isa. v 2, 7. 
 
 Their grapes] Their actions, are gall and worm¬ 
 wood —producing nothing but mischief and misery to 
 themselves and others. 
 
 Their clusters are hitler] Their united exertions , 
 as well as their individual acts, are sin, and only sin, 
 continually. That by vine is meant the people, and 
 by grapes their moral conduct, is evident from Isa. v. 
 1—7. It is very likely that the grapes produced about 
 the lake Asphaltites, where Sodom and Gomorrah for¬ 
 merly stood, were not only of an acrid, disagreeable 
 taste, but of a deleterious quality; and to this, it is 
 probable, Moses here alludes. 
 
 Verse 33. Their wine] Their system of doctrines 
 and teaching, is the poison of dragons, &c., fatal and 
 destructive to all them who follow it. 
 
 Verse 34. Sealed up among my treasures 1] Deeds 
 or engagements by which persons were bound at a 
 specified time to fulfil certain conditions, were sealed 
 and laid up in places of safety ; so here God’s justice 
 is pledged to avenge the quarrel of his broken cove¬ 
 nant on the disobedient Jews, but the time and manner 
 were sealed in his treasures, and known only to him¬ 
 self. Hence it is said, 
 
 Verse 35. Their foot shall slide in due time , 
 §c.] But Calmet thinks that this verse is spoken 
 against the Canaanites, the enemies of the Jewish 
 people. 
 
 Verse 36. The Lord shall judge his people] He has 
 an absolute right over them as their Creator, and au¬ 
 thority to punish them for their rebellions as their 
 Sovereign ; yet he will repent himself —he will change 
 his manner of conduct towards them, when he seeth 
 that their poiver is gone —when they are entirely sub¬ 
 jugated by their adversaries, so that their political poiver 
 is entirely destroyed ; and there is none shut up or left 
 —not one strong place untaken, and not one family left, 
 
 a 
 
CHAP. XXXII. 
 
 Threatenings and promises 
 
 A. M. 2553. 37 And he shall say, 1 Where 
 
 B. C. 1451. , . 1 , ” . . 
 
 An. Ex. lsr. 40. are their gods, their rock in 
 
 iSehat ' whom they trusted, 
 
 38 Which did eat the fat of their sacrifices, 
 and drank the wine of their drink-offerings ? let 
 them rise up and help you, and, be k your pro¬ 
 tection. 
 
 39 See now that 1 I, even I, am he, and 
 111 there is no god with me : n I kill, and I make 
 alive ; I wound, and I heal : neither is there 
 any that can deliver out of my hand. 
 
 40 0 For I lift up my hand to heaven, and 
 sav, 1 live for ever. 
 
 41 p If I wet my glittering sword, and mine 
 hand take hold on judgment; q I will render 
 vengeance to mine enemies, and will reward 
 them that hate me. 
 
 42 I will make mine arrows r drunk with 
 blood, and my sword shall devour flesh; and 
 that with the blood of the slain and of the 
 
 * Judg. x. 14 ; Jer. ii. 28.- k Ileb. a hiding for you. - 1 Psa. 
 
 cii. 27 ; Isa. xli. 4 ; xlviii. 12.- m Chap. iv. 35; isa. xlv\ 5,18, 
 
 22 .-“ 1 Sara. ii. 6 ; 2 Kings v. 7 ; Job v 18; Psa. lxviii. 20 ; 
 
 Hos. vi. 1 ; Tob. xiii. 2 ; Wisd. xvi. 13.- 0 Gen. xiv. 22 ; Exod. 
 
 vi. 8; Nura. xiv. 30.-Pisa, xxvii. 1; xxxiv. 5; lxvi. 16; 
 
 Ezek. xxi. 9, 10, 14, 20._ 
 
 all being carried into captivity, or scattered into strange 
 lands. Or, he will do justice to his people, and avenge 
 them of their adversaries; see ver. 35. 
 
 Yerse 37. He shall say ] He shall begin to expos¬ 
 tulate with them, to awaken them to a due sense of 
 their ingratitude and rebellion. This may refer to the 
 preaching of the Gospel to them in the latter days. 
 
 Yerse 39. See now that I —am he] Be convinced 
 that God alone can save, and God alone can destroy, 
 and that your idols can neither hurt, nor help you. 
 
 [ hill , and I make alive , fyc.] My mercy is as great 
 as my justice, for I am as ready to save the penitent 
 as I w r as to punish the rebellious. 
 
 Yerse 40. For I lift up my hand to heaven] See 
 concerning oaths and appeals to God in the note on 
 chap. vi. 13. 
 
 Yerse 42. From, the beginning of revenges] The 
 word rnjH3 paroth, rendered revenges, a sense in which 
 it never appears to be taken, has rendered this place 
 very perplexed and obscure. Mr. Parkhurst has ren¬ 
 dered the whole passage thus :— 
 
 I will make my arrows drunk with blood ; 
 
 And my sword shall devour flesh, 
 
 With the blood of the slain and captive 
 From the hairy head of the enemy. 
 
 Probably £*507) jnerosh paroth may be more 
 
 properly translated, from the naked head —the enemy 
 shall have nothing to shield him from my vengeance; 
 the crown of dignity shall fall off, and even the helmet 
 be no protection against the sword and arrows of the 
 Lord. 
 
 Yerse 43. Rejoice, O ye nations] Ye Gentiles, for 
 the casting off of the Jews shall be the means of your 
 
 a 
 
 Moses exhorts the people 
 
 captives, from the beginning of A. M. 2553 . 
 
 1 bo b. 0. 1451 . 
 
 8 revenges upon the enemy. * An. Ex. iar. 40 . 
 
 43 1 Rejoice, u O ye nations, A(iar ~ 
 with his people : for he will v avenge the blood 
 of his servants, and w will render vengeance to 
 his adversaries, and x will be merciful unto his 
 land, and to his people. 
 
 44 And Moses came and spake all the words 
 of this song in the ears of the people, he, and 
 y Hoshea the son of Nun. 
 
 45 And Moses made an end of speaking all 
 these words to all Israel : 
 
 46 And he said unto them, z Set your hearts 
 unto all the words which I testify among you 
 this day, which ye shall command your chil¬ 
 dren to observe to do, all the words of this law. 
 
 47 For it is not a vain thing for you ; a be¬ 
 cause it is your life : and through this thing 
 ye shall prolong your days in the land, whither 
 ye go over Jordan to possess it. 
 
 1 1sa. i. 24 ; Nah. i. 2.- r Jer. xlvi. 10.- 5 Job xiii. 24; Jer. 
 
 xxx. 14; Lam. ii. 5.- 1 Or, Praise his people, ye nations; or. 
 
 Sing ye. - u Rom. xv. 10.- v Rev. vi. 10 ; xix. 2.-— 1V Ver. 
 
 41.- x Psa. lxxxv. 1.- y Or , Joshua. - z Chap, vi.6 ; xi. 18 ; 
 
 Ezek. xl. 4.- a Chap. xxx. 19 ; Lev.xviii. 5 ; Prov.iii. 2,22 ; 
 
 iv. 22 ; Rom. x. 5. 
 
 ingathering with his people, for they shall not be utterly 
 cast off. (See Rom. xv. 9, for in this way the apostle 
 applies it.) But how shall the Gentiles be called, and 
 the Jews have their iniquity purged l He will be mer¬ 
 ciful unto his land and to his people, *1331 vechipper, 
 he shall cause an atonement to be made for his land 
 and people; i. e., Jesus Christ, the long promised Mes¬ 
 siah, shall be crucified for Jews and Gentiles, and fne 
 way to the holiest be made plain by his blood. 
 
 The people have long been making atonements for 
 themselves, but to none effect, for their atonements 
 were but signs, and not the thing signified, for the body 
 is Christ; now the Lord himself makes an atonement, 
 for the Lamb of God alone taketh away the sin of the 
 world. This is a very proper and encouraging con¬ 
 clusion to the awfully important matter of this poem. 
 
 Israel shall be long scattered, peeled, and punished, 
 but they shall have mercy in the latter times; they 
 also shall rejoice with the Gentiles, in the common sal¬ 
 vation purchased by the blood of the Saviour of all 
 mankind. 
 
 Yerse 44. And Moses came] Probably from the 
 tabernacle, where God had given him this prophetic 
 ode, and he rehearsed it in the ears of the people. 
 
 Yerse 46 Set your hearts unto all the words] An¬ 
 other proof that all these awful denunciations of Divine 
 wrath, though delivered in an absolute form, were only 
 declaratory of what God would do if they rebelled 
 against him. 
 
 Yerse 47. Through this thing ye shall prolong your 
 days] Instead of being cut off, as God here threatens, 
 ye shall be preserved and rendered prosperous in the 
 land which, when they passed over Jordan, they should 
 possess. 
 
 829 
 
Moses called into the mount 
 
 DEUTERONOMY. 
 
 that he may see the land. 
 
 A. M. 2553. 48 b And the Lord spake unto 
 
 An. Ex. isr. 40. Moses that selfsame day, saying, 
 Adar ' 49 Get thee up into this‘^moun¬ 
 
 tain Abarim, unto Mount Nebo, which is in 
 the land of Moab, thatfs over against Jericho; 
 and behold the land of Canaan, which I give 
 unto the children of Israel for a possession : 
 
 50 And die in the mount whither thougoest 
 up, and be gathered unto thy people; as 
 d Aaron thy brother died in Mount Hor, 
 
 b Num. xxvii. 12, 13.- c Num. xxxiii. 47, 48; chap, xxxiv. 1. 
 
 d Num. xx. 25, 28 ; xxxiii. 38. 
 
 Verse 49. Get thee up into this mountain Abarim] 
 The mount of the passages, i. e., of the Israelites when 
 they entered into the promised land. See the notes 
 on Num. xxvii. 12. 
 
 Verse 50. And die in the mount — as Aaron] Some 
 have supposed that Moses was translated; but if so, 
 then Aaron was translated, for what is said of the death 
 of the one is said of the death of the other. 
 
 Verse 51. Ye trespassed against me — at the waters 
 of Meribah] See the note on Num. xx. 8. 
 
 Verse 52. Thou shalt see the land before thee] See 
 Num. xxvii. 12, &c. How glorious to depart out of 
 this life with God in his heart and heaven in his eye ! 
 his work, his great, unparalleled usefulness, ending 
 only with his life. The serious reader will surely 
 join in the following pious ejaculation of the late Rev. 
 Charles Wesley , one of the best Christian poets of the 
 last century :— 
 
 “ O that without a lingering groan 
 
 I may the welcome word receive; 
 
 My body with my charge lay down, 
 
 And cease at once to work and live /”• 
 
 It would require a dissertation expressly formed 
 for the purpose to point out the general merit and ex¬ 
 traordinary beauties of this very sublime ode. To 
 enter into such particulars can scarcely comport with 
 the nature of the present work. Hrs. Loivlh, Kenni- 
 cott, and Durell, have done much in this way ; and 
 to their respective works the critical reader is re¬ 
 ferred. A very considerable extract from what 
 they have written on this chapter may be found in 
 Dr. Dodd's notes. In writing this ode the design of 
 Moses was, 
 
 1. To set forth the Majesty of God; to give that 
 generation and all successive ones a proper view of 
 the glorious perfections of the object of their worship. 
 He therefore shows that from his holiness and purity 
 he must be displeased with sin; from his justice and 
 righteousness he must punish it; and from the good¬ 
 ness and infinite benevolence of his nature he is ever 
 disposed to help the weak , instruct the ignorant , and 
 show mercy to the zuretched, sinful sons and daughters 
 of men. 
 
 2. To show the duty and interest of his people. To 
 have such a Being for their friend is to have all possi¬ 
 ble happiness, both spiritual and temporal, secured; to 
 have him for their enemy is to be exposed to inevi¬ 
 table destruction and ruin. 
 
 $30 
 
 and was gathered unto his peo- a. m. 2553 . 
 
 pie l An. Ex. Isr. 40. 
 
 51 Because e ye trespassed Adar ' 
 against me among the children of Israel at 
 the waters of f Meribah-kadesh, in the wilder¬ 
 ness of Zin ; because ye * sanctified me not 
 in the midst of the children of Israel. 
 
 52 h Yet thou shalt see the land before thee; 
 but thou shalt not go thither unto the land 
 which I give the children of Israel. 
 
 e Num. xx. 11, 12, 13; xxvii. 14.- f Or, strife at Kadesh. 
 
 s See Lev. x. 3.- h Num. xxvii. 12 ; chap, xxxiv. 4. 
 
 3. To warn them against irreligion and apostasy; 
 to show the possibility of departing from God. and the 
 miseries that would overwhelm them and their poste¬ 
 rity should they be found walking in opposition to the 
 laws of their Creator. 
 
 4. To give a proper and impressive view of the 
 providence of God, by referring to the history of his 
 gracious dealings with them and their ancestors; the 
 minute attention he paid to all their wants, the wonder¬ 
 ful manner in which he led, fed, clothed, protected, and 
 saved them, in all their travels and in all perils. 
 
 5. To leave on record an everlasting testimony 
 against them, should they ever cast off his fear and 
 pollute his worship, which should serve at once as a 
 warning to the world, and a vindication of his justice, 
 when the judgments he had threatened were found to 
 be poured out upon them ; for he who loved them so 
 long and so intensely could not become their enemy 
 but in consequence of the greatest and most unprin¬ 
 cipled provocations. 
 
 G. To show the shocking and unprecedented ingra¬ 
 titude which induced a people so highly favoured, and 
 so wondrously protected and loved, to sin against their 
 God ; and how reasonable and just it was, for the vin¬ 
 dication of his holiness, that God should pour out upon 
 them such judgments as he had never inflicted on 
 any other people, and so mark their disobedience and 
 ingratitude with fresh marks of his displeasure, that 
 the punishment should bear some proportion to the 
 guilt, and that their preservation as a distinct people 
 might afford a feeling proof both of the providence 
 and justice of God. 
 
 7. To show the glory of the latter days in the re- 
 election of the long reprobated Jewish nation, and the 
 final diffusion of his grace and goodness over the earth 
 by means of the Gospel of Christ. 
 
 And all this is done with such strength and ele¬ 
 gance of diction, with such appropriate, energetic, and 
 impressive figures and metaphors, and in such a power¬ 
 ful torrent of that soul-penetrating, pure poetic spirit 
 that comes glowing from the bosom of God, that the 
 reader is alternately elated or depressed, filled with 
 compunction or confidence, with despair or hope, ac¬ 
 cording to the quick transitions of the inimitable writer 
 to the different topics w r hich form the subject of this 
 incomparable and wondrously varied ode. May that 
 Spirit by which it was dictated give it its fullest, most 
 durable, and most effectual impression upon the mind 
 of every reader ! 
 
 a 
 
Moses blesses 
 
 CHAP. XXXIII. 
 
 the twelve tribes 
 
 CHAPTER XXXIII. 
 
 Moses delivers a prophetical blessing to the children of Israel, 1. The introduction , 2—5. Prophetic decla¬ 
 rations concerning Reuben, 6 ; concerning Judah, 7 ; concerning Levi, 8—11 ; concerning Benjamin, 12 ; 
 concerning Joseph, 13-17 ; concerning Zebulun, 18, 19 ; concerning Gad, 20, 21 ; concerning Dan, 22 ; 
 concerning Naphtali, 23 ; concerning Asher, 24, 25. The glory of the God of Jeshurun, and the glorious 
 privileges of his true followers, 26—29. 
 
 A. M. 2553 . A ND this is a the blessing 
 
 B. C. 1451. JPL . . ,, , . G 
 
 An. Ex. isr. 40 . wherewith Moses, b the man 
 
 _ A (lar ~ of God, blessed the children of 
 
 Israel before his death. 
 
 2 And he said, c The Lord came from Sinai, 
 
 and rose up from Seir unto them ; he shined 
 
 forth from Mount Paran, and he came with 
 
 d ten thousands of saints : from his right hand 
 
 went e a fiery law for them. 
 
 a Gen. xlix. 28.- b Psa. xc. title.- c Exod. xix. 18,20; 
 
 Judg. v. 4, 5; Hab. iii. 3.- d See Psa. lxviii. 17 ; Dan. vii. 10 ; 
 
 Acts vii. 53 ; Gal. iii. 19 ; Heb. ii. 2 ; Rev. v. 11 ; ix. 16. 
 * Heb. afire of law. f Exod. xix. 5 ; chap. vii. 7, 8 ; Psa. xlvii. 
 
 NOTES ON CHAP. XXXIII. 
 
 Verse 1. And this is the blessing wherewith Moses 
 — blessed , rfc.] The general nature of this solemn 
 introduction, says Dr. Kennicott, is to show the foun¬ 
 dation which Moses had for blessing his hrethren, viz., 
 because God had frequently manifested his glory in 
 their behalf; and the several parts of this introduction 
 are disposed in the following order:— 
 
 1. The manifestation of the Divine glory on Sinai, 
 as it was prior in time and more magnificent in splen¬ 
 dour, is mentioned first. 
 
 2. That God manifested his glory at Seir is evident 
 from Judg. v. 4: Lord, when thou wentest out of Seir, 
 when thou marchedst out of the fields of Edom , the 
 earth trembled and the heavens dropped, &c. 
 
 3. The next place is Paran, where the glory of the 
 Lord appeared before all the children of Israel, Num. 
 xiv. 10. 
 
 Instead of he came with ten thousand saints, by 
 which our translators have rendered imp romp meri- 
 beboth kodesh, Dr. Kennicott reads Meribah-Kadesh, 
 the name of a place: for we find that, towards the end 
 of forty years, the Israelites came to Kadesh, Num. 
 xx. 1, which was also called Meribah, on account of 
 their contentious opposition to the determinations of 
 God in their favour, ver. 13 ; and there the glory of 
 the Lord again appeared, as we are informed ver. 6. 
 These four places, Sinai , Seir, Paran, and Meribah- 
 Kadesh , mentioned by Moses in the text, are the iden¬ 
 tical places where God manifested his glory in a fiery 
 appearance, the more illustriously to proclaim his spe¬ 
 cial providence over and care of Israel. 
 
 Verse 3. Yea, he loved the people ] This is the in¬ 
 ference which Moses makes from those glorious ap¬ 
 pearances, that God truly loved the people ; and that 
 all his saints, Vtsnp kedoshaiv, the people whom he 
 had consecrated to himself, were under his especial 
 benediction; and that in order to make them a holy 
 nation , God had displayed his glory on Mount Sinai, 
 where they had fallen prostrate at his feet with the 
 
 3 Yea, f he loved the people; a. m. 2553 . 
 
 . 1 1 B C 1451 
 
 e all his saints are in thy hand : An. Ex. Isr. 40 . 
 
 and they h sat down at thy feet; Adar ’ 
 
 every one shall * 1 2 3 receive of thy words. 
 
 4 k Moses commanded us a law, 1 even the 
 inheritance of the congregation of Jacob. 
 
 5 And he was m king in n Jeshurun, when the 
 heads of the people and the tribes of Israel 
 were gathered together. 
 
 4; Hos. xi. 1; Mai. i. 2.- s Chap. vii. 6; 1 Sam. ii. 9 ; Psa. 
 
 1. 5.- h Luke x. 39; Acts xxii. 3.- ; Prov. ii. 1.- k Johni. 
 
 17; vii. 19.- 1 Psa.cxix. 111.- m See Gen. xxxvi. 31; Judg. 
 
 ix. 2 ; xvii. 6.- n Chap, xxxii. 15. 
 
 humblest adoration, sincerely promising the most af¬ 
 fectionate obedience ; and that God had there com¬ 
 manded them a law which was to be the possession 
 and inheritance of the children of Jacob, ver. 4. And 
 to crown the whole, he had not only blessed them as 
 their lawgiver, but had also vouchsafed to be their 
 king, ver. 5. 
 
 Dr. Kennicott proposes to translate the whole five 
 verses thus :— 
 
 Verse 1. And this is the blessing wherewith Moses, 
 the man of God, blessed the children of Israel before 
 his death. And he said, 
 
 2. Jehovah came from Sinai, 
 
 And he arose upon them from Seir; 
 
 He shone forth from Mount Paran, 
 
 And he came from Meribah-Kadesh : 
 
 From his right hand a fire shone forth upon them. 
 
 3. Truly, he loved the people, 
 
 And he blessed all his saints: 
 
 For they fell down at his feet, 
 
 And they received of his words. 
 
 4. He commanded us a law, 
 
 The inheritance of the congregation of Jacob. 
 
 5. And he became king in Jeshurun ; 
 
 When the heads of the people were assembled, 
 Together with the tribes of Israel. 
 
 We have already seen that Dr. Kennicott reads 
 Bnp POOP Meribah-Kadesh, the name of a place, in¬ 
 stead of BHp romp meribeboth kodesh , which, by a 
 most unnatural and forced construction, our version 
 renders ten thousands of saints, a translation which no 
 circumstance of the history justifies. 
 
 Instead of a fiery law, m esh dath , he reads, 
 following the Samaritan version, MX esh ur , a fire 
 shining out upon them. In vindication of this change 
 in the original, it may be observed, 1. That, though 
 rH dath signifies a law, yet it is a Chaldee term, and 
 appears nowhere in any part of the sacred writings 
 previously to the Babylonish captivity; rpnn torah 
 
 831 
 
DEUTERONOMY. 
 
 Reuben and Judah. 
 
 The blessings of 
 
 6 Let Reuben live, and not die; 
 and let not his men be few. 
 
 7 And this is the blessing of 
 Judah : and he said. Hear, Lord, the voice 
 
 A. M. 2553. 
 
 B. C. 1451. 
 An. Ex. Isr. 40. 
 
 Adar. 
 
 0 Gen. xlix. 8. 
 
 being the term constantly used to express the Law, at 
 all times prior to the corruption of the Hebrew, by the 
 Chaldee. 2. That the word itself is obscure in its 
 present situation, as the Hebrew Bibles write it and 
 esh in one word, eshdath , which has no mean¬ 
 
 ing ; and which, in order to give it one, the Massorah 
 directs should be read separate , though written con¬ 
 nected. 3. That the word is not acknowledged by the 
 two most ancient versions, the Septuagint and Syriac. 
 4. That in the parallel place, Hab. iii. 3, 4, a word is 
 used which expresses the rays of light , D'J3p kar- 
 nayim, horns , that is, splendours , rays, or effulgence 
 of light. 5. That on all these accounts, together with 
 the almost impossibility of giving a rational meaning 
 to the text as it now satnds, the translation contended 
 for should be adopted. 
 
 Instead of All his saints are in his hand, Hr. Ken- 
 nicott reads, He blessed all his saints —changing V'* 
 beyadecha , into 1*13 barach, he blessed , which word, 
 all who understand the Hebrew letters will see, might 
 be easily mistaken for the other: the l daleth and the 
 *7 resh being, not only in MSS., but also in printed 
 books, often so much alike, that analogy alone can 
 determine which is the true letter ; and except in the 
 insertion of the , yod , which might have been easily 
 mistaken for the apex at the top of the 3 beth very 
 frequent in MSS., both words have the nearest resem¬ 
 blance. To this may be added, that the Syriac autho¬ 
 rizes this rendering. 
 
 Instead of l^mS leraglecha , and ym31D middabbe- 
 rotheycha, thy feet, and thy words , Dr. Kennieott 
 reads the pronouns in the third person singular, 
 leraglaiv and VT9331D middabbcrothaiv, his feet , his 
 words , in which he is supported both by the Septua¬ 
 gint and Vulgate. He also changes NtJD yissa, he 
 shall receive , into lNSy yisseu , they shall receive. 
 
 He contends also that 7TtfD Mosheh , Moses , in the 
 fourth verse, was written by mistake for the following 
 word nt£H1D morashah, inheritance ; and when the 
 scribe found he had inserted a wrong word, he added 
 the proper one, and did not erase the first. The word 
 Moses, he thinks, should therefore be left out of the 
 text, as it is improbable that he should here introduce 
 his own name; and that if the word be allowed to be 
 legitimate, then the word king must apply to him, and 
 not to God, which would be most absurd. See Ken- 
 nicott’s first Dissertation, p. 422, &c. 
 
 Verse 6. Let Reuben live, and not die ] Though 
 his life and his blessings have been forfeited by his 
 Iransgression with his father’s concubine, Gen. xlix. 3, 
 4 ; and in his rebellion with Korah, Num. xvi. 1, &c., 
 let him not become extinct as a tribe in Israel. “ It 
 is very usual,” says Mr. Ainsworth, “ in the Scripture, 
 to set down things of importance and earnestness, by 
 affirmation of the one part, and denial of the other; 
 Isa. xxxviii. 1 : Thou shall die, and not live ; Num. 
 iv. 19 : That they may live, and not die; Psa. cxviii. 
 
 832 
 
 of Judah, and brin^ him unto his A. M. 2553 . 
 people : 0 let his hands be suffi- An. Ex! isr. 40 . 
 cient for him ; and be thou p a ar ’ 
 
 help to him from his enemies. 
 
 P Psa. cxlvi. 5. 
 
 17 : I shall not die, but live ; Gen. xliii. 8 : That iv& 
 may live, and not die; Jer. xx. 14: Cursed be the 
 day — let not that day be blessed ; 1 John ii. 4 : He 
 is a liar, and the truth is not in him; ib. ver. 27 : Is 
 truth, and no lie; John i. 20 : He confessed, and de¬ 
 nied not; 1 Sam. i. 11 : Remember me, and not for¬ 
 get thy handmaid; Deut. ix. 7 : Remember, forget 
 not; Deut. xxxii. 6 : O foolish people , and unwise. 
 In all these places it is evident that there is a peculiar 
 emphasis in this form of expression, as if he had said, 
 Let him not only not die, but let him live in great and 
 increasing peace and prosperity. Do not only not for¬ 
 get me, but keep me continually in remembrance. He 
 denied not, but confessed fully and particularly. 
 0 foolish people —silly and stupid, and unwise —desti¬ 
 tute of all true wisdom.” 
 
 And let not his men be few.] It is possible that 
 this clause belongs to Simeon. In the Alexandrian 
 copy of the Septuagint the clause stands thus : K at 
 'Zv/isov cart) 7 roXvg ev api.dj.uo, and let Simeon be very 
 numerous, but none of the other versions insert the 
 word. As the negative particle is not in the Hebrew, 
 but is supplied in our translation, and the word Simc m 
 is found in one of the most ancient and most authentic 
 copies of the Septuagint version; and as Simeon is 
 nowhere else mentioned here, if not implied in this 
 place, probably the clause anciently stood : Let Reu¬ 
 ben live, and not die ; but let the men of Simeon be 
 few. That this tribe was small when compared with 
 the rest, and with what it once was, is evident enough 
 from the first census, taken after they came out of 
 Egypt, and that in the plains of Moab nearly forty 
 years after. In the first, Simoon was 59,300 ; in the 
 last, 22,200, a decrease of 37,100 men! 
 
 Verse 7. And this is the blessing of Judah] Though 
 the word blessing is not in the text, yet it may be im¬ 
 plied from ver. 1 ; but probably the words, he spake , 
 are those which should be supplied : And this he spake 
 of Judah, Lord, hear the voice of Judah ; that is, says 
 the Targum, receive his prayer when he goes out to 
 battle, and let him be brought back in safety to his own 
 people. Let his hands be sufficient for him —let him 
 have a sufficiency of warriors always to support the 
 tribe, and vindicate its rights ; and let his enemies never 
 be able to prevail against him ! Three things are ex¬ 
 pressed here : 1. That the tribe of Judah, conscious 
 of its weakness, shall depend on the Most High, and 
 make prayer and supplication to him ; 2. That God 
 will hear such prayer ; and, 3. That his hands shall be 
 increased, and that he shall prevail over his enemies. 
 This blessing has a striking affinity with that which 
 this tribe received from Jacob, Gen. xlix. 9 ; and both 
 may refer to our blessed Lord, 'who sprang from 
 this tribe, as is noticed on the above passage, who 
 has conquered our deadly foes by his death, and 
 whose praying posterity ever prevail through his 
 might. 
 
 a 
 
CHAP. XXXIII. 
 
 The blessings of 
 
 A. M. 2553. g And 0 f J j6v i } ]e sa ^ q £ C £ 
 
 15. C. 1451. . 7 
 
 An. Ex. isr. 40. thy Thummim and thy Urim be 
 
 -1- with thy holy one, r whom thou 
 
 didst prove at Massah, and with whom thou 
 didst strive at the waters of Meribah; 
 
 9 Who said unto his father and to his 
 mother, I have not 8 seen him ; * neither did 
 he acknowledge his brethren, nor knew his 
 own children : for u they have observed thy 
 word, and kept thy covenant. 
 
 q Exod. xxviii. 30.-rExod. xvii. 7; Num. xx. 13 ; chap. viii. 
 
 2, 3, 16; Psa. lxxxi. 7.- 9 Gen. xxix. 32; 1 Chron. xvii. 17; 
 
 Job xxxvii. 24.-‘Exod. xxxii. 26, 27, 28.-« See Jer. xviii. 
 
 18 ; Mai. ii. 5, 6.- v Or, Let them teach , &c.- w Lev. x. 11 ; 
 
 chap. xvii. 9, 10, 11; xxiv. 8; Ezek. xliv. 23, 24; Mai. ii. 7. 
 
 Verse 8. Of Levi he said] Concerning the Urim 
 and Thummim see Exod. xxviii. 30. 
 
 Thy holy one ] Aaron primarily, who was anointed 
 the high priest of God, and whose office was the most 
 holy that man could be invested with. Therefore 
 Aaron was called God’s holy one. and the more espe¬ 
 cially so as he was the type of the most holy and 
 blessed Jesus, from whom the Urim —all light and wis¬ 
 dom, and Thummim —all excellence, completion, and 
 perfection, are derived. 
 
 Whom thou didst prove, dpc.] God contended with 
 Aaron as well as .with Moses at the waters of Meri¬ 
 bah, and excluded him from the promised land because 
 he did not sanctify the Lord before the people. 
 
 From the words of St. Paul, 1 Cor. x. 8-12, it is 
 evident that these words, at least in a secondary sense, 
 belong to Christ. He is the Holy One who was tempted 
 by them at Massah, who suffered their manners in the 
 wilderness, who slew 23,000 of the most incorrigible 
 transgressors, and who brought them into the promised 
 land by his deputy, Joshua, whose name and that of 
 Jesus have the same signification. 
 
 Verse 9. Who said unto his father, dfc.] There are 
 several difficulties in this and the following verses. 
 Some think they arc spoken of the tribe of Levi; others, 
 of all the tribes ; others, of the Messiah, &c. ; but 
 several of the interpretations founded on these suppo¬ 
 sitions are too recondite, and should not be resorted to 
 till a plain literal sense is made out. I suppose the 
 whole to be primarily spoken of Aaron and the tribe 
 of Levi. Let us examine the words in this way, Who 
 said unto his father, &e. The law had strictly enjoined 
 that if the father, mother, brother, or child of the high 
 priest should die, he must not mourn for them, but act 
 as if they were not his kindred ; see Lev. xxi. 11, 12. 
 Neither must Aaron mou^i for his sons Nadab and 
 Abihu, Ac., though not only their death, but the cir¬ 
 cumstances of it, were the most afflicting that could 
 possibly affect a parent’s heart. Besides, the high 
 priest was forbidden, on pain of death, to go out from 
 the door of the tabernacle, Lev. x. 2-7, for God would 
 have them more to regard their function (as good Mr. 
 Ainsworth observes) and duty in his service, than any 
 natural affection whatever. And herein Christ was 
 figured, who, when he was told that his mother and i 
 brethren stood without, and wished to speak with him, i 
 
 Vol. I. ( 54 ) 
 
 Levi and Benjamin 
 
 10 v They "'shall teach Jacob /J’?55* 
 
 J 15. O. 1451. 
 
 thy judgments, and Israel thy An. Ex. isr. 40 . 
 
 law : x they y shall put incense _ — _ 
 
 z before thee, a and whole burnt-sacrifice upon 
 thine altar. 
 
 11 Bless, Lord, his substance, and b accept 
 the work of his hands : smite through the 
 loins of them that rise against him, and of 
 them that hate him, that they rise not again. 
 
 12 And of Benjamin he said, The beloved 
 
 * Or, let them put incense. -y Exod. xxx. 7, 8 ; Num. xvi. 44); 
 
 1 Sam. ii. 28.- ^Ileb. at thy nose. -“Lev. i. 9, 13, l" 7 ; Psa. 
 
 Ii. 19; Ezek. xliii. 27.-*>2 Sam. xxiv. 23; Psa. xx. 3 ; Ezek 
 
 xx. 40, 41; xliii. 27. 
 
 said : “ Who is my mother, and who are my brethren t 
 whosoever shall do the will of my father who is in 
 heaven, the same is my brother, and sister, and mother;” 
 Matt. xii. 46-50. It is likely also that Moses may 
 refer here to the fact of the Levites, according to the 
 command of Moses, killing every man his brother, 
 friend, neighbour, and even son, who had sinned in wor¬ 
 shipping the golden calf, Exod. xxxii. 26 ; and in this 
 way the Chaldee paraphrast understands the words. 
 
 Verse 10. They shall teach Jacob, djc.] This was 
 the office of the Levites, to teach, by their significant 
 service and typical ceremonies, the way of righteous¬ 
 ness and truth to the children of Israel. And of their 
 faithfulness in this respect God bears testimony by the 
 prophet, “ My covenant was with him of life and peace,” 
 Mai. ii. 5 ; and, “ The law of truth was in his mouth, 
 and iniquity was not found in his lips : he walked with 
 me in peace and equity, and did turn many away from 
 iniquity ver. 6. These words are a sufficient com¬ 
 ment on the words of the text. 
 
 Verse 11. Bless, Lord, his substance ] The bless¬ 
 ing of God to the tribe of Levi was peculiarly neces¬ 
 sary, because they had no inheritance among the chil¬ 
 dren of Israel, and lived more immediately than others 
 upon the providence of God. Yet, as they lived by 
 the offerings of the people and the tithes, the increase 
 of their substance necessarily implied the increase of 
 the people at large : the more fruitful the land was, 
 the more abundant would the tithes of the Levites be ; 
 and thus in the increased fertility of the land the sub¬ 
 stance of Levi would be blessed. 
 
 Verse 12. Of Benjamin—the beloved of the Lord] 
 Alluding to his being particularly beloved of his father 
 Jacob, Gen. xlix. 27, &c. 
 
 Shall dwell in safety by him] That is, by the Lord, 
 whose temple, which is considered as his dwelling- 
 place, was in the tribe of Benjamin, for a part of Je¬ 
 rusalem belonged to this tribe. 
 
 Shall cover him all the day] Be his continual pro¬ 
 tector ; and he shall dwell between his shoulders —• 
 within his coasts, or in his chief city, viz., Jerusalem, 
 where the temple of God was built, on his mountains 
 Zion and Moriah, here poetically termed his shoulders. 
 
 Some object to our translation of the Hebrew TV 
 yedid by the term beloved, and think the original should 
 be divided as it is in the Samaritan, "5' V yad yad , the 
 
 833 
 
The blessing 
 
 DEUTERONOMY. 
 
 <SV 
 
 of Joseph. 
 
 b c i 45 i* °f ^ ie Lord shall dwell in safety 
 An. Ex. isr. 40. by him ; and the L ORD shall 
 
 --1- cover him all the day long, and 
 
 he shall dwell between his shoulders. 
 
 13 And of Joseph he said, c Blessed of the 
 Lord be his land, for the precious things of 
 heaven, for d the dew, and for the deep that 
 coucheth beneath; 
 
 14 And for the precious fruits brought forth 
 by the sun, and for the precious things e put 
 forth by the f moon, 
 
 15 And for the chief things of & the ancient 
 
 c Gen. xlix. 25.- d Gen. xxvii. 28.- e Heb. thrust forth. 
 
 f Heb. moons. -gGen. xlix. 26.- h Hab. iii. 6.-‘ Exod. iii. 
 
 2, 4; Acts vii. 30, 35. 
 
 hand, even the hand of the Lord shall dwell for safety 
 or protection, alaiv, upon him. This makes a good 
 sense, and the reader may choose. 
 
 Verse 13. Blessed —be his land ] The whole of 
 this passage certainly relates to the peculiar fertility 
 of the soil in the portion that fell to this tribe which, 
 the Jews say, yielded a greater abundance of all good 
 things than any other part of the promised land. 
 
 The precious things of heaven ] The peculiar mild¬ 
 ness and salubrity of its atmosphere. 
 
 For the dew ] A plentiful supply of which was a 
 great blessing in the dry soil of a hot climate. 
 
 The deep that coucheth beneath ] Probably referring 
 to the plentiful supply of water which should be found 
 in digging wells : hence the Septuagint have a/3udo'wv 
 ‘T'^ywv, fountains of the deeps. Some suppose there 
 has been a slight change made in the word mit- 
 tal, for the dew, which was probably at first SpQ meal, 
 from above, and then the passage would read thus : 
 For the precious things of heaven from above, and 
 for the deep that coucheth beneath. This reading is 
 confirmed by several of Kennicott’s and De Rossi’s 
 MSS. The Syriac and Chaldee have both readings : 
 The dew of heaven from above. 
 
 Verse 14. The precious fruits brought forth by the 
 sun ] All excellent and important productions of the 
 earth, which come to perfection once in the year. So 
 the precious things put forth by the moon may imply 
 those vegetables which require but about a month to 
 bring them to perfection, or vegetables of which several 
 crops may be had in the course of a year. 
 
 Verse 15. The chief things of the ancient moun¬ 
 tains] Dip nin umerosh harerey kedem , and 
 
 from the head or top of the ancient or eastern moun¬ 
 tains, the precious things or productions being still 
 understood. And this probably refers to the large trees , 
 &c., growing on the mountain tops, and the springs of 
 water issuing from them. The mountains of Gilead 
 may be here intended, as they fell to the half tribe of 
 Manasseh. And the precious things of the lasting 
 hills may signify the metals and minerals which might 
 be digged out of them. 
 
 Verse 16. The good ivill of him that dwelt in the 
 bush] The favour of him who appeared in the burning 
 bush on Mount Sinai, who there, in his good ivill — 
 mere love and compassion, took Israel to be his people; 
 
 834 
 
 mountains, and for the precious ^ Jf- ^53. 
 things h of the lasting hills, An. ExTsr. 40. 
 
 16 And for the precious things -1- 
 
 of the earth and fulness thereof; and for the 
 good will of j him that dwelt in the bush : let 
 the blessing k come upon the head of Joseph, 
 and upon the top of the head of him that was 
 separated from his brethren. 
 
 17 His glory is like the 1 firstling of his bul¬ 
 lock, and his horns are like m the horns of 
 n unicorns : with them 0 he shall push the 
 people together to the ends of the earth : and 
 
 k Genesis xlix. 26.- 1 1 Chron. v. 1.-« Num. xxiii. 
 
 22; Psa. xcii 10.- n Heb. a unicorn. - 0 1 Kings xxii. 11 ; 
 
 Psa. xliv. 5. 
 
 and who has preserved and will preserve, in tribulation 
 and distress, all those who trust in him, so that they 
 shall as surely escape unhurt, as the bush, though en¬ 
 veloped with fire, was unburnt. 
 
 The top of the head, <fc.] The same words are used 
 by Jacob in blessing this tribe, Gen. xlix. 26. The 
 meaning appears to be that God should distinguish this 
 tribe in a particular way, as Joseph himself was sepa¬ 
 rated, TT2 nazir, a Nazarite, a consecrated prince to 
 God, from among and in preference to all his brethren. 
 See the notes on Gen. xlix. 25, &c. 
 
 Verse 17. His glory is like the firstling of his bul¬ 
 lock] This similitude is very obscure. A bullock was 
 the most excellent of animals among the Jews, not only 
 because of its acceptableness in sacrifice to God, but 
 because of its great usefulness in agriculture. There 
 is something peculiarly noble and dignified in the ap¬ 
 pearance of the ox, and his greatest ornament are his 
 fine horns; these the inspired penman has particularly 
 in view, as the following clause proves ; and it is well 
 known that in Scriptural language horns are the em¬ 
 blem of strength, glory, and sovereignty; Psa. lxxv. 5, 
 10; Ixxxix. 17, 24 ; cxii. 9 ; Dan. viii. 3, &c. ; Luke 
 i. 69 ; Rev. xvii. 3, &c. 
 
 His horns are like the horns of unicorns] reem, 
 which we translate unicorn, from the j xovoxcgug mono¬ 
 keros of the Septuagint, signifies, according to Bochart, 
 the mountain goat; and according to others, the rhi¬ 
 noceros, a very large quadruped with one great horn 
 on his nose, from which circumstance his name is de¬ 
 rived. See the notes on Num. xxiii. 22 ; xxiv. 8. 
 Reem is in the singular number, and because the 
 horns of a unicorn, a one-horned animal, would have 
 appeared absurd, our translators, with an unfaithful¬ 
 ness not common to them, put the word in the plural 
 number. 
 
 To the ends of the earthf Of the land of Canaan, for 
 Joshua with his armies conquered all this land, and 
 drove the ancient inhabitants out before him. 
 
 They are the ten thousands of Ephraim, dfC.] That 
 is, The horns signify the ten thousands of Ephraim, 
 and the thousands of Manasseh. Jacob prophesied, 
 Gen. xlviii. 19, that the younger should be greater 
 than the elder; so here tens of thousands are given 
 to Ephraim, and only thousands to Manasseh. See 
 the census. Num. i. 33—35. 
 
 ( 54 * ) 
 
The blessings of Zebulun, CHAP. XXXIII. Gael, Dan, and Naphtali. 
 
 B o’ H 5 i* p they we the ten thousands of 
 An. Ex. Isr. 40. Ephraim, and they are the thou- 
 -- sands of Manasseh. 
 
 18 And of Zebulun he said, * Rejoice, Ze¬ 
 bulun, in thy going out; and, Issachar, in thy 
 tents. 
 
 19 They shall r call the people unto the 
 mountain; there s they shall offer sacrifices 
 of righteousness : for they shall suck of the 
 abundance of the seas, and of treasures hid in 
 the sand. 
 
 20 And of Gad he said, Blessed be he that 
 
 * enlargeth Gad : he dwellcth as Jf. 2553. 
 a lion, and teareth the arm with An. Ex. Isr. 40. 
 the crown of the head. __ 
 
 21 And u he provided the first part for him¬ 
 self, because there, in a portion of the law¬ 
 giver, wo.s he v seated ; and w he came with 
 the heads of the people, he executed the 
 justice of the Lord, and his judgments with 
 Israel. 
 
 22 And of Dan he said, Dan is a lion’s 
 whelp : x he shall leap from Bashan. 
 
 23 And of Naphtali he said, 0 Naphtali, 
 
 pGen. xlviii. 19.-nGen. xlix. 13,14,15.- r Isa. ii. 3.—-sPsa, 
 
 iv. 5.- 1 See Josh. xiii. 10, &c.; 1 Chron. xii. 8, &c. 
 
 Verse 18. Rejoice, Zebulun, in thy going out ] That 
 is, Thou shalt be very prosperous in thy coasting voy¬ 
 ages ; for this tribe’s situation was favourable for traf¬ 
 fic, having many sea-ports. See Gen. xlix. 13. 
 
 And, Issachar, in thy tents.] That is, as Zebulun 
 should be prosperous in his shipping and traffic, so 
 should Issachar be in his tents —his agriculture and 
 pasturage. 
 
 Verse 19. They shall call the people unto the moun¬ 
 tain] By their traffic with the Gentiles (for so I think 
 D'Dp ammim should be understood here) they shall be 
 the instruments in God’s hands of converting many to 
 the true faith; so that instead of sacrificing to idols, 
 they should offer sacrifices of righteousness. 
 
 They shall suck of the abundance of the seas ] That 
 is, grow wealthy by merchandise. 
 
 And of treasures hid in the sand.] Jonathan ben 
 Uzziel has probably hit upon the true meaning of this 
 difficult passage : “ From the sand,” says he, “ are 
 produced looking-glasses and glass in general; the 
 treasures —the method of finding and working this, 
 was revealed to these tribes.” Several ancient writers 
 inform us that there were havens in the coasts of the 
 Zebulunites in which the vitreous sand, or sand proper 
 for making glass, was found. See Strabo, lib. xvi. ; 
 see also Pliny, Hist. Nat. 1. xxxvi., c. 26 ; Tacitus, 
 Hist. 1. v., c. 7. The words of Tacitus are remark¬ 
 able: Et Belus amnis Judaico mari illabitur ; circa 
 ejus os lectae arenae admixto nitro in vitrum exco- 
 quuntur. “The river Belus falls into the Jewish sea, 
 about whose mouth those sands, mixed with nitre, are 
 collected, out of which glass is formed,” or which is 
 melted into glass. Some think that the celebrated 
 shell-fish called murex, out of which the precious pur¬ 
 ple dye was extracted, is here intended by the treasure 
 hid in the sand: this also Jonathan introduces in this 
 verse. And others think that it is a general term for 
 the advantages derived from navigation and commerce. 
 
 Verse 20. Blessed be he that enlargeth Gad] As 
 deliverance out of distress is termed enlarging, (see 
 Psa. iv. 1,) this may refer to God’s deliverance of the 
 tribe of Gad out of that distress mentioned Gen. xlix. 
 19, and to the enlargement obtained through means of 
 Jephthah, Judg. xi. 33, and probably also to the vic¬ 
 tories obtained by Gad and Reuben over the Hagar- 
 ites, 1 Chron. v. 18-20. 
 
 u Numbers xxxii. 16, 17.- v Heb. ceiled. - w Josh. iv. 12, 
 
 x Josh. xix. 47; Judg. xviii. 27. 
 
 He dwelleth as a lion] Probably the epithet of lion 
 or lion-like was applied to this tribe from their fierce 
 and warlike disposition. And on this supposition, 1 
 Chron. xii. 8 will appear to be a sufficient comment: 
 And of the Gadites there icere—men of might, men 
 of war for the battle, that could handle shield and 
 buckler, whose faces were like the faces of lions, 
 and were as sivift as the roes upon the mountains. 
 Tearing the arm or shoulder with the crown of the 
 head seems simply to mean that no force should be 
 able to prevail over them, or stand against them ; as 
 the arm or shoulder signifies dominion, and the crown 
 of the head, sovereign princes. 
 
 Verse 21. He provided the first part] That is, he 
 chose for himself a very excellent portion, viz., the 
 land of Sihon and Og, in which this tribe had requested 
 to be settled by the lawgiver, viz., Moses, from whom 
 they requested this portion, Num. xxxii. 1—5. 
 
 He came with the heads of the people] Notwith¬ 
 standing this portion fell unto them on the east side of 
 Jordan, yet they proceeded with the heads of the peo¬ 
 ple, the chiefs of the other tribes. 
 
 To execute the justice of the Lord] To extirpate 
 the old inhabitants of the country, according to the 
 decree and purpose of the Lord. See on Num. xxxii. 
 
 Verse 22. Ban is a lion's whelp: he shall leap 
 from Bashan.] The Jewish interpreters observe that 
 Bashan was a place much frequented by lions, who 
 issued thence into all parts to look for prey. By this 
 probably Moses intended to point out the strength and 
 prowess of this tribe, that it should extend its territo¬ 
 ries, and live a sort of predatory life. It appears from 
 Josh. xix. 47, that the portion originally assigned to 
 this tribe was not sufficient for them; hence we find 
 them going out to war against Leshem and taking it, 
 adding it to their territories, and calling it by the name 
 of the tribe. Jacob, in his prophetic blessing ol this 
 tribe, represents it under the notion of a serpent in the 
 path, Gen. xlix. 17. The character there, and that 
 given here, constitute the complete warrior— strata¬ 
 gem and courage. See the note on Gen. xlix. 17. 
 
 Verse 23. O Naphtali, satisfied with favour] 
 Though this may refer to the very great fertility of 
 the country that fell to this tribe, yet certainly some¬ 
 thing more is intended. Scarcely any of the tribes 
 was more particularly favoured by the wondrous mercy 
 
 835 
 
The blessing 
 
 DEUTERONOMY. 
 
 b c 1451 7 sat i s fi e( ^ with favour, and full 
 
 An. Ex. isr. 40. with the blessing of the Lord ! 
 
 —--1- z possess thou the west and 
 
 the south. 
 
 24 And of Asher he said, a Let Asher be 
 blessed with children; let him be acceptable 
 
 r Gen. xlix. 21.-a See Josh. xix. 32, &c.- a Gen. xlix. 20. 
 
 b See Job xxix. 6. 
 
 and kindness of God, than this and the tribe of Zebu- 
 lun. The light of the glorious Gospel of Christ shone 
 brightly here, Matt. iv. 13, 15, 16. Christ’s chief 
 residence was at Capernaum in this tribe, Matt. ix. 1; 
 Mark ii. 1 ; and this city, through Christ’s constant 
 residence, and the mighty miracles he wrought in it, 
 is represented as being exalted unto heaven , Matt. xi. 
 23. And it is generally allowed that the apostles were 
 principally of the tribe of Naphtali, who were to pos¬ 
 sess the west and the south —to dispense the Gospel 
 through all the other tribes. The word D’ yam, which 
 w r e here translate ivest , literally signifies the sea, and 
 probably refers to the sea of Gennesareth, w r hich was 
 in this tribe. 
 
 Yerse 24. Let Asher be blessed with children ] Let 
 him have a numerous posterity, continually increasing. 
 
 Let him be acceptable to his brethren ] May he be 
 
 in perfect union and harmony with the other tribes. 
 
 Let him dip his foot in oil.] Let him have a fertile 
 soil, and an abundance of all the conveniences and 
 comforts of life. 
 
 Yerse 25. Thy shoes shall be iron and brass] Some 
 suppose this may refer to the iron and copper mines 
 in their territory; but it is more likely that it relates 
 to their warlike disposition, as we know that greaves , 
 boots, shoes , &c., of iron, brass , and tin , were used by 
 ancient warriors. Goliath had greaves of brass on his 
 legs, 1 Sam. xvii. 6 ; and the brazen-booted Greeks, 
 XuXxoxvrjiAiSsg Ayam, is one of the epithets given by 
 Homer to his heroes; see Iliad, lib. viii., ver. 41. 
 
 And as thy days , so shall thy strength be.] If w r e 
 take this clause as it appears here, we have at once 
 an easy sense; and the saying, I have no doubt, has 
 comforted the souls of multitudes. The meaning is 
 obvious : “ Whatever thy trials or difficulties may be, 
 I shall always give thee grace to support thee under 
 and bring thee through them.” The original is only 
 two words, the latter of which has been translated in 
 a great variety of ways, -jKin ucheyamsycha 
 
 dobecha. Of the first term there can be do doubt, it 
 literally means, and as thy days; the second word, 
 SOT dobe, occurs nowhere else in the Hebrew Bible : 
 the Sepiuagint have rendered it by Kf/vg, strength, 
 and most of the versions have followed them; but 
 others have rendered it affliction, old age , fame, weak¬ 
 ness , &c., &c. It would be almost endless to follow 
 interpreters through their conjectures concerning its 
 meaning. It is allowed among learned men, that 
 where a word occurs not as a verb in the Hebrew 
 Bible, its root may be legitimately sought in the Ara¬ 
 bic. He who controverts this position knows little 
 of the ground on which he stands. In this language 
 the root is found; daba signifies he rested, -was 
 
 quiet. This gives a very good sense, and a very ap- 
 
 836 
 
 of Asher. 
 
 to Ins brethren, and let him h dip 2553. 
 
 his foot in oil. An. Ex. Isr. 40 
 
 25 c Thy shoes shall be d iron -^ 
 
 and brass; and as thy days, so shall thy 
 strength be. 
 
 26 There is e none like unto the God of 
 
 c Or, under thy shoes shall be iron. - d Chap. viii. 9.- e Exod 
 
 xv. 11; Psa. lxxxvi. 8; Jer. x. 6. 
 
 propriate one; for as the borders of this tribe lay on 
 the vicinity of the Phoenicians, it was naturally to be 
 expected that they should be constantly exposed to 
 irruptions, pillage, &c. ; but God, to give them confi¬ 
 dence in his protection, says, According to thy days —• 
 all circumstances and vicissitudes, so shall thy rest 
 be —while faithful to thy God no evil shall touch thee ; 
 thy days shall increase, and thy quiet be lengthened 
 out. This is an unfailing promise of God : “ I will 
 keep him in perfect peace whose mind is stayed upon 
 me, because he trusteth in me therefore “ trust ye 
 in the Lord for ever, for in the Lord Jehovah is ever¬ 
 lasting strengthIsa. xxvi. 4. Some derive it from 
 dabi, he abounded in riches; the interpretation 
 then would be, As thy days increase, so shall thy 
 riches. This makes a very good sense also. See 
 Rosenmuller. 
 
 Moses, having now finished what God gave him to 
 predict concerning the twelve tribes, and w r hat he was 
 led in the fulness of his heart to pray for in their be¬ 
 half, addresses all the tribes collectively under the 
 names Jeshurun and Israel; and in an ode of asto¬ 
 nishing energy and elegance describes this wondrous 
 people, and their still more wonderful privileges. The. 
 reader will observe that, though the latter part of this 
 chapter appears in the form of prose in our Bibles, yet 
 it is written in hemistichs or short metrical lines in the 
 original, which is the form in which all the Hebrew 
 poetry is written; and as in other cases, so in this, it 
 would contribute much to the easy understanding of the 
 author’s meaning, were the translation produced in 
 lines corresponding to those of the original. 
 
 Yerse 26. There is none like unto the God of Je¬ 
 shurun] We have already seen the literal meaning 
 of Jeshurun, chap, xxxii. 15; but besides its literal 
 meaning, it seems to be used as an expression of par¬ 
 ticular affection: hence Calmet understands it as a 
 diminutive of the word Israel. We know that rexvoi, 
 sons, in the mouth of St. John, signifies much less than 
 rsxvux, which, properly translated, would be beloved 
 children, a term which at once shows the helplessness 
 of the offspring, and the tender affection of the parent. 
 So Jeshurun may be understood here : and hence the 
 Septuagint seem to have apprehended the full force of 
 the word by translating it tou pyarfvjixevov, the beloved 
 one, the object of God’s especial delight. 
 
 Israel’s God, and God’s Israel, have no fellows. 
 What were all the gods of the nations, even supposing 
 they were real beings, in comparison of the Almighty 1 
 And what nation under heaven could be compared to 
 the Israel of God 1 It was, however, from God’s ex¬ 
 cellence that they derived theirs. 
 
 Rideth upon the heaven, fyc.] Unites heaven and 
 earth in thy defence and support, and comes with irre- 
 
CHAP. XXXIV. 
 
 The security and 
 
 happiness of Israel. 
 
 f Jeshurun, & who rideth upon the 
 
 A. M. 2553. 
 
 • B. C. 1451. 
 
 An. Ex. isr. 40. heaven in thy help, and in his ex- 
 ___1_ cellency on the sky. 
 
 27 The eternal God is thy h refuge, and un¬ 
 derneath are the everlasting arms : and 1 he 
 shall thrust out the enemy from before thee ; 
 and shall say, Destroy them! 
 
 28 k Israel then shall dwell in safety 
 alone: 1 the fountain of Jacob shall he upon 
 
 a land of corn and wine ; also J?- ^3. 
 
 ij. U. 1451. 
 
 his m heavens shall drop down An. Ex. isr. 40. 
 
 , Adar. 
 
 dew. __ 
 
 29 n Happy art thou, O Israel! 0 who is like 
 unto thee, 0 people saved by the Lord, p the 
 shield of thy help, and who is the sword of 
 thy excellency ! and thine enemies * shall r be 
 found liars unto thee ; and s thou shalt tread 
 upon their high places. 
 
 f Chap, xxxii. 15.-g Psa. lxviii. 4, 33, 34; civ. 3 ; Hab. iii. 8. 
 
 h Psa. xc. 1.-‘Chap. ix. 3, 4, 5.- k Num.xxiii. 9; Jer. xxiii. 
 
 6; xxxiii. 16.- 1 Chap. viii. 7, 8. 
 
 sistible velocity to succour and defend thee, and to 
 discomfit thine adversaries. 
 
 Verse 27. The eternal God\ DHp ’nSt* elohey kedem, 
 the former God ; He who was of old. Not like the 
 gods which were lately come up. He who ever was 
 and ever will be; and He who was, is, and will be 
 unchangeably holy, wise, just, and merciful. See the 
 note on Gen. xxi. 33. 
 
 Everlasting arms ] As the arm is the emblem of 
 power, and of power in a state of exertion, the words 
 here state that an unlimited and unconquerable power 
 shall be eternally exerted in the defence of God’s 
 Church, and in the behalf of all those who trust in 
 Him. 
 
 Thrust out the enemy ] He will expel all the ancient 
 inhabitants, and put thee in possession of their land. 
 
 Verse 28 . Israel then shall dwell—alone ] This 
 people shall not be incorporated with any other people 
 under heaven. A prophecy which continues to be 
 fulfilled to the very letter. Every attempt to unite 
 them with any other people has proved absolutely 
 ineffectual. 
 
 The fountain of Jacob ] His offspring, shall possess 
 a most fertile land; such was Palestine. 
 
 Verse 29. Happy art thou, <f-c.] 'HBW ashrey. 0 
 the happiness of Israel! it is ineffable, inconceivable, 
 because they are a people saved by the Lord —have 
 such a salvation as it becomes the infinite perfections 
 of God to bestow; he is their help —their never-fail¬ 
 ing strength, and the shield of that help —he defends 
 their defence, saves them and preserves them in the 
 state of salvation. 
 
 Sword of thy excellency ] Or whose sword —his all- 
 conquering word, is thine excellency, in its promises, 
 threatenings, precepts, &c., &c. St. Paul, in his ex¬ 
 hortation to the Christians at Ephesus, uses the same 
 
 m Gen. xxviii. 28; chap. xi. 11.- n Psa. cxliv. 15.-°2 Sam. 
 
 .vii. 23.- P Psa. cxv. 9, 10.-q2 Sam. xxii. 45 ; Psa. xviii. 45 ; 
 
 lxvi. 3 ; lxxxi. 15.- r Or, shall he subdued. - 3 Chap, xxxii. 13. 
 
 metaphor, Take unto you the sword of the Spirit, 
 which is the word of God. 
 
 Thine enemies shall be found liars ] Who said thou 
 shouldst never be able to gain the possession of this 
 good land ; for thou shalt tread on —subdue, their high 
 places —even their best fortified cities. 
 
 The blessings contained in this chapter belong also 
 to the spiritual Israel of God, who, according to the 
 Divine promise, shall have a complete victory over all 
 their spiritual foes, shall have all their inward enemies, 
 the whole of the carnal mind, destroyed, (for the blood 
 of Jesus Christ, applied by the energy of the eternal 
 Spirit, shall not only blot out all their sin, but purify 
 their hearts from all unrighteousness ;) and thus, being 
 delivered from their enemies, they shall love God with 
 all their heart, and serve him in righteousness and true 
 holiness, without fear before him all the days of their 
 life. There are many circumstances and expressions 
 in this ode similar to several in the prophetical bless¬ 
 ing pronounced by Jacob on his twelve sons, Gen. 
 xlix., for the subject is the same in both chapters; 
 the reader is therefore requested to compare the two 
 places, and to consider the notes on each, as they have 
 some tendency to cast light on each other. Both 
 these chapters constitute a part of those Scriptures 
 which, according to St. Paul, Rom. xv. 4, were writ¬ 
 ten for our learning; and, as to instruct the reader 
 and make him wise unto salvation was the gracious 
 design of God, we should particularly beg of him 
 “ that we may in such wise hear them, read, mark, 
 learn, and imvardly digest them, that, by patience and 
 comfort of his holy word, we may embrace and ever 
 hold fast the blessed hope of everlasting life which he 
 has given us in our Saviour Jesus Christ ”— Collect 
 for the second Sunday in Advent. 
 
 I _:- 
 
 I 
 
 CHAPTER XXXIV. 
 
 Moses goes up Mount Nebo to the top of Pisgah, and God shoivs him the whole extent of the land which he 
 promised to give to the descendants of Abraham, 1—4. There Moses died, and was so privately buried 
 by the Lord that his sepulchre was never discovered, 5, 6. His age and strength of constitution, 7. 
 The people weep for him thirty days, 8. Joshua being filled with the spirit of wisdom, the Israelites 
 hearken to him, as the Lord commanded them, 9. The character of Moses as a prophet, and as a worker 
 of the most extraordinary miracles, both in the sight of the Egyptians, and the people of Israel: conclu¬ 
 sion of the Pentateuch , 10—12. 
 
 837 
 
Moses ascends the mount , DEUTERONOMY. dies , and is hurled. 
 
 b' c iff?* Moses went up from the 
 
 An. Ex. isr. 40. plains of Moab a unto the 
 
 .Adcir • 
 
 --'-- mountain of Nebo, to the top of 
 
 b Pisgah, that is over against Jericho. And 
 the Lord c showed him all the land of Gilead, 
 d unto Dan, 
 
 2 And all Naphtali, and the land of Ephraim, 
 and Manasseh, and all the land of Judah, 
 e unto the utmost sea, 
 
 3 And the south, and the plain of the valley 
 of Jericho, f the city of palm-trees, unto Zoar. 
 
 4 And the Lord said unto him, & This is the 
 land which I sware unto Abraham, unto Isaac, 
 and unto Jacob, saying, I will give it unto thy 
 seed: h I have caused thee to see it with thine 
 eyes, but thou shalt not go over thither. 
 
 5 1 So Moses the servant of the Lord died 
 
 a Num. xxvii. 12; xxxiii. 47; chap, xxxii. 49.- b Or, the hill. 
 
 c Chap. iii. 27; 2 Mac. ii. 4.- d Gen. xiv. 14.- e Chap. xi. 24. 
 
 fjudg. i. 16; iii. 13; 2 Chron. xxviii. 15.- s Gen. xii. 7; 
 
 xiii. 15 ; xv. 18; xxvi. 3 ; xxviii. 13.- h Chap. iii. 27; 
 
 xxxii. 52. 
 
 NOTES ON CHAP. XXXIY. 
 
 Verse 1. And Moses went up] This chapter could 
 not have been written by Moses. A man certainly 
 cannot give an account of his own death and burial. 
 We may therefore consider Moses’s words as ending 
 with the conclusion of the preceding ^chapter, as what 
 follows could not possibly have been written by him¬ 
 self. To suppose that he anticipated these circum¬ 
 stances, or that they were shown to him by an espe¬ 
 cial revelation, is departing far from propriety and 
 necessity, and involving the subject in absurdity; for 
 God gives no prophetic intimations but such as are 
 absolutely necessary to be made; but there is no ne¬ 
 cessity here, for the Spirit which inspired the writer 
 of the following book, would naturally communicate 
 the matter that concludes this. I believe, therefore, 
 that Deut. xxxiv. should constitute the first chapter 
 of the book of Joshua. 
 
 On this subject the following note from an intelli¬ 
 gent Jew cannot be unacceptable to the reader:— 
 
 “ Most commentators are of opinion that Ezra was 
 the author of the last chapter of Deuteronomy ; some 
 think it was Joshua , and others the seventy elders, 
 immediately after the death of Moses; adding, that 
 the book of Deuteronomy originally ended with the 
 prophetic blessing upon the twelve tribes : ‘ Happy 
 art thou, 0 Israel! who is like unto thee, 0 people 
 saved by the Lord,’ &c. ; and that what now makes 
 the last chapter of Deuteronomy was formerly the first 
 of Joshua , but was removed from thence and joined to 
 the former by way of supplement. This opinion will 
 not appear unnatural if it be considered that sections 
 and other divisions , as well as points and pauses , were 
 invented long since these books were written; for in 
 those early ages several books were connected to¬ 
 gether, and followed each other on the same roll. 
 The beginning of one book might therefore be easily 
 
 838 
 
 there in the land of Moab, JJ. 2553 . 
 
 7 B. U. 1451. * 
 
 according to the word of the An. Ex. isr. 40 
 
 T Adar. 
 
 Lord. -- 
 
 6 And he buried him in a valley in the 
 land of Moab, over against Beth-peor: but k no 
 man knoweth of his sepulchre unto this day. 
 
 7 } And Moses was a hundred and twenty 
 years old when he died : m his eye was not 
 dim, nor his 11 natural force 0 abated. 
 
 8 And the children of Israel wept for Moses 
 in the plains of Moab p thirty days: so the days 
 of weeping and mourning for Moses were ended. 
 
 9 And Joshua the son of Nun was full of 
 the q spirit of wisdom ; for r Moses had laid 
 his hands upon him: and the children of Is¬ 
 rael hearkened unto him, and did as the Lord 
 commanded Moses. 
 
 > Chap, xxxii. 50; Josh. i. 1, 2.- k See Jude 9.- 1 Chap. 
 
 xxxi. 2.- m See Gen. xxvii. 1; xli. 10; Joshua xiv. 10, 11. 
 
 11 Heb. moisture. -° Heb. fled. - P See Gen. 1. 3, 10; Nura 
 
 xx. 29; Ecclus. xxxviii. 16, 17.-a Isa. xi. 2; Dan. vi. 3. 
 
 r Num. xxvii. 18, 23. 
 
 transferred to the end of another, and in process of 
 time be considered as its real conclusion, as in the 
 case of Deuteronomy, especially as this supplemental 
 chapter contains an account of the last transactions 
 and death of the great author of the Pentateuch.”—> 
 Alexander’s Heb. and Eng. Pentateuch. 
 
 This seems to be a perfectly correct view of the 
 subject. This chapter forms a very proper commence¬ 
 ment to the book of Joshua, for of this last chapter of 
 Deuteronomy the first chapter of Joshua is an evident 
 continuation. If the subject be viewed in this light it 
 will remove every appearance of absurdity and con¬ 
 tradiction with which, on the common mode of inter¬ 
 pretation, it stands sadly encumbered. 
 
 Verse 5. So Moses — died—according to the word 
 of the Lord.] niTT ’2 Sj? al pi Yehovah, at the mouth 
 of Jehovah; i. e., by the especial command and au¬ 
 thority of the Lord; but it is possible that what is 
 here said refers only to the sentence of his exclusion 
 from the promised land, when he offended at the waters 
 of Meribah. 
 
 Verse 6. He buried him] It is probable that the 
 reason why Moses was buried thus privately was, lest 
 the Israelites, prone to idolatry, should pay him Divine 
 honours ; and God would not have the body of his 
 faithful servant abused in this way. Almost all the 
 gods of antiquity were deified men , great lawgivers , 
 eminent statesmen, or victorious generals. See the 
 account of the life of Moses at the end of this chapter. 
 
 Verse 7. His eye was not dim] Even at the ad¬ 
 vanced age of a hundred and twenty; nor his natural 
 force abated —he was a young man even in old age, 
 notwithstanding the unparalleled hardships he had 
 gone through. See the account of his life at the end 
 of this chapter. 
 
 Verse 9. Laid his hands upon him] See on Num 
 xxvii. 18-23. 
 
The character and 
 
 CIIAP. XXXIY. 
 
 miracles of Moses. 
 
 B c i 45 i' 10 And there s arose not a pro- 
 
 An. Ex. isr. 40. phet since in Israel like unto 
 
 ^(j[ ar -I 
 
 -1- Moses, 4 whom the Lord knew 
 
 face to face, 
 
 11 In all u the signs and the wonders 
 which the Lord sent him to do in the 
 
 8 See chap, xviii. 15-18.- 1 Exod. xxxiii. 11; Num. xii. G, 8; 
 
 chap. v. 4. 
 
 land of Egypt to Pharaoh, and ^ r - 
 to all his servants, and to all An. Ex. isr. 40 . 
 
 i • i j Adar. 
 
 Ins land, _ 
 
 12 And in all that v mighty hand, and in all 
 the great terror which Moses showed in the 
 sight of all Israel. 
 
 u Chap. iv. 34; vii. 19; Psa. lxxviii. 43-53.- v Exod. iii. 19, 
 
 xxxii. 11; Deut. iv. 34; v. 15; vi. 21; vii. 8, 19. 
 
 Verse 10. There arose not a prophet, $c.] Among 
 all the succeeding prophets none was found so emi¬ 
 nent in all respects nor so highly privileged as Moses ; 
 with him God spoke face to face —admitted him to the 
 closest familiarity and greatest friendship with himself. 
 Now all this continued true till the advent of Jesus 
 Christ, of whom Moses said, “ A Prophet shall the 
 Lord your God raise up unto you from among your 
 brethren, like unto mebut how great was this per¬ 
 son when compared with Moses! Moses desired to 
 see God’s glory; this sight he could not bear; he saw 
 his hack parts, probably meaning God’s design relative 
 to the latter days: but Jesus, the Almighty Saviour, 
 in whom dwells all the fulness of the Godhead bodily, 
 who lay in the bosom of the Father, he hath declared 
 God to man. Wondrous system of legal ordinances 
 that pointed out and typified all these things ! And 
 more wonderful system of Gospel salvation, which is 
 the body, soul, life, energy, and full accomplishment 
 of all that was written in the Law, in the Prophets, 
 and in the Psalms, concerning the sufferings and 
 death of Jesus, and the redemption of a ruined world 
 “ by his agony and bloody sweat, by his cross and 
 passion, by his death and burial, by his glorious re¬ 
 surrection and ascension, and by the coming of the 
 Holy Ghost!” Thus ends the Pentateuch, commonly 
 called the Law of Moses, a work every way worthy 
 of God its author, and only less than the New Cove¬ 
 nant, the law and Gospel of our Lord and Saviour 
 Jesus Christ. 
 
 Now to the ever blessed and glorious Trinity, 
 Father, Word, and Spirit, the infinite and eternal 
 One, from whom alone wisdom , truth, and goodness 
 can proceed, be glory and dominion for ever and ever. 
 Amen. 
 
 Masoretic Notes on Deuteronomy. 
 
 The number of verses in Elleh Haddebarim, Deu¬ 
 teronomy, is 955 ; the symbol of which is Pin, in 
 which word tsade stands for 900, } nun for 50, and 
 n cheth for 5. 
 
 The middle verse is the 10th of chap. xvii. ; And 
 thou shalt observe to do all that they command thee. 
 
 Its Pareshioth or larger sections are 11, the nume¬ 
 rical symbol of which is jn chag; Psa. cxviii. 27 : 
 Bind the sacrifice with cords to the horns of the altar. 
 In which word n cheth stands for 8, and } gimel for 3. 
 
 Its Sedarim or smaller sections are 27, the sym¬ 
 bolical sign of which is TT yaggid; Prov. xii. 17 : He 
 that speakeih truth, showeth forth righteousness •. 
 In which word the two " , yods stand for 20, 1 daleth 
 for 4, and J gimel for 3. 
 
 Its Perakim or modern chapters are 34, the symbol 
 of which is DDb lebab; Psa. cxi. 1 : 1 will praise the 
 
 Lord with my whole heart. In which word the two 
 D D beths stand for 4, and the b lamed for 30. 
 
 The number of open sections is 34, of its close sec¬ 
 tions 124, total 158 ; the symbol of which is Db'nr, 
 yanchilem, 148, and TT3D cab-od, 10. 1 Sam. ii. 8 : 
 
 To make them to inherit the throne of his glory. 
 The numerical letters of the word obTU' yanchilem , 
 148, with Ti od, 10, taken from TDD cabod, make 158, 
 the total of its open and close sections. 
 
 The number of verses in the whole Pentateuch is 
 
 5845, the memorial symbol of which is DDnn hacham- 
 mah, Isa. xxx. 26 : Moreover the light of the moon 
 shall be as the light of the sun. In which word, the let- 
 
 5 8 4 5 
 
 ters taken in their proper order make the sum, nnnn. 
 
 The middle verse of the Law is Lev. viii. 8 : And 
 he put the breastplate upon him, and he put in the 
 breastplate the urim and the tiiummim. 
 
 The number of open sections in the whole Law is 
 290, the symbol of which is D2 peri; Cant. iv. 16 : 
 Let my beloved come into his garden, and eat his pre¬ 
 cious FRUITS. 
 
 The number of its close sections is 379, the symbol 
 of which occurs in the word 71JDKO bishbuah; Num. 
 xxx. 10: Or bound her sold with a bond by an oath. 
 
 Total number of all the open and close sections, 
 669, the memorial symbol of which is IDriD Kb lo 
 techsar; Deut. viii. 9 : Thou shalt not lack any 
 thing in it. 
 
 SECTIONS of the Book of Deuteronomy, carried 
 on from Numbers, which ends with the forty-third. 
 
 The forty-fourth, called DDDl debarim, begins 
 Deut. i. 1, and ends chap. iii. 22. 
 
 The forty-fifth, called pniDKl vaethchannen, be¬ 
 gins chap. iii. 23, and ends chap. vii. 11. 
 
 The forty-sixth, called Dpi? ekeb, begins chap. vii. 
 12, and ends chap. xi. 25. 
 
 The forty-seventh, called HKD reeh, begins chap, 
 xi. 26, and ends chap. xvi. 17. 
 
 The forty-eighth, called D'DStJ? shophetim, begins 
 chap. xvi. 18, and ends chap. xxi. 9. 
 
 The forty-ninth, called K¥P tetse, begins chap, 
 xxi. 10, and ends chap. xxv. 19. 
 
 The fiftieth, called KDD tabo, begins chap. xxvi. 
 1, and ends chap. xxix. 8. 
 
 The fifty-first, called DDUD nitstsabim, begins 
 chap. xxix. 9, a^d ends chap. xxx. 20. 
 
 The fifty-second, called “jb'! vaiyelech, begins 
 chap. xxxi. 1, and ends chap. xxxi. 30. 
 
 The fifty-third, called iriKH haazinu, begins 
 chap, xxxii. 1, and ends chap, xxxii. 51. 
 
 The fifty-fourth, called rDDr! J3NT1 vezoth habbe- 
 rachah, begins chap, xxxiii. l,and ends chap, xxxiv. 12. 
 
 839 
 
General observations 
 
 DEUTERONOMY. 
 
 on the Pentateuch 
 
 GENERAL OBSERVATIONS ON 
 
 We have now passed through the Pentateuch, and 
 have endeavoured carefully to mark its important 
 contents. Its antiquity sets it at the head of all the 
 writings in the world; and the various subjects it 
 embraces make it of the utmost consequence to every 
 civilized part of the earth. Its philosophy, jurispru¬ 
 dence, history, geography, and chronology , entitle it to 
 the respect of the whole human race ; while its sys¬ 
 tem of theology and religion demonstrably prove it to 
 be a revelation from GOD. But on these topics, as 
 many observations have already been made as the na¬ 
 ture of a commentary professing to study brevity can 
 possibly admit. 
 
 Of Moses, the writer of the Pentateuch, considered 
 as a historian and philosopher, a great deal has been 
 said in the course of the notes on the book of Gene¬ 
 sis ; and especially at the conclusion of the fiftieth 
 chapter; to which the reader is particularly referred. 
 
 Of Moses as a legislator, volumes might be written, 
 and the subject not be exhausted. What is called the 
 Law of Moses, is more properly the Law of God; 
 and rnrr min Torath Yehovah, the Law of Jehovah, 
 is the grand title of the Pentateuch. Such a defini¬ 
 tion of this term as comports with the nature, struc¬ 
 ture, and design of the Pentateuch, has already been 
 given in the note on Exod. xii. 40, to which the reader 
 is requested to refer. Could we conceive Moses to 
 have been the author of this system, we must consider 
 him more than mortal: no wisdom of man has ever 
 yet been able to invent such a code of laws. 
 
 This merit however has been disputed, and his laws 
 severely criticised by certain persons whose interest it 
 was to prove religion to be a cheat, because they had 
 none themselves; and whose case must be hopeless 
 could it be proved to be true. To some whose men¬ 
 tal taste and feeling are strangely perverted, every 
 thing in heathenism wears not only the most fascina¬ 
 ting aspect, but appears to lay claim to and possess 
 every excellence. These have called up Confucius, 
 Menu, Zoroaster, and Mohammed himself, to dispute 
 the palm of excellence with Moses ! To examine the 
 claims of such competitors, and to decide on their re¬ 
 spective merits would require a large treatise, and my 
 limits confine me to a sketch. To any godly, impar¬ 
 tial mind, properly acquainted with the subject, little 
 needs to be said ; to those who are prejudiced, all 
 reasoning is thrown away. A few words on the 
 merit of each of these competitors must suffice. 
 
 1. To Con fu tsee, the great Chinese lawgiver, uor- 
 ruptly called Confucius, are attributed, in the records 
 of his country, a number of ordinances and institutions 
 which do honour to his times and to his people; but 
 alas! how much of the darkness, erroneousness, and 
 infirmity of the human mind do they exhibit! And 
 however profitable they may be, as prudential maxims 
 and social regulations to a certain exflfent, how little are 
 they calculated to elevate or ennoble the human mind, 
 or inspire men with a just notion of vice and virtue! 
 Their author had no correct notion of the Divine na¬ 
 ture ; his laws had no sanction but that of convenience 
 or necessity , and, notwithstanding their boasted excel- 
 
 840 
 
 THE FIVE BOOKS OF MOSES. 
 
 lence, have left, from the time of their promulgation 
 to the present day, the sum total of that immense na¬ 
 tion which profess to be governed by them, in the 
 thickest darkness of the most degrading idolatry, closely 
 verging upon atheism itself! Not so the Mosaic code ; 
 it was the light that lightened the universe, and the 
 glory of the people who were governed by its dictates. 
 We have the firmest ground and the most ample au¬ 
 thority to assert, that the greatest kings, the tvisest 
 statesmen, the most accomplished poets and rhetoricians , 
 the most magnanimous heroes, and the most holy and 
 useful people that ever existed, were formed on the 
 model, and brought up in the bosom and under the in¬ 
 fluence, of the Mosaic institutions. While the Pro¬ 
 verbs and Ecclesiastes of Solomon, the history and 
 poetic compositions of David, the inimitable discourses 
 of Isaiah, Jeremiah, Joel, Habakkuk, and others of 
 the Jewish prophets remain, every intelligent reader 
 will have the fullest proofs of the truth of the above 
 assertion, which shrinks not under the pretence of be¬ 
 ing hazarded ; but which must spring up in every in¬ 
 genuous mind, from the fullest conviction of its own 
 truth, after a serious perusal of the sacred code in 
 question. All those eminent personages were brought 
 up in the Mosaic school, and were prepared by the 
 Pentateuch for the prophetic influence. 
 
 2. The Institutes of Menu, lately clothed in an 
 English dress by the elegant hand of Sir William 
 Jones, have been thought to stand in fair competition 
 with the laws of Moses. I have read them carefully, 
 with strong prejudice in their favour; and have en¬ 
 deavoured, to the best of my judgment, duly to appre¬ 
 ciate their worth. I have sought for resemblances to 
 the Mosaic institutions, because I thought it possible 
 that the same God who was so fully known in Jewry , 
 might have made at least a partial revelation of him¬ 
 self in Hindostan ; but while I alternately admired 
 and regretted, I was ultimately disappointed, as I plainly 
 saw that the system in its essential parts lacked the 
 seal of the living God. My readers may justly ques¬ 
 tion my competency to form a correct opinion of the 
 work under consideration—I shall not therefore ob¬ 
 trude it, but substitute that of the translator, who was 
 better qualified than perhaps any other man in Europe 
 or Asia, to form a correct judgment of its merits. 
 “ The work,” says he, “ now presented to the Euro¬ 
 pean world, contains abundance of curious matter, ex¬ 
 tremely interesting both to speculative lawyers and 
 antiquaries ; with many beauties which need not be 
 pointed out, and with many blemishes which cannot be 
 justified or palliated. It is a system of despotism and 
 priestcraft, both indeed limited by law, but artfully 
 conspiring to give mutual support though with mutual 
 checks. It is filled with strange conceits in metaphy¬ 
 sics and natural philosophy ; with idle superstitions, 
 and with a scheme of theology most obscurely figura¬ 
 tive, and consequently liable to dangerous misconcep¬ 
 tion. It abounds with minute and childish formalities , 
 with ceremonies generally absurd and often ridiculous ; 
 the punishments are partial and fanciful ; for some 
 crimes dreadfully cruel , and for others reprchensibly 
 
 I 
 
General observations 
 
 CHAP. XXXIV. 
 
 on the Pentateuch . 
 
 slight; and the very morals, though rigid enough on 
 the whole, are in one or two instances, as in the case 
 of light oaths and pious perjury, unaccountably relax¬ 
 ed.”—P reface to the Institutes of Menu. 
 
 We may defy its enemies to prove any of these 
 things against the Pentateuch. Priestcraft and des¬ 
 potism cannot appear under its sanction : God is King 
 alone, and the priest his servant; and he who was pre¬ 
 vented, by the very law under which he ministered, 
 from having any earthly property, could consequently 
 have no secular power. The king, who was afterwards 
 chosen, was ever considered as God’s deputy or vice¬ 
 gerent ; he was obliged to rule according to the laws 
 that were given by God through Moses, and was never 
 permitted either to change them, or add a single pre¬ 
 cept or rite to the civil or sacred code of his country. 
 Thus despotism and priestcraft were equally precluded. 
 As to its rites and ceremonies, they are at once digni¬ 
 fied and expressive ; they point out the holiness of 
 their author, the sinfulness of man, the necessity of 
 an atonement, and the state of moral excellence to 
 which the grace and mercy of the Creator have promised 
 to raise the human soul. As to its punishments, they 
 are ever such as the nature and circumstances of the 
 crime render just and necessary—and its rewards are 
 not such as flow merely from a principle of retribution 
 or remunerative justice, but from an enlightened and 
 fatherly tenderness, which makes obedience to the laws 
 the highest interest of the subject. 
 
 At the same time that love to God and obedience 
 to his commandments are strongly inculcated, love and 
 benevolence to man are equally enforced, together with 
 piety , which is the soul of obedience , patriotism, the 
 life of society; hospitality to strangers, and humanity 
 to the whole brute creation. To all this might be 
 added that it includes in it, as well as points out, the 
 Gospel of the Son of God, from which it receives its 
 consummation and perfection. Such, reader, is the 
 law of God given through Moses to the people of Israel. 
 
 3. Of the laws of Zerdust or Zeratusht, commonly 
 called Zoroaster, it is unnecessary to speak at large; 
 they are incapable of comparison with the Mosaic code. 
 As delivered in the Zend Avesta, they cannot so pro¬ 
 perly be called a system as a congeries of puerility, 
 superstition, and absurdity ; with scarcely a precept 
 or a rite that has any tendency to elevate the mind, or 
 raise man from his state of moral degradation to a 
 proper rank in civilized society, or to any worthy ap¬ 
 prehension of the Maker and Governor of the universe. 
 Harmlessness is the sum of the morality they seem to 
 inculcate, with a certain superstitious reverence for 
 fire, probably as the emblem of purity ; and for ani¬ 
 mal life, principally in reference to the doctrine of the 
 Metempsychosis or transmigration of souls, on which 
 it seems to have been originally built. 
 
 4. The Koran of Mohammed is the only remaining 
 competitor that can be supposed to be at all qualified 
 to dispute the palm with the Pentateuch of Moses ; 
 but the pretensions of this production will be soon set¬ 
 tled, when it is known that it possesses not one excel¬ 
 lence, the purity and elegance of its language except¬ 
 ed, which it has not borrowed from the writings of 
 Moses and the prophets, or the sayings of Christ and 
 his apostles. This is a fact which none can success¬ 
 
 fully dispute, and of which the Koran itself bears the 
 mostunequivocal evidences. What can be fairly claimed 
 as the peculium of the Arab lawgiver makes a motley 
 mixture with what he has stolen from the book of God, 
 and is in general as absurd and weak as it is on the 
 whole false and wicked. As to the boasted morality 
 of the Koran, it will have as little to exult in of this 
 kind when the law and the Gospel have taken from it 
 that of which they have been plundered, as the daw 
 in the fable had when the different fowls had plucked 
 away their own feathers, with which the vain bird had 
 decorated herself. Mohammed, it is true, destroyed 
 idolatry wherever he came;,and he did the same by 
 true religion; for Judaism and Christianity met with 
 no more quarter from him than the grossest errors of 
 pagan idolatry. To compare him with the pure, holy, 
 disinterested, humane, and heavenly-minded Jewish 
 legislator, would be as gross political as it would be 
 palpable religious blasphemy. When we allow that 
 he was a man of a deep and penetrating mind, well 
 acquainted with the superstitious turn of his country¬ 
 men ; austere, cunning, and hypocritical; a great gene¬ 
 ral and a brutal conqueror, who seemed to sacrifice at 
 no other shrine than that of his lust and ambition, we 
 do him.no injustice : the whole of his system bears 
 the most evident proofs of imposition and forgery ; nor 
 is there a character to which imposture can lay claim 
 that does not appear prominently in the Koran, and in 
 every part of the Mohammedan system. The chief 
 of these distinctive marks have already been examined 
 in reference to the Pentateuch, in the concluding note 
 on Exod. xviii. These are all found in the Koran, 
 but not one of them in the Pentateuch. The Penta¬ 
 teuch therefore is of God ; the Koran came from an¬ 
 other quarter. 
 
 5. The different systems of the Grecian ethic phi¬ 
 losophers cannot come into this inquiry. They were 
 in general incongruous and contradictory, and none of 
 them was ever capable of forming a sect that could be 
 said to have any moral perpetuity. 
 
 6. The laws of Lycurgus and Solon could not pre¬ 
 serve those states, at the basis of which they were 
 laid ; while the laws of Moses have been the means 
 of preserving the people who held them, amidst the 
 most terrible reverses of what are called fortune and 
 fate, for nearly the space of 4,000 years ! This is one 
 of the most extraordinary and astonishing facts in the 
 whole history of mankind. 
 
 7. The republic of Plato, of which it is fashionable 
 to boast, is, when stripped of what it has borrowed 
 from Moses, like the Utopia of Sir T. More, the serial 
 figment of a philosophic mind, en dclire; both systems 
 are inapplicable and impracticable in the present state 
 of man. To persons under the influence of various 
 and discordant passions, strongly actuated by self-in¬ 
 terest, they can never apply. They have no tendency 
 to change the moral state- of society from vice to vir¬ 
 tue : a nation of saints might agree to regulate their 
 lives and conduct by them, but where is such to be 
 found 1 Though Plato has borrowed much from Moses, 
 yet he has destroyed the effect of the whole by not 
 referring the precepts and maxims to God, by whom 
 alone strength to fulfil them could be furnished. It is 
 the province of the revelation of God to make the 
 
 841 
 
General observations 
 
 DEUTERONOMY. 
 
 on the Pentateuch 
 
 knave an honest man; the unholy and profane , pure 
 and pious ; and to cause all who act by its dictates to 
 love one another with pure hearts fervently, and to feel 
 the finest and fullest impressions of 
 
 “ The generous mind that’s not confined at home, 
 
 But spreads itself abroad through all the public, 
 
 And feels for every member of the land.” 
 
 The Pentateuch is an original work; nothing like 
 it was ever found among the nations of the earth. 
 Those who have asserted that its principal institutions 
 have been borrowed from the Egyptians, neither know 
 the Mosaic code, nor are acquainted with the Egyptian 
 mythology. Dr. Priestley has written well on this 
 point, and from his dissertation I shall borrow the fol¬ 
 lowing extracts :— 
 
 “ They who suppose that Moses himself was the 
 author of the institutions, civil or religious, that bear 
 his name, and that in framing them he borrowed much 
 from the Egyptians or other ancient nations, must never 
 have compared them together; otherwise they could 
 not but have perceived many circumstances in which 
 they differ most essentially from them all. I shall en¬ 
 deavour to point out the more considerable of them. 
 
 “ 1. No heathen ever conceived an idea of so great 
 an object as that of the institutions of Moses, which 
 appears to be nothing less than the instruction of all 
 mankind in the great doctrine of the unity and univer¬ 
 sal moral government of God, as the Maker of the 
 world, and the common parent of all the human race, 
 in opposition to the polytheism and idolatry which then 
 prevailed, which, besides being grossly absurd in its 
 principles, and leading to endless superstitions, threat¬ 
 ened the world with a deluge of vice and misery. For 
 this purpose the Hebrew nation was placed in the most 
 conspicuous situation among all the civilized nations 
 of the world, which were universally addicted to idol¬ 
 atry of the grossest kind, to divinations, necromancy, 
 and other superstitions of a similar nature, and prac¬ 
 tised as acts of religion; some of their rites abomina¬ 
 bly licentious, and others the most shockingly cruel, 
 as the necessary means of recommending themselves 
 to the various objects of their worship. As all man¬ 
 kind imagined that their outward prosperity depended 
 upon the observance of their respective religions, that 
 of the Hebrew nation was made to do so in the most 
 conspicuous manner, as a visible lesson to all the world. 
 They were to prosper beyond all other nations while 
 they adhered to their religion ; and to suffer in a man¬ 
 ner equally exemplary and conspicuous in consequence 
 of their departure from it. Of this all mankind might 
 easily judge. These great ideas occur in the sacred 
 books of the Hebrews, and nowhere else. They are 
 all distinctly advanced by Moses, and more fully un¬ 
 folded in the writings of the later prophets. But cer¬ 
 tainly nothing so great and sublime could have been 
 suggested to Moses from any thing that he saw in 
 Egypt, or could have heard of in other countries. 
 
 “2. In no system of religion besides that of Moses 
 was purity of morals any part of it. All the heathen 
 religions were systems of mere ceremonies , on the ob¬ 
 servance of which it was imagined that the prosperity 
 of the several states depended; and the sole business 
 of the priests was to attend to the due observance of 
 
 842 
 
 these rites, many of which were so far from being fa¬ 
 vourable to morals, that they were of the most impure 
 and abominable nature, as is w T ell known to all who 
 have any knowledge of them. On the contrary, it 
 appears, not only from the ten commandments , but from 
 all the writings of Moses, and those of the prophets 
 who succeeded him, that the purest morality, the most 
 favourable to private and public happiness, was the 
 principal and ultimate object of the system. The books 
 of Moses abound with precepts of morality , inculcated 
 in the most forcible manner, and they are distinguished 
 from laws by having no penalty annexed to them. Such 
 precepts as these, Be ye holy, for I am holy ; and, 
 What does the Lord require of thee , hut to do justice , 
 to love mercy , and to walk humbly with thy God ? could 
 never have been borrowed from any heathen system 
 of religion. In this most important respect the institu¬ 
 tions of Moses are a great original, and were never 
 copied by any other lawgiver. 
 
 “ 3 Nowhere in all the heathen world could Moses 
 have heard of such a proper national worship as that 
 which he introduced. The Hebrew nation had not 
 only one single object of their worship , in which they 
 differed essentially from all other nations, but one na¬ 
 tional altar , one precise ritual, and only one place for 
 the meeting of the whole nation at the public festivals. 
 A whole tribe, a twelfth part of the nation, was set 
 apart for services of a religious nature, and their pro¬ 
 vision made to depend in a great measure upon their 
 performance of them, being not in lands cultivated by 
 themselves, but in the produce of lands cultivated by 
 others. At this one great national altar sacrifices 
 were performed every morning and evening, in the 
 name and at the expense of the whole nation ; and the 
 manner in which this was done was invariable, and 
 not left to the discretion of the performers. In all 
 other countries the places of worship were numerous ; 
 and the diversity in the modes of worship varied with 
 the objects of them. In Egypt in particular the dif¬ 
 ferent nomes were exceedingly hostile to each other 
 on this account. Hence arose endless and discordant 
 superstitions. 
 
 “4. In no country besides that of the Hebrews 
 were the public festivals expressly instituted in com¬ 
 memoration of such great events respecting their his¬ 
 tory and religion. It is peculiar to this nation also 
 that the directions for the celebration of them were 
 reduced to writing at the time of their institution, so 
 that there could never be any uncertainty about the 
 origin or the reasons of them. They were only three : 
 the passover, on their deliverance from, their state of 
 servitude in Egypt, when the first-born of all the 
 Egyptians were destroyed, and all theirs preserved ; 
 the pentecost, on the giving of the law from Mount Si¬ 
 nai ; and the feast of tabernacles, in commemoration 
 of their living in tents and booths during their travels 
 through the wilderness. At the first of these festivals 
 the first-fruits of the year were solemnly presented ; 
 at the second, the harvest was got in ; and at the last, 
 the vintage and all the greater labours of the year 
 were closed. Among the heathen nations the festi¬ 
 vals were numerous and perplexing. More than sixty 
 were celebrated by the Athenians ; the origin and rea¬ 
 son of their institution were uncertain ; and none of 
 
General observations 
 
 CHAP. XXXIV. 
 
 on the Pentateuch. 
 
 them were calculated to answer any important moral 
 purposes, but were too often the occasion, not of inno¬ 
 cent festivity, but of intemperance and debauch. Se¬ 
 veral of the heathen festivals were celebrated in a 
 manner the most disgusting and shocking to common 
 modesty and common sense. 
 
 “ Sacrificing was a mode more ancient than ido¬ 
 latry, or the institutions of Moses ; but among the 
 heathens various superstitious customs were introduced 
 respecting it, which were all excluded from the reli¬ 
 gion of the Hebrews. 
 
 “ In the laws of Moses, in which we find even the 
 most minute circumstances of the act of sacrificing 
 prescribed, there is no mention of any thing preceding 
 the slaying of the animal, besides its being sound and 
 of a proper age. It was not brought with any gar¬ 
 lands. No ouXoci, or cakes of barley and salt, were 
 put upon its back. No wine was poured upon its horns. 
 No hair was taken from its forehead to be thrown into 
 the fire on the altar. And nothing is said about in¬ 
 specting the entrails , with a view to divination, wdiich 
 was a principal object in all the heathen sacrifices. 
 The use that was made of the blood of the victims 
 was peculiar to the Hebrew ritual; and certainly not 
 borrowed from any heathen customs that could have 
 been known to Moses. 
 
 “No heathens knew any thing of the sprinkling of 
 the blood in the peculiarly solemn manner in which it 
 was to be done by the Hebrew priests; and so far 
 w r ere they from rigorously abstaining from the eating 
 of blood , that in their sacrifices to the infernal deities 
 they partook of it as a method of feasting with them; 
 and in the Tauribolium the offerer was covered with 
 it from head to foot, and kept himself in that condi¬ 
 tion as long as he could. (As a proof of this see the 
 note on Lev. viii. 23.) As Moses did not adopt any 
 of the heathen customs, it is equally evident that they 
 borrowed nothing from him with respect to sacrifices. 
 With them we find no such distinction of sacrifices as 
 is made in the books of Moses, such as burnt-offerings , 
 sin-offerings , trespass-offerings , and peace-offerings , 
 or of the heaving or waving of the sacrifices. Those 
 particulars, therefore, he could not have had from them, 
 whether we can discover any reason for them or not. 
 They either had their origin in the time of Moses, or, 
 wdiich is most probable, were prior to his time and to 
 the existence of idolatry. 
 
 “ Had Moses copied any thing from the heathens, he 
 would probably have introduced something of their 
 mysteries , which w'ere rites performed in secret, and 
 generally in the night, to wdiich peculiar privileges 
 w'ere annexed, and which it was deemed the greatest 
 crime to reveal; all of them circumstances of a suspi¬ 
 cious nature, and evidently liable to great abuse. 
 
 “ The most remarkable of these mysteries were the 
 Eleusinian , wdiich w r ere celebrated at Athens every 
 four years, and continued nine days. Whatever these 
 rites wrnre, it w r as made death to reveal them; and if 
 any person not regularly initiated was present at this 
 exhibition, he w r as put to death without mercy. 
 
 “ Nothing surely like this can be found in the insti¬ 
 tutions of Moses. There was nothing in the Hebrew 
 ritual of worship that was any secret. Every thing is 
 expressly described in the written law; and though 
 
 none but priests could enter the holy place, or the holy 
 of holies besides the high priest, every thing that w r as 
 done by him there is as particularly described as what 
 w'as done by the people w ithout; and no service what¬ 
 ever was performed in the night except the attendance 
 at the great altar to keep the fire in a proper state for 
 consuming all the remains of victims; and of this no 
 mention is made in the ritual. It is only presumed 
 by the Jewish.waiters on the subject that it must have 
 been done of course. 
 
 “ Had Moses borrowed any thing from the heathens, 
 he could not have overlooked the various modes of 
 divination, sorcery, and witchcraft; their omens of a 
 thousand kinds, their rites for consulting the dead in 
 the art of necromancy, their distinction of days into 
 lucky and unlucky, which constituted a great part of 
 the religious observances of all the heathen nations, 
 civilized or uncivilized. The Romans had even an 
 order of priests called augurs , whose sole business it 
 was to observe the flight of birds, and to make prog¬ 
 nostications from them. But so far are w r e from find¬ 
 ing in the books of Moses any thing of this kind, of 
 wdiich those of the Hindoos are full, that they are 
 spoken of with the greatest contempt and abhorrence, 
 and the pretenders to them are directed to be put to 
 death. 
 
 “ The cities of refuge have been mentioned as com¬ 
 pared wdth the unlimited right of asylum attached to 
 the temples of the heathens ; and this may be con¬ 
 sidered as a religious as w'ell as a civil institution. 
 But the privileges of the Sabbatical year and of the 
 jubilee are wholly of a civil nature, and they must have 
 been an admirable security for personal liberty and the 
 property of families. No Hebrew could bind himself 
 for servitude more than seven years, nor could he 
 alienate his landed property for more than fifty. No 
 gift or sale could have any effect beyond this term, 
 which w r as fixed for the whole nation, and did not 
 commence at the time of every particular bargain. In 
 consequence of this, though a family might suffer by 
 the imprudence or extravagance of the head of it, the 
 evil had a limit; for at the jubilee all estates reverted 
 to the original proprietors. 
 
 “ In short, no person can peruse the laws of Moses 
 without acknowledging them to be truly original; and 
 their superiority to those of other ancient nations, the 
 most famed for their wisdom, is an evidence of theii 
 Divine origin.”— Dissertat. on the Mosaic Institutions. 
 
 8. On this subject in general it may be just neces¬ 
 sary to add, that the utmost that can be said of all 
 laws merely human is, that they restrain vices through 
 the terror of punishment. God’s law r not only re¬ 
 strains vice, but it infuses virtue. It alone brings man 
 to the footstool of his Maker, and keeps him depend¬ 
 ent on the strong for strength, on the wdse for wis¬ 
 dom, and on the merciful for grace. It abounds with 
 promises of support and salvation for the present life, 
 wdiich no false system dared ever to propose ; every 
 where Moses in the most confident manner pledges 
 his God for the fulfilment of all the exceeding great 
 and precious promises with wdiich his law's are so 
 plentifully interspersed; and while they were obe¬ 
 dient they could say, “ Not one wmrd hath failed us 
 of all the good things which the Lord our God spake 
 
 843 
 
DEUTERONOMY. 
 
 Sketch of the history 
 
 concerning us.” • Who that dispassionately reads the 
 Pentateuch, that considers it in itself, and in its refe¬ 
 rence to that glorious Gospel which it was intended 
 to introduce, can for a moment deny it the palm of 
 infinite superiority over all the systems ever framed 
 or imagined by man 1 Well might the Israelitish 
 people triumphantly exclaim, “ There is none like the 
 God of Jeshurun!” and with what striking propriety 
 does the glorious legislator add, “ Happy art thou, 0 
 Israel! who is like unto thee ? 0 people saved of 
 
 the LORD!” 
 
 See the Zend Avesta, by Anquetil du Perron , 3 
 vols., 4to., Paris, 1771. Confucius Sinarum Philo- 
 sophus, by Herdtrich, Couplet , &c., folio, Paris, 1687. 
 Zoroaster, Confucius, et Mahomet, compares, par 
 M. Pastor et, 8vo, Paris, 1788. The Institutes of 
 Menu, by Sir William Jones; and the Koran, with 
 Notes, &c., by Mr. Sale. 
 
 a sketch of the history and character of moses. 
 
 Having said so much concerning the Pentateuch, 
 there remains little room to say much concerning Mo¬ 
 ses himself, as his character is so much involved in 
 that of his work. The genuine history of Moses is 
 written by himself, and that is found succinctly de¬ 
 tailed in the book of Exodus ; Josephus, the rabbins, 
 and the oriental historians, have written lives of this 
 great man which are perfect romances; for by at¬ 
 tempting to embellish, they have turned the whole his¬ 
 tory into ridicule. Trogus Pompeius has copied some 
 of them, unless we allow that his abridger, Justin, is 
 the author of the ill-told falsity which is found in his 
 work. But with these relations we have no concern; 
 and from the account written by himself, collated with 
 the speech of St. Stephen, Acts vii., we learn the fol¬ 
 lowing facts :— 
 
 Moses, the son of Amram and Jochebed, both of the 
 tribe of Levi, was born A. M. 2433, B. C. 1571, while 
 the Israelites were in a state of bondage in Egypt, 
 and at that time under the most distressful persecution, 
 the king of Egypt having issued an edict to destroy 
 all the male children of the Hebrews. Added to their 
 parental affection, his personal beauty, (Acts vii. 20,) 
 seems to have induced the parents to hazard every 
 thing to preserve their child’s life; they therefore hid 
 him for three months ; but finding from circumstances 
 that they could keep him secret no longer, they were 
 determined to abandon him wholly to the care of Pro¬ 
 vidence. Having provided a little vessel of bulrushes, 
 or flags pitched, and thus rendered impervious to the 
 water, they set him afloat on the river Nile, and sent 
 his sister Miriam to watch the event. The daughter 
 of Pharaoh coming to that part of the river, either to 
 make her ablutions or to wash her clothes, seeing the 
 vessel afloat, commanded it to be brought to her; and 
 being struck with the helpless state and beauty of the 
 child, judging that it belonged to one of the Hebrews, 
 determined to preserve its life, and adopt it for her 
 own. Miriam, his sister, who immediately appeared, 
 but was unknown to the princess, offered her services 
 to procure a nurse for the child from among the He¬ 
 brew women; she was accordingly employed, and 
 Jochebed, the mother, w r as soon brought to the spot, 
 and the child was immediately committed to her care, 
 
 844 
 
 and character of Moses. 
 
 the princess being entirely ignorant of the relation that 
 subsisted between the child and its nurse. At a pro¬ 
 per age he was taken to the Egyptian court, and edu¬ 
 cated there as the son of Pharaoh’s daughter, and was 
 brought up in all the learning and wisdom of the 
 Egyptians, and became very eminent both in words 
 and deeds ; Acts vii. 22. Here he appears to have 
 stayed nearly forty years. Afterwards, in consequence 
 of having killed one of the oppressors of his Hebrew 
 brethren, he w 7 as obliged to take refuge in Midian, 
 where, entering into the service of Jethro, a priest or 
 prince of that country, he married his daughter Zip- 
 porah, by whom he had two sons, Eleazar and Ger- 
 shom, and continued as the guardian of the flocks of 
 his father-in-law for forty years. At the conclusion 
 of this time God manifested himself to him while tend¬ 
 ing the flocks of his father-in-law at Mount Horeb, 
 and gave him a commission to bring Israel out of 
 Egypt. He went on the Divine errand, became asso¬ 
 ciated with his elder brother Aaron, opened his com¬ 
 mission to the Egyptian king, and wrought several 
 striking miracles to prove the truth of his Divine mis¬ 
 sion. The king refusing to let the people go, God 
 afflicted him and the land with ten grievous plagues; 
 after which the people were led out, and by a most 
 stupendous miracle passed through the divided waters 
 of the Red Sea, which Pharaoh and his army essaying 
 to do, were drowned. Having led the Israelites into 
 the deserts of Arabia, commonly called the wilder¬ 
 ness, God gave them the most signal manifestations 
 of his power and goodness in a series of successive 
 miracles, and delivered to Moses their leader that in¬ 
 formation and those laws which are contained in the 
 Pentateuch. Having governed the people forty years 
 in the desert, and brought them to the very verge of 
 the promised land, he was not permitted to pass over 
 Jordan with them, but died in the plains of Moab, 
 while in familiar converse with his God, in the 120th 
 year of his age. Care, labour, and years, had made 
 no inroads upon his constitution, for it is particularly 
 marked that his eye was not dim, nor his natural force 
 abated, Deut. xxxiv. 8 ; that he preserved all the vi¬ 
 vacity of youth and the vigour of manhood to a period 
 in which, even at that time, old age made its greatest 
 depredations upon those who had no other support than 
 what the common course of nature afforded. 
 
 After this hasty sketch of so eventful a life as that 
 of Moses, it may be necessary to enter more particu¬ 
 larly into an examination of his character and con¬ 
 duct. This is a difficult task ; but, in magnis voluisse 
 sat est. 
 
 The eulogium or character given of him by the 
 Spirit of God, though very concise, is yet full and sa¬ 
 tisfactory : And there arose not a prophet since in Is¬ 
 rael like unto Moses, whom Jehovah knew face to face; 
 in all the signs and the 'wonders which the Lord sent 
 him to do in the land of Egypt, to Pharaoh , and to all 
 his servants, and to all his land; and in all that mighty 
 hand (all-conquering power and influence) and in all 
 the great terror which Moses showed in the sight of 
 all Israel. Moses is called the servant of God; and 
 he has farther this high character, that as a servant he 
 was faithful to God in all his house, Hcb. iii. 5. He 
 faithfully discharged the trust reposed in him ; and to- 
 
CHAP. XXXIV. 
 
 Sketch of the history 
 
 tally forgetting himself and his own secular interest, 
 with that also of his family , he laboured incessantly to 
 promote God’s honour and the people’s welfare, which 
 on many occasions he showed were dearer to him than 
 his own life . Moses was in every respect a great 
 man; for every virtue that constitutes genuine nobility 
 was concentred in his mind, and fully displayed in his 
 conduct. He ever conducted himself as a man con¬ 
 scious of his own integrity , and of the guidance and 
 p'otection of God , under whose orders he constantly 
 acted. He therefore betrays no confusion in his views, 
 nor indecision in his measures; he was ever without 
 anxiety , because he w r as conscious of the rectitude of 
 his motives, and that the cause which he espoused was 
 the cause of God, and that his power and faithfulness 
 were pledged for his support. His courage and forti¬ 
 tude were unshaken and unconquerable, because his 
 reliance was unremittingly fixed on the unchangeable¬ 
 ness of Jehovah. He left Egypt having an eye to the 
 recompense of reward in another world, and never lost 
 sight of this grand object; he was therefore neither 
 discouraged by difficulties , nor elated by prosperity. 
 He who in Egypt refused to be called the son of Pha¬ 
 raoh’s daughter, thereby renouncing the claim he might 
 have had on the Egyptian throne, was never likely to 
 be influenced by secular views in the government of 
 the miserable multitudes which he led out of that 
 country. His renunciation of the court of Pharaoh 
 and its advantages was the amplest proof that he 
 neither sought nor expected honour or emolument in 
 the wilderness , among a people who had scarcely any 
 thing but what they received by immediate miracle 
 from the hand of God. 
 
 I have more than once had occasion to note the dis¬ 
 interestedness of Moses in reference to his family, as 
 well as to himself. This is a singular case; his own 
 tribe, that of Levi, he left without any earthly posses¬ 
 sion: and though to minister to God was the most 
 honourable employment, yet the Levites could never 
 arise to any political consequence in Israel. Even his 
 own sons became blended in the common mass of the 
 Levites, and possessed no kind of distinction among 
 their brethren. Though his confidence in God was 
 ever unshaken, yet he had a life of toil and perpetual 
 distress, occasioned by the ignorance, obstinacy, and 
 baseness, of the people over whom he presided; and 
 he died in their service, leaving no other property but 
 his tent behind him. Of the spoils taken in war we 
 never read of the portion of Moses. He had none , he 
 wanted none; his treasure was in heaven, and where 
 his treasure was, there also was his heart. By this 
 disinterestedness of Moses two points are fully proved : 
 
 1. That he was satisfied, fully so, that his mission was 
 Divine, and that in it he served the living God ; and 
 
 2. That he believed in the immortality of the soul, and 
 the doctrine of future rewards and punishments, and 
 therefore he laboured so to pass through things tem¬ 
 poral, that he might not lose the things that are eternal. 
 It is strange that the faith of Moses in these points 
 should be questioned by any who had ever seriously 
 read the Pentateuch. 
 
 The manner in which he bore the sentence of his 
 exclusion from the promised inheritance, is an addi¬ 
 tional proof of his persuasion of the reality of the in- 
 
 and character of Moses. 
 
 visible world. No testincss, no murmuring, no expa¬ 
 tiating on former services ; no passionate entreaties to 
 have the sentence reversed, appear in the spirit or 
 conduct of this truly great man. He bowed to the 
 decision of that justice which he knew could not act 
 wrong; and having buried the world, as to himself, he 
 had no earthly attachments; he was obeying the will 
 of God in leading the people, and therefore, when his 
 Master chose to dismiss him from this service, he was 
 content; and saw, without regret or envy, another ap¬ 
 pointed to his office. 
 
 The moral character of Moses is almost immaculate. 
 That he offended Jehovah at the waters of Meribah 
 there can be no doubt; but in what the offence con¬ 
 sisted, commentators and critics are greatly at a loss 
 to ascertain. In the note on Num. xx. 12, I have 
 said all that I believe should be said upon the point; 
 and after all, conjecture is obliged to come in, to sup¬ 
 ply the place of substantial evidence; and the fault is 
 so slight, humanly speaking, as even to glide away 
 from the eye of conjecture itself. Had the offence, 
 whatever it was, been committed by any ordinary per¬ 
 son, it would probably have passed between God and 
 the conscience without any public reprehension. But 
 Moses was great, and supereminently favoured; and a 
 fault in him derived much of its moral delinquency 
 from these very circumstances. He did not sanctify 
 the Lord in the sight of the people —he did not fully 
 show that God himself was the sole worker; he ap¬ 
 peared by his conduct to exhibit himself as an agent 
 indispensably necessary in the promised miraculous 
 supply ; and this might have had the most dangerous 
 consequences on the minds of this gross people, had 
 not God thus marked it with his displeasure. This 
 awful lesson to the legislator taught the people that 
 their help came from GOD, and not from man; and 
 that consequently they must repose their confidence 
 in him alone. But this subject deserves to be more 
 distinctly considered, as in the account given of his 
 death this offence is again brought forth to view. 
 God himself thus details the circumstances : “ Get 
 thee up into this mountain, and behold the land of 
 Canaan—and die in the mount whither thou goest up, 
 and be gathered unto thy people as Aaron thy brother, 
 because ye trespassed against me among the children 
 of Israel ; because ye sanctified me not in the midst 
 of the children of Israel;” chap, xxxii. 49-51. 
 “ And Moses went up unto the mountain of Nebo, and 
 the Lord showed him all the land; and the Lord said 
 unto him, This is the land which I sware unto Abra¬ 
 ham, unto Isaac, and unto Jacob, saying, I will give 
 it unto thy seed : I have caused thee to see it with 
 thine eyes, but thou shalt not go over thither: so Moses, 
 the servant of the Lord, died there, according to the 
 word of the Lord ; and he buried him chap, xxxiv. 
 1-6. In the above extracts, all the circumstances rela¬ 
 tive to this event are brought into one point of view; 
 and we see plainly the stress that is laid on the offence 
 against God. Ye trespassed against me among the 
 
 CHILDREN OF ISRAEL-Ye SANCTIFIED ME NOT IN THE 
 
 MIDST OF THE CHILDREN OF ISRAEL. These WOl'ds 
 
 may be understood thus : The people of themselves . 
 were too much prone to take off their eye from God, 
 consult their senses, and depend upon man; and tho 
 
 845 
 
• Sketch of the history DEUTERONOMY. and character of Moses. 
 
 manner in which Moses and Aaron performed the 
 miracle which God commanded them to do in his 
 name, was such as to confirm them in the carnality of 
 their views, and cause them to depend on an arm of 
 flesh. Ye therefore shall not go into the promised 
 land , said the Lord: and the death of them both was 
 the fullest proof to this people that it was not by might 
 nor by power, but by the Spirit of the Lord of hosts, 
 that their enemies were expelled, and that themselves 
 were introduced and established in the promised in¬ 
 heritance. This seems to be the spirit of the whole 
 business : and as Moses had no other end in view but 
 the glory of God, it must have been a supreme satis¬ 
 faction to his pious soul, that this end was so effectu¬ 
 ally promoted, though even at the expense of his life. 
 
 1. At a distant view there appears to be very little 
 observable in the death of Moses; but on a nearer ap¬ 
 proach we shall find it to have been the most honour¬ 
 able , I might add the most glorious, with which any 
 human being was ever favoured. A s to his death it¬ 
 self, it is simply said, lie died in the land of Moab — 
 according to the word of the Lord. He was, as has 
 already been observed, in familiar conversation with 
 his Maker; and while in the act of viewing the land, 
 and receiving the last information relative to it , the 
 ancient covenant with the patriarchs, and the perform¬ 
 ance of the covenant in putting their posterity into 
 possession of this goodly inheritance, he yielded up 
 the ghost, and suddenly passed from the verge of the 
 earthly into the heavenly Canaan. Thus, without the 
 labour and the delay of passing through the type , he 
 entered at once into the possession of the antitype; 
 having simply lost the honour of leading the people a 
 little farther , whom, w r ith so much care and solicitude, 
 he had brought thus far. 
 
 2. There is another circumstance in his'death which 
 
 requires particular notice. It is said, He died — ac¬ 
 cording to the word of the Lord: the original words 
 mrp ’2 by al pi Yehovah , signify literally at (or upon) 
 the mouth of Jehovah; which Jonathan ben Uzziel in¬ 
 terprets thus : ’H iOD’D by al neshikath mey- 
 
 mera dayeya , “ by a kiss of the word of Jehovah 
 and this has given rise to an ancient tradition among 
 the Jews, “that God embraoed Moses, and drew his 
 soul out of his body by a kiss.” The Targumist adds, 
 that this was “ on the seventh day of the month Adar, 
 the same day of the same month on which he was born.” 
 
 3. The last circumstance worthy of note is, that 
 God buried him, which is an honour no human being 
 ever received besides himself. From the tradition re¬ 
 ferred to by Saint Jude, ver. 9, it appears that Michael , 
 the archangel, was employed on this occasion ; that 
 Satan disputed the matter with him, probably wishing 
 the burial-place of Moses to be known , that it might 
 become an excitement to superstition and idolatry; 
 but being rebuked by the Lord, he was obliged to give 
 over the contention; and though the place of burial 
 was probably the valley of the mountain on which 
 Moses had been conversing with God, and where he 
 died, yet Satan himself could not ascertain the spot, 
 and no man knoweth of his sepulchre unto this day. 
 
 4. It may be asked how Moses, who was bred up 
 at an idolatrous court, which he did not quit till the 
 fortieth year of his age, got that acquaintance with the 
 
 846 
 
 true God which the apostle states him to have had; 
 and that faith by which he realized spiritual and invi¬ 
 sible things, and through which he despised all worldly 
 grandeur and secular emolument. “ By faith ,” says 
 the apostle, “Moses, when he was come to years, re¬ 
 fused to be called the so'n of Pharaoh’s daughter; 
 choosing rather to suffer affliction w r ith the people of 
 God, than to enjoy the pleasures of sin for a season ; 
 esteeming the reproach of Christ greater riches than 
 the treasures in Egypt; for he had respect unto the 
 recompense of the reward,” Heb. xi. 24, &c. This 
 certainly implies a degree of religious knowledge, as¬ 
 sociated with an experimental acquaintance with Divine 
 things, which we can scarcely ever suppose to have 
 been at all the result of an Egyptian education. But 
 we shall cease to be pressed with any difficulty here, 
 when we consider the circumstance of his being pro¬ 
 videntially nursed by his own mother, under the au¬ 
 thority and direction of the Egyptian princess. This 
 gave him the privilege of frequent intercourse with his 
 parents, and others of the Hebrews, who worshipped 
 the true God; and from them he undoubtedly learned 
 all the great truths of that religion which were taught 
 and practised among the patriarchs. The circum¬ 
 stance of his Hebrew origin, his exposure on the Nile, 
 his being found and adopted by the daughter of Pha¬ 
 raoh, were facts which could not be concealed, and 
 must have been notorious at the Egyptian court; and 
 when these points are considered, we need not be sur¬ 
 prised that he never could be so identified among the 
 Egyptians as that his Hebrew extraction should be 
 forgotten. 
 
 That the person whom God designed to be the de¬ 
 liverer of his people should have been a Hebrew by 
 birth, and have retained all his natural attachment to 
 his own people, and yet have been brought up by Pha¬ 
 raoh’s daughter, and had all the advantages of a highly- 
 finished education, which the circumstances of his own 
 family could not have afforded, is all a master-piece 
 of wisdom in the designs of the Divine providence. 
 Besides, Moses by this education must have been well 
 known, and even popular among the Egyptians; and 
 therefore the subsequent public part he took in behalf 
 of the Hebrews must have excited the greater attention 
 and procured him the greater respect both among the 
 Egyptians and his own people. All these circum¬ 
 stances taken together show the manifold wisdom and 
 gracious providence of God. 
 
 5. Thus end the life and the work of the writer of 
 the Pentateuch, who, by the treasures of wisdom and 
 knowledge which he has amassed in those five books, 
 has enriched the whole civilized earth, and indeed 
 greatly promoted that very civilization. His works, 
 we may justly say, have been a kind of text-book to 
 almost every writer on geology, geography, chronology , 
 astronomy, natural history, ethics, jurisprudence, poli¬ 
 tical economy, theology, poetry, and criticism, from his 
 time to the present day. Books, to which the choicest 
 writers and philosophers in pagan antiquity have been 
 deeply indebted, and which were the text-books to all 
 the prophets; books from which the flimsy writers 
 against Divine Revelation have derived their natural 
 religion, and all their moral excellence ; books written 
 in all the energy and purity of the incomparable lan- 
 
Sketch of the History and Character of Moses. 
 
 guage in which they are composed ; and finally, books 
 which, for importance of matter, variety of information, 
 dignity of sentiment, accuracy of facts, impartiality, sim¬ 
 plicity, and sublimity of narration, tending to improve 
 and ennoble the intellect, and meliorate the physical 
 and moral condition of man, have never been equalled, 
 and can only be paralleled by the Gospel of the Son 
 of God! Fountain of endless mercy, justice, truth, 
 and beneficence! how much are thy gifts and bounties 
 neglected by those who do not read this law; and by 
 those who, having read it, are not morally improved by 
 it, and made wise unto salvation! 
 
 On the whole we may remark, that when God calls 
 any person to an extraordinary work, he so orders it, 
 in the course of his providence, that he shall have every 
 qualification necessary for that work. This was the 
 case with Moses : his Hebrew extraction, the comeliness 
 of his person, his Egyptian education, his natural firm¬ 
 ness and constancy of character, all concurred with the 
 influences of the Divine Spirit, to make him in every 
 respect such a person, one among millions, who was every 
 ivay qualified for the great work which God had given 
 him to do ; and w r ho performed it according to the mind 
 of his Maker. Servant of God, well done! 
 
 847 
 
 a 
 
A GENERAL VIEW OF ALL THE SECTIONS OF THE LAW, AND OF THE PROPHETS 
 
 As read in the different Jewish Synagogues, for every Sabbath of the Year. 
 
 PARESHIOTH, or sections of the Law. 
 
 xn 
 •—< 
 
 £ ^ 
 
 £3 
 
 0 
 
 ( Sec i. FilZJlS Bereshith, . . 
 
 ii. J“I3 m^iri Toledoth noach. 
 
 iii. -A “r^ Lechlecha, 
 
 iv. Vaiyera, . . . 
 
 v. HTE Chaiyey Sarah, 
 
 vi. rn^1!n Toledoth, . . 
 
 vii. Vaiyetse, . . 
 
 viii. Yaiyishlach, . 
 
 ix. Yaiyesheb, . . 
 
 x. ypfa Mikkets, . . . 
 
 xi. Vaiyiggash, . . 
 
 xii. 'nj-j'il Vayechi, . . . 
 
 i. 1 to vi. 8. . . . 
 
 ,vi. 9 to xi. 32. . . 
 
 xii. 1 to xvii. 27.. . 
 
 xviii. 1 to xxii. 24. . 
 xxiii. 1 to xxv. 18. . 
 xxv. 19 to xxviii. 9. . 
 xxviii. 10 to xxxii. 3. 
 xxxii. 4 to xxxvi. 43. 
 xxxvii. 1 to xl. 23. . 
 xii. 1 to xliv. 17. 
 xliv. 18 to xlvii. 27. . 
 xlvii. 28 to 1. 26. 
 
 m 
 
 Q 
 
 O 
 
 X 
 
 w 
 
 xiii. F1T21D Shemoth, . 
 
 xiv. ^* 1 }^ Vaera, . . 
 
 xv. WlB Bo el paroh 
 
 xvi. Fl^lZG Beshallach, 
 
 xvii. ‘n'iFi ‘1 Yithro, . . 
 
 xvin. 
 
 xix. 
 
 XX. 
 
 xxi. 
 
 ‘D'n’EtjBJto Mishpatim,. 
 fifc'nn Terumah,. . 
 
 niStl Tetsavveh, 
 j^B3n ‘"G Ki thissa, 
 xxii. Yaiyakhel . 
 
 xxiii. Pekudey, . 
 
 i. 1 to vi. 1. . . . 
 
 vi. 2 to ix. 35. . . 
 
 , x. 1 to xiii. 16. . . 
 
 xiii. 17 to xvii. 16. . 
 xviii. 1 to xx. 26. 
 
 xxi. 1 to xxiv. 18. . 
 
 xxv. 1 to xxvii. 19. . 
 xx vii. 20 to xxx. 10. 
 xxx. 11 to xxxiv. 35. 
 xxxv. 1 to xxxviii. 20. 
 xxxviii. 21 to xl. 38. 
 
 00 
 
 p 
 
 o 
 
 ►"H y 
 
 E-i S 
 
 PH 
 
 P 
 
 W 
 
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 xxiv. j^'^pT’ Yaiyikra, . . i. 1 to vi. 7. . . 
 
 xxv. Yaiyikra Tsav,vi. 8 to viii. 36. . 
 
 xxvi. b yj'^B 3 Shemini, . . ix. 1 to xi. 4-7. 
 
 xxvii. Tazria,. . . xii. 1 to xiii. 59. . 
 
 xxviii. Metsora, . . xiv. 1 to xv. 33. . 
 
 xxix. ffifa Acharey Moth,xvi. 1 to xviii. 30. 
 
 xxx. '□'GJIp Kedoshim, . xix. 1 to xx. 27. . 
 
 xxxi. Emor, . . . xxi. 1 to xxiv. 23. 
 
 xxxii. Mint) Behar Sinai, xxv. 1 to xxvi. 2. 
 
 xxxiii. s .npni Bechukkothai, xxvi. 3 to xxvii. 34-. 
 
 r 
 
 m 
 P$ 
 
 W , 
 
 PQ < 
 
 P 
 
 £ 
 
 xxxiv. 
 
 xxxv. 
 
 xxxvi. 
 
 xxxvii. 
 
 xxxviii. 
 
 O 
 
 & 
 
 S ^ 
 
 H 
 Eh 
 P 
 W 
 Q 
 
 lintoi Bemidbar,. 
 
 Naso, . . . 
 
 ‘pnbS’ni Behaalothech. 
 1 pB3 Shelach, . 
 nlpKorach, . 
 xxxix. Fipn Chukkath, 
 xl. p^ Balak, . . 
 
 xii. Pinechas, 
 
 xhi. FiTD?2 Mattoth,. 
 xliii. Masey, . 
 
 Debarim, . 
 ‘pnn&'l Yaethchann? 
 ^pj) Ekeb, . . . 
 
 Be eh, . 
 
 tCDi’i Shophetim, 
 Tetse, . . 
 
 »*G m Tabo > • • 
 
 Nitstsabim, 
 Vaiyelech, . 
 Haazinu, . . 
 
 Cilin mn YezothHab- 
 
 hp.rHC.hah. 
 
 xliv. 
 
 xiv. 
 
 xlvi. 
 
 xlvii. 
 
 xlviii. 
 
 xlix. 
 
 1. 
 
 li. 
 
 Iii. 
 
 liii. 
 
 liv. 
 
 lan 
 
 HAPHTAROTH, 
 Portuguese and Italian Jews. 
 Isa. xiii. 5-21. . . . 
 
 Isa. liv. 1-10. . . . 
 
 Isa. xl. 27-31 ; xii. 1-16. 
 
 2 Kings iv. 1-23. . . 
 
 1 Kings i. 1-31. . . 
 
 Mai. i. 1-14; ii. 1-7. . 
 
 Hos. xi. 7-12; xii. 1—11. 
 
 Obad. i. 1-21. ... 
 
 Anios ii. 1-16 ; iii. 1-8. 
 
 1 Kings iii. 15-28 ; iv. 1. 
 
 Ezek. xxxvii. 15-28. 
 
 ] Kings ii. 1-12. . . 
 
 Jer. i. 1—19; ii. 1-3. 
 
 Ezek. xxviii. 25 to xxix. 21. 
 Jer. xlvi. 13-28. . 
 
 Judg. v. 1-31. 
 
 Isa. vi. 1-13. 
 
 i. 1 to iv. 20. . . . 
 
 iv. 21 to vii. 89. . 
 viii. 1 to xii. 16. . . 
 
 xiii. 1 to xv. 41. . . 
 
 xvi. 1 to xviii. 32. . 
 
 xix. 1 to xxii. 1. . 
 xxii. 2 to xxv. 9. 
 
 xxv. 10 to xxx. 1. 
 
 xxx. 2 to xxxii. 42. . 
 xxxiii. 1 to xxxvi. 13. 
 
 i. 1 to iii. 22. . . 
 
 iii. 23 to vii. 11. . . 
 
 vii. 12 to xi. 25. . . 
 
 xi. 26 to xvi. 17. 
 xvi. 18 to xxi. 9. 
 xxi. 10 to xxv. 19. . 
 
 xxvi. 1 to xxix. 8. 
 xxix. 9 to xxx. 20. . 
 
 xxxi. 1 to xxxi. 30. . 
 xxxii. 1 to xxxii. 52. 
 
 Jer. xxxiv. 8-22 & xxxiii. 25, 26. 
 1 Kings v. 12-18 ; vi. 1-13. 
 
 Ezek. xliii. 10-27. . . 
 
 1 Kings xviii. 20-39. 
 
 1 Kings vii. 13-26. . 
 
 1 Kings vii. 40-50. . . . 
 
 . Isa. xliii. 21-28 ; xliv. 1-25 
 . Jer. vii. 21-34; viii. 1-3; ix. 
 . 2 Sam. vi. 1-19. . . . 
 
 . 2 Kings iv. 42—44; v. 1-19 
 . 2 Kings vii. 3-20. 
 
 . Amos ix. 7-15. . . . 
 
 . Ezek. xx. 2-20. . . . 
 
 . Ezek. xliv. 15-31. . . 
 
 . Jer. xxxii. 6-27. . 
 
 . Jer. xvi. 19-21 ; xvii. 1-14 
 
 
 iv 
 
 Hos. i. 10, 11; ii. 1—20. 
 
 Judg. xiii. 2-25. . . . 
 
 Zech. ii. 10-13; iii. 1-13 ; 
 
 Josh ii. 1-24. 
 
 1 Sam. xi. 14, 15; xii. 1-22. 
 
 Judg. xi. 1-33. 
 
 Micah v. 7-15 ; vi. 1-8. 
 
 1 Kings xx. 46 ; xix. 1-21 
 
 Jer. i. 1-19 ; ii. 1-3. 
 
 Jer. ii. 4—28; iv. 1, 2. . 
 
 Isa. i. 1-27. 
 
 xl. 1-26. 
 
 xlix. 14-26; 1. 1-3. 
 liv. 11—17; Iv. 1-5. 
 li. 12-23; Iii. 1-12. 
 
 liv. 1-10. 
 
 lx. 1-22. 
 
 or sections of the Prophets. 
 
 German and Dutch Jews 
 . Isa. xiii 5-25; xliii. 10. 
 . Isa. liv. 1-17; lv. 1-5. 
 
 . Ditto. 
 
 . 2 Kings iv. 1-37 
 
 . Ditto. 
 
 . Ditto. 
 
 . Ditto. 
 
 . Hos. xii. 12-14; xiii. 1-16 
 . Ditto. 
 
 . Ditto. 
 
 . Ditto. 
 
 . Ditto. 
 
 Isa. xxvii. 6 to xxix. 23. 
 Ditto. 
 
 Ditto. 
 
 Judg. iv. 4 to v. 1-31. 
 Isa. vi. 1-13 ; vii. 1-6 ; 
 
 ix. 6 7. 
 
 Ditto. 
 
 Ditto. 
 
 Ditto. 
 
 1 Kings xviii. 1-39. 
 
 1 Kings vii. 40-50. 
 
 1 Kings viii. 51; vii. 1-21. 
 
 Ditto. 
 
 ,24. Ditto. 
 
 . 2 Sam. vi. 1-23; vii. 1-17. 
 
 . Ditto. 
 
 . Ditto. 
 
 . Ezek. xxii. 1-19. 
 
 . Amos ix. 7-15. 
 
 . Ditto. 
 
 . Ditto. 
 
 . Ditto. 
 
 . Ditto. 
 
 . Ditto. 
 
 1-7. Ditto. 
 
 . Ditto. 
 
 . Ditto. 
 
 . Ditto. 
 
 . Ditto. 
 
 . Ditto. 
 
 Ditto. 
 
 Jer. ii. 4-28 ; iii. 4, 
 
 Ditto. 
 
 Ditto. 
 
 Ditto. 
 
 Ditto. 
 
 Ditto. 
 
 Ditto. 
 
 Ditto. 
 
 lxi. 10, 11; lxii. 1-12 ; lxiii. 1-9. Ditto. 
 
 Hos. xiv. 1-9; Micah vii. 18-20. Isa. Iv. 6-13 ; Ivi. 1-8 
 2 Sam. xxii. 1-51. Some say Hos. xiv. 1-9 ; Joel ii. 
 Ezek. xvii. 22-24; xviii. 1-32. 1-27. 
 
 xxxiii. 1 to xxxiv. 12. Josh. i. 1-18 ; Eccles. i.-xii. inclusive. Ditto. 
 
 In the above chapters and verses I have, in general, followed the 
 divisions in the best Masoretic Bibles, from which our common Eng¬ 
 lish Bibles will in some cases be found to differ a little. 
 
 In the synagogues the law is read entirely through in the fifty Sab¬ 
 baths of their lunar year ; for theyjoin certain sections together, which 
 are noticed at the end of the tables. But in their intercalated years, 
 in which they add a month , they have then fifty-four Sabbaths, and 
 this is one reason why we find fifty-four Pareshahs, and fifty-four 
 Haphtaras, instead of fifty-two. See the concluding tables. 
 
 It has already been 'observed that when Antiochus Epiphanes con¬ 
 quered the Jews, about the year 168 before the Christian era, he for¬ 
 bade the law to be publicly read in the S}magogues, on pain of death. 
 Tiie Jews, that they might not be wholly deprived of the word of God, 
 selected from other parts of the sacred writings fifty-four portions, 
 
 which were termed haphtaras, InUtSth"! haphtaroth, from 1t3& 
 pat.ar , he dismissed , let loose , opened— for though the Law was dis¬ 
 missed from their synagogues, and was closed to them by the edict of 
 this persecuting king, yet the prophetic writings, not being under the 
 interdict, were left open, and therefore thevused them in place of the 
 
 848 
 
 others. It was from this custom of the Jews, that the primitive Chris¬ 
 tians adopted theirs of reading a lesson every Sabbath out of the old 
 and New Testaments ; and on this custom the practice of the Church 
 in our own country, in reading certain portions of the epistles and 
 Gospels every Sunday in the year was founded. 
 
 As a proper knowledge of these Haphtaras or prophetical sections 
 may sometimes help to fix the chronology of some events in the New 
 Testament, it hath been deemed proper to give a table of them in con¬ 
 nection with the Pareshiotk or sections of the law, in the place of which 
 they were originally read; and with which, ever since the days of the 
 Asmoneans or Maccabees, they continue to be read in the various 
 synagogues belonging to the English, Portuguese, Italian, Dutch, and 
 German Jews. 
 
 From the above tables the reader will perceive that though the Jews 
 are agreed in the sections of the law that are read every Sabbath, yet 
 they are not agreed in the Haphtaras or sections from the prophets ; 
 as it appears above, that the Dutch and German Jews differ in several 
 cases from the Italian and Portuguese ; and there are some slighter 
 variations besides those above, w r hich I have not noticed. 
 
 a 
 
TABLE I 
 
 A PERPETUAL TABLE, 
 
 SHOWING, 
 
 Through the course of thirteen Lunar Cycles , (which embrace every possible variation,) the 
 day of the week with which the Jewish year begins , and on which the Passover is 
 held; as also the length of the months Marchesvan and Cisleu. 
 
 CYCLE CCXCIV. 
 
 CY T CLE CCXCV. 
 
 CYCLE CCXCVI. 
 
 Usheri - 
 an yeai 
 of the 
 world. 
 
 Rabbin¬ 
 ical yeai 
 of the 
 world. 
 
 Year oi 
 Christ 
 
 Y^ear 
 of the 
 lunar 
 cycle. 
 
 Index. 
 
 Usheri- 
 an yeai 
 of the 
 world. 
 
 j Rabbin¬ 
 ical year 
 of the 
 world. 
 
 Year o 
 Christ 
 
 Year 
 f of the 
 lunar 
 cycle. 
 
 Index. 
 
 Usheri 
 an yeai 
 of the 
 world. 
 
 Rabbin¬ 
 ical year 
 of the 
 world. 
 
 Year o: 
 Christ. 
 
 Year 
 of the 
 lunar 
 cycle. 
 
 Index. 
 
 5812 
 
 5568 
 
 1808 
 
 1 
 
 7 
 
 P 
 
 3 
 
 5831 
 
 5587 
 
 1827 
 
 1 
 
 2 P 5 
 
 5850 
 
 5606 
 
 1846 
 
 1 
 
 5 d 7 
 
 5813 
 
 5569 
 
 1809 
 
 2 
 
 5 
 
 d 
 
 rr 
 
 / 
 
 5832 
 
 5588 
 
 1828 
 
 2 
 
 7 P 3 
 
 5851 
 
 5607 
 
 1847 
 
 2 
 
 2 P 5 
 
 5814 
 
 5570 
 
 1810 
 
 E 3 
 
 2 
 
 D 
 
 5 
 
 5833 
 
 5589 
 
 1829 
 
 E 3 
 
 5 D 1 
 
 5852 
 
 5608 
 
 1848 
 
 E 3 
 
 7 D 3 
 
 5815 
 
 5571 
 
 1811 
 
 4 
 
 7 
 
 P 
 
 3 
 
 5834 
 
 5590 
 
 1830 
 
 4 
 
 3 d 5 
 
 5853 
 
 5609 
 
 1849 
 
 4 
 
 5 P 1 
 
 5816 
 
 5572 
 
 1812 
 
 5 
 
 5 
 
 d 
 
 r* 
 
 l 
 
 5835 
 
 5591 
 
 1831 
 
 5 
 
 7 P 3 
 
 5854 
 
 5610 
 
 1850 
 
 5 
 
 3 d 5 
 
 5817 
 
 5573 
 
 1813 
 
 E 6 
 
 2 
 
 D 
 
 5 
 
 5836 
 
 5592 
 
 1832 
 
 E 6 
 
 5 D 1 
 
 5855 
 
 5611 
 
 1851 
 
 E 6 
 
 7 P 5 
 
 5818 
 
 5574 
 
 1814 
 
 7 
 
 7 
 
 P 
 
 3 
 
 5837 
 
 5593 
 
 1833 
 
 if 
 
 7 
 
 3 d 5 
 
 5856 
 
 5612 
 
 1852 
 
 7 
 
 7 D 1 
 
 5819 
 
 5575 
 
 1815 
 
 E 8 
 
 5 
 
 P 
 
 3 
 
 5838 
 
 5594 
 
 1834 
 
 E 8 
 
 7 P 5 
 
 5857 
 
 5613 
 
 1853 
 
 E 8 
 
 3 d 7 
 
 5820 
 
 5576 
 
 1816 
 
 9 
 
 5 
 
 d 
 
 7 
 
 5839 
 
 5595 
 
 1835 
 
 9 
 
 7 P 3 
 
 5858 
 
 5614 
 
 1854 
 
 9 
 
 2 P 5 
 
 5821 
 
 5577 
 
 1817 
 
 10 
 
 2 
 
 D 
 
 3 
 
 5840 
 
 5596 
 
 1836 
 
 10 
 
 5 d 7 
 
 5859 
 
 5615 
 
 1855 
 
 10 
 
 7 P 3 
 
 5822 
 
 5578 
 
 1818 
 
 E 11 
 
 5 
 
 F 
 
 3 
 
 5841 
 
 5597 
 
 1837 
 
 E 11 
 
 2 D 5 
 
 5860 
 
 5616 
 
 1856 
 
 E 11 
 
 5 D 1 
 
 5823 
 
 5579 
 
 1819 
 
 12 
 
 5 
 
 d 
 
 7 
 
 5842 
 
 5598 
 
 1838 
 
 12 
 
 7 P 3 
 
 5861 
 
 5617 
 
 1857 
 
 12 
 
 3 d 5 
 
 5824 
 
 5580 
 
 1820 
 
 13 
 
 2 
 
 P 
 
 5 
 
 5843 
 
 5599 
 
 1839 
 
 13 
 
 5 d 7 
 
 5862 
 
 5618 
 
 185S 
 
 13 
 
 7 P 3 
 
 5825 
 
 5581 
 
 1821 
 
 E 14 
 
 7 
 
 D 
 
 3 
 
 5844 
 
 5600 
 
 1840 
 
 E 14 
 
 2 P 7 
 
 5863 
 
 5619 
 
 1859 
 
 E 14 
 
 5 P 3 
 
 5826 
 
 5582 
 
 1S22 
 
 15 
 
 5 
 
 d 
 
 7 
 
 5845 
 
 5601 
 
 1841 
 
 15 
 
 2 D 3 
 
 5864 
 
 5620 
 
 1860 
 
 15 
 
 5 d 7 
 
 5827 
 
 5583 
 
 1823 
 
 16 
 
 2 
 
 P 
 
 5 
 
 5846 
 
 5602 
 
 1842 
 
 16 
 
 5 d 7 
 
 5865 
 
 5621 ' 
 
 1861 
 
 16 
 
 2 U 3 
 
 5828 
 
 5584 
 
 1824 
 
 E 17 
 
 7 
 
 D 
 
 3 
 
 5847 
 
 5603 
 
 1843 
 
 E 17 
 
 2 P 7 
 
 6866 
 
 5622 
 
 1862 
 
 E 17 
 
 5 P 3 
 
 5829 
 
 5585 
 
 1825 
 
 18 
 
 5 
 
 P 
 
 1 
 
 5848 
 
 5604 
 
 1844 
 
 18 
 
 2 P 5 
 
 5867 
 
 5623 
 
 1863 
 
 18 
 
 5 d 7 
 
 5830 
 
 5586 
 
 1826 
 
 E 19 
 
 3 
 
 d 
 
 7 
 
 5849 
 
 5605 
 
 1845 
 
 E 19 
 
 7 D 3 
 
 5868 
 
 5624 
 
 1864 
 
 E 19 
 
 2 D 5 
 
 
 CYCLE CCXCVII. 
 
 CY"CLE CCXCVIII. 
 
 CYCLE CCXCIX. 
 
 Usheri- 
 
 Rabbin- 
 
 
 Year 
 
 
 
 
 Usheri- 
 
 Rabbin- 
 
 
 Year 
 
 
 Usheri- 
 
 Rabbin- 
 
 
 l^ear 
 
 
 an year 
 
 ical year 
 
 Year of 
 
 of the 
 
 T.. .1 - 
 
 an year 
 
 ical year 
 
 Year of 
 
 of the 
 
 
 an year 
 
 ical year 
 
 Year oi 
 
 of the 
 
 T , 
 
 of the 
 
 of the 
 
 Christ. 
 
 lunar 
 
 
 of the 
 
 of the 
 
 Christ. 
 
 lunar 
 
 
 of the 
 
 of the 
 
 Christ 
 
 lunar 
 
 
 I world. 
 
 world. 
 
 
 cycle. 
 
 
 
 
 world. 
 
 world. 
 
 
 cycle. 
 
 
 world. 
 
 world. 
 
 
 cycle. 
 
 
 5869 
 
 5625 
 
 1865 
 
 1 
 
 7 
 
 P 
 
 3 
 
 5888 
 
 5644 
 
 1884 
 
 1 
 
 3 d 5 
 
 5907 
 
 5663 
 
 1903 
 
 1 
 
 7 D 1 
 
 5870 
 
 5626 
 
 1866 
 
 2 
 
 5 
 
 d 
 
 If 
 
 t 
 
 5889 
 
 5645 
 
 1885 
 
 2 
 
 7 P 3 
 
 5908 
 
 5664 
 
 1904 
 
 2 
 
 3 d 5 
 
 < 5871 
 
 5627 
 
 1867 
 
 E 3 
 
 2 
 
 P 
 
 If 
 
 i 
 
 5890 
 
 5646 
 
 1886 
 
 E 3 
 
 5 P 3 
 
 5909 
 
 5665 
 
 1905 
 
 E 3 
 
 7 P 5 
 
 58*2 
 
 5628 
 
 1S68 
 
 4 
 
 2 
 
 D 
 
 3 
 
 5891 
 
 5647 
 
 1887 
 
 4 
 
 5 d 7 
 
 5910 
 
 5666 
 
 1906 
 
 4 
 
 7 P 3 
 
 5873 
 
 5629 
 
 1869 
 
 5 
 
 5 
 
 P 
 
 1 
 
 5892 
 
 5648 
 
 1888 
 
 5 
 
 2 D 3 
 
 5911 
 
 5667 
 
 1907 
 
 5 
 
 5 d 7 
 
 5874 
 
 5630 
 
 1870 
 
 E 6 
 
 3 
 
 d 
 
 7 
 
 5893 
 
 5649 
 
 18S9 
 
 E 6 
 
 5 P 3 
 
 5912 
 
 5668 
 
 1908 
 
 E 6 
 
 2D5 
 
 | 5875 
 
 5631 
 
 1871 
 
 l 
 
 2 
 
 P 
 
 5 
 
 5894 
 
 5650 
 
 1890 
 
 if 
 
 / 
 
 5 d 7 
 
 5913 
 
 5669 
 
 1909 
 
 7 
 
 7 P 3 
 
 | 5876 
 
 5632 
 
 1872 
 
 E 8 
 
 if 
 
 7 
 
 1) 
 
 3 
 
 5895 
 
 5651 
 
 1891 
 
 E 8 
 
 2 D 5 
 
 5914 
 
 5670 
 
 1910 
 
 E 8 
 
 5 D 1 
 
 | 5877 
 
 5633 
 
 1873 
 
 9 
 
 5 
 
 d 
 
 if 
 
 l 
 
 5896 
 
 5652 
 
 1892 
 
 9 
 
 7 P 3 
 
 5915 
 
 5671 
 
 1911 
 
 9 
 
 3 d 5 
 
 5878 
 
 5634 
 
 1874 
 
 10 
 
 2 
 
 P 
 
 5 
 
 5897 
 
 5653 
 
 1893 
 
 10 
 
 5 d 7 
 
 5916 
 
 5672 
 
 1912 
 
 10 
 
 7 P 3 
 
 5879 
 
 5635 
 
 1875 
 
 E 11 
 
 if 
 
 / 
 
 D 
 
 3 
 
 5898 
 
 5654 
 
 1894 
 
 E 11 
 
 2 P 7 
 
 5917 
 
 5673 
 
 1913 
 
 E 11 
 
 5 P 3 
 
 5880 
 
 5636 
 
 1870 
 
 12 
 
 5 
 
 P 
 
 1 
 
 5899 
 
 5655 
 
 1895 
 
 12 
 
 2 D 3 
 
 5918 
 
 5674 
 
 1914 
 
 12 
 
 5 d 7 
 
 5881 
 
 5637 
 
 1877 
 
 13 
 
 3 
 
 d 
 
 5 
 
 5900 
 
 5656 
 
 1896 
 
 13 
 
 5 P 1 
 
 5919 
 
 5675 
 
 1915 
 
 13 
 
 2 D 3 
 
 5882 
 
 5638 
 
 1878 
 
 E 14 
 
 If 
 
 l 
 
 P 
 
 5 
 
 5901 
 
 5657 
 
 1897 
 
 E 14 
 
 3 d 7 
 
 5920 
 
 5676 
 
 1916 
 
 E 14 
 
 5 P 3 
 
 5S83 
 
 5639 
 
 1S79 
 
 15 
 
 7 
 
 P 
 
 3 
 
 5902 
 
 5658 
 
 1898 
 
 15 
 
 2 P 5 
 
 5921 
 
 5677 
 
 1917 
 
 15 
 
 5 d 7 
 
 5884 
 
 5640 
 
 1880 
 
 16 
 
 5 
 
 d 
 
 If 
 
 / 
 
 5903 
 
 5659 
 
 1899 
 
 16 
 
 7 D 1 
 
 5922 
 
 5678 
 
 1918 
 
 16 
 
 2 P 5 
 
 5885 
 
 5641 
 
 1881 
 
 E 17 
 
 2 
 
 D 
 
 5 
 
 5904 
 
 5660 
 
 1900 
 
 E 17 
 
 3 d 7 
 
 5923 
 
 5679 
 
 1919 
 
 E 17 
 
 7 D 3 
 
 5886 
 
 5642 
 
 1882 
 
 18 
 
 7 
 
 P 
 
 3 
 
 5905 
 
 5661 
 
 1901 
 
 18 
 
 2 P 5 
 
 5924 
 
 5680 
 
 1920 
 
 18 
 
 5 d 7 
 
 5887 
 
 5643 
 
 1S83 
 
 E 19 
 
 5 
 
 D 
 
 1 
 
 5906 
 
 5662 
 
 1902 
 
 E 19 
 
 7 P 5 
 
 5925 
 
 5681 
 
 1921 
 
 E 19 
 
 2 P 7 
 
 
 CYCLE CCC. 
 
 CYCLE CCCI. 
 
 CYCLE CECIL 
 
 Usheri- 
 
 Rabbin- 
 
 
 Year 
 
 
 
 
 Usheri- 
 
 Rabbin- 
 
 
 Year 
 
 
 Usheri- 
 
 Rabbin- 
 
 
 Year 
 
 
 an year 
 
 ical year 
 
 Year of 
 
 of the 
 
 T._ . 
 
 an year 
 
 ical year 
 
 Year of 
 
 of the 
 
 , .! - .. 
 
 an year 
 
 ical year 
 
 Year of 
 
 of the 
 
 Index. 
 
 of the 
 
 of the 
 
 Clirist. 
 
 lunar 
 
 
 of the 
 
 of the 
 
 Christ. 
 
 lunar 
 
 1HQGX. 
 
 of the 
 
 of the 
 
 Christ. 
 
 lunar 
 
 
 world. 
 
 world. 
 
 
 cycle. 
 
 
 
 
 world. 
 
 world. 
 
 
 cycle. 
 
 
 world. 
 
 world. 
 
 
 cycle. 
 
 
 5926 
 
 5682 
 
 1922 
 
 1 
 
 2 
 
 P 
 
 5 
 
 5945 
 
 5701 
 
 1941 
 
 1 
 
 5 d 7 
 
 5964 
 
 5720 
 
 1960 
 
 1 
 
 7 P 3 
 
 5927 
 
 5683 
 
 1923 
 
 2 
 
 7 
 
 D 
 
 1 
 
 5946 
 
 5702 
 
 1942 
 
 2 
 
 2 P 5 
 
 5965 
 
 5721 
 
 1961 
 
 2 
 
 5 d 7 
 
 5928 
 
 5684 
 
 1924 
 
 E 3 
 
 3 
 
 d 
 
 7 
 
 5947 
 
 5703 
 
 1943 
 
 E 3 
 
 7 D 3 
 
 596 6 
 
 5722 
 
 1962 
 
 E 3 
 
 2 D 5 
 
 5929 
 
 5685 
 
 1925 
 
 4 
 
 2 
 
 P 
 
 5 
 
 5948 
 
 5704 
 
 1944 
 
 4 
 
 5 d 7 
 
 5967 
 
 5723 
 
 1963 
 
 4 
 
 7 P 3 
 
 5930 
 
 5686 
 
 1926 
 
 5 
 
 7 
 
 P 
 
 3 
 
 5949 
 
 5705 
 
 1945 
 
 5 
 
 2 P 5 
 
 5968 
 
 5724 
 
 1964 
 
 5 
 
 5 d 7 
 
 5931 
 
 5687 
 
 1927 
 
 E 6 
 
 5 
 
 D 
 
 1 
 
 5950 
 
 5706 
 
 1946 
 
 E 6 
 
 7 D 3 
 
 5969 
 
 5725 
 
 1965 
 
 E 6 
 
 2 P 7 
 
 5932 
 
 5688 
 
 1928 
 
 if 
 
 l 
 
 3 
 
 d 
 
 5 
 
 5951 
 
 5707 
 
 1947 
 
 7 
 
 5 P 1 
 
 5970 
 
 5726 
 
 1966 
 
 7 
 
 2 D 3 
 
 5933 
 
 5689 
 
 1929 
 
 E 8 
 
 7 
 
 P 
 
 5 
 
 5952 
 
 5708 
 
 1948 
 
 E 8 
 
 3 d 7 
 
 5971 
 
 5727 
 
 1967 
 
 E 8 
 
 5 P 3 
 
 5934 
 
 5690 
 
 1930 
 
 9 
 
 7 
 
 D 
 
 1 
 
 5953 
 
 5709 
 
 1949 
 
 9 
 
 2 P 5 
 
 5972 
 
 5728 
 
 1968 
 
 9 
 
 5 d 7 
 
 5935 
 
 5691 
 
 1931 
 
 10 
 
 3 
 
 d 
 
 5 
 
 5954 
 
 5710 
 
 1950 
 
 10 
 
 7 D 1 
 
 5973 
 
 5729 
 
 1969 
 
 10 
 
 2 P 5 
 
 5936 
 
 5692 
 
 1932 
 
 E 11 
 
 if 
 
 7 
 
 P 
 
 5 
 
 5955 
 
 5711 
 
 1951 
 
 E 11 
 
 3 d 7 
 
 5974 
 
 5730 
 
 1970 
 
 E 11 
 
 7 D 3 
 
 5937 
 
 5693 
 
 1933 
 
 12 
 
 7 
 
 P 
 
 3 
 
 5956 
 
 5712 
 
 1952 
 
 12 
 
 2 P 5 
 
 5975 
 
 5731 
 
 1971 
 
 12 
 
 5 d 7 
 
 5938 
 
 5694 
 
 1934 
 
 13 
 
 5 
 
 d 
 
 if 
 
 7 
 
 5957 
 
 5713 
 
 1953 
 
 13 
 
 7 P 3 
 
 5976 
 
 5732 
 
 1972 
 
 13 
 
 2 P 5 
 
 5939 
 
 5695 
 
 1935 
 
 E 14 
 
 2 
 
 D 
 
 5 
 
 5958 
 
 5714 
 
 1954 
 
 E 14 
 
 5 D 1 
 
 5977 
 
 5733 
 
 1973 
 
 E 14 
 
 7 D 3 
 
 5940 
 
 5696 
 
 1936 
 
 15 
 
 / 
 
 P 
 
 3 
 
 5959 
 
 5715 
 
 1955 
 
 15 
 
 3 d 5 
 
 5978 
 
 5734 
 
 1974 
 
 15 
 
 5 P 1 
 
 5941 
 
 5697 
 
 1937 
 
 16 
 
 5 
 
 d 
 
 if 
 
 / 
 
 5960 
 
 5716 
 
 1956 
 
 16 
 
 7 P 3 
 
 5979 
 
 5735 
 
 1975 
 
 16 
 
 3 d 5 
 
 5942 
 
 5698 
 
 1938 
 
 E 17 
 
 2 
 
 P 
 
 7 
 
 5961 
 
 5717 
 
 1957 
 
 E 17 
 
 5 P 3 
 
 5980 
 
 5736 
 
 1976 
 
 E 17 
 
 7 P 5 
 
 5943 
 
 5699 
 
 1939 
 
 18 
 
 2 
 
 D 
 
 3 
 
 5962 
 
 57 IS 
 
 1958 
 
 18 
 
 5 d 7 
 
 5981 
 
 5737 
 
 1977 
 
 18 
 
 7 D 1 
 
 5944 
 
 5700 
 
 1940 
 
 E 19 
 
 5 
 
 P 
 
 3 
 
 5963 
 
 5719 
 
 1959 
 
 E 19 
 
 2 D 5 | 
 
 5982 
 
 5738 
 
 1978 
 
 E 19 
 
 3 d 7 
 
 Vol. I. ( 55 ) 849 
 
TABLE II 
 
 CYCLE CCCIII. 
 
 CYCLE CCCIV. 
 
 CYCLE CCCV. 
 
 Usheri- 
 
 Rabbin- 
 
 
 Year 
 
 
 
 
 Usheri- 
 
 Rabbin- 
 
 
 Year 
 
 
 
 
 Usheri- 
 
 Rabbin- 
 
 
 Year 
 
 
 an year 
 
 ical year 
 
 Year of 
 
 of the 
 
 
 an year 
 
 ical year 
 
 Year of 
 
 of the 
 
 
 an year 
 
 ical year 
 
 Year of 
 
 of the 
 
 
 of the 
 
 of the 
 
 Christ. 
 
 lunar 
 
 
 
 
 of the 
 
 of the 
 
 Christ. 
 
 lunar 
 
 
 
 # 
 
 of the 
 
 of the 
 
 Christ. 
 
 lunar 
 
 
 world. 
 
 world. 
 
 
 cycle. 
 
 
 
 
 world. 
 
 world. 
 
 
 cycle. 
 
 
 
 
 world. 
 
 world. 
 
 
 cycle. 
 
 
 5983 
 
 5739 
 
 1979 
 
 
 1 
 
 2 
 
 P 
 
 5 
 
 6002 
 
 5758 
 
 1998 
 
 
 1 
 
 5 
 
 d 
 
 7 
 
 6021 
 
 5777 
 
 2017 
 
 
 1 
 
 2 D 3 
 
 5984 
 
 5740 
 
 1980 
 
 
 2 
 
 7 
 
 P 
 
 3 
 
 6003 
 
 5759 
 
 1999 
 
 
 2 
 
 2 
 
 P 
 
 5 
 
 6022 
 
 5778 
 
 2018 
 
 
 2 
 
 5 d 7 
 
 5985 
 
 5741 
 
 1981 
 
 E 
 
 3 
 
 5 
 
 D 
 
 1 
 
 6004 
 
 5760 
 
 2000 
 
 E 
 
 3 
 
 7 
 
 P 
 
 5 
 
 6023 
 
 5779 
 
 2019 
 
 E 
 
 3 
 
 2 P 7 
 
 5986 
 
 5742 
 
 1982 
 
 
 4 
 
 3 
 
 d 
 
 5 
 
 6005 
 
 5761 
 
 2001 
 
 
 4 
 
 7 
 
 D 
 
 1 
 
 6024 
 
 5780 
 
 2020 
 
 
 4 
 
 2 P 5 
 
 5987 
 
 5743 
 
 1983 
 
 
 5 
 
 7 
 
 P 
 
 3 
 
 6006 
 
 5762 
 
 2002 
 
 
 5 
 
 3 
 
 d 
 
 5 
 
 6025 
 
 5781 
 
 2021 
 
 
 5 
 
 7 D 1 
 
 5988 
 
 5744 
 
 1984 
 
 E 
 
 6 
 
 5 
 
 P 
 
 3 
 
 6007 
 
 5763 
 
 2003 
 
 E 
 
 6 
 
 7 
 
 P 
 
 5 
 
 6026 
 
 5782 
 
 2022 
 
 E 
 
 6 
 
 3 d 7 
 
 5989 
 
 5745 
 
 1985 
 
 
 7 
 
 5 
 
 d 
 
 7 
 
 6008 
 
 5764 
 
 2004 
 
 
 7 
 
 7 
 
 P 
 
 3 
 
 6027 
 
 5783 
 
 2023 
 
 
 l 
 
 2 P 5 
 
 5990 
 
 5746 
 
 19S6 
 
 E 
 
 8 
 
 2 
 
 D 
 
 5 
 
 6009 
 
 5765 
 
 2005 
 
 E 
 
 8 
 
 5 
 
 D 
 
 1 
 
 6028 
 
 5784 
 
 2024 
 
 E 
 
 8 
 
 7 D 3 
 
 5991 
 
 5747 
 
 1987 
 
 
 9 
 
 7 
 
 P 
 
 o 
 
 6 
 
 6010 
 
 5766 
 
 2006 
 
 
 9 
 
 3 
 
 d 
 
 5 
 
 6029 
 
 5785 
 
 2025 
 
 
 9 
 
 5 P 1 
 
 5992 
 
 5748 
 
 1988 
 
 
 10 
 
 5 
 
 d 
 
 7 
 
 6011 
 
 5767 
 
 2007 
 
 
 10 
 
 7 
 
 P 
 
 3 
 
 6030 
 
 5786 
 
 2026 
 
 
 10 
 
 3 d 5 
 
 5993 
 
 5749 
 
 1989 
 
 E 
 
 11 
 
 2 
 
 D 
 
 5 
 
 6012 
 
 5768 
 
 2008 
 
 E 
 
 11 
 
 5 
 
 P 
 
 3 
 
 6031 
 
 5787 
 
 2027 
 
 E 
 
 11 
 
 7 P 5 
 
 5994 
 
 5750 
 
 1990 
 
 
 12 
 
 7 
 
 P 
 
 3 
 
 6013 
 
 5769 
 
 2009 
 
 
 12 
 
 5 
 
 d 
 
 7 
 
 6032 
 
 5788 
 
 2028 
 
 
 12 
 
 7 P 3 
 
 5995 
 
 5751 
 
 1991 
 
 
 13 
 
 5 
 
 d 
 
 7 
 
 6014 
 
 5770 
 
 2010 
 
 
 13 
 
 2 
 
 D 
 
 3 
 
 6033 
 
 5789 
 
 2029 
 
 
 13 
 
 5 d 7 
 
 5996 
 
 5752 
 
 1992 
 
 E 
 
 14 
 
 2 
 
 P 
 
 7 
 
 6015 
 
 5771 
 
 2011 
 
 E 
 
 14 
 
 5 
 
 P 
 
 3 
 
 6034 
 
 5790 
 
 2030 
 
 E 
 
 14 
 
 2 D 5 
 
 5997 
 
 5753 
 
 1993 
 
 
 15 
 
 2 
 
 D 
 
 3 
 
 6016 
 
 5772 
 
 2012 
 
 
 15 
 
 5 
 
 d 
 
 7 
 
 6035 
 
 5791 
 
 2031 
 
 
 15 
 
 7 P 3 
 
 5998 
 
 5754 
 
 1994 
 
 
 16 
 
 5 
 
 P 
 
 1 
 
 6017 
 
 5773 
 
 2013 
 
 
 16 
 
 2 
 
 P 
 
 5 
 
 6036 
 
 5792 
 
 2032 
 
 
 16 
 
 5 d 7 
 
 5999 
 
 5755 
 
 1995 
 
 E 
 
 17 
 
 3 
 
 d 
 
 7 
 
 6018 
 
 5774 
 
 2014 
 
 E 
 
 17 
 
 7 
 
 D 
 
 3 
 
 6037 
 
 5793 
 
 2033 
 
 E 
 
 17 
 
 2 D 5 
 
 6000 
 
 5756 
 
 1996 
 
 
 18 
 
 2 
 
 P 
 
 5 
 
 6019 
 
 5775 
 
 2015 
 
 
 18 
 
 5 
 
 d 
 
 7 
 
 6038 
 
 5794 
 
 2034 
 
 
 18 
 
 7 P 3 
 
 6001 
 
 5757 
 
 1997 
 
 E 
 
 19 
 
 7 
 
 D 
 
 3 
 
 6020 
 
 5776 
 
 2016 
 
 E 
 
 19 
 
 2 
 
 P 
 
 7 
 
 6039 
 
 5795 
 
 2035 
 
 E 
 
 19 
 
 5 P 3 
 
 CYCLE CCCVI. 
 
 CYCLE CCCYI. 
 
 Usheri- 
 
 Rabbin- 
 
 
 Year 
 
 
 Usheri- 
 
 Rabbin- 
 
 
 Year 
 
 
 an year 
 
 ical year 
 
 Year of 
 
 of the 
 
 
 an year 
 
 ical year 
 
 Year of 
 
 of the 
 
 
 of the 
 
 of the 
 
 Christ. 
 
 lunar 
 
 
 of the 
 
 of the 
 
 Christ. 
 
 lunar 
 
 
 world. 
 
 world. 
 
 
 cycle. 
 
 
 world. 
 
 world. 
 
 
 cycle. 
 
 
 6040 
 
 5796 
 
 2036 
 
 1 
 
 5 d 7 
 
 6050 
 
 5806 
 
 2046 
 
 E 11 
 
 3 d 7 
 
 6041 
 
 5797 
 
 2037 
 
 2 
 
 2 D 3 
 
 6051 
 
 5807 
 
 2047 
 
 12 
 
 2 P 5 
 
 6042 
 
 5798 
 
 2038 
 
 E 3 
 
 5 P 3 
 
 6052 
 
 5808 
 
 2048 
 
 13 
 
 7 D 1 
 
 6043 
 
 5799 
 
 2039 
 
 4 
 
 5 d 7 
 
 6053 
 
 5809 
 
 2049 
 
 E 14 
 
 3 d 7 
 
 6044 
 
 5800 
 
 2040 
 
 5 
 
 2 P 5 
 
 6054 
 
 5810 
 
 2050 
 
 15 
 
 2 P 5 
 
 6045 
 
 5801 
 
 2041 
 
 E 6 
 
 7 D 3 
 
 6055 
 
 5811 
 
 2051 
 
 16 
 
 7 P 3 
 
 6046 
 
 5802 
 
 2042 
 
 7 
 
 5 d 7 
 
 6056 
 
 5812 
 
 2052 
 
 E 17 
 
 5 D 1 
 
 6047 
 
 5803 
 
 2043 
 
 E 8 
 
 2 P 7 
 
 6057 
 
 5813 
 
 2053 
 
 18 
 
 3 d 5 
 
 6048 
 
 5804 
 
 2044 
 
 9 
 
 2 D 3 
 
 6058 
 
 5814 
 
 2054 
 
 E 19 
 
 7 P 5 
 
 6049 
 
 5805 
 
 2045 
 
 10 
 
 5 P 1 
 
 
 
 
 
 
 TABLE II. 
 
 Containing the whole variations in the reading of the Pareshioth, or sections of the Laiv, 
 for every year of the Jewish Cycle of 247 years. 
 
 FIRST JEWISH EMBOLISMIC YEAR OF 383 DAYS, CONTAINING 55 SABBATHS. 
 
 INDEX, 5 D 1. 
 
 Tisri, September. 
 
 Marchesvan, Oct. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, 
 
 January. 
 
 Adar, February. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 9 5 
 
 3 
 
 53 
 
 9 6,7 
 
 1 
 
 2 
 
 © 1 
 
 7 
 
 7 
 
 © 2 
 
 6 
 
 11 
 
 e 3 
 
 5 
 
 15 
 
 © 4,5 
 
 3 
 
 19 
 
 10 
 
 Chippur 
 
 8 
 
 3 
 
 14 
 
 8 
 
 13 
 
 12 
 
 12 
 
 16 
 
 10 
 
 20 
 
 17 
 
 Succoth 
 
 15 
 
 4 
 
 21 
 
 9 
 
 20 
 
 13 
 
 19 
 
 17 
 
 17 
 
 21 
 
 6,23 
 
 54, B.L. 
 
 22 • 
 
 5 
 
 28 
 
 10 
 
 27 
 
 14 
 
 26 
 
 18 
 
 24 
 
 22 
 
 24 
 
 1 
 
 29 
 
 6 
 
 
 
 
 
 
 Veadar, February. Nisan, March. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Ijar, April. 
 
 Sivan, May. 
 
 Tammuz 
 
 , June. 
 
 Ab, July. 
 
 Elul, August. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 © 2,3 
 
 
 © 4 
 
 
 9 5,6 
 
 
 9 7 
 
 
 1,2 
 
 
 5 
 
 31 
 
 4 
 
 35 
 
 2 
 
 39 
 
 1 
 
 43 
 
 6 
 
 48 
 
 12 
 
 32 
 
 11 
 
 36 
 
 9 
 
 40 
 
 8 
 
 44 
 
 13 
 
 49 
 
 19 
 
 33 
 
 18 
 
 37 
 
 16 
 
 41 
 
 15 
 
 45 
 
 20 
 
 50 
 
 26 
 
 34 
 
 25 
 
 38 
 
 23 
 
 42 
 
 22 
 
 46 
 
 27 
 
 51 
 
 
 
 
 
 
 
 29 
 
 47 
 
 
 
 850 
 
 ( 55* ) 
 
TABLE II. —Continued 
 
 SECOND JEWISH EMBOLISMIC YEAR OF 384 DAYS, CONTAINING 55 SABBATHS. 
 
 INDEX, 3 d 7. 
 
 Tisri, September. 
 
 Marchesvan, October 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January. 
 
 Adar, February. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 ' Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 9 3 
 
 5 
 
 12 
 
 19 
 
 4,23 
 
 26 
 
 52 
 
 53 
 
 Succoth 
 54, B.L. 
 
 1 
 
 ® 4,5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 2 
 
 3 
 
 4 
 
 5 
 
 ® 6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 30 
 
 6 
 
 7 
 
 8 
 
 9 
 
 10 
 
 © 7,1 
 
 7 
 
 . 14 
 21 
 28 
 
 11 
 
 12 
 
 13 
 
 14 
 
 ® 2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 15 
 
 16 
 
 17 
 
 18 
 
 9 3,4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 19 
 
 20 
 
 21 
 
 22, S 
 
 • 
 
 Veadar, February. 
 
 Nisan, March. 
 
 Ijar, April. 
 
 Sivan, May 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Elul, August. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 9 5,6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 23 
 
 24, Z 
 25 
 
 26, P 
 
 9 7 
 
 1 
 
 8 
 
 15 
 
 22 
 
 29 
 
 27, H 
 
 28 
 
 1 Pas. 
 
 2 Pas. 
 29 
 
 9 1,2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 30 
 
 31 
 
 32 
 
 33 
 
 0 3 
 
 5 
 
 12 
 
 19 
 
 26 
 
 34 
 
 35 
 
 36 
 
 37 
 
 ® 4,5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 38 
 
 39 
 
 40 
 
 41 
 
 9 6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 30 
 
 42,43 
 
 44 
 
 45 
 
 46 
 
 47 
 
 9 7,1 
 
 7 
 
 14 
 
 21 
 
 28 
 
 48 
 
 49 
 
 50 
 
 51 
 
 
 THIRD JEWISH EMBOLISMIC YEAR OF 3S5 DAYS, CONTAINING 55 SABBATHS. 
 
 INDEX, 2 P 7. 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January. 
 
 Adar, February. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 © 2 
 
 6 
 
 13 
 
 20 
 
 3,23 
 
 27 
 
 52 
 
 53 
 
 Succotn 
 54, B.L. 
 
 1 
 
 0 3,4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 2 
 
 3 
 
 4 
 
 5 
 
 9 5,6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 30 
 
 6 
 
 7 
 
 8 
 
 9 
 
 10 
 
 9 7,1 
 
 7 
 
 14 
 
 21 
 
 28 
 
 11 
 
 12 
 
 13 
 
 14 
 
 9 2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 15 
 
 16 
 
 17 
 
 18 
 
 @ 3,4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 19 
 
 20 
 
 21 
 
 22, S 
 
 
 Veadar, February. 
 
 Nisan, March. 
 
 Ijar, April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Elul, August. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare- I 
 shioth. 
 
 • 5,6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 23 
 
 24, Z 
 25 
 
 26, P 
 
 0 7 
 
 1 
 
 8 
 
 15 
 
 22 
 
 29 
 
 27, H 
 
 28 
 
 1 Pas. 
 
 2 Pas. 
 29 
 
 @ 1,2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 30 
 
 31 
 
 32 
 
 33 
 
 9 3 
 
 5 
 
 12 
 
 19 
 
 26 
 
 34 
 
 35 
 
 36 
 
 37 
 
 ® 4,5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 38 
 
 39 
 
 40 
 
 41 
 
 9 6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 30 
 
 42,43 
 
 44 
 
 45 
 
 46 
 
 47 
 
 9 7,1 
 
 7 
 
 14 
 
 21 
 
 28 
 
 48 
 
 49 
 
 50 
 
 51 
 
 • 
 
 FOURTH JEWISH EMBOLISMIC YEAR OF 385 DAYS, CONTAINING 55 SABBATHS. 
 
 INDEX, 5 P 3. 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January. 
 
 Adar, February. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 a 5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 53 
 
 Chippur 
 
 Succoth 
 
 1 
 
 9 6,7 
 
 1 
 
 8 
 
 15 
 
 22 
 
 29 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 9 1,2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 7 
 
 8 
 
 9 
 
 10 
 
 ® 3,4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 11 
 
 12 
 
 13 
 
 14 
 
 9 5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 15 
 
 16 
 
 17 
 
 18 
 
 0 6,7 
 
 1 
 
 8 
 
 15 
 
 22 
 
 29 
 
 19 
 
 20 
 
 21 
 
 22 
 
 23, S 
 
 
 Veadar, February. 
 
 Nisan, March. 
 
 Ijar, April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Elul, August. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 9 1,2 
 
 6 
 
 ! 13 
 
 20 
 
 27 
 
 24 
 
 25, Z 
 
 26, P 
 
 27, H 
 
 • 3 
 
 5 
 
 12 
 
 19 
 
 26 
 
 28 
 
 29 
 
 1 Pas. 
 
 30 
 
 9 4,5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 31 
 
 32 
 
 33 
 
 34 
 
 9 6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 30 
 
 35 
 
 36 
 
 37 
 
 38 
 
 39 
 
 » 7,1 
 
 7 
 
 14 
 
 21 
 
 28 
 
 40 
 
 41 
 
 42 
 
 43 
 
 9 2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 44 
 
 45 
 
 46 
 
 47 
 
 ® 3,4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 48 
 
 49 
 
 50 
 
 51,52 
 
 851 
 
TABLE IL—'-Continued 
 
 FIFTH JEWISH EMBOLISMIC YEAR OF 383 DAYS, CONTAINING 55 SABBATHS. 
 
 INDEX, 7 D 3. 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January. 
 
 Adar, February. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 ® 7 
 
 8 
 
 15 
 
 22 
 
 1,23 
 
 29 
 
 53 
 
 Succoth 
 Sab. p. Sue. 
 54, B.L. 
 
 1 
 
 ® 1,2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 2 
 
 3 
 
 4 
 
 5 
 
 © 3 
 
 5 
 
 12 
 
 19 
 
 26 
 
 6 
 
 7 
 
 8 
 
 9 
 
 © 4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 10 
 
 11 
 
 12 
 
 13 
 
 © 5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 14 
 
 15 
 
 16 
 
 17 
 
 ® 6,7 
 
 1 
 
 8 
 
 15 
 
 22 
 
 29 
 
 18 
 
 19 
 
 20 
 
 21 
 
 22, S 
 
 
 Veadar, February. 
 
 Nisan, March. 
 
 Ijar, April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Eiul, August. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 © 1,2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 23 
 
 24, Z 
 
 25, P 
 
 26, H 
 
 © 3 
 
 5 
 
 12 
 
 19 
 
 26 
 
 27 
 
 28 
 
 1 Pas. 
 29 
 
 © 4,5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 30 
 
 31 
 
 32 
 
 33 
 
 © 6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 30 
 
 34 
 
 35 
 
 36 
 
 37 
 
 38 
 
 © 7,1 
 
 7 
 
 14 
 
 21 
 
 28 
 
 39 
 
 40 
 
 41 
 
 42,43 
 
 © 2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 44 
 
 45 
 
 46 
 
 47 
 
 O 3,4 
 
 4 
 
 11 • 
 18 
 
 25 
 
 48 
 
 49 
 
 50 
 
 51,52 
 
 
 SIXTH JEWISH EMBOLISMIC YEAR OF 385 DAYS, CONTAINING 55 SABBATHS. 
 
 INDEX, 7 P 5. 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January. 
 
 Adar, February. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 !® 7 
 : 8 
 
 15 
 
 22 
 
 1,23 
 
 29 
 
 53 
 
 Succoth 
 Sab. p. Sue. 
 54, B.L. 
 
 1 
 
 © 1,2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 2 
 
 3 
 
 4 
 
 5 
 
 © 3,4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 6 
 
 7 
 
 8 
 
 9 
 
 © 5,6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 10 
 
 11 
 
 12 
 
 13 
 
 © 7 
 
 1 
 
 8 
 
 15 
 
 22 
 
 29 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 © 1,2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 19 
 
 20 
 
 21 
 
 22, S 
 
 
 Veadar, February. 
 
 Nisan, March. 
 
 Ijar, April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 . Ab, July. 
 
 Elul, August. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 © 3,4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 23 
 
 24, Z 
 
 25, P 
 
 26, H 
 
 ® 5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 27 
 
 28 
 
 1 Pas. 
 29 
 
 9 0,7 
 
 1 
 
 8 
 
 15 
 
 22 
 
 29 
 
 30 
 
 31 
 
 32 
 
 33 
 
 34 
 
 © 1 
 
 7 
 
 14 
 
 21 
 
 28 
 
 Pent. 
 
 35 
 
 36 
 
 37 
 
 ® 2,3 
 
 5 
 
 12 
 
 19 
 
 26 
 
 38 
 
 39,40 
 
 41 
 
 42,43 
 
 © 4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 44 
 
 45 
 
 46 
 
 47 
 
 © 5,6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 48 
 
 49 
 
 50 
 
 51,52 
 
 
 SEVENTH JEWISH EMBOLISMIC YEAR OF 383 DAYS, CONTAINING 54 SABBATHS. 
 
 INDEX, 2 D 5. 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January. 
 
 Adar, February. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pareshioth. 
 
 © 2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 52 
 
 53 
 
 Succoth 
 
 1 
 
 © 3,4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 2 
 
 3 
 
 4 
 
 5 
 
 © 5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 6 
 
 7 
 
 8 
 
 9 
 
 © 6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 10 
 
 11 
 
 12 
 
 13 
 
 © 7 
 
 1 
 
 8 
 
 15 
 
 22 
 
 29 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 O 1,2 
 
 6 
 
 13 
 
 20 
 
 27 
 
 19 
 
 20 
 
 21 
 
 22, S 
 
 
 Veadar, February 
 
 Nisan, March. 
 
 Ijar, April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Elul, August. 
 
 1 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 Sabbaths 
 of the 
 Month. 
 
 Pare¬ 
 
 shioth. 
 
 © 3,4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 23 
 
 24, Z 
 
 25, P 
 
 26, H 
 
 © 5 
 
 3 
 
 10 
 
 17 
 
 24 
 
 27 
 
 28 
 
 1 Pas. 
 29 
 
 ® 6,7 
 
 1 
 
 8 
 
 15 
 
 22 
 
 29 
 
 30 
 
 31 
 
 32 
 
 33 
 
 34 
 
 • 1 
 
 7 
 
 14 
 
 21 
 
 28 
 
 Pent. 
 
 35 
 
 36 
 
 37 
 
 ® 2,3 
 
 5 
 
 12 
 
 19 
 
 26 
 
 38 
 
 39,40 
 
 41 
 
 42,43 
 
 © 4 
 
 4 
 
 11 
 
 18 
 
 25 
 
 44 
 
 45 
 
 46 
 
 47 
 
 • 5,6 
 
 2 
 
 9 
 
 16 
 
 23 
 
 48 
 
 49 
 
 50 | 
 51,52 I 
 
 852 
 
TABLE II.—Continued 
 
 
 
 FIRST JEWISH COMMON YEAR OF 355 DAYS, 
 
 INDEX, 5 P 1. 
 
 CONTAINING 51 SABBATHS. 
 
 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January. 
 
 Adar, February. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 © 5 
 
 
 9 6,7 
 
 
 9 1,2 
 
 
 • 3,4 
 
 
 • 5 
 
 
 9 6,7 
 
 
 3 
 
 53 
 
 1 
 
 2 
 
 6 
 
 7 
 
 4 
 
 11 
 
 3 
 
 15 
 
 1 
 
 19, S 
 
 10 
 
 Chippur 
 
 8 
 
 3 
 
 13 
 
 8 
 
 11 
 
 12 
 
 10 
 
 16 
 
 8 
 
 20, Z 
 
 17 
 
 Succoth 
 
 15 
 
 4 
 
 20 
 
 9 
 
 18 
 
 13 
 
 17 
 
 17 
 
 15 
 
 21 
 
 6,23 
 
 54, B.L. 
 
 22 
 
 5 
 
 27 
 
 10 
 
 25 
 
 14 
 
 24 
 
 18 
 
 22 
 
 22, P 
 
 24 
 
 1 
 
 29 
 
 6 
 
 
 
 
 
 
 
 29 
 
 23, H 
 
 
 Nisan 
 
 March. 
 
 Ijar, April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Elul, 
 
 August. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 •Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 (Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 • 1 
 
 
 • 2,3 
 
 
 9 4 
 
 
 • 5,6 
 
 
 9 7 
 
 
 9 1,2 
 
 
 7 
 
 24 
 
 5 
 
 27,28 
 
 4 
 
 34 
 
 2 
 
 38 
 
 1 
 
 42,43 
 
 6 
 
 48 
 
 14 
 
 25 
 
 12 
 
 29,30 
 
 11 
 
 35 
 
 9 
 
 39 
 
 8 
 
 44 
 
 13 
 
 49 
 
 21 
 
 1 Pas. 
 
 19 
 
 31 
 
 18 
 
 36 
 
 16 
 
 40 
 
 15 
 
 45 
 
 20 
 
 50 
 
 28 
 
 26 
 
 26 
 
 32,33 
 
 25 
 
 37 
 
 23 
 
 41 
 
 22 
 
 46 
 
 27 
 
 51 
 
 
 
 
 
 
 
 
 
 29 
 
 47 
 
 
 
 SECOND JEWISH COMMON YEAR OF 354 DAYS, CONTAINING 51 SABBATHS 
 
 INDEX, 5 d 7. 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January. 
 
 Adar, February. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 • 5 
 
 
 9 6,7 
 
 
 9 1 
 
 
 9 2,3 
 
 
 9 4 
 
 
 9 5,6 
 
 
 3 
 
 53 
 
 1 
 
 2 
 
 7 
 
 7 
 
 5 
 
 11 
 
 4 
 
 15 
 
 2 
 
 19 
 
 10 
 
 Chippur 
 
 8 
 
 3 
 
 14 
 
 8 
 
 12 
 
 12 
 
 11 
 
 16 
 
 9 
 
 20, Z 
 
 17 
 
 Succoth 
 
 15 
 
 4 
 
 21 
 
 9 
 
 19 
 
 13 
 
 18 
 
 17 
 
 16 
 
 21 
 
 24 
 
 1 
 
 22 
 
 5 
 
 28 
 
 10 
 
 26 
 
 14 
 
 25 
 
 18, S 
 
 23 
 
 22, 23, P 
 
 --- 
 
 
 29 
 
 6 
 
 
 
 
 
 
 
 
 
 Nisan 
 
 March. 
 
 Ijar, April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Elul, 
 
 August. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 • 7 
 
 
 • 1,2 
 
 
 • 3 
 
 
 9 4,5 
 
 
 • 6 
 
 
 9 7,1 
 
 
 1 
 
 24, II 
 
 6 
 
 27,28 
 
 5 
 
 34 
 
 3 
 
 38 
 
 2 
 
 42,43 
 
 7 
 
 48 
 
 8 
 
 25 
 
 13 
 
 29,30 
 
 12 
 
 35 
 
 10 
 
 39 
 
 9 
 
 44 
 
 14 
 
 49 
 
 15 
 
 1 Pas. 
 
 20 
 
 31 
 
 19 
 
 36 
 
 17 
 
 40 
 
 16 
 
 45 
 
 21 
 
 50 
 
 22 
 
 2 Pas. 
 
 27 
 
 32,33 
 
 26 
 
 37 
 
 24 
 
 41 
 
 23 
 
 46 
 
 28 
 
 51 
 
 29 
 
 26 
 
 
 
 
 
 
 
 30 
 
 47 
 
 
 
 • 
 
 
 
 THIRD JEWISH COMMON YEAR OF 353 DAYS, 
 
 CONTAINING 50 SABBATHS. 
 
 
 
 
 
 
 
 
 INDEX, 
 
 7 D L 
 
 
 
 
 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, 
 
 January. 
 
 Adar, February. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 9 7 
 
 
 ® 1,2 
 
 
 9 3 
 
 
 ® 4 
 
 
 9 5 
 
 
 @ 6,7 
 
 
 8 
 
 53 
 
 6 
 
 2 
 
 5 
 
 6 
 
 4 
 
 10 
 
 3 
 
 14 
 
 1 
 
 18, S 
 
 15 
 
 Succoth 
 
 13 
 
 3 
 
 12 
 
 7 
 
 11 
 
 11 
 
 10 
 
 15 
 
 8 
 
 19, Z 
 
 22 
 
 Sab. p. Sue. 
 
 20 
 
 4 
 
 19 
 
 8 
 
 18 
 
 12 
 
 17 
 
 16 
 
 15 
 
 20 
 
 1,23 
 
 54, B.L. 
 
 27 
 
 5 
 
 26 
 
 9 
 
 25 
 
 13 
 
 24 
 
 17 
 
 22 
 
 21, P 
 
 '29 
 
 1 
 
 
 
 
 
 
 
 
 
 29 
 
 22, 23, H 
 
 
 Nisan, 
 
 March. 
 
 Ijar, 
 
 April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Elul, 1 
 
 fugust. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 • 1 
 
 
 9 2,3 
 
 
 & 4 
 
 
 • 5,6 
 
 
 9 7 
 
 
 • 1,2 
 
 
 7 
 
 24 
 
 5 
 
 27,28 
 
 4 
 
 34 
 
 2 
 
 38 
 
 1 
 
 42,43 
 
 6 
 
 48 
 
 14 
 
 25 
 
 12 
 
 29,30 
 
 11 
 
 35 
 
 9 
 
 39 
 
 8 
 
 44 
 
 13 
 
 49 
 
 21 
 
 1 Pas. 
 
 19 
 
 31 
 
 18 
 
 • 36 
 
 16 
 
 40 
 
 15 
 
 45 
 
 20 
 
 50 
 
 28 
 
 26 
 
 26 
 
 32,33 
 
 25 
 
 37 
 
 23 
 
 41 
 
 22 
 
 46 
 
 27 
 
 51 
 
 
 
 
 
 
 
 
 
 29 
 
 47 
 
 
 
 
TABLE II.—Continued 
 
 
 
 FOURTH JEWISH 
 
 COMMON YEAR OF 355 DAYS, CONTAINING 51 SABBATHS. 
 INDEX, 7 P 3. 
 
 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January, 
 
 Adar, February. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 @ 7 
 
 
 ® 1,2 
 
 
 © 3,4 
 
 
 9 5,6 
 
 
 © 7 
 
 
 © 1,2 
 
 
 8 
 
 53 
 
 6 
 
 2 
 
 4 
 
 6 
 
 2 
 
 10 
 
 1 
 
 14 
 
 6 
 
 19 
 
 15 
 
 Succoth 
 
 13 
 
 3 
 
 11 
 
 7 
 
 9 
 
 11 
 
 8 
 
 15 
 
 13 
 
 20, Z 
 
 22 
 
 Oct. Sue. 
 
 20 
 
 4 
 
 18 
 
 8 
 
 16 
 
 12 
 
 15 
 
 16 
 
 20 
 
 21, P 
 
 1,23 
 
 54, B.L. 
 
 27 
 
 5 
 
 25 
 
 9, En. 
 
 23 
 
 13 
 
 22 
 
 17 
 
 27 
 
 22, 23, H 
 
 29 
 
 1 
 
 
 
 
 
 
 
 29 
 
 18, S 
 
 
 
 
 Nisan 
 
 , March. 
 
 Ijar, 
 
 April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Elul, 
 
 Aujyust. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 © 3 
 
 
 © 4,5 
 
 
 © 6 
 
 
 © 7,1 
 
 
 ® 2 
 
 
 © 3,4 
 
 
 5 
 
 24 
 
 3 
 
 27,28 
 
 2 
 
 34 
 
 7 
 
 39 
 
 6 
 
 44 
 
 4 
 
 48 
 
 12 
 
 25 
 
 10 
 
 29,30 
 
 9 
 
 35 
 
 14 
 
 40 
 
 13 
 
 45 
 
 11 
 
 49 
 
 19 
 
 1 Pas. 
 
 * 17 
 
 31 
 
 16 
 
 36 
 
 21 
 
 41 
 
 20 
 
 46 
 
 18 
 
 50 
 
 26 
 
 26 
 
 24 
 
 32,33 
 
 23 
 
 37 
 
 28 
 
 42,43 
 
 27 
 
 47 
 
 25 
 
 51 
 
 
 
 
 
 30 
 
 38 
 
 
 
 
 
 
 
 
 
 
 FIFTH JEWISH COMMON YEAR OF 353 DAYS, 
 
 CONTAINING 50 SABBATHS. 
 
 
 
 
 
 
 
 
 INDEX, 
 
 2 D 3. 
 
 
 
 
 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January. 
 
 Adar, February. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 © 2 
 
 
 © 3,4 
 
 
 9 5 
 
 
 © 6 
 
 
 © 7 
 
 
 9 1,2 
 
 
 6 
 
 52 
 
 4 
 
 2 
 
 3 
 
 6 
 
 2 
 
 10 
 
 1 
 
 14 
 
 6 
 
 19 
 
 13 
 
 53 
 
 11 
 
 3 
 
 10 
 
 7 
 
 9 
 
 11 
 
 8 
 
 15 
 
 13 
 
 20, Z 
 
 20 
 
 Succoth 
 
 18 
 
 4 
 
 17 
 
 8 
 
 16 
 
 12 
 
 15 
 
 16 
 
 20 
 
 21, P 
 
 3,23 
 
 54, B.L. 
 
 25 
 
 5 
 
 24 
 
 9 
 
 23 
 
 13 
 
 22 
 
 17 
 
 27 
 
 22,23, H 
 
 27 
 
 1 
 
 
 
 
 
 
 
 29 
 
 18, S 
 
 
 
 • 
 
 Nisan, 
 
 March. 
 
 Ijar, 
 
 April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Elul, 
 
 August. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 9 3 
 
 
 9 4,5 
 
 
 © 6 
 
 
 © 7,1 
 
 
 9 2 
 
 
 © 3,4 
 
 
 5 
 
 24 
 
 3 
 
 27,28 
 
 2 
 
 34 
 
 7 
 
 39 
 
 6 
 
 44 
 
 4 
 
 48 
 
 12 
 
 25 
 
 10 
 
 29,30 
 
 9 
 
 35 
 
 14 
 
 40 
 
 13 
 
 45 
 
 11 
 
 49 
 
 19 
 
 1 Pas. 
 
 17 
 
 31 
 
 16 
 
 36 
 
 21 
 
 41 
 
 20 
 
 46 
 
 18 
 
 50 
 
 26 
 
 26 
 
 24 
 
 32,33 
 
 23 
 
 37 
 
 28 
 
 42,43 
 
 27 
 
 47 
 
 25 
 
 51,52 
 
 
 
 
 
 30 
 
 38 
 
 
 
 
 
 
 
 
 
 
 SIXTH JEWISH COMMON YEAR OF 355 DAYS, 
 
 CONTAINING 50 SABBATHS. 
 
 
 
 
 
 
 
 
 INDEX, 
 
 2 P 5. 
 
 
 
 
 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, January. 
 
 Adar, February. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 9 2,3 
 
 
 © 3,4 
 
 
 ® 5,6 
 
 
 % 7,1 
 
 
 @ 2 
 
 
 © 3,4 
 
 
 6 
 
 52 
 
 4 
 
 2 
 
 2 
 
 6 
 
 7 
 
 11 
 
 6 
 
 15 
 
 4 
 
 19 
 
 13 
 
 53 
 
 11 
 
 3 
 
 9 
 
 7 
 
 14 
 
 12 
 
 13 
 
 16 
 
 11 
 
 20, Z 
 
 20 
 
 Succoth 
 
 18 
 
 4 
 
 16 
 
 8 
 
 21 
 
 13 
 
 20 
 
 17 
 
 18 
 
 21, P 
 
 3,23 
 
 54, B.L. 
 
 25 
 
 5 
 
 23 
 
 9 
 
 28 
 
 14 
 
 27 
 
 18, S 
 
 25 
 
 22, 23, H 
 
 27 
 
 1 
 
 
 
 30 
 
 10 
 
 
 
 
 
 
 
 
 Nisan, 
 
 March. 
 
 Ijar, April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 Ab, July. 
 
 Elul, August. 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 
 Month. 
 
 1 
 
 © 5 
 
 
 © 6,7 
 
 
 9 1 
 
 
 9 2,3 
 
 
 © 4 
 
 
 9 5,6 
 
 i 
 
 3 
 
 24 
 
 1 
 
 27,28 
 
 7 
 
 Pent. 
 
 5 
 
 38 
 
 4 
 
 44 
 
 2 
 
 48 
 
 10 
 
 25 
 
 8 
 
 29,30 
 
 14 
 
 35 
 
 12 
 
 39,40 
 
 11 
 
 45 
 
 9 
 
 49 
 
 17 
 
 1 Pas. 
 
 15 
 
 31 
 
 21 
 
 36 
 
 19 * 
 
 41 
 
 18 
 
 46 
 
 16 
 
 50 
 
 24 
 
 26 
 
 22 
 
 32,33 
 
 28 
 
 37 
 
 26 
 
 42,43 
 
 25 
 
 47 
 
 23 
 
 51,52 
 
 
 
 29 
 
 34 
 
 — 
 
 
 
 
 
 
 
 
 854 
 
TABLE III 
 
 
 
 
 SEVENTH JEWISH COMMON YEAR OF 354 DAYS, CONTAINING 50 SABBATHS. 
 
 
 — 
 
 
 
 
 
 
 
 
 
 
 INDEX 
 
 , 3 d 5. 
 
 
 
 
 
 
 
 
 
 
 Tisri, September. 
 
 Marchesvan, October. 
 
 Cisleu, November. 
 
 Tebet, December. 
 
 Sebat, 
 
 January. 
 
 Adar, February 
 
 Sabbaths 
 
 1 
 
 
 Sabbaths 
 
 V 
 
 
 Sabbaths 
 
 
 
 Sabbaths 
 
 
 
 Sabbaths 
 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 Month. 
 
 
 
 Month. 
 
 
 
 Month. 
 
 
 
 Month. 
 
 
 
 Month. 
 
 
 
 Month. 
 
 
 3 3 
 
 
 
 3 
 
 4,5 
 
 
 
 © 
 
 6 
 
 
 
 © 
 
 n i 
 
 
 
 
 2 
 
 
 
 © 3,4 
 
 
 5 
 
 52 
 
 
 3 
 
 
 2 
 
 
 2 
 
 
 6 
 
 
 t 
 
 11 
 
 
 6 
 
 
 15 
 
 
 4 
 
 19 
 
 12 
 
 53 
 
 
 10 
 
 
 3 
 
 
 9 
 
 
 7 
 
 
 14 
 
 12 
 
 
 13 
 
 
 16 
 
 11 
 
 20, Z | 
 
 19 
 
 Succoth 
 
 
 17 
 
 
 4 
 
 
 16 
 
 
 8 
 
 
 21 
 
 13 
 
 
 20 
 
 
 17 
 
 
 18 
 
 21, P fi 
 
 4,23 
 
 54, B.L. 
 
 
 24 
 
 
 5 
 
 
 23 
 
 
 9 
 
 
 28 
 
 14 
 
 
 
 
 18, S 
 
 25 
 
 22, 23, 11 | 
 
 26 
 
 
 1 
 
 
 
 
 
 
 30 
 
 10 
 
 
 
 
 
 
 
 
 
 
 
 1 
 
 
 Nisan, 
 
 March. 
 
 Ijar, April. 
 
 Sivan, May. 
 
 Tammuz, June. 
 
 
 Ab, 
 
 July. 
 
 Elul, 
 
 August. 
 
 Sabbaths 
 
 
 
 Sabbaths 
 
 
 
 Sabbaths 
 
 
 
 Sabbaths 
 
 
 
 Sabbaths 
 
 
 
 Sabbaths 
 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Pareshioth. 
 
 of the 
 
 Paresliioth. 
 
 Month. 
 
 
 
 Month. 
 
 
 
 Month. 
 
 
 
 Month. 
 
 
 
 Month. 
 
 
 
 Month. 
 
 
 ® 5 
 
 
 
 9 
 
 6,7 
 
 
 
 
 1 
 
 
 
 
 2,3 
 
 
 
 9 
 
 4 
 
 
 
 © 5,6 
 
 48 
 
 3 
 
 24 
 
 
 1 
 
 27,28 
 
 
 7 
 
 Pent 
 
 
 5 
 
 38 
 
 
 4 
 
 
 44 
 
 
 2 
 
 10 
 
 25 
 
 
 
 8 
 
 29,30 
 
 
 14 
 
 35 
 
 
 12 
 
 39,40 
 
 
 11 
 
 
 45 
 
 
 9 
 
 49 
 
 17 
 
 I 
 
 Pas. 
 
 
 15 
 
 
 31 
 
 21 
 
 «3 
 
 6 
 
 
 19 
 
 41 
 
 
 18 
 
 
 46 
 
 
 16 
 
 50 
 
 24 
 
 28 
 
 
 
 22 
 
 32,33 
 
 28 
 
 a 7 
 
 
 26 
 
 42,43 
 
 
 25 
 
 
 47 
 
 23 
 
 51, 52 
 
 
 
 
 
 29 
 
 
 34 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 N. B. The indexes 
 
 in Table 
 
 I. are set down, 
 
 in the order they are there found, 
 
 from the authority of Gabriel of Soranum ; but as a 
 
 there exist some small differences in the disposition of the indexes by different persons who have written upon this subject, a list of the 0 
 
 variations (which are 
 
 adopted by the rabbins in the construction of their calendar) is 
 
 thought essentially necessary to be given hero, as a 
 
 the following Tables are made to agree with it exactly. 
 
 The variations are as below:—• 
 
 
 
 
 
 
 
 
 
 
 A. 
 
 D. 
 
 Index in 
 Table L 
 
 Index pre¬ 
 ferred by 
 the Rabbins. 
 
 A. D. 
 
 Index in 
 Table I. 
 
 Index pre¬ 
 ferred by 
 the Rabbins. 
 
 A. 
 
 D. 
 
 Index in 
 Table I. 
 
 Index pre¬ 
 ferred by 
 the Rabbins. 
 
 
 
 
 
 1828 
 
 7 F 
 
 3 
 
 7 D 
 
 1 
 
 1850 
 
 3 d 
 
 5 
 
 2 P 5 
 
 2009 
 
 5 d 
 
 7 
 
 3 d 
 
 5 
 
 
 
 
 
 1829 
 
 2 D 1 
 
 3 d 
 
 7 
 
 1869 
 
 5 P 
 
 1 
 
 5 
 
 i 7 
 
 2010 
 
 2 D 3 
 
 7 P 
 
 3 
 
 
 
 
 
 1830 
 
 3 d 
 
 5 
 
 2 P 
 
 5 
 
 1870 
 
 3 d 
 
 i * 
 
 / 
 
 2 P 7 
 
 2013 
 
 2 P 5 
 
 2 D 
 
 3 
 
 
 
 
 
 1849 
 
 5 F 
 
 1 
 
 5 d 
 
 7 
 
 2008 
 
 5 P 
 
 3 
 
 5 D 1 
 
 2014 
 
 7 D 3 
 
 5 P 
 
 3 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 TABLE III. 
 
 To find, with the help of Table IV., the day of the week upon which any Jewish new month or festival happens. 
 
 
 
 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 
 9 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 Com 
 
 Com. 
 
 Emb. 
 
 Com. 
 
 Com. 
 
 Emb. 
 
 Com. 
 
 Emb. 
 
 Com. 
 
 Com. 
 
 Emb. 
 
 Com. 
 
 Com. 
 
 Emb. 
 
 Com. 
 
 Com. 
 
 Emb. 
 
 Com. 
 
 Emb 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs. 
 
 Yrs 
 
 1808 
 
 1809 
 
 1810 
 
 1811 
 
 1812 
 
 1813 
 
 1814 
 
 1815 
 
 1816 
 
 1817 
 
 1818 
 
 1819 
 
 1820 
 
 1821 
 
 1822 
 
 1S23 
 
 1824 
 
 1825 
 
 1826 
 
 L 
 
 M 
 
 C 
 
 L 
 
 M 
 
 C 
 
 L 
 
 A 
 
 M 
 
 O 
 
 A 
 
 M 
 
 K 
 
 B 
 
 M 
 
 K 
 
 B 
 
 N 
 
 E 
 
 1827 
 
 1828 
 
 1829 
 
 1830 
 
 1831 
 
 1832 
 
 1833 
 
 1834 
 
 1835 
 
 1836 
 
 1837 
 
 1838 
 
 1839 
 
 1840 
 
 1841 
 
 1842 
 
 1843 
 
 1844 
 
 1845 
 
 K 
 
 II 
 
 E 
 
 K 
 
 L 
 
 D 
 
 I 
 
 F 
 
 L 
 
 M 
 
 C 
 
 L 
 
 M 
 
 G 
 
 O 
 
 M 
 
 G 
 
 K 
 
 B 
 
 1846 
 
 1847 
 
 1S48 
 
 1849 
 
 1850 
 
 1851 
 
 1852 
 
 1853 
 
 1854 
 
 1855 
 
 1856 
 
 1857 
 
 1858 
 
 1859 
 
 1860 
 
 1861 
 
 1862 
 
 1863 
 
 1864 
 
 M 
 
 K 
 
 B 
 
 M 
 
 K 
 
 F 
 
 H 
 
 E 
 
 K 
 
 L 
 
 D 
 
 I 
 
 L 
 
 A 
 
 M 
 
 O 
 
 A 
 
 M 
 
 C 
 
 1865 
 
 1S66 
 
 1867 
 
 1868 
 
 1869 
 
 1870 
 
 1871 
 
 1872 
 
 1873 
 
 1874 
 
 1875 
 
 1876 
 
 1877 
 
 1878 
 
 1879 
 
 1880 
 
 1881 
 
 1882 
 
 1883 
 
 L 
 
 M 
 
 G 
 
 O 
 
 M 
 
 G 
 
 K 
 
 B 
 
 M 
 
 K 
 
 B 
 
 N 
 
 I 
 
 F 
 
 L 
 
 M 
 
 C 
 
 L 
 
 D 
 
 1884 
 
 1S85 
 
 1886 
 
 1887 
 
 1888 
 
 1889 
 
 1890 
 
 1891 
 
 1S92 
 
 1893 
 
 1894 
 
 1895 
 
 1896 
 
 1897 
 
 1898 
 
 1899 
 
 1900 
 
 1901 
 
 1902 
 
 I 
 
 L 
 
 A 
 
 M 
 
 O 
 
 A 
 
 M 
 
 C 
 
 L 
 
 M 
 
 G 
 
 O 
 
 N 
 
 E 
 
 K 
 
 II 
 
 E 
 
 K 
 
 F 
 
 1903 
 
 1904 
 
 1905 
 
 1906 
 
 1907 
 
 1908 
 
 1909 
 
 1910 
 
 1911 
 
 1912 
 
 1913 
 
 1914 
 
 1915 
 
 1916 
 
 1917 
 
 1918 
 
 1919 
 
 1920 
 
 1921 
 
 H 
 
 I 
 
 F 
 
 L 
 
 M 
 
 C 
 
 L 
 
 D 
 
 I 
 
 L 
 
 A 
 
 M 
 
 O 
 
 A 
 
 M 
 
 K 
 
 B 
 
 M 
 
 G 
 
 1922 
 
 1923 
 
 1924 
 
 1925 
 
 1926 
 
 1927 
 
 1928 
 
 1929 
 
 1930 
 
 1931 
 
 1932 
 
 1933 
 
 1934 
 
 1935 
 
 1936 
 
 1937 
 
 1938 
 
 1939 
 
 1940 
 
 K 
 
 II 
 
 E 
 
 K 
 
 L 
 
 D 
 
 I 
 
 F 
 
 II 
 
 I 
 
 F 
 
 L' 
 
 M 
 
 C 
 
 L 
 
 M 
 
 G 
 
 O 
 
 A 
 
 1941 
 
 1942 
 
 1943 
 
 1944 
 
 1945 
 
 1946 
 
 1947 
 
 1948 
 
 1949 
 
 1950 
 
 1951 
 
 1952 
 
 1953 
 
 1954 
 
 1955 
 
 1956 
 
 1957 
 
 1958 
 
 1959 
 
 M 
 
 K 
 
 B 
 
 M 
 
 K 
 
 B 
 
 N 
 
 E 
 
 K 
 
 H 
 
 E 
 
 K 
 
 L 
 
 D 
 
 I 
 
 L 
 
 A 
 
 M 
 
 C 
 
 1960 
 
 1961 
 
 1962 
 
 1963 
 
 1964 
 
 1965 
 
 1966 
 
 1967 
 
 1968 
 
 1969 
 
 1970 
 
 1971 
 
 1972 
 
 1973 
 
 1974 
 
 1975 
 
 1976 
 
 1977 
 
 1978 
 
 L 
 
 M 
 
 C 
 
 L 
 
 M 
 
 G 
 
 O 
 
 A 
 
 M 
 
 K 
 
 B 
 
 M 
 
 K 
 
 B 
 
 N 
 
 I 
 
 F 
 
 H 
 
 E 
 
 1979 
 
 1980 
 
 1981 
 
 1982 
 
 1983 
 
 1984 
 
 1985 
 
 1986 
 
 1987 
 
 1988 
 
 1989 
 
 1990 
 
 1991 
 
 1992 
 
 1993 
 
 1994 
 
 1995 
 
 1996 
 
 1997 
 
 K 
 
 L 
 
 D 
 
 I 
 
 L 
 
 A 
 
 M 
 
 C 
 
 L 
 
 M 
 
 C 
 
 L 
 
 M 
 
 G 
 
 O 
 
 N 
 
 E 
 
 K 
 
 B 
 
 1998 
 
 1999 
 
 2000 
 
 2001 
 
 2002 
 
 2003 
 
 2004 
 
 2005 
 
 2006 
 
 2007 
 
 2008 
 
 2009 
 
 2010 
 
 2011 
 
 2012 
 
 2013 
 
 2014 
 
 2015 
 
 2016 
 
 M 
 
 K 
 
 F 
 
 H 
 
 I 
 
 F 
 
 L 
 
 D 
 
 I 
 
 L 
 
 D 
 
 I 
 
 L 
 
 A 
 
 M 
 
 O 
 
 A 
 
 M 
 
 G 
 
 2017 
 
 2018 
 
 2019 
 
 2020 
 
 2021 
 
 2022 
 
 2023 
 
 2024 
 
 2025 
 
 2026 
 
 2027 
 
 2028 
 
 2029 
 
 2030 
 
 2031 
 
 2032 
 
 2033 
 
 2034 
 
 2035 
 
 O 
 
 M 
 
 G 
 
 K 
 
 II 
 
 E 
 
 K 
 
 B 
 
 N 
 
 I 
 
 F 
 
 L 
 
 M 
 
 C 
 
 L 
 
 M 
 
 C 
 
 L 
 
 A 
 
 2036 
 
 2037 
 
 2038 
 
 2039 
 
 2040 
 
 2041 
 
 2042 
 
 2043 
 
 2044 
 
 2045 
 
 2046 
 
 2047 
 
 2048 
 
 2049 
 
 2050 
 
 2051 
 
 2052 
 
 2053 
 
 2054 
 
 M 
 
 O 
 
 A 
 
 M 
 
 K 
 
 B 
 
 M 
 
 G 
 
 O 
 
 N 
 
 E 
 
 K 
 
 H 
 
 E 
 
 K 
 
 L 
 
 D 
 
 I 
 
 F 
 
 Embolismic 
 
 Common 
 
 The Indexes of Tables 
 A 
 
 5 P 3 
 H 
 
 7 D 1 
 
 Years. <j 
 Years, j 
 
 I. and II. corresponding to the letters of 
 BCD 
 7 D 3 2D5 5 D 1 
 
 I K L 
 
 3 d 5 2 P 5 7 P 3 
 
 the above Table are 
 E F 
 
 3 d 7 7 P 
 
 M N 
 
 5 d 7 5 P 
 
 as below:— 
 
 G 
 
 5 2 P 7 
 
 O 
 
 1 2 D 3 
 
TABLE IY, 
 
 -a 
 
 
 
 
 
 TABLE 
 
 IY . 
 
 
 
 
 
 
 
 
 
 To determine upon what day of the week any Jewish month commences for any given year , 
 
 ■ the day of the week upon which the Jews celebrate their principal fasts and festivals. 
 
 05 afoo 
 
 Index of the Year found in 
 
 Table III. 
 
 A 
 
 B 
 
 C 
 
 D 
 
 E 
 
 F 
 
 G 
 
 H 
 
 I 
 
 K 
 
 L 
 
 M 
 
 N 
 
 0 
 
 Commencement of Tisii, or of 
 the Jewish New-Year 
 
 5,6 
 
 7,1 
 
 2,3 
 
 5,6 
 
 3,4 
 
 7,1 
 
 2,3 
 
 7,1 
 
 3,4 
 
 2,3 
 
 7,1 
 
 5,6 
 
 5,6 
 
 2,3 
 
 I Fast of Gedaliah, 3 Tisri 
 
 1 
 
 2 
 
 4 
 
 1 
 
 5 
 
 2 
 
 4 
 
 2 
 
 5 
 
 4 
 
 2 
 
 7 
 
 1 
 
 4 
 
 Fast of Atonement, 10 Tisri 
 
 7 
 
 2 
 
 4 
 
 7 
 
 5 
 
 2 
 
 4 
 
 2 
 
 5 
 
 4 
 
 2 
 
 7 
 
 7 
 
 4 
 
 Feast of Tabernacles, 15 Tisri 
 
 5 
 
 7 
 
 2 
 
 5 
 
 3 
 
 7 
 
 2 
 
 7 
 
 3 
 
 2 
 
 7 
 
 5 
 
 5 
 
 2 
 
 Hosanna Rabba, 21 Tisri 
 
 4 
 
 6 
 
 1 
 
 4 
 
 2 
 
 6 
 
 1 
 
 6 
 
 2 
 
 1 
 
 6 
 
 4 
 
 4 
 
 1 
 
 Blessings in Deut. xxxiii. read, 
 23 Tisri 
 
 6 
 
 1 
 
 3 
 
 6 
 
 4 
 
 1 
 
 3 
 
 1 
 
 4 
 
 3 
 
 1 
 
 6 
 
 6 
 
 3 
 
 j Commencement of Marchesvan 
 
 6,7 
 
 1,2 
 
 3,4 
 
 6,7 
 
 4,5 
 
 1,2 
 
 3,4 
 
 1,2 
 
 4,5 
 
 3,4 
 
 1,2 
 
 6,7 
 
 6,7 
 
 3,4 
 
 Commencement of Cisleu 
 
 1,2 
 
 3 
 
 5 
 
 1 
 
 6 
 
 3,4 
 
 5,6 
 
 3 
 
 6 
 
 5,6 
 
 3,4 
 
 1 
 
 1,2 
 
 5 
 
 Encaenia, 25 Cisleu 
 
 5 
 
 6 
 
 1 
 
 4 
 
 2 
 
 7 
 
 2 
 
 6 
 
 2 
 
 2 
 
 7 
 
 4 
 
 5 
 
 1 
 
 Commencement of Tebet 
 
 3,4 
 
 4 
 
 6 
 
 2 
 
 7,1 
 
 5,6 
 
 7,1 
 
 4 
 
 7,1 
 
 7,1 
 
 5,6 
 
 2,3 
 
 3,4 
 
 6 
 
 A fast, 10 Tebet 
 
 6 
 
 6 
 
 1 
 
 4 
 
 3 
 
 1 
 
 3 
 
 6 
 
 3 
 
 3 
 
 1 
 
 5 
 
 6 
 
 1 
 
 | Commencement of Sebat 
 
 5 
 
 5 
 
 7 
 
 3 
 
 2 
 
 7 
 
 2 
 
 5 
 
 2 
 
 2 
 
 7 
 
 4 
 
 5 
 
 7 
 
 Commencement of Adar 
 
 6,7 
 
 6,7 
 
 1,2 
 
 4,5 
 
 3,4 
 
 1,2 
 
 3,4 
 
 6,7 
 
 3,4 
 
 3,4 
 
 1,2 
 
 5,6 
 
 6,7 
 
 1,2 
 
 Commencement of Veadar 
 
 1,2 
 
 1,2 
 
 3,4 
 
 6,7 
 
 5,6 
 
 3,4 
 
 5,6 
 
 
 
 
 
 
 
 
 3 Fast of Esther, 13 Adar 
 
 5 
 
 5 
 
 2 
 
 5 
 
 4 
 
 2 
 
 4 
 
 5 
 
 2 
 
 2 
 
 5 
 
 4 
 
 5 
 
 5 
 
 I Feast of Purim, 14 Adar 
 
 1 
 
 1 
 
 3 
 
 6 
 
 5 
 
 3 
 
 5 
 
 6 
 
 3 
 
 3 
 
 1 
 
 5 
 
 6 
 
 1 
 
 Commencement of Nisan 
 
 3 
 
 3 
 
 5 
 
 1 
 
 7 
 
 5 
 
 7 
 
 1 
 
 5 
 
 5 
 
 3 
 
 7 
 
 1 
 
 3 
 
 Feast of the Passover, 15 Nisan 
 
 3 
 
 3 
 
 5 
 
 1 
 
 7 
 
 5 
 
 7 
 
 1 
 
 5 
 
 5 
 
 3 
 
 7 
 
 1 
 
 3 \ 
 
 Commencement of Ijar 
 
 4,5 
 
 4,5 
 
 6,7 
 
 2,3 
 
 1,2 
 
 6,7 
 
 1,2 
 
 2,3 
 
 6,7 
 
 6,7 
 
 4,5 
 
 1,2 
 
 2,3 
 
 4,5 
 
 33 Omer 
 
 1 
 
 1 
 
 o 
 
 3 
 
 6 
 
 5 
 
 3 
 
 5 
 
 6 
 
 3 
 
 3 
 
 1 
 
 5 
 
 6 
 
 1 
 
 Commencement of Sivan 
 
 6 
 
 6 
 
 1 
 
 4 
 
 ' 
 
 3 
 
 1 
 
 3 
 
 4 
 
 1 
 
 1 
 
 6 
 
 3 
 
 4 
 
 6 
 
 | Pentecost, 6 Sivan 
 
 4 
 
 4 
 
 6 
 
 2 
 
 i 
 
 6 
 
 1 
 
 2 
 
 6 
 
 6 
 
 4 
 
 1 
 
 2 
 
 4 
 
 i Commencement of Tammuz 
 
 7,1 
 
 7,1 
 
 2,3 
 
 5,6 
 
 4,5 
 
 2,3 
 
 4,5 
 
 5,6 
 
 2,3 
 
 2,3 
 
 7,1 
 
 4,5 
 
 5,6 
 
 7,1 
 
 A fast, 17 Tammuz 
 
 3 
 
 3 
 
 5 
 
 1 
 
 1 
 
 5 
 
 1 
 
 1 
 
 5 
 
 5 
 
 3 
 
 1 
 
 1 
 
 3 
 
 I Commencement of Ab 
 
 2 
 
 2 
 
 4 
 
 7 
 
 a 
 
 4 
 
 6 
 
 7 
 
 4 
 
 4 
 
 2 
 
 6 
 
 7 
 
 2 
 
 A fast, 9 Ab 
 
 3 
 
 3 
 
 5 
 
 1 
 
 i 
 
 5 
 
 1 
 
 1 
 
 5 
 
 5 
 
 3 
 
 1 
 
 1 
 
 3 
 
 | Commencement of Elul 
 
 3,4 
 
 3,4 
 
 5,6 
 
 1,2 
 
 7,1 
 
 5,0 
 
 7,1 
 
 1,2 
 
 5,6 
 
 5,6 
 
 3,4 
 
 7,1 
 
 1,2 
 
 3,4 
 
 
 856 
 
TABLE. V .—Containing the order of reading the Pareshioth and Haphtaroth for ninety Jewish years, i- e.,frorn A. M. 5572 to A. M. 5661, (both inclusive,) connected with 
 
 the corresponding dates in the Christian era according to the Gregorian or New Style. 
 
 TABLE V, 
 
 857 
 
TABLE V.—-Continued 
 
 i^ati y -V£^j ' »g7aESP>. 
 
 Jewish year of the World 5583, cor¬ 
 responding to A. D. 1822-1823. 
 
 Pareshioth 
 and Haph- 
 taroth. 
 
 ^ j W 
 
 o • ... CO ffj GOO CO o CO <7* 
 
 CJ pq Xfl NP<7* nl G'i CO CO +* ^ ^ o 
 
 Sj rs #N ^ »» #x ^ rv r» ex 
 
 <7? CO H^r H WM^iOcO^GD050rt(N CO^inGl>CDaJCMG')^OHCCNa)'-'CJ^^ l oo^COCiH(N^'OOi>CC050rH 
 
 OlQ^in rtrlri (7*<7JCNC0C0C0K-lC0C0C0C0C0Tt<TfTr<Tr<rr<Tj-l''3 < ’<t l *0O 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 . r^! • 
 
 • • . . o r£ •>, © ^ 
 
 Hj JO, 40 . £»■ © p) d -© in H* M c iR buo 
 
 aoco ^ R co 4 R g S ^ i-j 
 
 -Hctiif5Qowo>!Owatomoi-ii<rtCo"^rHCOinr-i(Bio«HXio(MOin«ffl©not-Tt<rHi-Tj(MGDO(N®©ia®®«o 
 
 CM CM i —1 rt <M ri(DCT n(MW n <—< ON l-H CM i-H CM CM i-H l-H CM 1 — i-H CM CO n 1-1 CM 1—1 (M CO 
 
 Sabbaths ! 
 of the 
 
 Jewish year. 
 
 tn 3 
 
 r- £ 4 n 4 ^> £ r* C 
 
 h’S O ® ® 3 & § 3 5 _ 
 
 Q -2 3-2 © '©'S^rf > | i3 
 
 50 R g O H CO <J £h CO R 
 
 ©mofOf-i)<F4CCinia©Bmot-ii< i-ioooMON^iHaiioci}©t"jiT-i®inM!j>t4^'-iaDio(Mo©-^iH(Bin(MO)©P> 
 r-i CJ HHCJ t—((J'JCO «—1 <7i (7J CJd HHCM >—( ’—< GbJ r-lCJiCJ r —1 (7J (7i ’—' ^ CJ »—1 *—• GX *-< IM 
 
 Jewish year of the World 5582, cor¬ 
 responding to A. D. 1821-1822. 
 
 Pareshioth 
 and llaph- 
 taroth. 
 
 s-. ,£ Ph . . 
 
 P.® „ m com fflo n en 
 
 g, ® CONcMcRp^CMMCO R 
 
 M^.^Hwn^ioot-ccao-i otTai cT.—. cm'r'io .—i cm <o t-7 oT ,-h of m >n co t- go o o —< of R >o co r- ao o © —i 
 
 UO R CO -H -H -rt-Hr-Irtrtrlr-MCIWINM CM CM CM CO CO CO CO CO CO CO CO R 1 * U1 rf H< tji H< t }1 tJ< m O 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 c—j 
 
 -h'S,- >© ^ .s £ : 3 b § r *> tL 
 
 S©©°® cm § ® ,2 R J3 § ^3 ® 
 
 oocoO R ooi-j R S <1 2 1 -s 1-5 <! co 
 
 QOCOOhWOh^HGOOCJO) OWOOWOOMWOOMOOMOh^HCOmrtCOO(NOOfOONMOhT}<Hts^ 
 
 (7* r-H HHCJ 1—1 r-H i—( »—1 (7^ •—< <7^ CO »-H (M »-H r-i T—^ r-H H CJ CO t-H 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 »j s 
 
 2 fi c CJ ! 
 
 . 2 © ■§ -© 3 S3 > 1 .© 2 
 
 COOt-Tfl—IfflOIMOn- TfirHOOO MO©^4.a3fl(Na©nH®OfflO)OC50Niflfl01®«Ot'iJ<<MO)fflMOl-i1 , -iffl 
 
 1—1 .—1 <Oi rltMW 1—i .—1 M M-KJ) r-,c< i-h<M(N r-tCMtM 1-4 —1 S'* 4 -1 —l <0* i—l (M 51 H«M 
 
 ’Jewish year of the World 5581, cor-| 
 responding to A. D. 1820-1821. | 
 
 Pareshioth 
 and llapli- 
 taroth. 
 
 £l' rJ g • 
 
 ^ 8 dw m npw ” « 
 
 3 co P'rt4ji'rt(?jjl34jimc0t-Q00>0—1C3C15 TfiOOb-C0050i-HcTci54ii'u-rcD'r^GOi—lOOl—^i«n\)lrt©N®0)0-iCp^lOCOr-ODOOi-T 
 
 iOOW w m 1-H 1-4 44 1H MMrtHHHtlOKMtlWWlHaiN GS C 15 CC -15 C*5 CC CO CO CO CO CO Tf. Tft Tji Tji t}i Tfi 4^1 tji tJi 0 »o 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 §11 II as | I t | f 
 
 coco *• 2 R qo 1-3 <j S 1-3 >-5 <j w 
 
 03c©eiio-Ht-Tti--iQOTt<i-ic»io<MC5«©roo OMOb©ONTticgot-ij | -ii4ni-icciowci®ia©©MOi4'^'-i®ii<i-i©>ni-i®inoi 
 
 14 W CO rtCTOI MrtCi rH«M —IC^SIJ 1—1 1 — Oi iHrt«m hMM mmCI ihWCO 1 -ICN<>J H 1 - 1 OI 1 - 1 IN 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 w - S 
 
 0 _! H 2 
 
 1 —< rO -H 3 -J -1 c5 f-4 Cj 
 
 a i § 1 1 4 1 1 I s 1 | 41 3 
 
 ■oR co-< p-tEiR'co ^ <1 R 
 
 i-l®lQMM0)fflC0OS10(affl®'J1i-i®i0 MOf'^iH®n(NaoCOOt-lt)(NaOCO©t'Ti'«ffi©COOf'r|lnCO©COOt-r)liHCDO 
 
 MOWf! 1—1<M<T< 1-1 r-l ©» 1 -H 1-1 O* 1 HHIM 1 —i«C1 1 —CCJCN HH51 l-H 1 —. (M 1HC1CO -H(N(?< 1 HCI Ci « 1—1 C< 
 
 Jewish year of the World 5580, cor 
 responding to A. D. 1819-1820. 
 
 Pareshioth 
 .and IJaph- 
 
 taroth. 
 
 rC J i-H 
 
 ^ CO £ ODO CO oco c* 
 
 0 pq c/3 NPw (7? CO CO 'g • Tti O 
 
 CJ M ,5 rf h ClM^OOMDQOH CJ W r}< O O J> OO O o'm'tJ*'^ iO >-1 O N rn ^ O N CO oT ^ C'j'Tj< O CO N CO O O rn 
 
 m O Ul O HH HnHr-lHHHr-ClCJ^CJCJ OJTJtTJCOC^CCplO^MCCCOOOTf^^Tt^-^'^^OlO 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 O 4,0 1 1 ^ I 5* bo U 
 
 h © © ^2 0" kSB© 3® 
 
 »wO ^ ^ R coh? R ^ <1 S i-j 1-5 <J CO 
 
 ■OMOINOmOOCOQNTtHOOO -4XlOW©iOO!0©^<iHOO>niHQOl0 5«Cl©CO©C'COONit<rlCOiniMC5lOW®OW 
 
 OJ HHCIC1 ihSCI 1 —1 .—1 G<* 1-HC^(M HHi-HCC< i-hhH5< ih W Cl i-h(M(M i-h 1—1 <M hh(TI(M Hind 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 11 1 Ills J 1 . = 
 
 H ^ g O H o?<}!2;k7 
 
 COCOOMN^rHQOOWOJCOMO^ ^HCDOCOON^HGOiOMO^^r-iGOOCJO^^HCDiOWCid^HCOtOCJOSOCO 
 
 r-JC^(MC< HHOJ r— CM CO H(7*(M r—1 t—< 1 —ICJ r—lCJ(N r-(CJCJ *—11-HCJ 1 -lrHCJ 1—1(7^ 
 
 Jewish year of the World 5579, cor¬ 
 
 responding to A. D. 1818-1819. 
 
 Pareshioth 
 and Haph- 
 taroth. 
 
 ^ • • 
 
 ftO .. co w §S “o « « 
 
 3 © CON(MHHp^p^CICOC0> HI 
 
 ec33®HHS^coH<iocot-cooio m ci co h «o o n oo ® oR cfn « ih w © cfn inoNOPOOiHcTrcioeiHooesoiH 
 
 ■O—’CO ,-H hhi-hHihhhh5ICI«IMiN (M(M(NC0C0C0Ci0C0CCC0Ci5H<H , HiH'H<H'H , rriHiO»O 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 A 
 
 • • . . o rd ^ ot*-. . • 4^ 
 
 cn+3 ^ O (-> XJ b Jh O c 2 bj o. 
 
 2 © O © ©20^^ 3 3 0® 
 
 fi ® 1-5 RS<lS *-5 *-S <iC0 
 
 COOl-H-Ht-H-lcOioCI®® «OIOMO©MONfflCOONCOO|HifH®lOC!ClfflCla©MO|4i) | Ht-d<'Hfflli'iH® 
 
 HHCUO 1-H(M(C< IH1HCI HdCO HH(C^(M iH d N H H « l-H(MG<I M H d H H d CO iH d d 1—ll-H 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 03 
 
 o-S 1 1 ® ts 3 S 
 
 .2 l®^s S > i ^ 2 
 
 o? H g o Hco<!£l Wco^-^l R 
 
 cooi"i<H®inda)i4ifH<® mdO)©Tt<iH®iod®©p; H®inw©©MONOd©©coor-H!Mffl©moiHii< — ® 
 
 1—1 1—1 <M iHdCI l-H N (M HH J| HHd H (Cl Hdd HdCI HHd HHd H <d CC 1-H Id (M 
 
 3 ao 
 crT^S 
 
 O J 
 
 "d GO 
 
 © <rf 
 
 U~i RJ 
 
 ? be 
 
 3 .S 
 
 © -a 
 R £ 
 
 i£ £. 
 .2 & 
 
 £ £ 
 © 
 
 *-5 
 
 Pareshioth 
 
 and Haph- 
 
 taroth. 
 
 t<3 
 
 0,0 M 2 CM 
 
 s® CO nrH ^ *p 
 
 C^M^^WW^OCO^GOQOrHOJCO ^ ^ CO i> GO Oi O ^ (M co'rj^ itTccTi^TgO t-h o t-h (7* CO VO CO ^ CO C5 O T-H c$ CO \f) O t'- GO O S 
 
 O^C/2 r-l r-( r-( HMrHHHrHCJOJCJCJCJCJCJCJlMCJ COCOCOCOWMCOCOWCO^^^^^^^^Tfr?^^ 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 • • ^ • * 
 
 J-H. "p^ CJ CT) c5 O *£ ^ P« 
 
 q cj o a>225 v ^3 pi, ^ S "5 ^ ° 
 
 2^0^; pao,i? w 
 
 COONTfHOOiOHQOiOCJOiCOCOON^COONrHHNrtirHCO^^^GO^HGOtOCJOOCOOCWCN^HODinHCOOffjOjiOCJSS 
 
 *—< O'* OJ r-H (7i r-R (7J (7^ t-h h (71 CO rR (7} <7* *-t <7^ (7^ r-irHCJ i—i (7J CO I-I <7i <7* rHRH(7J *-» (71 C7^ *-h 
 
 I Sabbaths 
 | of the 
 
 | Jewish year. 
 
 S H 5h 3 
 
 r-* J .i -i CO ^ G 
 
 H »1 3 4 5 | 1 1 a | 1 ^ 3 
 
 »5 | OH 53 >g = K H HI H 
 
 858 
 
TABLE Y.—Continued 
 
 859 
 
TABLE V.—Continued 
 
 880 
 
TABLE V.-—Continued 
 
 861 
 
TABLE V.—Continued 
 
 Jewish year of the World 5607, cor- I 
 
 responding to A. D. 1846-1847. § 
 
 Pareshioth 1 
 
 and Haph- 1 
 
 tarotli. 1 
 
 ^ J w 
 
 ■hH * in 
 
 “h to N TjHTfi © 
 
 20 h ^-1 hhhhhhhhC'KNWWW G'JGJG2COCOCO>-HCOCOCOCOCOTjHTtiTPTr<Tt | Ti4TfriTt<*OUO |r 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 O pL*i ^ d ^ © -© H 'E fiJi 1 bop, 
 
 ° ® ^ § ® ^ Ph ph 3 © P ® 
 
 oocoO # £ P P^i 2 <! S •—» <Jtt! 
 
 PMOMS-^’Hl^^ltHOOlOWaO <M©©CO©©CO©tp©CO©JpCO©t'--'^<piaO©©J©©<M!©©CO©tpx$<pHpTttpHCO'HjH 
 
 C'J »“H G^l G'J ri ri (?} r-i (M CO r-H G^l G^ »—1 W W r—Irt W H W r—1 i -1 ^ r—1 r-H G'l CO r-H G1 G3 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 °1 11 1 ills ! 1 a s 
 
 © H g o . Eh £ W to g H 
 
 OCOOM('^<H®in«aPPOt' •<J(rHOOfflCOOh-M ( i-(CO>OC>30l'rt<'-lCOiOC!»l-^r-i GO © ®J ® © T}H —( 00 © d © © CO 
 
 P CH ©) d —1 pH <N P1 <d CO i—1 d d PI d d p< PH d .—1 .—1 (PJ —I « (M rt f| N pH pH d pid 
 
 Jewish year of the World 5606, cor¬ 
 responding to A. D. 1845-1846 
 
 Pareshioth 
 and Haph- 
 taroth. 
 
 p ,0 Ph 
 
 p,® co' HH iS S3 oo © co n 
 
 ©,® GONdBp^dcoco 
 
 COr?,3pHdCOH3H©®lpGO©© 00® cTpi d'\t<'© M(M(0 I-ToTt-i cfttH © © Jp 00 © © h-p dVl © © *p CD ® © hP 
 
 m CJ c/2 r -1 HHHHHHHr-MNWC<« 8 ) dddCOCOCOCOCOCOCOCQTjHH^H-ctHTeHrlHTiH-ctH'HtlTiHlo© 
 
 [Saturdays 
 
 of the Gre¬ 
 gorian yr. 
 
 u-5 A > d © £ © p J§* 0 p* Q. 
 
 p o o p-^rp © 0 p, jg g p P p 
 
 •Hjipao©pao©d®©co©»'- co©t^^fi-Ht^T*i^HQoiP'^T-HGOTti^-iQoiopj®©©©©co©i^'^>—iao©pco©d©©d® 
 
 rtHIM .—i (P* mMW ppWP HClia PUM p 1—1 d ,—i ©* CO Pf)M rtp« P d d Hrl 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 w 0 
 
 O-C 1 | ® -S H g g g - 
 
 °.ss a .3 © ■§ © J3 s | ^ 3 
 
 ©r H g O Eh w <1 £ p? M ^ <j W 
 
 iGOiOC^Cn>l>r^^QO OWC5O^H(X)inNQOC0HG0iO(N03OMONOWO5OWONTjiCJ05OC0Ob.r|<H00 
 
 t-H r-H (?>} r-H G* G'} r-H G$ r-H r-H G$ r-H r—1 CJ r—1 O'? r—i G'l G^ r—t G 1 ? G'i *“H »"H G$ r—< C'J t-H G'J CO T-H G^ Gl 
 
 Jewish year of the World 5605, cor¬ 
 responding to A. D. 1844-1845 
 
 Pareshioth 
 and Haph- 
 taroth. 
 
 d Sc d 
 
 P Jo p P • 
 
 C/2 ^ !0 „ 
 
 £ H 6 *« « np,W £ ” >© 
 
 ^ i-H . n #s rx r. r. r> •» 
 
 ^ n rz ti Tt< i—idco 0 H©©ipco©©Pd cortn©©ipcD©©'PdcoHrjH©©t^aop<©OPdco 0 H©©rpGD®©Pd-HH©©i'pao©©p 
 
 P © C/2 ^ ift p p p MHHHHHHMIMIJ)IM(Nt(CIIMM dCOCOCOCOCQCOCOCOCOCO'HjHTt'-tfH'OH'CHTtH'HC<''3'TtH©© 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 ,0 _ 
 
 P 4 p,« > d ir , © _p p 'p >> £ >> bib P, 
 
 Xj {/2 P OOPJ Png CO 
 
 ^HGOOOWGONOOMON^HCC ^HQOiOHCDO(NH(X)iOWOO(N05COeOOb*Tf<Ht>.Tl<HQO»r5«OiCOWCJ«OCOO«OCOOb- 
 
 1 G^ C'J HHW Ht^CO 1 —( r—1 O'* r —1 G^ rH CJ G^ r—( r-H H H CJ CO —( G^ CJ r-H r—< G^ r-l CO rHC^G* 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 s - ^ 1 
 
 rH P 4-P p r<p 
 
 § 3 •§ ! -S Sis! 1 © 3 
 
 ©Eh ^^OEh co <1 ^|<<W 
 
 i~iGOiPp»©®®M©t^io<N©©Tti— ioo mf<iojp'H < r-iao©D»©©M©t^©c<!©©cQ©)^rt‘Pi©©©©t'rt'^-iao©©©r'rt<i—iaom 
 
 r-lfMC'JPl HNDl r-< r-t (71 i —1 •—i P? P? p W W mhW ^PQCO p CJ W p-»C^PI p p C* 
 
 Jewish year of the World 5604, oor-i 
 responding to A. D. 1843-1844. j 
 
 Pareshioth 
 a,nd Haph- 
 taroth. 
 
 H 
 
 P> HH ^ ry ! 
 
 o • „.,„foiSoo©e^. on P» 
 
 ® Pp co NPhM wco m ^ ^ ^ © 
 
 <^©, 5 '^''- | WbOTti©oi^oo®©-p ejfc^^ot^ad'OTo'P'cf^iortOt-rcTrPcJ'Tti ®io©»paD©r,p<rJ''d<©®r-~cD®©ip 
 © © C/3 lO pp HHHHHnHrtNNC(WW (7^(?l<^COffOCoP^C<5©C'5COCOrtlT^-^'cfr}HrtiT}<TtH©© 
 
 1 Saturdays 
 
 'of the Gre¬ 
 
 gorian yr. 
 
 r© ^ <B . 
 
 co "©,« ^d ^p©^ 'p^C© ©i 
 
 ®mO Q cops PS -^gpj wj 
 
 optfppcoTjipcowwaocoo o©©*pcc©jp-piaj©©co©©M©iprt<p<oo©'PCO©w©©co©t^co©tPTt(pHi--. 
 n PP(NJI HrtC) p cm HMO Pi p <M -h CO PH <M <M PP« PH C<( C* p C-l (M pp«m 
 
 Sabbaths j 
 
 of the 
 
 Jewish year.] 
 
 “1 1 1 1 1 1 ! s 1 i 3 3 
 
 o H c/2 <i ^ ^ c /2 ^ <4 w 
 
 OCOOCON^HGOiOClOCOCOCt^ ■^^OTOC0ON^r-iG0i0C0Oi-"1irHG0t0(?J05^^^00‘00?®{0^HG0i0C'?05C0C0 
 
 r—iGQG^G^ »-H r—1 G^ T-H G^ CO rH (M t-HC^G^ r—I t-hG^ r-H i —1 G^ r-HG^C^ H *“H*"HG$ r-H r—1 G^ r-H G^ 
 
 Jewish year of the World 5603, cor¬ 
 
 responding to A. D. 1842-1843. 
 
 Pareshioth 
 
 and Haph- 
 taroth. 
 
 ©J k 
 
 o . * mm -- 
 
 CO N Pp W ££ ” 
 
 cH)©,?HdH'p<rr©H4H©©tpoo©©p<>»cO'5tH ift(Oi-oo®op(M''t<)p''iotoV'copMaopMMT)uotoNooaopefT(<io®Noo®©p 
 
 ©©H'J© pH pH ,P P t~H PrtPrxrtlSOWlNINCtWOCJ <MCO©©©CO©COC^f7CH3Tfl's)H'Ht l 'HtH'HjH'<JHpH'HjHTtl©© 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 ^"ShH» ^ © j^P© p'G rt 1 © hp* "Sh 
 
 ® CO # 0 Q ®h Ph^-sJ SpjPj <1c/3 
 
 oi"#ppcoio5»a©«®fflDcoNT)Hp i>-pipiQO'^Hpiao©TfHpHao©pHCO©®j®©co©ipco©ippHpHCso©c < !®©®j®©c<!©©c<; 
 P|-P(N®< PH®»®< Prt« PP«n PtNOJ PPCI HHM i— i W CJ ph^h<N >p®J(M PPH®I p®? 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 m ^ n 
 
 Q -f ^H P 
 
 fH P 4-3 4 © P (H p 
 
 w | S g © 1 | 1 | S3 | | © % 
 
 ” Eh Eh w oj <J W 
 
 OMOCON^HCOiOClGOCOOi'.^HCO OCCON^HOD>C(MO)OMrHGOiO(MOiCOCOON»nWQ^OCOO^'rti(MOiCO«ON^HQO 
 
 rH WC1(M MHOI r-H CO H (N W r-H G? G^ H H ^ r-H G^ r-H G^ G? H (M G1 r-H r-H G* H r-H G^ rH (M CO H Cl Cl 
 
 Jewish year of the World 5602, cor¬ 
 responding to A.D. 1841-1842. 
 
 Pareshioth 
 
 and Haph- 
 taroth. 
 
 ®©3 Pp 
 
 □ P * * 
 
 'Z r\ rv HI M 
 
 6*0 .^IvH^PHCjCjCO©?® CO 
 
 .©H^ CO N ®j K ®i co co TJH 
 
 c °O,3pH | MC0"Ht l ©©lP00©©'p®( C® -hJH © © tp co"© O^H cJ'thh''o pH ®3 © t-©"pi ®Trf< ©CO h- GO © © -P fffn* © © 1- OO © © ^ 
 
 © ® '/C ppp ppppppIpH®!®)®)®)®! (^©(©COCOMC^COCvSCQM-ctHHtlxCHTCHTjHTCHTlHTlHH^l©© 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 p'S<H-5 j* d CH g © P 'p b* C Ji? ^"©H 
 
 Tt*©© hS®^3 vg0P 5 ® 
 
 * co O ^ Q SpsPj h’h CO 
 
 00©<N®©COO©COOtpTjHp<QO© pHOO©®!©©®»®©©®J©©®J©©©©lpr)HpiOOTfHpHaO©®(©©CO©©fb©rpM 
 
 PH®» p-i®»C® p<M®J pp« p®tc» pH^tN ipp®} IPCNCO ph®»<N pp(M pCJM ph®(®J 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 =S | 11 111 all- ^ 
 
 ^Eng UEh CO < 'Za G* in • <J H H 
 
 COO^T^r-HOCiOG?0>t^Tf4r-HGOur5C<? GcDTf(rtCr)‘0(M030fOHCOiO(MGCOMONO(M05CDMONT)jG1050MO^Tt<H® 
 
 Hrtd rH G1 G1 -HG1C1 r-H rH G1 r-H r-H Gl H d M (M (M -hG?C^ H r-i d Hf-lGl r-H Gi CO <H Gl G1 
 
TABLE V.—Continued 
 
 Jewish year of the World 5613, cor- ] 
 
 responding to A. D. 1852-1853. 
 
 [Pareshioth 9 
 
 and Ilaph- 1 
 
 taroth. I 
 
 . . 
 
 C5 . If) „ 
 
 W N ftS ,2(2 ” 
 
 co nrftcto^Gr)OOrH^r« TjTio oVTod <o oo o 
 
 Saturdays 
 of the Gre¬ 
 
 gorian yr. 
 
 • -3 
 
 <?D Pi *5 o © CO e 4S ri S C i? bi) 'S, 
 
 oajo .9 ,2 <3 ® J5 P £ 3 p p 57 o 
 
 »M £ ft 00 ^ ft S -fi £ >-> ^ in . O 
 
 aouocDoooeooocoor-Tiinooo riwo«OJOfiO)!DflS'lcnoiNCnonof-'#rict)Tj(«®iniMa®MoonoNmo("#rt 
 
 i CD "WO « ia (M 1 —i n CD H CD CD H H CD H M CD n d M 1*1 CD CD r—i n CD mWM i-i CD CD MHd 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 uj .53 
 
 2 3 - t3 a a § 
 
 S •§ I H « js & £ | ^ % 
 
 «8 «. k ° H w & ft* cn ^ -< ft 
 
 f—It—ICS? t—1 ^ M rH (N W f—1 f*1 (N *—1 O'? n (N ^ M (J4 (M rH 1 —1 W t—r-i r-i CM (M Q 
 
 
 Jewish year of the World 5612, cor¬ 
 responding to A. D. 1851-1852. 
 
 Pareshioth 
 and Haph- 
 taroth. 
 
 2 S’ _ © . a 
 
 S/tf 43 3 J w R 
 
 C/2 ^ rs w 
 
 . O • i. _ CO ct3 GO CO 
 
 £ o P,ft W N ft cd £ CD CO co -si 
 
 d? eo rHdM'i'in®t-odao-rd'^in<-i®rtorr-iid''rj(in(ONao350-HcfTi<io®t'CDO)o-H 
 
 ^lOGOf/j'O i-i mi-ih- 11—i •—i—irtr-dddMCl CDCDCDCoeoeoeocococoeoiT'iiiiciTr | i*'Tr | '^ | ij‘i3<iCirt 
 
 Saturdays 
 of tire Gre¬ 
 gorian yr. 
 
 • . rC3 ^ 
 
 OOO O ^ 2s r° & % £ §3 2 0 
 
 »C/2 O ^ P £-• <3 r3 >-o >-o C/2 
 
 ^^HCOPiOHtriOWPcOCOON CQON^-HN^HCCOCOOl-CQON^HCOiOCMOJOtMOCCCOONTf^N^-HCO^H 
 
 C'l r-H r—It—1 CJ '“■iC'JG'i 14 (M r—i 7—1 CO M (?i rH (M W HH(M r*H Q'l O'} t—< t—1 W r*H r*H CO »“H C'J C 1 * t"H 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 in H 
 
 w 3 
 
 — fig 
 
 0 -| S 3 © £ * 8 £ § 3 - 
 
 »8 ^ ;g O H cn -< & ft* cn [5 <J ft 
 
 n CD CD CD I—IC!« 1—1 i—1 CD HU CD rtMd Md« iHCOd H H CD r- H CD H CD H CD CD 
 
 Jewish year of the World 5611, cor¬ 
 responding to A. D. 1850-1851. 
 
 Pareshioth 
 and Ilapli- 
 taroth. 
 
 • 1 
 
 O ^ . Jg . o CO I 
 
 £ X C/JNPK£ 'g o I 
 
 Hr CO 7 : jjrt<H(MM^»OO^COOlOH(MfO ^OO^OOCJOHlMM^iOONCOHOOHlMCO^^inONCOO-HCM^OOhCOOOM Q 
 HiftW jjO rtHnr-( hhhmhh(M(M(M(M(M(M(M(M(M C^COCOCOCOCOPHCOCOCOCOCOTjHr^Tt«TjHTtiTt«rjH-^xO»C*| 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 00 ^,5 © «S ® «2 3^3 ® 
 
 2^ ^ p ^ P-5 P Jg <3^ S H-5 ►o <1 C/3 
 
 t^^^ODOOO}ffiONQCOCOOb>T}<HGO ^HGDiOHGDiOOHGOOCMCHOlMO^WOh’fH^^rHGOtOlMOOlMOOirOOOWO 1 
 
 t-“'(J'3G'iC'J t—1 1—t (M t— HC^CO H (M W r— < I-I(M 1 — \ O'}. t— HH(M r— It— 1 C-? CO r—i t—t G>i t—< ©$ CO r—+ n 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 ! ! 1 ! 1 ! ! a f ! „ 1 
 
 P=H ^ g O £h 1 in f> I? W 
 
 HCOO(Nr:C5CO«ON^HCOO(MO)OCO --HCCiO(MC50P:ONr«rH©>OfOONTf J rHCOO(MON^rHCOO(MOO^HGOOC'10CC:i 
 
 H(M(M i-i HIM r-H HlM(M Hr-,!M t —1 r-H t—( Ci O* t—it—tC^ HHC^ t-HC^I 
 
 Jewish year of the World 5610, cor-| 
 
 responding to A. D. 1849-1850. 
 
 Pareshioth 
 and Haph- 
 taroth. 
 
 0 • „, _ n S oo 0 co 0 co ®t 
 
 ppq m Npind wm eo -g Tf Tfi m 
 
 < 7 »co ^ifHdMTjnftOi-xiciOHd coTfmot^otrojeT—rcr-^ioi-HotboTi—i54'-^i c >niot'00crT-icrTSioot^aoo50i-r 
 
 OmiZiiO 1-1 —4 Hi-iHnnHr-dCIlMdSI CJ(NC<(COCOCoP-lCOCQCOCOCOTt<TtiTriTt<Ti<TfTtiTfiiOir5 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 » %, *5 £ 0 0 d -P 1 ^ c ^ to 
 
 X) c/3 O ^ ^ p GO hg pL, g -<J S 1-8 H-J -<j 
 
 H (MOOOC;OhCOOh^HOOOC10 OC'?OiOC^C50CO(MOeOCOOOCOOt^T^T-HGO»Oi-HGOOO^OOCOOl^COO^TfT-‘ 
 
 C^CN r—C^C^ MHd 1—1 (M HH(M r-H 1—IC^CO t—t hh(M r-tC^C^ hh(M^ 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 in g 
 
 2 3 +, c e e 
 
 r-i'G 0 0 & 3 §e a 
 
 S t9 -2 © « 3 ^ S b 1 5 3 
 
 ••oH^gO E - 1 cn J25 W cnf_,-«lH 
 
 ©MOCONr+(-(GO»OWO)OCOOb-' 1 i HG0OMON^H00m{0ON^HG0>O(Na)!>^r-(Q0»0(NO5O'^H(D>0(M01O« 
 
 r —1 (M (M hm(M t —1 co t—t O'i r-tr-HC^ hhC'I m (M (M r-tO^G^ »—if-riH(M t—( 
 
 Jewish year of the World 5609, cor¬ 
 responding to A. D. 1848-1849. 
 
 Pareshioth 
 and Ilaph- 
 taroth. 
 
 ^ a t 8 h 
 
 3 ->f 1-1 ~ t«* m 
 
 P,°„’ coL_ f rfrfGO®co eo 
 
 SpW M N ^ CIM n r»< 
 
 cod" ^d'rtdn^lOOl'OOfflOH d CD Ifl 10 O N 00 0 O 1 ^ cfiitin "H M ® ('''©'.-1 l?f r? ITS © N OD Ol O rH cf T)< 1.0 © 00 ffl O -1 
 
 oOtfiiO 1 -H 1-1 rtrirtrirtrti-lHddBOd CJ<N<NC'0COCOCOeOC0C0CO-^-^'^ l '0<^'Drl'^'iCTti>O»O 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 A 
 
 a,*i >o csdP3H ’GbS 
 
 ®oo o a> ® 3 3 ^ 5 ® 
 
 nmO ^ Z Q oo ^ kj | -d <j m 
 
 Ot-rfOiHro^HOOPCiaOnO ®CDOt'CD01^iJlCDOr-'>#rtt"lli-l®>nd®®dffl®CDOt-T)lTHOOTj(rHOO®rlODiO 
 
 co ricicid i—i.—i c^» .—ic<co iidd rtiHd iiHdn —t a a* 11 ■—1 <m i—icnco 1 —uao rtr-id i-h 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 » H 
 
 ^ ^ +3 j_s Cj 
 
 1 13 .2 ® -2 | S i 5 I 
 
 cooi^corj<rtQoif>o<!cr!t^Tri^aDio N®®T(HHCcio«aenHa)io«p®MONOd®ffl«ot''D r dffiOMOt'i)<rtoo 
 
 —1 1 -H (N (N 1-1 CM C) iHdd 1 -C 1 -HC< 1 -I 1 - 1 C') Hd i-iINtt i-HtNW Hn« 1—1 '—> (Pi —'«CO 1 -hC^CD 
 
 j| 1 Jewish year of the World 5608, cor- 
 
 R responding to A. D. 1847-1848. 
 
 oa; 
 "2 ri —a 
 
 *P 2 
 
 3 2 +* 
 p C 
 
 Ph a 
 
 e«? - 2 . 
 
 rj) * 
 
 — 0 . • t _4 2 co e* 
 
 $ ® »=3 to NPhM ^ 
 
 ^'^ > ci'oi>-ao CT>0 '~ | cN' COTi: ' 1 p' c p' i ^ cc,-l050 ’ - ' <:<,CV5 5IS3£bSS2!2G!£f2t2Slq222S’E 
 
 O c/3 r/s VO t—. t —1 r-H Hr-.tHHHHHlM'MWlMtMlMWWlM CO CO CO CO CO CO CO CO CO CO Tji Tt< ^ ^ Tt< Tt< rr TT 10 -Ci 1 
 
 Saturdays 
 of the Gre¬ 
 
 gorian yr. 
 
 ts -g § t & g t f 1* 
 
 ^ cn O + ft ft § <H S *-5 *-> ^ W 
 
 ’ H .-icoinMMPe!DO®cDOi''D<iHcoio’ H i-i!niftci©ine!»®it'-<® i ftH®‘OdPPMOi'PPt' , t!'- 1 ® ,n S® inw ®iS lNro '5!5 
 
 1-1 r -1 GS* i-iC!CD iidN ■—1 C<( i-lC^<M i-li-iPl i-»Hd i-idd 1-1 W C< i-li-iPJ i—CJC< i—li—iQJ — 
 
 Sabbaths 
 of the 
 
 1 Jewish year. 
 
 » M s 
 
 234j^, n c pS 
 
 Cfl-a "022 § >3 
 
 w » is 3 © -8 5 ® 5 a B I 5 £ 
 
 « H ^ 0 H cn<! >-4iGrcn 
 
 -1®iONCDffl®CDCt'iOC»0®'«i--iCO lOCDCNTC-HOOiO«P®CDONOdO>®COOt'2(Ma®mOl-'Jir-gO«CDOt'it-00« n 
 •— cllNPI —Kdd 1-1 1-1 W 1 - 11-1 CD — CD n CD CD 1-1 C-D CD 1-111 PI 11 W nCDCO — CD CD nPICD nCDJ 
 
 8G3 
 
TABLE V^Coktinued 
 
 864 
 
TABLE V.—Continued 
 
TABLE V. —Continued 
 
 jigMP«wp»gnK3gP!aBHB3»FgBg!wiffanaBBi3B7Hg^ T .?^^ 
 
 'Jewish year of the World 5631, cor* 
 j responding to A. D. 1870-1871. 
 
 Pareshioth 
 
 and Haph- 
 taroth. 
 
 ^ j W 
 
 +-> i-l * w 
 
 o • .... CO rt 00 O CO O CO ©* 
 
 ocq CONpAlrvAlCOCO*; h* h*< *o 
 
 O ^ ^ r* ^ ^ ^ ^ C-t ^ ^ ^ 
 
 a» co oirtTfurs®t^oooi6'r-in-iunH(oj-oi^W'i<®in!ON<i)oriHcrTtuooN!»o>o-i 
 
 OOMm mh HrtrirtrlrH-HlMCIHWW A!A!AlCOCOCOPHCOCOCOCOCOO , 'Hj , <HC-'t | Ht | ofHt , ' , C 1, 0 , P 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 rC 
 
 ^ O —, P -O £ M 5* A .p bo A. 
 
 go O 0 f* g ® p a, P 3 ^ P 0 
 
 00 O P ®t-, p Jg <j *3 P-, >"0 << M 
 
 Hisoo3«®oinoi(OMObTi'-i j-^rt®^i-ioo>o'l'*<ooin>-(OOin(?«rotoMOf'mowT)<i-(Qoiopioiioc>o>©«Oi 
 
 r-H r-H O} 03 iH rH M ri (M CO 1 —< 03 Ol *“H t-»» G'l r-H 1 — ! 03 »“< 03 O? I — 1 03 O? * 03 ri (N 5Q < — 1 r—< C? 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 M 3 
 
 ^ ^ 4 _» r* r 4 G 
 
 *rj H O O ctf H c3 § 5 
 
 •2 3-^ ® '§ r c^c3 .>§.0.3 
 
 op ^<0 P co <1 £ w co a, <! P 
 
 * >=< ~ 
 
 C«OmNri«>-iOOOP!atDCi501- rfi^iC050mON'!j<r-iCOiOC<:Ot'Ti<T-(OOiOCl©i**)'-<OOiONO)tO'CrtOOOWO)®m 
 
 -h A! A! A! -h -h A! — i A! CO HlMM r-l PI pi -H — A! t-Ii-MM -KN« m « Pt — -H Al — A! 
 
 Jewish year of the World 5630, cor¬ 
 responding to A.D. 1869-1870. 
 
 Pareshioth 
 and Haph- 
 taroth. 
 
 ■tf l ~^ w w „ 
 
 §P w N pP ” 
 
 A! co -«<>offlt*aooio--i(crco-^'ino'id'c3o>-iiM050*H(NcoTt<u-5cob'COCoO'—id^mroNooraorH 
 
 iO tO CO in -h rtrHrtrtrtrtCTCTMWWMMnC! CTCOCOCOcncOCOCOCOCOCOHCoH'4 < He<0<'Ht<Hi<Hj<TtitOin 
 
 Saturdays' 
 of the Gre¬ 
 gorian yr. 
 
 p £ 0 Oj* )6 I ! 2 & i £* % £. 
 
 Jooo 0 01 -b ® A p, 3 3 P 2 A 
 
 «M 4 0 £ P 2^ P S ^ <! CO 
 
 H(B>nOOWffl(OnO©nOi"^HOOin HOOAWAAMAOOCSAOINaAMOf-’ilrtOO'pHOOAWOfflMOAAONWOt'^ 
 
 —( — <M (M r-H A! CO -i A! A! .—c i—t CA« r-, W (M --1 r-t A! .—! —• — A! CO nff!« -i -h A! »-< A! CO •—i A! A! hm(N 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 ^ ^ 4-p +0 o3 rj ^ 
 
 "i 1 1 1 1 I 1 | S ll 5 | 
 
 cop ^ g O P to <! f> £ p?co£_|-< W 
 
 ©MOWt-^HQOiflWOAMOl'.'fH ®©COOt*'#r-lOOAMOAnrtOOA«OOMON««ffl®COO(*'l , Nffl©nOI*'#-iCO 
 
 HMWd MH« .—< A! CO A! — A! A! —l -H A! 1 —< A! --t A! A! — A! A« r-< -h <N HH5I -h A! CO -KMC! 
 
 Jewish year of the World 5629, cor¬ 
 responding to A D. 1868-1869. 
 
 Pareshioth 
 and Haph- 
 taroth. 
 
 A 5 P Pi . . 
 
 p- ® .. Co\_< Mrf TOO CO CO 
 
 a-CJM C/3 N mH p_j pi co co •'t* 
 
 CO g 3*^' , - , mCO-<C<vnOt^OOOiO--tC? CO*CkA«Ot-od'o>cT—loTTlH'iA--iA!tOjPcr-HArrl<iOOi-aOCSO — CpT}<uAC0)-'0r)OO--» 
 
 HjOWo — i —< -h rtrt-,HHH-iM(MMC!IM A»A?AJCOCOCOCOC<JCOCOCO-^T?'-C-^''? l Tf'-C<tr''ti>OiO 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 pC 
 
 4-3 L* • . . O 173 -D . • 4-* J 
 
 GD O 1 -+-> ^ 0 QS P) c-4 J-« c-j Jv 00 Qj 
 
 0 0 0 ^5^°^ cd ^ ^ 3 3 ® 
 
 GOO? O ^ ^ Q GO^ pP( ^ P -3 >“3 C/3 
 
 QtOCOQO^^rH^r^^COiOC'JOJCO ^ Cl CO CO O O CO O CO COONCOONrffiCOiOWOOlMOOCOON^-'t^’^'HaD'H 
 
 rH CN rHrM^CO rH (N CO M (N Cl G't H H (M H C] ^ rH -1 ^ rH M CO »"H (M CM 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 « N 
 
 O p-i P id 
 
 P ^ +3 r 4 c* O « 
 
 •r^ CD <D rrt J-« ^3 G H 
 
 °.a § a ■ g 1 3 | all- 3 
 
 ^ H ^ g OH co <1 ^ <1 H 
 
 COONCO^HGO'n«CU^^HQO>0^ O O ^ h GO O Ol OJ O CO H ® 10 O') O O CO O N O (N O O CO O N ^ c-i Cl O CO O t' rf ^ CO 
 
 rH -H (M T—< Oi <7^ -H -H r-p r—i CM - 1 (71 (M r-< r -1 r-4 G~^ »—I rH Ci 1 -P CO ri O! ^ 
 
 IJewish year of the World 5628, cor¬ 
 
 responding to A. D. 1867-1868. 
 
 Pareshioth 
 
 and Haph- 
 taroth. 
 
 3P J W 
 
 p N * ^5 coo co m C 9 
 
 ^ M W NPh!M ^ OJCO CO 10 
 
 ^ ^ ^ ( * y5 ^ ^ ^ 0 h(mco^>oo)> orT 0 cT —T of>n h c crT r—i c^r 10 o co o> o rn (tT *r 10 o n go o o -p' 
 
 lOOC/JO r-i HHrHHHHr-iHHG^OKNOllM G^GQC^CQCGCOCOCGO'^C'OeGTjlTjlTji-^^Trr^T^^O'O 
 
 Saturdays 
 of the Gre¬ 
 gorian yr. 
 
 jr ococj-o % ?h ^ o« 
 
 coo 1 $ ® os r ® ^ ^ 3 3 « 
 
 10 W 0 W (O W G O CO O N ^ >H co TjifHGOiOrHCOOMOlN’^'HCO'cH^GOiOiNClOCOOCDCOON'^'HCOtOr-iODiONOlOCJ 
 !“1 H d C) —< G-i CO r-H Q} G~3 HHOi -H (M r—l J-H G^ —1 CO H O Cl Hr -1 (M r-< C9 C^l i-H 
 
 Sabbaths 
 of the 
 
 Jewish year. 
 
 OT S 
 
 CD P 
 
 i—< O 4—3 .1 -» ^4 _4 
 
 p b3 g p -- 
 
 ° .52 Sg. 22 © ”§ 
 
 ^P # g O P cn <j P* ' t« ^ <J H 
 
 OCOOCONTfrHGOOCOONrfCl O'OCOHCOiOOOl'DCOONiOClOOCOON^lMOOCOO^rfHCOCOeOONTlHHCOtn 
 
 r-( d C? Cl r-!.—<<?* 1—1 G-i -- G3 G? iHGIGl HMG1 HH(M r— < G1 CG rH G1 Cl rH GJ G^ r4 rl G1 
 
 Jewish year of the World 5627, cor-l 
 
 responding to A. D. 1866-1867. | 
 
 Pareshioth; 
 •and Haph- 
 taroth. 
 
 r< • ff 
 
 O'"] » B 
 
 m N pW ££ § 
 
 *3 m w N M ^ 0 ffl N (E A O -1 W (O 4AfflNaOAO-KM'n'1<''OA''NOOr-l(MaOt-KNe04AONmAO-(Cr4<inAt'!»AO-< 
 
 ^ r-H »-m r*H Mr-iMr-ir-!r-i(MG}ClGlGl(MO(M(M GlCGCQCOCOCOCGCOCGiC y 3COT^T^Tt^T^'^' , ^-^'rj<Tf<»nO g 
 
 Sabbaths 1 Saturdays 
 of the oftheGre- 
 
 Jewishyear.| gorianyr. 
 
 -joAttj > 6 t-~ d ^ "S P- 2 a? tub a, 
 
 tpAO 5 3 ® si a, J2 P ^p S* 
 
 15P i-3<j CO J 
 
 iPS?S < ^ {OCV 5 C 5 J ^ f00t ^' +, ' _,30inCTe> AMa©c)affiniMA®nAonoN’t-HOCA-imin(MACAONnoN4-t-T)(-KB 1 
 — A<CM A5 A} r-Hi—IA! — AIAJ —iAJ ■— <A! — A! CO —A! A} — — A! —A<A1 —i PI PI — Cl CO —AlAIg 
 
 c n N 
 
 S P « « c3c - P C 
 
 a= t | | 5 | .% I ^|1 g r 
 
 ”iH , 1 3 H & < > 2 & m g 5, H 2 
 
 °£2?3?3ro , '^IIi QO )£^ C> 0 £2^ i ^ T ^!rJ ®OMON'^HCOiO(^GOCOrHCOiO!MGCOCOONiO(MOOMO^rKC?010C:Ol''^HQO 
 
 • G1 G-i GJ M -> Cl 1— < G* OG i—' G? Gi rHGKM t-hi—ig* -hGI •—1 G? Gif '— 1 (M (71 i— 1 GJ mh^ i —< G? CO ^ G1 G^ 
 
 | Jewish year of the World 5626, cor- 
 
 | responding to A. D. 1865-1866. 
 
 Pareshioth 
 and Haph- 
 taroth. 
 
 ^ | 
 
 0 O ~ mm 
 
 oO v*, ^p-f c3 CXJO co co 
 
 .& O ^ ^ (I^Ph W ^ 
 
 W^iOONCOGOHfM-^iOHGlONG-HOl^iOONCOGOr-i Gr 'fiOOhCDOOH 
 w ^ <-H rHMr-i.-ir-('HH(71(M(MGlG} GlG?G3COC''5COCOCOCO<?OCO^'tt<^'^-^t'Tr , Tr'^^vOiO 
 
 I Saturdays 
 
 of the Gre¬ 
 gorian yr. 
 
 Oft *> ft d to ri JA y ^ ^ A ^ bOQ, 
 
 «p®° g « O 3 OJ P aL P 5 P3 p a 
 
 r3g l ^21^,5S'^PE2)5 i:: ' <C5 '' 0 25S ©CbONC<:ON4COOb-4-i|-4-iOnAC!aoMfflOAON't’HOO'Ci-<0!)A^® 
 
 AICO —A!A» -h — A! —(NCO -CUN — -HAJ — -HA! CO —A! A! — -H A! —A! CO Pa!A! -h-hA! 
 
 I Sabbaths 
 
 of the 
 
 | Jewish year. 
 
 (A N 
 
 -j| | S | 2 | I -II = 
 
 «H|op5^gw*3^^w 
 
 O'O^FHOOiOWOOMHGOiOClG'OWONOOlOCOCOOP-'^GlOOMON'^rHaD 
 
 HH G1 i-HGiGI -h G3 G) r—t r- < CM hh(N »—»GI f-h GM Gi 1—1 Gi Gl hhCI mhGI hGIM 1 —<0*0$ 
 
 866 ( 56 ) 
 
 ( 
 
TABLE V.—Continued 
 
 867 
 
TABLE V.—- Continued 
 
 868 
 
TABLE Y.—Continued. 
 
TABLE V.— Continued 
 
 870 
 
TABLE V. —Continued. 
 
TABLE VI 
 
 | TABLE VI.— Containing the year of the Jeivish Lunar Cycle, the Golden Number , the first day 
 of the Jewish Passover, Easter Sunday , and the commencement of each Jewish Year , ac¬ 
 cording to the Gregorian calendar, from A. D. 1812 to A. D. 1900 ( both inclusive.) 
 
 Rabbinical 
 year of the 
 world. 
 
 Year from the 
 Incarnation. 
 
 Year of the 
 Jewish lunar 
 cycle. 
 
 Golden 
 
 Number. 
 
 First day of the Jewish 
 Passover (15 Nisan.) 
 
 Easter 
 
 Sunday. 
 
 Commencement of the 
 Jewish year, according 
 to the Gregorian 
 calendar. 
 
 5572 
 
 B 1812 
 
 5 
 
 8 
 
 Saturday, 
 
 March 28 
 
 March 29 
 
 September 
 
 19, 1811 
 
 5573 
 
 1813 
 
 6 
 
 9 
 
 Thursday, 
 
 April 15 
 
 April 18 
 
 
 7, 1812 
 
 5574 
 
 1814 
 
 7 
 
 10 
 
 Tuesday, 
 
 April 5 
 
 10 
 
 
 25, 1813 
 
 5575 
 
 1815 
 
 8 
 
 11 
 
 Tuesday, 
 
 April 25 
 
 March 26 
 
 
 15, 1814 
 
 5576 
 
 B 1816 
 
 9 
 
 12 
 
 Saturday, 
 
 April 13 
 
 April 14 
 
 October 
 
 5, 1815 
 
 5577 
 
 1817 
 
 10 
 
 13 
 
 Tuesday, 
 
 April 1 
 
 6 
 
 September 
 
 23, 1816 
 
 5578 
 
 1818 
 
 11 
 
 14 
 
 Tuesday, 
 
 April 21 
 
 March 22 
 
 
 11, 1817 
 
 5579 
 
 1819 
 
 12 
 
 15 
 
 Saturday, 
 
 April 10 
 
 April 11 
 
 October 
 
 1, 1818 
 
 5580 
 
 B 1820 
 
 13 
 
 16 
 
 Thursday, 
 
 March 30 
 
 2 
 
 September 
 
 20, 1819 
 
 5581 
 
 1821 
 
 14 
 
 17 
 
 Tuesday, 
 
 April 17 
 
 22 
 
 
 9, 1820 
 
 5582 
 
 1822 
 
 15 
 
 18 
 
 Saturday, * 
 
 April 6 
 
 7 
 
 
 27, 1821 
 
 5583 
 
 1823 
 
 16 
 
 19 
 
 Thursday, 
 
 March 27 
 
 March 30 
 
 
 16, 1822 
 
 5584 
 
 B 1824 
 
 17 
 
 1 
 
 Tuesday, 
 
 April 13 
 
 April 18 
 
 
 6, 1823 
 
 5585 
 
 1825 
 
 18 
 
 2 
 
 Sunday, 
 
 April 3 
 
 3 
 
 
 23, 1824 
 
 5586 
 
 1826 
 
 19 
 
 3 
 
 Saturday, 
 
 April 22 
 
 March 26 
 
 
 13, 1825 
 
 5587 
 
 1827 
 
 1 
 
 4 
 
 Thursday, 
 
 April 12 
 
 April 15 
 
 October 
 
 2, 1826 
 
 5588 
 
 B 1828 
 
 2 
 
 5 
 
 Sunday, 
 
 March 30 
 
 6 
 
 September 
 
 22, 1827 
 
 5589 
 
 1829 
 
 3 
 
 6 
 
 Saturday, 
 
 April 18 
 
 19 
 
 
 9, 1828 
 
 5590 
 
 1830 
 
 4 
 
 7 
 
 Thursday, 
 
 April 8 
 
 11 
 
 
 28, 1829 
 
 5591 
 
 1831 
 
 5 
 
 8 
 
 Tuesday, 
 
 March 29 
 
 3 
 
 
 18, 1830 
 
 5592 
 
 B 1832 
 
 6 
 
 9 
 
 Sunday, 
 
 April 15 
 
 22 
 
 
 8, 1831 
 
 5593 
 
 1833 
 
 7 
 
 10 
 
 Thursday, 
 
 April 4 
 
 7 
 
 
 25, 1832 
 
 5594 
 
 1834 
 
 8 
 
 11 
 
 Thursday, 
 
 April 24 
 
 March 30 
 
 
 14, 1833 
 
 5595 
 
 1835 
 
 9 
 
 12 
 
 Tuesday, 
 
 April 14 
 
 April 19 
 
 October 
 
 4, 1834 
 
 5596 
 
 B 1836 
 
 10 
 
 13 
 
 Saturday, 
 
 April 2 
 
 3 
 
 September 
 
 24, 1835 
 
 5597 
 
 1837 
 
 11 
 
 14 
 
 Thursday, 
 
 April 20 
 
 March 26 
 
 
 12, 1836 
 
 5598 
 
 1838 
 
 12 
 
 15 
 
 Tuesday, 
 
 April 10 
 
 April 15 
 
 
 30, 1837 
 
 5599 
 
 1839 
 
 13 
 
 16 
 
 Saturday, 
 
 March 30 
 
 March 31 
 
 
 20, 1838 
 
 5600 
 
 B 1840 
 
 14 
 
 17 
 
 Saturday, 
 
 April 18 
 
 April 19 
 
 
 9, 1839 
 
 5601 
 
 1841 
 
 15 
 
 18 
 
 Tuesday, 
 
 April 6 
 
 11 
 
 
 28, 1840 
 
 5602 
 
 1842 
 
 16 
 
 19 
 
 Saturday, 
 
 March 26 
 
 March 27 
 
 
 16, 1841 
 
 5603 
 
 1843 
 
 17 
 
 1 
 
 Saturday, 
 
 April 15 
 
 April 16 
 
 
 5, 1842 
 
 5604 
 
 B 1844 
 
 18 
 
 2 
 
 Thursday, 
 
 April 4 
 
 7 
 
 
 25, 1843 
 
 5605 
 
 1845 
 
 19 
 
 3 
 
 Tuesday, 
 
 April 22 
 
 March 23 
 
 
 14, 1844 
 
 5606 
 
 1846 
 
 1 
 
 4 
 
 Saturday, 
 
 April 11 
 
 April 12 
 
 October 
 
 2, 1845 
 
 5607 
 
 1847 
 
 2 
 
 5 
 
 Thursday, 
 
 April 1 
 
 4 
 
 September 
 
 21, 1846 
 
 5608 
 
 B 1848 
 
 3 
 
 6 
 
 Tuesday, 
 
 April 18 
 
 23 
 
 
 11, 1847 
 
 5609 
 
 1849 
 
 4 
 
 7 
 
 Saturday, 
 
 April 7 
 
 8 
 
 
 28, 1848 
 
 5610 
 
 1850 
 
 5 
 
 8 
 
 Thursday, 
 
 March 28 
 
 March 31 
 
 
 17, 1849 
 
 5611 
 
 1851 
 
 6 
 
 9 
 
 Thursday, 
 
 April 17 
 
 April 20 
 
 
 7, 1850 
 
 5612 
 
 B 1852 
 
 7 
 
 10 
 
 Sunday, 
 
 April 4 
 
 11 
 
 
 27, 1851 
 
 5613 
 
 1853 
 
 8 
 
 11 
 
 Saturday, 
 
 April 23 
 
 March 27 
 
 
 14, 1852 
 
 5614 
 
 1854 
 
 9 
 
 12 
 
 Thursday, 
 
 April 13 
 
 April 16 
 
 October 
 
 3, 1853 
 
 5615 
 
 1855 
 
 10 
 
 13 
 
 Tuesday, 
 
 April 3 
 
 8 
 
 September 
 
 23, 1854 
 
 5616 
 
 B 1856 
 
 11 
 
 14 
 
 Sunday, 
 
 April 20 
 
 March 23 
 
 
 13, 1855 
 
 5617 
 
 1857 
 
 12 
 
 15 
 
 Thursday, 
 
 April 9 
 
 April 12 
 
 
 30, 1856 
 
 5618 
 
 185S 
 
 13 
 
 16 
 
 Tuesday, 
 
 March 30 
 
 4 
 
 
 19, 1S57 
 
 5619 
 
 1859 
 
 14 
 
 17 
 
 Tuesday, 
 
 April 19 
 
 24 
 
 
 9, 1858 
 
 5620 
 
 B 1860 
 
 15 
 
 18 
 
 Saturday, 
 
 April 7 
 
 8 
 
 
 29, 1859 
 
 5621 
 
 1861 
 
 16 
 
 19 
 
 Tuesday, 
 
 March 26 
 
 March 31 
 
 
 17, 1860 
 
 5622 
 
 1862 
 
 17 
 
 1 
 
 Tuesday, 
 
 April 15 
 
 April 20 
 
 
 5, 1861 
 
 5623 
 
 1863 
 
 18 
 
 2 
 
 Saturday, 
 
 April 4 
 
 5 
 
 
 25, 1862 
 
 5624 
 
 B 1864 
 
 19 
 
 3 
 
 Thursday, 
 
 April 21 
 
 March 27 
 
 
 14, 1863 
 
 5625 
 
 1865 
 
 1 
 
 4 
 
 Tuesday, 
 
 April 11 
 
 April 16 
 
 October 
 
 1, 1864 
 
 ;■ 5626 
 
 1866 
 
 2 
 
 5 
 
 Saturday, 
 
 March 31 
 
 1 
 
 September 
 
 21, 1865 
 
 5627 
 
 1867 
 
 3 
 
 6 
 
 Saturday, 
 
 April 20 
 
 21 
 
 
 10, 1866 
 
 5628 
 
 B 1868 
 
 4 
 
 7 
 
 Tuesday, 
 
 April 7 
 
 12 
 
 
 30, 1867 
 
 5629 
 
 1869 
 
 5 
 
 8 
 
 Saturday, 
 
 March 27 
 
 March 28 
 
 
 17, 1868 
 
 5630 
 
 1870 
 
 6 
 
 9 
 
 Saturday, 
 
 April 16 
 
 April 17 
 
 
 6, 1869 
 
 5631 
 
 1871 
 
 7 
 
 10 
 
 Thursday, 
 
 April 6 
 
 9 
 
 
 26, 1870 
 
 5632 
 
 B 1872 
 
 8 
 
 11 
 
 Tuesday, 
 
 April 23 
 
 March 31 
 
 
 16, 1871 
 
 5633 
 
 1873 
 
 9 
 
 12 
 
 Saturday, 
 
 April 12 
 
 April 13 
 
 October 
 
 3, 1872 
 
 5634 
 
 1874 
 
 10 
 
 13 
 
 Thursday, 
 
 April 2 
 
 5 
 
 September 
 
 22, 1873 
 
 5635 
 
 1875 
 
 11 
 
 14 
 
 Tuesday, 
 
 April 20 
 
 March 28 
 
 
 12, 1874 
 
 5636 
 
 B 1876 
 
 12 
 
 15 
 
 Sunday, 
 
 April 9 
 
 April 16 
 
 
 30, 1875 
 
 5637 
 
 1877 
 
 13 
 
 16 
 
 Thursday, 
 
 March 29 
 
 1 
 
 
 19, 1876 
 
 5638 
 
 1878 
 
 14 
 
 17 
 
 Thursday, 
 
 April 18 
 
 21 
 
 
 8, 1877 
 
 5639 
 
 1879 
 
 15 
 
 18 
 
 Tuesday, 
 
 April 8 
 
 13 
 
 
 28, 1878 
 
 5640 
 
 B 1880 
 
 16 
 
 19 * 
 
 Saturday, 
 
 March 27 
 
 March 28 
 
 
 18, 1879 
 
 5641 
 
 1881 
 
 17 
 
 1 
 
 Thursday, 
 
 April 14 
 
 April 17 
 
 
 6, 1880 
 
 5642 
 
 1882 
 
 18 
 
 2 
 
 Tuesday, 
 
 April 4 
 
 9 
 
 
 24, 1881 
 
 5643 
 
 1883 
 
 19 
 
 3 
 
 Sunday, 
 
 April 22 
 
 March 25 
 
 
 14, 1882 
 
 5644 
 
 B 1884 
 
 1 
 
 4 
 
 Thursday, 
 
 April 10 
 
 April 13 
 
 October 
 
 2, 1883 
 
 5645 
 
 1885 
 
 2 
 
 5 
 
 Tuesday, 
 
 March 31 
 
 5 
 
 September 
 
 20, 1884 
 
 5646 
 
 1886 
 
 3 
 
 6 
 
 Tuesday, 
 
 April 20 
 
 25 
 
 
 10, 1885 
 
 5647 
 
 1887 
 
 4 
 
 7 
 
 Saturday, 
 
 April 9 
 
 10 
 
 
 30, 1886 
 
 5648 
 
 B 1888 
 
 5 
 
 8 ■ 
 
 Tuesday, 
 
 March 27 
 
 1 
 
 
 19, 1887 
 
 5649 
 
 1889 
 
 6 
 
 9 
 
 Tuesday, 
 
 April 16 
 
 21 
 
 
 6, 1888 
 
 5650 
 
 1890 
 
 7 
 
 10 
 
 Saturday, 
 
 April 5 
 
 6 
 
 
 26, 1889 
 
 5651 
 
 1891 
 
 8 
 
 11 
 
 Thursday, 
 
 April 23 
 
 March 29 
 
 
 15, 1890 
 
 5652 
 
 B 1892 
 
 9 
 
 12 
 
 Tuesday, 
 
 April 12 
 
 April 17 
 
 October 
 
 3, 1891 
 
 5653 
 
 1893 
 
 10 
 
 13 
 
 Saturday, 
 
 April 1 
 
 2 
 
 September 
 
 22, 1892 
 
 5654 
 
 1894 
 
 11 
 
 14 
 
 Saturday, 
 
 April 21 
 
 March 25 
 
 
 11, 1893 
 
 5655 
 
 1895 
 
 12 
 
 15 
 
 Tuesday, 
 
 April 9 
 
 April 14 
 
 October 
 
 I, 1894 
 
 5656 
 
 B 1896 
 
 13 
 
 16 
 
 Sunday, 
 
 March 29 
 
 5 
 
 September 
 
 19, 1895 
 
 5657 
 
 1897 
 
 14 
 
 17 
 
 Saturday, 
 
 April 17 
 
 18 
 
 
 8, 1896 
 
 5658 
 
 1898 
 
 15 
 
 18 
 
 Thursday, 
 
 April 7 
 
 10 
 
 
 27, 1897 
 
 5659 
 
 1899 
 
 16 
 
 19 
 
 Sunday, 
 
 March 26 
 
 2 
 
 
 17, 1898 
 
 5660 
 
 1900 
 
 17 
 
 1 
 
 Saturday, 
 
 April 14 
 
 15 
 
 
 5, 1S99 
 
 5661 
 
 1901 
 
 18 
 
 2 
 
 Thursday, 
 
 April 4 
 
 7 
 
 
 24, 1900 
 
EXPLANATION OF THE PRECEDING TABLES. 
 
 Before the reader enters upon the particular uses of each of the pre¬ 
 ceding tables, it will be necessary to give a detailed account of the 
 rabbinical computation of time upon which they have been constructed. 
 The year used by the Jews contains twelve or thirteen lunations, 
 which are so artificially disposed that its commencement constantly 
 happens about the time of the autumnal equinox. In order to effect 
 this, they have been obliged to have recourse to the sun’s revolution 
 through the twelve signs of the zodiac, or, to speak more properly, to 
 the quantum of time which the earth takes up in making one com¬ 
 plete periodic revolution round the sun. This period of time, accord¬ 
 ing to the rabbins, (which is the same that is used in the construction 
 of their calendar,) is 365 days, 5 hours, 997 chelakim, (points,) and 48 
 moments ; which, reduced to our time, is equal to 365 days, 5 hours, 55 
 minutes, and 25 seconds—1080 chelakim being contained in one hour, 
 and 76 moments in a chelek. See Bibl. Rabb., Part II., p. 407. 
 
 The quantity of the synodical revolution of the moon, according to 
 the rabbins, is 29 days, 12 hours, and 793 chelakim, which also reduced 
 to our time, is equal to 29 days, 12 hours, 44 minutes, and 3£ seconds ; 
 and .twelve times this quantity, or 354 days, 8 hours, 48 minutes, and 
 40 seconds, is equal to the Jewish common year, which is nearly 11 
 days short of the solar revolution ; consequently, to keep the seasons 
 of "the year in their respective months, the rabbins employ an embo- 
 lismic or leap year of 13 lunar months every second or third year, by 
 means of which, with other corrections which will be hereafter noticed, 
 their years are found to correspond so exactly with the Gregorian 
 calendar as not to deviate from it materially through the course of 
 some centuries. 
 
 In the lunar cycle of 19 years, which embraces the principal vari¬ 
 ations in the motion of the moon, they have 12 common years of ^lu¬ 
 nar months, and embolismic years of 13 lunar months ; and. in order that 
 all their months may begin as nearly as possible with the day of the 
 conjunction of the sun and moon, they have alternately, for the most 
 part, 29 and 30 days. Thus Tisri, their first month, contains 30 days ; 
 Marchesvan, their second month, 29 or 30 ; Cisleu, 29 or 30 ; Tebet, 29 ; 
 Sebat, 30 ; Adar, 29 ; Nisan, 30 ; ljar, 29 ; Sivan, 30 ; Tammuz, 29 ; 
 Ab, 30 ; and Elul, 29. In the embolismic year, Adar always consists 
 of 30, and the thirteenth month, which is named Veadar, always of 29 
 days. 
 
 The reason why an embolismic year for the most part succeeds two 
 common years, is evident from the circumstance of the lunar year 
 being nearly 11 days shorter than the solar, so that in three years the 
 latter gains from the former not fewer than about 32 days, and as only 
 a month of 30 days is intercalated in that time, at the commencement 
 of the lunar cycle, it is manifest that two intercalary years must some¬ 
 times happen with only one common year between. Accordingly, the 
 3d, 6th, 8th, 11th, 14th, 17th, and 19th years of every lunar cycle 
 are denominated embolismic ; see Table I. If the lunar synodic revo¬ 
 lution consisted precisely of 29 days, 12 hours, the assigning to the 
 Jewisu months 29 and 30 days alternately, would be sufficient to fix 
 the commencement of the different months about the day of the con¬ 
 junction, ad infinitum; but as the synodic revolution, according to 
 Rabbi Adda, contains 44 minutes 3£ seconds more than 291- days, it 
 is demonstrable that the assignment of 29 and 30 days alternately to 
 the months must be insufficient, and in the course of a few years 
 must produce a very sensible error. 
 
 Thus, in order to make this circumstance obvious to the lowest 
 capacity, let the first paschal full moon in the lunar cycle be supposed 
 to commence precisely at mid-day, then it is evident, from the quan¬ 
 tity of a synodic revolution, as ascertained by the rabbins, that the 
 nineteen paschal full moons which are contained in every cycle will, 
 in this case, happen as in the following table ; where the first column 
 points out the year of the cycle ; the second, the precise point of 
 time in the lunar cycle of the respective paschal full moons; the 
 third, the nearest corresponding day, omitting the fractional parts ; 
 and the fourth, the differences of the numbers in the third column, 
 or in other words, the interval of time, expressed in whole numbers, 
 which elapses between each successive paschal full moon. 
 
 1 
 
 0 days 
 
 0 hours 
 
 0 min. 
 
 0 sec. 
 
 
 
 2 
 
 354 
 
 8 
 
 48 
 
 40 
 
 354 
 
 354 
 
 3 E 
 
 738 
 
 6 
 
 21 
 
 23 
 
 738 
 
 384 
 
 4 
 
 1092 
 
 15 
 
 10 
 
 3 
 
 1093 
 
 355 
 
 5 
 
 ' 1446 
 
 23 
 
 58 
 
 43 
 
 1447 
 
 354 
 
 6 E 
 
 1830 
 
 21 
 
 31 
 
 26 
 
 1831 
 
 384 
 
 7 
 
 2185 
 
 6 
 
 20 
 
 6 
 
 2185 
 
 354 
 
 8 E 
 
 2569 
 
 3 
 
 52 
 
 49 
 
 2569 
 
 384 
 
 9 
 
 2923 
 
 12 
 
 41 
 
 29 
 
 2924 
 
 355 
 
 10 
 
 3277 
 
 21 
 
 30 
 
 9 
 
 3278 
 
 354 
 
 11 E 
 
 3661 
 
 19 
 
 2 
 
 52 
 
 3662 
 
 384 
 
 12 
 
 4016 
 
 3 
 
 51 
 
 32 
 
 4016 
 
 354 
 
 13 
 
 4370 
 
 12 
 
 40 
 
 12 
 
 4371 
 
 355 
 
 14 E 
 
 4754 
 
 10 
 
 12 
 
 55 
 
 4754 
 
 383 
 
 15 
 
 5108 
 
 19 
 
 1 
 
 35 
 
 5109 
 
 355 
 
 16 
 
 5463 
 
 3 
 
 50 
 
 15 
 
 5463 
 
 354 
 
 17 E 
 
 5847 
 
 1 
 
 22 
 
 58 
 
 5847 
 
 384 
 
 18 
 
 6201 
 
 10 
 
 11 
 
 38 
 
 6201 
 
 354 
 
 19 E 
 
 6585 
 
 7 
 
 44 
 
 21 
 
 6585 
 
 384 
 
 1 
 
 6939 
 
 16 
 
 33 
 
 1 
 
 6940 
 
 355 
 
 From the last column of the preceding table, it is evident that the 
 paschal full moons happen constantly after an interval of 354,355,383, 
 or 384 days, omitting the fractional parts ; but the length of the Jew¬ 
 ish year may be either 353, 354,355, 383, 384, or 385 days. The reason 
 of this discordance between the length of the Jewish year, and the 
 interval between two consecutive paschal full moons, arises chiefly 
 
 a 
 
 from the circumstance of never beginning the year on the first, fourth, 
 or sixth day of the week. Hence, if the new moon, which regulates 
 the commencement of the year, should happen on the 1st day of the 
 week, the year does not begin till the following day ; and if on the 
 4th or 6th, the commencement of the year is dated from the 5th or 
 Sabbath. The reason why the Jews never begin their year on the 
 first day of the week, is to prevent the occurrence of the celebration 
 of the festival of Hosanna Rabba on the Sabbath day, as some parts of 
 this festival are deemed by them incompatible with the strict obser¬ 
 vance of the Sabbath enjoined on them by the fourth commandment. 
 
 The reason why the year is never begun on the 4th or 6th days of 
 the week, is to prevent the occurrence of the great, day of Atonement 
 on the 6th or Lord’s day ; for as the Jews are bound to keep this fast 
 on the 10th of Tisri, and also to observe it as strictly as they would 
 the Sabbath, in this case two Sabbaths as it were would come together 
 and produce great inconvenience, as in their estimation it is not law¬ 
 ful to bury their dead or boil their food on either of these days. 
 
 Hence arises the necessity of adding or subtracting, from time to 
 time, an entire day to or from the mean length of the common or em¬ 
 bolismic year, which correction is always made in the month Marches¬ 
 van or Cisleu, just in the same manner as the intercalated day in the 
 Gregorian calendar is always attached to the end of February. 
 
 From the different varieties in the length of the months Marchesvan 
 and Cisleu, connected with the day of the week upon which the year 
 begins, are produced fourteen different kinds of years among the Jews, 
 seven of which are common years, and the other seven embolismic ; for 
 sometimes these two months have each only 29 days, sometimes they 
 have each 30 days, and at other times Marchesvan has 29, and Cisleu 
 30 days ; and the new year may commence with the Sabbath, or the 
 2d, 3d, or 5th day of the week. 
 
 The indexes by which these different years are distinguished in the 
 preceding tables are for the common years, 5 P 1, 5 d 7, 7 D 1, 7 P 3, 
 2 D 3, 2 P 5, and 3 d 5 ; and for the embolismic, 5D1, 3d 7, 2P7, 
 5 P 3, 7 D 3, 7 P 5, and 2 D 5. The first figure of the index denotes 
 the day of the week upon which the year commences, thus 5 denotes 
 the year to begin on the fifth day of the week or Thursday, 3 the third 
 day of the week or Tuesday, &c., &c.; the letter of the index deter¬ 
 mines the length of the months Marchesvan and Cisleu; thus Pstands 
 for perfect, i. e., these two months are both perfect, each containing 
 30 days ; I) stands for defective, i. e., each of these months contains 
 only 29 days ; and a small d denotes that one of these months is de¬ 
 fective, which in this case is always Marchesvan. The last figure of 
 the index shows the day of the week upon which the passover happens, 
 just in the same manner as the first figure denotes the day of the 
 week upon which the year begins. 
 
 For a farther explanation of the index, let it be required to find upon 
 what day of the week the rabbinical year of the world 5570 begins ; 
 upon what day of the week the passover is held in that year ; and 
 also the length of the months Marchesvan and Cisleu. To solve this 
 question, we have only to refer to Table I., where we find the index 
 of the year to be*^ D 5, i. e., the year commences on Tuesday, the 
 'passover is held upon Thursday , and the months Marchesvan and Cis¬ 
 leu are both defective, i. e., have only 29 days each. 
 
 Having premised thus rrtuch respecting the mode of constructing 
 the Jewish calendar, we now come to explain the chief object of the 
 preceding tables, which is to determine the order of reading the 
 Pareshioth and Haphtaroth , or Sections of the La.w and the Prophets 
 for any given year. For this purpose Tables I., II., and V. are chiefly 
 constructed. In Table I. the index for every Jewish year of the world 
 from 5568 to 5814 (both inclusive) is given ; and as these years cor¬ 
 respond to all the years of our Lord from 1807 to 2054, both inclusive, 
 it will be 242 years before this table, in its present form, will be en 
 tirely antiquated ; and it may be rendered perpetual by affixing the 
 same routine of indexes to the 247 years, beginningwith A. D.2055 and 
 ending with A. D. 2301 ; and to the 247 years subsequent to A. D 
 2301, &c., &c., ad infinitum. Table II. contains a calendar of Sabbaths 
 for the 14 different kinds of years made use of by the Jews, together 
 with the Pareshah or Pareshioth read on the different Sabbaths of each. 
 In the first column of the months the black circle or astronomical 
 sign of the conjunction of the sun and moon points out the figure an¬ 
 nexed to it to be the day of the week'upon which the month begins, 
 and when two numbers are affixed, it is to show that the con junction 
 of the luminaries corresponds to both days ; the latter of which is al¬ 
 ways taken for the commencement of the month. All the other num¬ 
 bers in this column are the days of the month upon which the Sabbaths 
 happen, except sometimes in the month Tisri, where two numbers 
 occur together, the first of which is the day of the week and the latter 
 the corresponding day of the month. In order therefore to find what 
 Pareshah or Pareshioth are read on any given Sabbath, nothing more 
 is necessary than to look into Table I. for the index of the given year, 
 and with it to enter Table II., where against the given Sabbath, in 
 the column of Pareshioth, will be found the given Pareshah or Par¬ 
 eshioth required. 
 
 Example I. Required the Pareshah or Pareshioth appointed to be 
 read in the synagogue on the second Sabbath of the month Sivan, A. 
 M. 5572. In Table I. the index for the years 5 d 7, from which it ap¬ 
 pears by Table II. that it is the second Jewish common year, and the 
 second Sabbath of Sivan in this year is upon the 12th day of the month, 
 over against which, in the column of Pareshioth, is 35, the number of 
 the Pareshah required. By a reference to the list of Pareshioth given 
 at the end of the commentary on the last chapter of Deuteronomy, we 
 find that this section of the law commences with Num. iv. 21, and 
 ends at vii. 89 of the same book. The Haphtara read on the Sabbath 
 appears by the same list to be the xiiith chapter of Judges from the 
 2d to the 25th verse ; in Table V. the 12th of Sivan, A. M. 5572, is the 
 I same with the 23d of May, 1812. 
 
 873 
 
Explanation of the preceding Tables . 
 
 Example 2. Required tlio Pareshah or Pareshioth appointed to be 
 read on the fourth Sabbath 01 Tammuz, A. M. 5584. In Table I. the 
 index for the year is 7 D 3, which index corresponds to the fifth em- 
 bolismic year in Table II., consequently the fourth Sabbath of Tam¬ 
 muz falls on the 28th of the month, and the Pareshioth for the given 
 day are the 42d and 43d. The former commences at the second 
 verse of the xxxth chapter of Numbers, and the latter is continued 
 from it to the end of the book. By a reference to Table V., the 28th 
 of Tammuz, A. M. 5584, answers to the 24th of July, 1824. 
 
 N. B. The figure and capital letter found in the first column of 
 Table V. at the beginning of each Jewish year, show to which of the 
 fourteen kinds of years, according to their disposition in Table II., the 
 said year belongs, thus 1 C stands for the first common year ; 5 E, 
 the fifth embolismic year, &c., &c., &c. 
 
 When, in the column of Pareshioth and Haphtaroth in Tables II. and 
 V., the word Chippur is affixed to any particular Sabbath, it points 
 it out to be the great day of Atonement, for which a particular ser¬ 
 vice is appointed. The portion of the law read on that day begins 
 with the 27th verse of the xxiiid chapter of Leviticus, and ends with 
 the chapter. The Haphtorah for this day is the book of the prophet 
 Jonah. 
 
 When the word Succoth is affixed to any particular Sabbath, if it be 
 the 15th of Tisri, it is the day upon which the Feast of Tabernacles 
 commences ; the portion of the law for which occasion begins at the 
 34th verse of the xxiiid chapter of Leviticus. The Haphtorah is the 
 xivth chapter of the prophet Zechariah; but on the Sabbath which fol¬ 
 lows the 15th of Tisri, if it be within the octave of the Feast of Tab¬ 
 ernacles, the portion of the prophets which is read is the xxxviiith 
 chapter of Ezekiel, according to the German Jews, but tire other Jews 
 read from Ezek. xxxviii. 18, to xxxix. 16. 
 
 The capital letters B. L., which are affixed to the fifty-fourth section 
 of the law in the third column of Table V., stand for Book of the Law. 
 This section is read on the 23d of Tisri, which is contrived so as 
 never to happen on the Sabbath, as the day upon which it is read is a 
 time of great festivity among the Jews for their having completed 
 the reading of the fifty-four Pareshioth, which comprise the whole 
 book of the law. The asterisk affixed to the 23d day of Tisri, in Ta¬ 
 ble V., and its corresponding time in the Gregorian computation, is 
 designed to show that this day happens on a week day and not on the 
 Sabbath, as all the other days in the same columns do. 
 
 When 1 Pas. or 2 Pas. is affixed to any particular Sabbath, it is the 
 first or second Sabbath of the passover, upon which, if the 15th of Ni- 
 san be the Sabbath day, the portion of the prophets read on the occa¬ 
 sion is the vth chapter of Joshua, all but the first verse. If there be 
 only one Sabbath in the feast of the passover, the Haphtorah is the 
 14 first verses of the xxxviith chapter of Ezekiel, to which some add 
 the three following. If there be two Sabbaths in the feast of the pass- 
 over, the latter is termed the octave, upon which they read the whole 
 of the Canticles, and also the prophet Isaiah, from the 32d verse of 
 the xth chapter to the end of the xiith. 
 
 When Pint, is affixed to any particular Sabbath, it is the second day 
 of the Feast of Pentecost, upon which occasion the iiid, ivth, vth, and 
 vith chapters of the prophet Habakkuk, together with the book of Ruth, 
 are read. 
 
 Besides the 54 sections of the law which are regularly read through 
 in the course of a Jewish year, whether it be common or embolismic, 
 there ar e four minor Pareshioth which are generally read in the 
 month Adar of a common, and in Veadar of an embolismic, year. These 
 
 are Shekalim,Zachor, Para, and EDTHn Hachodesh; 
 
 and are marked down in Tables II. and V. by their initial letters S, Z, 
 P, and H. The minor Pareshah, Shekalim, commences with the 11th 
 verse of the xxxth chapter of Exodus, and ends at the 16th verse of 
 the same ; Zachor begins with the 17th verse of the xxvth chapter 
 of Deuteronomy, and contains the Divine malediction upon the Ama- 
 lekites ; Para begins with the xixth chapter of Numbers, and ends 
 with the chapter; and Hachodesh begins with the 10th verse of the 
 xiith chapter of Exodus, and ends at the 20th verse of the same 
 chapter. 
 
 When the Jewish year commences on the Sabbath, (which circum- 
 
 874 
 
 stance is noticed in the third column of Table V. whenever it occurs,) 
 Lev. xxiii. 24 and Nam. xxix. 1-7 are read. 
 
 When the 25th of Cisleu falls on the Sabbath, the contraction En., 
 for Encaenia, Dedication, is affixed to the number of the Pareshah in 
 Tables II. and V., to show that it is the day to be held in commemora¬ 
 tion of the altar’s being dedicated afresh to the service of God, after 
 its purification from its pollutions by Antiochus. 
 
 Tables HI. and IV. are constructed to determine the day of the 
 week upon which the principal Jewish Fasts and Feasts are held for 
 any given year. One example will be sufficient to illustrate these 
 tables. Example. Required the day of the week upon which the 
 principal Jewish fasts and feasts happen in the Jewish year of the 
 world 5573. By a reference to Table I. this year corresponds to A. D. 
 1813 ; and in Table III. in the same square with 1813 is the capital 
 letter C, which show's that the numbers in column C of Table IV., 
 over against the different fasts and festivals, are the days of the week 
 required. Thus the commencement of Tisri is on the second and 
 third days of the week ; the Fast of Gedaliah on the 4th ; the Fast 
 of Atonement on the 4th; the Feast of Tabernacles on the 2d; 
 Hosanna Rabba on the 1st; the Lcetitia Legis, or Joy for the Law, on 
 the 3d ; the commencement of Marchesvan on the 3d and 4th ; the 
 commencement of Cisleu on the 5th ; the Encccnia on the 1st; 
 the commencement of Tebct on the 6th ; the Fast of the 10th of 
 Tebet on the 1st; the commencement of Sebat on the Sabbath ; the 
 commencement of Adar on the 1st and 2d ; the commencement of 
 Veadar on the 3d and 4th ; the Fast of Esther on the 2d ; the Feast 
 of Purim on the 3d; the commencement of Nisan on the 5th; the 
 Feast of the Passover on the 5th ; the commencement of I jar on the 
 6th and 7th ; the 33 Omer on the 3d ; the commencement of Sivan 
 on the 1st; the Feast of Pentecost on the 6th ; the commencement 
 of Tammuz on the 2d and 3d ; the Fast of the 17th of Tammuz on 
 the 5th ; the commencement of A b on the 4th ; the Fast of the 9th 
 of Ab on the 5th ; and the commencement of Elul on the 5th and 6th 
 days of the week. 
 
 Table VI. needs little explanation ; the titles of its different columns 
 being sufficient for this purpose. The first column shows the year o 1 
 the world according to the Jewish reckoning. The second column, 
 the year of our Lord ; the letter B in the same column shows each 
 Bissextile or Leap-year. The 3d and 4th columns contain the lunar 
 cycle and golden numbers. The j fifth column shows the month and day 
 of the month on which the Jewish passover falls, from the year 1812 
 to the year 1900. The sixth column marks the day on which Easter 
 falls during the same period. The seventh column shows the year of 
 our Lord corresponding with the beginning of the Jewish year in the 
 first column ; and also on what day of what month the Jewish year, 
 according to the Gregorian calendar, commences. By the slightest in¬ 
 spection of these tables any person may at once see the day on which 
 the Jewish passover and the Christian Easter falls for any year of the 
 above period from 1812 to 1900. 
 
 On the subject of the preceding tables there will be doubtless va¬ 
 rious opinions among the readers of this work. Some may even think 
 them useless, while others will judge them of considerable importance. 
 The writer has only to say that no other part of the work has occa¬ 
 sioned so much labour and so much expense. Nothing of this nature, 
 on the same plan, has ever before met the eye of the English reader; 
 nor does any other language afford a similar subject at once so exten¬ 
 sive in the plan, and so concise in the execution. Those who best un¬ 
 derstand the work will perceive that it required no common industry, 
 to say nothing of other requisite qualifications, to construct such tables, 
 even with the extensive work of Bartolocci’s Bibliotheca Rabbinica be¬ 
 fore him, to which the present collection of tables acknowledges high 
 obligations. The writer could not consider his comment on the Pen¬ 
 tateuch as even tolerably complete without such an apparatus as is 
 here produced, which it is hoped every minister of the word of God 
 will find of the utmost use to him in various matters connected with 
 Jewish affairs ; but on this subject nothing need be added, as the ta¬ 
 bles and their uses have been already so largely explained. In his 
 prospectus the author promised “ every requisite table ;” and had he 
 not added these, he must have considered the pledge given to the pub¬ 
 lic not redeemed. 
 
 a 
 
A CHRONOLOGY OF THE PENTATEUCH, 
 
 WITH THE ; 
 
 BOOK OF JOSHUA; 
 
 OK 
 
 A SYSTEMATIC ARRANGEMENT OF EVENTS, 
 
 FROM THE CREATION OF ADAM, A. M. 1 , TO THE BIRTH OF PELEG, A. M. 1757 , AND OF EACH SUCCESSIVE YEAR FROM THE 
 DISPERSION OF MANKIND AT THE BIRTH OF PELEG, TO THE SETTLEMENT OF THE ISRAELITES IN THE LAND OF CANAAN. 
 AT THE DEATH OF JOSHUA, A. M. 2561 , INCLUSIVE ; SYNCHRONIZED WITH THE PRINCIPAL EPOCHS IN USE AMONG THE 
 DIFFERENT NATIONS OF THE WORLD, VIZ., THE YEAR OF THE WORLD, THE YEAR BEFORE CHRIST, THE YEAR BEFORE 
 AND AFTER THE DELUGE, THE YEAR OF THE JULIAN PERIOD, AND THE YEAR BEFORE THE FIRST OLYMPIAD. 
 
 TO WHICH ARE ADDED, 
 
 The Reigns of the Contemporary Sovereigns of the most remarkable Monarchies, together with the Year of the Life of 
 all the antediluvian and postdiluvian Patriarchs on record, corresponding with the Years of the principal Epochs mentioned 
 above. Designed to save the curious reader the trouble of reducing the Years of any particular Epoch to those of another, in 
 which he may wish to fix any Event that took place within the limits of these Tables ; and to prevent the necessity of recur- 
 reace to systematic Ctnonologies for historic Facts in any wise connected with those mentioned in the Sacred Writings. 
 
 TABLE I. 
 
 A CHRONOLOGY OF THE BIRTH AND DEATH OF ALL THE PATRIARCHS, FROM ADAM, A. M. 1, TO REU, 
 
 THE SON OF PELEG, A. M. 1787. 
 
 A.M. 
 
 B. C. 
 
 Julian 
 
 Anno 
 
 ante 
 
 Year 
 
 before 
 
 Year 
 
 before the 
 year of 
 Christ, 
 1812. 
 
 In the YEAR of the LIFE of 
 
 Period. 
 
 Diluvi¬ 
 
 um. 
 
 the first 
 Olymp. 
 
 Adam. 
 
 Seth. 
 
 Enos. 
 
 Cai- 
 
 nan. 
 
 Maha- 
 
 laleel. 
 
 Jared. 
 
 Enoch 
 
 Methu¬ 
 
 selah. 
 
 Lamech. 
 
 Noah. 
 
 Shem. 
 
 1 
 
 4004 
 
 711 
 
 1656 
 
 3228 
 
 5816 
 
 1 
 
 
 
 
 
 
 
 
 
 
 
 130 
 
 3874 
 
 840 
 
 1526 
 
 3098 
 
 5686 
 
 130 
 
 B 
 
 
 
 
 
 
 
 
 
 
 235 
 
 3769 
 
 945 
 
 1421 
 
 2993 
 
 5581 
 
 235 
 
 105 
 
 B 
 
 
 
 
 
 
 
 
 
 325 
 
 3679 
 
 1035 
 
 1331 
 
 2903 
 
 5491 
 
 325 
 
 195 
 
 90 
 
 B 
 
 
 
 
 
 
 
 
 395 
 
 3609 
 
 1105 
 
 1261 
 
 2833 
 
 5421 
 
 395 
 
 265 
 
 160 
 
 70 
 
 B 
 
 
 
 
 
 
 
 400 
 
 3544 
 
 1170 
 
 1196 
 
 2768 
 
 5356 
 
 460 
 
 330 
 
 225 
 
 135 
 
 65 
 
 B 
 
 
 
 
 
 
 622 
 
 33S2 
 
 1332 
 
 1034 
 
 2606 
 
 5194 
 
 622 
 
 492 
 
 387 
 
 297 
 
 227 
 
 102 
 
 B 
 
 
 
 
 
 687 
 
 3317 
 
 1397 
 
 969 
 
 2541 
 
 5129 
 
 687 
 
 557 
 
 452 
 
 362 
 
 292 
 
 227 
 
 65 
 
 B 
 
 
 
 
 874 
 
 3130 
 
 1584 
 
 782 
 
 2354 
 
 4942 
 
 874 
 
 744 
 
 639 
 
 549 
 
 479 
 
 414 
 
 252 
 
 187 
 
 B 
 
 
 
 930 
 
 3074 
 
 1640 
 
 726 
 
 2298 
 
 4886 
 
 930 D 
 
 800 
 
 695 
 
 605 
 
 535 
 
 470 
 
 308 
 
 243 
 
 56 
 
 
 
 9S7 
 
 3017 
 
 1697 
 
 669 
 
 2241 
 
 4829 
 
 
 857 
 
 752 
 
 662 
 
 592 
 
 527 
 
 365 
 
 300 
 
 113 
 
 
 
 1042 
 
 2962 
 
 1752 
 
 614 
 
 2186 
 
 4774 
 
 
 912 D 
 
 807 
 
 717 
 
 647 
 
 582 
 
 
 355 
 
 168 
 
 
 
 1056 
 
 2948 
 
 1766 
 
 600 
 
 2178 
 
 4760 
 
 
 
 821 
 
 731 
 
 661 
 
 596 
 
 
 369 
 
 182 
 
 B 
 
 
 1140 
 
 2864 
 
 1850 
 
 516 
 
 2088 
 
 4676 
 
 
 
 905 D 
 
 815 
 
 745 
 
 680 
 
 
 453 
 
 266 
 
 84 
 
 
 1235 
 
 2769 
 
 1945 
 
 421 
 
 1993 
 
 4581 
 
 
 
 
 910 D 
 
 840 
 
 775 
 
 
 548 
 
 361 
 
 179 
 
 
 1290 
 
 2714 
 
 2000 
 
 376 
 
 1938 
 
 4526 
 
 
 
 
 
 895 D 
 
 830 
 
 
 603 
 
 416 
 
 234 
 
 
 • 1422 
 
 2582 
 
 2132 
 
 234 
 
 1806 
 
 4394 
 
 
 
 
 
 
 962 D 
 
 
 735 
 
 548 
 
 366 
 
 
 1558 
 
 2446 
 
 2268 
 
 98 
 
 1670 
 
 4258 
 
 
 
 
 
 
 
 
 871 
 
 684 
 
 502 
 
 B 
 
 1651 
 
 2353 
 
 2361 
 
 5 
 
 1577 
 
 4165 
 
 
 
 
 
 
 
 
 964 
 
 777 D 
 
 595 
 
 93 
 
 1656 
 
 2348 
 
 2366 
 
 0 
 
 1572 
 
 4160 
 
 
 
 
 
 
 
 
 969 D 
 
 
 600 
 
 98 
 
 
 
 
 Anno e 
 Diluvio. 
 
 
 
 Noah. 
 
 Shem. 
 
 Arph- 
 
 axad. 
 
 Salah. 
 
 Heber. 
 
 Peleg. 
 
 Reu. 
 
 
 
 
 
 1658 
 
 2346 
 
 2368 
 
 2 
 
 1570 
 
 4158 
 
 602 
 
 100 
 
 B 
 
 
 
 
 
 
 
 
 
 1693 
 
 2311 
 
 2403 
 
 37 
 
 1535 
 
 4123 
 
 637 
 
 135 
 
 35 
 
 B 
 
 
 
 
 
 
 
 
 1723 
 
 2281 
 
 2433 
 
 67 
 
 1505 
 
 4093 
 
 667 
 
 165 
 
 65 
 
 30 
 
 B 
 
 
 
 
 
 
 
 1757 
 
 2247 
 
 2467 
 
 101 
 
 1471 
 
 4059 
 
 701 
 
 199 
 
 99 
 
 64 
 
 34 
 
 B 
 
 
 
 
 
 
 1787 
 
 2217 
 
 2497 
 
 131 
 
 1437 
 
 4029 
 
 731 
 
 229 
 
 129 
 
 94 
 
 64 
 
 30 
 
 B 
 
 
 
 
 
 The B signifies the year of the birth, and the D of the death, 
 
 a 
 
 of each Patriarch. 
 
 875 
 
TABLE 11 —Chronology or Ancient Kingdoms 
 
 
 
 876 
 
TABLE II _Chronology of Ancient Kingdoms— Continued. 
 
 A. M. 
 
 B C. 
 
 Julian 
 
 Period. 
 
 Anno e 
 Diluvio 
 
 Year 
 before 
 the first 
 Olymp. 
 
 King¬ 
 dom of 
 .the 
 Egypt¬ 
 ians. 
 
 Kings 
 
 of 
 
 Sicyon 
 
 In the YEAR of the LIFE of 
 
 1855 
 
 2149 
 
 2565 
 
 198 
 
 1373 
 
 40^ 
 
 
 799 3 
 
 297 % 
 
 197 H 
 
 162 w 
 
 132 a 
 
 98 2 
 
 68 fa 
 
 36 w 
 
 63 
 
 
 1856 
 
 2148 
 
 2566 
 
 199 
 
 1372 
 
 41 3 
 
 
 800© 
 
 298 5 
 
 198 % 
 
 163 £ 
 
 133 a 
 
 99 S 
 
 69 W 
 
 37 « 
 
 
 
 1857 
 
 2147 
 
 2567 
 
 200 
 
 1371 
 
 42^ 
 
 
 801 t 
 
 299 g 
 
 199 3 
 
 164 
 
 134 § 
 
 100 H 
 
 70 ^ 
 
 . 38g 
 
 8 § 
 
 
 1858 
 
 2146 
 
 2568 
 
 201 
 
 1370 
 
 43 5 
 
 
 802 W 
 
 300 
 
 200 P 
 
 165 H 
 
 135 ja 
 
 101 o 
 
 71 
 
 39 0 
 
 9§ 
 
 
 1859 
 
 2145 
 
 2569 
 
 202 
 
 1369 
 
 44 o 
 
 
 803 
 
 301 
 
 201 r*! 
 
 166 
 
 136 
 
 102 
 
 72 
 
 40 
 
 10 
 
 
 1860 
 
 2144 
 
 2570 
 
 203 
 
 1368 
 
 45 
 
 
 804 
 
 302 
 
 202 £ 
 
 167 
 
 137 
 
 103 
 
 73 
 
 41 
 
 11 
 
 
 1861 
 
 2143 
 
 2571 
 
 204 
 
 1367 
 
 46 g 
 
 
 805 
 
 303 
 
 203 ~ 
 
 168 
 
 138 
 
 104 
 
 74 
 
 42 
 
 12 
 
 
 1862 
 
 2142 
 
 2572 
 
 205 
 
 1366 
 
 47 p. 
 
 
 806 
 
 304 
 
 204 
 
 169 
 
 139 
 
 105 
 
 75 
 
 43 
 
 13 
 
 
 1863 
 
 2141 
 
 2573 
 
 206 
 
 1365 
 
 48 £ 
 
 
 807 
 
 305 
 
 205 
 
 170 
 
 140 
 
 106 
 
 76 
 
 44 
 
 14 
 
 
 1864 
 
 2140 
 
 2574 
 
 207 
 
 1364 
 
 49° 
 
 
 808 
 
 306 
 
 206 
 
 171 
 
 141 
 
 107 
 
 77 
 
 45 
 
 15 
 
 
 1865 
 
 2139 
 
 2575 
 
 208 
 
 1363 
 
 50 o 
 
 
 809 
 
 307 
 
 207 
 
 172 
 
 142 
 
 108 
 
 78 
 
 46 
 
 16 
 
 
 1866 
 
 2138 
 
 2576 
 
 209 
 
 1362 
 
 51 ^ 
 
 
 810 
 
 308 
 
 208 
 
 173 
 
 143 
 
 109 
 
 79 
 
 47 
 
 17 
 
 
 1867 
 
 2137 
 
 2577 
 
 210 
 
 1361 
 
 52? 
 
 
 811 
 
 309 
 
 209 
 
 174 
 
 144 
 
 110 
 
 80 
 
 48 
 
 18 
 
 
 1868 
 
 2136 
 
 2578 
 
 211 
 
 1360 
 
 53 “ 
 
 
 812 
 
 310 
 
 210 
 
 175 
 
 145 
 
 111 
 
 81 
 
 49 
 
 19 
 
 
 1869 
 
 2135 
 
 2579 
 
 212 
 
 1359 
 
 54 E 
 
 
 813 
 
 311 
 
 211 
 
 176 
 
 146 
 
 112 
 
 82 
 
 50 
 
 20 
 
 
 1870 
 
 2133 
 
 2580 
 
 213 
 
 1358 
 
 55(jq 
 
 
 814 
 
 312 
 
 212 
 
 177 
 
 147 
 
 113 
 
 83 
 
 51 
 
 21 
 
 
 1871 
 
 2134 
 
 2581 
 
 214 
 
 1357 
 
 56 g* 
 
 
 815 
 
 313 
 
 213 
 
 178 
 
 148 
 
 114 
 
 84 
 
 52 
 
 22 
 
 
 1872 
 
 2132 
 
 2582 
 
 215 
 
 1356 
 
 57 3 
 
 
 816 
 
 314 
 
 214 
 
 179 
 
 149 
 
 115 
 
 85 
 
 53 
 
 23 
 
 
 1873 
 
 2131 
 
 2583 
 
 216 
 
 1355 
 
 58 o- 
 
 
 817 
 
 315 
 
 215 
 
 180 
 
 150 
 
 116 
 
 86 
 
 54 
 
 24 
 
 
 1874 
 
 2130 
 
 2584 
 
 217 
 
 1354 
 
 59^ 
 
 
 818 
 
 316 
 
 216 
 
 181 
 
 151 
 
 117 
 
 87 
 
 55 
 
 25 
 
 
 1875 
 
 2129 
 
 2585 
 
 218 
 
 1353 
 
 60 £ 
 
 
 819 
 
 317 
 
 217 
 
 182 
 
 152 
 
 118 
 
 88 
 
 56 
 
 26 
 
 
 1876 
 
 2128 
 
 2586 
 
 219 
 
 1352 
 
 61 “ 
 
 
 820 
 
 318 
 
 218 
 
 183 
 
 153 
 
 119 
 
 89 
 
 57 
 
 27 
 
 
 1877 
 
 2127 
 
 2587 
 
 220 
 
 1551 
 
 62 g. 
 
 
 821 
 
 319 
 
 219 
 
 184 
 
 154 
 
 120 
 
 90 
 
 58 
 
 28 
 
 
 1878 
 
 2126 
 
 2588 
 
 221 
 
 1350 
 
 63^ 
 
 
 822 
 
 320 
 
 220 
 
 185 
 
 155 
 
 121 
 
 91 
 
 59 
 
 29 
 
 
 1879 
 
 2125 
 
 2589 
 
 222 
 
 1349 
 
 64 g, 
 
 
 823 
 
 321 
 
 221 
 
 186 
 
 156 
 
 122 
 
 92 
 
 60 
 
 30 
 
 1 H 
 
 1880 
 
 2124 
 
 2590 
 
 223 
 
 1348 
 
 65® 
 
 
 824 
 
 322 
 
 222 
 
 187 
 
 157 
 
 123 
 
 93 
 
 61 
 
 31 
 
 2 g 
 
 1881 
 
 2123 
 
 2591 
 
 224 
 
 1347 
 
 66 g 
 
 
 625 
 
 323 
 
 223 
 
 188 
 
 158 
 
 124 
 
 94 
 
 62 
 
 32 
 
 3£ 
 
 1882 
 
 2122 
 
 2592 
 
 225 
 
 1346 
 
 67 § 
 
 
 826 
 
 324 
 
 224 
 
 189 
 
 159 
 
 125 
 
 95 
 
 63 
 
 33 
 
 4a 
 
 1883 
 
 2121 
 
 2593 
 
 226 
 
 1345 
 
 68 o 
 
 
 827 
 
 325 
 
 225 
 
 190 
 
 160 
 
 126 
 
 96 
 
 64 
 
 34 
 
 5 
 
 1884 
 
 2120 
 
 2594 
 
 227 
 
 1344 
 
 69 £ 
 
 
 828 
 
 326 
 
 226 
 
 191 
 
 161 
 
 127 
 
 97 
 
 65 
 
 35 
 
 6 
 
 1885 
 
 2119 
 
 2595 
 
 228 
 
 1343 
 
 70S? 
 
 
 829 
 
 327 
 
 227 
 
 192 
 
 162 
 
 128 
 
 98 
 
 66 
 
 36 
 
 r* 
 
 t 
 
 1886 
 
 2118 
 
 2596 
 
 229 
 
 1342 
 
 713 
 
 
 830 
 
 328 
 
 228 
 
 193 
 
 163 
 
 129 
 
 99 
 
 67 
 
 37 
 
 8 
 
 1887 
 
 2117 
 
 2597 
 
 230 
 
 1341 
 
 72’ 
 
 
 831 
 
 329 
 
 229 
 
 194 
 
 164 
 
 130 
 
 100 
 
 68 
 
 38 
 
 9 
 
 1888 
 
 2116 
 
 2598 
 
 231 
 
 1340 
 
 73 
 
 
 832 
 
 330 
 
 230 
 
 195 
 
 165 
 
 131 
 
 101 
 
 69 
 
 39 
 
 10 
 
 1889 
 
 2115 
 
 2599 
 
 232 
 
 1339 
 
 74 
 
 
 833 
 
 331 
 
 231 
 
 196 
 
 166 
 
 132 
 
 102 
 
 70 
 
 40 
 
 11 
 
 1890 
 
 2114 
 
 2600 
 
 233 
 
 1338 
 
 75 
 
 
 834 
 
 332 
 
 232 
 
 197 
 
 167 
 
 133 
 
 103 
 
 71 
 
 41 
 
 12 
 
 1891 
 
 2113 
 
 2601 
 
 234 
 
 1337 
 
 76 
 
 
 835 
 
 333 
 
 233 
 
 198 
 
 168 
 
 134 
 
 104 
 
 72 
 
 42 
 
 13 
 
 1892 
 
 2112 
 
 2602 
 
 235 
 
 1336 
 
 77 
 
 
 836 
 
 334 
 
 234 
 
 199 
 
 169 
 
 135 
 
 105 
 
 73 
 
 43 
 
 14 
 
 1893 
 
 2111 
 
 2603 
 
 236 
 
 1335 
 
 78 
 
 
 837 
 
 335 
 
 235 
 
 200 
 
 170 
 
 136 
 
 106 
 
 74 
 
 44 
 
 15 
 
 1894 
 
 2110 
 
 2604 
 
 237 
 
 1334 
 
 79 
 
 
 838 
 
 336 
 
 236 
 
 201 
 
 171 
 
 137 
 
 107 
 
 75 
 
 45 
 
 16 
 
 1895 
 
 2109 
 
 2605 
 
 238 
 
 1333 
 
 80 
 
 
 839 
 
 337 
 
 237 
 
 202 
 
 172 
 
 138 
 
 108 
 
 76 
 
 48 
 
 17 
 
 1896 
 
 2108 
 
 2606 
 
 239 
 
 1332 
 
 81 
 
 
 840 
 
 338 
 
 238 
 
 203 
 
 173 
 
 139 
 
 109 
 
 77 
 
 47 
 
 18 
 
 1897 
 
 2107 
 
 2607 
 
 240 
 
 1331 
 
 82 
 
 
 841 
 
 339 
 
 239 
 
 204 
 
 174 
 
 140 
 
 110 
 
 78 
 
 48 
 
 19 
 
 1898 
 
 2106 
 
 2608 
 
 241 
 
 1330 
 
 83 
 
 
 842 
 
 340 
 
 240 
 
 205 
 
 175 
 
 141 
 
 111 
 
 79 
 
 49 
 
 20 
 
 1899 
 
 2105 
 
 2609 
 
 242 
 
 1329 
 
 84 
 
 
 843 
 
 341 
 
 241 
 
 206 
 
 176 
 
 142 
 
 112 
 
 80 
 
 50 
 
 21 
 
 1900 
 
 2104 
 
 2610 
 
 243 
 
 1328 
 
 85 
 
 
 844 
 
 342 
 
 242 
 
 207 
 
 177 
 
 143 
 
 113 
 
 81 
 
 51 
 
 22 
 
 1901 
 
 2103 
 
 2611 
 
 244 
 
 1327 
 
 86 
 
 
 845 
 
 343 
 
 243 
 
 208 
 
 178 
 
 144 
 
 114 
 
 82 
 
 52 
 
 23 
 
 1902 
 
 2102 
 
 2612 
 
 245 
 
 1326 
 
 87 
 
 
 846 
 
 344 
 
 244 
 
 209 
 
 179 
 
 145 
 
 115 
 
 83 
 
 53 
 
 24 
 
 1903 
 
 2101 
 
 2613 
 
 246 
 
 1325 
 
 88 
 
 
 847 
 
 345 
 
 245 
 
 210 
 
 180 
 
 145 
 
 J16 
 
 84 
 
 54 
 
 25 
 
 1904 
 
 2100 
 
 2614 
 
 247 
 
 1324 
 
 89 
 
 
 848 
 
 346 
 
 246 
 
 211 
 
 181 
 
 147 
 
 *17 
 
 85 
 
 55 
 
 26 
 
 1905 
 
 2099 
 
 2615 
 
 248 
 
 1323 
 
 90 
 
 
 849 
 
 347 
 
 247 
 
 212 
 
 182 
 
 148 
 
 118 
 
 86 
 
 56 
 
 27 
 
 1806 
 
 209S 
 
 2616 
 
 249 
 
 1322 
 
 91 
 
 
 850 
 
 348 
 
 248 
 
 213 
 
 183 
 
 149 
 
 119 
 
 87 
 
 57 
 
 28 
 
 1907 
 
 2097 
 
 2617 
 
 250 
 
 1321 
 
 92 
 
 
 851 
 
 349 
 
 249 
 
 214 
 
 184 
 
 150 
 
 120 
 
 88 
 
 58 
 
 29 
 
 1908 
 
 2096 
 
 2618 
 
 251 
 
 1320 
 
 93 
 
 
 852 
 
 350 
 
 250 
 
 215 
 
 185 
 
 151 
 
 121 
 
 89 
 
 59 
 
 30 
 
 1909 
 
 2095 
 
 2619 
 
 252 
 
 1319 
 
 94 
 
 
 853 
 
 351 
 
 251 
 
 216 
 
 186 
 
 152 
 
 122 
 
 90 
 
 60 
 
 31 
 
 1910 
 
 2094 
 
 2620 
 
 253 
 
 1318 
 
 95 
 
 
 854 
 
 352 
 
 252 
 
 217 
 
 187 
 
 153 
 
 123 
 
 91 
 
 61 
 
 32 
 
 1911 
 
 2093 
 
 2621 
 
 254 
 
 1317 
 
 96 
 
 
 855 
 
 353 
 
 253 
 
 218 
 
 188 
 
 154 
 
 124 
 
 92 
 
 62 
 
 33 
 
 1912 
 
 2092 
 
 2622 
 
 255 
 
 1316 
 
 97 
 
 
 856 
 
 354 
 
 254 
 
 219 
 
 189 
 
 155 
 
 125 
 
 93 
 
 63 
 
 34 
 
 1913 
 
 2091 
 
 2623 
 
 256 
 
 1315 
 
 98 
 
 
 857 
 
 355 
 
 255 
 
 220 
 
 190 
 
 156 
 
 126 
 
 94 
 
 64 
 
 35 
 
 1914 
 
 2090 
 
 3624 
 
 257 
 
 1314 
 
 99 » 
 
 
 858 
 
 356 
 
 256 
 
 221 
 
 191 
 
 157 
 
 127 
 
 95 
 
 65 
 
 36 
 
 1915 
 
 2089 
 
 2125 
 
 258 
 
 1313 
 
 100 
 
 Ik 
 
 859 
 
 357 
 
 257 
 
 222 
 
 192 
 
 158 
 
 128 
 
 96 
 
 66 
 
 37 
 
 1916 
 
 2088 
 
 2626 
 
 259 
 
 1312 
 
 loig 
 
 2°3. 
 
 860 
 
 358 
 
 258 
 
 223 
 
 193 
 
 159 
 
 129 
 
 97 
 
 67 
 
 38 
 
 1917 
 
 2087 
 
 2627 
 
 260 
 
 1311 
 
 102 - 
 
 3 a 
 
 861 
 
 359 
 
 259 
 
 224 
 
 194 
 
 160 
 
 130 
 
 98 
 
 68 
 
 39 
 
 1918 
 
 2086 
 
 2628 
 
 261 
 
 1310 
 
 103 £ 
 
 4p 
 
 862 
 
 360 
 
 260 
 
 225 
 
 195 
 
 161 
 
 131 
 
 99 
 
 69 
 
 40 
 
 1919 
 
 2085 
 
 2629 
 
 262 
 
 1309 
 
 104® 
 
 5" 
 
 863 
 
 361 
 
 261 
 
 226 
 
 196 
 
 162 
 
 132 
 
 100 
 
 70 
 
 41 
 
 1920 
 
 2084 
 
 2630 
 
 263 
 
 1308 
 
 1 ? 
 
 eg- 
 
 864 
 
 362 
 
 262 
 
 227 
 
 197 
 
 163 
 
 133 
 
 101 
 
 71 
 
 42 
 
 1921 
 
 2083 
 
 2631 
 
 264 
 
 1307 
 
 2 “ 
 
 7® 
 
 865 
 
 363 
 
 263 
 
 228 
 
 198 
 
 164 
 
 134 
 
 102 
 
 72 
 
 43 
 
 1922 
 
 2082 
 
 2632 
 
 265 
 
 1306 
 
 33 
 
 s if 
 
 866 
 
 364 
 
 264 
 
 229 
 
 199 
 
 165 
 
 135 
 
 103 
 
 73 
 
 44 
 
 1923 
 
 2081 
 
 2633 
 
 266 
 
 1305 
 
 4§ 
 
 9 " 
 
 807 
 
 365 
 
 265 
 
 230 
 
 200 
 
 166 
 
 136 
 
 104 
 
 74 
 
 45 
 
 1024 
 
 2080 
 
 2634 
 
 267 
 
 1304 
 
 5§ 
 
 10 g 
 
 868 
 
 366 
 
 266 
 
 231 
 
 201 
 
 167 
 
 137 
 
 105 
 
 75 
 
 46 
 
 1925 
 
 2079 
 
 2635 
 
 268 
 
 1303 
 
 6 2 . 
 
 11 § 
 
 869 
 
 367 
 
 267 
 
 232 
 
 202 
 
 168 
 
 138 
 
 106 
 
 76 
 
 47 
 
 1926 
 
 2078 
 
 2636 
 
 269 
 
 1302 
 
 7 S 
 
 12 3 
 
 870 
 
 308 
 
 268 
 
 233 
 
 203 
 
 169 
 
 139 
 
 107 
 
 77 
 
 48 
 
 1927 
 
 2077 
 
 2637 
 
 270 
 
 1301 
 
 8 *-s 
 
 13 S- 
 
 871 
 
 369 
 
 269 
 
 234 
 
 204 
 
 170 
 
 140 
 
 108 
 
 78 
 
 49 
 
 1928 
 
 2076 
 
 2638 
 
 271 
 
 1300 
 
 95 
 
 14' 
 
 872 
 
 370 
 
 270 
 
 235 
 
 205 
 
 171 
 
 141 
 
 109 
 
 79 
 
 50 
 
 1929 
 
 2075 
 
 2639 
 
 272 
 
 1299 
 
 10 ® 
 
 15 
 
 873 
 
 371 
 
 271 
 
 236 
 
 206 
 
 172 
 
 142 
 
 110 
 
 80 
 
 51 
 
 1930 
 
 2074 
 
 2640 
 
 273 
 
 1298 
 
 liS- 
 
 16 
 
 874 
 
 372 
 
 272 
 
 237 
 
 207 
 
 173 
 
 143 
 
 111 
 
 81 
 
 52 
 
 1931 
 
 2073 
 
 2641 
 
 274 
 
 1297 
 
 12 -S 
 
 17 
 
 875 
 
 373 
 
 273 
 
 238 
 
 208 
 
 174 
 
 144 
 
 112 
 
 82 
 
 53 
 
 1932 
 
 2072 
 
 2642 
 
 275 
 
 1296 
 
 13 s 
 
 18 
 
 876 
 
 374 
 
 274 
 
 239 
 
 209 
 
 175 
 
 145 
 
 113 
 
 83 
 
 54 
 
 1933 
 
 2071 
 
 2643 
 
 276 
 
 1295 
 
 i4a 
 
 19 
 
 877 
 
 375 
 
 275 
 
 240 
 
 210 
 
 176 
 
 146 
 
 114 
 
 84 
 
 55 
 
 1934 
 
 2070 
 
 2644 
 
 277 
 
 1294 
 
 15 o. 
 
 20 
 
 878 
 
 376 
 
 276 
 
 241 
 
 211 
 
 177 
 
 147 
 
 115 
 
 85 
 
 56 
 
 1935 
 
 2069 
 
 2645 
 
 278 
 
 1293 
 
 16*3 
 
 21 
 
 879 
 
 377 
 
 277 
 
 242 
 
 212 
 
 178 
 
 148 
 
 116 
 
 86 
 
 57 
 
 1936 
 
 2068 
 
 2646 
 
 279 
 
 1292 
 
 17 g 
 
 22 
 
 880 
 
 378 
 
 278 
 
 243 
 
 213 
 
 179 
 
 149 
 
 117 
 
 87 
 
 58 
 
 1937 
 
 2067 
 
 2647 
 
 280 
 
 1291 
 
 is| 
 
 23 
 
 881 
 
 379 
 
 279 
 
 244 
 
 214 
 
 180 
 
 150 
 
 118 
 
 88 
 
 59 
 
 1938 
 
 2066 
 
 2648 
 
 281 
 
 1290 
 
 19* 
 
 24 
 
 882 
 
 380 
 
 280 
 
 245 
 
 215 
 
 181 
 
 151 
 
 119 
 
 89 
 
 60 
 
 1939 
 
 2065 
 
 2649 
 
 282 
 
 1289 
 
 1 « 
 
 25 
 
 883 
 
 381 
 
 281 
 
 246 
 
 216 
 
 182 
 
 152 
 
 120 
 
 90 
 
 61 
 
 1940 
 
 2064 
 
 2650 
 
 283 
 
 1288 
 
 2 g 
 
 26 
 
 884 
 
 382 
 
 282 
 
 247 
 
 217 
 
 183 
 
 153 
 
 121 
 
 91 
 
 62 
 
 1941 
 
 2063 
 
 2651 
 
 284 
 
 1287 
 
 3 p 
 
 27 
 
 885 
 
 383 
 
 283 
 
 248 
 
 218 
 
 184 
 
 154 
 
 122 
 
 92 
 
 63 
 
 1942 
 
 2062 
 
 2652 
 
 285 
 
 12 S 6 
 
 4 
 
 28 
 
 886 
 
 384 
 
 284 
 
 249 
 
 219 
 
 185 
 
 155 
 
 123 
 
 93 
 
 64 
 
 1943 
 
 2061 
 
 2653 
 
 286 
 
 1285 
 
 5 
 
 29 
 
 887 
 
 385 
 
 285 
 
 250 
 
 220 
 
 186 
 
 156 
 
 124 
 
 94 
 
 65 
 
 1944 
 
 2060 
 
 2654 
 
 287 
 
 1284 
 
 6 
 
 30 
 
 888 
 
 386 
 
 286 
 
 251 
 
 221 
 
 187 
 
 157 
 
 125 
 
 95 
 
 66 
 
 1945 
 
 2059 
 
 2655 
 
 288 
 
 1283 
 
 7 
 
 31 
 
 889 
 
 387 
 
 287 
 
 252 
 
 222 
 
 188 
 
 158 
 
 126 
 
 96 
 
 67 
 
 1946 
 
 2058 
 
 2656 
 
 289 
 
 1282 
 
 8 
 
 32 
 
 890 
 
 388 
 
 288 
 
 253 
 
 223 
 
 189 
 
 159 
 
 127 
 
 97 
 
 68 
 
 1947 
 
 2057 
 
 2657 
 
 290 
 
 1281 
 
 9 
 
 33 
 
 891 
 
 389 
 
 289 
 
 254 
 
 224 
 
 190 
 
 160 
 
 123 
 
 98 
 
 69 
 
 1918 
 
 2956 
 
 2658 
 
 291 
 
 1280 
 
 10 
 
 34 
 
 892 
 
 390 
 
 290 
 
 255 
 
 225 
 
 191 
 
 161 
 
 129 
 
 99 
 
 70 
 
 1949 
 
 2055 
 
 2659 
 
 292 
 
 1279 
 
 11 
 
 35 
 
 893 
 
 391 
 
 291 
 
 256 
 
 226 
 
 192 
 
 162 
 
 130 
 
 100 
 
 71 
 
 1950 
 
 2054 
 
 2660 
 
 293 
 
 1278 
 
 12 
 
 36 
 
 894 
 
 392 
 
 292 
 
 257 
 
 227 
 
 193 
 
 163 
 
 131 
 
 101 
 
 72 
 
 1951 
 
 2053 
 
 2661 
 
 294 
 
 1277 
 
 13 
 
 37 
 
 895 
 
 393 
 
 293 
 
 258 
 
 228 
 
 194 
 
 164 
 
 132 
 
 102 
 
 73 
 
 1952 
 
 2052 
 
 2662 
 
 295 
 
 1276 
 
 14 
 
 38 
 
 896 
 
 394 
 
 294 
 
 259 
 
 229 
 
 195 
 
 105 
 
 133 
 
 103 
 
 uxacs-Ms.*-'- 
 
 74 
 
TABLE II. —Chronology of Ancient Kincdoms.— Continued. 
 
 '•Msocerawfc 
 
 A. M. 
 
 B. C. 
 
 Julian 
 
 Period. 
 
 Anno e 
 Diluvio 
 
 Year 
 before 
 the first 
 Olymp. 
 
 Kings 
 of the 
 Egypt¬ 
 ians. 
 
 Kings 
 
 of 
 
 Sicyon. 
 
 In the YEAR of the LIFE of 
 
 
 1953 
 
 2051 
 
 2663 
 
 296 
 
 1275 
 
 15 td 
 
 39 & 
 
 897 2 
 
 395 £2 
 
 295 !> 
 
 260 P 
 
 230 K 
 
 196 2 
 
 166 5a 
 
 134 g 
 
 10412! 
 
 75 H 
 
 
 
 1954 
 
 2050 
 
 2664 
 
 297 
 
 1274 
 
 16§ 
 
 40<jo 
 
 898 P 
 
 396 
 
 296 2 
 
 361 £ 
 
 231 M 
 
 197_S 
 
 167 £ 
 
 135 g 
 
 105 £ 
 
 76 g 
 
 
 
 1 1955 
 
 2049 
 
 2665 
 
 298 
 
 1273 
 
 17 ? 
 
 41 £L 
 
 899 & 
 
 397 g 
 
 297 g 
 
 262 i> 
 
 232 5 
 
 198 h 
 
 168 * 
 
 136^ 
 
 106 5 
 
 7/ ►> 
 
 
 
 | 1956 
 
 2048 
 
 2666 
 
 299 
 
 1272 
 
 18 
 
 42 g 
 
 900 M 
 
 398 
 
 2981> 
 
 263 K 
 
 233-d 
 
 199 0 
 
 169 
 
 137 Q 
 
 107 £ 
 
 78 k 
 
 
 ■■ 
 
 I 1957 
 
 2047 
 
 2667 
 
 300 
 
 1271 
 
 19 
 
 43 “ 
 
 901 
 
 399 
 
 299 >4 
 
 264 
 
 234 
 
 200 
 
 170 
 
 138 
 
 108 
 
 79 
 
 
 
 S 1958 
 
 2046 
 
 2668 
 
 301 
 
 1270 
 
 20 
 
 44 
 
 902 
 
 400 
 
 300 b 
 
 265 
 
 235 
 
 201 
 
 171 
 
 139 
 
 109 
 
 80 
 
 
 
 | 1959 
 
 2045 
 
 2669 
 
 302 
 
 1269 
 
 21 
 
 45 
 
 903 
 
 401 
 
 301° 
 
 266 
 
 236 
 
 202 
 
 172 
 
 140 
 
 110 
 
 81 
 
 
 
 1 I960 
 
 2044 
 
 2670 
 
 303 
 
 1268 
 
 22 
 
 46 
 
 904 
 
 402 
 
 302 
 
 267 
 
 237 
 
 203 
 
 173 
 
 141 
 
 111 
 
 82 
 
 
 
 1 1961 
 
 2043 
 
 2671 
 
 304 
 
 1267 
 
 23 
 
 47 
 
 905 
 
 403 
 
 303 
 
 268 
 
 238 
 
 204 
 
 174 
 
 142 
 
 112 
 
 83 
 
 
 
 1 1962 
 
 2042 
 
 2672 
 
 305 
 
 1266 
 
 24 
 
 48 
 
 906 
 
 404 
 
 304 
 
 269 
 
 239 
 
 205 
 
 175 
 
 143 
 
 113 
 
 84 
 
 
 
 | 1963 
 
 2041 
 
 2673 
 
 306 
 
 1265 
 
 25 
 
 49 
 
 907 
 
 405 
 
 305 
 
 270 
 
 240 
 
 206 
 
 176 
 
 144 
 
 114 
 
 85 
 
 
 
 | 1964 
 
 2040 
 
 2674 
 
 307 
 
 1264 
 
 26 
 
 50 
 
 908 
 
 406 
 
 306 
 
 271 
 
 241 
 
 207 
 
 177 
 
 145 
 
 115 
 
 86 
 
 
 
 1965 
 
 2039 
 
 2675 
 
 308 
 
 1263 
 
 27 
 
 51 
 
 909 
 
 407 
 
 307 
 
 272 
 
 242 
 
 208 
 
 178 
 
 146 
 
 116 
 
 87 
 
 
 
 1966 
 
 2038 
 
 2676 
 
 309 
 
 1262 
 
 28 
 
 52 
 
 910 
 
 408 
 
 308 
 
 273 
 
 243 
 
 209 
 
 179 
 
 147 
 
 117 
 
 88 
 
 
 
 1967 
 
 2037 
 
 2677 
 
 310 
 
 1261 
 
 29 
 
 1$ 
 
 911 
 
 409 
 
 309 
 
 274 
 
 244 
 
 210 
 
 180 
 
 148 
 
 118 
 
 89 
 
 
 
 1968 
 
 2036 
 
 2678 
 
 311 
 
 1260 
 
 30 
 
 2 3 
 
 912 
 
 410 
 
 310 
 
 275 
 
 245 
 
 211 
 
 181 
 
 149 
 
 119 
 
 90 
 
 
 
 1969 
 
 2035 
 
 2679 
 
 312 
 
 1259 
 
 31 
 
 3-S 
 
 913 
 
 411 
 
 311 
 
 276 
 
 246 
 
 212 
 
 182 
 
 150 
 
 120 
 
 91 
 
 
 
 1970 
 
 2034 
 
 2680 
 
 313 
 
 1258 
 
 32 
 
 4 “ 
 
 914 
 
 412 
 
 312 
 
 277 
 
 247 
 
 213 
 
 183 
 
 151 
 
 121 
 
 92 
 
 
 
 1971 
 
 2033 
 
 2681 
 
 314 
 
 1257 
 
 33 
 
 5 
 
 915 
 
 413 
 
 313 
 
 278 
 
 248 
 
 214 
 
 184 
 
 152 
 
 122 
 
 93 
 
 
 
 1972 
 
 2032 
 
 2682 
 
 315 
 
 1256 
 
 34 
 
 6 
 
 916 
 
 414 
 
 314 
 
 279 
 
 249 
 
 215 
 
 185 
 
 153 
 
 123 
 
 94 
 
 
 
 1973 
 
 2031 
 
 2683 
 
 316 
 
 1255 
 
 35 
 
 rv 
 
 / 
 
 917 
 
 415 
 
 315 
 
 280 
 
 250 
 
 216 
 
 186 
 
 154 
 
 124 
 
 95 
 
 
 
 1974 
 
 2030 
 
 2684 
 
 317 
 
 1254 
 
 36 
 
 8 
 
 918 
 
 416 
 
 316 
 
 281 
 
 251 
 
 217 
 
 187 
 
 155 
 
 125 
 
 96 
 
 
 
 1975 
 
 2029 
 
 2685 
 
 318 
 
 1253 
 
 37 
 
 9 
 
 919 
 
 417 
 
 317 
 
 282 
 
 252 
 
 218 
 
 188 
 
 156 
 
 126 
 
 97 
 
 
 
 1976 
 
 2028 
 
 2686 
 
 319 
 
 1252 
 
 38 
 
 10 
 
 920 
 
 418 
 
 318 
 
 283 
 
 253 
 
 219 
 
 189 
 
 157 
 
 127 
 
 98 
 
 
 
 1977 
 
 2027 
 
 2687 
 
 320 
 
 1251 
 
 39 
 
 11 
 
 921 
 
 419 
 
 319 
 
 284 
 
 254 
 
 220 
 
 190 
 
 158 
 
 128 
 
 99 
 
 
 
 | 1978 
 
 2026 
 
 2688 
 
 321 
 
 1250 
 
 40 
 
 12 
 
 922 
 
 420 
 
 320 
 
 285 
 
 255 
 
 221 
 
 191 
 
 159 
 
 129 
 
 100 
 
 
 
 1979 
 
 2025 
 
 2689 
 
 322 
 
 1249 
 
 41 
 
 13 
 
 923 
 
 421 
 
 321 
 
 280 
 
 256 
 
 222 
 
 192 
 
 160 
 
 130 
 
 101 
 
 
 
 1980 
 
 2024 
 
 2690 
 
 323 
 
 1248 
 
 42 
 
 14 
 
 924 
 
 422 
 
 322 
 
 287 
 
 257 
 
 223 
 
 193 
 
 161 
 
 131 
 
 102 
 
 
 
 1981 
 
 2023 
 
 2691 
 
 324 
 
 1247 
 
 43 
 
 15 
 
 925 
 
 423 
 
 323 
 
 288 
 
 268 
 
 224 
 
 194 
 
 162 
 
 132 
 
 103 
 
 
 
 1982 
 
 2022 
 
 2692 
 
 325 
 
 1246 
 
 44 
 
 16 
 
 926 
 
 424 
 
 324 
 
 289 
 
 259 
 
 225 
 
 195 
 
 163 
 
 133 
 
 104 
 
 
 
 1983 
 
 2021 
 
 2693 
 
 326 
 
 1245 
 
 1> 
 
 17 
 
 927 
 
 425 
 
 325 
 
 290 
 
 260 
 
 226 
 
 196 
 
 164 
 
 134 
 
 105 
 
 
 
 1984 
 
 2020 
 
 2694 
 
 327 
 
 1244 
 
 2*S 
 
 18 
 
 928 
 
 426 
 
 326 
 
 291 
 
 261 
 
 227 
 
 197 
 
 165 
 
 135 
 
 106 
 
 
 
 1 1985 
 
 2019 
 
 2695 
 
 328 
 
 1243 
 
 3& 
 
 19 
 
 929 
 
 427 
 
 327 
 
 292 
 
 262 
 
 228 
 
 198 
 
 166 
 
 136 
 
 107 
 
 
 
 1 1986 
 
 2018 
 
 2696 
 
 329 
 
 1242 
 
 4g 
 
 20 
 
 930 
 
 428 
 
 328 
 
 293 
 
 263 
 
 229 
 
 199 
 
 167 
 
 137 
 
 108 
 
 
 
 1 1987 
 
 2017 
 
 2697 
 
 330 
 
 1241 
 
 5 p 
 
 21 
 
 931 
 
 429 
 
 329 
 
 294 
 
 264 
 
 230 
 
 200 
 
 168 
 
 138 
 
 109 
 
 
 
 1 1988 
 
 2016 
 
 2698 
 
 331 
 
 1240 
 
 6 
 
 22 
 
 932 
 
 430 
 
 330 
 
 295 
 
 265 
 
 231 
 
 201 
 
 169 
 
 139 
 
 110 
 
 
 
 | 1989 
 
 2015 
 
 2699 
 
 332 
 
 1239 
 
 7 
 
 23 
 
 933 
 
 431 
 
 331 
 
 296 
 
 266 
 
 232 
 
 202 
 
 170 
 
 140 
 
 111 
 
 
 
 1 1990 
 
 2014 
 
 2700 
 
 333 
 
 1238 
 
 S 
 
 24 
 
 934 
 
 432 
 
 332 
 
 297 
 
 267 
 
 233 
 
 203 
 
 171 
 
 141 
 
 112 
 
 
 
 1 1991 
 
 2013 
 
 2701 
 
 334 
 
 1237 
 
 9 
 
 25 
 
 935 
 
 433 
 
 333 
 
 298 
 
 268 
 
 234 
 
 204 
 
 172 
 
 142 
 
 113 
 
 
 
 1 1992 
 
 2012 
 
 2702 
 
 335 
 
 1236 
 
 10 
 
 26 
 
 936 
 
 434 
 
 334 
 
 299 
 
 269 
 
 235 
 
 205 
 
 173 
 
 143 
 
 114 
 
 
 
 1 1993 
 
 2011 
 
 2703 
 
 336 
 
 1235 
 
 11 
 
 27 
 
 937 
 
 435 
 
 335 
 
 300 
 
 270 
 
 236 
 
 206 
 
 174 
 
 144 
 
 115 
 
 
 
 1 1994 
 
 2010 
 
 2704 
 
 337 
 
 1234 
 
 12 
 
 28 
 
 93S 
 
 436 
 
 336 
 
 301 
 
 271 
 
 237 
 
 207 
 
 175 
 
 145 
 
 116 
 
 
 
 1 1995 
 
 2009 
 
 2705 
 
 338 
 
 1233 
 
 13 
 
 29 
 
 939 
 
 437 
 
 337 
 
 302 
 
 272 
 
 238 
 
 208 
 
 176 
 
 146 
 
 117 
 
 
 
 1 1996 
 
 2008 
 
 2706 
 
 339 
 
 1232 
 
 14 
 
 30 
 
 940 
 
 438 
 
 338 
 
 303 
 
 273 
 
 239 
 
 209 
 
 177 
 
 147 
 
 118 
 
 
 
 1 l" 7 
 
 2007 
 
 2707 
 
 340 
 
 1231 
 
 15 
 
 31 
 
 941 
 
 439 
 
 339 
 
 30-1 
 
 274 
 
 
 210 
 
 178 
 
 148 
 
 119 
 
 
 
 1998 
 
 2006 
 
 2708 
 
 341 
 
 1230 
 
 16 
 
 32 
 
 942 
 
 440 
 
 340 
 
 305 
 
 275 
 
 
 211 
 
 179 
 
 
 120 
 
 
 
 1999 
 
 2005 
 
 2709 
 
 342 
 
 1229 
 
 17 
 
 28 
 
 943 
 
 441 
 
 341 
 
 306 
 
 276 
 
 Ti 
 
 212 
 
 180 
 
 
 121 
 
 
 
 2000 
 
 2004 
 
 2710 
 
 343 
 
 1228 
 
 18 
 
 34 
 
 944 
 
 442 
 
 342 
 
 307 
 
 277 
 
 
 213 
 
 181 
 
 2! 
 
 122 
 
 
 
 2301 
 
 2003 
 
 2711 
 
 344 
 
 1227 
 
 19 
 
 35 
 
 945 
 
 443 
 
 343 
 
 308 
 
 278 
 
 oq 
 
 214 
 
 182 
 
 p 
 
 123 
 
 
 
 2Q0i' 
 
 2002 
 
 2712 
 
 345 
 
 1226 
 
 20 
 
 36 
 
 946 
 
 444 
 
 344 
 
 309 
 
 279 
 
 & 
 
 215 
 
 183 
 
 o 
 
 124 
 
 
 
 2003 
 
 2001 
 
 2713 
 
 346 
 
 1225 
 
 21 
 
 37 
 
 947 
 
 445 
 
 345 
 
 310 
 
 280 
 
 co 
 
 Pi 
 
 216 
 
 184 
 
 £• 
 
 125 
 
 
 
 , 2004 
 
 2000 
 
 2714 
 
 347 
 
 1224 
 
 22 
 
 38 
 
 948 
 
 446 
 
 346 
 
 311 
 
 281 
 
 
 217 
 
 185 
 
 CD 
 
 126 
 
 
 
 2005 
 
 1999 
 
 2715 
 
 348 
 
 1223 
 
 23 
 
 39 
 
 949 
 
 447 
 
 347 
 
 312 
 
 282 
 
 • 
 
 218 
 
 186 
 
 Pi 
 
 127 
 
 
 
 2006 
 
 1998 
 
 2716 
 
 349 
 
 1222 
 
 24 
 
 40 
 
 950 
 
 448 
 
 348 
 
 313 
 
 283 
 
 i—n 
 
 219 
 
 187 
 
 > 
 
 128 
 
 
 
 j 2007 
 
 1997 
 
 2717 
 
 350 
 
 1221 
 
 25 
 
 41 
 
 
 449 
 
 349 
 
 314 
 
 284 
 
 k—‘ 
 
 220 
 
 188 
 
 g 
 
 129 
 
 
 
 2608 
 
 1996 
 
 2718 
 
 351 
 
 1220 
 
 26 
 
 42 
 
 
 450 
 
 350 
 
 315 
 
 285 
 
 O 
 
 "O 
 
 221 
 
 189 
 
 
 130 
 
 
 
 2009 
 
 1995 
 
 2719 
 
 352 
 
 1219 
 
 27 
 
 43 
 
 o 
 
 451 
 
 351 
 
 316 
 
 286 
 
 C5 
 
 222 
 
 190 
 
 g 
 
 131 
 
 11> 
 
 
 2010 
 
 1994 
 
 2720 
 
 353 
 
 1218 
 
 28 
 
 44 
 
 p 
 
 p - 
 
 452 
 
 352 
 
 317 
 
 287 
 
 
 223 
 
 191 
 
 <5 
 
 132 
 
 
 
 1 2011 
 
 1993 
 
 2721 
 
 354 
 
 1217 
 
 29 
 
 45 
 
 p. 
 
 453 
 
 353 
 
 318 
 
 288 
 
 
 224 
 
 192 
 
 
 133 
 
 
 
 I 2012 
 
 1992 
 
 2722 
 
 355 
 
 1216 
 
 30 
 
 H 
 
 CD 
 
 454 
 
 354 
 
 319 
 
 2S9 
 
 
 225 
 
 193 
 
 
 J34 
 
 
 
 1 2013 
 
 1991 
 
 2723 
 
 356 
 
 1215 
 
 31 
 
 2£ 
 
 Pi 
 
 455 
 
 355 
 
 320 
 
 290 
 
 
 226 
 
 194 
 
 
 135 
 
 5 
 
 
 I 2014 
 
 1990 
 
 2724 
 
 357 
 
 1214 
 
 32 
 
 3 ! 
 
 > 
 
 456 
 
 356 
 
 321 
 
 291 
 
 
 227 
 
 195 
 
 
 136 
 
 6 
 
 
 1 2015 
 
 1989 
 
 2725 
 
 358 
 
 1213 
 
 33 
 
 45' 
 
 2 S 
 
 457 
 
 357 
 
 322 
 
 292 
 
 
 228 
 
 196 
 
 
 137 
 
 7 
 
 
 2016 
 
 1988 
 
 2726 
 
 359 
 
 1212 
 
 34 
 
 5 
 
 
 458 
 
 358 
 
 323 
 
 293 
 
 
 229 
 
 197 
 
 
 138 
 
 8 
 
 
 2017 
 
 1987 
 
 2727 
 
 360 
 
 1211 
 
 35 
 
 6 
 
 5* o 
 
 459 
 
 359 
 
 324 
 
 294 
 
 
 230 
 
 198 
 
 
 139 
 
 9 
 
 
 , 2018 
 
 1986 
 
 2728 
 
 361 
 
 1210 
 
 36 
 
 rv 
 
 i 
 
 T ! 
 
 n> 
 
 460 
 
 360 
 
 325 
 
 295 
 
 
 231 
 
 199 
 
 
 140 
 
 10 
 
 
 2019 
 
 1985 
 
 2729 
 
 362 
 
 1209 
 
 37 
 
 8 
 
 
 461 
 
 361 
 
 326 
 
 296 
 
 
 232 
 
 200 
 
 
 141 
 
 11 
 
 
 2020 
 
 1984 
 
 2730 
 
 363 
 
 1208 
 
 lt> 
 
 9 
 
 UH 
 
 P 
 
 462 
 
 362 
 
 327 
 
 297 
 
 
 233 
 
 201 
 
 
 142 
 
 12 
 
 2b 
 
 2021 
 
 1983 
 
 2731 
 
 364 
 
 1207 
 
 2*o 
 
 10 
 
 p-® 
 
 463 
 
 363 
 
 328 
 
 298 
 
 
 234 
 
 202 
 
 
 143 
 
 13 
 
 3 
 
 2022 
 
 1982 
 
 2732 
 
 365 
 
 1206 
 
 3*g. 
 
 11 
 
 i n 
 
 464 
 
 364 
 
 329 
 
 299 
 
 
 235 
 
 203 
 
 
 144 
 
 14 
 
 4 r 
 
 2023 
 
 1981 
 
 2733 
 
 366 
 
 1205 
 
 4 51" 
 
 12 
 
 2 5 
 
 465 
 
 365 
 
 230 
 
 300 
 
 
 236 
 
 204 
 
 
 145 
 
 15 
 
 5y 
 
 2024 
 
 1980 
 
 2734 
 
 367 
 
 1204 
 
 5' 
 
 13 
 
 P CD 
 
 CD 
 
 466 
 
 366 
 
 331 
 
 301 
 
 
 237 
 
 205 
 
 
 146 
 
 16 
 
 6 S? 
 
 2025 
 
 1979 
 
 2735 
 
 368 
 
 1203 
 
 6 
 
 14 
 
 O P 
 
 467 
 
 367 
 
 332 
 
 302 
 
 
 238 
 
 206 
 
 
 147 
 
 17 
 
 7 a 
 
 2026 
 
 1978 
 
 2736 
 
 369 
 
 1202 
 
 7 
 
 15 
 
 
 468 
 
 368 
 
 333 
 
 303 
 
 
 239 
 
 207 
 
 
 148 
 
 18 
 
 8 i* 
 
 2027 
 
 1977 
 
 2737 
 
 370 
 
 1201 
 
 8 
 
 16 
 
 t«" 3 
 
 469 
 
 369 
 
 334 
 
 304 
 
 
 
 208 
 
 
 149 
 
 19 
 
 
 2028 
 
 1976 
 
 2738 
 
 371 
 
 1200 
 
 9 
 
 17 
 
 Oh 
 
 470 
 
 370 
 
 335 
 
 305 
 
 
 
 209 
 
 
 150 
 
 20 
 
 10 k 
 
 2029 
 
 1975 
 
 2739 
 
 372 
 
 1199 
 
 ' 10 
 
 18 
 
 h-' CD 
 p: O 
 
 471 
 
 371 
 
 336 
 
 306 
 
 
 W 
 
 210 
 
 
 151 
 
 21 
 
 lii 5 i 
 
 2030 
 
 19-74 
 
 2740 
 
 373 
 
 1198 
 
 11 
 
 19 
 
 
 472 
 
 372 
 
 337 
 
 307 
 
 
 CD 
 
 211 
 
 
 152 
 
 22 
 
 12 I 
 
 2031 
 
 1973 
 
 2741 
 
 374 
 
 1197 
 
 12 
 
 20 
 
 CD P- 1 
 
 P r-f 
 
 473 
 
 373 
 
 338 
 
 308 
 
 
 Pi 
 
 212 
 
 
 153 
 
 23 
 
 13 g 
 
 2032 
 
 1972 
 
 2742 
 
 375 
 
 1196 
 
 13 
 
 l> 
 
 ° sf 
 
 474 
 
 374 
 
 339 
 
 309 
 
 
 CD 
 
 213 
 
 
 154 
 
 24 
 
 14 
 
 2033 
 
 1971 
 
 2743 
 
 376 
 
 1195 
 
 14 
 
 O-d 
 
 
 475 
 
 375 
 
 340 
 
 310 
 
 
 p. 
 
 214 
 
 
 155 
 
 25 
 
 15 
 
 2934 
 
 1970 
 
 2744 
 
 377 
 
 1194 
 
 15 
 
 3“ 
 
 pr pr! 
 
 476 
 
 376 
 
 341 
 
 311 
 
 
 > 
 
 215 
 
 
 156 
 
 26 
 
 16 
 
 2035 
 
 1969 
 
 2745 
 
 378 
 
 1193 
 
 16 
 
 4 
 
 (D 2 
 
 477 
 
 377 
 
 342 
 
 312 
 
 
 a 
 
 216 
 
 
 157 
 
 27 
 
 17 
 
 2036 
 
 1968 
 
 2746 
 
 379 
 
 1192 
 
 17 
 
 5 
 
 p. P- 
 
 oq - 
 
 478 
 
 378 
 
 343 
 
 313 
 
 
 
 217 
 
 
 158 
 
 28 
 
 18 
 
 2037 
 
 1967 
 
 2747 
 
 380 
 
 1191 
 
 18 
 
 6 
 
 
 479 
 
 379 
 
 344 
 
 314 
 
 
 
 218 
 
 
 159 
 
 29 
 
 19 
 
 2038 
 
 1966 
 
 2748 
 
 381 
 
 1190 
 
 19 
 
 7 
 
 - ^ 
 
 480 
 
 380 
 
 355 
 
 315 
 
 
 05 
 
 219 
 
 
 160 
 
 BO 
 
 20 
 
 1 2033 
 
 1965 
 
 2749 
 
 382 
 
 1189 
 
 20 
 
 8 
 
 oq PJ 
 ® 5 
 
 481 
 
 381 
 
 346 
 
 316 
 
 
 
 220 w 
 
 
 161 
 
 31 
 
 21 
 
 I 2040 
 
 1954 
 
 2750 
 
 383 
 
 118S 
 
 21 
 
 9 
 
 Pi ^ 
 
 482 
 
 382 
 
 347 
 
 317 
 
 
 
 221 SB 
 
 
 162 
 
 32 
 
 22 • 
 
 2041 
 
 1963 
 
 2751 
 
 384 
 
 1187 
 
 22 
 
 10 
 
 p-—. 
 
 483 
 
 383 
 
 348 
 
 318 
 
 
 
 222 0 ^ 
 
 
 163 
 
 33 
 
 23 
 
 2042 
 
 1962 
 
 2752 
 
 385 
 
 1186 
 
 23 
 
 11 
 
 ?-o 
 
 484 
 
 384 
 
 349 
 
 319 
 
 
 
 223p. 
 
 
 164 
 
 34 
 
 24 
 
 2043 
 
 1961 
 
 2753 
 
 336 
 
 1185 
 
 24 
 
 12 
 
 P ^ 
 
 485 
 
 385 
 
 350 
 
 320 
 
 
 
 224 S' 
 
 
 165 
 
 35 
 
 25 
 
 2044 
 
 1960 
 
 2754 
 
 387 
 
 1184 
 
 25 
 
 | 13 
 
 • ® 
 
 486 
 
 386 
 
 351 
 
 321 
 
 
 
 225 p 
 
 
 166 
 
 36 
 
 26 
 
 2045 
 
 1959 
 
 2755 
 
 388 
 
 1183 
 
 26 
 
 14 
 
 2 
 
 487 
 
 387 
 
 352 
 
 322 
 
 
 
 226 r 
 
 
 167 
 
 37 
 
 27 
 
 1 2046 
 
 1958 
 
 2756 
 
 389 
 
 1182 
 
 27 
 
 15 
 
 ^. 
 
 488 
 
 388 
 
 353 
 
 323 
 
 
 
 227 g 
 
 
 168 
 
 38 
 
 28 
 
 | 2047 
 
 1957 
 
 2757 
 
 390 
 
 1181 
 
 28 
 
 16 
 
 
 489 
 
 389 
 
 354 
 
 324 
 
 
 
 228 ^ 
 
 
 169 
 
 39 
 
 29 
 
 I 2048 
 
 1956 
 
 2758 
 
 391 
 
 1180 
 
 29 
 
 17 
 
 CD 
 
 490 
 
 390 
 
 355 
 
 325 
 
 
 
 229o 
 
 
 170 
 
 40 
 
 30 
 
 1 2049 
 
 1955 
 
 2759 
 
 392 
 
 1179 
 
 30 
 
 18 
 
 < 
 
 491 
 
 391 
 
 356 
 
 326 
 
 
 
 230 o 
 
 
 171 
 
 41 
 
 31 
 
 | 2050 
 
 1954 
 
 2760 
 
 393 
 
 1178 
 
 31 
 
 19 
 
 CD 
 
 P 
 
 492 
 
 392 
 
 357 
 
 327 
 
 
 
 
 
 172 
 
 42 
 
 32 
 
 878 a 
 
TABLE II. —Chronology of Ancient Kingdoms.— Continued 
 
 A M. 
 
 B. C. 
 
 Julian 
 
 Period. 
 
 Anno e 
 Diluvio 
 
 Year 
 before 
 the first 
 Olymp. 
 
 Kings 
 of the 
 Egypt¬ 
 ians. 
 
 Kings 
 
 of 
 
 Sicyon. 
 
 King¬ 
 dom of 
 the 
 
 Argivi. 
 
 King¬ 
 dom of 
 the 
 Athe¬ 
 nians. 
 
 In the YEAR of the LIFE of 
 
 2051 
 
 1953 
 
 2761 
 
 394 
 
 1177 
 
 32 y 
 
 20 y 
 
 
 
 493 g 
 
 393 1> 
 
 358 «> 
 
 328 K 
 
 173 H 
 
 43 y 
 
 33 w 
 
 
 
 2052 
 
 1952 
 
 2762 
 
 395 
 
 1176 
 
 33o 
 
 21“ 
 
 
 
 494 3 
 
 394 2 
 
 359 C 
 
 329 W 
 
 174 S 
 
 44 g 
 
 34 £ 
 
 
 
 2053 
 
 1951 
 
 2763 
 
 396 
 
 1175 
 
 34^ 
 
 22‘ 
 
 
 
 495 $ 
 
 395 ft 
 
 360 > 
 
 330 g 
 
 1 /o 
 
 45 S 
 
 35 
 
 
 
 2054 
 
 1950 
 
 2764 
 
 397 
 
 1174 
 
 35 w 
 
 23 
 
 
 
 496 S 
 
 396 
 
 361 K 
 
 331 ;=3 
 
 176 ft 
 
 40 g 
 
 36 ~ 
 
 
 
 2055 
 
 1949 
 
 2765 
 
 398 
 
 1173 
 
 36 
 
 24 
 
 
 
 497 
 
 397 >4 
 
 362 
 
 332 
 
 177 
 
 47 
 
 37 
 
 
 
 2056 
 
 1948 
 
 2766 
 
 399 
 
 1172 
 
 37 
 
 25 
 
 92 W 
 
 
 498 
 
 398 > 
 
 363 
 
 333 
 
 178 
 
 48 
 
 38 
 
 
 
 2057 
 
 1947 
 
 2767 
 
 400 
 
 1171 
 
 38 
 
 26 
 
 911 
 
 
 499 
 
 399 0 
 
 364 
 
 334 
 
 179 
 
 49 
 
 39 
 
 
 
 205S 
 
 1946 
 
 2768 
 
 401 
 
 1170 
 
 39 
 
 1 H 
 
 ,JO i 
 
 
 500 
 
 400 
 
 365 
 
 335 
 
 180 
 
 50 
 
 40 
 
 
 
 2059 
 
 1945 
 
 2769 
 
 402- 
 
 1169 
 
 40 
 
 2o 
 
 89 2- 
 
 
 501 
 
 401 
 
 366 
 
 336 
 
 181 
 
 51 
 
 41 
 
 
 
 2060 
 
 1944 
 
 2770 
 
 403 
 
 1168 
 
 41 
 
 3* 
 
 88 g* 
 
 
 502 
 
 402 
 
 367 
 
 337 
 
 182 
 
 52 
 
 42 
 
 
 
 2061 
 
 1943 
 
 2771 
 
 404 
 
 1167 
 
 42 
 
 
 87 g. 
 
 
 503 
 
 403 
 
 368 
 
 338 
 
 183 
 
 53 
 
 43 
 
 
 
 2062 
 
 1942 
 
 2772 
 
 405 
 
 1166 
 
 43 
 
 5 * 
 
 86 § 
 
 
 504 
 
 404 
 
 369 
 
 339 
 
 184 
 
 54 
 
 44 
 
 
 
 2063 
 
 1941 
 
 2773 
 
 406 
 
 1165 
 
 44 
 
 6 
 
 85 £ 
 
 
 505 
 
 405 
 
 370 
 
 340 
 
 185 
 
 55 
 
 45 
 
 
 
 2064 
 
 1940 
 
 2774 
 
 407 
 
 1164 
 
 45 
 
 7 
 
 84 £ 
 
 
 506 
 
 406 
 
 371 
 
 341 
 
 186 
 
 56 
 
 46 
 
 
 
 2065 
 
 1939 
 
 2775 
 
 408 
 
 1163 
 
 46 
 
 8 
 
 S3 olj 
 
 
 507 
 
 407 
 
 372 
 
 342 
 
 187 
 
 57 
 
 47 
 
 
 
 2066 
 
 1938 
 
 2776 
 
 409 
 
 1162 
 
 47 
 
 9 
 
 82 f. 
 
 
 508 
 
 408 
 
 373 
 
 343 
 
 188 
 
 58 
 
 48 
 
 
 
 2067 
 
 1937 
 
 2777 
 
 410 
 
 1161 
 
 48 
 
 10 
 
 81 8, 
 
 
 509 
 
 409 
 
 374 
 
 344 
 
 189 
 
 59 
 
 49 
 
 
 
 2068 
 
 1936 
 
 2778 
 
 411 
 
 1160 
 
 49 
 
 11 
 
 80£ 
 
 
 510 
 
 410 
 
 375 
 
 345 
 
 190 
 
 60 
 
 50 
 
 
 
 2069 
 
 1935 
 
 2779 
 
 412 
 
 1159 
 
 50 
 
 12 
 
 79 57 
 
 
 511 
 
 411 
 
 376 
 
 346 
 
 191 
 
 61 
 
 51 
 
 
 
 2070 
 
 1934 
 
 2780 
 
 413 
 
 1158 
 
 51 
 
 13 
 
 78 w* 
 
 
 512 
 
 412 
 
 377 
 
 347 
 
 192 
 
 62 
 
 52 
 
 
 
 2071 
 
 1933 
 
 2781 
 
 414 
 
 1157 
 
 52 
 
 14 
 
 773 
 
 
 513 
 
 413 
 
 378 
 
 348 
 
 193 
 
 63 
 
 53 
 
 
 
 2072 
 
 1932 
 
 2782 
 
 415 
 
 1156 
 
 53 
 
 15 
 
 76 pL 
 
 
 514 
 
 414 
 
 379 
 
 349 
 
 194 
 
 64 
 
 54 
 
 
 
 2073 
 
 1931 
 
 2783 
 
 416 
 
 1155 
 
 54 
 
 16 
 
 75§ 
 
 
 515 
 
 415 
 
 380 
 
 350 
 
 195 
 
 65 
 
 55 
 
 
 
 2074 
 
 1930 
 
 2784 
 
 417 
 
 1154 
 
 55 
 
 17 
 
 74- 
 
 
 516 
 
 416 
 
 381 
 
 351 
 
 196 
 
 66 
 
 56 
 
 
 
 2075 
 
 1929 
 
 2785 
 
 418 
 
 1153 
 
 56 
 
 18 
 
 73 
 
 
 517 
 
 417 
 
 382 
 
 352 
 
 197 
 
 67 
 
 57 
 
 
 
 2076 
 
 1928 
 
 2786 
 
 419 
 
 1152 
 
 57 
 
 19 
 
 72 
 
 
 518 
 
 418 
 
 383 
 
 353 
 
 198 
 
 68 
 
 58 
 
 
 
 2077 
 
 1927 
 
 2787 
 
 420 
 
 1151 
 
 58 
 
 20 
 
 71 
 
 
 519 
 
 419 
 
 384 
 
 354 
 
 199 
 
 69 
 
 59 
 
 
 
 2078 
 
 1926 
 
 2788 
 
 421 
 
 1150 
 
 59 
 
 21 
 
 70 
 
 
 520 
 
 420 
 
 385 
 
 355 
 
 200 
 
 70 
 
 60 
 
 
 
 2079 
 
 1925 
 
 2789 
 
 422 
 
 1149 
 
 60 
 
 22 
 
 69 
 
 
 521 
 
 421 
 
 386 
 
 356 
 
 201 
 
 71 
 
 61 
 
 
 
 2080 
 
 1924 
 
 2790 
 
 423 
 
 1148 
 
 61 
 
 23 
 
 68 
 
 
 522 
 
 422 
 
 387 
 
 357 
 
 202 
 
 72 
 
 62 
 
 
 
 2081 
 
 1923 
 
 2791 
 
 424 
 
 1147 
 
 
 24 
 
 67 
 
 
 523 
 
 423 
 
 388 
 
 358 
 
 203 
 
 73 
 
 63 
 
 
 
 2082 
 
 1922 
 
 2792 
 
 425 
 
 1146 
 
 2§ 
 
 25 
 
 66 
 
 
 524 
 
 424 
 
 389 
 
 359 
 
 204 
 
 74 
 
 64 
 
 
 
 2083 
 
 1921 
 
 2793 
 
 426 
 
 1145 
 
 3 » 
 
 26 
 
 65 
 
 
 525 
 
 425 
 
 390 
 
 360 
 
 205 
 
 75 
 
 65 
 
 
 
 2084 
 
 1920 
 
 2794 
 
 427 
 
 1144 
 
 4“ 
 
 27 
 
 64 
 
 
 526 
 
 426 
 
 391 
 
 361 
 
 
 76 
 
 66 
 
 
 
 2085 
 
 1919 
 
 2795 
 
 428 
 
 1143 
 
 5 
 
 28 
 
 63 
 
 
 527 
 
 427 
 
 392 
 
 362 
 
 
 77 
 
 67 
 
 
 
 2086 
 
 1918 
 
 2796 
 
 429 
 
 1142 
 
 6 
 
 29 
 
 62 
 
 
 528 
 
 428 
 
 393 
 
 363 
 
 CD 
 
 78 
 
 6S 
 
 
 
 2087 
 
 1917 
 
 2797 
 
 430 
 
 1141 
 
 7 
 
 30 
 
 61 
 
 
 529 
 
 429 
 
 394 
 
 364 
 
 P 
 
 79 
 
 69 
 
 
 
 2088 
 
 1916 
 
 2798 
 
 431 
 
 1140 
 
 8 
 
 31 
 
 60 
 
 
 530 
 
 430 
 
 395 
 
 365 
 
 Cl 
 
 80 
 
 ro 
 
 
 
 2089 
 
 1915 
 
 2799 
 
 432 
 
 1139 
 
 9 
 
 32 
 
 59 
 
 
 531 
 
 431 
 
 396 
 
 366 
 
 CD 
 
 81 
 
 71 
 
 
 
 2090 
 
 1914 
 
 2800 
 
 433 
 
 1138 
 
 10 
 
 33 
 
 58 
 
 
 532 
 
 432 
 
 397 
 
 367 
 
 CL 
 
 82 
 
 72 
 
 
 
 2091 
 
 1913 
 
 2801 
 
 434 
 
 1137 
 
 11 
 
 34 
 
 57 
 
 
 533 
 
 433 
 
 398 
 
 368 
 
 y 
 
 83 
 
 73 
 
 
 
 2092 
 
 1912 
 
 2802 
 
 435 
 
 1136 
 
 12 
 
 35 
 
 56 
 
 
 534 
 
 434 
 
 399 
 
 369 
 
 & 
 
 84 
 
 74 
 
 
 
 2093 
 
 1911 
 
 2803 
 
 436 
 
 1135 
 
 13 
 
 36 
 
 55 
 
 
 535 
 
 435 
 
 400 
 
 370 
 
 • 
 
 85 
 
 75 
 
 
 
 2094 
 
 1910 
 
 2804 
 
 437 
 
 1134 
 
 14 
 
 37 
 
 54 
 
 
 536 
 
 436 
 
 401 
 
 371 
 
 O 
 
 86 
 
 76 
 
 
 
 2095 
 
 1909 
 
 .2805 
 
 438 
 
 1133 
 
 15 
 
 38 
 
 53 
 
 
 537 
 
 437 
 
 402 
 
 372 
 
 CO 
 
 87 
 
 77 
 
 I w 
 
 
 2096 
 
 1908 
 
 2806 
 
 439 
 
 1132 
 
 16 
 
 39 
 
 52 
 
 
 538 
 
 438 
 
 403 
 
 373 
 
 <! 
 
 88 
 
 78 
 
 2 S 
 
 
 2097 
 
 1907 
 
 2807 
 
 440 
 
 1131 
 
 17 
 
 40 
 
 51 
 
 
 539 
 
 
 404 
 
 374 
 
 P* 
 
 89 
 
 79 
 
 3§ 
 
 
 2098 
 
 1906 
 
 2S08 
 
 441 
 
 1130 
 
 18 
 
 41 
 
 50 
 
 
 540 
 
 ► 
 
 405 
 
 375 
 
 CD 
 
 £ 
 
 90 
 
 SO 
 
 4 ft 
 
 
 2099 
 
 1905 
 
 2809 
 
 442 
 
 1129 
 
 19 
 
 42 
 
 49 
 
 
 541 
 
 ►d 
 
 406 
 
 376 
 
 
 91 
 
 81 
 
 
 
 2100 
 
 1904 
 
 2810 
 
 443 
 
 1128 
 
 20 
 
 43 
 
 48 
 
 
 542 
 
 
 407 
 
 377 
 
 cr 
 
 92 
 
 82 
 
 6 
 
 
 2101 
 
 1903 
 
 2811 
 
 444 
 
 1127 
 
 21 
 
 44 
 
 47 
 
 
 543 
 
 X 
 
 408 
 
 378 
 
 p 
 
 93 
 
 83 
 
 7 
 
 
 2102 
 
 1902 
 
 2812 
 
 445 
 
 1126 
 
 22 
 
 45 
 
 46 
 
 
 544 
 
 P- 
 
 409 
 
 379 
 
 B 
 
 94 
 
 84 
 
 8 
 
 
 2103 
 
 1901 
 
 2813 
 
 446 
 
 1125 
 
 23 
 
 46 
 
 45 
 
 
 545 
 
 g. 
 
 410 
 
 380 
 
 P 4 
 
 95 
 
 85 
 
 9 
 
 
 2104 
 
 1900 
 
 2814 
 
 447 
 
 1124 
 
 24 
 
 47 
 
 44 
 
 
 546 
 
 CD 
 
 CL 
 
 411 
 
 381 
 
 P-* 
 
 96 
 
 86 
 
 10 
 
 
 2105 
 
 1899 
 
 2815 
 
 448 
 
 1123 
 
 25 
 
 48 
 
 43 
 
 
 547 
 
 
 412 
 
 382 
 
 O 
 
 97 
 
 87 
 
 11 
 
 
 2106 
 
 1898 
 
 2316 
 
 449 
 
 1122 
 
 26 
 
 49 
 
 42 
 
 
 548 
 
 
 413 
 
 383 
 
 3 
 
 98 
 
 88 
 
 12 
 
 
 2107 
 
 1897 
 
 2817 
 
 450 
 
 1121 
 
 27 
 
 50 
 
 41 
 
 
 549 
 
 k 
 
 414 
 
 384 
 
 ►d 
 
 1 — * 
 
 99 y 
 
 89 g 
 
 13 
 
 
 2108 
 
 1896 
 
 2S18 
 
 451 
 
 1120 
 
 23 
 
 51 
 
 40 
 
 
 550 
 
 to 
 
 415 
 
 385 
 
 CD 
 
 c-f- 
 
 100 g 
 
 90 ft 
 
 14 
 
 
 2109 
 
 1895 
 
 2819 
 
 452 
 
 1119 
 
 29 
 
 52 
 
 39 
 
 
 551 
 
 0 
 
 cO 
 
 416 
 
 386 
 
 CD 
 
 CL 
 
 101 £ 
 
 91 > 
 
 15 
 
 lg 
 
 2110 
 
 1894 
 
 2320 
 
 453 
 
 1118 
 
 30 
 
 
 38 
 
 
 552 
 
 
 417 
 
 3S7 
 
 
 102 C 
 
 92 £ 
 
 16 
 
 
 2111 
 
 1893 
 
 2821 
 
 454 
 
 1117 
 
 31 
 
 Ifej 
 
 37 
 
 
 553 
 
 
 418 
 
 388 
 
 
 103 yj 
 
 93 
 
 17 
 
 3^ 
 
 2112 
 
 1S92 
 
 2S22 
 
 455 
 
 1116 
 
 32 
 
 sa 
 
 36 
 
 
 554 
 
 
 419 
 
 389 
 
 *a> 
 
 104 S 
 
 94 
 
 18 
 
 4° 
 
 2113 
 
 1891 
 
 2823 
 
 456 
 
 1115 
 
 33 
 
 i) n 
 
 3 cl 
 
 35 
 
 
 555 
 
 
 420 
 
 390 
 
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 105 
 
 95 
 
 19 
 
 5 
 
 2114 
 
 1890 
 
 2824 
 
 457 
 
 1114 
 
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 4 3 
 
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 556 
 
 
 421 
 
 391 
 
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 106 
 
 96 
 
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 2115 
 
 1889 
 
 2325 
 
 458 
 
 1113 
 
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 33 
 
 
 557 
 
 
 422 
 
 392 
 
 
 107 
 
 97 
 
 21 
 
 7 
 
 2116 
 
 1888 
 
 2826 
 
 459 
 
 1112 
 
 36 
 
 6 
 
 32 
 
 332 W 
 
 558 
 
 
 423 
 
 393 
 
 
 108 
 
 98 
 
 22 
 
 8 
 
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 1887 
 
 2827 
 
 460 • 
 
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 37 
 
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 31 
 
 331 g> 
 
 559 
 
 
 424 
 
 394 
 
 
 109 
 
 99 
 
 23 
 
 9 
 
 2118 
 
 1836 
 
 2828 
 
 461 
 
 1110 
 
 38 
 
 8 
 
 30 
 
 330 5 
 
 560 
 
 
 425 
 
 395 
 
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 110 
 
 100 
 
 24 
 
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 2119 
 
 1885 
 
 2S29 
 
 462 
 
 1109 
 
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 9 
 
 29 
 
 329 <rf 
 
 561 
 
 
 426 
 
 396 
 
 
 111 
 
 101 
 
 25 
 
 11 
 
 2120 
 
 1834 
 
 2830 
 
 463 
 
 1108 
 
 40 
 
 10 
 
 28 
 
 328 g* 
 
 562 
 
 
 427 
 
 397 
 
 
 112 
 
 102 
 
 26 
 
 12 
 
 2121 
 
 1833 
 
 2S31 
 
 464 
 
 1107 
 
 41 
 
 11 
 
 27 
 
 327 g. 
 
 563 
 
 
 428 
 
 398 
 
 
 113 
 
 103 
 
 27 
 
 13 
 
 2122 
 
 1882 
 
 2832 
 
 465 
 
 1106 
 
 42 
 
 12 
 
 26 
 
 326 a 
 
 564 
 
 
 429 
 
 399 
 
 
 114 
 
 104 
 
 28 
 
 14 
 
 2123 
 
 1881 
 
 2833 
 
 466 
 
 1105 
 
 43 
 
 13 
 
 25 
 
 325 
 
 565 
 
 
 430 
 
 400 
 
 
 115 
 
 105 
 
 29 
 
 15 
 
 2124 
 
 1880 
 
 2834 
 
 467 
 
 1104 
 
 44 
 
 14 
 
 24 
 
 324 & 
 
 566 
 
 
 431 
 
 401 
 
 
 116 
 
 106 
 
 30 
 
 16 
 
 2125 
 
 1879 
 
 2835 
 
 468 
 
 1103 
 
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 15 
 
 23 
 
 323 0 
 
 567 
 
 
 432 
 
 402 
 
 
 117 
 
 107 
 
 31 
 
 17 
 
 2126 
 
 1378 
 
 2836 
 
 469 
 
 1102 
 
 46 
 
 16 
 
 22 
 
 322 q 
 
 568 
 
 
 433 
 
 403 
 
 
 118 
 
 108 
 
 32 
 
 18 
 
 2127 
 
 1877 
 
 2837 
 
 470 
 
 1101 
 
 47 
 
 17 
 
 21 
 
 321° 
 
 569 
 
 
 
 404 
 
 
 119 
 
 109 
 
 33 
 
 19 
 
 2128 
 
 1876 
 
 2838 
 
 471 
 
 1100 
 
 48 
 
 18 
 
 20 
 
 320 5 
 
 570 
 
 
 w 
 
 405 
 
 
 120 
 
 110 
 
 34 
 
 20 
 
 2129 
 
 1875 
 
 2S39 
 
 472 
 
 1099 
 
 49. 
 
 19 
 
 19 
 
 319 57 
 
 571 
 
 
 
 406 
 
 
 121 
 
 111 
 
 35 
 
 21 
 
 2130 
 
 1874 
 
 2840 
 
 473 
 
 1098 
 
 50 tn 
 
 20 
 
 18 
 
 318 S' 
 
 572 
 
 
 p* 
 
 407 
 
 
 122 
 
 112 
 
 36 
 
 22 
 
 2131 
 
 1873 
 
 2841 
 
 474 
 
 1097 
 
 1S2. 
 
 21 
 
 17 
 
 317 » 
 
 573 
 
 
 & 
 
 408 
 
 
 123 
 
 113 
 
 37 
 
 23 
 
 2132 
 
 1872 
 
 2S42 
 
 475 
 
 1096 
 
 2 g* 
 
 22 
 
 16 
 
 316(2. 
 
 574 
 
 
 0 
 
 409 
 
 
 124 
 
 114 
 
 38 
 
 24 
 
 2133 
 
 1871 
 
 2343 
 
 476 
 
 1095 
 
 3 CD 
 
 23 
 
 15 
 
 315 § 
 
 575 
 
 
 
 410 
 
 
 125 
 
 115 
 
 39 
 
 25 
 
 2134 
 
 1870 
 
 2844 
 
 477 
 
 1094 
 
 4 sr 
 
 24 
 
 14 
 
 314- 
 
 576 
 
 
 
 411 
 
 
 126 
 
 116 
 
 40 
 
 26 
 
 2135 
 
 1369 
 
 2845 
 
 478 
 
 1093 
 
 5& 
 
 25 
 
 13 
 
 313 
 
 577 
 
 
 s 
 
 412 
 
 
 127 
 
 117 
 
 41 
 
 27 
 
 2136 
 
 1368 
 
 2846 
 
 479 
 
 1092 
 
 6 o 
 
 26 
 
 12 
 
 312 
 
 578 
 
 
 iso 
 
 413 
 
 
 128 
 
 118 
 
 42 
 
 28 
 
 .2137 
 
 1867 
 
 2847 
 
 480 
 
 1091 
 
 72 
 
 27 
 
 11 
 
 311 
 
 579 
 
 
 *0 
 
 414 
 
 
 129 
 
 119 1 /) 
 
 43 
 
 29 
 
 2138 
 
 1866 
 
 2848 
 
 481 
 
 1090 
 
 
 28 
 
 10 
 
 310 
 
 580 
 
 
 
 415 
 
 
 130 
 
 120 3 
 
 44 
 
 30 
 
 2139 
 
 1865 
 
 2849 
 
 482 
 
 1089 
 
 9 w 
 
 29 
 
 9 
 
 309 
 
 581 
 
 
 
 416 
 
 
 131 
 
 121 B. 
 
 45 
 
 31 
 
 2140 
 
 1864 
 
 2850 
 
 483 
 
 1088 
 
 loif 
 
 30 
 
 8 
 
 308 
 
 582 
 
 
 
 417 
 
 
 132 
 
 122 0 , 
 
 46 
 
 32 
 
 2141 
 
 1863 
 
 2851 
 
 484 
 
 1087 
 
 ll“g- 
 
 31 H 
 
 7 
 
 307 
 
 583 
 
 
 
 418 
 
 
 133 
 
 123 5' 
 
 47 
 
 33 
 
 2142 
 
 1362 
 
 2852 
 
 485 
 
 10S6 
 
 122 
 
 32 =r 
 
 6 
 
 306 
 
 584 
 
 
 
 419 
 
 
 134 
 
 124 f" 
 
 48 
 
 34 
 
 2143 
 
 1861 
 
 2853 
 
 486 
 
 1085 
 
 13 ^ 
 
 33 § 
 
 5 
 
 305 
 
 585 
 
 
 
 420 
 
 
 135 
 
 125?" 
 
 49 
 
 35 
 
 2144 
 
 1860 
 
 2854 
 
 487 
 
 1084 
 
 14.9- 
 
 34 3 
 
 4 
 
 304 
 
 586 
 
 
 
 421 
 
 
 136 
 
 126 5 * 
 
 50 
 
 36 
 
 2145 
 
 1859 
 
 2855 
 
 4S3 
 
 1083 
 
 15 3 
 
 35 2 
 
 3 
 
 303 
 
 587 
 
 
 
 422 
 
 
 137 
 
 127" 
 
 to 
 
 51 
 
 37 
 
 j 2146 
 
 1858 
 
 2856 
 
 489 
 
 10S2 
 
 16“ 
 
 lg* 
 
 2 
 
 302 
 
 538 
 
 
 
 423 
 
 
 138 
 
 
 52 
 
 38 
 
 j 2117 
 
 1857 
 
 2357 
 
 490 
 
 1081 
 
 17r- 
 
 2« 
 
 1 
 
 301 
 
 589 
 
 
 
 424 
 
 — 
 
 139 
 
 
 53 
 
 39 
 
 879 
 
TABLE II.— Chronology of Ancient Kingdoms.-— Continued. 
 
 A.M. 
 
 B. C. 
 
 Julian 
 
 Period. 
 
 Anno e 
 Diluvio 
 
 Year 
 before 
 the first 
 Olymp. 
 
 Kings 
 of the 
 Egypt¬ 
 ians. 
 
 Kings 
 
 of 
 
 Sicyon. 
 
 Kings 
 of tiie 
 Argivi. 
 
 king¬ 
 dom of 
 the 
 Athe¬ 
 nians. 
 
 Year 
 before 
 the year 
 of Christ, 
 1812. 
 
 
 In the YEAR of the LIFE of 
 
 
 
 2148 
 
 1856 
 
 2858 
 
 491 
 
 1080 
 
 18 !► 
 
 3H 
 
 1 P 
 
 300 td 
 
 
 590 22 
 
 425 K 
 
 140 W- 
 
 545 ; 
 
 40 £ 
 
 
 
 
 2149 
 
 2150 
 
 1855 
 
 1354 
 
 2859 
 
 2860 
 
 492 
 
 493 
 
 1079 
 
 1078 
 
 19“ 
 
 20 F 
 
 4 p 
 
 5 3. 
 
 2 p 5 
 
 3 sf 
 
 4cn 
 
 299 
 
 298 g 
 
 
 591 5 
 592 1 
 
 426 M 
 
 427 g 
 
 141 S 
 
 142 S 
 
 55a 
 
 56 S 
 
 41 >■ 
 
 42 £ 
 
 
 
 
 2151 
 
 1853 
 
 2861 
 
 494 
 
 1077 
 
 21 
 
 si 
 
 7 o 
 
 2971! 
 
 
 593 ^ 
 
 428 pi 
 
 143 a 
 
 57 £ 
 
 43° 
 
 
 
 
 2152 
 
 1852 
 
 2862 
 
 495 
 
 1076 
 
 22 
 
 5 c-f 
 
 296 g 
 
 
 694 
 
 429 
 
 144 > 
 
 58 S 
 
 44 
 
 
 
 
 2153 
 
 1851 
 
 2863 
 
 496 
 
 1075 
 
 23 
 
 8g 
 
 eg 
 
 295 gi 
 
 
 595 
 
 430 
 
 145 £ 
 
 59^ 
 
 45 
 
 
 
 
 2154 
 
 1850 
 
 2864 
 
 497 
 
 1074 
 
 24 
 
 97 1 
 
 7 » 
 
 294 § 
 
 
 596 
 
 431 
 
 146 
 
 60 
 
 46 
 
 
 
 
 2155 
 
 1849 
 
 2865 
 
 498 
 
 1073 
 
 25 
 
 10 
 
 82 
 
 293 g 
 
 
 597 
 
 432 
 
 147 
 
 61 
 
 47 
 
 
 
 
 2156 
 
 1848 
 
 2866 
 
 499 
 
 1072 
 
 26 
 
 11 
 
 9g 
 
 292 & 
 
 
 598 
 
 433 
 
 148 
 
 62 
 
 48 
 
 
 
 
 2157 
 
 1847 
 
 2867 
 
 500 
 
 1071 
 
 27 
 
 12 
 
 log 
 
 291 o 
 
 
 599 
 
 434 
 
 149 
 
 63 
 
 49 
 
 
 
 
 2158 
 
 1846 
 
 2868 
 
 501 
 
 1070 
 
 28 
 
 13 
 
 11 g 
 
 290 £ 
 
 
 600 
 
 435 
 
 150 
 
 64 
 
 50 
 
 
 
 
 2159 
 
 1845 
 
 2869 
 
 502 
 
 1069 
 
 29 
 
 14 
 
 m 
 
 289% 
 
 
 
 436 
 
 151 
 
 65 
 
 51 
 
 
 
 
 2160 
 
 1844 
 
 2870 
 
 503 
 
 1068 
 
 30 
 
 15 
 
 i3r 
 
 288 5? 
 
 
 Cfl 
 
 437 
 
 152 
 
 66 
 
 52 
 
 
 
 
 2161 
 
 1843 
 
 2871 
 
 504 
 
 1067 
 
 31 
 
 16 
 
 14 
 
 287 sr 
 
 
 g 
 
 438 
 
 153 
 
 67 
 
 53 
 
 
 
 
 2162 
 
 1842 
 
 2872 
 
 505 
 
 1066 
 
 32 
 
 17 
 
 15 
 
 286 
 
 
 3 
 
 439 
 
 154 
 
 68 
 
 54 
 
 
 
 
 2163 
 
 1841 
 
 2873 
 
 506 
 
 1065 
 
 33 
 
 18 
 
 16 
 
 285 ® 
 
 
 £: 
 
 440 
 
 155 
 
 69 
 
 55 
 
 
 
 
 2164 
 
 1840 
 
 2874 
 
 507 
 
 1064 
 
 34 
 
 19 
 
 17 
 
 284 
 
 
 et> 
 
 P-> 
 
 441 
 
 156 
 
 70 
 
 56 
 
 
 
 
 2165 
 
 1839 
 
 2875 
 
 508 
 
 1063 
 
 35 
 
 20 
 
 18 
 
 283 § 
 
 
 > 
 
 442 
 
 157 
 
 71 
 
 57 
 
 
 
 
 2166 
 
 1838 
 
 2876 
 
 509 
 
 1062 
 
 36 
 
 21 
 
 19 
 
 282 ? 
 
 
 443 
 
 158 
 
 72 
 
 58 
 
 
 
 
 2167 
 
 1837 
 
 2877 
 
 510 
 
 1061 
 
 37 
 
 •22 
 
 20 
 
 281 
 
 
 k 
 
 444 
 
 159 
 
 73 
 
 59 
 
 
 
 
 2168 
 
 1836 
 
 2878 
 
 511 
 
 1060 
 
 38 
 
 23 
 
 21 
 
 280 
 
 
 to 
 
 445 
 
 160 
 
 74 
 
 60 
 
 
 
 
 2169 
 
 1835 
 
 2879 
 
 512 
 
 1059 
 
 39 
 
 24 
 
 22 
 
 279 
 
 
 S 
 
 446 
 
 161 
 
 75 
 
 61 
 
 1H 
 
 1£ 
 
 
 2170 
 
 1834 
 
 2880 
 
 513 
 
 1058 
 
 40 
 
 25 
 
 23 
 
 278 
 
 
 00 
 
 447 
 
 162 
 
 76 
 
 62 
 
 2j£ 
 
 52 O 
 
 
 2171 
 
 1833 
 
 2881 
 
 514 
 
 1057 
 
 41 
 
 26 
 
 24 
 
 277 
 
 
 £ 
 
 448 
 
 163 
 
 77 
 
 63 
 
 3 a 
 
 3 O 
 
 
 2172 
 
 1832 
 
 2882 
 
 515 
 
 1056 
 
 42 
 
 27 
 
 25 
 
 276 
 
 
 449 
 
 164 
 
 78 
 
 64 
 
 4 
 
 4td 
 
 
 2173 
 
 1831 
 
 2883 
 
 516 
 
 1055 
 
 43 
 
 28 
 
 26 
 
 275 
 
 
 
 450 
 
 165 
 
 79 
 
 65 
 
 5 
 
 5 
 
 
 2174 
 
 1830 
 
 2884 
 
 517 
 
 1054 
 
 44 
 
 29 
 
 27 
 
 274 
 
 
 
 451 
 
 166 
 
 80 
 
 66 
 
 6 
 
 6 
 
 
 2175 
 
 1829 
 
 2885 
 
 518 
 
 1053 
 
 45 
 
 30 
 
 28 
 
 273 
 
 
 
 452 
 
 167 
 
 81 
 
 67 
 
 7 
 
 7 
 
 
 2176 
 
 1828 
 
 2886 
 
 519 
 
 1052 
 
 46 
 
 31 
 
 29 
 
 272 
 
 3639 
 
 
 453 
 
 168 
 
 82 
 
 68 
 
 8 
 
 8 
 
 
 2177 
 
 1827 
 
 2887 
 
 520 
 
 1051 
 
 47 
 
 32 
 
 30 
 
 271 
 
 3638 
 
 P 
 
 in 
 
 454 
 
 169 
 
 83 
 
 69 
 
 9 
 
 9 
 
 
 2178 
 
 1826 
 
 2888 
 
 521 
 
 1050 
 
 48 
 
 33 
 
 31 
 
 270 
 
 3637 
 
 trr 
 
 455 
 
 170 
 
 84 
 
 70 
 
 10 
 
 10 
 
 
 2179 
 
 1825 
 
 2889 
 
 522 
 
 1049 
 
 49 
 
 34 
 
 32 
 
 269 
 
 3636 
 
 £ 
 
 456 
 
 171 
 
 85 
 
 71 
 
 11 
 
 11 
 
 
 2180 
 
 1824 
 
 2890 
 
 523 
 
 1048 
 
 1 H 
 
 35 
 
 33 
 
 268 
 
 3635 
 
 o 
 
 p 
 
 457 
 
 172 
 
 86 
 
 72 
 
 12 
 
 12 
 
 
 2181 
 
 1823 
 
 2891 
 
 524 
 
 1047 
 
 25 
 
 36 
 
 34 
 
 267 
 
 3634 
 
 
 458 
 
 173 
 
 87 
 
 73 
 
 13 
 
 13 
 
 
 2182 
 
 1822 
 
 2892 
 
 525 
 
 1046 
 
 3f 
 
 37 
 
 35 
 
 266 
 
 3633 
 
 o 
 
 459 
 
 174 
 
 88 
 
 74 
 
 14 
 
 14 
 
 
 2183 
 
 1821 
 
 2893 
 
 526 
 
 1045 
 
 4 o 
 
 38 
 
 36 
 
 265 
 
 3632 
 
 o 
 
 *-t 
 
 460 
 
 175 
 
 89 
 
 75 
 
 15 
 
 15 
 
 
 2184 
 
 1820 
 
 2894 
 
 527 
 
 1044 
 
 0 co 
 
 39 
 
 37 
 
 264 
 
 3631 
 
 pj 
 
 461 
 
 
 90 
 
 76 
 
 16 
 
 18 
 
 
 2185 
 
 1819 
 
 2895 
 
 528 
 
 1043 
 
 6 “ 
 
 40 
 
 38 
 
 263 
 
 3630 
 
 p- 
 
 % 
 
 462 
 
 
 91 
 
 77 
 
 17 
 
 17 
 
 
 2186 
 
 1818 
 
 2896 
 
 529 
 
 1042 
 
 7® 
 
 41 
 
 39 
 
 262 
 
 3629 
 
 463 
 
 cr 
 
 92 
 
 78 
 
 18 
 
 18 
 
 
 2187 
 
 1817 
 
 2897 
 
 530 
 
 1041 
 
 8 >■ 
 
 42 
 
 40 
 
 261 
 
 3628 
 
 f=! 
 
 464 
 
 3- 
 
 93 
 
 79 
 
 19 
 
 19 
 
 
 2188 
 
 1816 
 
 2898 
 
 531 
 
 1040 
 
 93 
 
 43 
 
 41 
 
 260 
 
 3627 
 
 CD 
 
 V —i 
 
 P 
 
 94 
 
 SO 
 
 20 
 
 20 
 
 
 2189 
 
 1815 
 
 2899 
 
 532 
 
 1039 
 
 10® 
 
 44 
 
 42 
 
 259 
 
 3626 
 
 p- 
 
 h4 
 
 CD 
 
 3 
 
 95 
 
 81 
 
 21 
 
 21 
 
 
 2190 
 
 1814 
 
 2900 
 
 533 
 
 1038 
 
 117= 
 
 45 
 
 43 
 
 258 
 
 3625 
 
 c 
 
 ►C! 
 
 cr 
 
 CD 
 
 & 
 
 96 
 
 82 
 
 22 
 
 22 
 
 
 2191 
 
 1813 
 
 2901 
 
 534 
 
 1037 
 
 12 
 
 
 44 
 
 257 
 
 3624 
 
 
 
 p. 
 
 97 
 
 83 
 
 23 
 
 23 
 
 f 
 
 2192 
 
 1812 
 
 2902 
 
 535 
 
 1036 
 
 13 
 
 
 45 
 
 256 
 
 3623 
 
 P 
 
 £ 
 
 & 
 
 > 
 
 98 
 
 84 
 
 24 
 
 24 
 
 
 2193 
 
 1811 
 
 2903 
 
 536 
 
 1035 
 
 14 
 
 2p 
 
 46 
 
 255 
 
 3622 
 
 in 
 
 p* 
 
 S 
 
 99 
 
 85 
 
 25 
 
 25 
 
 
 2194 
 
 1810 
 
 2904 
 
 537 
 
 1034 
 
 15 
 
 3 ~ 
 
 47 
 
 254 
 
 3621 
 
 o 
 
 > 
 
 100 
 
 86 
 
 26 
 
 26 
 
 
 2195 
 
 1809 
 
 2905 
 
 538 
 
 1033 
 
 16 
 
 
 48 
 
 253 
 
 3620 
 
 
 
 to 
 
 101 
 
 87 
 
 27 
 
 27 
 
 
 2196 
 
 1808 
 
 2906 
 
 539 
 
 1032 
 
 17 
 
 5g 
 
 49 
 
 252 
 
 3619 
 
 8 
 
 
 00 
 
 102 
 
 88 
 
 28 
 
 28 
 
 
 2197 
 
 1807 
 
 2907 
 
 540 
 
 1031 
 
 18 
 
 6' 
 
 50 
 
 251 
 
 3618 
 
 
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 103 
 
 89 
 
 29 
 
 29 
 
 
 2198 
 
 1806 
 
 2908 
 
 541 
 
 1030 
 
 19 
 
 / 
 
 12 
 
 250 
 
 3617 
 
 CD 
 
 P 
 
 QO 
 
 
 104 
 
 90 
 
 30 
 
 30 
 
 
 2199 
 
 1805 
 
 2909 
 
 542 
 
 1029 
 
 20 
 
 8 
 
 2 o 
 
 249 
 
 3616 
 
 in 
 
 
 
 105 
 
 91 
 
 31 
 
 31 
 
 
 2200 
 
 1804 
 
 2910 
 
 543 
 
 1028 
 
 21 
 
 9 
 
 33 
 
 248 
 
 3615 
 
 
 t—4 
 
 
 106 
 
 92 
 
 32 
 
 32 
 
 
 2201 
 
 1803 
 
 2911 
 
 544 
 
 1027 
 
 22 
 
 10 
 
 4 a. 
 
 247 
 
 3614 
 
 
 CD 
 
 
 107 
 
 93 
 
 33 
 
 33 
 
 
 2202 
 
 1802 
 
 2912 
 
 545 
 
 1026 
 
 23 
 
 11 
 
 
 246 
 
 3613 
 
 
 V—• 
 
 
 108 
 
 94 
 
 34 
 
 34 
 
 
 2203 
 
 1801 
 
 2913 
 
 546 
 
 1025 
 
 24 
 
 12 
 
 6- 
 
 245 
 
 3612 
 
 
 CD 
 
 
 109 
 
 95 
 
 35 
 
 35 
 
 
 2204 
 
 1800 
 
 2914 
 
 547 
 
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 25 
 
 13 
 
 7 
 
 244 
 
 3611 
 
 
 p. 
 
 
 110 
 
 96 
 
 36 
 
 36 
 
 
 2205 
 
 1799 
 
 2915 
 
 548 
 
 1023 
 
 IQ 
 
 14 
 
 8 
 
 243 
 
 3610 
 
 
 
 
 111 
 
 97 
 
 37 
 
 37 
 
 
 2206 
 
 1798 
 
 2916 
 
 549 
 
 1022 
 
 25 
 
 15 
 
 9 
 
 242 
 
 3609 
 
 
 
 
 112 
 
 98 
 
 38 
 
 38 
 
 
 2207 
 
 1797 
 
 2917 
 
 550 
 
 1021 
 
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 16 
 
 10 
 
 241 
 
 3608 
 
 
 P o 
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 113 
 
 99 
 
 39 
 
 39 
 
 
 2208 
 
 1796 
 
 2918 
 
 551 
 
 1020 
 
 4 § 
 
 17 
 
 11 
 
 240 
 
 3607 
 
 
 r °p 
 
 
 114 
 
 100 
 
 40 
 
 40 
 
 
 2209 
 
 1795 
 
 2919 
 
 552 
 
 1019 
 
 5' 
 
 18 
 
 12 
 
 239 
 
 3606 
 
 
 e-h rn 
 
 
 115 
 
 101 
 
 41 
 
 41 
 
 
 2210 
 
 1794 
 
 2920 
 
 553 
 
 1018 
 
 6 
 
 19 
 
 13 
 
 238 
 
 3605 
 
 
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 116 
 
 102 
 
 42 
 
 42 
 
 
 2211 
 
 1793 
 
 2921 
 
 554 
 
 1017 
 
 7 
 
 20 
 
 14 
 
 237 
 
 3604 
 
 
 CD 
 
 
 117 
 
 103 
 
 43 
 
 43 
 
 
 2212 
 
 1792 
 
 2922 
 
 555 
 
 1016 
 
 8 
 
 21 
 
 15 
 
 236 
 
 3603 
 
 
 p a 
 
 
 118 
 
 104 
 
 44 
 
 44 
 
 
 2213 
 
 1791 
 
 2923 
 
 556 
 
 1015 
 
 9 
 
 22 
 
 16 
 
 235 
 
 3602 
 
 
 3^ 
 
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 119 
 
 105 
 
 45 
 
 45 
 
 
 2214 
 
 1790 
 
 2924 
 
 557 
 
 1014 
 
 10 
 
 23 
 
 17 
 
 234 
 
 3601 
 
 
 
 120 
 
 106 
 
 46 
 
 46 
 
 
 2215 
 
 1789 
 
 2925 
 
 558 
 
 1013 
 
 11 
 
 24 
 
 18 
 
 233 
 
 3600 
 
 
 a* o 
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 121 
 
 107 
 
 47 
 
 47 
 
 
 2216 
 
 1788 
 
 2926 
 
 559 
 
 1012 
 
 12 
 
 25 
 
 19 
 
 232 
 
 3599 
 
 
 
 
 122 
 
 108 
 
 48 
 
 48 
 
 
 2217 
 
 1787 
 
 2927 
 
 560 
 
 1011 
 
 13 
 
 26 
 
 20 
 
 231 
 
 3598 
 
 
 * 8 
 
 
 123 
 
 109 
 
 49 
 
 49 
 
 
 2218 
 
 1786 
 
 2928 
 
 561 
 
 1010 
 
 
 27 
 
 21 
 
 230 
 
 3597 
 
 
 & o 
 
 
 124 
 
 110 
 
 50 
 
 50 
 
 
 2219 
 
 1785 
 
 2929 
 
 562 
 
 1009 
 
 2§ 
 
 3§ 
 
 28 
 
 22 
 
 229 
 
 3596 
 
 
 
 
 125 
 
 111 
 
 51 
 
 51 
 
 
 2220 
 
 1784 
 
 2930 
 
 563 
 
 1008 
 
 29 
 
 23 
 
 228 
 
 3595 
 
 
 B'B- 
 
 
 126 
 
 112 
 
 52 
 
 52 
 
 
 2221 
 
 1783 
 
 2931 
 
 564 
 
 1007 
 
 4£ 
 
 30 
 
 24 
 
 227 
 
 3594 
 
 
 P s 
 
 
 127 
 
 113 
 
 53 
 
 53 
 
 a 
 
 2222 
 
 1782 
 
 2932 
 
 565 
 
 1006 
 
 5K 
 
 31 
 
 25 
 
 226 
 
 3593 
 
 
 ® s 
 
 
 128 
 
 114 
 
 54 
 
 54 
 
 a 
 
 2223 
 
 1781 
 
 2933 
 
 566 
 
 1005 
 
 6” 
 
 32 
 
 26 
 
 225 
 
 3592 
 
 
 
 129 
 
 115 
 
 55 
 
 55 
 
 < 
 
 2224 
 
 1780 
 
 2934 
 
 567 
 
 1004 
 
 7 
 
 33 
 
 27 
 
 224 
 
 3591 
 
 
 
 
 130 
 
 116 
 
 56 
 
 56 
 
 
 2225 
 
 1779 
 
 2935 
 
 568 
 
 1003 
 
 8 
 
 34 
 
 28 
 
 223 
 
 3590 
 
 
 §-2 
 
 
 131 
 
 117 
 
 57 
 
 57 
 
 > 
 
 2226 
 
 1778 
 
 2936 
 
 569 
 
 1002 
 
 9 
 
 35 
 
 29 
 
 222 
 
 3589 
 
 
 g-3 
 
 
 132 
 
 118 
 
 58 
 
 58 
 
 O 
 
 2227 
 
 1777 
 
 2937 
 
 570 
 
 1001 
 
 10 
 
 36 
 
 30 
 
 221 
 
 3588 
 
 
 •5T8, 
 
 
 133 
 
 119 
 
 59 
 
 59 
 
 f? 
 
 2228 
 
 1776 
 
 2938 
 
 571 
 
 1000 
 
 11 
 
 37 
 
 31 
 
 220 
 
 3587 
 
 
 
 
 134 
 
 120 
 
 60 
 
 60 
 
 1 in 
 
 2229 
 
 1775 
 
 2939 
 
 572 
 
 999 
 
 12 
 
 38 
 
 32 
 
 219 
 
 3586 
 
 
 pz *-J 
 
 a 
 
 
 135 
 
 121 
 
 61 
 
 61 
 
 25 
 
 2230 
 
 1774 
 
 2940 
 
 573 
 
 998 
 
 13 
 
 39 
 
 33 
 
 218 
 
 3585 
 
 
 
 
 136 
 
 122 
 
 62 
 
 62 
 
 3^ 
 
 2231 
 
 1773 
 
 2941 
 
 574 
 
 997 
 
 14 
 
 40 
 
 34 
 
 217 
 
 3584 
 
 
 
 
 137 
 
 123 
 
 63 
 
 63 
 
 4£ 
 
 2232 
 
 1772 
 
 2942 
 
 575 
 
 996 
 
 15 
 
 41 
 
 35 
 
 216 
 
 3583 
 
 
 e-f 
 
 o o 
 
 
 
 124 
 
 64 
 
 64 
 
 5 S 
 
 2233 
 
 1771 
 
 2943 
 
 576 
 
 995 
 
 16 
 
 42 
 
 36 
 
 215 
 
 3582 
 
 
 t-.o 
 
 
 ►—» 
 
 in 
 
 125 
 
 65 
 
 65 
 
 6® 
 
 2234 
 
 1770 
 
 2944 
 
 577 
 
 994 
 
 17 
 
 43 
 
 37 
 
 214 
 
 3581 
 
 
 
 
 
 126 
 
 66 
 
 66 
 
 7 
 
 • x 
 
 2235 
 
 1769 
 
 2945 
 
 578 
 
 993 
 
 18 
 
 44 
 
 38 
 
 213 
 
 3580 
 
 
 
 
 P 
 
 P 
 
 127 
 
 67 
 
 67 
 
 8® 
 
 2236 
 
 1768 
 
 2946 
 
 579 
 
 992 
 
 19 
 
 45 
 
 39 
 
 212 
 
 3579 
 
 
 
 
 CD 
 
 128 
 
 68 
 
 68 
 
 C 
 
 2237 
 
 1767 
 
 2947 
 
 580 
 
 991 
 
 20 
 
 46 
 
 40 
 
 211 
 
 3578 
 
 
 3 a 4 
 r cd 
 
 
 Q- 
 
 129 
 
 69 
 
 69 
 
 10 in 
 
 2238 
 
 1766 
 
 2948 
 
 581 
 
 990 
 
 21 
 
 47 
 
 41 
 
 210 
 
 3577 
 
 
 p^. 
 
 
 CD 
 
 130 
 
 70 
 
 70 
 
 11 s: 
 
 2239 
 
 1765 
 
 2949 
 
 582 
 
 989 
 
 1 !> 
 
 48 
 
 42 
 
 209 
 
 3576 
 
 
 
 > 
 
 13i 
 
 71 
 
 71 
 
 12 s. 
 
 2240 
 
 1764 
 
 2950 
 
 583 
 
 988 
 
 23 
 
 49 
 
 43 
 
 208 
 
 3575 
 
 
 iy 
 
 
 
 132 
 
 72 
 
 72 
 
 13 ^ 
 
 2241 
 
 1763 
 
 2951 
 
 584 
 
 587 
 
 3® 
 
 50 
 
 44 
 
 207 
 
 3574 
 
 
 in 
 
 
 S 
 
 133 
 
 73 
 
 73 
 
 14 
 
 2242 
 
 1762 
 
 2952 
 
 585 
 
 986 
 
 4 C/3 
 
 51 
 
 45 
 
 206 
 
 3573 
 
 
 3 
 
 
 to 
 
 134 
 
 74 
 
 74 
 
 15 g 
 
 2243 
 
 1761 
 
 2953 
 
 586 
 
 985 
 
 57* 
 
 52 
 
 46 
 
 205 
 
 3572 
 
 
 CD 
 
 
 CO 
 
 135 
 
 75 
 
 75 
 
 16 • 
 
 2244 
 
 1760 
 
 2954 
 
 587 
 
 984 
 
 6 
 
 53 
 
 47 
 
 204 
 
 3571 
 
 
 cr 
 
 o 
 
 
 
 136 
 
 76 
 
 76 
 
 17 i 
 
 2245 
 
 1759 
 
 2955 
 
 588 
 
 983 
 
 7 
 
 
 48 
 
 203 
 
 3570 
 
 
 3 
 
 
 
 137 
 
 77 
 
 77 
 
 18® 
 
 880 
 
TABLE II. —Chronology of Ancient Kingdoms.— Continued. 
 
 A. M. 
 
 B. C. 
 
 Julian 
 
 Period. 
 
 Anno e 
 Diluvio 
 
 Year 
 before 
 the first 
 Olymp. 
 
 Kings 
 of the 
 Egypt¬ 
 ians. 
 
 Kings ‘ 
 of 
 
 Sicyon. 
 
 Kings 
 of the 
 Argivr. 
 
 King¬ 
 dom of 
 the 
 Athe¬ 
 nians. 
 
 Year 
 before 
 the year 
 of Christ, 
 1812. 
 
 In the YEAR of the LIFE of 
 
 2246 
 
 1758 
 
 2956 
 
 589 
 
 9S2 
 
 8 y 
 
 IS 
 
 49 2 
 
 202 W 
 
 3569 
 
 138 E 
 
 78 H 
 
 78 £ 
 
 19“ 
 
 
 2247 
 
 1757 
 
 2957 
 
 590 
 
 981 
 
 93 
 
 O CD 
 c/a 
 
 50 o 
 
 201 2, 
 
 3568 
 
 139 !> 
 
 79 “ 
 
 79 q 
 
 20 5 
 
 
 2248 
 
 1756 
 
 2958 
 
 591 
 
 9S0 
 
 10™ 
 
 3 & 
 
 51 3 
 
 200 § 
 
 3567 
 
 140 £ 
 
 80^ 
 
 80 0 
 
 21 3 
 
 
 2249 
 
 1755 
 
 2959 
 
 592 
 
 979 
 
 11 2. 
 
 4 c 
 
 52 g 
 
 199 
 
 3566 
 
 141° 
 
 81 
 
 81“ 
 
 22 
 
 
 2250 
 
 1754 
 
 2960 
 
 593 
 
 978 
 
 12” 
 
 5 ” 
 
 53 g 
 
 198 gf 
 
 3565 
 
 142 
 
 82 
 
 82 
 
 23 
 
 
 2251 
 
 1753 
 
 2961 
 
 594 
 
 977 
 
 13 
 
 6 
 
 54- 
 
 197 s* 
 
 3564 
 
 143 
 
 83 
 
 83 
 
 24 
 
 
 2252 
 
 1752 
 
 2962 
 
 595 
 
 976 
 
 14 
 
 7 
 
 55 
 
 196? 
 
 3563 
 
 144 
 
 84 
 
 84 
 
 25 
 
 
 2253 
 
 1751 
 
 2963 
 
 596 
 
 975 
 
 15 
 
 8 
 
 56 
 
 195 £ 
 
 3562 
 
 145 
 
 85 
 
 85 
 
 26 
 
 
 2254 
 
 1750 
 
 2964 
 
 597 
 
 974 
 
 16 
 
 9 
 
 57 
 
 194 £ 
 
 3561 
 
 146 
 
 86 
 
 86 
 
 27 
 
 
 2255 
 
 1749 
 
 2965 
 
 598 
 
 973 
 
 17 
 
 10 
 
 58 
 
 193 o 
 
 3560 
 
 147 
 
 87 
 
 87 
 
 28 
 
 
 2250 
 
 1748 
 
 2966 
 
 599 
 
 972 
 
 IS 
 
 11 
 
 59 
 
 192 a 
 
 3559 
 
 148 
 
 88 
 
 88 
 
 29 
 
 
 2257 
 
 1747 
 
 2967 
 
 600 
 
 971 
 
 19 
 
 12 
 
 60 
 
 191° 
 
 3558 
 
 149 
 
 89 
 
 89 
 
 30 
 
 
 2258 
 
 1746 
 
 2968 
 
 601 
 
 970 
 
 20 
 
 13 
 
 1 >■ 
 
 190 £1 
 
 3557 
 
 150 
 
 90 
 
 90 
 
 31 
 
 
 2259 
 
 1745 
 
 2969 
 
 602 
 
 969 
 
 21 
 
 14 
 
 qU- 
 
 189 w' 
 
 3556 
 
 151 
 
 91 
 
 91 
 
 32 
 
 
 2260 
 
 1744 
 
 2970 
 
 603 
 
 968 
 
 22 
 
 15 
 
 3* 
 
 188 
 
 3555 
 
 152 
 
 92 
 
 92 
 
 33 
 
 1£ 
 
 2261 
 
 1743 
 
 2971 
 
 604 
 
 967 
 
 lag 
 
 16 
 
 4 
 
 1873 
 
 3554 
 
 153 
 
 93 
 
 93 
 
 34 
 
 2§ 
 
 2262 
 
 1742 
 
 2972 
 
 605 
 
 966 
 
 2 J? 
 
 17 
 
 5 
 
 186 cl 
 
 3553 
 
 154 
 
 94 
 
 94 
 
 35 
 
 3H 
 
 2203 
 
 1741 
 
 2973 
 
 606 
 
 965 
 
 3? 
 
 18 
 
 6 
 
 185 2 
 
 3552 
 
 155 
 
 95 
 
 95 
 
 36 
 
 ** H-l 
 
 2204 
 
 1740 
 
 2974 
 
 607 
 
 964 
 
 43 
 
 19 
 
 7 
 
 184- 
 
 3551 
 
 156 
 
 96 
 
 96 
 
 37 
 
 5 M 
 
 2265 
 
 1739 
 
 2975 
 
 608 
 
 963 
 
 5 “ 
 
 20 
 
 8 
 
 183 
 
 3550 
 
 157 
 
 97 
 
 97 ~ 
 
 38 
 
 6 
 
 2266 
 
 1738 
 
 2976 
 
 609 
 
 962 
 
 6 
 
 21 
 
 9 
 
 182 
 
 3549 
 
 158 
 
 98 
 
 98 fd 
 
 39 
 
 7 
 
 2267 
 
 1737 
 
 2977 
 
 610 
 
 961 
 
 7 
 
 22 
 
 10 
 
 181 
 
 3548 
 
 159 
 
 99 
 
 99 
 
 40 
 
 8 
 
 2268 
 
 1736 
 
 2978 
 
 611 
 
 960 
 
 8 
 
 23 
 
 11 
 
 180 
 
 3547 
 
 160 
 
 100 
 
 100 g 
 
 41 
 
 9 
 
 2269 
 
 1735 
 
 2979 
 
 612 
 
 959 
 
 9 
 
 24 
 
 12 
 
 179 
 
 3546 
 
 161 
 
 101 
 
 101 ^ 
 
 42 
 
 10 
 
 2270 
 
 1734 
 
 2980 
 
 613 
 
 958 
 
 10 
 
 25 
 
 13 
 
 178 
 
 3545 
 
 162 
 
 102 
 
 102 
 
 43 
 
 11 
 
 2271 
 
 1733 
 
 2981 
 
 614 
 
 957 
 
 11 
 
 26 
 
 14 
 
 177 
 
 3544 
 
 163 
 
 103 
 
 103 
 
 44 
 
 12 
 
 2272 
 
 1732 
 
 2982 
 
 615 
 
 956 
 
 12 
 
 27 
 
 15 
 
 176 
 
 3543 
 
 164 
 
 104 
 
 104 
 
 45 
 
 13 
 
 2273 
 
 1731 
 
 2983 
 
 616 
 
 955 
 
 12 
 
 28 
 
 16 
 
 175 
 
 3542 
 
 165 
 
 105 
 
 105 
 
 46 
 
 14 
 
 2274 
 
 1730 
 
 2984 
 
 617 
 
 954 
 
 2® 
 
 29 
 
 17 
 
 174 
 
 3541 
 
 166 
 
 106 
 
 106 
 
 47 
 
 15 
 
 2275 
 
 1729 
 
 2985 
 
 618 
 
 953 
 
 3 H 
 
 30 
 
 18 
 
 173 
 
 3540 
 
 167 
 
 107 
 
 107 
 
 48 
 
 16 
 
 2276 
 
 1728 
 
 2986 
 
 619 
 
 952 
 
 4p 
 
 31 
 
 19 
 
 172 
 
 3539 
 
 168 
 
 108 
 
 108 
 
 49 
 
 17 
 
 2277 
 
 1727 
 
 2987 
 
 620 
 
 951 
 
 53 
 
 32 
 
 20 
 
 171 
 
 3538 
 
 169 
 
 109 
 
 109 
 
 50 
 
 18 
 
 2278 
 
 1726 
 
 2983 
 
 621 
 
 950 
 
 6 g, 
 
 33 
 
 21 
 
 170 
 
 3537 
 
 170 
 
 110 
 
 110 
 
 51 
 
 19 
 
 2279 
 
 1725 
 
 2989 
 
 622 
 
 949 
 
 7o 
 
 34 
 
 22 
 
 169 
 
 3536 
 
 171 
 
 111 
 
 111 
 
 52 
 
 20 
 
 2280 
 
 1724 
 
 2990 
 
 623 
 
 948 
 
 o 2 
 
 35 
 
 23 
 
 168 
 
 3535 
 
 172 
 
 112 
 
 112 
 
 53 
 
 21 
 
 22S1 
 
 1723 
 
 2991 
 
 624 
 
 947 
 
 9- 
 
 36 
 
 24 
 
 167 
 
 3534 
 
 173 
 
 113 
 
 113 
 
 54 
 
 22 
 
 2282 
 
 1722 
 
 2992 
 
 625 
 
 946 
 
 10 
 
 37 
 
 25 
 
 166 
 
 3533 
 
 174 
 
 114 
 
 114 
 
 55 
 
 23 
 
 2283 
 
 1721 
 
 2993 
 
 626 
 
 945 
 
 11 
 
 38 
 
 26 
 
 165 
 
 3532 
 
 175 
 
 115 
 
 115 
 
 56 
 
 24 
 
 2284 
 
 1720 
 
 2994 
 
 627 
 
 944 
 
 12 
 
 39 
 
 27 
 
 164 
 
 3531 
 
 176 
 
 116 
 
 1.16 
 
 57 
 
 25 
 
 2285 
 
 1719 
 
 2995 
 
 628 
 
 943 
 
 13 
 
 40 
 
 28 
 
 163 
 
 3530 
 
 177 
 
 117 
 
 117 
 
 58 
 
 26 
 
 2286 
 
 1718 
 
 2996 
 
 629 
 
 942 
 
 14 
 
 41 
 
 29 
 
 162 
 
 3529 
 
 178 
 
 118 
 
 118 
 
 59 
 
 27 
 
 2287 
 
 1717 
 
 2997 
 
 630 
 
 941 
 
 15 
 
 42 
 
 30 
 
 161 
 
 3528 
 
 179 
 
 119 
 
 119 
 
 60 
 
 28 
 
 2288 
 
 1716 
 
 2998 
 
 631 
 
 940 
 
 16 
 
 43 
 
 31 
 
 160 
 
 3527 
 
 180 
 
 120 
 
 120 
 
 61 
 
 29 
 
 2289 
 
 1715 
 
 2999 
 
 632 
 
 939 
 
 17 
 
 44 
 
 32 
 
 159 
 
 3526 
 
 
 
 121 
 
 62 
 
 30 
 
 2290 
 
 1714 
 
 3000 
 
 633 
 
 933 
 
 18 
 
 45 
 
 33 
 
 158 
 
 3525 
 
 wa 
 
 K 
 
 122 
 
 63 
 
 31 
 
 2291 
 
 1713 
 
 3001 
 
 634 
 
 937 
 
 19 
 
 46 
 
 34 
 
 157 
 
 3524 
 
 P 
 
 p 
 
 o 
 
 < 
 
 123 
 
 64 
 
 32 
 
 2292 
 
 1712 
 
 3002 
 
 635 
 
 936 
 
 20 
 
 47 
 
 35 
 
 156 
 
 3523 
 
 O 
 
 
 124 
 
 65 
 
 33 
 
 2293 
 
 1711 
 
 3003 
 
 636 
 
 935 
 
 21 
 
 
 1 > 
 
 155 
 
 3522 
 
 & 
 
 o 
 
 125 
 
 66 
 
 34 
 
 2294 
 
 1710 
 
 3004 
 
 637 
 
 934 
 
 22 
 
 iw 
 
 2 <3 
 
 154 
 
 3521 
 
 P- 
 
 Oq 
 
 126 
 
 67 
 
 35 
 
 2295 
 
 1709 
 
 3005 
 
 638 
 
 933 
 
 23 
 
 2p 
 
 3“ 
 
 153 
 
 3520 
 
 > 
 
 M 
 
 127 
 
 68 
 
 36 
 
 2296 
 
 1708 
 
 3006 
 
 639 
 
 932 
 
 24 
 
 3 0 
 
 4 
 
 152 
 
 3519 
 
 
 W 
 
 P 
 
 128 
 
 69 
 
 37 
 
 2297 
 
 1707 
 
 3007 
 
 640 
 
 931 
 
 25 
 
 4“ 
 
 5 
 
 151 
 
 3518 
 
 s 
 
 £ 
 
 129 
 
 70 
 
 38 
 
 2298 
 
 1706 
 
 3008 
 
 641 
 
 930 
 
 26 
 
 5? 
 
 6 
 
 150 
 
 3517 
 
 lO_ 
 
 
 130 
 
 71 
 
 39 
 
 2299 
 
 1705 
 
 3009 
 
 642 
 
 929 
 
 id 
 
 6 a 
 
 7 
 
 149 
 
 3516 
 
 CD 
 
 CD 
 
 131 
 
 72 
 
 40 
 
 2300 
 
 1704 
 
 3010 
 
 643 
 
 928 
 
 2 3 
 
 7§ 
 
 8 
 
 148 
 
 3515 
 
 
 
 132 
 
 73 
 
 41 
 
 2301 
 
 1703 
 
 3011 
 
 644 
 
 927 
 
 3g 
 
 8£ 
 
 9 
 
 147 
 
 3514 
 
 
 & 
 
 133 
 
 74 
 
 42 
 
 2302 
 
 1702 
 
 3012 
 
 645 
 
 926 
 
 45- 
 
 9“ 
 
 10 
 
 146 
 
 3513 
 
 
 CD 
 
 *-t 
 
 134 
 
 75 
 
 43 
 
 2303 
 
 1701 
 
 3013 
 
 646 
 
 925 
 
 5 
 
 10 
 
 11 
 
 145 
 
 3512 
 
 
 > 
 
 135 
 
 76 
 
 44 
 
 2304 
 
 1700 
 
 3014 
 
 647 
 
 924 
 
 6 
 
 11 
 
 12 
 
 144 
 
 3511 
 
 
 
 136 
 
 77 
 
 45 
 
 2305 
 
 1699 
 
 3015 
 
 648 
 
 923 
 
 7 
 
 12 
 
 13 
 
 143 
 
 3510 
 
 
 S 
 
 137 
 
 78 
 
 46 
 
 2306 
 
 1698 
 
 3016 
 
 649 
 
 922 
 
 8 
 
 13 
 
 14 
 
 142 
 
 3509 
 
 
 tO 
 
 138 
 
 79 
 
 47 
 
 2307 
 
 1697 
 
 3017 
 
 650 
 
 921 
 
 9 
 
 14 
 
 15 
 
 141 
 
 3508. 
 
 
 GO 
 
 139 
 
 80 
 
 48 
 
 2308 
 
 1696 
 
 3018 
 
 651 
 
 920 
 
 10 
 
 15 
 
 16 
 
 140 
 
 3507 
 
 
 
 140 
 
 81 
 
 49 
 
 2309 
 
 1695 
 
 3019 
 
 652 
 
 919 
 
 
 16 
 
 17 
 
 139 
 
 3506 
 
 
 
 141 
 
 82 
 
 50 
 
 2310 
 
 1694 
 
 3020 
 
 653 
 
 918 
 
 
 17 
 
 18 
 
 138 
 
 3505 
 
 
 o 
 
 142 
 
 83 
 
 51 
 
 2311 
 
 1693 
 
 3021 
 
 654 
 
 917 
 
 2 I 
 
 18 
 
 19 
 
 137 
 
 3504 
 
 
 H 
 
 143 
 
 84 
 
 52 
 
 2312 
 
 1692 
 
 3022 
 
 655 
 
 916 
 
 3 § 
 
 19 
 
 20 
 
 136 
 
 3503 
 
 
 CD 
 
 O 
 
 144 
 
 85 
 
 53 
 
 2313 
 
 1691 
 
 3023 
 
 656 
 
 915 
 
 4>§ 
 
 20 
 
 21 
 
 135 
 
 3502 
 
 
 O 
 
 H 
 
 145 
 
 86 * 
 
 54 
 
 2314 
 
 1690 
 
 3024 
 
 657 
 
 914 
 
 53: 
 
 21 
 
 22 
 
 134 
 
 3501 
 
 
 P- 
 
 CD 
 
 146 
 
 87 
 
 55 
 
 2315 
 
 1689 
 
 3025 
 
 658 
 
 913 
 
 6“ 
 
 22 
 
 23 
 
 133 
 
 3500 
 
 
 p. 
 
 147 
 
 88 
 
 56 
 
 2316 
 
 1688 
 
 3026 
 
 659 
 
 912 
 
 7 
 
 23 
 
 24 
 
 132 
 
 3499 
 
 
 
 
 89 
 
 57 
 
 2317 
 
 1687 
 
 3027 
 
 660 
 
 911 
 
 8 
 
 24 
 
 25 
 
 131 
 
 3498 
 
 
 
 M 
 
 l/l 
 
 90 
 
 58 
 
 2318 
 
 1686 
 
 3028 
 
 661 
 
 910 
 
 9 
 
 25 
 
 26 
 
 130 
 
 3497 
 
 
 
 H 
 
 P 
 
 91 
 
 59 
 
 2319 
 
 1685 
 
 3029 
 
 662 
 
 909 
 
 10 
 
 26 
 
 27 
 
 129 
 
 3496 
 
 
 
 CD 
 
 92 
 
 60 
 
 2320 
 
 1684 
 
 3030 
 
 663 
 
 908 
 
 11 
 
 27 
 
 28 
 
 128 
 
 3495 
 
 
 
 & 
 
 93 
 
 61 
 
 2321 
 
 1683 
 
 3031 
 
 664 
 
 907 
 
 12 
 
 28 
 
 29 
 
 127 
 
 3494 
 
 
 
 CD 
 
 P' 
 
 94 
 
 62 
 
 2322 
 
 1682 
 
 3032 
 
 665 
 
 906 
 
 13 
 
 29 
 
 30 
 
 126 
 
 3493 
 
 
 
 l> 
 
 95 
 
 63 
 
 2323 
 
 1681 
 
 3033 
 
 666 
 
 905 
 
 14 
 
 30 
 
 31 
 
 125 
 
 3492 
 
 
 
 
 96 
 
 64 
 
 2324 
 
 1680 
 
 3034 
 
 667 
 
 904 
 
 15 
 
 31 
 
 32 
 
 124 
 
 3491 
 
 
 
 S 
 
 97 
 
 65 
 
 2325 
 
 1679 
 
 3035 
 
 668 
 
 903 
 
 16 
 
 32 
 
 33 
 
 123 
 
 3490 
 
 
 
 to 
 
 98 
 
 66 
 
 2326 
 
 1678 
 
 3036 
 
 669 
 
 902 
 
 17 
 
 33 
 
 34 
 
 122 
 
 3489 
 
 
 
 CO 
 >— ‘ 
 
 99 
 
 67 
 
 2327 
 
 1677 
 
 3037 
 
 670 
 
 901 
 
 18 
 
 34 
 
 35 
 
 121 
 
 3488 
 
 
 
 Oi 
 
 100 
 
 68 
 
 2328 
 
 1676 
 
 3038 
 
 671 
 
 900 
 
 19 
 
 35 
 
 36 
 
 120 
 
 3487 
 
 
 
 
 101 
 
 69 
 
 2329 
 
 1675 
 
 3039 
 
 672 
 
 899 
 
 20 
 
 36 
 
 37 
 
 119 
 
 3486 
 
 
 
 
 102 
 
 70 
 
 2330 
 
 1674 
 
 3040 
 
 673 
 
 898 
 
 21 
 
 37 
 
 38 
 
 118 
 
 3485 
 
 
 
 
 103 
 
 71 
 
 2331 
 
 1673 
 
 3041 
 
 674 
 
 897 
 
 22 
 
 38 
 
 39 
 
 117 
 
 3484 
 
 
 
 
 104 
 
 72 
 
 2332 
 
 1672 
 
 3042 
 
 675 
 
 896 
 
 23 
 
 39 
 
 40 
 
 116 
 
 3483 
 
 
 
 
 105 
 
 73 
 
 2333 
 
 1671 
 
 3043 
 
 676 
 
 895 
 
 24 
 
 40 
 
 41 
 
 115 
 
 3482 
 
 
 
 
 106 
 
 74 
 
 2334 
 
 1670 
 
 3044 
 
 677 
 
 894 
 
 25 
 
 41 
 
 42 
 
 114 
 
 3481 
 
 
 
 
 107 
 
 75 
 
 2335 
 
 1669 
 
 3045 
 
 678 
 
 893 
 
 26 
 
 42 
 
 43 
 
 113 
 
 3480 
 
 
 
 
 108 
 
 76 
 
 2336 
 
 1668 
 
 3046 
 
 679 
 
 892 
 
 27 
 
 43 
 
 44 
 
 112 
 
 3479 
 
 
 
 
 109 
 
 77 
 
 2337 
 
 1667 
 
 3047 
 
 680 
 
 891 
 
 28 
 
 44 
 
 45 
 
 111 
 
 3478 
 
 
 
 
 110 
 
 78 
 
 2338 
 
 1666 
 
 3048 
 
 681 
 
 890 
 
 29 
 
 45 
 
 46 
 
 110 
 
 3477 
 
 
 
 
 111 
 
 79 
 
 2339 
 
 1665 
 
 3049 
 
 682 
 
 889 
 
 30 
 
 46 2 
 
 47 
 
 109 
 
 3476 
 
 
 
 
 112 
 
 80 
 
 2340 
 
 1664 
 
 3050 
 
 683 
 
 888 
 
 1 o 
 
 1 g 
 
 48 
 
 108 
 
 3475 
 
 
 
 
 113 
 
 81 
 
 ! 2341 
 
 1663 
 
 3051 
 
 684 
 
 887 
 
 23 
 
 23 
 
 49 
 
 107 
 
 3474 
 
 
 
 
 114 
 
 82 
 
 | 2342 
 
 1662 
 
 3052 
 
 685 
 
 886 
 
 3* 
 
 3* 
 
 50 
 
 106 
 
 3473 
 
 
 
 
 115 
 
 83 
 
 2343 
 
 1661 
 
 3053 
 
 686 
 
 885 
 
 4 
 
 4 p 
 
 51 
 
 105 
 
 3472 
 
 
 
 
 116 
 
 84 
 
 Vol. £. ( 57 ) 881 
 
TABLE IT. —Chronology or Ancient Kingdoms.— Continued. 
 
 A. M 
 
 B. C. 
 
 Julian 
 
 Period. 
 
 Anno e 
 Diluvio 
 
 Year 
 before 
 the first 
 Olymp. 
 
 Kings 
 of the 
 Egypt¬ 
 ians. 
 
 Kings 
 
 of 
 
 Sicyon. 
 
 Kings 
 of tlie 
 Argivi. 
 
 King¬ 
 dom oi 
 the 
 Athe¬ 
 nians. 
 
 Year 
 
 before 
 the year 
 of Christ, 
 1812. 
 
 In the YEAR of the LIFE of 
 
 2344 
 
 1660 
 
 3054 
 
 687 
 
 884 
 
 50 
 
 5 to 
 
 521> 
 
 104 to 
 
 3471 
 
 117 C 
 
 35^ 
 
 
 
 2345 
 
 1659 
 
 3055 
 
 688 
 
 883 
 
 63 
 
 6 2 
 
 53og 
 
 1031 
 
 3470 
 
 H8« 
 
 86 g 
 
 
 
 2346 
 
 1658 
 
 3056 
 
 689 
 
 882 
 
 rj Y 1 
 
 7g 
 
 54 8 
 
 102 § 
 
 3469 
 
 119~ 
 
 87 to 
 
 
 
 2347 
 
 1657 
 
 3057 
 
 690 
 
 881 
 
 8 
 
 8b 
 
 55' 
 
 101 c* 
 
 3468 
 
 120 
 
 88 2 
 
 
 
 234S 
 
 1656 
 
 3058 
 
 691 
 
 880 
 
 9 
 
 9g 
 
 56 
 
 100 s 
 
 3467 
 
 121 
 
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 1655 
 
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 10 
 
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 57 
 
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 58 
 
 98 § 
 
 3465 
 
 123 
 
 91 
 
 
 
 2351 
 
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 877 
 
 12 
 
 12 
 
 59 
 
 97 p. 
 
 3464 
 
 124 
 
 92 
 
 
 
 2352 
 
 1652 
 
 3062 
 
 695 
 
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 13 
 
 13 
 
 60 
 
 96 g. 
 
 3463 
 
 125 
 
 93 
 
 
 
 2353 
 
 1651 
 
 3063 
 
 696 
 
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 14 
 
 14 
 
 61 
 
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 126 
 
 94 
 
 
 
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 15 
 
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 62 
 
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 95 
 
 
 
 2355 
 
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 16 
 
 16 
 
 63 
 
 93° 
 
 3460 
 
 128 
 
 96 
 
 
 
 2356 
 
 1648 
 
 3066 
 
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 872 
 
 17 
 
 17 
 
 64 
 
 92 £ 
 
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 129 
 
 97 
 
 
 
 2357 
 
 1647 
 
 3067 
 
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 871 
 
 18 
 
 18 
 
 65 
 
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 130 
 
 98 
 
 
 
 2358 
 
 1646 
 
 3068 
 
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 870 
 
 19 
 
 19 
 
 66 
 
 90 to 
 
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 131 
 
 99 
 
 
 
 2359 
 
 1645 
 
 3069 
 
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 20 
 
 20 
 
 67 
 
 89 = 
 
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 132 
 
 100 
 
 
 
 2360 
 
 1644 
 
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 703 
 
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 21 
 
 21 
 
 68 
 
 88 s. 
 
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 133 
 
 101 
 
 
 
 2361 
 
 1643 
 
 3071 
 
 704 
 
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 22 
 
 22 
 
 69 
 
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 134 
 
 102 
 
 
 
 2362 
 
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 23 
 
 23 
 
 70 ^ 
 
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 103 
 
 
 
 2363 
 
 1641 
 
 3073 
 
 706 
 
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 24 
 
 24 
 
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 85 
 
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 104 
 
 
 
 2364 
 
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 25 
 
 25 
 
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 84 
 
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 137 
 
 105 
 
 
 
 2365 
 
 1639 
 
 3075 
 
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 863 
 
 26 
 
 26 
 
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 83 
 
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 106 
 
 
 
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 1638 
 
 3076 
 
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 27 
 
 27 
 
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 82 
 
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 28 
 
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 108 
 
 
 
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 1636 
 
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 711 
 
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 29 
 
 29 
 
 6 
 
 80 
 
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 109 
 
 
 
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 1635 
 
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 712 
 
 859 
 
 30 
 
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 7 
 
 79 
 
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 110 
 
 
 
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 1634 
 
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 31 
 
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 8 
 
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 2371 
 
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 9 
 
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 2372 
 
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 33 
 
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 2373 
 
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 34 
 
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 36 
 
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 13 
 
 73 
 
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 37 
 
 14 
 
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 1627 
 
 3087 
 
 720 
 
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 28 
 
 38 
 
 15 
 
 71 
 
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 2378 
 
 1626 
 
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 38 
 
 39 
 
 16 
 
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 1625 
 
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 4 S' 
 
 40 
 
 17 
 
 69 
 
 3436 
 
 
 
 
 
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 41 
 
 18 
 
 68 
 
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 19 
 
 67 
 
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 2382 
 
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 3092 
 
 725 
 
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 7 
 
 43 
 
 20 
 
 66 
 
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 2383 
 
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 8 
 
 44 
 
 21 
 
 65 
 
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 22 
 
 64 
 
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 10 
 
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 23 
 
 63 
 
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 2386 
 
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 11 
 
 47 
 
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 12 
 
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 26 
 
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 27 
 
 59 
 
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 28 
 
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 29 
 
 57 
 
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 2392 
 
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 30 
 
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 2393 
 
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 6 
 
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 31 
 
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 33 
 
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 9 
 
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 34 
 
 52 
 
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 35 
 
 51 
 
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 36 
 
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 2399 
 
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 38 
 
 12 
 
 37 
 
 49 
 
 3416 
 
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 2400 
 
 1604 
 
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 743 
 
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 13 
 
 38 
 
 48 
 
 3415 
 
 
 
 
 
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 2402 
 
 1602 
 
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 15 
 
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 2403 
 
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 7 
 
 16 
 
 41 
 
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 2404 
 
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 8 
 
 17 
 
 42 
 
 44 
 
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 2405 
 
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 9 
 
 18 
 
 43 
 
 43 
 
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 19 
 
 44 
 
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 ^to 
 
 
 
 
 2407 
 
 1597 
 
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 750 
 
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 11 
 
 20 
 
 45 
 
 41 
 
 3408 
 
 
 
 
 
 2408 
 
 1596 
 
 3118 
 
 751 
 
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 12 
 
 21 
 
 46 
 
 40 
 
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 2409 
 
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 3119 
 
 752 
 
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 22 
 
 47 
 
 39 
 
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 2410 
 
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 753 
 
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 2g 
 
 23 
 
 48 
 
 38 
 
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 2411 
 
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 754 
 
 817 
 
 3 § 
 
 24 
 
 49 
 
 37 
 
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 755 
 
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 4 
 
 25 
 
 50 
 
 36 
 
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 2413 
 
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 756 
 
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 58 
 
 26 
 
 51 
 
 35 
 
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 2414 
 
 1590 
 
 3124 
 
 757 
 
 814 
 
 68 
 
 27 
 
 52 
 
 34 
 
 3401 
 
 
 
 
 
 2415 
 
 1589 
 
 3125 
 
 758 
 
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 7' 
 
 28 
 
 53 
 
 33 
 
 3400 
 
 
 
 
 
 2416 
 
 1588 
 
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 759 
 
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 8 
 
 29 
 
 54 
 
 32 
 
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 2417 
 
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 9 
 
 30 
 
 1 to 
 
 31 
 
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 761 
 
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 31 
 
 28 
 
 30 
 
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 2419 
 
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 762 
 
 809 
 
 11 
 
 32 
 
 33- 
 
 29 
 
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 2420 
 
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 33 
 
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 34 
 
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 27 
 
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 23 
 
 35 
 
 6 
 
 26 
 
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 3 p: 
 
 36 
 
 7 
 
 25 
 
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 2424 
 
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 37 
 
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 2425 
 
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 38 
 
 9 
 
 23 
 
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 769 
 
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 1 & 
 
 39 
 
 10 
 
 22 
 
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 2427 
 
 1577 
 
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 770 
 
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 1 3 
 
 40 
 
 11 
 
 21 
 
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 2428 
 
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 41 
 
 12 
 
 20 
 
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 772 
 
 799 
 
 3 “> 
 
 42 
 
 13 
 
 19 
 
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 773 
 
 798 
 
 4# 
 
 43 
 
 14 
 
 18 
 
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 2431 
 
 1573 
 
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 774 
 
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 44 
 
 15 
 
 17 
 
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 2432 
 
 1572 
 
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 775 
 
 796 
 
 6§ 
 
 45 
 
 16 
 
 16 
 
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 2433 
 
 1571 
 
 3143 
 
 776 
 
 795 
 
 7 in 
 
 46 
 
 17 
 
 15 
 
 3382 
 
 
 
 3g 
 
 
 2434 
 
 1570 
 
 3144 
 
 777 
 
 794 
 
 8“ 
 
 47 
 
 18 
 
 14 
 
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 4* 
 
 IS 
 
 2435 
 
 1569 
 
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 778 
 
 793 
 
 9S 
 
 48 
 
 19 
 
 13 
 
 3380 
 
 
 
 5 
 
 20 
 
 2436 
 
 1568 
 
 3146 
 
 779 
 
 792 
 
 10 s 
 
 49 
 
 20 
 
 12 
 
 3379 
 
 
 
 6 
 
 o 
 
 2437 
 
 1567 
 
 3147 
 
 780 
 
 791 
 
 ii a 
 
 50 
 
 21 
 
 11 
 
 3378 
 
 
 
 7 
 
 4 M 
 
 2438 
 
 1566 
 
 3148 
 
 781 
 
 790 
 
 125 
 
 51 
 
 22 
 
 10 
 
 3377 
 
 
 
 8 
 
 5 
 
 2439 
 
 1565 
 
 3149 
 
 782 
 
 789 
 
 13' 
 
 52 
 
 23 
 
 9 
 
 3376 
 
 
 
 9 
 
 6 
 
 2440 
 
 1564 
 
 3150 
 
 783 
 
 788 
 
 14 
 
 53 
 
 24 
 
 8 
 
 3375 
 
 
 
 10 
 
 7 
 
 2441 
 
 1563 
 
 3151 
 
 784 
 
 787 
 
 15 
 
 54 
 
 25 
 
 7 
 
 3374 
 
 
 
 11 
 
 8 
 
 882 a 
 
TABLE II. —Chronology of Ancient Kingdoms.— Continued. 
 
 A.M. 
 
 B. C. 
 
 Julian 
 
 Period. 
 
 Anno e 
 Diluvio 
 
 Year 
 before 
 the first 
 Olymp. 
 
 Kings 
 of the 
 Egypt¬ 
 ians. 
 
 Kings 
 
 of 
 
 Sicyon. 
 
 Kings 
 of the 
 Argivi. 
 
 Kings 
 of the 
 Athe¬ 
 nians. 
 
 Year 
 before 
 the year 
 of Christ, 
 1812. 
 
 In the YEAR of the LIFE of 
 
 2442 
 
 1562 
 
 3152 
 
 785 
 
 786 
 
 16 td 
 
 55 0 
 
 26 ^ 
 
 6W 
 
 3373 
 
 12 > 
 
 93 
 
 
 
 2443 
 
 1561 
 
 3153 
 
 786 
 
 785 
 
 17 a 
 
 56 a 
 
 27 o 
 
 5 2> 
 
 3372 
 
 13*; 
 
 100 
 
 
 
 2444 
 
 1560 
 
 3154 
 
 787 
 
 784 
 
 18® 
 
 570 
 
 28 3- 
 
 4 S 
 
 3371 
 
 14 g 
 
 iiw 
 
 
 
 2445 
 
 1559 
 
 3155 
 
 788 
 
 783 
 
 198 
 
 58o 
 
 29 8 
 
 3 b 
 
 3370 
 
 15 § 
 
 12ai 
 
 
 
 2446 
 
 1558 
 
 3156 
 
 789 
 
 782 
 
 20“ 
 
 59 gf- 
 
 30 
 
 2 jjf 
 
 3369 
 
 16 
 
 13 
 
 
 
 2447 
 
 1557 
 
 3157 
 
 790 
 
 781 
 
 21 § 
 
 60 ‘ 
 
 31 
 
 1 H 
 
 3368 
 
 17 
 
 14 
 
 
 
 2448 
 
 1556 
 
 3158 
 
 791 
 
 780 
 
 22 g 
 
 61 
 
 32 
 
 12. 
 
 3367 
 
 18 
 
 15 
 
 
 
 2449 
 
 1555 
 
 3159 
 
 792 
 
 779 
 
 231 
 
 62 
 
 33 
 
 2? 
 
 3366 
 
 19 
 
 16 
 
 
 
 2450 
 
 1554 
 
 3160 
 
 793 
 
 778 
 
 24? 
 
 lg 
 
 34 
 
 3 o 
 
 3365 
 
 20 
 
 17 
 
 
 
 2451 
 
 1553 
 
 3161 
 
 794 
 
 777 
 
 25 
 
 22 
 
 35 
 
 4 o 
 
 3364 
 
 21 
 
 18 
 
 
 
 2452 
 
 1552 
 
 3162 
 
 795 
 
 776 
 
 26 
 
 3? 
 
 It? 
 
 5? 
 
 3363 
 
 22 
 
 19 
 
 1£ 
 
 
 2453 
 
 1551 
 
 3163 
 
 796 
 
 775 
 
 27 
 
 4g* 
 
 2 o' 
 
 62 
 
 3362 
 
 23 
 
 20 
 
 
 
 2454 
 
 1550 
 
 3164 
 
 797 
 
 774 
 
 28 
 
 5 3 
 
 O pj 
 
 /►d 
 
 3361 
 
 24 
 
 21 
 
 3W 
 
 
 2455 
 
 1549 
 
 3165 
 
 798 
 
 773 
 
 29 
 
 6 
 
 4“ 
 
 8“ 
 
 3360 
 
 25 
 
 22 
 
 4 ? 
 
 
 2456 
 
 1548 
 
 3166 
 
 799 
 
 772 
 
 30 
 
 7 
 
 5 
 
 9. 
 
 3359 
 
 26 
 
 23 
 
 5^ 
 
 
 2457 
 
 1547 
 
 3167 
 
 800 
 
 771 
 
 31 
 
 8 
 
 6 
 
 10? 
 
 3358 
 
 27 
 
 24 
 
 6 
 
 
 2458 
 
 1546 
 
 3168 
 
 801 
 
 770 
 
 22 
 
 9 
 
 7 
 
 112 
 
 3357 
 
 28 
 
 25 
 
 7 
 
 
 2459 
 
 1545 
 
 3169 
 
 802 
 
 769 
 
 33 
 
 10 
 
 8 
 
 l&§ 
 
 3356 
 
 29 
 
 26 
 
 8 
 
 
 2460 
 
 1544 
 
 3170 
 
 803 
 
 768 
 
 34 
 
 11 
 
 9 
 
 13“ 
 
 3355 
 
 30 
 
 27 
 
 9 
 
 
 2461 
 
 1543 
 
 3171 
 
 804 
 
 767 
 
 35 
 
 12 
 
 10 
 
 14£ 
 
 3354 
 
 31 
 
 28 
 
 10 
 
 
 2462 
 
 1542 
 
 3172 
 
 805 
 
 766 
 
 36 
 
 13 
 
 11 
 
 15® 
 
 3353 
 
 32 
 
 29 
 
 11 
 
 
 2463 
 
 1541 
 
 3173 
 
 806 
 
 765 
 
 37 
 
 14 
 
 12 
 
 16? 
 
 3352 
 
 33 
 
 30 
 
 12 
 
 
 2464 
 
 1540 
 
 3174 
 
 807 
 
 764 
 
 38 
 
 15 
 
 13 
 
 17" 
 
 3351 
 
 34 
 
 31 
 
 • 13 
 
 
 2465 
 
 1539 
 
 3175 
 
 808 
 
 763 
 
 39 
 
 16 
 
 14 
 
 183 
 
 3350 
 
 35 
 
 32 
 
 14 
 
 
 2466 
 
 1538 
 
 3176 
 
 809 
 
 762 
 
 40 
 
 17 
 
 15 
 
 19 § 
 
 3349 
 
 36 
 
 33 
 
 15 
 
 
 2467 
 
 1537 
 
 3177 
 
 810 
 
 761 
 
 41 
 
 18 
 
 16 
 
 20 
 
 3348 
 
 37 
 
 34 
 
 16 
 
 
 2468 
 
 1536 
 
 3178 
 
 811 
 
 760 
 
 42 
 
 19 
 
 17 
 
 21 g. 
 
 3347 
 
 38 
 
 35 
 
 17 
 
 
 2469 
 
 1535 
 
 3179 
 
 812 
 
 759 
 
 43 
 
 20 
 
 18 
 
 22- 
 
 3346 
 
 39 
 
 36 
 
 18 
 
 
 2470 
 
 1534 
 
 3180 
 
 813 
 
 758 
 
 44 
 
 21 
 
 19 
 
 23 
 
 3345 
 
 40 
 
 37 
 
 19 
 
 
 2471 
 
 1533 
 
 3181 
 
 814 
 
 757 
 
 45 
 
 22 
 
 20 
 
 24 
 
 3344 
 
 41 
 
 38 
 
 20 
 
 
 2472 
 
 1532 
 
 3182 
 
 815 
 
 756 
 
 46 
 
 23 
 
 21 
 
 25 
 
 3343 
 
 42 
 
 39 
 
 21 
 
 
 2473 
 
 1531 
 
 3183 
 
 816 
 
 755 
 
 47 
 
 24 
 
 22 
 
 26 
 
 3342 
 
 43 
 
 40 
 
 22 
 
 
 2474 
 
 1530 
 
 3184 
 
 817 
 
 754 
 
 48 
 
 25 
 
 23 
 
 27 
 
 3341 
 
 44 
 
 41 
 
 23 
 
 
 2475 
 
 1529 
 
 3185 
 
 818 
 
 753 
 
 49 
 
 26 
 
 24 
 
 28 
 
 3340 
 
 45 
 
 42 
 
 24 
 
 1 o 
 
 2476 
 
 1528 
 
 3186 
 
 819 
 
 752 
 
 50 
 
 27 
 
 25 
 
 29 
 
 3339 
 
 46 
 
 43 
 
 25 
 
 2b 
 
 2477 
 
 1527 
 
 3187 
 
 820 
 
 751 
 
 51 
 
 28 
 
 26 
 
 30 
 
 3338 
 
 47 
 
 44 
 
 26 
 
 3m 
 
 2478 
 
 1526 
 
 3188 
 
 821 
 
 750 
 
 52 
 
 29 
 
 27 
 
 31 
 
 3337 
 
 48 
 
 45 
 
 27 
 
 4a 
 
 2479 
 
 1525 
 
 3189 
 
 822 
 
 749 
 
 53 
 
 30^ 
 
 28 
 
 32 
 
 3336 
 
 49 
 
 46 
 
 28 
 
 5 
 
 2480 
 
 1524 
 
 3190 
 
 823 
 
 748 
 
 54 
 
 
 29 
 
 33 
 
 3335 
 
 50 
 
 47 
 
 29 
 
 6 
 
 2481 
 
 1523 
 
 3191 
 
 824 
 
 747 
 
 55 
 
 9 
 
 30 
 
 34 
 
 3334 
 
 51 
 
 48 
 
 30 
 
 7 
 
 2482 
 
 1522 
 
 3192 
 
 825 
 
 746 
 
 56 
 
 3? 
 
 31 
 
 35 
 
 3333 
 
 52 
 
 49 
 
 31 
 
 8 
 
 2483 
 
 1521 
 
 3193 
 
 826 
 
 745 
 
 57 
 
 
 32 
 
 36 
 
 3232 
 
 53 
 
 50 
 
 32 
 
 9 
 
 2484 
 
 1520 
 
 3194 
 
 827 
 
 744 
 
 58 
 
 5 ? 
 
 33 
 
 37 
 
 3331 
 
 54 
 
 51 
 
 33 
 
 10 
 
 2485 
 
 1519 
 
 3195 
 
 828 
 
 743 
 
 59 
 
 6 
 
 34 
 
 38 
 
 3330 
 
 55 
 
 52 
 
 34 
 
 11 
 
 2486 
 
 1518 
 
 3196 
 
 829 
 
 742 
 
 60 
 
 7 
 
 35 
 
 39 
 
 3329 
 
 56 
 
 53 
 
 35 
 
 12 
 
 2487 
 
 1517 
 
 3197 
 
 830 
 
 741 
 
 61 
 
 8 
 
 36 
 
 40 
 
 3328 
 
 57 
 
 54 
 
 36 
 
 13 
 
 2488 
 
 1516 
 
 3198 
 
 831 
 
 740 
 
 62 
 
 9 
 
 37 
 
 41 
 
 3327 
 
 58 
 
 55 
 
 37 
 
 14 
 
 2489 
 
 1515 
 
 3199 
 
 832 
 
 739 
 
 63 
 
 10 
 
 38 
 
 42 
 
 3326 
 
 59 
 
 56 
 
 38 
 
 15 
 
 2490 
 
 1514 
 
 3200 
 
 833 
 
 738 
 
 64 
 
 11 
 
 39 
 
 43 
 
 3325 
 
 60 
 
 57 
 
 39 
 
 16 
 
 2491 
 
 1513 
 
 3201 
 
 834 
 
 737 
 
 65 
 
 12 
 
 40 
 
 44 
 
 3324 
 
 61 
 
 58 
 
 40 
 
 17 
 
 2492 
 
 1512 
 
 3202 
 
 835 
 
 736 
 
 66 
 
 13 
 
 41 
 
 45 
 
 3323 
 
 62 
 
 59 
 
 41 
 
 18 
 
 2493 
 
 1511 
 
 3203 
 
 836 
 
 735 
 
 67 
 
 14 
 
 42 
 
 46 
 
 3322 
 
 63 
 
 60 
 
 42 
 
 19 
 
 2494 
 
 1510 
 
 3204 
 
 837 
 
 734 
 
 1> 
 
 15 
 
 43 
 
 47 
 
 3321 
 
 64 
 
 61 
 
 43 
 
 20 
 
 2495 
 
 1509 
 
 3205 4 « 
 
 838 
 
 733 
 
 23 
 
 16 
 
 44 
 
 48 
 
 3320 
 
 65 
 
 62 
 
 44 
 
 21 
 
 2496 
 
 1508 
 
 3206 
 
 839 
 
 732 
 
 o CD 
 o 3 
 
 17 
 
 45 
 
 49 
 
 3319 
 
 66 
 
 63 
 
 45 
 
 22 
 
 2497 
 
 1507 
 
 3207 
 
 840 
 
 731 
 
 4-g 
 
 18 
 
 46 
 
 50 Q 
 
 3318 
 
 67 
 
 64 
 
 46 
 
 23 
 
 2498 
 
 1506 
 
 3208 
 
 841 
 
 730 
 
 5K 
 
 19 
 
 1 O 
 
 1 
 
 3317 
 
 68 
 
 65 
 
 47 
 
 24 
 
 2499 
 
 1505 
 
 3209 
 
 842 
 
 729 
 
 6“ 
 
 20 
 
 2° 
 
 2 ? 
 
 3316 
 
 69 
 
 66 
 
 48 
 
 25 
 
 2500 
 
 1504 
 
 3210 
 
 843 
 
 728 
 
 7M 
 
 1m 
 
 3-§ 
 
 33 
 
 3315 
 
 70 
 
 67 
 
 49 
 
 26 
 
 2501 
 
 1503 
 
 3211 
 
 844 
 
 727 
 
 8 
 
 2 o 
 
 4P 
 
 4 “ 
 
 3314 
 
 71 
 
 68 
 
 50 
 
 27 
 
 2502 
 
 1502 
 
 3212 
 
 845 
 
 726 
 
 9 
 
 3^ 
 
 5" 
 
 5 
 
 3313 
 
 72 
 
 69 
 
 51 
 
 28 
 
 2503 
 
 1501 
 
 3213 
 
 846 
 
 725 
 
 10 
 
 4q 
 
 6 
 
 6 
 
 3312 
 
 73 
 
 70 
 
 52 
 
 29 
 
 2504 
 
 1500 
 
 3214 
 
 847 
 
 724 
 
 11 
 
 
 7 
 
 7 
 
 3311 
 
 74 
 
 71 
 
 53 
 
 30 
 
 2505 
 
 1499 
 
 3215 
 
 248 
 
 723 
 
 12 
 
 6' 
 
 8 
 
 8 
 
 3310 
 
 75 
 
 72 
 
 X 54 
 
 31 
 
 2506 
 
 1498 
 
 3216 
 
 849 
 
 722 
 
 13 
 
 7 
 
 9 
 
 9 
 
 3309 
 
 76 
 
 73 
 
 55 
 
 32 
 
 2507 
 
 1497 
 
 3217 
 
 850 
 
 721 
 
 14 
 
 8 
 
 10 
 
 10 j* 
 
 3308 
 
 77 
 
 74 
 
 56 
 
 33 
 
 2508 
 
 1496 
 
 3218 
 
 851 
 
 720 
 
 15 
 
 9 
 
 11 
 
 1 3 
 
 3307 
 
 78 
 
 75 
 
 57 
 
 34 
 
 2509 
 
 1495 
 
 3219 
 
 852 
 
 719 
 
 16 
 
 10 
 
 12 
 
 2-2. 
 
 3306 
 
 79 
 
 76 
 
 58 
 
 35 
 
 2510 
 
 1494 
 
 3220 
 
 853 
 
 718 
 
 17 
 
 11 
 
 13 
 
 3^ 
 
 3305 
 
 80 
 
 77 
 
 59 
 
 36 
 
 2511 
 
 1493 
 
 3221 
 
 854 
 
 717 
 
 18 
 
 12 
 
 14 
 
 42- 
 
 3304 
 
 81 
 
 78 
 
 60 
 
 37 
 
 2512 
 
 1492 
 
 3222 
 
 855 
 
 716 
 
 19 
 
 13 
 
 15 
 
 5 § 
 
 3303 
 
 82 
 
 79 
 
 61 
 
 38 
 
 2513 
 
 1491 
 
 3223 
 
 856 
 
 715 
 
 20 
 
 14 
 
 16 
 
 6 • 
 
 3302 
 
 83 
 
 80 
 
 62 
 
 39 
 
 2514 
 
 1490 
 
 3224 
 
 857 
 
 714 
 
 1|> 
 
 15 
 
 17 
 
 7 
 
 3301 
 
 84 
 
 81 
 
 63 
 
 40 
 
 2515 
 
 1489 
 
 3225 
 
 858 
 
 713 
 
 2g 
 
 16 
 
 18 
 
 8 
 
 3300 
 
 85 
 
 82 
 
 64 
 
 41 
 
 2516 
 
 1488 
 
 3226 
 
 859 
 
 712 
 
 
 17 
 
 19 
 
 9 
 
 3299 
 
 86 
 
 83 
 
 65 
 
 42 
 
 2517 
 
 1487 
 
 3227 
 
 860 
 
 711 
 
 4 w 
 
 18 
 
 20 
 
 10 M 
 
 3298 
 
 87 
 
 84 
 
 66 
 
 43 
 
 2518 
 
 1486 
 
 3228 
 
 8^1 
 
 710 
 
 5' 
 
 19 
 
 21 
 
 l” 
 
 3297 
 
 88 
 
 85 
 
 67 
 
 44 
 
 2519 
 
 1485 
 
 3229 
 
 862 
 
 709 
 
 6 
 
 20 
 
 1$? 
 
 22 
 
 3296 
 
 89 
 
 86 
 
 68 
 
 45 
 
 2520 
 
 1484 
 
 3230 
 
 863 
 
 708 
 
 7 
 
 21 
 
 9 ^ 
 
 3r 
 
 3295 
 
 90 
 
 87 
 
 69 
 
 46 
 
 2521 
 
 1483 
 
 3231 
 
 864 
 
 707 
 
 8 
 
 22 
 
 33 
 
 4 5. 
 
 3294 
 
 91 
 
 88 
 
 70 
 
 47 
 
 2522 
 
 1482 
 
 3232 
 
 865 
 
 706 
 
 1 
 
 23 
 
 
 5 £ 
 
 3293 
 
 92 
 
 89 
 
 71 
 
 48 
 
 2523 
 
 1481 
 
 3233 
 
 866 
 
 705 
 
 
 24 
 
 5 cn 
 
 6' 
 
 3292 
 
 93 
 
 90 
 
 72 
 
 49 
 
 2524 
 
 1480 
 
 3234 
 
 867 
 
 704 
 
 H 
 
 25 
 
 6 
 
 7 
 
 3291 
 
 94 
 
 91 
 
 73 
 
 50 
 
 2525 
 
 1479 
 
 3235 
 
 868 
 
 703 
 
 tr 
 
 26 
 
 7 
 
 8 
 
 3290 
 
 95 
 
 92 
 
 74 
 
 51 
 
 2526 
 
 1478 
 
 3236 
 
 869 
 
 702 
 
 < h! 
 
 27 
 
 8 
 
 9 
 
 3289 
 
 96 
 
 93 
 
 75 
 
 52 
 
 2527 
 
 1477 
 
 3237 
 
 870 
 
 701 
 
 ^ g 
 
 28 
 
 9 
 
 10 
 
 3288 
 
 97 
 
 94 
 
 76 
 
 53 
 
 2528 
 
 1476 
 
 3238 
 
 871 
 
 700 
 
 
 29 
 
 10 
 
 11 
 
 3287 
 
 98 
 
 95 
 
 77 
 
 54 
 
 2529 
 
 1475 
 
 3239 
 
 872 
 
 699 
 
 3 
 
 30 
 
 11 
 
 12 
 
 3286 
 
 99 
 
 96 
 
 78 
 
 55 
 
 2530 
 
 1474 
 
 3240 
 
 873 
 
 698 
 
 o S 2. 
 
 31 
 
 It) 
 
 13 
 
 3285 
 
 100 
 
 97 
 
 79 
 
 56 3 
 
 2531 
 
 1473 
 
 3241 
 
 874 
 
 697 
 
 2. 3 s 
 
 32 
 
 2§ 
 
 14 
 
 3284 
 
 101 
 
 98 
 
 80 
 
 57 
 
 2532 
 
 1472 
 
 3242 
 
 875 
 
 696 
 
 B.§ e 
 
 33 
 
 3g 
 
 15 
 
 3283 
 
 102 
 
 99 
 
 81 
 
 58 
 
 2533 
 
 1471 
 
 3243 
 
 876 
 
 695 
 
 3 S? S. 
 
 34 
 
 4 c/j 
 
 16 
 
 3282 
 
 103 
 
 100 
 
 82 
 
 59 
 
 2534 
 
 1470 
 
 3244 
 
 877 
 
 694 
 
 O | 
 
 P'S 
 
 35 
 
 5 
 
 17 
 
 3281 
 
 104 
 
 101 
 
 83 
 
 60 
 
 2535 
 
 1469 
 
 3245 
 
 878 
 
 693 
 
 
 36 
 
 6 
 
 18 
 
 3280 
 
 105 
 
 102 
 
 84 
 
 61 
 
 2536 
 
 1468 
 
 3246 
 
 879 
 
 692 
 
 Q ^ 
 
 37 
 
 iv 
 
 / 
 
 19 
 
 3279 
 
 106 
 
 103 
 
 85 
 
 62 
 
 2537 
 
 1467 
 
 3247 
 
 880 
 
 691 
 
 3 2, 
 
 38 
 
 8 
 
 20 
 
 3278 
 
 107 
 
 104 
 
 86 
 
 63 
 
 j 2538 
 
 1466 
 
 3248 
 
 881 
 
 690 
 
 ££ r-t- 
 
 pr 
 
 39 
 
 9 
 
 21 
 
 3277 
 
 108 
 
 105 
 
 87 
 
 64 
 
 2539 
 
 1465 
 
 3249 
 
 882 
 
 689 
 
 in cd 
 
 40 
 
 10 
 
 22 
 
 3276 
 
 109 
 
 106 
 
 88 
 
 65 
 
 883 
 
TABLE II. —Chronology of Ancient Kingdoms.— Concluded 
 
 A.M. 
 
 B. C. 
 
 Julian 
 
 Period. 
 
 Anno e 
 Diluvio 
 
 Year 
 before 
 the first 
 Olymp. 
 
 Kings 
 
 of 
 
 Sicyon. 
 
 Kings 
 of the 
 Argivi. 
 
 Kings 
 of the 
 Athe¬ 
 nians. 
 
 Year 
 before 
 the year 
 of Christ, 
 1812. 
 
 In the YEAR of the LIFE of | 
 
 2540 
 
 1464 
 
 3252 
 
 883 
 
 888 
 
 41 H 
 
 llO 
 
 23 W 
 
 3275 
 
 1101> 
 
 1073 ; 
 
 89 £ 
 
 66 0 
 
 2541 
 
 1463 
 
 3253 
 
 884 
 
 887 
 
 42 S' 
 
 12g 
 
 24 o' 
 
 3274 
 
 1U& 
 
 108 0 
 
 90 g 
 
 67 b 
 
 2542 
 
 1462 
 
 3254 
 
 885 
 
 886 
 
 43 
 
 13 g 
 
 25 ^ 
 
 3273 
 
 112 Q 
 
 109 g 
 
 910 
 
 68 w 
 
 2543 
 
 1461 
 
 3255 
 
 886 
 
 885 
 
 44 g 
 
 14 » 
 
 26 5' 
 
 3272 
 
 113 5 
 
 110 oj 
 
 92 g 
 
 69 a 
 
 2544 
 
 1460 
 
 3256 
 
 887 
 
 884 
 
 45” 
 
 15 
 
 27 5. 
 
 3271 
 
 114 
 
 111 
 
 93^ 
 
 70 
 
 2545 
 
 1459 
 
 3257 
 
 888 
 
 883 
 
 46 
 
 16 
 
 28 £ 
 
 3270 
 
 115 
 
 112 
 
 94 
 
 71 
 
 2546 
 
 1458 
 
 3258 
 
 8S9 
 
 882 
 
 47 
 
 17 
 
 29' 
 
 3269 
 
 116 
 
 113 
 
 95 
 
 72 
 
 2547 
 
 1457 
 
 3259 
 
 890 
 
 881 
 
 48 
 
 18 
 
 30 
 
 3268 
 
 117 
 
 114 
 
 96 
 
 73 
 
 2548 
 
 1456 
 
 3260 
 
 891 
 
 880 
 
 49 
 
 19 
 
 31 
 
 3267 
 
 118 
 
 115 
 
 97 
 
 74 
 
 2549 
 
 1455 
 
 3261 
 
 892 
 
 879 
 
 50 
 
 20 
 
 32 
 
 3266 
 
 119 
 
 116 
 
 98 
 
 75 W 
 
 2550 
 
 1454 
 
 3262 
 
 893 
 
 878 
 
 51 
 
 21 
 
 33 
 
 3265 
 
 120 
 
 117 
 
 99 
 
 76 3 
 
 2551 
 
 1453 
 
 3263 
 
 894 
 
 877 
 
 52 
 
 22 
 
 34 
 
 3264 
 
 121 
 
 118 
 
 100 £ 
 
 77 55 
 
 2552 
 
 1452 
 
 3264 
 
 895 
 
 876 
 
 53 
 
 23 
 
 35 
 
 3263 
 
 122 
 
 119 
 
 l°i ”, 
 
 78 g 
 
 2553 
 
 1451 
 
 3265 
 
 896 
 
 875 
 
 1£ 
 
 24 
 
 36 
 
 3262 
 
 123 
 
 120 
 
 102 g 
 
 79°s 
 
 2554 
 
 1450 
 
 3266 
 
 897 
 
 874 
 
 2 ^ 
 
 25 
 
 37 
 
 3261 
 
 
 103 p 
 
 80 0 
 
 2555 
 
 1449 
 
 3267 
 
 898 
 
 873 
 
 3* 
 
 26 
 
 38 
 
 3260 
 
 t> >■ 
 
 
 104 & 
 
 3 |>® 
 or a- 
 
 2556 
 
 1448 
 
 3268 
 
 899 
 
 872 
 
 4 
 
 27 
 
 39 
 
 3259 
 
 * P 
 
 S* w 
 
 105 0. 
 
 2557 
 
 1447 
 
 3269 
 
 900 
 
 871 
 
 5 
 
 28 
 
 40 
 
 3258 
 
 
 p* CD 
 
 C/l 
 
 106t> 
 
 
 2558 
 
 1446 
 
 3270 
 
 901 
 
 870 
 
 6 
 
 29 
 
 41 
 
 325? 
 
 go. 
 
 g®' 
 
 iO 
 
 O’ P? 
 
 107 gj 
 
 
 2559 
 
 1445 
 
 3271 
 
 902 
 
 869 
 
 7 
 
 30 
 
 42 
 
 3256 
 
 H® 
 
 108 U 
 
 109=g 
 
 2 g^ 
 
 2560 
 
 1444 
 
 3272 
 
 903 
 
 868 
 
 8 
 
 31 
 
 43 
 
 3255 
 
 J°o. 
 
 . P-* 
 
 
 2561 
 
 1443 
 
 3273 
 
 904 
 
 867 
 
 9 
 
 32 
 
 44 
 
 3254 
 
 
 
 no? 
 
 Cl *-• CD 
 
 . C/l *-j 
 
 In the foregoing chronological Tables, the numbers in the different columns are svnchronical, taken collaterally, so that any event that 
 ha.s happened within the limits of the Tables may be found in from 10 to 17 different epochs. Thus, if the reader wishes to know in what 
 year of the various epochs the death of Nahor the father of Abraham happened, he will at once see, by a reference to Table II., that this 
 event took place in the year from the creation, according to Abp. Usher, 1997 ; the year before the incarnation 2007 ; in the year of the Ju¬ 
 lian period 2707 ; in the year from the deluge 340; and in the year before the first Olympiad 1231; all of which correspond with the 15th 
 year of the reign of Apachnas, king of the Egyptians , and the 31st of the reign of Europs, king of the Sicyonians ; which also correspond 
 with the 941st year of the life of Noah, the 439th of that of Shem, the 339th of Arphaxad, the 304th of Salah, the 274th of Heber, the 210th of 
 Reu, the 178th of Serug, and the 119th year of the life of Terah. 
 
 N. B. The numbers in Table II., pointing out the years of the life of the different Patriarchs, are all adapted to the commencement of the 
 corresponding tabular years of the world ; so that the year of the birth of any Patriarch is not to be referred to the A. M. corresponding to 
 the tabular year of his life 1, but to the year immediately preceding. Thus Aaron was born some time in A. M. 2430; but at the beginning 
 of A. M.2431, Table II. shows him to have been in theirs* year of his life ; yet before the conclusion of that year he entered upon his second 
 year, therefore A. M. 2432 corresponds to the tabular year of his life 2. 
 
 884 
 
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