tibvary of 'the theological Seminary PRINCETON • NEW JERSEY B5 (US' D7 DEUTERONOMY Rev. S. R. DRIVER, D.D. WT The International Critical Commentary CRITICAL AND EXEGETICAL COMMENTARY ON DEUTERONOMY BY THKr Rev. S. R. DRIVER, D.D. REGIUS PROFESSOR OK HEBREW, AND CANON OF CHRIST CHURCH, OXFORD ; FORMERLY FELLOW OF NEW COLLEGE, OXFORD. NEW YORK CHARLES SCRIBNER'S SONS 1916 PREFACE, Thb aim of the present volume (in accordance with the plan of the series, of which it forms part) is to supply the English reader with a Commentary which, so far as the writer's powers permit it, may be abreast of the best scholarship and know- ledge of the day. Deuteronomy is one of the most attractive, as it is also one of the most important, books of the Old Testament ; and a Commentary which may render even approximate justice to its many-sided contents has for long been a desideratum in English theological literature. Certainly the Hebrew text (except in parts of c. 32. 33) is not, as a rule, difficult ; nevertheless, even this has frequently afforded me the opportunity of illustrating delicacies of Hebrew usage, which might escape the attention of some readers. On the other hand, the contents of Deuteronomy call for much ex- planation and discussion : they raise many difficult and con- troverted questions; and they afford frequent scope for interesting and sometimes far-reaching inquiry. Deuteronomy stands out conspicuously in the literature of the Old Testa ment : it has important relations, literary, theological, and historical, with other parts of the Old Testament; it pos- sesses itself a profound moral and spiritual significance ; it is an epoch-making expression of the life and feeling of the prophetic nation. I have done my best to give due prominence to these and similar characteristic features ; and by pointing out both the spiritual and other factors which Deuteronomy presupposes, and the spiritual and other influences which either originated with it, or received from it a fresh impulse, to define the position which it occupies in the national and religious history of Israel. Deuteronomy, moreover, by many XII PREFACE of the observances which it enjoins, bears witness to the fact that Israel's civilization, though permeated by a different spirit from that of other ancient nations, was nevertheless reared upon the same material basis; and much light may often be thrown, both upon the institutions and customs to which it alludes, and upon the manner in which they are treated by the Hebrew legislator, from the archaeological researches of recent years. Nor is this all. The study of Deuteronomy carries the reader into the very heart of the critical problems which arise in connexion with the Old Testament. At almost every step, especially in the central, legislative part (c. 12-26), the question of the relation of Deuteronomy to other parts of the Pentateuch forces itself upon the student's attention. In dealing with the passages where this is the case, I have stated the facts as clearly and completely as was possible within the limits of space at my dis- posal, adding, where necessary, references to authorities who treat them at greater length. As a work of the Mosaic age, Deuteronomy, I must own, though intelligible, if it stood perfectly alone, — i.e. if the history of Israel had been other than it was, — does not seem to me to be intelligible, when viewed in the light shed upon it by other parts of the Old Testament: a study of it in that light reveals too many features which are inconsistent with such a supposition. The entire secret of its composition, and the full nature of the sources of which its author availed himself, we cannot hope to discover ; but enough is clear to show that, however regret- fully we may abandon it, the traditional view of its origin and authorship cannot be maintained. The adoption of this verdict of criticism implies no detraction either from the inspired authority of Deuteronomy, or from its ethical and religious value. Deuteronomy marks a stage in the Divine education of the chosen people: but the methods of God's spiritual providence are analogous to those of His natural providence: the revelation of Himself to man was accom- plished not once for all, but through many diverse channels (Heb. i1), and by a gradual historical process ; and the stage in that process to which Deuteronomy belongs is not the age PREFACE XIII of Moses, but a later age. Deuteronomy gathers up the spiritual lessons and experiences not of a single lifetime, but of many generations of God-inspired men. It is a nobly- conceived endeavour to stir the conscience of the individual Israelite, and to infuse Israel's whole national life with new spiritual and moral energy. And in virtue of the wonderful combination of the national with the universal, which char- acterizes the higher teaching of the Old Testament, it fulfils a yet wider mission: it speaks in accents which all can still understand ; it appeals to motives and principles, which can never lose their validity and truth, so long as human nature remains what it is : it is the bearer of a message to all time.* It is the first duty of a Commentator to explain his text ; and this I have striven to do to the best of my ability, partly by summaries of the argument, partly by exegetical annota- tions. Homiletical comments, it will be borne in mind, are purposely excluded from the plan of the series; but I hope that I have not shown myself neglectful of the more distinctive features of Biblical theology, which called for explanation. The translations have for their aim exactness, rather than elegance or literary finish : they are intended to express as fully as pos- sible the force of the original Hebrew, which is sometimes very inadequately represented by the conventional rendering adopted in the English versions.! The illustrative references may in some instances appear to be unnecessarily numerous : but the force and significance of words, and the motives prompting their selection, — especially when they are nearly or entirely restricted to a particular group of writings, — can often be only properly estimated by copious, or even exhaustive, particulars ; and the literary affinities, and influence, of Deuteronomy have seemed to me to call for somewhat full illustration. Subordinate illustrative matter — such as the discussion of special difficulties, archaeological or topographical notes, &c. — has been generally distinguished from the Commentary as such by being thrown into smaller type. The explanations of various technical expressions, legal or theological, occur- • Comp. below, pp. xixff., xxvf, xxviii, xxxiv, 4tc t See conspicuous examples in 4»»«*«» 6" la7 so" aa" 3a•,u•,■,,, 33*. XIV PREFACE ring in the English versions, will, it is hoped, be found useful. I have not deemed it desirable to exclude entirely Hebrew words from the text of the Commentary; but I have en deavoured usually to meet the needs of those not conversant with Hebrew, by adding translations, or otherwise so framing my notes as to render them intelligible to such reader/ Philological matter of a technical kind has been throv/t regularly into the notes. Only, sometimes, in citations, wlvji t I was tempted, by its superior brevity, to quote the Hcbrev text, and in the Tables of parallel passages (pp. 10, 19, 24, 8c : } — in using which the reader is supposed to have the Hebrs'v text of Deuteronomy open before him — will the Hebraist have an advantage over the non-Hebraist, of which the latter, I trust, will not be envious ; in the case of the Tables, had I felt that the space at my disposal would permit it, I should have tran • scribed both texts in English, as I have done in other instances (pp. 157 f., 181 f., &c). The Tetragrammaton — not without hesitation — has been represented by its popular, though undoubtedly incorrect, form Jehovah: this, it was felt, marked sufficiently the fact that the name was a personal one ; and Yahwehy in a volume not designed solely for the use of specialists, might be to some readers a distasteful innovation. For typographical reasons, Arabic words have usually been transliterated in Roman characters,* and Syriac words in square Hebrew characters. Distinctions between Hebrew sounds, where they can be represented by a breathing, or a diacritic point (h, t, kt s or e), I have thought worth pre- serving, though I have shrunk from carrying this principle out in the case of one or two words of very common occurrence (such as Canaan), in which its application might seem to savour of pedantry. The authorities to which I am principally indebted will be usually apparent from the names quoted. A special acknow - • j=dh; ^ = d; ij=t; _ =h: • =ch| c=gh. An occasional over- sight, or irregularity, in the transliteration of a proper name, the origina of which I may not have seen, will, I hope, be pardoned. PREFACE XV ledgment is, however, due to the great philologist and exegete of Berlin, August Dillmann, whose death, after a few days' illness, in July 1894, cut short a career of exceptional literary energy, which even advancing years seemed powerless to cripple or impair. Having in his younger and middle life won his laurels as an Orientalist by reviving, and placing upon a scientific basis, the study of Ethiopic,* he had, since 1869, devoted himself largely to the exegesis of the Old Testament, and produced commentaries upon Job,t the Hexateuch,J and Isaiah, § which for thoroughness, fine scholarship, and critical yet sober judgment, rank among the best that have ever been written. Knobel, 30-40 years ago, did much for the exegesis of the Hexateuch ; but a comparison of Dillmann's volumes is sufficient to show how materially he has contributed to the advance of Biblical learning, and how greatly by his labours he has raised the ideal of a Biblical Commentary. At the same time, the needs of English and German readers are not quite the same ; and hence, while I have not felt it incumbent upon me to notice all the points touched upon by Dillmann, there are others which I have deemed it necessary to treat at greater length. Deuteronomy, as remarked above, opens many topics of archaeological interest ; and when commencing my prepara- tions for the present Commentary, I wrote to my friend, Professor Robertson Smith (who, as is well known, possessed an almost unique knowledge of these subjects), to inquire whether there were any particular points on which he could supply me with illustration. Unhappily his strength was already undermined by the fatal malady to which ere long he * His Ethiopic Grammar appeared in 1857, his Ethiopic Lexicon— a magnificent folio volume of nearly 800 pages — in 1865 ; he also edited the Ethiopic Octateuch (Gn.- Kings), as well as many other Ethiopic texts. At the time of his death he had just completed an edition of the Ethiopic Apocrypha, which appeared about a month afterwards. See a complete list of his publications in the Expository Times, May 1895, p. 350 ff. t 1S69 ; ed. 2, 1891. X Genesis, 1875; ed. 4, 1892: Exodus and Leviticus, 1880; Numbers, Deuteronomy, and Joshua, 18S6. An English translation of the Com- mentary on Genesis is likely, it is understood, to appear before long. fi 1890 XVI PREFACE was destined to succumb ; and he was not able to furnish me with more than a few isolated notes (see the Index, p. 434). A year has now passed since this most brilliant and accomplished scholar was taken to his rest; but in his Old Testament in the Jewish Church, his Prophets of Israel, and his Lectures on the Religion of the Semites (not to mention scattered articles in the Encyclopedia Britannica and elsewhere), he has bequeathed a legacy to posterity, which will for long continue to be prized by students, and to stimulate reflexion and research. The reader is requested, before using the volume, to notice the Addenda and Corrigenda (pp. xvm-xx), and the list of principal abbreviations employed (pp. xxi-xxiv). S. R.D. Afraid* CONTENTS. addenda amd corrigenda . Principal Abbreviations employed Introduction . . . § I. Introductory. Outline of Contents | 2. Relation of Deuteronomy to the preceding Books of the Pentateuch . . 1 3. Scope and Character ef Deuteronomy: its dominant Ideas . . . 1 4. Authorship, Date, and Structure 1 5. Language and Style . Commentary . . . Additional Note on tji (ai* 3a4*) Index . . , xvui XXI 1-xcv i ui xix xxxiv lxxvii i-4*5 4*5 4*7 ADDENDA AND CORRIGENDA. P. xliii. The " mountain(s) of the 'Abarim," or "of the parts across" (cf. G. A. Smith, Geogr. p. 262), Dt. 32^ Nu. 57" S347-48, qf the range Eatf of Jordan, is another not less significant indication of the country in which the Pentateuch was written. P. 1 1 f. Professor J. F. McCurdy, in History, Prophecy, and the Monu- ments (1894), pp. 159-161, 406-408, arrives independently at the same con- clusion that Amorite and Canaanite (though each may be used generally of the pre-Israelitish population of Canaan) are properly the names of tw j distinct peoples. P. 12, 1. 14. See also W. Max Muller, Asien und Europa nach altagypt- ischen Denkmalern, pp. 205-233. P. 21, 1. 15 : for our read thy. (The note on v. 21 should have been marked as beginning in 1. 14.) P. 29, 1. 4 of note on v. 42 : dele Ex. 3410. P. 34, phil. note on ii. 5 nun' : see also p. lxxi, note *. P. 38. On Edom, see further F. Buhl, Gesch. der Edomiter, 1893. P. 43, phil. note on v. 27, 1. 3 : for § 133. 3s read % 123 d*. P. 48-49. The identification of the Leja with Argob is rejected also (independently), I am glad to see, by G. A. Smith, Geogr. p. 551. P. 58, note, 1. 12 : for Moses read Moab. P. 64, 1. 6 of note on v. 5 : for 5s8 <31> read s29 «. P. 64, next line : to possess it (nnenb). On the very common Deut. word b>v (p. lxxviiifF., Nos. 4, 22, 46), it should have been stated that, though (for distinction from *?m, Tr?n.l) it is commonly rendered to possess, it denotes properly to take possession of as heir, to succeed to (cf. 2u*21,aa ; WN vrc Gn. 15s ; mm the heir, 2 S. 14' ; nf-v the right of inheritance, Jer. 32*) ; and that this sense of the word gives point to most of the passages in which it is used, not only in Dt. (i8,a &c), but also elsewhere, as 1 K. 2119 nrunn ran* dji, Mic. i18 Jer. 810 49'- 2 Hab. i8 &c. Cf. p. lxxi, note *. P. 69, phil. note on v. 16, 1. 3 : read rather Milkyathon (as p. 223). P. 79, 1. 11. On the claims of es-Salt to represent the ancient Ramoth of Gile'ad, my friend, the Rev. G. A. Cooke, Fellow of Magdalen College, Oxford, who visited the site in 1894, writes : "A survey of the references to Ramoth in the OT., shows that it must have been a place of administra- tive and strategic importance with respect to Bashan on the one hand (1 K. 418), and Syria and N. Israel on the other (1 K. 22sff'), accessible from Samaria and Jezreel by road (1 K. 2a*7 2 K. 8s8'' 916) ; it must have lain ADDENDA AND CORRIGENDA XIX consequently N., and indeed considerably N., of the Jabbok : its environs, also, were convenient for chariot warfare (i K. 2281Bt). It is difficult under these circumstances to understand how it can have been identified with es-Salt, the physical features of which present none of the conditions which the Biblical passages require for Ramoth. Any one who has visited es-Salt must have been convinced of the impossibility of approaching it with chariots. The town hangs on the steep sides of a narrow gorge, entirely shut in on the N., and opening out on a narrow flat of garden-land at the other end ; and even this open extremity of the ravine is blocked by a high ridge at right angles to the town, closing up the only outlet. The descent into the town, and the streets on the two sides of the ravine, are so steep that a rider is almost compelled to dismount and lead his horse. Es-Salt is, moreover, far too South, — only 18 miles N. of the Dead Sea, and 12 miles South of the Jabbok : •* IS quite off the road to Bashan, while there is no line of natural highway between it and Samaria or Jezreel. El-jal'ud, Dillmann's site, is hardly more suitable : it is still S. of the Jabbok. Merrill, East of Jordan, p. 284 if., proposes Jerash, about 22 miles NW. of es-Salt, in nearly the same parallel of latitude as Samaria ; and it is true that the rolling plateau on which Jerash stands would be suitable enough for chariots, and in Graco-Roman times, at any rate, there must have been easy communication between Jerash (Gerasa) and W. Palestine." This suggestion must be admitted to be a plausible one : though Mr. Cooke himself (with G. A. Smith, Geogr. p. 587) would prefer a site still further North, and nearer to Edre'i (Der'at), whence access would be easy to either Jezreel or Samaria, up the broad valley now called the Wady Jalud, leading up from the Jordan to Jezreel (ib. p. 384 f.). Der'at is about 25 m. NNE. of Jerash, and 30 m. ESE. of the Lake of Gennesareth. P. 1 13, 1. 8, and p. 1 18, I. 11 : for second read third (see Ex. 3281). P. 140, xll. 8 : Gratz (Emendd. in plerosque V. T. libros, Fasc iii. 1894, p. 10) may be right in supposing that the verbs pmrn and pyun have accidentally changed places ; cf. (S and 7** *. P. 142, line 2 from bottom : the D'XPn p"]i? Neh. 10" 13" t ought perhaps to have been noticed. P. 163, phil. note on v. 15, L 5 1 mjq Ps. 68m was accidentally overlooked. After "besides," in 1. 4, "except with nouns formed from n"V verbs, as ncyD," should have been added. P. 164, 1. 7-8: add (after reptiles), "and small quadrupeds, as the weasel and the mouse (Lev. u29)." P. 180, xy. 9 : VvSa -qt "pa^ ay n\v ju should perhaps be read (cf. Gratx). P. 196, xyI. 10 : for the strange noc, Gratz suggests npo (better, per- haps, nwja ; notice the preceding 3) ; cf. v.", and Ez. 46*- " (rr nno nmo). Tribute (AV., RV.) comes from a very improbable etymological connexion with DQ task-work (2011). P. 203, 1. 12 from bottom : the words, "which thou shalt make thee," should not have been omitted from the quotation. P. 206, L 4 of note on v. 5 : add " Dt 2iu 22a-* 1 K. ji» u Hos. o^." P. 232, xlx. 5 : on Vrj, see on 71 (phiL n.) ; and Levy, NHWB. iii. 451 (used in post-Bibl. Heb. of the falling off of limbs). Gratz, however, suggests Sn (IS farcfftfr t cf. 2 K. 6s) XX ADDENDA AND CORRIGENDA P. 243, 1. 9 of note on v. 8 : for subj. read agent (the grammatical subj. may be a sacrifice, or the blood : Lev. i4 17") ; and see the additional note on T§?, p. 425 f. P« 255» !• 3 °f note on v« 19 ' for 19 read 21 ; and in L 4, add Dt. aa**- n. P. 269, xxiii. 23 : is iyn» a gloss on 1P£«3 ? P. 276, xxiY. 14 : •)$? for to* ffiSF Gratz (cf. Mai. 3°) ; and om. Trues (&& Gratz (cf. then 5" 31"). P- 303, 1. 14 from bottom : for v.28* • read v.89, n. P. 310, phil. note on v. 29, 1. 5 : It is true the Syr. Top means tenesmo laboravit, and jqrpB and N-iijtp mean dysentery ; on the other hand, K"}ino in the Pesh. of 1 S. 6-7 is used of concrete, material objects ; so that Dmna will probably have denoted rather dysenteric tumours. P. 326, xxix. 19 (20) : Gratz also adopts npati for nsax P. 329, phil. note on xxx. 3 : It should have been explained that wr) (Pr. 4Mt) from xh is irregular ; and that even niD"i (from on) is a form only once found from a verb i"y, in a passage (Ez. 32s) where the text is (upon other grounds) doubtful, while both these forms are common from verbs n''h (mSa, niD^, &c). Preuschen, in a long study on the expression (ZATW. 1895, p. 1 ff.), returns to the old explanation of it, pointing in particular to the support which this derives from Jer. 4848'', comp. with Nu. 21" : the more general, metaphorical sense, he finds beginning in Lam. a14 Ps. 85 J 126*, and completed in Job 4a1'. PRINCIPAL ABBREVIATIONS EMPLOYED. Benzinger • • Benzinger, J., Hebr. ArchSologie, 1894. An eminently readable, ably-written survey of th« antiquities of the Old Testament. BR. • • • Robinson, Edw., Biblical Researches in Palestine, &c.t ed. 2 (London, 1856). CIS. • • • Corpus Inscriptionum Semiticarum, Paris, 1881 if. Dav. • • . A. B. Davidson, Hebrew Syntax (Edin. 1894). An excellent work, which may be warmly com- mended to English Hebraists. It only reached me in time to be referred to on c 29 ft DB. or DB.% • A Dictionary of the Bible, edited by W. Smith, ed. 1 (1863); ored. 2 (Aaron-Juttah), 1893. Dr. ■ • • Driver, S. R., A Treatise on the Use of the Tenses in Hebrew (ed. 3, Oxford, 1892). Dillm. (or DL) • Dillmann, Aug., Numeri, Deuteronomium undjosua, in the KurMgefasstes Exegetisches Handbuch eum AT., 1886 (re-written, on the basis of Knobel's Com- mentary [Knob, or Kn.] in the same series, 1861). Ew. • • • Ewald, H., Lehrbuch der Hebr. Sprache, ed. 7, 1863 ; ed. 8, 187a The Syntax has been translated by J. Kennedy, Edin. 1881. G.-K. • • « Wilhelm Gtsenius' Hebraische Grammatik, vollig tungearbeitet von Ed. Kautzsch, ed. 25, 1889. The best grammar for ordinary purposes, the present edition being greatly improved, especially in the syntax. An English translation will, it is hoped, appear before long. BWB.arHWB.* Handworterbuch des Bibl. Altertums, ed, by Edw. Riebm, ed. 1, 1884 ; or ed. 2, 1893-1894. Holxinger . . Holzinger, H., Einleitung in den Hexateuch, 1893. A comprehensive discussion of the problems pre- sented by the Hexateuch, with a survey of the prin- cipal solutions that have been offered of them. Ths tabular synopses of the literary usages of the various sources are the most complete, and critical, thai have been hitherto constructed. XXII PRINCIPAL ABBREVIATIONS EMPLOYED JBLiU . /Ph. . Kleinert Kdn. . Kuen* • ■ • Lex. , « • L.O.T.. • • NHB. . . . Nowack • • Oettli • • • Ola. • • • OTJC, or or/a* N.Zg.* • • Journal of Biblical Literature (Mass. U.S.A.). Journal of Philology (Cambridge and London). Kleinert, P., Das Deuteronomium und der Deuterono- miker, 1872. Konig, F. E., Historisch-kritisches Lehrgebaude der Hebr. Sprache, vol. !. 1881 ; vol. ii. part 1, 1895. Remarkably comprehensive and complete. The special value of the work consists in the careful dis- cussion of all difficult or anomalous forms, and the copious references to other authorities, both ancient and modern. Vol. i. comprises the ** Lautlehre," and the " Formenlehre " of verbs ; vol. ii. 1 deals principally with the " Formenlehre" of nouns ; and contains, both on that and on other subjects {e.g. p. 207 if., the order of numerals, classified and tabulated ; p. 234 ff., the usage of ad vs., preps., and interjections), an abundance of useful and interest- ing information. Kuenen, A., The Hexateuch (Engl, trans, of the corresponding part of the author's Hist.-crit. inquiry into the origin of the Boohs of the OT.), 1886. A Hebrew and English Lexicon of the OT., based on the Lexicon and Thesaurus of Gesenius, by F. Brown, C. A. Briggs, and S. R. Driver, Oxford, 1891 ff. (parts 1-4, reaching as far as ain, at present [April 1895] published). An Introduction to the Literature of the Old Testament, by S. R. Driver (Edin. 1891 ; ed. 5, 1894). Natural History of the Bible, by H. B. Tristram, ed. 2, London, 1868. Nowack, W., Lehrbuch der Hebr. Archaologie, 1894. A manual, similar to that of Benzinger, noted above, but larger, and offering more explanation and discussion of the subjects dealt with. Both these works are valuable aids to the study of th« OT. ; and from the time when they reached me, I have referred to them frequently. Oettli, S., Das Deuteronomium u. die Bb. Josua u. Richter (in Strack and Zockler's " Kurzgefasster Kommentar"), 1893. Less elaborate and complete than the Commentary of Dillmann, but sensible, moderate, and critical. Olshausen, Justus, Lehrbuch der Heb. Sprache, L 1861. (No syntax.) A masterly work. The Old Testament in the Jewish Church, by W. Robertson Smith, ed. 1, 1881 ; ed. 2, 1892. Gesch. des Jiid. Volkes im Zeitalter Jesu Christi, by Emil Schurer, 1886, 1890 (ed. a of the Lehrbuch der Neutest. Zeitgeschichte). PRINCIPAL ABBREVIATIONS EMPLOYED XXIII PS. . • . S.&P. . . Schult* Samuel, Notes en (or "on Sam.") Stada . . TkT, . Valeton, Studifn . Wellh. Cemfi. PEF. . • • Palestine Exploration Fund. PEFQuSt, • . Quarterly Statement of do. PRE.* ... Herzog's Real - Encykhpddie fur Protestantisvhs Theologie und Kirche, ed. 2, 1877-1888. Payne Smith, Thesaurus Syriacus. Sinai and Palestine in connection with their History, by A. P. Stanley, ed. 1864. Schultz, F. W., Das Deuteronomium erilart, 1859. Notes on the Hebrew Text of the Books of Samuel, with an Introduction on Hebrew Palceography and (ke Ancient Versions, and Facsimiles of Inscriptions, by S. R. Driver (Oxford, 1890). Stade, Bernhard, Lehrbuch der Hebr. Grammatik, L 1879. (No syntax.) Very convenient and useful. Theologisch Tijdschrift (Leiden). Valeton, J. J. P., six articles on the contents and structure of Dt, in the Studien, published in con- nexion with the Theol. Tijdschrift (Leiden), v. (1879), parts 2, 3-4; vi. (1880), parts 2-3, 4; vii. (1881), parts I, 3. Wellhausen, J., Die Composition des Hexateuchs und der historischen Bucher des A T.s, 1889. A reprint of the important articles on the com- position of the Hexateuch, published by the author to the Jahrb. fur Deutsche Theologie, 1876, p. 392 ff., p. 531 ff., 1877, p. 407 ff. ; and of the matter con- tributed by him to the 4th edition of Bleek's Ein- teitung in das AT. (1878), on the composition of Jud. Sam. and Kings. Westphal, AL, Les Sources du Pentateuque, Etade da critique et d'histoire. i . ( 1 888) Le probleme litteraire , 1L (1892) Le probleme historique. Extremely well-written, the author often rising to real eloquence. Vol. t. contains an historical account of the rise and progress of the critical study of the Hexateuch ; vol. ii. a comparative study, literary and historical, of the documents of which the Hexateuch is composed. ZATW. « . Zeitschrift fur die AUtestamentliche Wissenschaft, ed. by B. Stade. ZDMG. . . Zeitschrift der Deutschen MorgenUlnduchen CernU- sckaft. ZDPV. . . Zeitschrift des Deutschen Palastina-Vereinu ZKWL. . . Zeitschrift /Br Kirchliche Wissenschaft und Kink- Itches Leben, MT. «Massoretlc text. G=the Greek Version of the OT. (the LXX)| ftsLudan's recension of the LXX; ©=Onkelos; J5«th« Syriac Version (Peshi{to) ; C- Targuaa jF« Vulgate. Westphal XXIV PRINCIPAL ABBREVIATIONS EMPLOYED AV.as Authorized Version j RV. = Revised Version. D = the Deuteronomist ; D* = Deuteronotnic sections of Joshua, or some- times (as p. lxxvif.) secondary parts of Deuteronomy; "Deut,," attached to citations from Jud. or Kings, indicates that the passages referred to are the work of the Deuteronotnic compilers of the books in question (see p. xcif.). The signs JE, H, and P — denoting the other Pentateuchal sources — are explained in the Introduction, p. iii f. Biblical passages are quoted according to the Hebrew enumeration of chapters and verses : where this differs in the English (as in Dt. 13. 23. 29), the reference to the latter has been (usually) appended in a parenthesis ; as Dt 2316 W ; 28«> (291) ; 1 Ch. 6<*m ; Joel 4(3)*. The sign t, following a series of references, indicates that all examples of Um word or form in question, occurring in the OT., have been quoted. INTRODUCTION. §1. Introductory, Outline of Contents, Deuteronomy, the name of the fifth book of the Pentateuch, is derived from to Aevrfpovo/xiov tovto, the (ungrammatical) LXX. rendering of ntftn mtan njBfe in 17".* Although, how- ever, based upon a grammatical error, the name is not an inappropriate one ; for Deuteronomy (see 28s9 [AV. 291]) does embody the terms of a second legislative "covenant," and includes (by the side of much fresh matter) a repetition of a large part of the laws contained in what is sometimes called the " First Legislation" of Exodus. t The period covered by it is the last month of the wanderings of the Israelites (cf. r 348). The book consists chiefly of three discourses, purporting to have been delivered by Moses in the "Steppes" (341) of Moab, setting forth the laws which the Israelites are to obey, and the spirit in which they are to obey them, when they are settled in the land of promise. More particularly the contents of the Book may be exhibited as follows : — IM Introduction, specifying the place and time at which the following discourses were delivered. i8-^40 Moses' first, or introductory, discourse, comprising- (a) a historical retrospect, reviewing the principal incidents of the Israelites' journey from Horeb, and exemplifying the providence which had brought them through the desert, and past the territory of envious or hostile neighbours to the •The Heb. words can only mean "a repetition (i.e. copy) of this law," not " this repetition of the law" (which would require nin for ntftr, besides being inconsistent with the meaning of n:PD). The same mis- rendering of mvd recurs Jos. 9* LXX. ( = Heb. 83a). By the Jews the book is called, from its opening words, onain nSx, or, more briefly, 0"\n (DebSrTm). t Ex. zcP-i?1. See p. iii ; W. R. Smith, OTJC* pp. 318, 340 ff. A U INTRODUCTION border of the Promised Land (i*sw) ; and (£) the practical conclusion ol the preceding retrospect, vis. an appeal to the nation, reminding it of its obligations to its Benefactor, and urging it not to forget the great truths of the spirituality and sole Godhead of Jehovah, impressed upon it at Horeb (41*40). 441*4* Account of the appointment by Moses of three Cities of refuge in the trans-Jordanic territory. 4**-*» Superscription to Moses* second discourse, containing the Exposi- tion of the Law (c. 5-26. 28). C. 5-26. 28 The Exposition of the Law, the central and principal part of the book, falling naturally into two parts : (a) c. 5-1 1, consisting of a hortatory introduction, developing the first commandment of the Deca- logue, and inculcating the general theocratic principles by which Israel, as a nation, is to be governed ; (b) c. 12-26. 28, comprising the code of special laws, which it is the object of the legislator to "expound" (1*), and encourage Israel to obey. C. 28, connected closely with 2619, and declaring impressively the bless- ings and curses which Israel may expect to follow, according as it observes, or neglects, the Deuteronomic law, forms the peroration of the central discourse (c. 5-26). C. 27 Instructions (interrupting the discourse of Moses, and narrated in the 3rd person) relative to a symbolical acceptance by the nation of the Deuteronomic Code, after its entrance into Canaan. 29I (J^o20 Moses' third discourse, of the nature of a supplement, insisting afresh upon the fundamental duty of loyalty to Jehovah, and embracing (1) an appeal to Israel to accept the terms of the Deuteronomic covenant, with a renewed warning of the disastrous consequences of a lapse into idolatry (291-28(2-29)); (2) a promise of restoration, even after the abandonment threatened in c 28, provided the nation then sincerely repents (30110); (3) the choice now set before Israel (3011"20). 3I1-"* Moses* last words of encouragement to the people and Joshua. 3I9*13 Moses' delivery of the Deuteronomic law to the Levitical priests, with instructions for it to be read publicly every seven years. ^h-18.33 Commission of Joshua by Jehovah. ■j,i«-aa. 24-80 321-43, ** The Song of Moses, with accompanying notices. 32*9-47 Moses' final commendation of the Deuteronomic law to Israel. 3«*"-34ia Conclusion of the whole book, containing the Blessing of Moses (c 33), and narrating the circumstances of his death. The legislation of Dt., properly so called, is thus included in c. 1 2-26, to which c. 5-1 1 form an introduction, and c. 28 a conclusion. Even here, however, not less than in every other part of his discourses, the author's aim is still essentially farenetic\ he does not merely collect, or repeat, a series of laws; he " expounds" them (i5), i.e. he develops them with reference to the moral purposes which they subserve, and the motives by which the Israelite should feel prompted to OUTLINE OF CONTENTS 111 obey them. In Dt. itself, the expression this law frequently occurs, denoting- either the Code of laws, of which it is the "exposition" (i6, with the note), or (more usually) the exposi- tion itself (l6 48 (Cf. V.44) I7M.M 273. 8.26 28S8.01 2928(2'..; 3 ,».ii. is. S4324«; cf. ///Zj took of the law 2920(21> 3010 3120; so Jos. i8). That this expression refers to Dt., and not to the entire Pent., appears (1) from the wording of i5 48- 44, which points to a law on the point of being set forth ; (2) from the parallel expressions this commandment, these statutes, these judgments, which are often spoken of as inculcated to-day (712 [see v.11] 156 19* 2616 3011). § 2. Relation of Deuteronomy to the preceding Books of the Pentateuch. In order to gain a right estimate of Deuteronomy, it is necessary to compare it carefully with the books of Genesis to Numbers, upon which, in its legislative and historical parts alike, it is largely based. In conducting this comparison, it must be borne in mind that these books are not homogeneous, but are composed of distinct documents, each marked by definite literary and other features, peculiar to itself. Of these documents, one bears a prophetical character, and, showing itself marks of being in turn composed of two sources, in one of which the name fehovah is preferred, while the other uses generally Elohim, is commonly denoted by the symbol JE ; the other bears a priestly character, and may be referred to accordingly by the letter P.* Each of these documents con- sists in part of laws, which fall into three groups or Codes, differing considerably from each other in character and scope. The first of these Codes is that contained in JE, viz. Ex. 20-23, comprising the Decalogue (Ex. 201-17), and the laws in Ex. 2022-2383 — commonly known as the "Book of the Covenant" (see Ex. 24?) — consisting chiefly of civil enact- ments, designed for the use of a community living under simple conditions of society, but partly also of rudimentary • See more fully the writer's Introduction to the Literature of the Old Testament (cited afterwards as L.O.T.), pp. 6-8, 11-12, 109 ff., u8ff. iv INTRODUCTION religious regulations (2022-26 22"- w<18- »).»-» (2Mi) atfW), to which must be added the repetition of many of the latter enactments in Ex. 3410"26, and the kindred regulations (on the Feast of Unleavened Cakes, and the Dedication of the First- born) in Ex. 13316. The second Code consists of the laws contained in P, and relating in particular to the sacrificial system, and other ceremonial institutions of the Hebrews; these occupy the greater part of Ex. 25-31. 35-40. Lev. 1-16. 27. Nu. i^io28. 15. 18-19. 2510-36, now frequently termed, from the predominant character of its contents, the " Priests' Code." The third Code, also now incorporated in P, but once distinct from it, and marked by many special features of its own, is the group of laws — partly moral (c. 18. 19 (largely). 20), partly ceremonial — contained in Lev. 17-26, often called by modern scholars (from the principle which it strives mainly to enforce) the " Law of Holiness," and denoted for brevity by the symbol H.* It will be convenient to consider first the legislative parts of Dt. The following synopsis will show immediately which of the laws in Dt. relate to subjects not dealt with in the other Codes, and which are parallel to provisions there contained. SYNOPSIS OF LAWS IN DEUTERONOMY. JE. Deuteronomy. P (including H). Ex. 20a-1T 2dM# cf. 23* 34"-1"- g6-is pi) The Decalogue 121*88 (place of sacrifice) I2»-n (not to imitate Canaanite Lev. I71"** Nu. 33** c£aa»<"» rites) c 13 (cases of seduction to idolatry) I4M (disfigurement in mourning) 14s'30 (clean and unclean animals) 1431* (food improperly killed) I431b (kid in mother's milk) ,4a-a9 (tithes) Lev. 19** . n"»ao» N 17* II* n 37*-* Na lgSM*» 2J** I5l*u (year of Release) . a5w* L.O.T. pp. 43-ss, 141-14+ RELATION OF DT. TO CODES OF JE, H, AND P JE. Deuteronomy. P (INCLUDINO H). Ex. ai»-"» IjP** (Hebrew slaves) Lev. as*"4** 22* m i3M34u I51*-** (firstlings of ox and sheep i No. i8»*-# (cf. Ex. cf. ,a«.tf.«i4») i3*LLcv.rjm Nu. 3" Bv) 3-jl4-17 ^18. »Mt I6117 (the three annual Pilgrim- Lev. 33** No. a8- mm ages) 1618 (appointment of judges) *>• atf*** jgw-20 (just judgment) ■ io» i&i-* (Asherahs and "pillars'* ■ 2& prohibited) 171 (sacrifices to be without m ta"-«» blemish : cf. 15") jau(w>ao»a3u34n I7**7 (worship of u other gods," or of the host of heaven) IT8"" (supreme tribunal) 1714-90 (law of the king) I81-8 (rights and revenues of the • T**** No. tribe of Levi) ,3i-r.«-»» i89"*a (law of the prophet) 1810* (Molech-worship : cf. la*1) ■ i8»aoM aa^W (sorceress igiob-u (different kinds of divina- h io*h,aao,J'r alone) tion and magic) a|I>M» igi-i* (asylum for manslayert No. 3S«* Lev murder) Hv.n 1914 (the landmark) «* i9*J"a (law of witness) c 20 (military service and war 1 cf.248) ti1"9 (expiation of an nntraced murder) a(M-M (treatment of female cap- tives) 3iU-ir (primogeniture) Lev. 19?** «£«»•«» aiM-n (Undutiful son) ti"-» (body of malefactor) c£ Lav. so* •J" aa1*4 (animals straying or fallens lost property) aa* (sexes not to interchange garments) tjfi-f (bird's nest) 83s (battlement) »2e"u (against non-natural mix- Ler. io* tures) a a11 (law of " tassels ") Nu.i5»« VI INTRODUCTION JE. Deuteronomy. P (including H) Ex.20>« n*» ^JO-BfJI-M) ,j» ,7M Cfc 2258»< 34s* 23»" 23" 22i»-m (slander against a newly- married maiden) 22M-87 (adultery) 2228,> (seduction) 231(2230) (incest with stepmother) jja-sp-S) (conditions of admittance into the theocratic com- munity) 23io-«(»-M) (cleanliness in the camp) 3^16 (is)«. (humanity to escaped slave) 2318 (17)fc (against religious prosti- tution) 23s0 P9* (usury) 2322-24 (21-28) (vows) 2228(24)f. (regard for neighbour's crops) 241"4 (divorce) ^e. lo-is (podges) 247 (man-stealing) 24M' (leprosy) 2414f* (wages of hired servant not to be detained) 2416 (the family of a criminal not to suffer with him) 24m" (justice towards stranger, widow, and orphan) 24ls"3a (gleanings) 251"8 (moderation in infliction of the bastinado) 25* (threshing ox not to be muzzled) ^S8*10 (levirate-marriage) 25u"u (modesty in women) 2518"18 (just weights) 25i7-» j'Amalek 1) 261"11 (thanksgiving at the offer- ing of firstfruits) 2512-15 (thanksgiving at the pay- ment of the triennial tithe) C 38 (peroration, presenting motives for the observance of the Code) Lev. i8» 20»# .1 188 20" Nu. sl"*» Lev. 25* Nu. 30* Lev. 13-14 n I9"sfc « I991* 23* H io8"* cf. No. i&* Lev. a&+ RELATION OF DT. TO CODES OF JE, H, AND P VH JE. Deuteronomy. P (including H). Ex. 2o4-M34" ^16-18. 28 72s (ag-a;nst images) Lev. i94b 2& 23Hb S14b (philanthropic object of Sabbath) cf. i39-16 68 ii18 (law of frontlets) 20s 2318 3414 514 , ,16 (against " other gods") n I9*» I3H 620'" (instruction to children) 2 ■»'-■*»• 32f. -, , 12. lOf. 72-1' 18 (no compact with Canaan- ites) Nu. 33" 23«b ^1, 7si23(Canaanite altars, "pillars" &c. to be destroyed) " 33" 19* 22" M f ,4«.a 2619 28s (Israel a "holy Lev. ii441* 19* 207, people ") (in different con- * Nu. 15" nexions) 22* W 23* io19 (to love the "stranger") N IO*4 I2i«. 28 ,^23 (blood not to be eaten) n I7«W«l9"«(cf. 3u j*l Gn. 94) 23lto34M* 16s* (leavened bread not to be eaten with Passover) Ex. 128 ,3«. 23M ^U i63b-**-8 (unleavened cakes for n M**" Lev. seven days afterwards) 23« ,318b yfSb i64b (flesh of Passover not to remain till morning) .. 1210 Nu. 9» I613*" (feast of "booths"; "seven Lev. 2384,*-41-4» days ") >76 I918 ("two or three wit- Nu. 35» nesses") ai»-» 19s1 {lex talionis) (but in a differ- ent application in each case) Lev. 2419t 20» 278"8 (altars of unhewn stones) There are also in Ex. 20-23 and Lev. 17-26 prohibitions corresponding to most of the imprecations in 2716'26 ; see the Table, p. 299.* The passages should in all cases be examined individually ; for sometimes, especially in the case of those cited from P, the parallelism extends only to the subject-matter, the details being- different, or even actually discrepant. The instances in which the divergence is most marked are indicated by an asterisk (*) ; for a discussion of the differences the reader is referred to the Commentary. * On the principle, so far as it is systematic, on which the laws in c 12-26 are arranged, sec p. 135 f. vlH INTRODUCTION A detailed study of these parallels leads at once to an im- portant result : it makes it apparent, vis. that the legislation of Dt. is differently related to each of the three other Codes. (i) The laws of yS. form the foundation of the Deuteronomic legislation. This is evident as well from the numerous verbal coincidences,* as from the fact, which is plain from the left- hand column, that nearly the whole ground covered by Ex. 20S2-2383 is included in it, almost the only exception being the special compensations to be paid for various injuries (Ex. 21 's- 2216(i5)), which would be less necessary in a manual intended for the people. t In a few cases the entire law is repeated verbatim,X or nearly so; § elsewhere only particular clauses: || in other cases the older law is expanded, fresh definitions being added, or its principle extended, or parenetic comments attached, or the law is virtually recast in the Deuteronomic phraseology. Thus c. 13 and i7*"7 may be regarded as expansions, with reference to particular cases, of the law against idolatry in Ex. 2219 P°) ; is1-8 a new institution is attached to the fallow seventh year of Ex. 2310*-; i$™-™ (the law of slavery) is based upon Ex. 212"7, but with considerable modifications, and with parenetic additions (v.18-18,18) ; 1519-28 (firstlings) specializes, and at the same time modifies, Ex. I3llf- 22® <30> 3419; I61"17 (the three Pilgrim- ages) expands Ex. 2314"17 (=3418«20b'8a-2B), by the addition of regulations partly new, partly derived from Ex. 138'8, and of parenetic comments; >6Wf* (just judgment) partly repeats, partly expands, Ex. 238,8; i8l0,# (against divination and sorcery) extends the principle of Ex. 2217i,8> (sorceress alone) to analogous cases ; 191"18 (asylum for manslaughter ; and murder) is a new and extended application of the principles laid down * Specimens may be seen transcribed in the notes on igM-w-w ,53-4.8. io. IS. If. 16 221*4. t The other exceptions are Ex. 2oSM« 22® «■ *> W». % "Thou shalt not seethe a kid in its mother's milk" (i4»lb=Ex. 23Ubas Ex. 3426b). § 7° But thus shall ye do to them : Ex. 3418 But their altars ye shall pull down, and their altars ye shall pull down, and their obelisks ye shall break in pieces, their obelisks ye shall break in pieces, and their Ashe'rahs ye shall hew and their Ashe'rahs ye shall cut down, and their graven images ye down, shall burn with fire (cf. 123). See also io4-8-18-19 251915 (pp. ix, 192, 194, 198, 288). H E.g. 6s ("for a sign upon thine hand, and ... for frontJets between thine eyes"); 7* ("thou shalt not make a covenant with them ' : see Ex. 23s3); also islfc,wr I68-10 221*4 (pp. 181 f., 192, 196, 249). RELATION OF DT. TO LAWS OF JE ix to Ex. ■l"4*! I91"'21 (the law of witness) of those of Ex. 231 21**; 221"* while agreeing substantially with Ex. 23* (a lost ox or ass to be restored to its owner), extends in v.t8bthe principle of the older law to cases of other lost property ; 2223ffl (seduction) defines with greater precision (v.*"-) the law of Ex. 221"- <16,->, and adds provisions (v.2327) for two other cases of the same crime ; 2$OL (interest) accentuates, and impresses with a new motive, Ex. 22*<">, as 24s- 1; the general regard for the stranger, the fatherless, and the widow, incul- cated in Ex. 221*-23 121"74', determines in Dt. the form of an entire series of philanthropic regulations (i6"-M 24"- "• ^ " 26"-" 27"; cf. io»). The style of the Book of the Covenant is concise, the laws being usually formulated in as few words as possible, and parenetic additions being rare (22*)U B-ab* 2Sb ); and of firstfruits (184 268-10: Ex. 2319); the distinction of "clean" and "unclean," in persons (i2u,M is29: 1 S. 2026), in food (148-90: Gn. f [JE] Jud. 13* Hos. 9*), produced by par- ticular causes (2123 [Nu. 35s4], 23" W- [Lev. 15"], 24* [Lev. 18s0 Nu. 518], 2614 [Nu. I911'14 : Hos. 94]) ; the prohibition to eat blood (i2»: 1 S. 14s3'-) ; and to eat nebelah, the flesh of an animal dying of itself (1421); holy, or dedicated, things (i226[see note], 2613) ; animals offered in sacrifice to be without blemish (1521 171) ; the 'asireth or " solemn assembly" (168 : cf. Am. 5° Is. i18; and see note); priestly rights of the tribe of Levi (181*8 al.); "fire-sacrifices" (181 : 1 S. 228); the "avenger of blood" (19s* u: 2 S. I4U) ; the atoning efficacy of a sacrificial rite, though not of one prescribed in P ^i^t : cf. 1 S. 314 Is. 2214) ; a t6rdh for leprosy (24s). Notice also the expressions, to hold (nan) the sabbath (5": so Ex. 3iM H), or a feast (i& [see note]10,18); to do (wp), in a sacrificial sense (1297: 1 K. 8M 2 K. io84) ; to profane (VVn) or treat as common, a vineyard, of first enjoying its fruit (206 2830 : so Jer. 3iB ; the word, however, is not found, in this application, in P or H, but cf. the opp. holy in Lev. 1924 H) ; to be forfeited, lit. to become holy (22* : Lev. 2710,81 ; but cf. in JE Jos. 619) ; 24s njron yu ; 2518 'riy wj> to do unrighteousness (an unusual phrase : see note) : wtdb'D top to keep his charge (n1), novho nop to do work (168), and utterance of the lips (23s4 P8'), are less distinctive (see notes). Perhaps also Dillm. is right (pp. 605, 608 f.) in seeing in 1228 ("to eat the soul with the flesh), 141 ("cut yourselves," and "for the dead"), 148 (" abomination "), I410« w (" unclean "), I64, 8 (" in the evening," — P "between the two even- ings "), explanations of more technical priestly terms. •SeeZ.0.7'. p. 135 f. t In 218* (see note ; also p. 423 f.), 3a4* the subject of TO ("clear") it not (as in P) the priest (annulling the sin by means of an atoning rite) but Jehovah : hence a sacrificial rite is not here denoted by the term. RELATION OF DT. TO LAWS OF P Xlll On the other side, there must be remembered the serious contradictions between many of these provisions (especially those relating to the position and privileges of the priestly tribe), and the regulations of P (p. xxxix), and the complete silence of Dt. respecting some of the principles and institutions, which are of fundamental importance in the system of P. The " Tent of Meeting," with its appurtenances, which figures so largely in P (Ex. 25-31. 35-40, — together with many allusions elsewhere) ; the distinction between the priests, the sons of Aaron, and the common u Levites," so often and emphatically insisted on in the same source ; the Levitical cities, and the year of Jubile; the elaborately developed sacrificial system of P ; the meal-offering (nmo), the guilt- offering (DCS), and especially the sin-offering (nxtsn) — all these are never mentioned in Dt. : * the atoning efficacy of sacrifice, on which such stress is laid in the sacrificial laws of P, is alluded to once in Dt. (2i8bt), and that in a law for which which there is in P no parallel ; the great Day of Atonement (Lev. 16), in which the Levitical system of sacrifice and purification (Lev. 1-15) culminates, is in Dt. passed by in silence. Of course, in a discourse addressed to the people, and representing the prophetical and spiritual, rather than the priestly and ceremonial point of view, detailed references to such institutions, or a repetition of the directions for their observance, would not be expected : but, even if the document describing them existed at the time when Dt. was written, — a question with which we are not here concerned, — it is clear that the writer did not attach any great importance to it, or treat it practically as one of his sources. Had he so treated it, and especially if it had possessed in his eyes a recognized authority and importance, it is incredible that his references • The Tent of Meeting is mentioned in Dt. 3i14S but in a passage belonging not to D, but to JE (p. 337 f.). Nor, even there, does it appear as the centre of a great sacrificial organization. The non-mention of the sin- offering beside the burnt- and peace-offering in 1 2s* u is very remarkable. (That it is not included in the term $ebah, " sacrifice," is clear from i2a7b j cf. on v.*.) It is also singular that korban, P's very common, and most general term for offering (including sacrifices), never occurs in Dt. t On it* 32**, see p. xii, note. Xlv INTRODUCTION to it should not have been more systematic and exact. As it is, he moves on, without displaying the smallest concern or regard for the system of P : such institutions of P as he refers to are mentioned almost incidentally, without any sense of the significance attaching to them in the system of which they form part; and many of P's most characteristic and funda- mental institutions, if they are not contradicted in Dt., are simply ignored in it. There can be no doubt that the author of Dt. was acquainted with priestly laws and institutions ; but the nature of his allusions shows that his knowledge of them was derived, not from the systematic exposition of them contained in P, but from his practical acquaintance with the form in which they were operative in Israel in his own day ; and this in many particulars differed materially from the regu- lations laid down in P.* The different relation in which Dt. thus stands to the three Codes of JE, H, and P, may be described generally as follows : it is an expansion of the laws in JE (Ex. 2022-2333 341<>-26 133-w) ; it is, in several features, parallel to the Law of Holiness ; it contains allusions to laws — not, indeed, always the same as, but — similar to the ceremonial institutions and observances codified in the rest of P.f The dependence of Dt. upon JE, on the one hand, and its independence of P, on the other, which is thus established for the legislative sections of the book, is maintained, in exactly the same manner, through the historical sections. Dt. con- tains two retrospects of the earlier stages of the Israelites' wanderings, one (i6~329) embracing the period from their departure from Horeb to their arrival in the land of Moab ; the other (o,8-ion), the episode of the Golden Calf, and the * In 24s, it may be observed, the reference is not to any written regula- tions on leprosy, but to the oral — though authorized (o'n'ix newa : p. 275) — "direction" of the priests. (Of course, the ceremonial usages alluded to by D must not be imagined to be the only ones current in his day.) t The real explanation of this apparently anomalous peculiarity in the relation of Dt. to the preceding books of the Pent. — its dependence upon one set of passages, while it ignores another — is of course to be found in the fact that, at the time when Dt. was composed, the two sets 0/ passages (JE and P) were not yet combined into a single work, and the author only made use of JE. RELATION OF DT. TO NARRATIVE OF JE XV events immediately following it (Ex. 32-34); there are also several incidental allusions to other occurrences narrated in Gn.-Nu. In the retrospects, the narrative of Ex. Nu. is followed step by step, and clauses, or sometimes entire verses, are transcribed from it verbatim, placing beyond the possibility of doubt the use by the writer of the earlier narrative of the Pent. All the passages thus followed, or transcribed, belong to parts of Ex. Nu. which are referred (upon independent grounds) to JE; even where (as is sometimes the case) JE and P cross each other repeatedly in the course of a few verses, the retrospect in Dt. follows uniformly the parts belonging to JE, and avoids those belonging to P.* The case is similar with the other historical allusions in Dt. Of these the principal are — i" (and frequently) the oath to the patri- Go. 15" 22Mfc 24' ad8 archs 4* (Ba'al Pe'or) Nu. 251*8 4ioa. 5«r. ,gi« (delivery of Decalogue &c) Ex. iq^o" ©"(Massab) Ex. 177 &"' and elsewhere (deliverance from Egypt) Ex. 1314 148* 83*18 (the manna) Ex. 1648 818 (fiery serpents ; and rock (tix) of flint) Nu. 218 and Ex. i/f ^(Tab'Srah, Massah, Kibroth-hatta'avah) Nu. u1"3 Ex. if Nu. 11* n4 (passage of the Red Sea) Ex. 1427 II* (Dathan and Abiram) Nu. i6lb- 27b-*0-«*» 23flM«'-> (Balaam) Nu. 223-24» 24s (Miriam's leprosy) Nu. 1210 2517"19 (opposition of 'Amalek) Ex. 178-" 26M (affliction and deliverance from Ex. i,«u3T',&c. Egypt) 29° W (overthrow of Sodom and Go. Gn. io8*t morrha) Notice also the use of the name Horeb (not Sinai), 1** ■ 410- ■ e» q» i8M • The Tables in the notes (pp. 10, 19, 24, 29, 33, 42, 46, 51, 112), and the extracts printed on pp. n3f. 117, will, it is hoped, assist the reader to appreciate the manner in which the retrospects of Dt. are dependent upon JE in Ex. Nu. In order properly to realize the nature and extent ot the coincidences, he should mark in the margin of his copy of Dt. the references, and underline (or, if he uses the Hebrew text, overlme) the words in common: he will then be able to see at a glance both the passages of Ex. Nu. passed over in Dt., and the variations and additions in Dt. On a clause in i39, which has been supposed to be an exception to the statement in the text, see the note ad loc. t In Nu. 208"" (P) the term for " rock " is yVo, not tw. XVi INTRODUCTION i8* (20*), as Ex. 31 vf 33s (E) ; iM the valley of Eshco! as the limit of th< spies' reconnoitring ; i38 the exemption of Caleb alone (without Joshua, who is not mentioned as one of the spies) from the sentence passed on the spies; n80 the name Terebinths of Moreh (Gn. 126). The numerous passages referred to by the words As Jehovah spake (p. lxxxi), where they are not earlier passages of Dt. itself, are also regularly to be found in JE, not in P. (That i82 cannot refer to Nu. 18s0 is shown on io9. The reference is occasionally to a passage not preserved in our existing Pent. : cf. io8,9 1718 28s8.) On 33s**, see the notes ad he. Of the incidents here enumerated, all are narrated in JE ; while in the case of some which are narrated in P as well, the terms of the allusion in Dt. are such as to show that the Writer followed JE, and not P. Thus, while the promise of i8 is found in both JE and P, the oath is peculiar to JE ; the name Horeb is used by E, but not by P (who always prefers Sinai) ; the spies, as in JE (Nu. i323f), journey only as far as Eshcol (near Hebron), whereas in P (Nu. 1321) they go as far as Rehob (in the extreme north of Canaan) ; the exemption of Caleb alone (i36) agrees with the representation of JE (Nu. 1424) against that of P (Nu. 14s- 30- 88), where Joshua is men- tioned at the same time ; the mention of Dathan and Abiram (without Korah) is in agreement with JE's narrative in Nu. 16, which also names Dathan and Abiram only (the passages which speak of Korah belonging to P). There are only three facts mentioned in Dt. for which no parallel is to be found in JE : i23 the number (twelve) of the spies (Nu. 132-16 P) ; io22 the number of souls (seventy) with which Jacob came down into Egypt (Gn. 4627 Ex. i6 P) ; and io3 acacia- wood as the material of the Ark (Ex. 2510 P). These coincidences, however, in view of the constancy with which the historical parts of Dt. are dependent upon JE, are not sufficient to establish the use of P: the three facts mentioned would not be invented by P, but would be elements of tradition, which though they happen to be recorded (apart from Dt.) only by P, would naturally be known independently to the Writer of Dt. And as regards Dt. io3, in particular, a comparison of Dt. io1-3 with Ex. 341- 2- 4 makes it highly probable that the latter passage, at the time when Dt. was composed, still contained a notice of the ark of acacia- wood (see p. 1 17 f.).* * io*'* the names are (substantially) the same as those in P's itinerar) RELATION OF DT. TO NARRATIVES OF JE AND P XV11 The author's method in treating the history of JE is analogous to that followed by him in dealing- with the laws. His references to it have mostly a didactic aim : hence they are accompanied usually by parenetic comments, designed to bring home to the Israelite reader the theocratic significance ot the history, and to arouse in him emotions of becoming grati- tude towards the divine Leader and Benefactor of his nation. Of the two retrospects, the first illustrates Jehovah's goodness in bringing Israel safely from Egypt to the borders of the Promised Land ; the second exemplifies His forbearance and mercy in restoring it to favour after the sin of the Golden Calf. Accordingly, while numerous passages, longer or shorter, as the case may be, are incorporated verbatim, as a rule the substance of the earlier narrative is reproduced freely, with amplificatory additions calculated (in most cases) to suggest to the reader the lessons which the author desired it to teach.* Of this kind are the comments, summaries, or short speeches (such as i6"8- 18- 20- »• 27- 29'33- 43a- « 27- 24"26- »°b. «• 83. S6-37 23a- *rf)t which have the effect in different ways of calling attention to Jehovah's purposes, or dealings, with Israel, and to the manner in which Israel responded to them. But in other cases the additions are of a more substantial character, and mention incidents of some interest or importance, not noticed in the narrative of JE. Thus (including two or three from other parts of Dt.) we find of the latter kind — i9"13 {Moses suggests the appointment of assistant judges); i16"17 (Moses* counsel to the judges) ; i22 (the proposal to send out spies emanates from the people) ; i37 (Moses punished for the people's fault ; so 328 421) ; 22"7,9,18"19 (Israel forbidden to make war with Edom, Moab, and Nu. 3331"M ; but they are mentioned in a different order, and the form of the itinerary differs from that of P (see the notes) : hence the notice (from whatever source it may have been taken) will certainly not have been derived from P. In n4,5 host (*rn), horses and chariots, and pursued aftet them, are points of contact with P's narrative of the passage of the Red Sea in Ex. 14 (see v.4- »• 17b- 18b- 33b- *») ; comp. 163 trepidation (Ex. 1211), 26* hard bondage (see note), 26s stretched out arm (Ex. 69 : cf. on 4s4), to be to thee for a God (2617 29™ P-')) and to be to Jehovah for a people (27s ; see on 2617, 18), and the words from c. 4, cited on p. lxxi : but it may be questioned whether these expressions are not too isolated, and too little distinctive, to establish dependence upon P (cf. also L.O.T. pp. 138, 143). • Notice and, mm, 41 (after the retrospect, c, 1-3), io12 (after tf-icr1). B KV111 INTRODUCTION the 'Ammonites); aM"M#ao*28 3*- u.18b (archaeological notices); 2" (mes- sengers to Sihon sent out from the wilderness of Kedgmoth) ; 2a (how the Kdomites and Moabites had furnished the Israelites with food) ; 2S3b (slaughter of Sihon' s sons) ; 34b"5 (description of the region of Argob, taken from *Og) ; 321"22 (Moses encouragement of Joshua) ; 3s8*28 (Moses' entreaty to be permitted to enter Canaan) ; 920 (Moses' intercession for Aaron, after his sin in making the Golden Calf) ; 921 (the dust of the Golden Calf cast into the stream that descended from the mount) ; io" (death of Aaron at Moserah) ; io81, (separation of the tribe of Levi for priestly functions) ; 10* 182 (statement that Jehovah is the " inheritance " of the tribe of Levi) ; 17" 2S68 (promise that Israel should no more return to Egypt) ; 2518 (the fact that 'Amalek, when it met Israel at Rephidim, Ex. 17s"1', cut off helpless stragglers in the rear).* The graphic minor touches in i87 "murmured in your tents," ia "girded on every one his weapons," i44 "and pursued you as bees do," i45 "wept before Jehovah," &c, are presumably merely elements in the author's picturesque presentation of the history. The number of cases is also remarkable, in which a phrase, originally used in the description of one incident, is applied in Dt. to the description of another ; in the Tables (pp. 10, 24, &c.) these are indicated by the passage quoted being enclosed in a parenthesis. The cases are — Dt. i7' (" turn you and take your journey," borrowed from Nu. 1428, though the occasion is quite a different one); i9b ("I cannot bear you alone," borrowed, not from Ex. 18, the occasion which is being described, but from Nu. n14 "/cannot bear all this people alone" : cf. v.12 with Nu. u™); i80* (from Ex. 1321 1414); i88 (from Ex. 1321 Nu. I414b) ; i88" (from Nu. io88b); i46»(Nu. 201); Dt 2lb (from Nu. 214); 227b-28b (phrases in the message to Sihon, borrowed from Nu. 2017,18b the message to Edoni)\ 2s2.33b (description of Israel's encounter with Sihon, borrowed from Nu. 2Iss.ss tjjg description of the encounter with 'Og: in this case, while Nu. mentions only the slaughter of 'Ogfs sons, Dt. mentions only the slaughter of those of Sihon) ; 99b (Moses* fasting on the occasion of his first ascent of the mountain, from Ex. 3428a his fasting on the occasion of his third ascent; the fasting on the first occasion is not mentioned in Ex.); o,2B.27a29b (from Ex. 32llb,u; though the occasion actually referred to is Ex. 34') ; 9M (from Ex. 32" Nu. 1418) ; io11 (cf. Ex. 331). — In some instances, the passages do not agree throughout verbatim ; but the resemblance is always sufficiently close to leave no doubt that the passage quoted is the source of the terms used in Dt. The bearing of the facts just noted on the authorship o* the book will be considered subsequently ; see p. xlviii. The general result of the preceding examination of the relation of Dt. to the preceding books of the Pentateuch, has * Cf. Dillm. p. 610; Westphal, pp. 89 f., 119, RELATION OF DT. TO NARRATIVE OF JE XIX been to establish this fact : in neither its historical nor its legislative sections can Dt. be shown to be dependent upon the source which has been termed P ; in both, it is demonstrably dependent upon JE. The historical matter being of secondary importance in Dt., and c. 5-1 1 being a parenetic introduction, the legislative kernel of the book (c. 12-26. 28) may be described broadly as a revised and enlarged edition of the "Book of the Covenant." Why such a revision and enlarge- ment of the Book of the Covenant was undertaken, and why the laws of Israel were thus embedded by the author in a homiletic comment, is a question which can only be fully answered in § 4, when the date and origin of the book have been approximately determined. § 3. Scope and Character of Deuteronomy ; its dominant Ideas. The Deuteronomic discourses may be said to comprise three elements, an historical, a legislative, and a parenetic. Of these the parenetic element is both the most characteristic and the most important ; it is directed to the inculcation of certain fundamental religious and moral principles upon which the Writer lays great stress : the historical element is all but entirely subservient to it (the references to the history, as said before, having nearly always a didactic aim) : the legis- lative element, though naturally, as the condition of national well-being, possessing an independent value of its own, is here viewed primarily by the Writer as a vehicle for exemplifying the principles which it is the main object of his book to enforce. The author wrote, it is evident, under a keen sense of the perils of idolatry ; and to guard Israel against this by insisting earnestly on the debt of gratitude and obedience which it owes to its Sovereign Lord, is the fundamental teaching of the book. Accordingly, the truths on which he loves to dwell are the sole Godhead of Jehovah, His spirituality (c. 4), His choice of Israel, and the love and faithfulness which He has shown towards it, by redeeming it from its servitude in Egypt, by leading it safely through the desert, and by planting it in a land abundantly blessed by nature's bounty; from which XX INTRODUCTION are deduced the great practical duties of loyal and loving devotion to Him, an absolute and uncompromising repudia- tion of all false gods, a cheerful and ready obedience to His will, a warm-hearted and generous attitude towards man, in all the various relations of life in which the Israelite is likely to be brought into contact with his neighbour. Jehovah alone is God ; there is none beside Him (4s5- 39) ; He is the Almighty ruler of heaven and earth, "the God of gods and Lord of lords" (io14-17), who rewards both the righteous and the evil- doer as he deserves, and who governs all men with absolute impartiality and justice (710 io17f). The central and principal discourse (c. 5-26. 28) opens with the Decalogue; and the First Commandment, "Thou shalt have no other gods before me," may be said to be the text, which in the rest of c. 5-1 1 is eloquently and movingly expanded. Jehovah is, moreover, a spiritual Being, dissimilar in kind to any and every material form : hence no sensible representation can be framed of Him ; still less should Israel worship any other material object, whether some representation of the human or animal form, or even the host of heaven (412- 15-24). And Jehovah has chosen Israel. He has given to other nations the sun, moon, and stars to adore (419, cf. 29s5 (26)) ; He has reserved Israel for Himself; He has chosen it out of all peoples of the earth to be His own peculiar possession (4s7 76 io15 142 2618), the unique recipient of His self-revealing grace. And He has done this, not on account of Israel's merits, for neither its numbers nor its righteousness would constitute any claim upon Him for His regard (77 94"6) ; but from His love for Israel (7s 23°^), and from the faithfulness with which, in spite of all its back- slidings, He would nevertheless be true to the promise sworn to its forefathers (7s; cf. i8 4s1- 37- 712 818 al.), and forbear from destroying it (9r-ion). In fulfilment of that promise, Jehovah has wonderfully delivered Israel from its bondage in Egypt (432-38 621-23 jist. g2ff. j ,m and frequently), He has led it safely through the great and terrible wilderness (i19 27 815), He has assigned it a home in a bounteous and fertile land, which it is now on the point of crossing Jordan to take possession ol (610f- 87"10- 12f- al.). Jehovah has, in fact, dealt with Israel in SCOPE AND CHARACTER OF DEUTERONOMY XXI the manner of a loving- father (82- 3- 16) : if He has withheld aught from it, or subjected it to privations, it has been with a view to its ultimate welfare, "As a man disciplines his son, so doth Jehovah thy God discipline thee " (85). In return for all these benefits, it is the Israelite's duty to fear and love Jehovah, —to fear Him (410526(20) 62.is.24 ge Ioi2.20 ,35 (4) ,423 ,719 (of the king), 28s8 3i12-13), as the great and mighty God (io17), whose awe-inspiring manifestations strike terror into all be- holders (432-36 io21 112-7 26s) ; and to love Him (65 io12 n1-13-22 i34(3) 199 3o6-16-20), on account of the affection and constancy with which He has condescended to deal with Israel, and the privileges, undeserved on its part, which He has vouchsafed to confer upon it. The love of God, an all-absorbing sense of personal devotion to Him, is propounded in Dt. as the primary spring of human action (65) ; it is the duty which is the direct corollary of the character of God, and of Israel's relation to Him; the Israelite is to love Him with undivided affection,* to "cleave" to Him (io20 n22 i35<4> 3020), to re- nounce everything that is in any degree inconsistent with loyalty to Him. This brings with it, on the one hand, an earnest and emphatic repudiation of all false gods, and of every rite or practice connected with idolatry ; and, on the other hand, a cheerful and willing acquiescence in the positive commandments which He has laid down. Again and again is the Israelite warned, upon peril of the consequences, not to follow after "other gods" (614"16 7* 819"20 nie-i7.28 30iM8; cf# 2924-27 (25-28) 3,i6f. 20f. 423r. 25-28) | not to be tempted, even by the most specious representations, to the practice of idolatry (i3212(in)) : death is the penalty — and it is to be enforced, without hesitation or compunction, against even a nearest relative or a trusted friend (i37-12(611)) — for any one who either practises idolatry himself, or seeks to induce others to do so ^36 (5). n(io) jy&t cf# jg'jo) . even though it be a whole city that has sinned by serving strange gods, it is not to be spared (,313-19(12-18)^ The heathen populations of Canaan are to be * "With all the heart and all the soul" (with love & I3**1' 308, serve io1* 1113, keep and do commandments 261", listen to His voice 30*, turn U Him 30", search after in true penitence 4a). XX11 INTRODUCTION laid under the "ban" (see on 72), and exterminated (j*-*'*> 20i6-i8) . no truce is to be made with them ; no intermarriage, or other intercourse with them, is to be permitted (72f) ; their places of worship and religious symbols are to be ruthlessly destroyed (75 1 22f) ; even the metal which formed part of their idols is not to be put to any use by Israel (725f). Nor is any attempt to be made to resuscitate the abolished religious rites (1229-31), or to introduce features from them into the worship of Jehovah (i621t). Canaanitish forms of divination and magic are not to be tolerated (i89-12) : an authorized order of prophets is to supply in Israel, so far as Jehovah permits it, the information and counsel for which other nations resorted to augurs and soothsayers (1815-19). Local shrines and altars, even though ostensibly dedicated to the worship of the true God, were liable to contamination, on the part of the unspiritual Israelites, by the admixture of heathen rites : accordingly, the three great annual feasts are to be observed, and all sacrifices and other religious dues are to be rendered, it is repeatedly and strongly insisted, at a single central sanctuary, "the place which Jehovah shall choose to set His name there" (I25.ii.u.i8.2i.aa> an(j elsewhere). The Writer is, however, conscious of the danger lest, in the enjoyment of the good things of Canaan, Israel should be tempted to forget the Giver, and yield on this ground, through thoughtlessness and neglect, to the seductions of idolatry: to guard therefore against this danger, He earnestly and emphatically forewarns them of the suicidal consequences of disobedience, assuring them that it will only end in national ruin and disgrace (61), a slave at the time of his manumission (151315), a neighbour who has lost any of his property (221-4), a poor man obliged to borrow on pledge (24s- 12t), a fugitive slave (247), a hired servant (2414f), and in the law for the disposition of the triennial tithe (i428t) : the landless Levite(i212-18f- i427-29 i6n-14 26"- 12t), and the "stranger — i.e. the unprotected foreigner settled in Israel — the father- less and the widow," are repeatedly commended to the Israelite's charity or regard (1429 i6"-14 24". ". 2°- 2* 2612f- 2719; the stranger alone 1019 2611), especially at the time of the great annual pilgrimages (i212-18 1427 i6n- 14 2611), when he and his household partook together before God of the bounty of the soil, and might the more readily respond to an appeal for benevolence. Gratitude, and a sense of sympathy, evoked by the recollection of Israel's own past, are frequently appealed to as the motives by which the Israelite should in such cases be actuated (io19 "For ye were strangers in the land of Egypt," cf. 23s <*>; 1515 1612 2418- 22 "And thou shalt remember that thou wast a bondman in the land of Egypt "). A spirit of forbearance, equity, and regard for the feelings or welfare of others underlies the regulations of 514b (the slave to enjoy the rest of the sabbath), 205-9 and 24s (cases in which exemp- tion from military service is to be granted), 2O10f- (offer of peace to be formally made before attacking a hostile city), 20i9f. (fruit-trees in hostile territory not to be cut down), 2110-14 (regard for feelings of a woman taken captive in war), 2115-17 (firstborn not to be disinherited in favour of son of favourite wife), 228 (battlement on roof), 2325f-<24f-> (regard for neigh- bour's crops), 2419-22 (gleanings to be left for the poor), 25s (moderation in infliction of corporal punishment) : humanity towards animals prompts those in 226f- 254. Several of these provisions are prompted in particular by the endeavour to ameliorate the condition of dependents, and to mitigate the SCOPE AND CHARACTER OF DEUTERONOMY AXV cruelties of war. Not indeed that similar consideration t are absent from the older legislation (see e.g. Ex. 222023 (21"24>- ™- <27f-> 23o.o. 11. 12^ and (as the Table, p. iv ff., will have shown) some of the enactments that have been cited are even borrowed from it : but they are developed in Dt. with an emphasis and distinctness which give a character to the entire work. The author speaks out of a warm heart himself; and he strives to kindle a warm response in the heart of every one whom he addresses. Nowhere else in the OT. do we breathe such an atmosphere of generous devotion to God, and of large-hearted benevolence towards man; nowhere else are duties and motives set forth with greater depth and tenderness of feeling, or with more winning and persuasive eloquence ; and nowhere else is it shown with the same fulness of detail how high and noble principles may be applied so as to elevate and refine the entire life of the community. If after this review of the general scope of Dt., we ask which are its fundamental ideas, we shall find them to be the following : — * 1. Jehovah is the only God, a pure and spiritual Being, who has loved Israel, and is worthy to receive Israel's un- divided love in return. It follows as an immediate corollary from this, that all false gods, and even all material representa- tions of Jehovah, are to be unconditionally discarded. 2. Israel is to be a holy nation : its members are to recol- lect, in every action and moment (60f ) of their lives, that they are the servants of a holy and loving God ; and love is to be the determining principle of their conduct, whether towards God or man. 3. There is to be only one legitimate place of public worship: the local shrines, which were seats of either un- spiritual, or of actually heathen worship, are to be not merely reformed, but abolished. 4. The tribe of Levi is confirmed in its possession of priestly rights; and it alone is to supply ministers for the sanctuary. Deuteronomy, it is evident, is far more than a mere code * Comp. Duhm, Theologie der Propheten (1875), p. 197 ff' XXvi INTRODUCTION of laws. It is the expression of a profound ethical and re- ligious spirit, which determines its character in every part, and invests the laws contained in it with the significance that they possess in the Writer's eyes. They are means which may help Israel to realize its ideal. The author would fain see his people exhibit to the world the spectacle of a nation wisely obeying a just and beneficently designed constitution (46-8) : this, he is assured, will bring with it national prosperity and greatness. But it is not enough for him that the law is obeyed: it must be obeyed also from the right motives. Hence the stress which he lays upon the theocratic premises of Israel's national character, the earnestness with which, in c. 5— 11, he develops and applies every motive which may touch Israel's heart or win its allegiance, and the frequency with which, while expounding the laws which Israel is to observe (c. 12-26. 28), he dwells upon the moral purposes which they subserve, or the temper in which they should be obeyed. To fear God is the Israelite's primary duty (613 io12- 20 28s8) ; and to generate, and keep alive, in Israel's heart the true religious spirit is the aim, not less of the statutes embodied in Dt. (410 52. 24 j cf_ 14.23^ an(j 0f manv particular usages prescribed in it [e.g. 68f- u19f- 3 112*), than of the exhortations with which the author accompanies them. In so far, however, as Dt. is a law-book, it may be described as a manual, addressed to the people, and intended for popular use, which, without as a rule entering into technical details, would instruct the Israelite in the ordinary duties of life. It does not embrace a complete corpus of either the civil or the ceremonial statutes that were in force when it was written : it excerpts such as were, in the author's judgment, most generally necessary for the Israelite to know, and best adapted to exemplify the moral and spiritual principles which it was his main anxiety to see practically recognized by Israel. Dt. thus combines the spirit of the prophet and the spirit of the legislator : it is a prophetical law-book^ a law-book in which civil and ceremonial statutes become the expression of a great spiritual and moral ideal, * Notice also the importance attached to the education of children, 4* ff-*»nu3iu32« SCOPE AND CHARACTER OF DEUTERONOMY XXV11 which is designed to comprehend and govern the entire life of the community. The true significance of Dt. cannot, however, be properly understood, until it is viewed in the light of the age which called it forth : in the following remarks therefore it will be necessary in some respects to anticipate the conclusions of § 4, and to assume that Dt. was composed in the 7th cent. B.C., during the reign of either Manasseh or Josiah. If this may oe here assumed, it will be seen that the author builds upon the foundation of the prophets, and that his primary aim is to create an effectual moral stimulus for realizing the ideals which they had propounded. The prophets had held up before their people high conceptions of life and duty ; they had taught that Jehovah's favour was conditioned by the fulfilment of His moral demands ; they had declared, one after another,* that the claims of civil and social justice were paramount in His eyes : Isaiah had reaffirmed, with fresh emphasis, the old truth (Ex. 196) that it was Israel's vocation to be a "holy nation"; Hosea had traced back both the moral and material deterioration of the Northern Kingdom to its abandonment of Jehovah, and had forewarned it of the bitter consequences which devotion to idolatry would bring in its train. These are the truths which, brought home to the author, with fresh vividness, by the recent experiences of Manasseh's reign, become the informing principles of his teaching ; he absorbs them into his own spiritual nature ; he shows how they may be systematically applied so as not merely to correct palpable abuses, but also to deepen the spiritual life of individuals, and to penetrate and transform the whole national organization of Israel ; while at the same time he so stimulates the individual conscience by new and powerful motives, as to provide an effectual moral and spiritual agency, capable — if any agency were capable — of moulding the nation into conformity with the prophetic ideal. In a special degree the author of Dt. is the spiritual heir of Hosea. Not only does he join with him in the emphatic repudiation of nature-worship, and in acknowledging Jehovah • E.g. 2 S. 121'6 1 K. 2il;ff- Am. 418 s12ff- Hos. 4>'» Is. i16'- Mic. 31-*. XXV111 INTRODUCTION as the true Giver of nature's bounty,* he agrees with him also in the prominence which he assigns to the emotional side r f religion. With Hosea, love, affection, sympathy are the immediate, and most natural, fruits of the religious temper. Jehovah first " loved " Israel ; and the true Israelite is he who is infused with the same spirit, and who loves, with the same spontaneity, and the same ungrudging affection, both Jehovah and his fellow-Israelites. "This truth is equally set forth in Deuteronomy, and in the Deuteronomist's great spiritual pre- decessor, Hosea. The primal love of Jehovah to Israel fills the foreground of each writer's discourse, and all human relationships within the Israelitish community are rooted in this."t The passages have been already quoted in which Deuteronomy emphasizes Jehovah's love of Israel, and in- culcates a responsive love of Jehovah upon Israel's part as the first of human duties. And in his conduct towards his neigh- bour, the Israelite is to be actuated not only by what strict justice or equity demands ; he is repeatedly exhorted to exercise towards him offices of affection and kindness. Love is to be the presiding genius of his life. And thus Dt. teaches the great truth that religion is concerned not merely with the intellect and the will, but that it involves equally the exercise and right direction of the affections. Of course, however, this love, both in Jehovah and in Israel, is a moral love ; it must be limited, where the necessity arises, by the demands of righteousness : hence idolatry and immorality cannot be tolerated or condoned by it : the author is conscious of no inconsistency in propounding the most rigorous repressive measures against the former ; and he finds no occasion for 'mitigating the severity which ancient usage prescribed for dealing with the latter (p. xxiii, bottom). The monotheistic creed of Dt. is another development of the teaching of the prophets. The original " monolatry " of Israel became indeed, in the hands of the older prophets (cf. p. 90 f.), almost, if not quite, monotheism: nevertheless, this truth is • Hos. 210<8>ff- 134-6; Dt. 87ff- u13ff- 2610. t Cheyne, Jeremiah, his Life and Times, p. 66. See Hos. 31 918, it**4 I4B<4> ; 41 64*8 i27le> {hesed demanded by God : see p. 102). SCOPE AND CHARACTER OF DEUTERONOMY XXIX taught more formally and explicitly in Dt. (4s5- 80 64 7° io17) * than by earlier writers ; and its vivid realization by the author finds expression in the insistence with which he urges Jehovah's claim to be the exclusive object of the Israelite's reverence. The limitation of the public worship of Jehovah to Jerusalem, which Dt. inculcates so strongly (c. 12, &c), may seem indeed to us to be a retrograde step, and inconsistent with the. author's lofty conception of the Divine nature (io14): but partly it was a result of the national feeling of Israel, to which the prophets, even in their most exalted moments,t were hardly ever wholly superior, and which looked up to the national Temple on Zion as specially honoured by Jehovah's presence ; partly it arose out of the circumstances of the age, which made the local sanctuaries centres of impure or unspiritual rites. Under the conditions of the time, the single sanctuary was a corollary of the monotheistic idea. Worship at different places would tend (as in the case of Ba'al, and many other ancient deities) to generate different conceptions of the god worshipped, and might even lead to the syncretistic confusion of Jehovah with other deities. The concentration of worship in a single spot was thus a necessary providential stage in the purification of the popular idea of God. In the end, it is true, this exclusive- ness, maintained with blind one-sidedness and exaggeration, brought with it its own nemesis. The unspiritual Israelites, in spite of the warnings of the prophets (comp. Jer. 71-15 Is. 661"4), viewed the material sanctuary on Zion as the palladium of their security, operating irrespectively of their own moral worthiness; and in a later age attachment to the Temple, as such, was one of the causes which incapacitated the Jews from appropriating the more spiritual teaching of Christ. J But long before then, the victory over polytheism had been won ; and even the destruction of the Temple brought with it no danger of a lapse into the idolatries of the past. The ethical qualities of Jehovah are frequently dwelt upon in Dt. He is emphatically a righteous God ; a hater of sin • Note also 419 (where the heathen religions are attributed to the supreme providence of Israel's God) ; and (in the Song) 32s9. + E.g. Is. 2»"* 25« Jer. 31T Is. 56' 662"- ». % Comp. Acts 61'"14. XXX INTRODUCTION and wrong; ignoble practices are an "abomination" to Him ; * yet He is ready to forgive the penitent, and shows mercy and compassion towards those who deserve it : He has watched over, and cherished Israel, with the tenderness and affection of a father ; if He has also disciplined it, it has been for its ultimate good. Especially does the author emphasize Jehovah's fidelity to His promises ; the oath sworn to the patriarchs He will never break ; even towards a heathen nation He does not rescind what He has once decreed (25). Jehovah's relation to Israel originated in His own free choice ; Israel becomes in consequence His special possession (p. xx) and inheritance, and the constant object of His regard. More particularly, His relation to it is represented under the figure of a covenant— one of the characteristic ideas both of Dt. and of the Deuteronomic school (p. 68) — involving mutual duties and obligations, binding Jehovah to faithfulness, and Israel to obedience. The nature of the duties devolving hence upon Israel, and the motives (especially gratitude and love) which should prompt Israel to respond accordingly, have been indicated above (pp. xxi, xxiv). With priestly institutions the author has greater sympathy than the prophets generally. He evinces a warm regard for the priestly tribe; he guards its privileges (i81-8), demands obedience for its decisions (24s; cf. 1710-12), and earnestly commends its members to the Israelite's benevolence (i218-19 1427. 29 Sic). The ceremonial observances current at the time he has no desire to see abolished ; the custom of sacrifice, though he does not emphasize it in the manner of the Priests' Code, he takes for granted, and upon occasion regulates. A right heart, instinct with true affections towards God and man, is indeed the only religion which has value in his eyes : but he is aware that external forms, if properly observed, may exercise and keep alive a religious spirit (1423), may guard Israel's "holiness" from profanation, and preserve it from contamination with heathen influences (cf. 68 n18 141*21; also 225. 12 2316<14>). The offerings on which he lays the greatest • Idolatrous rites (720,28 1281 13" <"> 174 2018 2718) ; magic and divination (18111) ; immoral customs (22* 23" f18' 24*) ; commercial injustice (25"). SCOPE AND CHARACTER OF DEUTERONOMY XXXI stress are those expressive of gratitude to God as the Giver of the good things of Canaan (i422-2* 15™™ tfio.i5.ir 2610): and the religious feasts, especially those held in connexion with the great annual pilgrimages, he desires to be occasions of gladness before Jehovah, and of the display of generous hospitality towards the destitute (i27-12-18 i426f- tf11-14 2611). In its attitude towards other nations, Dt. shows consider- able exclusiveness and " particularism." Jehovah owns indeed the entire world ; but His favourable regard is limited to the people of His choice. The prophetic truth that Jehovah has also a care for other nations, and will one day receive them into His fold, does not find expression in Dt. (once, perhaps, indirectly, in the Song, 3248). The reason is not far to seek : Dt. is a law-book, designed to provide Israel with instruction in the duties of life ; and the circumstances of the age natur- ally led the author to discourage, rather than to promote, a friendly attitude towards the heathen. The Ger, who has placed himself under the protection of Israel (p. 126), is indeed treated naturally with consideration : but the "foreigner," as such, stands upon a different level, and is excluded from pecuniary advantages permitted to the Israelite (15s 2321(20)). Religious motives* sufficiently explain the strongly hostile attitude adopted towards the Canaanites ; but only an anti- quarian reason is assigned for the antipathy displayed towards the 'Ammonites and Moabites (234-T<8-6)), and for the injunction to exterminate 'Amalek (251T-19). A more friendly attitude, based upon the recollections of the past, is inculcated towards the Edomite and the Egyptian (238f-<7f-)). It is probable that all these regulations, as Ex. 17H-M shows to be the case with that relating to 'Amalek, rest upon an ancient traditional basis, t and that the author's part in them is limited to the form in which they are cast, and the motives with which he has enforced them. The encroachments of heathenism formed the pressing danger of the age ; and these the author strove to resist by every means in his power. Not only does he repeatedly • See 7s'- 2018 (cf. in Da Jos. 2$™-). t Comp. Delitzsch, ZKWL. 1880, p. 561 ; Dillm. p. 605. XXX11 INTRODUCTION declare, in solemn terms, that if allowed to prevail, they will ultimately involve Israel in national ruin ; but a large number of provisions — much larger than in the Book of the Covenant — are aimed directly against them ; and the need of enforcing these overrides even those considerations of forbearance and humanity, which usually rule supreme in the author's mind.* Foremost among these provisions stand the injunctions for the extirpation of the Canaanites. These are included in Dt., partly, no doubt, because they formed an element in the older legislation (Ex. 2331-33), and were ascribed traditionally to Moses, but chiefly because by the drastic completeness with which they sought to secure Israel against pernicious religious influences, they were a significant protest against the fashions of the age, and afforded the author a means of expressing indirectly his profound abhorrence of practices which he knew to be subversive of holiness (cf. 1231). In estimating these injunctions, it must, of course, be remembered that in the age when Dt. was written, the time when they could be enforced had long passed away ; they had consequently only an ideal value ; they bear witness by their severity to the intensity of the author's convictions on the subject, and to the reality of the dangers which he felt threatened Israel's religion from this quarter, t It is probable also that many more prohibitive ordinances of Dt. than appears on the surface, are directed against the encroachments of heathenism, or the assimilation of undesir- able foreign customs. ' ' The essential object of the short law of the kingdom (1714-20) is to guard against admixture with foreigners, and participation in foreign policy." J And other precepts are directed either against popular heathen super- stitions, or against the immoralities of Phoenician nature- worship, which, as the Books of Kings and the prophets show, had deeply tainted the worship of Jehovah. § The truth that virtue is rewarded with temporal bless- ings, and vice punished with temporal misfortunes, — a truth • See especially c. 13. t Cf. Cheyne, Jeremiah, p. 67 ; Montefiore, Hibbert Lectures, p. 185. tor/a2 p. 365. I Comp. the notes on ia*n W'xip. 164), alb i6*«" vf»* i8»-u aa» 231*\ SCOPE AND CHARACTER OF DEUTERONOMY XXXI II tenaciously held by the ancient Hebrews, and (as the book of Job shows) even treated by them as a universal law of God's providence, — is an important paedagogic principle, and, as such, is frequently emphasized by the author. The doctrine that "righteousness exalteth a nation," while wickedness is the sure prelude to national disaster, has been said truly to form the essence of his "philosophy of history," as it is also one of the motives to obedience on which he most frequently insists: "that thou mayest live," "that it may be well fo. thee," "that thou mayest prolong thy days," "that Jehovah may bless thee," or similar phrases, are the recurring formula?, which show how assured he was of the general validity of the truth which they express.* The same conviction finds hyper- bolical expression in the promise that, in the event of obedience, Israel will be "set high" above all nations (2619 281), and enjoy material superiority over them (i56b 2812b-13). The other aspect of the same doctrine is taught less frequently, but not less forcibly. t Retribution, it is said emphatically (710), overtakes the evil-doer in person ; it is not reserved (as was sometimes thought J) for his descendants. The religious value of Deuteronomy is very great. True, "it is a book of national religion," with the limitations incident to age and place stamped upon it; " but it is withal a book of personal religion, and so of universal religion." The power which gave Israel its cohesion and strength was its leligion ; if it was untrue to this, as its prophets unanimously saw, it must fall in pieces. Religion becomes thus the real ground of all moral and social order ; and the aim of Dt. is to establish for religion a deeper basis than that of public ritual, • The promise is annexed both to the general observance of the Deut. law, 440 526 (*»■ 30 133' 62- «• is- 2* 10u 1 19 3o16- 19f- 32* (cf. also 7ia'16 1 118-"- "o-26- v 2618'* 281'14 29s <•> 308), and to particular commands, viz. 518 (honour to parents), I225-28 (prohibition to eat blood), i42sb (application of triennial tithe to relief of the poor), i^10-18 (liberality in lending to needy, and in treatment of slave), 16'-0 (impartiality in judgment), 1720 (king's obedience to Deut. law), 19™ (justice on murderer), 227 (humane treatment of bird), 2321(20) (not demanding interest of Israelite), 2419 (leaving forgotten sheaf for the "stranger, the fatherless, and the widow"), 25" (commercia honesty). Comp. Am. 5™ Is. iwf- 310f- 589-" &c. I 4« 3Q17f. . 6I«. glM. , ,l«f. 38 2glBtr. 2917 (18)ff. j,» J Job 2,1» c XXXiV INTRODUCTION or legal rules. The author addresses himself, more directlj and effectively than any previous teacher of Israel had done, to the individual soul; he labours, by appealing to the most powerful and generous emotions, to quicken and intensify the religious life of the individual. " Hosea had already perceived that in our religious life, it is not so much we who find God, as God who finds us. Deuteronomy accepted this truth, and sought to show what forms the religious life thus quickened would assume among Yahveh's people. It dis- cerned that that life must be a life of loyal obedience and of holy affection ; and inasmuch as these are not outward acts but inward states, it took the first steps towards transferring the stress of religion from national observance to individual consciousness, and proposed as its ultimate ideal a community which should collectively realize a relationship of reverence and love to its heavenly Lord. These great sentiments could only be comprehended and expressed by the community, when they had first been deeply felt by each single soul ; and in enunciating its principles for the government of the traditional Israel, Deuteronomy was therefore, in fact, enunci- ating them for the whole human race in every age. It was reserved for the greatest of Israel's sons to discern this com- pletely, and to proclaim its highest word as the first law, no longer for Judah but for the world (Mark 1228-80; Dt. 645). And so the teaching of Deuteronomy leads direct to the supreme thought of Christ."* § 4. Authorship, Date, and Structure* The relation of Dt. to the preceding books of the Pent., as indicated in § 2, gives rise to two questions, the consideration of which will conveniently open this part of our subject. It will be proper, in order to make our ground secure, to start with the assumption that the traditional view of the authorship of the first four books of the Pent, is correct. The questions, • J. E. Carpenter, M The Book of Deuteronomy," in the Modern Review, April 1883, p. 281.— In parts of the preceding pages I am indebted to Holzinger, Einleitung in den Hexateuch (1893), p. 313 fF. AUTHORSHIP OF DEUTERONOMY XXXV then, which suggest themselves are: (i) Do the variation? between the narratives of Dt. and Gn.-Nu. ever assume the character of discrepancies which cannot be reconciled ? (2) Is the relation between them such as to be incompatible with the traditional view that the author of both is Moses? That the author of Dt., supposing him to be identical with the author of Ex.-Nu., should mention, either in the retrospects (c. 1-3 ; oj-io11) or allusively elsewhere, incidents not recorded by him in his previous narrative, would, of course, not in itself excite surprise ; accordingly additions such as those in i6-8- lcf- 20f 2931 321f- 23_28 cause no difficulty, they relate to details of a personal character, a notice of which would be conformable to the plan of the retrospect, but which might well have been passed over in the history. There are, however, some other variations, which deserve closer consideration. 1. In i9"13 the plan of appointing judges to assist Moses is represented as originating with Moses himself, complaining to the people of the diffi- culty that he found in dealing personally with the number of cases that arose ; the people assent to the proposal, and Moses selects the judges accordingly. In Ex. 1813'26 the plan is referred entirely to the advice ot Jethro ; no allusion is made to the difficulty felt by Moses ; and Moses takes action without at all consulting the people. It might be replied that the two accounts are mutually supplementary : what is narrated in Dt. i9"u would fall very naturally between Ex. 1824 and Ex. 1825 : the narrative and the retrospect are written from different points of view ; and some notice of the motives by which Moses was inwardly influenced, and of the manner in which the people responded to them, though unnecessary in the narra- tive, would be in harmony with the general plan of the retrospect. 2. i22'23. Here the mission of the spies is represented as due entirely to a suggestion made by the people : in Nu. 131"3 it is referred to a command received directly by Moses from Jehovah. No doubt the two representa- tions are capable, in the abstract, of being harmonized : Moses, it might be supposed, approving personally of the proposal (Dt. i23*), desired to know if it had Jehovah's sanction ; and the command in Nu. 131"3 is really the answer to his inquiry. But in this case, if not in the former as well, it remains remarkable, if the two accounts were written by one and the same person, that they should be so worded as to suggest to the reader two different ideas of what had taken place ; and (especially) that Moses, while mentioning (Dt. i23) that the proposal had his own approval, should not mention that it had Jehovah's also. 3. i*7"88. In Nu. 20u (cf. 27lM' Dt. 3280'-) Moses is prohibited to enter Canaan on account of his presumption in striking the rock at Kadesh, in the 39th year of the Exodus : here the ground of the prohibition is Jehovah's anger with him on account 0/ the people (so 3s6 421), upon an occasion which XXXVI INTRODUCTION (see the note ad loc.) is plainly fixed by the context for the 2nd year of tha Exodus, 37 years previously. The supposition that Moses, speaking in the 40th year, should have passed, in v.37, from the 2nd to the 39th year, returning in v.39 to the 2nd year, is highly improbable. 4. i48 21,14. As shown in the notes on pp. 31-33, it seems impossible to harmonize the representation contained in these passages with that of Numbers ; according to Nu. 14, &c, the 38 years in the wilderness were spent at Kadesh : according to Dt. they were spent away from Kadesh (214), in wandering about Edom (21). 5. 99. According to Ex. 32-34 Moses was three times in the mount ^2iff. . 32s1 ; 344) ; but it is only on the third occasion that he is recorded to have fasted (3428) : Dt., in the very words of Ex., describes him as doing so on the first occasion. Obviously, Dt. may relate what is passed by in silence in Ex. ; but the variation is remarkable. 6. g25"29. This, it is plain, must refer either to Ex. 32s11, (Moses' second visit to the mountain), or (more probably) to Ex. 349, M (his third visit to it). It is singular, now, that the terms of Moses' own intercession, as here reproduced, are borrowed, not from either of these passages, but from 3211"13, at the close of his first forty days upon the mountain. 7. io1"4. This passage (see p. 117 f.) agrees — to a large extent verbally — with Ex. 341"4*28, with the difference that in Dt. Moses is directed to make, and actually does make, an ark of acacia-wood before ascending the mount the third time, to receive the Ten Commandments. That Moses should describe as made by himself what was in fact made by Bezal'el, acting on his behalf, is, no doubt, natural enough ; but in the narrative of Ex. (as it now stands) the command is both given to Bezal'el, and executed by him, after Moses' return from the mountain {z^' 37")« The discrepancy in two narratives, so circumstantial as each of these is, is difficult to explain, if both are the work of one and the same writer, describing incidents in which he was personally concerned. 8. io6"7. Cf. Nu. 3331"33 (in P's itinerary of the journeyings in the wilder- ness), relating, however, to a period long subsequent to the episode of the Golden Calf. In Nu., moreover, the stations Beeroth and Bene-ja'akan are mentioned in the inverse order ; and (v.38) the death of Aaron is stated to have taken place, not at Moserah, but at Mount Hor, four stations beyond Jotbathah. As shown in the notes on p. ngf., there is a possible formal reconciliation, though not one that can be called probable. All things considered, it seems, however, likely (p. 120) that io6"7 is not part of the original text of Dt. ; if this be the case, Dt. will be relieved of the contradiction with Nu. 3331'33, though the contradiction will still attach to the source from which the notice is derived, and bear witness to the exist- ence of divergent traditions in our present Pentateuch. 9. io8*9. If io6"7 be an integral part of Dt., as at that time can in that case refer only to the period indicated in those verses, io8"9 will assign the consecration of the tribe of Levi to a much later date than is done in Ex. 28-29 Lev. 8 Nu. 35"10. If, however, io6"7 be not original in Dt., at that time will refer to the period of the sojourn at Horeb, io1"8 ; in this case, there ceases to be a contradiction with Ex., but the reference seems to be (see p- 121) to «ome incident not mentioned in the existing: text of Et AUTHORSHIP OF DEUTERONOMY XXXvii Of these discrepancies, i and 2, though they cannot be said to be favourable to Moses' authorship, are never- theless not absolutely incompatible with it ; 5 and 6 awaken graver doubts— it is surprising that the retrospects should afford so many cases (see p. xviii), from the inter- cession of Moses to the slaughter of the sons of Sihon (or 'Og)» in which the reconciliation can only be effected by a duplication of the event recorded in the earlier narrative ; 3, 4, and 7 cannot be fairly explained upon the hypothesis of Mosaic authorship. We may pass now to the consideration of the laws in Dt., in their relation to those of Ex.-Nu. Let us first compare the laws in Ex. 21-23 (JE)- Here we observe in certain cases modifications which cannot be reasonably accounted for, except upon the supposition that the laws of Dt. originated in a later stage of society than the laws of Ex. Even the greater detail and development (p. viiif.) points in this direc- tion, though not, of course, so decisively as the cases of modification. 1. In Ex. 2I9*" a Hebrew bondman is to serve for six years, and to receive his freedom in the seventh year (v.3) ; a bondwoman who comes into servitude with her husband is to receive her freedom at the same time (v.»). But a daughter sold by her father as a bondwoman is on a different foot- ing- ; she is not to go free as the bondmen do (v.7). In Dt. i5la the law of Ex., by the addition of "or an Hebrewess," is pointedly extended so as to include bondwomen ; and in v.v it is expressly prescribed that the bondwoman (without any limitation) is to be subject to the same law of manumission as bondmen. Both laws are designed for the land of Canaan, as appears from the reference to the door and doorpost. If both laws, however, were given in the wilderness for a time of future settlement in Canaan, the variation just noted appears arbitrary. It is, however, at once explicable upon the supposition that the law of Dt. springs from a more advanced stage of society than the law of Ex., and regulates usage for an age in which the father's power over his daughter was less absolute than it had been in more primitive times, and when it was no longer the custom (see Ex. 218-9) for a Hebrew girl to be bought to be the wife of her master or his son. Contrast also Dt. 15" with Ex. 2117 (p. 184). 2. In Ex. 2 113 the asylum for manslaughter (as the connexion with v.14 appears to show) is Jehovah's altar (cf. 1 K. i»" 2s8) ; in Dt. (c. 19) definite cities are set apart for the purpose. 3. In Ex. 221M-<"M the law of seduction stands at the close of a list of cases of pecuniary compensations for injury to property : the offence is consequently treated as one of pecuniary loss to the father, who must be XXXV111 INTRODUCTION compensated by the seducer purchasing- the damsel as wife for the full price {mohar) of a virgin. In Dt. the corresponding law (22m) appears not among laws of property, but among laws of moral purity ; and though it is still provided that the offender shall marry the damsel and make com- pensation to the father, a fixed fine takes the place of the variable mohar. * 4. In Ex. 2310'- the provisions of the sabbatical year have a purely agricultural reference ; in Dt. 151* the institution is applied so as to form a check on the power of the creditor. Had both laws been framed by Moses, it is difficult not to think that in formulating Dt. is1"6 he would have made some allusion to the law of Ex. 2310t, and mentioned that, in addi- tion to the provisions there laid down, the sabbatical year was to receive also this new application. Modifications such as these cannot reasonably be attributed to the altered circumstances or prospects of the nation at the close of the 40 years' wanderings : the provisions of Ex. , as is plain both from the tenor of 2320ff-, and from the various laws implying- the existence of houses, and the possession of separate holdings of land, are equally designed for the use of the people when settled in Canaan. Those of Dt. differ just in being adapted to meet the needs of a more developed state of society, for which the provisions of Ex. were no longer adequate. If, however, it is thus difficult to attribute the laws of Dt. and JE (Ex. 21-23) to tne same legislator, it is altogether impossible to do this in the case of the laws of P ; for not only are the variations which the regulations of Dt. present much graver, but, as shown above (p. xiii f.), it cannot be supposed that P was one of the sources employed by the author of Dt. : laws and institutions of fundamental importance in P are treated in Dt. as if they were either non-existent, or matters of no concern to the Writer ; they are sometimes contradicted, sometimes ignored. Instances of their being ignored were cited above, p. xiii; the following are instances of contra- diction : — 1. In Lev. Nu. a sharp distinction is drawn — and enforced under stringent penalties (Nu. I610'88'40) — between the priests and the common Levites: in Dt. it is implied (i8la) that all members of the tribe of Levi are qualified to exercise priestly functions ; and regulations are laid down • Comp. W. R. Smith, Addit. Answer to the Libel (Edin. 1878), p. 56 f. | OW p. 368 £ AUTHORSHIP OF DEUTERONOMY XXXIX (18s"*) to meet the case of any member coming from the country to the central sanctuary, and claiming' to officiate there as priest. 2. In P particular provision is made for the maintenance of both priests and Levites, and in Nu. 351"8 (cf. Jos. 21) 48 cities are appointed for their residence. In Dt., under both heads, the regulations are very different, and allow considerably less ample provision for the maintenance of the tribe. Thus Dt. 18s (the shoulder, the cheeks, and the maw to be the priest's perquisite in a peace-offering) is in direct contradiction with Lev. 7s2" (the breast and the right thigh to be the priest's due in a peace- offering). 3. Dt. 188 is inconsistent with the institution of Levitical cities (Nu. 3S1'8); it implies that the Levite has no settled residence, but is a "sojourner" in one of the cities ("gates," see p. Ixxix) of Israel. As remarked on p. 218, the provision of Dt. 188 is not incompatible with such an institution, supposing it to have been imperfectly put in force ; but its terms are quite general, they are not limited to any such future con- tingency as this, and (what is especially noticeable) they harmonize with other passages of Dt. in which the country Levite is represented as desti- tute of adequate maintenance, and is placed in the same category with the "stranger, the fatherless, and the widow" (I21118-1* 14s7- a i&uu 26n.uf.). 4. In Dt 1 2s* vu I519fc the firstlings of oxen and sheep are to be eaten by the owner himself at a sacred feast to be held at the central sanctuary : in Nu. 1818 they are assigned absolutely and expressly to the priest. 5. In Nu. i821-24 the tithe is assigned entirely to the Levites, who in their turn (v.28"28) pay a tenth to the priests : in Dt. it is, in two years out of three, to be consumed by the offerer and his household at a sacred feast (1428), and in the third year to be applied to the relief of the poor(i428f>), — in both cases the members of the priestly tribe sharing only together with other destitute persons in the offerer's bounty. 6. While Lev. 25s9-*8 enjoins the release of the Hebrew slave in the year of jubile, in Dt. 15H-W the legislator, without bringing his new law into relation with the different one of Lev. , prescribes the release of the Hebrew slave in the seventh year of his service. 7. In Lev. 1715 the flesh of an animal dying of itself (nebeldh) is not to be eaten either by the Israelite or by the "stranger": in Dt. 1421 it is prohibited for the Israelite, but permitted to the "stranger." 8. In Ex. i23-8 the paschal sacrifice is limited to a lamb : in Dt 162 it may be either a sheep or an ox (see also the note on io7).* These differences between the laws of Dt. and those of P are greater than could arise, were the legislator the same in • For attempts that have been made to harmonize these discrepancies, see the notes on the passages quoted. The explanations offered by Principal Douglas — whose name I mention with all respect — in Lex Mosaica (pp. 80-96) must be regretfully pronounced to be not less strained and unsuccessful than those of his predecessors. xl INTRODUCTION both : they can only be explained by the supposition that the two systems of law reflect the usage of two distinct periods of the national life. Of course there is no difficulty in supposing that Moses may have foreseen the neglect of his own institutions and provided for it accordingly: but not one of the regulations that have been referred to betrays any indi- cation whatever that this was the intention of the legislator in framing it ; in every case the terms of the provision are as unqualified and absolute as are those of P. It is also undoubtedly true that the aim of Dt. is very different from that of P: the one is intended (chiefly) for the guidance of the priests, the other is addressed to the people ; the one represents the priestly point of view, the other that of the prophets ; the one lays down a complete code of ritual observ- ances, which certainly does not fall within the scope of the other. Still, if P were written by Moses, — or even compiled by another hand under his direction, — it is inconceivable that in recapitulating at the close of his life the laws which he desired the Israelites to observe, he should have thus held himself aloof from a body of law, in the compilation of which he had (ex hyp.) been so intimately concerned, ignoring institutions which he had represented as of central signifi- cance in his system,* and contradicting regulations which he had declared to be invested with the highest sanctions.! Not only does Dt. not contain (in any sense of the word) a re'sume or "recapitulation" of the laws of P, but the author does not even do what, supposing him to have been interested in a great ceremonial system, would have been consonant with the general plan of his work, and at the same time of the utmost value to future generations of Israelites : he does not, even in general terms, refer to the system which (ex hyp.) he had prescribed, for the purpose of summarizing its leading principles, or of defining the place which ceremonial institutions should hold in a spiritual * See p. xiii. The Day of Atonement, it is enjoined in P (Lev. 2328'1), is to be observed by all under penalty of death. + The rights and revenues of the tribe of Levi do fall within the scope of Dt. (see 181*8), not less than within that of P, and yet the provisions are altogether different. AUTHORSHIP OF DEUTERONOMY xli religion.* On the contrary, his attitude towards it shows that its most characteristic ideas are alien to his mind, and have no place in his scheme of religion. The study of the legal sections of Dt. leads thus to the same conclusion which resulted from the study of the his- torical sections : each, when compared with the corresponding sections of Ex.-Nu., presents inconsistencies incompatible with the supposition of both being the work of the same author. This conclusion follows, even if (as has up to this point been assumed) Moses be the author of the preceding books of the Pentateuch. It is confirmed by the independent evidence of style. The literary styles of Dt. and P, while each has a strongly individual character, are cast in two entirely different moulds ; if Moses was the author of the one, he cannot have so far disowned his own individuality as to be also the author of the other. Nor can the Mosaic authorship of Dt. be maintained in face of a comparison with JE. That a composite narrative of the Exodus should have arisen in the lifetime of Moses, and that Moses himself should have drawn upon it in Dt., cannot be considered probable. But waiving this point, and treating J E as the work of a single hand, the style, though not so different from the style of Dt. as P's style is, neverthe- less differs from it more than would be consonant with the tenacious literary habits of Hebrew authors, were the writer in both cases the same : the discourses of Dt. are pervaded throughout by a uniform colouring and tone, which are absent from JE (comp. p. lxxvii), and are an indication that we have before us the work of another hand.f In point of fact, however, — though the proof cannot be stated here, and must be sought in the Commentaries on the books in question, — the Mosaic authorship of the first four books of the Pent, cannot be sustained. JE and P were composed at two widely different periods of Israelitish history, • He does this, to some extent, for the laws of JE (161'17), but not for those of P. — Comp., also, Westphal, pp. 172 ff., 231 ff., 241 ff. t Similarly Dean (now Bishop) Perowne {Contemp. Rev. Jan. 1888, p. 144) : " The book is in style quite unlike the other books of the Hexateuch : it stands absolutely alone. If it is the work of Moses, the other books cannot claim bis authorship." On P's style, cf. L.O.T. pp. 122-128. x!H INTRODUCTION and both, there are the strongest reasons for supposing, long subsequent to Moses. Of course, for those who admit this, the post-Mosaic authorship of Dt. follows at once ; for, as was shown above (pp. viiif., xvf.), it is dependent upon, and consequently later than, JE. This conclusion, to which different lines of argument independently converge, is supported by other indications. There are passages, for instance, in Dt., showing that the author lived at a distance from the period which he describes. Thus, if i8 ("eleventh month") be compared with Nu. 33s8 (" fifth month "), which fixes the date of Nu. 2022-28, it appears that the whole of the events reviewed in 22~329 had taken place during the six months preceding the time when, if Moses be the author, the discourse must have been delivered. In such a situation, however, the repeated at that time (234 34- 8- 12- 18« 21« 23), as also unto this day in 314, though suitable when a longer interval had elapsed, appears inappropriate. C. 53 and n27 point in the same direction. The writer, though aware as a fact (82,4) of the 40 years' wanderings, does not appear fully to realize the length of the interval, and identifies those whom he addresses with the generation that came out of Egypt in a manner which betrays that he is not speaking as a contemporary. In 212b (" as Israel did unto the land of his possession, which Jehovah gave him ") there is an evident anachronism : however, some writers have treated the antiquarian notices 2M-12. 20*23 (though otherwise in the style of Dt. and similar to 39- u- 13b 1 180) as glosses. The expression, "when ye came forth out of Egypt," not merely in 24s 2517, but also in 236<4>, of an incident quite at the end of the 40 years' wanderings (cf. 445b- 40b), could not have been used naturally by Moses, speaking less than six months afterwards, but testifies to the writer of a later age, in which the 40 years had dwindled to a point. That Dt. is of later origin than the age of Moses may be inferred, further, from two other considerations. (1) The use of the phrase " beyond Jordan " (HP?? "0|?3) for the country East of Jordan, in Dt. I1- 6 3s 441- 46- 47« 49 (as elsewhere in the Pent. : comp. Nu. 221 3415), exactly as in Jos. 210 7* 910 &c. Jud. 5" DATE OF DEUTERONOMY xliii io8, shows that the author was a resident in Western Palestine. It is indeed sometimes alleged that the expression had a fixed geographical sense (like Gallia Transalpina, &c), and was used as a standing designation of the trans-Jordanic territory, irrespectively of the actual position of the speaker or writer ; but Dt. 320- 25 ii80 and Jos. 51 91 127 (where it is used of Western Palestine), show that this assumption is incorrect. If, now, its meaning was not thus fixed, its employment by a writer, whether in E. or W. Palestine, of the side on which he himself stood, is difficult to understand, unless the habit had arisen of viewing the regions on the two sides of Jordan as contrasted with each other ; * and this of itself implies residence in Palestine. It is, of course, conceivable that this was a habit of the Canaanites ; but it can hardly be considered likely that the usage suggested by it passed from them to the Israelites, before the latter had set foot in the land, and experienced the conditions adapted to naturalize it among them. The use of the expression in Dt. (as in the Pent, generally) exactly as in Jos. 210 &c. creates a very strong presumption that the passages in question were all written under similar local conditions.! (2) The law respecting the place of sacrifice, as formulated in Dt., must have arisen at a much later age than that of Moses. As shown in the notes on c. 12 (pp. 136-138), while Dt. insists with great emphasis that all sacrifices are to be offered only at a single sanctuary, the spot chosen by Jehovah "out of all the tribes to set His name there," the law of Ex. 20s4 permits altars to be built, and sacrifice to be offered upon them, in any part of the land without distinction ; and with • Hence its use in Jos. 51 91 127, written (presumably) in W. Palestine. t So Dean (now Bishop) Perowne, Contemp. Rev. Jan. 1888, p. 143 f. In Dt. 320* ■ the (assumed) position of the speaker is naturally maintained. In v.8, on the contrary, in a phrase of common occurrence (447 Jos. 210 910), as in Jos. i"*ls, the point of view of the "writer unconsciously betrays itself. Nu. 32" nmiD pPWl -\3i!D . . . Mt{?rn prV nayn, where the expression is used of both sides of Jordan, though it has been referred to, has no bearing on the present question : the usage here falls into the category of passages in which, in accordance with Heb. idiom, the same expression repeated acquires a contrasted meaning in virtue of the juxtaposition (cf. 1 S. 14* 20Ji.2j 2328). From the use of the term in Nu. 32'" nothing can conse- quently be inferred as to its force, when used absolutely , as in Dt. i1,8 &.c. xllV INTRODUCTION the principle thus laid down the practice of the age from Joshua to Solomon (and even later) conforms : during this period mention is frequently made of altars being built, or sacrifice offered, at places other than that at which the Ark was stationed, without any indication (and this is the important point), on the part of either the actors or the narrator, that an irregularity is being committed (see esp i S. 912*14 io3-5; i K. 1830). It is, of course, true that the non- observance of a law does not of necessity imply its non- existence; nevertheless, when men who might fairly be presumed to know of it, if it existed, not only make no attempt to put it in force, but disregard it without explanation or excuse, such an inference cannot be deemed an extravagant one.* The composition of Dt. must thus be placed at a period long subsequent to the age of Moses. Is it possible to determine its date more precisely ? The terminus ad quern is not difficult to fix; it must have been written previously to the 18th year of King Josiah (b.c. 621), the year in which Hilkiah made his memorable discovery of the " book of the law " in the Temple * A. van Hoonacker (Le lieu du culte dans la Legislation rituelle des Hibreux, 1894) interprets Ex. 2024 of private altars, and seeks to show that the laws of Ex. 21-23 recognise only one legitimate public sanctuary, so that the law of Dt. 12 is not the innovation that it is commonly sup- posed to be. It is true, no doubt, that critics have sometimes unduly minimized the importance of the sanctuary at which the Ark was stationed — whether at Shiloh or elsewhere, or afterwards at Jerusalem — before the Deuteronomic legislation : de facto, the sanctuary which, in a special sense, was Jehovah's dwelling-place must always have had the pre- eminence (cf. Ex. 2319) ; and the Temple of Solomon, by its splendour, and the associations of veneration and regard with which time naturally in- vested it, must have tended more and more to throw into the shade the minor local sanctuaries ; still, in face of the evidence of the historical books, it is difficult to think that sacrifice at other spots was regarded as actually illegitimate. The truth seems rather to be that centralizing tendencies had manifested themselves long before the age of either Manasseh or Josiah ; in Dt. they are brought to a head, the preference, or pre-eminence, which the Temple had long enjoyed de facto is confirmed to it de jure, and that in such a manner as to secure for it at the same time exclusive rights, as against all other sanctiaries. The law of Dt. remains an innovation ; but it is an innovation for which the soil had long been preparing. DATE OF DEUTERONOMY xlv (a K. 228), and the fact that in the reforma- tion based upon it, Josiah carries out, step by step, the funda- mental principles of Dt.,f leave no doubt upon the matter. How much earlier than B.C. 621 Dt. may be, is more difficult to determine. The following considerations, how- * Or, at least, c. 5-26. 28 (p. lxv). It cannot be shown to have included more than Dt. (see Schrader, Einl. § 206 b, c; Dillm. p. 613 ; OTJC.2p. 258 ; Westphal, p. 289 ft". ; &c.) ; but that is immaterial to the present argument. t Viz. the abolition of all heathen rites and superstitions, and the centralization of Jehovah's worship at Jerusalem : comp. 2 K. 234- Bl>- a (worship of the host of heaven put down) with Dt. 173; 23-,-ls (priests and sanctuaries of various "other gods") with Dt. 6U n28 17s &c; 238, 13- 14, •*■ 19 (the high-places, with their altars, "pillars," and AsheYim) with Dt. I22f. . 2^6 (t^e Asherah in the Temple) with Dt. 1621 ; 237 (the Kedeshim) with Dt. 2318<17>; 239b (provision made for the support of the disestablished priests out of the Temple dues) with Dt. i8to ; 2310 (Molech-worship) with Dt. 1810*; 2321,23(the passover in Jerusalem) with Dt. i6M-; 2324 (consulters of ghosts and familiar spirits) with Dt. 1811; v.25 (Josiah's piety) with Dt. 65. If the reader will peruse consecutively (cf. Cheyne, Jeremiah, his Life and Times, p. 50 f.) Dt. 64-8-14-18 122-7 1621-22 i89"15 28, he will have an idea of the passages which may have principally impressed Josiah. The covenant which the king and nation solemnly enter into, to observe the newly discovered code, is also described in terms which point unmistak- ably to Dt. (2 K. 23s " to keep his commandments, and his testimonies, and his statutes, with all the heart and with all the soul" : see p. lxxxi f., Nos. 37, 51). The title book of the law (2 K. 23s-11) recalls Dt. 28nl 29-°(21> 3010 31-6 Jos. i8 8M (all of the Deut. code). Whether any weight is to be attached to the reminiscence in 2219 of Dt. 28s7 is less certain ; for though in substance Huldah's prophecy is no doubt authentic, it is pretty clear that it owes its form to the Deuteronomic compiler of Kings, so that the reminiscence may be due to him rather than to Huldah herself. The expression "confirm the words," &c. (2 K. 22a*24), recalls Dt. 27s8; but it is doubtful whether this verse is part of the original Dt. (p. 300). The law of Dt. 18''"8 was not, however, fully carried out : the disestablished priests of the high-places, though they were received by their "brethren" at Jerusalem, and allowed a share in the Temple dues, were not permitted to minister at the altar (j K. 23°), — whether Josiah was not able to enforce this provision on account of the opposition of Hilkiah and the other Zadokite priests, or whether they were felt to be disqualified for such sacred duties by the part they had taken in idolatrous riles. xlvi INTRODUCTION ever, tend to fix its date more closely, and to show that it belongs, most probably, either to the reign of Manasseh, or to the early years of the reign of Josiah. i. The differences between the laws of Dt. and those of Ex. 21-23 tend to show that the two Codes are separated from each other by a considerable interval of time, in the course of which the social and political organization of the community had materially developed, and the Code of Ex. had ceased to be adequate to the nation's needs.* 2. The law of the kingdom (1714-20) is coloured by reminis- cences of the monarchy of Solomon. The argument does not deny that Moses may have made provision for the establish- ment of a monarchy in Israel, but affirms that the form in which the provision is here cast bears the stamp of a later age. 3. The terms of Dt. 178-13 (cf. 19"), in which the con- stitution of the supreme tribunal is not prescribed, but repre- sented as already known (cf. p. 207), appear to presuppose the existence of the judicature, instituted (according to 2 Ch. 198-11) by Jehoshaphat. 4. The forms of idolatry alluded to, especially the worship of the " Host of heaven" (419 173), point to a date not earlier than the 2nd half of the 8th cent. B.C. It is true, the worship of the sun and moon is ancient, as is attested even by the names of places in Canaan : but in the notices (which are frequent) of idolatrous practices in the historical books from Judges to Kings, no mention of the " Host of heaven" occurs until the reign of Ahaz ; and in the 7th cent, it is alluded to frequently, t The temptation to worship " other gods " is the pressing danger of the age, both in Dt. and in Jeremiah. 5. The influence of Dt. upon subsequent writers is clear * Cf. Cheyne, Jeremiah, p. 71 : "The Israel of Dt. is separated from the Israel of the Exodus by a complete social revolution. The nomad tribes have grown into a settled and wealthy community (notice the phrase 'the elders of the city,' ig13 &c), whose organisation needs no longer to be constituted, but only to be reformed." Why the new features in the legislation of Dt. cannot be accounted for by the altered circumstances of the nation at the close of the 40 years' wanderings, is shown on p. xxxviii. t2 K. 23ia (Ahaz); 2 K. 2i3-6, cf. 234-6-11-12 (Manasseh); 2 K. 17" (Deut.) the reference is vague : Zeph. i5 Jer. 82 19" ; 718 4417 ; Ez. 816 refei to a later period. It was introduced, in all probability, from Babylonia. DATE OF DEUTERONOMY xlvi'l and indisputable. It is remarkable, now, that the early prophets, Amos, Hosea, and the undisputed portions of Isaiah, show no certain traces of this influence; Jeremiah exhibits marks of it on nearly every page ; Ezekiel and Deutero-Isaiah are also evidently influenced by it. If Dt. were composed between Isaiah and Jeremiah, these facts would be exactly accounted for. 6. The language and style of Dt., clear and flowing, free from archaisms (see § 5), but purer than that of Jeremiah, would suit the same period. Dillm. (p. 611) remarks justly that the style of Dt., especially in its rhetorical fulness and breadth of diction, implies a long development of the art of public oratory, and is not of a character to belong to the first age of Hebrew literature. 7. The prophetic teaching of Dt., the dominant theological ideas, the points of view under which the laws are presented, the principles by which conduct is estimated, presuppose a relatively advanced stage of theological reflexion, as they also approximate to what is found in Jeremiah and Ezekiel. 8. In Dt. 1622 we read, "Thou shalt not set thee up ;i mazzSbah (obelisk), which Jehovah thy God hateth." Woull Isaiah, it is asked, if he had known of such a law, have adopted the masssebah (1919) as a symbol of the future con- version of Egypt to the true faith ? * Or, if he had known cf * Cf. OTJCJ1 p. 355 ; Ryle, Canon of the OT. p. 56 : and comp. below, p. 204. The supposition that obelisks connected with heathen places of worship are meant in Dt. 16" is not favoured by the context (v.21b) ; the use of these has, moreover, been proscribed before, 78 123 (repeated from Ex. 23s'4 341S). The older legislation enjoins the destruction of heathen altars and obelisks ; but contains no prohibition corresponding to Dt. 162-: in Ex. 244 obelisks are erected beside an altar by Moses. The argument is sometimes met by the answer that the obelisk spoken of by Isaiah was a commemorative one, intended merely to indicate to the traveller entering Egypt, that it was a country sacred to Jeho««»J»- But it could not have served this purpose, without possessing some religious associations ; and these, according to Dt i6M, were of a character which Jehovah "hated." At the same time, the argument does not possess the cogency of those of a broader and more general character : for a single, isolated law, in the face of opposing custom, might drop out of notice ; and the prophet's figure would in that case have been merely suggested to him by prevalen" popular usage. xlviii INTRODUCTION Dt. 141, would he have said (2212) that Jehovah " called to a practice which is there prohibited ? 9. The law of Dt. 1820-22 presupposes an age in which the true prophets found themselves in conflict with numerous and influential false prophets, and it became necessary to supply Israel with the means of distinguishing them, i.e. the period from the 8th cent, onwards (Dillm. pp. 331, 612). 10. In general, as Oettli (p. 16) remarks, both the religious and the national experiences presupposed by Dt. are much wider than those of the Mosaic age can have been. So soon as Dt. is recognized as a work of the 7th cent. B.C., the phenomena which were so perplexing, upon the hypothesis of its Mosaic authorship, are at once readily explicable. For history, it was dependent (in the main) upon JE : that was the popular narrative of the origines of Israel : the narrative of P (if indeed it already existed) had not yet been combined with JE, and was little known. The author, however, not being the author of JE as well, follows it freely, sometimes perhaps interweaving reminiscences from memory ; hence he now and then inadvertently places a clause in a new setting (p. xviii), or is guilty of a slight inconsistency. The incidents mentioned by him without the authority of JE (p. xviif.) may have been derived by him in some cases from an independent source, oral or written: for others, notably those narrated in the earlier books at points of juncture between the narratives of JE and P, his source was far more probably JE itself, in parts which the last compiler of the Hexateuch sacrificed when he combined JE with P, but which, at the time when Dt. was written, were still read by the author in their integrity. In the legal parts of his work, the modifications and additions which the legislation of Dt. presents, when compared with that of JE, are simply a consequence of the more varied needs of the society for which it was designed. The sparseness of refer- ences to priestly institutions, and the discrepancies with P (p. xxxix), are explained at once, when it is remembered that many of these institutions had not yet reached the form in which they are systematized in the Priests' Code, and that the author, while free from any desire to depreciate ceremonial DATE OF DEUTERONOMY xllX observances (p. xxx), was nevertheless a man whose interests were chiefly centred in the prophetical aspects of religion. The question whether Dt. is to be assigned to the reign of Manasseh or Josiah is a more difficult one. Let us consider the historical conditions of the 7th cent. B.C., and the motives, or influences, under which Dt. may have been composed. Throughout his long prophetic career, Isaiah had pro- claimed the advent, so soon as Syrian or Assyrian troubles were over, and Judah was able again to breathe freely, of an ideal state of purity and blessedness; Judah was then to realize its ideal character of a "holy nation"; her citizens, from the king downwards, were to exhibit ideal excellences ; a great moral and spiritual regeneration was to be effected, and the national character was to be radically transformed.* Publicly and privately, this was the teaching which Isaiah reiterated : and upon all spiritually minded Israelites, we may be sure, his powerful personality, and noble ideas, made a profound impression. At the time, one of the chief obstacles to purity of religion appears to have been the local shrines, or " high-places" (p. 139) : here the worship of Jehovah could be despiritualized, and even contaminated with heathen rites, more readily than was possible — except under a distinctly idolatrous king — at the Temple of Jerusalem. Isaiah, how- ever, though he speaks of images with reprobation and dis- paragement,! does not (in his extant prophecies) wage war against the local sanctuaries as such, J and hardly even alludes to the worship of " other gods." § It is the moral shortcomings of his contemporaries which stir him most deeply, and fill a more prominent place in his writings than the denunciation of heathen rites. As yet, notwithstanding the patronage of Ahaz (2 K. 168, cf. 2312), distinctively heathen influences were not apparently so aggressive in Judah as they were destined to become shortly afterwards. Hezekiah, however, appears to have seen that any serious religious reform must begin at • Is. i*«- 4»-« 2918-3* 3o»-» 31' 3a»-».i*-n 33H. See the writer's Isaiah, his Life and Times, pp. 22, 26, 58, 62, 1 10 f. t JM*» if" 30" 31'. J Cf. however, i» I Cf. i710b. This term, so common in Dt, Jer., and other Deutero- nomic writers (p. lxxviii), is not found in Isaiah. D 1 INTRODUCTION the local sanctuaries ; and hence (though the description may attribute to him more than he actually accomplished*) he removed, it is said, the high-places, and commanded all men to worship before the altar in Jerusalem (2 K. i84-22 213). This, we may conclude, was the practical form in which Isaiah's teaching took shape in Hezekiah's mind, and in which he sought to give effect to Isaiah's ideals. But whatever Hezekiah effected by this measure, was very soon undone. Under his successor, Manasseh, who occupied the throne for nearly 50 years, a violent and determined reaction in favour of heathenism set in. Not only were the high-places re-established; but distinctively heathen cults were so patronized by the king that they threatened to super- sede altogether the service of Jehovah. The worship of Ba'al, of the Ashdrah, and of the "host of heaven," was carried on in the courts of the Temple itself; the odious rites of Molech (p. 222 f.) were revived; various other superstitious or immoral practices also became fashionable, t Nor would Manasseh brook opposition : the loyal servants of Jehovah, who resisted his innovations, were relentlessly persecuted and slain; the "innocent blood," which he shed in Jerusalem, is a standing charge against his memory. J The prophecy Mic. 61~76 is an interesting and instructive monument of this reign : for, on the one hand, it presents a vivid picture of the moral corruption of the age (610-12 71'6), and of the infatuated eager- ness with which the people pressed forward to propitiate the deity even with the sacrifice of their dearest (67) ; and, on the other hand, it supplies evidence that the voice of the prophets was not silenced, but that they could still proclaim, in accents of calm resignation and trust, that what Jehovah demanded of His worshippers was not material offerings, however costly, but " to do justly, and to love mercy, and to walk humbly with thy God" (68). With the accession of Josiah (b.c. 639), there came no doubt a change. The readiness with which Josiah yielded himself to the principles of Deuteronomy, and the terms in * Cf. OTJC.% pp. 355, 357 ; Montefiore, Hibb. Led. p. 164. t 2 K. 2is'7 ; cf. 23"- 11W. X 2 K. 21" 24* I cfc Jer. 2». DATE OF DEUTERONOMY li which Jeremiah alludes to him (Jer. 221Ml"ia), combine to show that his character was that of a religiously-minded, amiable prince, who would be the last to follow in the footsteps of Manasseh, or willingly be disloyal to Israel's creed. The prophetical party, and their adherents, could now therefore lift up their heads in peace; and active persecution ceased. But a child of eight could not be expected to inaugurate at once a new policy : nor, as a matter of fact, for some 18 years was any material alteration effected ; the syncretistic and idolatrous worship continued ; even the Temple was not purged of its heathen disfigurements. These and other reforms were only carried out in consequence of the effect wrought upon Josiah by Deuteronomy, after its discovery in the Temple, in his 18th year (2 K. 22-23). Our information respecting the 46 years of Manasseh's reign, and the first 17 of Josiah's, is fragmentary: it is only by conjecture that we can either picture to ourselves the con- dition to which the prophetical party was reduced by the persecuting measures of Manasseh, or imagine the steps which they may have taken for the purpose of arresting, if possible, the downward movement of the nation. But the 7th century, it is evident, marked a crisis in the religious history of Judah : the longer Manasseh's reign continued, the more critical must the times have seemed to the true wor- shippers of Jehovah: nor, even after Josiah's accession, could the crisis have been considered to be past, so long as the heathen practices sanctioned by his grandfather maintained their hold upon the nation. Deuteronomy represents the first serious attempt made to counteract the tendencies of the age. It may have been in the dark days of Manasseh, when the spiritual energy of prophecy, no longer able, as of yore, to make its voice heard openly among the people, nevertheless refused to be suppressed, and, hopeful of better times, pro- vided in anticipation a spiritual rallying-point, round which the disorganized forces of the national religion might under happier auspices one day range themselves again. Or it may have been later, when the character of the young King Josiah afforded promise of speedier success, that the needful stimulus Hi INTRODUCTION was found, and that the prophets, encouraged by the brightet prospect, resolved upon putting- forward the spiritual require- ments of the age, in a shape which, if circumstances favoured, might serve more immediately as a basis of reform. Such, at any rate, whichever the age to which it belongs, was the aim which the prophetic author of Dt. set himself. The means which he adopted for giving it practical effect were well chosen. His object was to quicken the national con- science, and at the same time to bring it into touch with the principles which regulated the national life. Accordingly he comes forward neither solely as a prophet, nor solely as a legalist. The prophet, as such, though he asserted with noble eloquence the claims of a spiritual religion and a pure morality, was apt to be too abstract and ideal in his teaching to influence the masses of his countrymen; and the mere promulgation of a collection of laws would obviously be valueless as a stimulus to moral action. The author adopted accordingly a method for which, on a smaller scale, there was already a precedent in the "Book of the Covenant"; he selected such laws as he deemed most important for his people to observe, he presented them in a popular dress, and he so combined them with homiletic introductions and com- ments as to make them the vehicle of a powerful appeal in the interests of spiritual religion. If the religious life of the nation was to be successfully reformed, there was need, he saw, of a reaffirmation in emphatic terms of the old national creed, and of the practical consequences which followed logically from it; the principles which Moses had long ago proclaimed, as the foundation of national well-being, must be reasserted ; the exclusive claims of Jehovah upon the Israel- ite's loyalty, and the repudiation of every practice and observ- ance inconsistent with them, must be again insisted on ; an effort must be made to reinfuse the national life, in the more complex form which it had now assumed, with the spirit of Moses ; the old laws must (where necessary) be so adjusted to the needs of the times, as to constitute an efficient safeguard against the dangers which threatened the religion of Israel. This was the aim of Deuteronomy, viewed in the light of the DATE OF DEUTERONOMY Iiii age which gave it birth. It was a great manifesto against the dominant tendencies of the time. It was an endeavour to realize in practice the ideals of the prophets, especially of Hosea and Isaiah, to transform the Judah demoralized by Manasseh into the "holy nation " pictured in Isaiah's vision, and to awaken in it that devotion to God, and love for man, which Hosea had declared to be the first of human duties (p. xxvii f.). The author exhausts all his eloquence in setting forth, as impressively as possible, the truths which he desires Israel to lay to heart: in noble and melodious periods he dilates upon the goodness of Jehovah, and the claims which He has in consequence upon Israel's allegiance ; warm-hearted and generous himself, he strives, in works aglow with fervour and affection, to evoke corresponding emotions in Israel's breast; while now and again, adopting a graver mood, he points ominously to the dark background of warning, such as the fate of the Northern kingdom brought only too conspicuously before him. "Thus were the old laws presented in a popular form, as the 'people's book,' combining creed and law, ex- hortation and denunciation. It was a prophet's formulation of ' the law of Moses,' adapted to the requirements of that later time. ' The law,' in the guise of prophecy, this might become a spiritual rallying-point for Judah and Jerusalem ; it might be the means of upholding spiritual life even in the overthrow of national hopes." * If Dt. were written under Manasseh, t it is easy to under- stand how, after having been deposited for safety in the Temple, or taken there by some priest, it might, in the neglect and disorder into which during that reign the arrangements of the Temple were suffered to fall, have been mislaid and lost ; and the surprise occasioned by its discovery, during some repairs, by the high priest Hilkiah, is thus readily accounted for. By others, on the contrary, the calm and hopeful spirit which the author displays, and the absence even of any covert allusion • Ryle, Canon of the OT. p. 60. t So Ewald, Hist. i. 127, iv. 221 ; Bleek, Introd. § 126; W R Smith, Add. Answer, p. 78; Kittel, Gesch. der Hebr. i. 57-59; Ryle, Canon, pp. 54 f., 56, 60 ; Wildeboer, Letterkunde des Ouden Verbonds (1893), p. 220. Hv INTRODUCTION to the special troubles of Manasseh's time, are considered to be objections to that date : the book, it is argued, is better understood as the direct outcome of the reforming tendencies which the early years of Josiah must have called forth, and as designed from the first with the view of promoting the 'ends which its author labours to attain.* Those who assign Dt. to this date sometimes suppose, moreover, that the party of reform not only designed Dt. with this practical aim in view, but also devised the means by which it should be brought under the notice of the king, whose friendly co-operation was essential to the success of their plans. Hilkiah undertook the responsibility of doing this. He seems, it is said by those who adopt this view, to have so acted as to give the appear- ance of accident to a long preconcerted design. Shaphan, the "scribe," or chancellor, having been sent to the Temple with a message from Josiah, relating to some repairs that were being executed there, Hilkiah declared that he had "found" it in the Temple; he handed it to Shaphan, who in his turn laid it before the king. The sequel is well known. The king, when he heard it read, was amazed to find how its fundamental principles had been disregarded ; he hastened to secure the co-operation of the people of the land, and at once took active steps to give them practical effect (2 K. 22-23). The grounds for referring the composition of Dt. to the reign of Josiah in preference to that of Manasseh are not decisive : from the nature of the case, an exhortation placed in Moses' mouth could not be expected to contain allusions to the special circumstances either of Manasseh's or of Josiah's reign ; and the narrative of the discovery certainly supports the view that the book which was found was one which had * So Reuss, La Bible, Traduction nouvelle, &c. (1879) i. is6ff.; Gesch. der Heil. Schr. AT.s, §§ 286-288; Kuenen, Hex. p. 214; Dillm. (less con- fidently) p. 613 f. ; Cheyne, Jeremiah, p. 75 fF. ; Founders of OT. Crit. p. 267 ff. ; Stade, Gesch. \. 650 fF. ; Cornill, Einl. § 9. 3 ; Holzinger, Einl. p. 327 f.; Montefiore, Hibb. Led. p. 177 fF. ; &c Delitzsch (ZKWL. 1880, p. 509) treats Dt. as anterior to Isaiah: Westphal (p. 269 fF.) and Oettli (p. 19 f.) both argue that it must have given the impulse to Hezekiah's reform (2 K. i84,22). Konig, Einl. p. 217, places it "shortly after 722." DATE OF DEUTERONOMY lv been lost for some time, not one which had just been written. Nor, even if Dt. were composed under Josiah, is there sufficient reason for supposing- that Hilkiah acted as the agent of the reformers in the manner suggested. The book, even though intended to promote a reform, might well have been written while Josiah was yet a child, and placed at once in the Temple — perhaps by the side of other legal documents — in hopes that the time might come when some practical use could be made of it : Hilkiah need have known nothing about it ; his dis- covery of it would then have been (as it purports to be) purely accidental.* To this conclusion, that Dt. was written in the age of either Manasseh or Josiah, it is objected that the book plainly produced its effect on account of the authority which it was believed to possess, in other words, on account of its claiming, and being supposed, to be the work of Moses : if Josiah had not believed the ancient law-book of Israel to have been dis- covered, would he have attached any weight to its words ? An attempt is indeed made, it is said, to parry this objection by the allegation that the authority which lay behind Dt. was the power of the prophetic teaching, and that the effect which it produced was due to its throwing into a more practical form the ends aimed at by Hezekiah and Isaiah ; but if this be the case, it is replied, seeing that the prophets themselves were the accredited ministers of Jehovah, why was not the appeal made directly to the Divine teaching upon their lips ? Why should the mere fact of this teaching being presented in the form of a Code give it a force which no prophetic utterances had ever possessed ? Its force must have been due principally to the name of Moses, which it bore ; and if the prophets were aware that it did not really possess his authority, then not only • That Hilkiah had a hand in the composition of Dt. is not probable : for Dt. (as has been often remarked) does not emphasize the interests of the Jerusalem priesthood (cf. OT/C.3 p. 363 ; Dillm. p. 614), but tends (188"8) to place the country Levites, coming to officiate at the central sanctuary, upon the same footing as the priests already resident there. It was Hilkiah's merit that he perceived at once the importance of DL, and co-operated readily with Josiah in carrying out the reformation upon Lbs lines which it laid down. lvl INTRODUCTION are they guilty of an act questionable morally, but the course taken by them is a confession of moral impotence and failure : they resort to an external name to accomplish what centuries of their own teaching had failed to effect.* In estimating these objections, it must be remembered, firstly, that what is essentially new in Dt. is not the matter, but the form. Dt., says Dillmann truly, t " is anything but an original law-book." The laws which agree with those of the Book of the Covenant can be demonstrated to be old : those which agree with H have (p. xi) the presumption of being based upon some common older source ; the priestly usages alluded to are evidently not innovations: the laws peculiar to Dt. have, with very few exceptions, the appearance either of being taken directly, with unessential modifications of form, from older law-books,^ or e^se °f being accepted applications of long established principles, § or the formulation of ancient customs,|| expressed in Deuteronomic phraseology. And such laws as are really new in Dt., are but the logical and consistent development of Mosaic principles.il Even the law for the centralization of worship, it is probable (p. xliv), is only relatively an innovation: it accentuated, with limitations demanded by the dangers of the age, the ancient pre-eminence of "Jehovah's house" (Ex. 2319), focalizing, at the same time, tendencies which had long been operative, and which the prophets themselves had adopted and approved. All Hebrew legislation, both civil and ceremonial, however, was (as a fact) derived ultimately from Moses, though a comparison of the • Dean (now Bishop) Perowne, Contemp. Rev. Feb. 1888, p. 255 ff. f Pref. to Ex. Lev. p. viii. X Especially many of those in 2iw-25M (cf. p. 244). 9 As if'13 I916*81 (Dillm. p. 604). || As 211* 221*-81 25s-10 (Dillm.) : cf. Oettli, p. 16 ; also Reuss, La Bible, &c. i. 160 1 " La seule innovation veritable, que nous sachions, c'etait la defense absolue du culte hors de Jerusalem." It is this fact which explains the ready acceptance of Dt. by the king and nation : it was not sprung upon the people as a code of laws unheard of before ; it was felt, as soon as it was discovered, to be (in the main) merely the reaffirmation of laws and usages which had been long familiar to the nation, though in particular cases they might have fallen into neglect. H Oettli, p. 17. DATE OF DEUTERONOMY lvii different Codes in the Pentateuch shows that the laws cannot all in their present form be Mosaic : the Mosaic nucleus was expanded and developed in various directions, as national life became more complex, and religious ideas matured. Never- theless, all Hebrew laws are formulated under Moses' name, — a fact which shows that there was a continuous Mosaic tradition, embracing a moral, a ceremonial, and a civil element: the new laws, or extensions of old laws, which as time went on were seen to be desirable, were accommodated to this tradition, and incorporated into it, being afterwards enforced by the priestly or civil authority as the case might be.* Those who concede the existence of such a practice, on the part of Hebrew legislators, will find it remove difficulties which the critical view of Dt. may otherwise present. If it was the habit thus to identify the stream with the source, and to con- nect old laws, extended or modified, or even new laws, with the name of the original lawgiver, then the attribution of the laws in Dt. to Moses ceases to be a proceeding out of harmony with the ideas and practice of the Hebrew nation. It is no fraudulent invocation of the legislator's name: it is simply another application of an established custom. Nor, in judging of the form of Dt., should it be forgotten that ancient writers permitted themselves much freedom in ascribing to historical characters speeches which they could not have actually delivered in the shape in which they are now assigned to them. The similarity, in many cases, of the speeches to the narrative in the OT. is an indication that * Comp. Ryle, Canon of the OT. p. 31 : " The fact, now so clearly estab- lished, that the laws of Israel, as of other nations, only reached their final literary form by development through gradual stages, must show conclus- ively that Moses was not the writer of them in the form in which they have come down to us, and in which they were certainly known after the exile. But just as, in Dt. 3i9,24, Moses himself is said to have committed to writing the law, which formed the nucleus of the Deuteronomic legislation, to we understand the legislation which was initiated by Moses to have become expanded into the complex system of laws included in the Penta- teuch" (cf. also p. 22 ff.). The laws of JE, Dt., H, and P, are codifica- tions of the legislative material thus expanded from a Mosaic nucleus, which differ from one another partly in the age at which they were made, partly in the purposes for which they were designed. Ivlfi INTRODUCTION the Biblical writers followed the same practice : the books of Joshua, Kings, and Chronicles, for instance, afford particu- larly clear examples of speeches either entirely composed, or enlarged, by the respective compilers, — in the Chronicles, David, Solomon, and various early prophets even express ideas and use idioms which are distinctively late, and are mostly peculiar to the compiler of the Chronicles himself.* In cases where the narrators are nearly contemporary with the events which they describe they may have had information as to what was actually said, which they may merely have re-cast in their own words ; but very often this was certainly not the case, and the speeches simply give imaginative expression to thoughts or feelings appropriate to the character and occasion to which they are referred. Deuteronomy, upon the critical view of its authorship, is merely an example, upon an extended scale, of the same practice, which has many and admirable precedents in the literature of the world. The imaginative revivification of the past, by means of discourses, conversations, and even of actions, attributed dramatically to characters who have figured upon the stage of history, has been abundantly exemplified in literature : the educational influence, and moral value, of such creations of human art have been universally allowed: the dialogues of Plato, the epic of Dante, the tragedies of Shakespeare, the Paradise Lost> and even the poem of Job, to name but a few of the great imaginative creations of genius, have never been condemned as immoral frauds, because the characters introduced in them did not always — or ever — use the actual words attributed to them. But the author, in each case, having a message to deliver, or a lesson to teach, placed it in the mouth of the person to whose character it was appropriate, or whose per- sonality would give it force, and so presented it to the world. Mutatis mutandis, the procedure of the Deuteronomist was similar. No elaborate literary machinery was needed by him : a single character would suffice. He places Moses on the stage, and exhibits him pleading his case with the degenerate Israel of Josiah's day. In doing this, he assumes no unjustifiable * See. for illustrations, the Expositor, April, 1895, p. 241 ff. DATE OF DEUTERONOMY Hx liberty, and makes no unfair use of Moses' name : he does not invest him with a fictitious character ; he does not claim his authority for ends which he would have disavowed ; he merely develops, with great moral energy and rhetorical power, and in a form adapted to the age in which he lived himself, prin- ciples which (as will appear immediately) Moses had beyond all question advocated, and arguments which he would have cordially accepted as his own. Secondly, as regards the motives which induced Josiah to carry out his reformation : if Josiah would not have instituted his reforms, unless he had believed Dt. to be written by Moses, was he led to act as he did act, under false pretences ? Here it must be observed that the point of capital importance in Dt. is the attitude of the nation to Jehovah : loyalty to Him is the basis of the promises, disloyalty to Him brings in its train the terrible consequences in which Josiah, when he heard them, deemed his people to be already involved. Now, if there is one thing which (even upon the most strictly critical premises) is certain about Moses, it is that he laid the greatest stress upon Jehovah's being Israel's only God, who tolerated no other god beside Him, and who claimed to be the sole object of the Israelite's allegiance.* But these are just the fundamental principles of Deuteronomy. They are expanded and emphasized in it with great eloquence and power : but in substance they are Mosaic; all that belongs to the post- Mosaic author, is the rhetorical form in which they are presented. In yielding therefore to the effect which the denunciations of Dt. produced upon him, Josiah was not being won to the cause of truth by false pretences : he was obeying principles and motives which, in the strictest sense of the words, were those of Moses. Josiah's reformation was essen- tially a religious one : its aim was to purify the worship of Jehovah from heathen elements, which, in principle, Moses had altogether condemned, though he had not (probably) repro- bated in words the precise forms which they assumed in the age of Josiah. The law of the single sanctuary is not an end in itself, it is but a means, propounded (i22ff>) for the purpose of • Cornill, Der Israelitische Prophetismus (1894), p. 25 f. Ix INTRODUCTION securing the same end. The denunciations in Dt. are not attached to the neglect either of this or of any other particular enactment : they are attached to the neglect of the Deuteronomic law generally, and especially to the neglect of its primary principle, loyalty to Jehovah (425-28 613*15 819f- nMt» 2818ff- 3o17f). The fundamental teaching of Dt., especially that which exerted the greatest influence over Josiah, thus did possess Mosaic authority; nor was the legislator's name invoked in support of principles which he had not sanctioned, and would not have approved. Undoubtedly prophetic sanction underlay Deuteronomy. The prophetic teaching of the preceding centuries was the dominant influence under which it was written : its own pro- phetic authority it bears upon its face ; and, as if that might not be sufficient, its claims are approved by the prophetess Huldah. If, then, it be asked why, if the prophets were thus influential, they were not content to appeal directly to the Divine word upon their lips, instead of having recourse to Moses' name, the answer must be that it was because they were desirous of effecting a systematic reform in the observ- ance and administration of the lava. The prophets, as such, were preachers, not practical reformers : they strove by their words to win the people to the broad principles of morality and civil justice; but when it became necessary to bring these principles into relation with the statutes of the civil and cere- monial law, and to show how they should supply motives for their observance, then the legal form was the natural one to be adopted, and the prophetic teaching was cast into the form of a legislative discourse of Moses. Already in the legislation of JE, moral and religious motives are suggested for the observance of the laws, though not, of course, so copiously as in Dt. But the considerations advanced above show that Moses' name was not resorted to in any improper or unfair way : it was invoked in accordance with a custom sanctioned by precedent, and in defence of principles which were no recent innovation, but had been promulgated by Moses himself. It will now be apparent how little foundation there is for the objection, which is not unfrequently heard, that if the DATE OF DEUTERONOMY lxi critical view of Dt. be correct, the book is a "forgery," the author of which sought to shelter himself under a great name, and to secure by a fiction recognition or authority for a number of laws "invented" by himself. The idea that the laws are the author's "inventions" is entirely out of the question : not only would the fact, if true, have been immedi- ately discovered, and have proved fatal to their acceptance by the nation ; but (p. lvi) it is inconsistent with the evidence supplied by Dt. itself. Certainly, in particular cases, the author may have taken upon himself to give a new application to an old established principle : but upon the whole the laws of Dt. are unquestionably derived from pre-existent usage. Even what has been deemed the Utopian character of some of the laws cannot be regarded as sufficient evidence that they are the author's own creation : in c. 20, for instance, though the form is Deuteronomic, the substance is certainly earlier: the law of military service implies a simpler state of society than the age of the later kings ; the author of Dt. has merely cast into his own phraseology some old usages which had perhaps been allowed to fall into neglect, and which, being in harmony with his philanthropic nature, he desired to see revived. The new element in Dt. is thus not the laws, but their parenetic setting. The author did not seek, by the fraudulent use of a great name, either to gain reputation for himself, or to obtain recognition for enactments of his own creation : his aim was to win obedience to laws, or truths, which were already known, but were in danger of being for- gotten. His own position, as towards the Code, is thus essentially subordinate : he is not an originator, but expounds anew old principles. Deuteronomy may be described as the prophetic reformulation, and adaptation to new needs, of an older legislation. It is probable that there was a tradition, if not a written record, of a final legislative address delivered by Moses in the Steppes of Moab: the plan followed by the author would rest upon a more obvious motive, if he thus worked upon a traditional basis.* But be that as it may, the bulk of the laws contained in Dt. is undoubtedly far more • So Delitasch, ZKWJL 1880, p. 505 ; Westphal, pp. 278-281 ; Oettli, p. 17. Ixii INTRODUCTION ancient than the time of the author himself; and in dealing with them as he has done, in combining them into a manual adapted for popular use, and bringing them into close relation with moral and religious principle, he cannot, in the light of the considerations that have been adduced, be held guilty of dishonesty or literary fraud. There is nothing in Dt. implying an interested or dishonest motive on the part of the (post- Mosaic) author: and this being so, its moral and spiritual greatness remains unimpaired ; its inspired authority is in no respect less than that of any other part of the Old Testament Scriptures which happens to be anonymous. It may be worth while here to notice briefly some other objections to the critical date of Dt. i. Dt. contains, it is said, provisions that would be nugatory and unin- telligible in the 7th cent. B.C; for instance, the injunction to give no quarter to the inhabitants of Canaan (71"8 201'"18). Of course, as the creation of that age, such an injunction would be absurd : but it is repeated from Ex. 2331b'33 ; in a recapitulation of Mosaic principles, addressed ex hypothesi to the people when they were about to enter Canaan, it would be naturally included ; and so far from being nugatory in the age of Manasseh or Josiah, it would (as remarked above, p. xxxii) have indirectly a great value as a protest, in the name of the Founder, against the idolatrous tendencies of the age. The injunction against 'Amalek (2017'19) is also not original in Dt. : it is repeated from Ex. 1718, and would be suitable in Moses' mouth at the time when the discourses of Dt. are represented as having been delivered. The law of the kingdom (1714"20) is also, in all probability, the Deuteronomic expansion of an older nucleus : as a reaffirmation of the fundamental theocratic principles, which the monarchy in Israel should maintain (cf. p. 210), it is in no degree inappropriate to the 7th cent. B.C, and contains nothing that would have sounded "absurd " to an Israelite reading it then for the first time. 2. Passages in the early prophets and historical books have been pointed to, exhibiting, it is alleged, acquaintance with Dt. These resolve themselves into three cases. (1) Passages in which a law codified in Dt. is referred to (2 K. 146 : Dt. 2416), or may be presupposed, as Am. 39 4X oppress (Dt. 2414) ; 88b (2514) ; Hos. 414 (2318 (17>) ; 510 (1914) ; 94 (2614); Nah. 2i (i») (23-2<21>); 1 S. 283(i8»); 1 K. 2110 (1915). As pointed out above, however, Dt. embodies laws of much greater antiquity than itself: a statement harmonizing with a law of Dt. is therefore no evidence of the existence of Deuteronomy itself.* (2) Passages in which the expression — * Censures on practices forbidden in Ex., as well as in Dt. — as Am. 2s* Ex. 22* 126) Dt. 241-'- ; Am. 518 Is. io2 2921 (unjust judgment) Ex. 23s Dt 1619 ; Is. i17-23 io2 (fatherless and widow) Ex. 2221<22) Dt. 2417; Is. i25^28 (bribery) Ex. 23s Dt 1619; Nah. 34 (sorceries) Ex. 2217<18> Dt 1810— naturally prov« DATE OF DEUTERONOMY lxill or sometimes only the thought — more or less resembles one occurring' in Dt., as Am. 4* blasting and mildew (Dt. 2822) ; 410 (2W) ; 411 overthrow of Sodom and Gomorrha (2922(2:i'); 57 612 wormwood (29n(18'); 511 have built houses, &c. (28s0, w) ; 914 turn the captivity (303) ; Hos. 511 oppressed, crushed in judgment (28s3) ; 710 returned, sought (429, m) ; 71S ransom (7* &c.) ; 81 eagle (2®*) ; 813 they shall return to Egypt (28s8) ; 912 (2841 3117) ; 118 Admah and geboim (29® W) ; Is. ia(321; 141 $2*-™ children)', i4 forsaken J. (28-0 31 lt), despised (si™) ; &c. These are not sufficient to establish an acquaintance with Dt. on the part of the author quoted : most of the expressions are not peculiar to the passages cited, but are found else- where : few, if examined, will be found to be so distinctive that they might not readily occur to different writers independently ; * and if now and then the case should seem to be otherwise, and to require a fundamental passage on which the others are based, there is no reason (apart from the assumption that Dt. is the earlier) why this should not be the passage in the prophet, with which the author of Dt. (if he lived subsequently) would naturally be familiar. Given merely two similar passages, nothing is more difficult than to determine, on internal grounds only, which is the original and which is the imitation, or reminiscence, of the other ; and there is nothing in the parallels quoted from Amos, Hosea, Isaiah, &c. — even where dependence, on one side or the other, may be reasonably assumed — to make it more probable that they depend upon Dt. than that Dt. depends upon them. Jeremiah is the earliest prophet who can be demonstrated to have been acquainted with Deuteronomy. (3) There are numerous passages in Jos., Jud., Kings, in which the phraseology is palpably moulded upon that of Dt., and which, therefore, undoubtedly presuppose it.f The literary analysis of the books in question shows, how- ever, that these passages do not belong to the original sources of which the books are composed, but are additions made by the compilers, who cannot be shown to have lived before the age in which Dt. was promulgated. 3. The acquaintance displayed in Dt. with Egyptian customs is said to be an indication that the author is Moses. But the references are far too insignificant and slight to prove this. Even though it be true — as, at least in some of the instances, it probably is true — that the customs alluded to in 6* 2^ * 2614 272b (see the notes) are derived from Egypt, there is no evidence that they were introduced in Moses' time ; and if they were, the mention of a custom by a particular author is obviously no proof that he was a contemporary of its introduction. The allusions to Egyptian peculiarities in 1110 and 71S 2827-60 are not more marked than the one in Amos 88, and not so minute as those in Is. 19 : intercourse with Egypt, as many indica- nothing as to the existence of Dt. In some cases, also, — where, viz. (as Am. 39 41 85 Hos. 414), the prophet's words could be reasonably accounted for by his own moral enlightenment, — it is far from clear that a particular law is either alluded to or presupposed at all. * Wormwood, for instance, occurs also Jer. 914 23" Lam. 318,19 Pr. 5*1 turn the captivity repeatedly (see note ad loc); oppress and crush (p»y and fs-i) are coupled together in 1 S. 1 2s- 4 Am. 41 (cf. Jer. 22"). \L.O.T. pp. 97 ff., 154-158, 175, 180 f., 190-193. lxiV INTRODUCTION tions show, did not cease immediately after the Exodus (comp. e.g. during the period of the monarchy, i K. 31 iom u<0; Hos. 711 i2Ib 2 K. 174; and the many allusions in Isaiah to friendly relations between Judah and Egypt, 2o"- 301-5-6-7 3 11"8 36s &c). Deuteronomy did not complete its work at once. The reformation of Josiah, as Jeremiah witnesses, could not change the habits of the people; under the subsequent kings, the old idolatries again prevailed. But on all the spiritually- minded Israelites Deuteronomy had laid its hold: Jeremiah, on nearly every page, bears testimony to its influence ; * the compilers of Judges and Kings (who wrote at about the same time) show that by the contemporary prophets it was accepted as the religious standard of the age. The exile, sealing as it did the prophetical verdict on Israel's history, confirmed still further the authority of Deuteronomy. An official, written document now existed, accessible to all, regulating the life of the community, and determining the public standard of belief and practice. From the day when Dt. was accepted by king and people, Israel became — to borrow Mohammed's expression — the "people of a book." In this book the rights of the sanctuary and of the priesthood were defined ; the conditions which members of the "holy people" must satisfy were pre- scribed ; the foundations of a church were thus outlined. The movement of which Dt. was the outcome ended, however, in consequences which were not foreseen by those who had initiated it. It was the intention of Dt. to deepen and spiritualize the religious life: but the necessity (p. xxix) of centralizing religious rites tended to formalize them, and to substitute a fixed routine for spontaneity. Sacrifices, pilgrim- ages, and other religious offices, hitherto often performed, as occasion required, at the village Bdmdh, were now all trans- ferred to the central sanctuary : the Temple and its priesthood rose accordingly in importance. Highly as Dt. ranked the prophet (i820'22), the step had been taken which in time would supersede the need of his living voice: a sacred book, of which the priests soon became the natural guardians and • Comp. ii1'8, where he undertakes a mission "in the cities of Judah and in the streets of Jerusalem," with the object of securing obedience to a "covenant," which is evidently that of Dt. (Cheyne, Jerem. p. 56). DATE OF DEUTERONOMY lxv exponents, was now there, to become the rule of Israel's life. The promulgation of Dt. thus promoted indirectly that development of priestly aims and principles which ended in the legislation of P, and was one of the steps by which the religion of the prophets was transformed gradually into Judaism.* The question arises, Is the existing book of Dt. identical with the law-book found by Hilkiah? Or has it undergone subsequent expansion, in the manner of many other ancient Hebrew writings? And if there are reasons to suppose the latter to have been the case, is it possible to determine how much the "original Deuteronomy" may have comprised? The central and principal discourse of Dt. consists, as explained above (p. ii), of c. 5-26. 28 (with perhaps 279-10 as a connecting link),t — c. 5-1 1 being a parenetic introduction, c. 12-26 containing the exposition of the law, c. 28 forming the peroration and conclusion. There is no sufficient reason for doubting that the whole of these chapters formed part of the law-book found by Hilkiah : all are written in the same style, and all breathe the same spirit, the only material differ- ence being that, from the nature of the case, the parenetic phraseology is not so exclusively predominant in c. 1 2-26. 28 as it is in c. 5-1 1. It is true, Wellh. {Conip. p. 193 f. : so Cornill, Einl. § 9. 2 end, 6) would limit the original Dt. to c. 12-26; but upon grounds which cannot be deemed cogent. The frequent inculcation, for instance, in c. 5-1 1 of statutes, the contents of which are not stated, but which are referred to as if they were familiar to the reader, does not show that c. 12-26 already lay before the author in a written form; it is suffi- ciently accounted for by the fact that the author ex hypothesi has throughout in mind the second part of his discourse, which is to follow, and bring with it the requisite explanations. * On the historical significance of Deuteronomy, comp. further Wellh. Hist. pp. 32 IT., 76 ff., 402 ff., 487 f. ; Stade, Gesch. i. 661-670; Smend, Alttest. Rel.-gesch. pp. 284-292, 303; Westphal, pp. 157 f., 244-246; Cornill, Der Isr. Prophetismus, pp. 84-91. See also Ryle, Canon, p. 63 ft t The rest of c 27 is admittedly misplaced (see p. 294 f.). I lxvl INTRODUCTION Nor can it be said that c. 5-1 1 is disproportionately long as an introduction to c. 12-26, or that the promise of 51 61 is separated by an undue interval from its redemption in c. 1 2-26 : as has been pointed out before (p. xix), it is the grounds and motives of obedience which are of paramount value in the Writer's eye ; even in c. 12-26 he constantly reverts to them ; and hence it is not more than consistent with his sense of their importance that he should develop them systematically in a special introduction. In language and style there is nothing in c. 5-1 1 to suggest a different author from 12-26: as Kuenen has remarked, the two groups of chapters " present just that degree of agreement and difference which we should be justified in expecting, on the hypothesis of a common origin": naturally, the legislative terminology of c. 12-26 does not occur in c. 5-1 1 ; but in other respects, while c. 5-1 1 shows no traces of servile imitation, in tone and style it resembles entirely the parenetic parts of c. 12-26, and nearly all the distinctive expressions occurring in the latter are found in it likewise (see the list, p. lxxviii ff.).* It is more difficult to demonstrate that c. 28 is by the same author as c. 12-26, as the argument from phraseology, though strong, is not so cogent as in the case of c. 5-1 1 ; but the deviations from the normal Deuteronomic style may be safely said to be not greater than can be naturally accounted for by the special character of the contents.! * The common origin of c 5-11 and c 12-16 is strongly defended by Kuenen, Hex. § 7. 5-11; Dillm. p. 263; Westphal, p. 105 ff. One of Kuenen's notes (n. 9), on account of the delicate literary feeling which it displays, is worthy of transcription : " Especially noteworthy, I think, is the resemblance between i816'20 and the hortatory introduction. In v.16 aina as 52o,8; Vnpn ova as 910 io4, cf. swW; *]DK mV, cf. s22!26); 'this great fire,' as s22*28*, cf. rttn twd s<- 23(26) 9™ 10*; niDX icto, cf. s22*25); v.17 ansvi as ,.2«(28). yet «t cannot fce saj(j that the author of c. 5-1 1 is simply borrow- ing from i816ff>, for he moves quite freely, and never touches upon the thesis of the latter passage about prophecy as a substitute for Yahwe's immediate revelation. It is the same author who describes the assembly at Horeb in c 5, mentions it incidentally in c. 9-10, and makes an inde- pendent use of it in c. 18." t Comp. Kuenen, § 7. 21 (2), who observes that he "cannot discover a single indication of diverse authorship in the chap.," though he allows the contents to be of a nature inviting expansion. Dillm. (p. 370), on the UNITY OF DEUTERONOMY Ixvii The following are passages of c. 12-26, which have been deemed by some scholars, on various grounds, to be later additions (cf. Wellh. Comp. pp. 194 f., 353; Cornill, Einl. § 9. 2) :— 1287- 16-19 i4i-»-«-»> (the detailed enumeration not in the general style of D)m ("for . . . God") 15*"8 i6!t"* (in conflict with v.8, and a correction of it introduced on the basis of Ex. I2i5-ao ,36f. Lev. 23«Nu. 2818), I78"1S (the priests) "•» (v.18, it is said, pre- supposes Dt. to be already written, and in the custody of the priests, 3i9, M) jgu-m 20 2I» 2^5-7 («-6)# jjut tjie grounc;s cannot be considered cogent ; and the passages demurred to (esp. 1714"20), with the single exception of i44ao, which explains itself, harmonize entirely in style and character with the rest of Dt. (cf. Kuen. §§7. 11; 14. 1). See more fully Holzinger, pp. 262-265, 292-295 ; also Piepenbring, Revue de THist. des Religions, xxix. (1894) p. i23ff. (a criticism of an allied theory of L. Horst's). C. 5-26 may thus be concluded, without hesitation, to be the work of a single author ; and c. 28 may be included with- out serious misgivings. The question becomes more difficult when we proceed to consider c. 1-4, and c. 29-34. (1) c. 1-4. The majority of recent critics attribute these chaps, to a different hand from the body of Dt. (c. 5-26. 28), supposing them to have been prefixed, as an introduction, shortly after that was completed, by a writer belonging to the same school, for the purpose of providing the reader with an account of the historical antecedents of the Deut. legislation (c. 1-3), and at the same time of inculcating fresh motives for obedience (41-40).* The question was made, a few years ago, the subject of a rather interesting discussion. A. van Hoonacker (Professor at Louvain) in three articles in Le Muston, vii. (1888) pp. 464-482, viii. (1889) pp. 67-85, 141- i49,t subjected the arguments of Reuss and Kuenen to a searching criticism, with the view of showing that c. 1-4 were by the same author as c. 5-26. 28 ; and his articles were in ground of its literary character (repetitions, and points of contact with Jer.), considers that this has certainly taken place ; but he admits that it is not possible to distinguish now what the additions are. The rhetorical completeness and force, and the unity of treatment, which mark the chap., as a whole, make it difficult to think that the additions, if any, can extend beyond two or three isolated verses (cf. below, p. 303 f.). * Klostermann, Stud. u. Kr. 1871, p. 2536°. { = Der Pent. p. 228ff.)j Wellh. Comp. pp. 191, 193, 195 ; Reuss, La Bible (1879), i. 207 ; Valeton, Studien, vi. 303 f., vii. 225; Kuenen, Hex. % 7. 12-17; Westphal (1892), ii. 66-68, 80-90 ; Konig, Einl. p. 212 f. ; Cornill, § 9. 5 ; Wildeboer, § 11. 3. t Published since separately under the title, L'origin* des quatrt premiers chapitres du Deute'ronome, Louvain, 1889. Ixvill INTRODUCTION their turn criticized from the opposite point of view by L Horst in the Revice de VHistoire des Religions^ xxiii. (1891) p. 184 ff. The fairness and good temper of both writers are not more conspicuous than their ability : the following- is an out- line of the arguments alleged. 1. The two superscriptions i***** and 444"4*, each stating with some circumstantiality the place and occasion of the delivery of the following discourse, are mutually exclusive, and cannot both be the work of the same author : would the author of i1*8'** have repeated substantially the same particulars in 4**"° ? or does 4**-4» read like the words of one who had already written the previous title i1"2-4*6, and just related at length (c. 2-3) the details summarized in it ? Van Hoonacker, in reply, contends that, if i1-^*3 were the work of a later author than 4u-c 26, he would, if he had felt 444*49 to be injurious to the unity of the entire book, either have cancelled it, or (preferably) have preserved it, as the original title, inserting his own introduction (ie-440) after it ; and urges that the new heading, 444"49, is rendered necessary by the interruption occasioned by 441-43 (cjt;es of refuge) ; its circumstantiality is due to the love of repetition (especially on the conquest of the trans-Jordanic territory) which charac- terizes the author of Dt. Horst replies that it is more than doubtful if ^41-43 ;s an original part of Dt. ; t and that if it were, the opening words of S1, " And Moses called unto all Israel, and said unto them," would be a sufficient introduction to what follows, after the interruption. — It does not seem that any definite conclusion as to the authorship of i1-^40 can be drawn from the occurrence of the double title. As the two headings stand, in spite of what van Hoonacker urges, they cannot well be both the work of the same writer ; but a heading lends itself readily to expansion ; and if, as seems to be the case, 449 is based upon 317, which forms (see note) part of an insertion in the original text of c. 1-3, 444"19, in its present form, must be of later origin than c. 1-3. There is nothing unreasonable in the supposition that, as formulated by the original author (whether preceded by 441-*3 or not), this title was considerably briefer than it now is, and not longer than was sufficient to mark the commencement of the actual "exposition" of the law, promised in i8, as opposed to the introductory matter contained in i6-4*°. 2. Inconsistencies alleged to exist between c. 1-4 and c. 5-26 : — (a) In 214"16 it is said that all the generation which rebelled at Kadesh had perished in the wilderness ; but in 521* ii3"7 stress is laid on the fact that those whom Moses is addressing are witnesses of the Exodus, and * V.» belongs to P (p. 7). t See below, p. 78. Van Hoonacker argues that in c. 19 the Writer confines himself to the three cities of refuge to be instituted in Canaan, those appointed on the E. of Jordan having been already noticed by him in 441"43 ; but it remains strange, as Horst remarks, that when contem- plating their possible future augmentation by three more (v.81'), he should make no allusion to those which he had mentioned in 441"a. UNITY OF DEUTERONOMY lxix belong to the same generation with which Jehovah had made a covenant at Horeb. Kuenen argues, "The author of c. 5-1 1 is aware that the recipients of the Deut. legislation are not in fact identical with the witnesses of the theophany at Horeb (see 82*18 nB &c), but nevertheless he wishes to identify them with them. The author of c. 1-4, on the other hand, is particularly anxious to distinguish them. Is it not clear that he cannot be also the author of c 5-1 1 ? " It is replied : (1) the terms of 214"18 are limited to the "men of war," i.e. to the adult males ; and a fair pro- portion of those under twenty in the 2nd year of the Exodus, would be alive still, 38 years afterwards. (2) It is admittedly the practice of Dt. to comprehend the past, the present, and the future generations of Israel in an ideal unity, and so to treat, for instance, the Israelites addressed by Moses as morally identical with those who came out of Egypt, or rebelled in the wilderness {e.g. 5s0 f23* 7" 9"* "fc 25m* : comp. before your eye*, 4Mb 6M 917 291 <2>) : the point of 5s is to insist on the fact that the covenant con- cluded at Horeb is not an ancient covenant, made with " our fatners," i.e. with the patriarchs, but is one binding on the Israel of to-day, the Israel whose separate national existence, and national consciousness, began at the Exodus; and in it1 the allusion to "your children who have not known," &c, is merely intended rhetorically, for the purpose of emphasiz- ing the appeal to those who stood nearer to the events described, and the younger of whom, in the conception of the writer, had actually witnessed them. The author of c 1-4 is not more anxious than the author of c. 5-1 1 to distinguish the two generations : in 214"18, speaking historically, he states that the generation which rebelled at Kadesh had perished ; but elsewhere he expresses himself in terms similar to those of 5* 1 Is : so, for instance, not only in the appeal of 4**u* tau Mb* ■*•, but also in i* ("unto you ") 19, *• * * **. One who assigns (as Kuenen does) c 1-4 to a single author, cannot therefore (on this ground) argue logically that c 1-3 is by a different hand from c 5-1 1. (£) The Moabites and Edomites, who are placed on the same footing in 2M, are placed on a different footing in 23*** M* P> Tt> : in 229 they are both praised for having sold the Israelites bread and water, when they were journeying past their territory ; in 23*** (**•) the Moabites are said not to have met the Israelites with bread and water, and while the Edomites (v.8'- ("•>) are commended to the Israelites' favourable regard, the Moabites (▼,*• • (»• «)) are expressly excluded from it. Van Hoonacker replies that 236W* refers only to the 'Ammonites (v.*P>) — v.«>-« («>-«) referring to the Moabites, — an interpretation which Horst (p. 197) allows may be right. He points out further that the occasion of 23*** <*•' cannot have been the one alluded to in 2" : the unfriendly action of the Moabites in hiring Balaam (Nu. 22-24) must have been after the message to Sihon (Dt. 2M : Nu. 21s1), and a fortiori after the friendliness alluded to in Dt. 2s9, which must have been at the time of Nu. 2iu*u. And the injunctions in 238f> W are based, not upon Edom's treatment of Israel in the wilderness, but upon its being Israel's "brother," — a relationship not subsisting in the case of Moab. 3. As regards 41"40, it is urged that the connexion with c. 1-3 is loos* t 4lff' is in no way the sequel of c 3 1 " rien, dans la partie hlstorique [0. 1-3 1 1XX INTRODUCTION qui prepare au discours [41"40] ; Hen, dans le discours, qui rappelle la partis historique. Celui-ci tire bien plfttot ses deVeloppements des portions du DeuteVonome qui viennent apres lui."* C. 1-3 are historical, and not parenetic : c. 4 is parenetic ; and the motives appealed to, in so far as they are drawn from the history (v.3'* 9ff* 23, 2iS~), are derived, not from the retrospect of c. 1-3, but from incidents not there noticed. The main theme of c. 4 is an expansion of the second commandment of the Decalogue (with 49"26, cf. 58fi ; with 432-40, 57) : the author thus takes a special point in c. 5, which he develops in the form of an introduction to it. He thus wrote with c 5 ff. before him (as is shown also by the expression have taught in v.5). C. 4, however (as van Hoonacker points out), does begin just where c. 3 breaks off (cf. 4s with 3s9) ; and the statement that c. 1-3 is not parenetic is exaggerated : indirectly, and so far as is consistent with the character of a retrospect, it is parenetic (p. xvii). If, as is probable, the Deut. legislation was published originally as a separate manual, it would not be more than natural for it to be provided with an historical introduc- tion, recapitulating the events which brought Israel to the spot (3s9) at which its promulgation by Moses is located, and setting before the people the lessons and warnings which the history suggested (cf. Oettli, p. 10). It is true that the historical incidents noticed in c. 1-3 are not utilized in 41'40 ; but is it necessary that they should be ? The writer, in view of Israel's having been led safely by Jehovah to the borders of the Promised Land, exhorts the people to lay to heart the practical duties devolving in consequence upon them ("And now," 41 : cf. io12) ; and imperfect con- ceptions of the spiritual nature of God being the obstacle most likely to impede Israel in doing this, he dwells upon such incidents of the history — notably the theophany at Horeb — as seemed to him best adapted to correct them. No doubt this is an expansion of 58"10 ; but it does not show that c. 5 ff. lay before him in a written form : the Decalogue he would of course be acquainted with independently, and the fact that it follows immediately afterwards may be taken as an indication that it was already in his mind as he wrote. As regards have taught in 4", van Hoonacker adopts the same view that is taken in the present commentary (p. 64 : so Kon. Einl. p. 213 «.), that the reference is to prior, less formal and systematic announcements of the Deut. laws, which (in the conception of the writer) Moses had made from time to time to the people ; Dt. being the final and comprehensive summary of them. Horst (p. 187 f.) indeed objects (cf. Reuss, i. 165 f., ii. 289 n.; Kuen. §§3. 11 ; 13. 32, 1) that Dt. never mentions or implies that anything beyond the Decalogue had been previously communicated by Moses to the people : the aim of 519 (22>ff- is to show that the laws received by Israel through Moses came with the same authority as those spoken by God Himself; these laws, however, are intended only to come into force in Canaan (45, 14 528(31) 61 121) ; and 528(31) 61 imply that they are now, * Westphal, p. 67, who cites, as illustrations (amongst other passages), v.1 ("Hear, O Israel"), cf. 51 64 &c; v.2, alluding to 131 (1232) ; v.6 ("7 have taught you," &c), alluding to c. 5-26; v.10, cf. 67,10 n19; v.u, cf. 9* &c; v.29 ("with all thy heart," &c), cf. 6B io12 &c. UNITY OF DEUTERONOMY lx \i when the people are on the point of entering Canaan, placed before them for the first time. It may be doubted whether this interpretation docs not unduly strain the terms of 528(S1> 61 : the alternative view, which is not un- reasonable in itself, can hardly be said to be excluded by the language of Dt., while 5MP7)b (cf. i18) — to say nothing of Ex. 24'' — supports it. 4. While the general similarity of style between c. 1-4 (esp. c. 4) and c. 5-26. 28, is not denied, there are expressions in c. 1-4 not occurring elsewhere in Dt., which, it is said, confirm the view that it is the work of a different hand. Kuen. (§ 7. 15) instances n^hj possession 28, fl' *• ia* ,9# 1B 3W (hence Jos. i18. The word occurs also Jos. i28,7 Jud. 2117 Jer. 32s Ps. 61* 2 Ch. 20u|); frunn to provoke 28*9-19-24 (not elsewhere in the Hex.); pnnn to supplicate 323 (also 1 Ki. S33-47,89 [Deut.] al.)\ naynn to be enraged 3M; -na Vnan iron-furnace 4*° ; nSni cy people of inheritance 420 ; 3^ for aa1? (the usual Deut. word: p. lxxxvii) 411: there are also some points of contact with the phraseology of Ez. and P (ib. § 16. 12 a), viz. 'jdo 416, nnp:i m 417, TUB ■pa 417, iwan 4ir-18, bran 418, vSin 4125, jpu 4s8, dviSk ma 4s3. Amorite in i7*'9- jo. 27. « ^9 is said aiso t0 De USed in a different application from 71 2017. The literary features thus noted as distinguishing c. 1-4 from c. 5-26, are, it must be owned, relatively slight. The most remarkable one is certainly nS-r, — the more so, as the verb rT is particularly frequent in c. 5-26 (p. lxxviiiff., Nos. 4, 22, 46).* In the case of the rest, it may be- reasonably said of some that there was no occasion for their use in c. 5-26, and of others (notably those in 417-18) that they occur in connexion with the subject-matter: while others again are not more indicative of the separate authorship of c. 1-4 than those found only in c. 5-1 1 (as ]iv 67, psa 84, *pn 6la 94) are — as Kuen. also allows (above, p. lxix) — of the separate authorship of these chapters, t On the other hand, the general style of 41"40 is indis- tinguishable from that of c. 5-26 ; and it includes, not merely the broader features of the Deuteronomic style X (which, it is true, lend themselves readily to adoption by different writers), but also minuter features : nptice, for example :— i17 tu(i8'-'2); 1s7 nn:v (c,28) ; i" o'Dea nmsa (91); i29 py (7-1 203 31') ; i31 md even unto (ny) this place (o7 1 18 ; cf. with Sm to 26s 20.8) ; 14 ' Tin (1713 1820); 2B Sr\ rp vnD (cf. n24); 2" noi changed to T.D, the Deut. * nrr may, however, have been chosen as suggesting (agreeably with the context) more distinctly than n^nj (which is rather an inheritance as held) the idea of an inheritance as succeeded to (Jer. 32s: cf. envn the heir). t With nVni cy, cf. yhmt ipy qm-» It is true (p. lxxxvii), Dt. greatly prefers aaS to a1? : but aV is generally used by preference in the metaph. sense of 411 (2 S. 1814 ; and in the phrase D' aVa Ex. 15* Pr. 23" 3019, or ihn O'D' Ez. 27*- a1-28-27 2S2-8 Ps. 46s; D'D' aaSa only Jon. 24). And aaS occurs Dt. 230 49, * **. It is not clear that the use of Amorite in ir &c. is incon- sistent with its use in the rhetorical enumerations 71 2017 : see pp. nf.,g7. X In the list, p. lxxviii ff., see (for c. 1-3) Nos. 17, 19, 25, 29, 47, 52, 53, 55 ; (for c. 4) Nos. \b, 3b, 8, 9, 10, 12, 14, 22, 23, 28, 37, 41, 42, 45, 49, 51, 62, 685, 69; (for both) Nos. 4, 11, 13, 15, 16, 21, 38, 40, 46, 58, 60, 65.-10 440, si* of these are found together, forming almost the entire verse. In 41"40 the sustained oratorical style — notice esp. v.'"** u"u* **"*8 — U ahto thoroughly Deuteronomic (comp. p. lxxxvii). lxxii INTRODUCTION word (p. Ixxxii, No. 53) ; 2s0 3^> f'DN (157) ; 3s4 Vu ($* 9s8 1 1«) ; 4» yj'V mi ir« (p. lxxxiii, No. 59) ; 410b(cf. i2lb) ; 419 ma (i3«-»." 30" ; and cf. 17s) ; 427b(cf. 2837b) . 4sa (cf# I38 2864) . 434 niDD and Q,KniD (?i9 268)# The combination 0f minuter and broader features constitutes an argument of some weight, in favour of the unity of authorship.* Except for those who hold that Dt. is the work of Moses, the question of the authorship of i1-^0 is of subordinate importance. Even if it be rightly assigned to a different hand from c. 5-26. 28, the conclusion does not rest upon a multitude of convergent indications, such as give cogency to all the broader and important results of the critical study of the Old Testament. Nor, in any case, can it have been written more than a few years after the body of Dt. To the present writer there appears to be no conclusive reason why c. 1-3 should not be by the same hand as c. 5 ff. ; and the only reason of any weight for doubting whether 41-40 is by the same hand also, seems to him to be one which after all may not be conclusive either, viz. that the author of c. 5-26, desiring to say what now forms 41'40, might have been expected, instead of inserting it between c. 1-3 and the body of his discourse (c. 5 fF.), to have incorporated it, with his other similar exhortations, in the latter. Dillm. , for the purpose of explaining the phenomena presented by these chapters, makes the clever and original suggestion that i6-3M was in the first instance written as an historical introduction to c. 5-26. 28 by the author himself (in the third person) : this introduction the redactor who incorporated Dt. in the Pent, was unable to retain in that shape (for it * H. G. Mitchell (JBLit. 1888, p. 156 ff.) adds, as characteristic of the Deut. style, and found also in c 1-4 : 13N perish (esp. with the inf. abs.*), 426« ?20 81».*20 „17 (JOS. 2318.16 D2)f 2820. 33 ^lS. . |,„j greatj either alone Qr with other attributives, for rhetorical effect ; alone— 27 46- ?. 8. 33. 34. se. 87 gie (22). 22 (26) 7i9. 38 92» , ,7 l8w 26s 2g2. 3. 23. 37 ^is . in such phrases as great and tall (or many, &c), l*" 210-a 4s8 610-22 721 81B91,1,a i°"-a n28 26s 28s9; O'paiK m PUP 27 81* * 1 Horeb (p. xv bottom) ; Jjjnp introducing a solemn declaration, 4s* f 85 9s- • ; so nnjm u2 (Jos. 23" D2) ; itd adv. 4s6 f- M 93- »»■ xab (from Ex. 328 ; so v."), 2820 ; RWl nj/3 at that time 19' lft- 18 2M 3*- 8- u- 18- ■■ M 4" 515 920 io1- 8 : n*n see / as an excl., i8- 21 2M- » 4" 1 126 3015 (but also in D2 Jos. 62 81 ; Ex. 71 al.) ; '• '3 m man i26-48 g28 (but cf. Jos. i18 D2 ; 1 S. I214 Deut.), sq. Dy g7*24 31s7. Some other expressions cited ibid., as "in« 1^.14', 0*11X1 (q* 918; but see 2 K. 1717), are too little distinctive to be really evidence of a single author. And, in general, expressions used by other Deuteronomit writers have not the full cogency of those confined to Dt. 5-26. 28 itself. UNITY OF DEUTERONOMY lxxiil would then have read too much like a repetition of parts of Ex. Nu.), but being unwilling to sacrifice it (for it contained many notices not to be found in the existing Ex. Nu.), he altered its form, changing the third person into the first, or second, and so preserved it as a discourse of Moses. This hypothesis accounts for both the resemblances between i9-3M and c. 5-26, and the differences : the resemblances are due to the fact that the original author is the same ; the differences are due to additions, or changes, introduced by the redactor, in the process of transforming the narrative into a discourse. As regards 41"*0 Dillm. considers that this resembles (in style and tone) c. 5-26 too closely to be the work of a different hand ; he conjectures therefore that it is the work of D, but that it formed originally (with portions of c 29-30 : p. lxxiv) part of a closing hortatory discourse (following c. 5-26. 28 : hence have taught in v.6), and was transferred here, as a conclusion to c 1-3, by the same redactor who incorporated Dt. in the Pent. Westphal (pp. 87-103) adopts a similar view ; but he thinks (on the ground of the double introduction i1-2-*-8 and 4*4"49) that the author of i'- 3M in its original form was not the author of c. 5-26, but a somewhat later Deuteronomic writer, who composed a separate, independent narrative, describing briefly the Exodus and the conquest of Canaan ; the final redactor of the Hexateuch, sacrificing the individuality of his sources to chronological order, transferred the first part of this narrative (changing at the same time the 3rd person into the first) to its proper chronological position, before c. 5-26. 28, and worked up the second part into c, 27. 31. 34, and the Book of Joshua (the Deuteronomic sections). It may be doubted whether such complicated hypotheses are required by the facts ; that of Dillm. is criticized by van Hoonacker in Le Muse'on, viii. (1889) p. 141 ff. Both, in the view taken of 41"40, are connected with theories of the original arrangement of c. 29-31, which will be considered directly. The proper position of 41"40 — with its allusions to Horeb, and its treatment of a fundamental principle of Dt., viz. the spirituality of God — seems certainly to be before c 5-26. 28, rather than after it. (2) c. 29-34. The parts of these chapters which have chiefly to be considered are c. 29-30. 31M8. 24-so ^2n-i7 — the rest being admittedly derived from other sources. The follow- ing are the principal grounds upon which it is questioned whether these passages formed part of the original Deuter- onomy : — 1. Though Deuteronomic words and phrases abound,* the tone on the whole (except in 3011"10) is not quite that of Dt. itself, and several expres- sions occur, which are not found elsewhere in Dt. (see p. 320). 2. The connexion is sometimes imperfect, not only between 2918**,(1*"n> (an individual), and 29al(23'ff• (the entire nation), but especially between 301"10 and 3ollff# (see p. 331), making it next to impossible that 301"w CM have stood originally in its present place. • See the citations from these chapters, p. lxxviii ff. Ixxiv INTRODUCTION 3. 2g».M(».87) 2010 speak of Dt. as already "written," anticipating thereby 31'.* 4. The standpoint is in parts of c. 29-30 different from what it is in the body of Dt. In the body of Dt. (c. 5-26. 28), the two alternatives- obedience, resulting in national prosperity, and disobedience, resulting in national disaster — are balanced one against the other ; one is not repre- sented as more likely to follow than the other (cf. 28lff> 15ff<) ; in 2921 (22)-3o10 the latter is tacitly assumed to have been realized, and the fulfilment of the curse (2921"28 122"29)) is made the point of departure for the hopes of penitence and promise of restoration afterwards (301"10). This is the capital difference which distinguishes c. 29-30 from c. 28. What en- couragement, then, or inducement to obedience, it is asked, would it be to the people, " to assure it thus distinctly that its apostasy was inevitable, to hold out to it beforehand the picture of its ruin, and to announce to it, before even it has deserved the punishment, the conditions upon which it might be again received into God's favour ? " t 5. From the terms of 3245"17, taken in conjunction with 3128-29 (in both of which, it is said, the Song 321_4J is ignored, and the expression "(all) these words," at least in 3245, must refer to some commendation of the Deut. law), it is argued by Dillm. that there followed originally in Dt., after the account of Moses* writing the Deuteronomic law, and delivering it to the priests (31s'13), a final hortatory discourse, addressed to the people, and commending it to their observance. This discourse Dillm. considers is to be found in parts of c. 29-30, and c. 4 (which has several points of contact with c 29-30 : Westphal, pp. 69-73) ; the redactor, who combined Dt. with JE and the Song (321"43), having before him both this final discourse and the Song, conceived the idea of treating the two as parallel ; hence he remodelled the discourse, with such changes and additions as to transform it into a " witness " (3I28'') against Israel in the event of its future apostasy. Upon Dillm. 's view, the main discourse of Dt. (c. 5-26. 28) was followed originally, first by 3i9-is- 21-26a (the writing of Dt., and its delivery to the priests), then by the directions contained in 271'4 and 1 129-30 ; after this by the final hortatory address, comprising 3128-29 (as an introduction), parts of c. 4 and c. 29, 3011*80, J and 3a45"47 (as a conclusion) ; and by the notices 321"28 3 11"8, ending with D's account of Moses' death, contained in parts of c. 34. The additions introduced by the redactor into Moses' final discourse were especially 301"10, and parts of 41"40, which harmonize imperfectly with D's usual style (as expressions in v.18,17'*3, and v.25, ^ 81).§ Westphal, developing this theory in greater detail, reconstructs the supposed final discourse as follows :— 2^'u t2"14) 41'2 291*-21 fl7"22) 4s-30* 292S"28 * Strictly, of course, " which I have sfioken " should have been said. But the argument is hardly cogent ; for, if Dt. was, from the first, a written book, the Writer, forgetful of his r6le (cf. 2la 3* [p. xliii]), might easily have used the expression. Cf. 28s8- ei, which there is thus no need, with Dillm., to consider altered by the redactor. t Westphal, p. 71 f. : cf. Wellh. Comp. p. 191 ; Kuen. § 7. 22 (4). X 3019 being the appeal to heaven and earth, announced in 3I2*, S Cf. Dillm. pp. 230 f. 251, 379, 386, 387, 390, 600 f. UNITY OF DEUTERONOMY lxxv ps-0) 4sob-n 30i-io 4sa-4o 30n-» 32«-47 ; he attributes it, however, not to D himself, but to a follower, who he thinks attached it (with 2i9'u'u'a as an introduction) to c. 5-26. 28, for the purpose of commending the Deut. law to the observance of Israel (pp. 60 f., 69). Oettli (pp. 11-12) thinks that the original arrangement may have been :— c. 5-26. 28. 271"8-"-13 3i»-»-«-» 2&9-2), in whose theology it is a fundamental and (apparently) original element (cf. the note on 78). Also 1 K. io9, once in Jer. (313), and in later writers. Cf. the syn. pe>n in the same connexion, Dt. 7' io18 (otherwise 214); and 33H333. 2. onnie cnlat other gods: 614 74 819 n16-28 i3«- 7. u (■.«.»» I?» l8» agu.M.« 20sb(M) ^Q\7 (always, except 1820, with either serve, or go after) ; 3I18*20 (not D; see p. 337) with turn to (*?« fus); Jos. 2316. So Ex. 203 (=Dt. 5'), 2318; cf. 3414 ("inx bit). Otherwise first in E (Jos. 242*18, and perh. Jud. io13 1 S. 88J), 1 S. 2619 2 K. 517, and (with ^>R nj£j) Hos. 31. Very frequent in Jer. and compilers of Jud. Kings (but not usually with the same verbs as in Dt. itself) : Jud. 212-17-19 1 K. 98-9 (=2 Ch. 719-22), n4-10 149 2 K. if- 8B.87.s8 22n (_2 ch. 34s8), Jer. ii«7»-».i8 n» 13M I611-18 19^ u 22* 25s 32s9 3515443-8-8-182Ch. 28-5t. 3. "pun to be long, or to prolong, of days (the Deut. promise upon obedience; cf. p. xxxiii) :— (a) to be long 516 (=Ex. 2012), 62 2518; (b) to prolong 4s6- * s80*83) n9 1720 227 3018 3247. Elsewhere, only {b) 1 K. 31* (Deut.) Is. 5310 Pr. 2818 Eccl. 8U; and differently ("WN d'D' -pw) Jos. 24"= Jud. 27. 4. Which Jehovah thy (our, &c.) God is giving thee (us, &c), attached * Some of the expressions in Ex. 202"17 are, however, so strikingly Deuteronomic as to suggest another explanation, viz. that the text of the Decalogue was originally briefer than it now is, and that it has been amplified with explanatory additions by an author dependent upon Dt,, and using the Deuteronomic style. Comp. p. lxxxvi, note. t On Nos. 1, 3, 4, 5, 6, comp., however, the last note* XL.O.T. pp. 156 f., 167 f. STYLE OF DEUTERONOMY lxxix mostly to the land (\"Mr\), sometimes to the ground (rus-inn), the gates, the cities, &c : i20,88 2293»41-40 n^.si l2» ,3i8(i2) ,57 l6».i8.ao ,72.14 l89 2Sio 26i a72-« 28». So Ex. 2o» (=Dt. s")s cf. Jos. !»•"•» With the addition cf as an inheritance 421 1910 2016 2123 24* 261 } of to possess it 5M(31) 192- M 2,i . of cj an inheritance to possess it 154 2519. 5. DH3V R'a Ao?««r of bondage (lit. 0/ slaves): 6" 7" 814 I38-11 P-10) Jos. 2417 (E). So Jud. 6» (prob. E«) Mic 6* Jer. 34". From Ex. 138" 20 (=DL5«)t. 6. Thy (your) gates (of the cities of Israel) : I21*-18- "•'»•» ,421.27. 28. a ,5T.» ,68.U.14.U 17>.8 l8« ^17 (16) ^14 26U 2852.68.87 3,12# Sq Ex 2q10 ( = Dt 5"). Hence I K. 8s7 (Deut)=2 Ch. 628+. Cf. (perhaps) Jer. i4». 70. rhxa op a people of special possession: 7* 14* 2618f. Cf. Ex. ig" rhio 'S Dn"."n. 7*. mp op a holy people : 7* i4«- ■ 2619 289t. Varied from Ex. i9w a holy nation (cf. 22*0). 8. The covenant (n'n), either with the patriarchs, or with Israel (ex- pressing a fundamental theological idea of Dt. : see on 415) : 4"- a- « c^* jS,t.U gW 99.11.1B io8 ,79 2g69 (291) j^S. 11. 18. 20. 24 (9. 12. 14. 21. 25) 3,9. 28.28. a]go 33» (with Levi). Cf. in JE Ex. 198 24'- 8 3410- »• » ; also Dt. 3i18- J» (p. 337). 9. Which I am commanding thee this day : 4406* 711 8,,n iou u8 i319(18> IS» i9» 2710 281- 1S- » 302- «• "• » (and without to-day 6» 1 2"- *>). So Ex. 34" With ^ott for thee uU.ff.M271,4 28"; and without to-day J*'* u28 12" ii1 (l2»). 10. mw to raw^ (others) to possess, i.e. to dispossess (Jehovah the Canaanites from before Israel): 4s8 9^ 8 n» 1812 Jos. 310 136 23s- 9,ls Jud 2n.» uKUM , K. ,424 2,26 2 K. ,68 ,?8 2,» (mostly> jf not aH| Deutt)> g^ Ex. 34s4 Nu. 3221. Hence Ps. 44s (2>. 11. "fr iDvn (oaV nDB-n) to;** heed to thyself (yourselves), lest &c. : 4s8 6" 8" ,,is I2is. i».8o ,s». sq> nKD ^B3 TQw, 49: cf. ikd onicern 2* 4" Jos. 2311. So Ex. 34". (Also Gn. 24° 31s4, and absolutely Ex. io28, but without any special force.) 12. A mighty hand and a stretched out arm: 4s4 518 719 n8 26s; hence Jer. 218 (in inverted order), 32" (mm), 1 K. 842 (=2 Ch. 6s2), Ez. 20s8- ** Ps. 13618. The combination occurs first in Dt. Mighty hand alone Dt. 394 6.1 ?8 92« ^12 (cf. Jos> 414). So Ex, 3„ fil I3„ (cf# .,. pjh m{ght Qf hand v.*-14-18), 3211; and (of Edom) Nu. 2030. Hence Neh. i10 Dan. 9". Stretched out arm alone Dt. 9s9. So Ex. 68 (P or H). Hence Jer. 27s -12" a K. i7«t. 13. yafj to swear, of Jehovah's oath to the patriarchs : i8- M 4" 610- 18- M 78.i2.lS 81.18 gB ,0n ,,9.21 ,318(17) ,58 26S. 18 2gll ^12 (13) ^20 3,7 jos> ,6 ^ 3,41f.(43f.)t So ;„ jE> Qn so24 £x ,3B.ll 3218 ^1 Nu> ,,12 ,^6. 28 ^11 Dt 3,2» 344; alsoDt. 3i»-«(p. 337). 14. To hearken to His (Jehovah's) voice (i"?ipa yctr) : 480 (see note) 820 9a ,38.19 ,58 2614.1- 2710 281.9.18.4B.82 ^I. 8. 10. 90# Sq £x ^28 (^ ^5 ^21. » Nu. 1488. 15. Jehovah, thy (our, your) God, very freq. (esp. with thy), altogether more than 300 times (i«.».».«i &c.). So Ex. 318 5s S"-23-23 io25-26 (our) \ • Budde, ZATW. 1888, p. 232 ( = Richter u. Sam. pp. 107 f., 181 «.). IXXX INTRODUCTION IS* a<*■•'•M•,, (=Dt s«.«-u.i4.u) 23» 324.s 34*4.* (^j. su 108.mt 23« {your). Also in other books, though far less frequently than in Dt : cf. pp. II, 21. In the formula " I ('JK, not *3JK [p. lxxxvii]) am Jehovah your God," occasionally also in P, and frequently in H : viz. Ex. 67 1612 Lev. 1 i*4 Nu. ioi0 is*1*41, and esp. in Lev. 17-26 (see L.O.T. pp. 45, 54, 143). 16. Jehovah, the God of thy (our, your, their) fathers : iu* n 41 6s 121 207 tf 29MW. So in E, Ex. 3"- u (without Jehovah, v.6 [thy father], 13) 4*. 17. naK to be willing: (sq. inf.) i28 280 io10 23s 25' 2919; (sq. ft) 139. 18. ["|]ii?bi HJ& "M3 with all the desire of his (thy) soul: I218*20-81 188. So with V for 3 1 S. 2320 ; and '1 mxa Jer. 234t. 19. nrtt how? iu 717 12s0 1831. Not elsewhere in the Hex. ; and rare in other books, T** being generally preferred. 20. To eat before Jehovah 1 I27,18 14s3**8 15s0. 21. -punn A» o* angered: ir 431 g8-20 1 K. 11* 2 K. 1718 (both Deut.)f. 22. The land whither thou goest in to possess it: 4' (ye), 71 n10'" 23s1 f20) 28a« a 30" ; cf. (without a rel.) 9° 1229. Similarly M* land whither thou passest (ye pass) over (Jordan) to possess it: 414,88 61 ii8,1* 3018 3iu 32" : cf. (without a rel.) 4s2 91 nn Jos. I11 ; also Dt. 381. 23. *im to choose (with God as subj., in a theocratic sense): of Israel 4»7*»-7 10" 148; of the Levitical priests 188 215 [1 S. 228]; of the future king 1718 ; and esp. in the phrase " the place which Jehovah shall choose to place (or set) His name there" (i28-u-sl I428-84 1520 i62-6-u 26s, or "the place which Jehovah shall choose" 12". M.* I4a l67.i».is ,78.10 l86 3,u jos# 927 . the latter phrase, also, with a human subj., 23l7(18). Very characteristic of Dt. : not applied before to God's choice of Israel ; often used by the Deut. compiler of Kings, of Jerusalem, 1 K. ii"-82-88 S44-48 (cf. v.16), 1421 2 K. 2 17 23-*; in Jer. once, 33s4, of Israel. Also charact. of II Isaiah (418.9 ^jio 441.2. cf# my chosen one, also of Israel, 4320 454. Of God's again favouring Israel by restoring it to Palestine, Is. 141 ; my chosen ones, of the true Israelites of the future, 65s' u*22. And applied to Jehovah's ideal servant, the individualized nation, 421 49^. Twice in P (of the priests, to the exclusion of the common Levites), Nu. i65, 7. 24. (^xwd) ia->pD inn rnyai so thou shalt exterminate the evil from thy midst (from Israel), at the end of the description of a judicial procedure : ,36(8) ,77.ia IQi» 2, a 22ai.22.s4 247# This phrase is peculiar to Dt. ; but •'and we will exterminate evil (nyi) from Israel" occurs Jud. 2013. "ijn to exterminate occurs also Dt. 1918 219 261*14 ; 2 S. 411 1 K. 1410 2247 2 K. 23s4 2 Ch. 19* ; and in the pregn. constr. nnn nya 1 K. 1410 16s (tvud) 2121. 25. In order that Jehovah may bless thee : 1429 2321 f20) 2419 ; with because, since, &c 12' 14*4 154' *• 10- 14 i610* u ; for the emph. laid on Jehovah's blessing, comp. also iu 2' (see note), 7" 1518 28s- u 3018 ; cf. 2618. Cf. in JE, Ex. 20s* 23s8. 26. ^greatness (of God): 3** 5° 9s* "'• So elsewhere only 32* Ps. ISO*' 27. The stranger, the fatherless, and the widow (■uo!"-Nm crown *un), as types of the needy and unprotected: io18 24"* 19, *• ffl 2719; and, with the Levite, 1 4s9 i6"-14 2613-» Cf. Ex. 2220'-(8"-) (in two different sentences). Hence Jer. 7" 228 Ez. 22'. 28. a p3T to cleave to, of devotion to God : io80 u89 13s*4) 3020 Jos. 22" STYLE OF DEUTERONOMY Ixxxi 23s ; the corresponding adj. 4*. So 2 K. 188 (of Hezekiah) } of devotion to false gods 1 K. n2, to sin 2 K. 3* (all Deut.). Not elsewhere in this application. 29. m.T TBI "U7N3 as Jehovah hath spoken (i.e. promised) : in 6W 26" 31*; + to me, you, &c. (oob, 'S : not ds'Vk, ^n) : i21 6* 9'; io9 (of Levi : so 182 ; cf. in D2 Jos. I314-88) ; n28 1220 is8 26" 27s 2913(u». Cf. Jos. I410-12 22* 23»- 10 . jud. 2U 1 K. s28 M 820- M (all Deut.). Comp. above, p. xvi. 30. Thy corn, and thy new wine, and thine oil 1 7U 1 i14 1217 142* 184. 31. To walk in Jehovah's ways : 88 io12 1 122 199 2617 28* 3018 Jos. 22s ; so Jud. 2B 1 K. 2» 314 8M 1 183- « (all Deut.). Cf. 580 W Ex. 1820 (E). 32. WXo sAa// fo in those days : 179 19" 26s Jos. 20*f. 33. And remember that thou wast a bondman in the land of Egypt : 518 1515 i6122418-23. 34. by -|ry Dinn nb thine eye shall not pity him (them): 718 13* W iglt-n 25". The same idiom Gn. 4520 Is. 1318 ; and frequently in Ez. (511 j*-9 aL). 35. yntn pin (isdni ipm) fe (ye) courageous and strong: ji*7-" Jos. l**7, •.is j02B. cf# Dt. 3s8 i.-isdni inpin. The expression may seem to be an ordinary one ; but it occurs besides only 1 Ch. 2218 2820 2 Ch. 32' (reminis- cences from Dt. : notice the following nnn Ski kyji Sk, comp. with Dt. in 318, and in D2 Jos. i9 81 io28). 36. Hon 13 ram anrf it be sin in thee: 15* 23s* P1) 24", cf. 21* t with no/, 2323 pqfa in h and P the phrase used is /o bear sin, Lev. 1917 22s Nu. 1821 n. 37. Statutes and Judgments (d'bewdi o'pn) : .jl»*m ^l n«a 12* 2618 1 K. 94 2 K. 1787 ; + commandments) s28^) 61 711 2617 |K.8B; + testimonies 4? 620 ; cf. commandments and statutes 617 ( + testimonies), 2710 Ex. 1526, in the opp. order 440 1 K. 314 881 ; statutes alone 4s 6" I611, cf. 17". And with mpn, commandments and statutes iou 2818,48 3010 1 K. 9* II** 2 K. 17"; statutes and commandments 6- 1 K. n88; -^-Judgments 8U n1 3018 1 K. 2* ( + testimonies) : cf. 1 K. 3s 612 n83 2 K. 1784 23s. The passages from Kings are all Deuteronomic. 38. B3W1 yuM the good land, of Canaan : 1" 3s8 4a- M 618 810 (v.T a good land), 98 1 117 Jos. 2316 (v.18, 1B a good ground). So 1 Ch. 28s (a reminiscence). Cf. Ex. 38 (JE) a good and broad land ; also Nu. I47(P); Dt. i». 39. Which thou (ye) knowest (or knewest) not: (a) of the manna, 88*1*; (b) of strange gods, n28 13s-7- M l2*8- u> 28s4 29s8 (M> ; (c) of a foreign people 2S33- M. (6) also 32" (the Song), Jer. 79 194 44s ; and (c) Jer. 9" f18) : in Jer., also, of a land (in the threat of exile), 1418 (RV. m., reading kS for kVi), 1514 i6u 174 2Z28. 40. ran DV3 as at this day: 2804*0i*8624 (ran DlfO), 818 iou 29" ("). See the note on 280, where the other occurrences of the phrase are quoted, and it is shown that it gives expression to a favourite Deuteronomic thought. 41. D'D\vS3 = continually (lit. all the days) : 440 5* I29' 6s4 n1 14° 188 199 2S29- ■ Jos. 4s4. Cf. on 440 ; and add 1 K. 518 I1) 840 9s 1 188- » 127 1410 2 K. 819 138 1787 (nearly all Deut.). 42. I1? 3D" (-«•«) Jl'sS //ta/ »7 w/rtj' be well for thee : 440 519- M P9) 68- 18 1 z*- ■ 227. Similarly (ta?) -|S 3iei 5*0 (») 19"; (ify -fr ziab 614 10". A character- istic Deuteronomic principle (p. xxxiii). 43. 3*377 inf. abs., used adverbially = /7jor»;<£^/>' ; 9s1 1 31* f14* 174 1918 27s. Elsewhere, in this application, only 2 K. u,8t. V Uxxil INTRODUCTION 44. fVar) Vaw «V thou (he) canst not, in the sense of may est not : 7" I217 16* i7u 2iM a2,•,••*9 24*. A very uncommon use : cf. Gn. 43°. 45. The duty of fearing God inculcated : &-u 10" I38(4> 31"; esp. in the inf. nrrV, often with that they may learn prefixed, 410 5* W 6s4 8» io" i4» I7>» 28" 3iu. 46. rr to possess, esp. in the inf. wff, nnenS /o possess it, at the end of a sentence, sometimes even pleonastically : see above Nos. 4, 22, and add 2*1 318 9* 121. Followed by a personal obj. (peoples), see 91 (phil. n.). 47. All Israeli I1 (see note), 51 I3U «a 27* 291 3i»-'-u-u 32* 34" Jos. 37 414 23s al. 48. Zb 2618 30* 8-10 Jos. 22» 23". Only besides (in the third person) 1 K. 24 8*8 (=2 Ch. 6s8) 2 K. 23» (=a Ch. 34*1)* 2 Ch. 15"; and (in the first person, of God) Jer. 32«t. 52. 'JB^ pu to give (deliver) up before (of a conquered land or foe) : i8*81 2n.».»7i.a 23«(M) 3,»t and (w;th ^j smitten) 287-25. So Jos. iou n8. Elsewhere, only Jud. u9 1 K. 8** (Deut.) Is. 41*. The usual syn. is give into the hand of, which also occurs several times in Dt. : see on 31. 53. To turn (tid) neither to the right hand nor to the left : 2r lit. (altered from Nu. 20", which has noi to incline) : so 1 S. 6" (of the kine). Metaph. 5» i7«'*> 2814 Jos. 17 238 ; so 2 K. 22* (=2 Ch. 34s). 54. pp to be affrighted: iM 7s1 20" 31* Jos. I*. Not elsewhere in prose. 55. on* WJ?D the work of the hands ( = enterprise) : 27 1429 1618 2419 28" 309; in a bad sense, 31". In the neutral sense of enterprise, not very common elsewhere, Hag. 21*-v Ps. 90" Job iM Eccl. s8*8) ; in a bad sense, 1 K. 167 a K. 2217 (both Deut., and in both+/o vex with, as Dt. 31s9), Jer. 258*7 32" (also + to vex with), Ps. 284 La. 3s4. 56. me to ransom, fig. of the deliverance from Egypt : 7s (with from the house of bondage, as Mic. 64), 9s8 138 W 15" 218 2418. Not so elsewhere • +iD'V3iV to vex him (viz. by the undeserved dishonour, involved in idolatry), as 1 K. 167 2 K. 17" 218 (=2 Ch. 33*). STYLE OF DEUTERONOMY lxxxii. In the Hex.: Ex. 15" (the Song of Moses) uses h*i (to reclaim: see the note on 7s). 57. . . . "p*D 'ajx p Sy therefore I command thee . . . : 15"' '• 197 24,8"M. 58. 3"i|3 midst, in various connexions, esp. in or from thy (or Israefs) midst: i« (Nu. 1443) 4» 6"> 721 118 i3a- V1-u f1-"-") 16" if™ i8a i910-»2i8 2^15. 17tU. 18) ,511 2g43 2glO. M (U. 18) . 2U. IB. 16 .8. 84 ,,.«. 14(8. 13) j -11 j ^7. 18 ,gl5. 18 i91B 2i**n 22a,u 247. The word is a common one, and naturally occurs in JE (as also elsewhere), though with nothing like the same frequency as in Dt. P, with not less frequency, uses the syn. 31$ (e.g. of Israel, 32" Ex. 25s 2940 Nu. 31S 4s*18 &c), which occurs also in Dt., but only in the phrase noted below, No. 69 (cf. 520), in the combination "pn Ste into the midst 13" 2Iia 22a j^ii.u (ag 2 S. 3" a/.: anp Sx is not generally said, in Gn. 41" 3i* denoting specially the interior of an animal), and in 318 11' 193. 59. Which thine eyes have seen (emph. for the normal thou hast seen) : 4»719 ioai 29J(cf. 217). 60. Thy (your) eyes are those that have seen (another emph. formula) 1 3" 4* "7t. 61. To eat and be satisfied: 6" (see note), 810- u uu 14* 26" ; also 31" (P- 337)* 62. The caution not to forget : 48- M 6U 8"« 14- u 97 2518b ; cf. 26Ub. 63. cb> ide> pe*1?, pe> /o w/afo //is name dwell there (viz. in the central Banctuary) : 1211 1428 16s- «•" 26*. Only besides Jer. 7" Ezr. 6U Neh. i»t. With mbV (/o erf) i28(see note)21 1434. This occurs also in Kings,* viz. 1 K. 9» 11s8 14s1 2 K. 2I4-7 ( = 2 Ch. 337) ; also 2 Ch. 620 (varied from 1 K. SP shall be) 12^. 64. (D3T) T>' nV&D *Aa/ /o which thou puttest thine (ye put your) hand (= enterprise) : i27- 18 1510 2321 28s- »f. 65. TDBTI to destroy, idvi to be destroyed : i27 212- »• "■ " 4s 618 74- « 9*- «• "• i9.ao.s8 2S48-83 31s-4 Jos. g24 n"-» 2316: Dt. 42s 7s3 1280 28 *■ M- * "• ". The word is not an uncommon one ; but it occurs elsewhere in the Hex. only Gn. 34s0 (J) Jos. 7U (JE) 248 (E) ; Lev. 2630 Nu. 33M (H) ; and Dt. 33" (the Blessing). 66. Skit' I'Dr Hear, O Israel: 51 6* 91 203 ; cf. 27", also 41. 67. And . . . shall hear and fear (of the deterrent effects of punish- ment); I^»W if* I^» 2I». 68a. mtrv1? tcp to observe to do : 5** B W 6»- ■ 711 81 u*a-B 121 131 (12s2) 15s ,7io I99248b28i.i8-883i"32*8 Jos. i7-8 228: so 2 K. if 218 ( = 2Ch. 33s; hence also 1 Ch. 221S). 684. To observe and do : 4« 7" i6u 23s4 (a> 24s* 2618 28" (cf. 29s W) Jos. 23s. 69. b-k.t lino out of the midst of the fire : 4". "•».*> 5«- » »• » 910 i04. 70. (a) '' napn Jehovah's abomination, esp. as the final ground of a pro- hibitiou : 7* 1281 171 i8,2» 228 2318 2516 27"; cf. 244 : (b) nayin alone, chiefly of heathen or idolatrous customs, f (an idol, or idolatrous relic) 13'5 14* (forbidden kinds of food), 174; of customs of the Canaanites, iS9-121* 2018 (cf. 1 K. 14s4 2 K. 16* 2I2-11). So 3218; and often in Jer., and (esp.) Ez. * Together with HPlA to be, .v.v shall be, which are not in Dt. : viz. 1 K- 818 ( = 2 Ch. 6")» 2 K. 23a7 : so 2 Ch. 68 334 (varied from i K. 9* a K. 214 set) ; ct". 209. IXXXIV INTRODUCTION a is an expression that occurs often in the Proverbs (as n1,ao I2M ,58.9.w): with b comp# in h Lev. iS22-*6-^-2*-30 2013 (but only of sins of unchastity). — Cf. p. lxxi f. Other expressions, recurring less frequently, are noted in the Commentary. The following is a list of noticeable words or expressions found only in Dt. (c. 32. 33 excluded ; see pp. 348, 389) : — |!$ 2314 ; TDNn 26"* 18 ; O'BhnD 2511 ; rnyjD 2820 ; Ji3tn 28s5 ; fiTiO 71B 2860 ; npVi ^S22 ; PM i" ; Spij 2S38 ; wnn 169 23M 5 -imn 2822 ; Din 22?" ; 'wn (d'W))' 2518 ; tuo iaafe/ 26s-4 28 B-17 ; nj>| 28s2 ; nh 34''; rWra 23™ ; nop 1610 ; dtd ry 2U 38 (but read so in Jud. 2048 as well) ; hm (=Arab. nasala) 198 2840 (see on 71) ; n»3DD 89; nan (napri) 27s; oay, B'ayn 15s-8 2410; oiay 2410"13 (cf. B"Bzy Hab. 28) ; DH3T mHy 2214<"; icy/in 2114 24' ; p'ayn 15" (cf. p# Ps. 73s) ; npj» 228 ; I3xs nnrwy 718 284, 18* n ; "OT nrjs/ 2315 241 ; "in§ 2420 (denom. from .Tills) ; h^n 28*12 (as name of insect) ; '«rp ^ ; ni 2S65 ; TB1?** lit? 713 2S4- 18, B1 [.TDJia "US' Ex. i312t]; n'V 28s7; nvQ$ w/efi^ i5i«2-9 31™; jjtf 67; also ipn, Jfi, TDJ, and hnt (but read nxi, as Lev. n14), I48*18. The following is a list of unusual words or expressions, occurring in Dt. (creatures named in c. 14 excluded; also c. 32. 33) ; fuller particulars respecting most of them will be found in the notes : — 3'3Nn enn the month of Abib 161 ; gdn 28s Pr. 310t; nnv* slopes (of Pisgah) 3" 449 ; -1*3 iB 27s Hab. 2^ ; p»a 84 (cited Neh. 921)t ; D^ni 22" ; 1U i17 1822 (cf. 32s7), and TJ; 919 2860, to be in dread (sq. 'JSD); mi 28s7 ; '!?33 njn 442 194 Jos. 20s-8 ; ^n 619 9" Jos. 23B ; rtn i48 1713 1820 ; TOJ 1616 2013 ; 33! 2518 Jos. io194/; nWi 2921; '3 pern 77 io18 2111; nisoio 68 n18 Ex. i318t; D'p; 1 16 ; Vm kiid (o'V-u d'htd) 4s4 26s 3412 (Jer. 3221) ; jenj 4128 ; tolM "113 420 ; D'k!?3 229 Lev. i919t ; p'^3 28s8 ; ind (as subst.) & 2 K. 232Bt ; m«D 2820; iidd 23*; mNB>D 288, H ; mi to impel (of an axe, or hand wielding- one) 198 2019 ; of being driven into idolatry 419 3017; so CH-7 13s* u'14 2 K. 1721 QrS, 2 Ch. 21" (not elsewhere in this sense); o':3 van i17 1619; noj 28s3; hvi (=Arab. nashala) 71- M ; *?DD 418 ; mo defection 138 1918 ; p-ny 28^ ; »p»i 1 14 ; nmp 2%^ rpp 23s8 (Job, Ez.) ; p-u I87 ; nsnr 2S22 ; t:oy«r 22" Lev. i919t ; pnan 2S28 ; ip Dsn21B3i94-,°. The following expressions, occurring mostly once only in Dt., are more or less frequent in subsequent writers, esp. those of the Deuteronomic school (see notes) : — d'Vi^j and o'sipr 2918<"> ; my? 2S68 ; D'ysn to vex (esp. by idolatry) 4* gu 31s9 3218 (cf. Df? v.21) ; O^n to expel (from Canaan) 301, cf. v.4 ; the name to be called over 2&° ; yVtyo in 2820 ; nov, nyiv 28" ; lim» 29" P9) ; Pm 2927. The general literary style of Dt. is singularly pure and beautiful ; with the fewest possible exceptions,* the diction is # Comp. on i22 314 118 128 24*. STYLE OF DEUTERONOMY IxXXV classical, and the syntax idiomatic and regular. Dt. abounds, for instance, with classical examples for the construction, in different connexions, of the perfect with Www consecutive. The parenetic tone of Dt. bears a superficial resemblance to that of H {e.g. Lev. 26) ; but when the two styles are compared more closely, numerous differences at once reveal themselves, that of Dt. presenting- affinities with /eremiah, while H displays affinities with Esekiel. The only noticeable point of contact in the style of Dt. with that of H is the use of the term thy brother (see the passages quoted in the note on 152). With P, Dt. shows no phraseological resemblance whatever. In the laws touching common ground (whether with H or P) identical terms occur (as c. 14 p» ; 229 D\xio ; 2211 T3DJ?B>; 24s njmn y«) ; but these either (as those in c. 14) form part of a quotation, or are technical expressions (cf. p. xii) ; they are not recurrent in Dt., and do not therefore constitute any real phraseological similarity between the two writings. The majority of the expressions noted above (p. lxxviiiff.) occur seldom or never besides ; others occur only in passages modelled upon the style of Dt., and representing the same point of view. Of course a tabulated list of idioms cannot adequately characterize the style of an author; there is an effect produced by the manner in which phrases are combined, and by the structure and rhythm of sentences, which defies tabulation, or even description, and which can only be properly appreciated by repeated perusal of the work in question. Those who have by this course familiarized themselves with the style of the Deuteronomic discourses, will be conscious how greatly it differs from that of any other part of the Pent., — even the parenetic sections of JE (p. lxxvii), which show a tendency to approach it, not exhibiting the complete Deutero- nomic rhythm or expression.* The style of Dt. could not * Thus in Gn. 26° the rhythm is not that of Dt., nor the plural nmn. In Ex. 1528 D would say Vipa for !?ipS, and would not use %jk, and hardly pun (144); nor would vrmD and vpn be distributed into t-wo clauses. By some scholars (e.g. Bacon, Triple Tradition), large parts of these sections, as also various other passages in Ex. Nu. (as Ex. 31B 9,9_M iolb"' I22,':j1 22aob-2s.a6(2ib-M.J7, 239.iib.iib j^ are thouffht to be additions due to a Deuteronomic hand. It is true, they are largely didactic in tone, and Ixxxvi INTRODUCTION have been formed without precedents ; and it is probable that these parts of JE (and perhaps other writings not now extant, the style of which was similar) formed the basis upon which the Deuteronomist developed his own literary style, and supplied elements which, in moulding it, he assimilated. Another of his literary models may have been the hortatory, or prophetic, sections of E, or (in Judges and Sam.) of a document (or documents) allied to E.* It is evident, however, that the original features of his style preponderate decidedly above those that are derived. The strong individuality of the author colours everything that he writes ; and even a sentence, borrowed from elsewhere, assumes by the new setting in which it is placed a fresh character, and impresses the reader differently. This may often be observed in the retrospects, c 1-3. 0T-1011. Notice, for instance, the fine effect of 3^ in I10 io22 28s3, and how by its addition D'Dtrn '3:ri33 of Gn. 2217 is adapted to the oratorical style of Dt. The varia- tions in i88, as compared with Ex. 13s1, have a similar effect (observe esp. the sustained rhythm, produced by connecting v.88 with v.83 by l^irtn). In i48 notice the force of the addition of mnVn 161 (as in 9s8 of inVmi and •&* iViia ms), and in i44 of D"i3"in nyvyn news dsjin ibiti ; in 2s8 ('JTSffn *]D33 ^jn ^ra rn3V«* pi "nsr\er\ »S jnn f]D33 D'Di ♦rtatn) the superior rhythm to Nu. 2019 (m3yn ^ra *ot p* pi Di3D 'nnn upm 'jk man td'd dki nbyi nVoD3). Nu. 1328 ™d mVrtl nnwa DnV'ti paa awn oyn ty 'a dbn is ordinary prose ; Dt. i28 oy D'MO mnwai irbm ony udd cni bra is oratory. Comp. similarly Nu. I423-24* 81«40b with Dt. i»-8«.«».« (in v.86 notice na Trt for nov *a). In Deuteronomy, a new style of flowing and impressive have, as Wellh. recognized (Comp. pp. 76, 81, 88, 97 «., 208), points of contact with Dt. ; but the later Deuteronomic writers usually display the Deut. phraseology as decidedly as Dt. itself, if not more so ; and the fact that in these passages of JE it is less marked than in Dt. is a reason for referring them— except perhaps parts of Ex. 202"17 (p. lxxviii n.) — to a. pre- Deuteronomic hand (either J, or the compiler of JE : comp. L.O.T. p. 116). Cf. Kuen. Hex. §§ gn. 2, 4; 13ft. 21, 29, 31, 32 (5), who takes an intermediate view. * Compare the ^r*-Deuteronomic parts of Jos. 24,-2fl (L.O.T. p. 106), of Jud. 67"10 io6-18 (ib. pp. 156, 158) ; 1 S. 217-88, parts of 1 S. 7-8 io"-27' 12 (ib. p. 167 f.; and below, p. 213), 2 S. 7. All these passages show some affinity in thought and expression to Dt ; and all (except 1 S. 217"88, — which ought probably to be included, — and a few isolated phrases in the other passages) are characterized rightly by Budde (Richter u. Samuel, 1890, pp. 108, 128, 180 ff. 244 f.; and in The Books of Samuel, in Haupt's Sacred Books of the Old Testament) as pre-Deuteronomic. STYLE OF DEUTERONOMY lxxxvil oratory was introduced into Hebrew literature, by means of which the author strove to move and influence his readers. Hence (quite apart from the matter of his discourse) he differs from the most classical writers of historical narrative, by developing his thought into long and rolling periods, which have the effect of bearing the reader with them, and holding him enthralled by their oratorical power. The beauty and effectiveness of Dt. are indeed chiefly due to the skill with which the author amplifies his thoughts, and casts them into well-balanced clauses, varied individually in expression and form,* but all bound together by a sustained rhythmical flow.f The author's fondness for the pathetic reflexive dative J may mark his sympathy with the people whom he is addressing ; but his love of asyndeta,\ and of the emphatic form jv in the 2nd and 3rd persons plural of the impf., as also his preference for 33J? (47 times) above 3^,|| and for *3i$ (56 times) above '3K,! are probably due to his sense of what harmonized best with the oratorical rhythm of his discourse. It is another char- acteristic of the elevated prose of Dt., that it not unfrequently uses rare or choice words, not found in ordinary prose.** The rhetorical breadth and fulness of the Deuteronomic style, and the copiousness of its diction, are manifest even in a trans- lation. The practical aims of the author, and the parenetic treatment, which as a rule his subject demands, oblige him * Notice, as one mode of expansion, which adds a measured dignity to the Deuteronomic style, the clauses attached aa-i/vSi™,-, ^.sa (after v>85)( ,-80(33) (after V.29!32'), ^ab. Sb. 10b. Mb. Mb. Mb gib ,Illb.l2b j^lflb ,718b 287b'24b. t E.g. 415-19- S2-S8 610"18 717-19 811-17 1 ia"7, 10"u i28-7- 10~12 137'12 28-'0ff\ Comp. the series of clauses introduced ieuMrut by ir:an 4MW8, by p* 87b"B, by ^ 2849b-50 . also 47-8. 82b-M 814b-18 2880-S3. 88-42, % See the phil. notes on i7- u. § Cf. on if 181. || Which occurs only 411 (see p. lxxi n.), 28ra 29s- u. H Only 12s0 29s (for the reason of these exceptions, see the notes). The other occurrences of <:k in Dt.— 3221-S9-89- *-89 in the Song, and 3a*9-" in P — are not from the pen of the author of the discourses. *• E.g. TU 1" 1822; min in the phrase nnn Ski «•» *?k (i21 318: hence in DaJos. i9& io*8, and as a reminiscence 1 Ch. 2213 2830 2 Ch. 2018-17 z- '• otherwise only 1 S. 1711, and in the prophets); py (p. lxxxii); 11J (i38 1 124- ^ , cf. Jos. Is 149: in a purely literal sense, 1 S. 5s Jud. 9s7: otherwise poet.) ; »)3Knn (p. lxxx); jmk.i (i48) ; rp (2U : see note); *?in be in anguish (2™ : 1 S. 3i» lit.) ; lit, be lofty (2*) ; T3JOT1 (3M) J "•W" (W ; i;?v (8U) i ^l (919 28*); ddi (1919); ran (2819) ; m* (28s3 309) ; urn (aS68). lxXXVlli INTRODUCTION naturally to expand and reiterate more than is usually the case with Hebrew writers ; nevertheless, his discourse, while never (in the bad sense of the term) rhetorical, always main- tains its freshness, and is never monotonous or prolix. The oratory of the prophets is frequently more ornate and diversi- fied : in his command of a chaste, yet warm and persuasive eloquence, the author of Deuteronomy stands unique among the writers of the Old Testament. The linguistic character of Dt. is entirely consistent with the date assigned to it by critics (cf. p. xlvii, No. 6) : on the one hand, it contains nothing rugged, or otherwise suggestive of antiquity; on the other hand, it exhibits none of those marks of a deteriorated style which begin to show themselves in Hebrew shortly afterwards. In its broader literary features Dt. resembles closely the prose parts of Jeremiah (p. xcii f.). There are no " archaisms," either in Dt. , or in the Pentateuch gener- ally, of a character to establish its antiquity, (i) The epicene Kin is not an archaism : for the fact that Arab. Eth. Aram. — to say nothing1 of Assyrian — all have a fern, with yod, is proof that the distinction between the two genders must have existed already in the original language spoken by the Semitic nations, when they lived together in a common home, and that Hebrew consequently, even in its earliest stage, must have possessed a fern, hi'* In Phoen. Moab. and old Aramaic Inscriptions the pron. of the 3rd pers. sing, is written regularly Rfr,+ which, as the evidence of the cognate languages just referred to shows, will have been pronounced hu or hi, as the sense required, (5r shows that in the older Heb. MSS. the scriptio plena was not generally introduced ; and in the light of the facts just adduced, it may be safely inferred that the 1 of Kin in the Pent., and the 1 and • of Kin and R'n in other parts of the OT. (except possibly in the very latest), formed no part of the original autographs. The epicene Kin will thus not have been introduced into the Pent, until a com- paratively late epoch in the transmission of the text — perhaps in connexion with the assumption, which is partly borne out by facts (Del. ZKWL. 1880, p. 396 f.), that in the older language fern, forms were used more • Noldeke, ZDMG. 1866, p. 458 f., 1878, p. 594; Delitzsch, ZKWL. 1880, p. 395 f., and Comm. on Gen. (Engl, tr.) i. 42 f., 50; Wnght, Compar. Gramm. pp. 103-105. t As CIS. I. L, i» Mfi pis i>D, iu Rn mrVd, 3" an na^Don, and frequently ; in Mesha*s Inscription, line 6 Rn 01 tdk'i, line 27 Kn [i.e. D-jn] onn 'a ; and in the recently discovered Aramaic (Nold. ZDMG. 1893, p. 99) inscriptions of Zinjirli, near Antioch in Syria (8 cent. B.C.), as Panammu, line 11 ^ya Rn t]D3 (D. H. M filler, Die altsem. InschrifUn von Sendschirli, 1893, pp. 6, 18, 44). Comp. Notes on Samuel, p. xxxiiL SUPPOSED ARCHAISMS IN DEUTERONOMY lxxxix sparingly than subsequently. The peculiarity is not, in fact, confined to the Pent. It is found in the MS. of the " Later Prophets," exhibiting the Oriental text, and superlinear punctuation, now at St. Petersburg, and dated A.D. 916 : see the passages cited on Ez. 3o18 in the Adnotationes Criticce prefixed to Strack's facsimile edition. (2) On *?xn for nVxn (3 times in Dt., 8 in the Pent., and Sx 1 Ch. 208) see the note on q.43. Dr. Sinker, in his note on this form (Lex Mosaica, p. 472), omits to mention — what surely is an element in judging of these 8 exceptional passages — that the usual forms in the Pent, (some 260 times) are 1)7101 and hVn, exactly as in other books. (3) On the epicene nya (young person, — the sex being indicated by the context), see on 2218 (p. 225); comp. Kuen. Hex. pp. 318 f., 321 f., 342, . G.-K. § 2. 5 (who are inclined to regard the distinction as merely ortho- graphical: see, however, Konig, Einl. p. 152 f.). No doubt, this is the older usage ; but we possess no independent knowledge how long it con- tinued, or when the distinctive form for the fern, came into use ; and it is unreasonable to allow a single phenomenon, of which the explanation is doubtful, to outweigh the evidence of a multitude of indications pointing convergently in an opposite direction. Hence until the supposition made on p. 225 can be shown to be an improbable one, the epicene "iy: cannot be used in proof of the antiquity of the Pentateuch. Both this distinction and No. 1 imply that, when they arose, the Pent, had been formally separated from Joshua (in spite of the fact that the same documents are continued in it) and the following historical books, and stood (in some respects) upon a different footing from them ; but nothing obliges us to suppose that this separation was effected until considerably after the return of the Jews from Babylon. (4) On the term, p-, in the 2nd and 3rd pers. pi. of the impf. (56 times), see the note on i17 (p. 19) ; and on the same form — very anomalously — in the per/. ]iyr (twice), see on 83. (5) On '»» Dt. 3318, see the note ad loc. (6) The 3 fern. sing. perf. has its original form (preserved also in Aram.) with n Dt. 32s6 (the only case with the strong verb), 3129, as in Gn. 3311 Ex. 519 Lev. 2521 26s4. But the same form is found also 2 K. 9s7 Kt. Is. 714 Jer. 1319 44s3 Ez. 2412 4617 Ps. 11823, — none of which can be said exactly to be early passages. (7) -pot in 1616 is derived from the older law of Ex. 2317=34ffl; R-A3J occurs independently in 2018. Elsewhere (including more than 50 times in the Pent.) "ni is always used : why ini occurs these four times we do not know ; — it may be an isolated collective form — corresponding to the Arabic "broken plural" dhukur"" (Konig, Lehrgeb. ii. I. 436) — preserved before a suffix ("Uj never occurs with a suffix). (8) "Jericho" is spelt in Dt. 3249 341-' as uniformly (12 times) in the Pent. \irv (" Yerecho") : it is spelt in Jos. (2S times) \vr\\ (so 2 K. 2*-*~ti w-w; \rn; (Baer) Jos. 1821 2 S. ioB Jer. 39s 528t ; nrn; 1 K. i6wf) ; and Mr. Girdlestone (Lex Mos. p. 119) thinks that the variation is only naturally tc be explained by the supposition that '.' Israel picked up a new pronunciation, after they came to the place." How comes it, then, that the supposed older pronunciation (Yerecho) recurs 2 K. 25" Ezr. 2s4 Neh. 3* 7s6 1 Ch- XC INTRODUCTION 6«(T8) Igp 2 Ch. 28"+? Were these books also written by Moses? Tht same writer's statement (Foundations of the Bible, p. 177), that "the Chronicler gives an extract from a document which retains the oldest spelling-," is incorrect; 1 Ch. 6^^ corresponds to Jos. 2188, where the clause with Jericho has fallen out ; but throughout Jos. the word is spelt with * (comp., in the same phrase, Jos. 208) ; and 1 Ch. 195 is from 2 S. 108, where it is also spelt with «*. Even if the distinction were original, there- fore, no argument could be founded upon it for the antiquity of the Pent : but in point of fact — comp. esp. 2 K. 25° with Jer. 39" 52s, where in one and the same sentence it is pointed differently in the two books — it can scarcely be doubted that it is one which grew up arbitrarily at a very late date. (9) Other words peculiar to Dt (or the Pent), collected by Keil and others — most recently in Lex Mosaica, p. 473 f. — as evidence of its antiquity, are altogether inconclusive : there is nothing connected with the words themselves suggestive of antiquity, except their occurrence in books reputed to be ancient : the argument founded upon them is consequently circular. Every book of the OT. has words and expressions peculiar to itself ; and it would be as reasonable to collect those occurring in Sam. or Isaiah, and to argue from them that they belong to the Mosaic age. — Nos. 4 (in the impf.), 5, 6 are no doubt genuine examples of older forms ; but (1) they are too isolated, and (2) they occur too frequently in books other than the Pent., to be any evidence of the superior antiquity of the latter. Were the occurrence of these — and of two or three similar forms (see L.O.T. ed. 5, Appendix, p. 527 f.) — really due to antiquity, it would be more uniform, and the general literary style of the Pent would display a perceptibly archaic flavour, instead of being (as it is) virtually indis- tinguishable from that of books written confessedly under the monarchy. Particular words or forms (apart from more general literary features), harmonizing with a date in the 7th cent. B.C., are — the Nithp. conj. 1S33 218 (see note); the Aramaism HDO 1610; the form rviiDDO 89 (derived from an adj. |3pE poor, which is not found in classical Hebrew, though common in Aram., and hence in late Heb., Eccl. 413 gw- 16) ; perhaps also J7DD? io1 (see note). The form llKEN 815 (so jiran 168; pant?, jip-p 2822; fiyap, Imy, pnon 2828 ; ;vi>3 2865) is not very common in early writings (though instances occur: see Konig, Lehrgeb. ii. 1. 129^). The fern, form of the inf. — viz. nKT and mriN 410 7s io12 and frequently; n*Ofe> i27928; np:n it223o20 (so Jos. 22s)— has also been cited in the same connexion ; and it is true that most examples of this belong to the later language {Journal of Philol. xi. 235 f.): but HN"P and nans can both be shown independently to have been in use early (2 S. 311 Is. 2913 ; Gn. 2920 2 S. 188 i9r 2017) ; so that only two are added by Dt. LITERARY INFLUENCE OF DEUTERONOMY XC1 (Hos. 5s — if the text be sound (cf. Wellh. Die Kleinen Prophctcn, adloc.)— has HOW, and 7* r«tpn : Is. 3019 njnptf). The influence of Dt. is very perceptible in the literature of the OT. Upon its promulgation, it speedily became the book which both gave the religious ideal of the age, and moulded the phraseology in which it was expressed. The style of Deuteronomy, when once it had been formed, lent itself readily to adoption ; and thus a school of writers, imbued with its spirit, quickly arose, who have stamped their mark upon many parts of the OT. Even the original Deuteronomy appears (p. lxxv) in places to have received expansion at the hands of a Deuteronomic editor (or editors). In the historical books, long sections of Joshua — e.g. c. 1 221-6 23 — besides many shorter passages elsewhere,* are constructed all but entirely of Deuteronomic phrases : in the books of Judges and Kings, passages constantly occur, distinguished from the general current of the narrative by their strongly marked Deuteronomic style, and evidently either entirely composed, or (in some cases) expanded from a narrative originally briefer, by a distinct writer, viz. the compiler or editor.! The Deutero- nomic passages in the historical books do not usually contain much incident; they consist mostly either of speeches (or additions to speeches), placed in the mouths of prominent historical characters, and reflecting in various ways the Deuteronomic point of view, or else of comments passed by the compiler upon the religious aspects of the history : in the book of Joshua, for instance, the Deuteronomic additions (in harmony with the spirit of Dt. 311"8) have chiefly the aim of illustrating the zeal shown by Joshua in fulfilling Mosaic * Insertions in, or expansions of, the original narrative ; as 210"11 37 4U- 11-M ^1 gi-a (;n parts), 80"88 &c. ; and the generalizing summaries 1028"43 ,,10.1* ,3i-i3 &Ct (Z.0.7-. p. 97ff>). t Asjud. 2n-2334-a; and (in their present form) 37-ii.u-ia» 4i-» # io*-16 (L.O.T. p. 154 ff.) ; 1 K. 2*-* 33'3-u 833"61 91"9 n118 (in its present form), MS» ,41»-20.21-W ,5S-B &c> 2 ,201,-26 . 2 K> gT-lOa ^7-a.Wb-* ,818-19 &C- (# pp ^ff., 190-193). The references in Kings to the "law" (with or without the name of Moses) are all, as either the context or the phraseology shows, specifically to Dt : see 1 K. 2* 8" (Dt. io" 291) ; 8M (420 7") ; 8M (i2w- 2519 ; cf. also Jos. 2i*a-«(«-«)231Mn D3) ; 2 K. 10" ; 14s (Dt 2418) ; i8«-u ai« 2* 33s1, " ; and comp. the passages cited p. Ixxxi, No. 37. XC11 INTRODUCTION ordinances ; in the books of Kings, they are largely estimates of the character of the kings, or reflexions on the national history.* Differences should, however, be noted, as well as resemblances : many of these passages, for instance, contain new phrases not found in Dt. itself; t and it is interesting to note what is on the whole an increasing accumulation of deviations from the original Deuteronomic type, till in {e.g.) 2 K. 17 it is mingled with phrases derived from the Book of Kings itself, Judges, and Jer. It is but seldom, moreover, that the writers who thus fell under the Deuteronomic spell show the same delicate sense of symmetry and balance; Jer., especially, instead of rounding off his sentences at the right point, is apt to throw into them more than the rhythm will properly bear. The prayers in Neh. i6*11 o,6ff- Dan. 94-19 are likewise largely moulded in the Deuteronomic phraseology — under its influence even the author of Daniel (whose Hebrew, as a rule, is laboured and uncouth) becomes fluent. The Chronicler, also, though his general style is as unlike that of Dt. as can well be imagined, sometimes lets his thoughts run in Deuteronomic phrases. J Among the prophets, Jeremiah, as is well known, especially in his prose passages, shows most prominently the influence of Dt. : reminiscences from Dt., consisting often of whole clauses, are interwoven with phrases peculiar to Jer. himself; and even where the words are not actually the same, the thought, and the oratorical form — the copious diction, and sustained periods — are frequently similar. * In the books of Samuel there are no parts with the same strongly marked character. On passages in these books which display a partial affinity to Dt., see p. lxxxvi, note. t As 1 K. 2* observe their way, and walk before me in faithfulness (cf. 3* 2 K. 208) ; a whole (or perfect) heart, 1 K. 881 n4 15s'14 2 K. 203 ; to dismiss (nW), cast away ("pWn), or remove (ran), from before my (his) face, 1K.9'; 2 K. 1323 1720 2420; 2 K. 1718.2s 2327 243 (aiso ;n jer#) . to ir{ng evu upon, 1 K. 99 1410 2i21,29 2 K. 2121 2216-20 (and often in Jer.) ; to turn from one's evil way (ways) 1 K. 1333 2 K. 1718 Jer. 1811 25° 26s 3515 363,7 (cf. 23s2), Ez. 3311 (cf. I322), Zech. i4 Jon. 3s ; dnd to reject (Jehovah, His people) 2 K. 17* 2327 Jer. 728 1419 31s7 ; VD to sell (fig-.) Jud. 214 3s 4a io7 (so only in the Song-, Dt. 3220) ; VQi of Jehovah's forsaking His people, Jud. 61S 1 S. 1223 (=Ps, 9414), 1 K. 8OT 2 K. 21" (also Is. 26 Jer. 729 127 23s3- 89). X Comp. p. lxxxi, Nos. 35, 38 ; p. lxxxiii, No. 68a; 1 Ch. 20,1*. LITERARY INFLUENCE OF DEUTERONOMY XC111 Comp., for instance, Jer. f'™ llM i&v 2i*-10 26 27s11 295"80 3217a 348!° 44. Zunz {ZDMG. 1873, pp. 671-673= Gesammelte Schriften, i. 219-222) has transcribed in parallel columns 66 passages of Dt., of which there are echoes in not less than 86 of Jer.; and he certainly has not exhausted all that could be found. A few specimens are here given : — Deuteronomy 41* a-D'n Va wit rori'S 6* own Sa 11V 3ioV tmVk '« nit nirvS 321 Jeremiah onV 3ieV owi Va 'niit nierS omaao Vron mao oawt itxm 11* man onsa pMD cmx 4"* itaai T.nSit '• nit d»d onrpai iraj Saai iaaV Vaa wemn 4M npm V31 nonVDai D'nBioai nimo D'^ni D'HTiDai moj ynm 5* oariK D3'n^i» '' mx nrit inn 733 oaV aitsi jvnn jyoS laSn 5* onS 30" jyoS 8womam D'vtit cnVit nnit nsVm onV nnnnern 1 8" WW mV TW» UK T303 T3t "Ul^ 28" px-T nis^oo VsV nynV n"m 28* own »]iy ^ VskdV "jn^3j nn'm inno pm pK.i nDnsVi aS*8 TW3W nnit nyv «V tth m to J3m yy onnit o'nSit or iroyj 28s4 (cf. 417) D*Dyn ^33 nvr -jron) aS49 nm icita p*tn nxpD prno nj t^j» Mvh yocn «^ ■»* tj "win aS88 res nnit ir>» nraon man yuan \n l&* . . . TW3i TJ3 102 1303 nt nSsm T31H "fr pW TTK pWD31 TISD3 28* avnV ds'Vp nvr trfc- two nvn DM 29" iwin p»V nsa '» nry no Vy* 32 'irsnn Dva vm onrpai D332S n nnoj JTITK31 npm V31 D'nDiD3i ninna Vnj KT1D31 29" Vsa 'jirnn »a onitsDi 7a can* nw» Trw ^33 onaWn D3^ 3D" jyo^ a^ o-nyS onrot dviSk nnit wSn Sm (cf. 1310 1611) an1? mnnrnSi ag28 cnnx m^ ttk npr 'Drs 131 run 154 24* 29" pun ma^DO SaV nyiiS O'nroi (similarly 3417) T*1 »]iyf? hsKcb irni ovn bVsj nn»m inno pm pnn nonaSi onarn (similarly 164 197) i6u D3'ni3Ki on* Dnyr kS it* picn Sy n^'^i ddv onnn d'h^m n« or cmajn 9" man urr 11V nrit oni3 dws'mi pjaan Su urV jrw *V nj . . . pmoo ij Da«Sp T3T no jVDrn mVi 5" nana noa nn»c tth poo nv 19* 0.TW3 nra wn Dn'33 t»3 nn o-nSaKm on'ain DnS lp'JJ' ttk pisDai niaas . . . 3341 onm stj'n^ d.tVj; 'nbbn aa* w«tn nSrun TpV nsa '• nvy no Sy (cf. i6» 1 K. 9") Such parallels (the number of which might be readily increased t) are remarkable. They are to be explained, how- • Comp. also v.*4-" with Jer. i6u>u 22* 1 K. 9*. t E.g. io" (Jer. 32M) ; 1 138 (7*) ; 12' pin yy Vs nnn (2* 3*1*) 1 iau iot jsrS Dr(7"); i2n (781); 138 '' Sy mo -un (2818 29"); 13" (42"); 15^" (34»t,4)| 268f. (32aH.); 261» (l3n 33,); 29UI(2317 ,310 „8). 29TT (^14) , ^tt ^^ ^ Vnj »jxp3i (2i» j cf. 32") j 3o»- ■ (2914 30s 33«b) j 30" (ai»> XC1V INTRODUCTION ever, by the influence, theological and literary, which (as has been remarked above) Dt., after its promulgation, speedily acquired. The opinion that Jer. was the author oi Dt., though advocated formerly by Colenso,* rests upon a superficial com- parison of style, and has been rightly rejected by all subsequent critics. For when the style of the prophet is compared closely with that of Dt., differences disclose themselves, which more than outweigh the similarities, and place identity of authorship out of the question. On the one hand, terms and expressions which are characteristic of Dt., occur rarely in Jer. — e.g. to love (Jehovah His people), once only, Jer. 318, (Israel Jehovah) only Jer. 2a (in a fig., never found in Dt.) ; to choose (Jer. 332* only); to possess (of Canaan), only 308 32s3; to observe ("IDS?) the law, &c, only 1611 3518; or never, as *pNn (prolong- or be long, of days), to observe to do, to observe and do, gates, repre- senting cities (possibly once, Jer. 142) : Dt. moreover has characteristic epithets of God, which Jer. avoids, as top 424 5* 616, mm 481, pso 79, SOU 721 io17, rfatf CN 424 98. Further, in Dt. 22b is greatly preferred to J? (p. lxxxvii) ; Jer. prefers 2b (57 times +Jer. 511) to 3n$> (7 times); in Dt. the term, p- of the 2nd and 3rd pi. impf. is very frequent (56 times), in Jer. it is rare (5 times) : in Dt. >33S preponderates almost to the ex- clusion of *JK (p. lxxxvii), in Jer. •'JK (54 times) is more frequent than *33X (37 times). On the other hand, Jer. shows a fondness for many expressions not found in Dt., as bv IpS to visit upon {Punish), incline the ear (L.O.T. p. 258), Jehovah of Hosts, the sword, the pestilence, and the famine (ib. ; not so even in Dt. 28), &c. Jeremiah's style is moreover less chaste and correct than that of Dt. : he also frequently adopts a lyric strain, which is never the case in Dt. As Jer.'s authorship of Dt. is not maintained by critics, further illustrations of the difference of his style will be superfluous : the reader who is interested in the subject may refer to Kleinert, pp. 185-190, 235 ; Cheyne, Jeremiah, p. 81 f. ; and esp. to J. L. Konig's Alttest. Studien (ii), 1839 (whose painstaking collection of materials contains, however, much that is irrelevant, and needs careful sifting). • The Pentateuch, &c, iii. 618, vii. 225-227, and App. pp. 85-110 (where a large number of parallels are transcribed). LITERARY INFLUENCE OF DEUTERONOMY XCV The text of Deuteronomy, except in a few passages of C. 32. 33, has been preserved in remarkable purity, and presents none of the problems which arise, for instance, in connexion with the books of Samuel, Jeremiah, or Ezekiel. It admits, however, occasionally of correction by the aid of the Ancient Versions : the passages in which this is the case will be found noted in the Commentary. COMMENTARY. I. 1-5. Historical Introduction. 1. 1-5. Introduction, specifying the place and time at whicn the discourses following were delivered. — 1. All Israel] an expression much used in Dt., and the Deuteronomic sections of Joshua. It occurs, as here, after a verb of addressing, 51 279 291 3 11 3246 Jos. 232; with before the eyes of (or before) -jj7.il 3412 jos. 37 414 j as subject of a verb 1312 2121 3111 Jos. 3n 724. 25 815. 21. 24. 33 1Qi5. 29. si. 84. 36. 38. 43 ; rather differently (with from or in the ?nidst of) Dt. n6 i8°. It is not so used besides in the Hex., Ex. 1825 (with from) Nu. 1634 (followed by the limiting clause DnTin^D ICS) being both different. — Beyond fordan] i.e. on the E. side of Jordan, from the standpoint of W. Palestine. So I6 38 441- 40- 47- 49. See more fully on this expression in the Introduction, § 4. — In the wilderness, in the 'Ardbah, in front of Suph, between Paran (on the one hand) and Tophel and Laban and Haze'roth and Di-sahab (on the other)] these words occasion difficulty. On the one hand, from the position which they occupy, it seems natural to sup- pose that they are intended to define more particularly the exact spot "beyond Jordan" where Moses delivered the dis- courses which follow ; on the other hand, the names are other- I. 1. ^o] only here, for the normal Vo, perhaps for the sake of dissimila- tion from the following 70. — . .. l ... 1 ... 1 San pi pus pa] the rend, given ahove is the only one which accords with Hebrew usage, "between . . . and " being expressed regularly by pal . . . f3 (or "? . . . pa), but not by 1 . . . 1*3. The supposition that 2 in is to be carried on in thought from rt=v3, and understood before 3imm nTTOTI pS is not probable ; Hebrew idiom, in such cases, repeats the preposition. I 2 DEUTERONOMY wise unknown as those of places situated in that locality, while at least three of them occur in connexion with the earlier period of the Israelites' wanderings (Suph in the Heb. name of the Red Sea, "Sea of Suph," Paran Nu. io12«/., Hazeroth Nu. ii35 3317f). Accordingly many efforts have been made by commentators to refer the names to the earlier period of the forty years' journeyings. Knobel supposed that the verse was retrospective, referring' to the various communications made by Moses to the people, and recorded in Ex.-Nu. This interpretation is possible, so far as the usage of nSn these is concerned (which may point indifferently backwards, Nu. 361', or forwards, Dt. 121), but improbable, in view of the position which the verse occupies at the beginning of a new book, and in view also of the fact that none of the places mentioned are named in the preceding narrative in connexion with the promulgation of laws to the people. It is indeed insisted by Klost. (Pent. p. 131) that Knobel's view of nhx is the only one consistent with the context ; but this opinion depends upon a very questionable explanation of the v. as a whole (ib. p. 130). Schultz and Keil, treating likewise the names as those of places passed by the Israelites in the earlier stages of their wanderings, supposed that the words were meant to describe the country on the opposite side of Jordan, in contrast to the land of promise, as part of the same great wilderness, conceived as a kind of ideal unity, which the Israelites entered after crossing the Red Sea (Ex. 1522) ; but this explanation is very forced and artificial : it is not credible that the writer, if such a thought had been in his mind, would have so expressed him- self as to identify localities altogether distinct. Nor was Hengstenberg's explanation (Bileam, p. 221 ff.) more probable. Di. conjectures that v.lb"' is a fragment of D's itinerary of the Israelites, prefixed by the compiler of Dt. to the discourses of Moses, and afterwards, as further changes were introduced into the text, abbreviated by the omission of what was already known from the narrative of Ex.-Nu. But it does not seem probable that the description of a route would be so altered as to become (what v.lb manifestly is) the description of a locality. None of these explanations can therefore be said to be satisfactory. In the •wilderness] an indeterminate expression, which may denote either the wilderness of the wanderings, between the Sinaitic peninsula and the South of Canaan, or the wilderness on the East of Moab (Nu. 2i»-13 Dt. 28b cf. 44S). But the term must be used somewhat inexactly, if it be applied to a locality in the "'Arabah" (see the next note) on the West of Moab. — The 'Ardbah] this geographical term occurs here in the OT. for the first time. It denotes (cf. RV. marg.) the deep depression through which the Jordan flows, in which the Dead L « 3 Sea is situate, and which is prolonged S. of this to the Gulf of 'Akabah. At present the northern part of this valley is called el-Ghdr (j*d\), i.e. the Hollow or Depression; but the southern part, from a line of chalk cliffs which sweep across it about 6 miles S. of the lower end of the Dead Sea, still retains the ancient name of the whole, the Wady (or Valley : see on 218) el-Arabah (£, £\ ). Those who refer v.lb to the earlier stages of the Israelites' wanderings, suppose naturally this southern part of the 'Arabah to be here meant (as is certainly the case in 28) ; but the term may denote with equal propriety the Jordan-valley North of the Dead Sea (as i* ii80 i S. 2324a/.). See further on the 'Arabah, Robinson, BR. ii. 1 13 ff., 183 fiF., iii. 333-5; Ges. Thes. s.v. rang; Smith, DB. s.v. ; S. & P. pp. 84^,487^; Tristram, Land of Israel (ed. 4), pp. 217 f., 234, 320-4, 446; J. W. Dawson, Egypt and Syria, chap, v.; and esp. Prof. Edw. Hull's Mount Seir, Sinai, and IV. Palestine (1889), pp. 75 ff., 104 ff., 108 ff., 178 ff. The Ghor is a valley, the floor of which consists largely of alluvial deposit, flanked on each side by ranges of hills, 2000 feet or more in elevation, and varying in breadth from 2-3 to 14 miles across (Conder, Tent Work in Palestine, chap. xiv.). The floor of the Ghor, in the plain of Jericho, consists of a series of plateaux, descending by stages to the Jordan, which can only have been deposited by the agency of water ; they are thus an indication that the Jordan was once a much larger and deeper stream than it is at present, and, in fact, that during the glacial period it formed a great inland sea, extending from Lake Huleh on the N. to the ridge of Samrat Fiddan (Hull, pp. 100 f., 180-3), which crosses the present Wady-el-'Arabah about 30 miles S. of the Dead Sea (but not communicating with the Red Sea). The general character of the Wady-el-'Arabah is that of a desolate and arid valley, frwm 4 to 15 miles across, bounded on the E. by ranges of porphyry and granite (in the midst of which are nestled the fertile glens and valleys which formed the ancient Edom), and on the W. by the sterile cliff's of sandstone and limestone, rising to a height of some 1500 feet above the floor of the depression, which form the abrupt margin of the Tih (pp. 4, 20) plateau. See the excellent geological map in Prof. Hull's Geology and Geography of Palestine (Pal. Expl. Society), 18S6. In front of Suph] perhaps the same as Suphah Nu. 2114, which must have been in the neighbourhood of Moab, though the exact site is unknown. C\Y® treat Suph as abbreviated for " the Sea of Suph," i.e. the Red Sea; but this abbreviation is not found elsewhere; nor, as the name "Sea of Suph" appears to be derived, not from a locality "Suph," but from 4 DEUTERONOMY the reedy growth, called by the Hebrews siiph, with wkich the Red Sea abounded, can it be said to be a probable one. The pass, Nakb-es-Safa, some 25 miles WSW. of the Dead Sea, suggested by Knob., is unsuitably situated; nor does the name agree phonetically (for ^p corresponds to V, not to D). — Between Paran and Tophel, &c] the "wilderness of Paran" (Gn. 2121 Nu. io12 1216 13s-26 1 S. 251 [MT.]f), so far as can be judged, corresponds generally with what is now called the wilderness of et-Tih, the bare and elevated table-land of lime- stone, bounded on the S. by the mountains of the Sinaitic peninsula, on the E. by the 'Arabah and the north end of the Gulf of 'Akabah, on the W. by the wilderness of Shur, and on the N. by the wilderness of Zin (JV) and the south of Judah (S. & P. p. 7); Rob. BR. i. 177 f.; Palmer, Desert of the Exodus, p. 284 ff.). The site of Paran (1 K. n18: cf. pKQ in Dt. 332 Hab. 33), from which this wilderness derives its name, is, however, unknown : the Wady Feiran, near Jebel Serbal, which has been suggested, seems to be too much secluded by intervening mountains from the great plateau itself to have given it its name. From 1 K. n17f it may be inferred that Paran lay between Midian and Egypt. If, however, the present verse describes the scene of Moses' discourse in the territory of Moab, a different Paran altogether, not otherwise known, will, of course, be intended. — Tophel] this has been generally identified with et-Tafile, a large village situated in a well-watered valley on the route from Kerak to Petra, about 15 miles SSE. of the Dead Sea (Rob. BR. ii. 167; Bad. 191). But the t (1?) does not correspond phonetically ; and the identi- fication depends upon the assumption that some halting-place belonging to the period of the forty years' wanderings is referred to. — Laban and %/aze'rotu] if places in the Israelites' wanderings are meant, these may be identical with Libnah and Hazdroth, Nu. 3320-17. The site of Libnah is not known. HazeVoth (also Nu. n35) is usually identified with 'Ain-el- Hudra, about half-way between Sinai and 'Akabah (Rob. i. 151 ; Ew. ii. 191 ; &c). Otherwise the names will denote localities, not elsewhere mentioned, in Moab. — Di-zahab\ the name suggests some place productive of gold (hence © I. a 5 Karcn(piV<:a). It has been identified by Burckhardt, Syria (1822), p. 523, Knobel, and others with Mina-ed-Dhahab, "as Vollers tells me from local information, the third of seven boat-harbours between the Ras Muhammad and 'Akaba" (W. R. Smith, MS. note), nearly due E. of Jebel Musa. It is objected by Keil that Mina-ed-Dhahab is too inaccessible on the side of Sinai for the Israelites to have made it one of their halting-places ; he consequently considers the name to be that of a place, otherwise unknown, in the desert of the wanderings. Upon the view that the verse is descriptive of a locality in Moab, the name will, of course, be that of an undetermined site in that neighbourhood. — It results from what has been said that v.lb presents difficulties which, in the present state of our knowledge, do not admit of a satisfactory solution. Inter- preted in their obvious sense, the words define (otherwise than is done in 329 446) the locality East of Jordan in which the following discourses were delivered. It is some objection to this view that, as has been said, the names are not otherwise known as belonging to this neighbourhood, while at least some of them do occur as those of places passed by the Israelites during their wanderings. But in the position in which the clause now stands it seems impossible, if the latter reference be adopted, to interpret it, as a whole, in any satisfactory or intelligible sense. It is not improbable that the words, from some cause or other, have been transplanted from their original context. 2. // is eleven days, &c] the words convey an approxim- ate idea of the distance from Horeb, the scene of the delivery of the Law, to Kadesh-barnea', on the S. border of the Promised Land. The time specified agrees with the narra- tives of modern travellers : Robinson, for instance, travelling in 1838 from Jebel Musa to 'Akabah, and hence across the desert to the neighbourhood of 'Ain Kadis, occupied exactly 2. am n] the name is curious. The *] (if correct) suggests at once the oblique case of , j possessor 0/ (often in names of both persons and places); but it is not apparent how an Arabic l ^-J , J should be expressed in Hebrew by 3.1J n, the j being represented differently in the two parti of the name. 5 DEUTERONOMY 1 1 days on the journey (BR. ii. 565-7). The distance would be about 160-70 miles. — Horeb\ the name given uniformly in Dt. (except in the Blessing 332) to Sinai (Dt. i2- «• » 4«»- » 5s 98 1816 28C9; comp. 1 K. 89 = 2 Ch. 510, in a Deuteronomic passage) : elsewhere only Ex. 31 178 33s (all apparently E) ; 1 K. 198 Mai. 322 Ps. io619f. No topographical distinction is traceable between Horeb and Sinai; they are "different names of the same locality, interchanging only according to different writers, or, as in Sir. 4s7, in the parallel members of the same verse " (Dillm. on Ex. 31). — by way of Mount Sezr] or, perhaps, by the Mount Seir Road. The words define the particular route from Horeb to Kadesh intended by the writer. There are three main roads leading from Sinai to Palestine ; and the easternmost of these, passing by el-'Ain and the well el-Themed, and approaching the mountains of Se'ir, might well be called the "Mount Se'ir Road" (Trumbull, Kadesh- bamea, 76 ff.; Rob. BR. i. 198 f., 601 ff.). The expression Mount Seir — or rather (collectively) the Mountains of Se'ir — is a common one (21-6 Gn. 32s 36s at.)', it denotes the moun- tainous region, E. of the 'Arabah, in which Edom proper lay (DB. s.v.). — Kadesh-bamea'] v.19 214 923 Nu. 32s 34* Jos. io41 14s- 7 i53f: the fuller name of the place elsewhere called simply Kadesh (v.46 3261 Nu. 1326 201- 14- 16« 22 al.). Kadesh-barnea' was placed by Rob. (ii. 175, 194) at *Ain-el-Weibeh, on the W. edge of the 'Arabah, 35 miles S. of the Dead Sea, and 22-3 miles NW. of Mount Hor; the Rev. J. Rowlands, how- ever, in 1842 (Williams, Holy City, i. 464 ff.), identified it with 'Ain-Kadis, about 45 miles W. of 'Ain-el-Weibeh, and 50 miles S. of Beer-sheba*. The site was lost for many years, till it was rediscovered by Trumbull in 1881 (Kadesh- bamea, pp. 238-275), and the identification is now generally accepted. The spring (cf. Nu. 20") lies in a recess of a low limestone hill-range, in the midst of the arid stone-covered waste. At the foot of a large mass of rock standing out from this range, flows an abundant stream, fertilising the soil around, and forming a veritable oasis in the desert, until after running 300-400 yards it loses itself in the sand. About the stream fig-trees, shrubs, and flowers flourish in profusion ; and a carpet of grass covers the ground (Trumbull, 272-5). I. 3-4 7 3. In the fortieth year, <5rv.] this verse fixes the date when the following discourses were delivered. Originally, as can hardly be doubted, it formed part of the narrative of P (who alone, of the Pentateuchal writers, reckons by months and days, or uses the expression -\&y *nvy [see below]), being designed as an introduction to the summary account which that narrative appears once to have contained of Moses' final communications to the people, and being followed, almost immediately, by Dt. 324S'52 (notice "on this self-same day," v.48 i.e. on the day specified in i3). It will have been adapted here, by the final redactor of the Pent., for the purpose of adjusting Dt. to the scheme of P (Wellh. Hist. 384 f.). For the general reference of theDeut. legislation to Jehovah, cf. 528(3i)6x. — 4. After he Lad smitten Sihoti, &c] Nu. 2i21-221 (JE). The victories of Israel over Sihon and 'Og are a favourite subject of reference with the Deuteronomic writers : cf. not only 226fT- 3lfr, but also 44cr- 297t 3i4 Jos. 210 910 122-6 1310-12 (all D2). The phrase fira plTD P3BTQ 2WV -itt'K "HE^n (so32446),asNu.2i84. Heshbon,thecapital of Sihon (now Hesban), was about 14 miles E. of the north end of the Dead Sea : it was afterwards one of the cities assigned to Reuben (Jos. 13"). See further on 226. cOg in Nu. 2133 is styled simply the "king of Bashan"; but in Jos. 124 (D2) he is described further as y3 aCWlj "who dwelt in 'Ashtaroth and in Edre'i" (cf. 1318 "who reigned in 'A. and E«"; I331)- As the text stands, in Edre'i must be construed with smote (irTDii), and the sense thus obtained would be in agreement with the fact (Nu. 2i23h = Dt. 3lb) : at the same time, in view of Jos. 124, it is very possible that GU are right in reading "who dwelt in 'A. and in E." Edre'i appears to have been the second royal city of Bashan; 'Ashtaroth is named also as the residence of 'Og in Jos. 910. 3. -icy 'ncy (not "iry inx, as v.") for "eleven," as Ex. 267*1 ( = 361*-11) Nu. 772 29s0 (all P). "ntry is a word used chiefly in the later Hebrew: 2 K. 25s (=Jer. 52s) Jer. i5 3Q2 Ez. 261 4049 Zech. iT 1 Ch. 12" 24" 25* a-nnf.—iriK '♦ ."m -w* ^33] as Ex. 39s'"*3 4016 ; and without *?3 Nu. 3* 17* 27 \ and often with rwD nu for Mm, as Nu. 119 2" 3" 8s- u &c. (all P). For the addition orb* unto them, cf. Ex. 613 zg* (both P).— 4. 'ui nnx] it is best to understand a colon at the end of v.', and to construe v.4 with v.*. 8 DEUTERONOMY The modern name of Edre'i is Edre'dt — abbreviated to Der'at and Dcfa — on the Southern border of Bashan (3*- 10), about 30 miles E. of the Sea of Tiberias, and 30 miles W. of the Hauran range (the Jebel Hauran). For a description of the ruins, and of the remarkable underground dwellings beneath them, see Wetzstein, Reisebericht uber Hauran und die Trachonen, i860, p. 47f.; Schumacher, Across the Jordan, pp. 121-147. 'Ashtaroth (in form, the plural of 'Ashtoreth, the name of the Canaanitish goddess) was no doubt an ancient and prominent seat of 'Ashtoreth worship. It is gener- ally identified with Tell 'Ashtere, a mound or hill about 15 miles NW. of Der'at, with remains of walls, built of massive unhewn stones (Schumacher, l.c. 209 f.; Merrill, East of Jordan, 329 ff. ; Riehm, HWB.2 148; Dillm. on Gn. 145 ; &c), though according to Eusebius {Onom. ed. Lagarde, p. 213) its distance from Edre'i was not more than 6 miles. 5. In the land of Moab\ so 2809 3249 34s- °. P says always 2WD nmy (see on 341). — Set hi?nself to expound (1^2 ^n)] on both these words see below. Declare (AV., RV.) is used in the old and etymological sense of the word, to make clear, i.e. to explain ox expound ((St Siao-a^crai, U explanare). "The title of Pilkington's Commentary on Haggai (1560) is 'Aggeus the Prophete, declared by a large Commentarye ' " (W. A. Wright, Bible Word-Book, s.v.). — This lazv] the supposition that this expression refers to the laws contained in Ex.-Nu. stands on the same footing with the false idea that Dt. is a "recapitulation" of the three preceding books of the Penta- teuch. In point of fact, not only cannot the greater part of the laws contained in these books be said, in any sense, to be "declared" or "expounded" in Dt., but the legislation of Dt. includes many provisions not found in these books at all. The expression recurs 48 (cf. **) 17I8.W 27s- 8-26 28s8- C1 2o.28<29> 3i2.n. 12.24 3246 (cf# this JjQok 0f fa law 2920(21) 3OT0 3I26 Jos. I8)> an(J regularly denotes the code of law embodied in Dt., the exposition of which is the primary object of the discourses which follow. The laws of which this code consists are not, as a rule, stated with abstract, naked brevity; they are accompanied with 5. V,^!^.^J the idea expressed by the word is to resolve, take upon oneself, set oneself, — whether as opposed to internal reluctance or diffidence (Gn. i8J7,31), or to external apposition (Jud. i27-35). The rend, "began" (AV., RV.) is weak and inadequate. The constr. 1X3 S'Kin, exactly as Hos. 511 : see G-K. § 120. 2b, Ew. § 28sb, or the writer's note on 1 S. 23. — iks] cf. 27s Hab. 2a (to "make plain," of writing). In post-Biblical Hebrew, 1x3 ig common in the sense explain, n?**'? being an exposition, or commentary. 1-5 9 hortatory introductions and comments; Le. they are "ex- pounded" or "explained." I. 6-1 V. 40. Moses First Discourse. This discourse consist of two parts, the first (i6-329) com- prising- a review of the principal incidents which had taken place between the Israelites' departure from Horeb and their arrival at "the ravine in front of Beth-Pe'or," in the land of Moab ; and the second (41-40) consisting of an eloquent practical appeal addressed to the nation, urging it, as the condition of its prosperity, not to forget the great truths of the spirituality of Jehovah, and of His sole and exclusive Godhead, impressed upon it at Horeb. — On the question whether this discourse is by the same hand as the body of Dt. (c. 5-26. 28), see the Introduction, § 4. (1.) I. 6-III. 29. Introductory Retrospect. — The retrospect begins by recalling to the Israelites' memory how they had been divinely commanded to break up from Horeb, and advance to take possession of the Promised Land (i°-8) ; how thereupon, the arrangements for the administration of justice having been first of all, at Moses' suggestion, remodelled and improved (i6*18), the nation crossed the desert and arrived at Kadesh-barnea' (i19); and how, in consequence of the events which there took place, the Israelites were condemned to wander for an entire generation in the wilderness (i2CMf'). After this, the narrative recounts the Israelites' circuit of the lands of Edom and Moab (21-25), their conquest of Sihon and 'Og, and the division of their territory among the 2\ tribes (228-317), the obligation laid upon these tribes to assist their brethren in the conquest of Canaan (318-22), and the confirma- tion of Joshua's nomination (i88) as Moses' successor in the leadership of the people (323'29). The narrative is so told as to explain, in particular, how it happened (1) that Israel did not effect an entrance into Canaan from the South ; (2) that Edom, Moab, and the 'Ammonites remained as neighbours of the Israelites, while the territory of Sihon and 'Og was occupied by them. In this retrospect the narrative is throughout IO DEUTERONOMY dependent upon that of JE in Exodus and Numbers, and phrases are frequently borrowed verbatim from it. The follow- ing" tables will, it is hoped, assist the reader to understand the relation in which the retrospect of Dt. stands to the earlier narrative of JE. The number of cases is remarkable in which, while there is a coincidence in language, the passage quoted does not describe the same event, but is borrowed from another part of the narrative; these are indicated in the tables by a parenthesis. In the passages to which "Cf." is prefixed, the correspondence is not verbal. Dt. i7a . . . . (Nu. i42B oaS vdi ms.) 9b . . . . (Nu. ii14 nisi Din Sa nx mvh naS 'ajx Sain kS.) u . . . . (Nu. n175!^ nnt* NB-n nVi Djn Kcna -|Bn lKtHi.) » . . . . Cf. Ex. i8sl\ M . . . . Ex. 1825 D'ts/an n» nis*D ♦•w coVte *w dim Sy D'tfin orm jnn nnsyj; nstt. 1Tb . • • • Ex. i8M,a6 nffD ^n pa'a* n»pn nain nx. »« . . . . Cf. Ex. 24'-'. 6-8. How the Israelites, having completed the purpose of their sojourn at Horeb, were commanded to advance and take possession of the land promised to their fathers. — 6. Jehovah^ our God] 23 times in Dt. (c. 1-6, and c. 29) ; elsewhere in the Pent, only Ex. 318 53 86-22-23 io25-28 (all JE). The same ex- pression with other pronouns (thy, your) is still more frequent in Dt. (on i21). It is intended to emphasize the close relation- ship subsisting between Israel and its God, — a relationship sealed by the covenant concluded at Horeb (52), and forming the ground on which the claim to Israel's obedience is specially rested. — 7. Turn you, and take your journey] exactly as Nu. 1425, though there in a different connexion, viz. in the command to turn back from Kadesh, and re-enter the wilderness. — The hill -country of the Amorites] v.19-20 (comp. v.44 Nu. 1329). Amorite is here used as the general designation in D (as in E) of the pre-Israelitish population of Canaan, and of the 6. nm -na nae> oaV an] lit. "the dwelling in this mountain is much for you," idiom, for " is too much, is enough " ; so 23. Elsewhere an inf. with |D follows ("than that ye should . . .") i K. 1228, cf. Ez. 44s (in both these cases, however, the D after DaV is possibly due to dittography) Ex. 923. Comp. oaV an (absolutely) 328 Nu. i63-7 Ez. 45s; and an alone 2 S. 2416 (=1 Ch. 2118) 1 K. 194. — 7. oaV yrai lis] v.40 nroi ddV US, f' 5s7 0a1? QV. The reflexive I. 6-7 II territory E. of Jordan occupied by the Israelites. The "hill- country " meant (as v.20 shows) is more particularly the S. part of the high ground of Canaan. Amorite is used (i) Nu. 2ils,J1, and frequently, of the peoples ruled by Sihon and 'Og, E. of Jordan, conquered by the Israelites ; (2) as the general designation of the pre-Israelitish population of the territory W. of Jordan, especially in the Pent, writers, E and D, and occasionally besides: as thus applied, the term, though possessing a general connotation, may naturally be used with reference to the inhabitants of a particular district : Gn. 15" 48s2 Dt. i7* C TO) mm*.*.**' Jos. f (rAi) ioB (Jerusalem, Hebron, Jarmuth, Lachish, 'Eglon) r,ia 24" (read with <5c twelve for two, of the kings W. of Jordan) 1D-18 (cf. Am. 29-10) Jud. i341'-36 (unless no* be here an error for trm) 610 1 S. "ju 2 S. 212 (ncxn in', of the Gibc'onites) 1 K. 2iM 2 K. 2111 ; cf. Gn. I47, 13 ; and beside the Canaanites, in passages where the latter term seems used specially of the inhabitants of the sea-coast, or the Jordan- valley, Nu. 1329* Jos. 51 134 (text dub.; see Di.), perhaps also here ; (3) in enumerations of the nations of Canaan (W. of Jordan) dispossessed by the Israelites, by the side of the Canaanite, Hittite, &c. (see on 71). Canaanite, on the other hand, is the general designation of the pre- Israelitish population of the territory W. of Jordan preferred by J : D and D2 (in Jos.), using "Amorite" in the wider sense noticed above, show a tendency to limit " Canaanite " to the inhabitants of the sea-coast and of the Jordan-valley : (1) Gn. io19 (extending from £idon on the N. to Gaza on the SW., and to Lesha' — i.e. ace. to tradition, Kallirrhoe, E. of the Dead Sea — on the SE.: comp. the tribes named as "sons" of Canaan, in v.15'18) 128 24s-37 so'1 Ex. 1311 Nu. 1329 1425 (near Kadesh) «■« ai1*' (=33*°; in the Negeb) Dt. i7 (see p. 13 f.) n30 (in the 'Arabah) Jos. 51 II8 ("on the east," i.e. in the 'Arabah ; "on the west," i.e. on the Medit. Sea) 13s** 1610 (in Gezer, of Ephraim : so Jud. i29 1 K. 916) i712ff-16-(in the "land of the vale" pci'n pn3, about Beth-Shcan and Jezrecl) 18 Jud. i1-*** w.i7.27f.!».so.»2.83 38. cf- 2 S< 247 Neh. gM . (2) ;t occurs, together with Amorite, Hittite, &c, in enumerations of the nations of Canaan (on 71). If the passages here cited be examined in detail, they will be found, it is believed, to support the distinction laid down above, which is accepted generally by modern writers (cf. Wellh. Comp. p. 341 f. ; E. Meyer, ZATW. 1881, 121 ff., i39fF.; Budde, Bibl. Urgesch. pp. 344-8; Dillm. on Gn. ioM Dt. i7 and pp. 617 f., 626 ; Delitzsch on Gn. 4s22). S, throwing back the action denoted by the verb upon the subject, and referring it, as it were, to the pleasure or option of the agent, gives more or less pathetic expression to the personal feelings — the satisfaction, or the interest, or the promptitude — with which the action in question is (or is to be) accomplished. The idiom is most common with the 1st or 2nd person (esp. in the imper.), but is found also with the 3rd pers. It is used not only with verbs of motion (Gn. 121 22* 27"), but also with trans, verbs (see on v.13: cf. Lex. h 8 h ; G-K. § 1 19. 3c"). yc: is properly to phn k up (the pegs of a tent), hence to journey by stages : cf. Vf 5 stage (of a journey), Gn. 13' Ex. 171 al.~ Yi3B Sa] all his neighbours, viz. of -c>n. 1 2 DEUTERONOMY According to Sayce {Races of the OT. 1891, pp. 55 f., 101 f.: cf. no- 11 7), the Tel-el-Amarna tablets show, that in the 15th cent. B.C. Amurra (i.e. Amorite) denotes exclusively the inhabitants on the North of Canaan (including Kadesh on the Orontes), while Kinakhkhi, which is said to correspond to jy», denotes the region between Gebal on the N. and the Philistines on the S. This, however, relates to a period long anterior to that at which the Biblical records were composed ; and in the interval, the Amorites, it seems, must have extended themselves Southwards, and secured a footing in " Canaan" beside the Canaanites, as also on the E. of Jordan, in the territory ruled by Sihon and 'Og. From the Inscriptions of Seti I. and Ramses III. (Brugsch, Hist, of Eg.2 ii. 14 f., 154), it may even perhaps be inferred (Budde, l.c. p. 346 f.) that in the 14th cent. B.C. (see on the date RP? vi. 148) the names land of Amar and land of Kanana were already used interchangeably as designations of Palestine. It would thus seem, so far as can be judged from the Biblical and other data at present at our disposal, that " Canaan," before it came into the possession of the Israelites, must have been occupied principally by two tribes, the Amorites and the Canaanites, each sufficiently numerous and prominent to supply a designation of the entire country ; the former, it may perhaps be inferred, resident chiefly in the high central ground of Palestine, the latter chiefly in the lower districts on the W. and E.* From a survey of the passages quoted, it appears, further, that, as Wellh. {Comp. p. 341) remarks, while the Canaanites are often alluded to as still resident in the land in the age of the Biblical writers, especially in the cities of the plains not conquered by the Israelites, the Amorites are usually referred to as the past population of Canaan, expelled by the Israelites, and as such are invested with semi-mythical attributes, and described as giants (cf. Am. 29 Dt. i28). — The 'Ardbah] see on v.1. The northern part, the modern Ghor, the depression containing the Jordan and the Dead Sea, is, of course, here meant. — The hill-counlry\ the elevated ground in the centre of Palestine, especially Ephraim, Benjamin, and Judah (cf. 3s5). — The lowland] the ShepMlah (fern, of ?&^ low), the technical designation cf the low hills and flat valley land (G. A. Smith, Historical Geography * The idea, however, which is often put forward, that " Canaan " means etymologically " lowlander," is destitute of philological support, in either Hebrew or Arabic; see G. F. Moore, American Or. Soc. Pre: 1890, pp Ixvii lxx. I. 7 13 of the Holy Land, p. 201 ff.), which formed the W. and SW. portion of Judah, sloping- down towards the Mediterranean Sea, and extending from Ajalon and Gimzo (near Lydda) on the N. to Lachish (Tell-el-Hesy) on the S. The extent of the Shephelah may be inferred from the cities of Judah enumerated as belonging to it, Jos. 15s3-44. The soil is fertile; and it has been called "the corn-field of Palestine." The term is found, as here, in descriptive summaries of Palestine (or Judah), Jos. 91 io40 128 Jer. 1729 32" al. Cf. S. & P. pp. 255 f., 485 f., DB. s.v. Judah. — And in the South] Heb. the "Negeb," i.e. the southern tract of Judah, which the term always denotes when printed in RV. with a capital S (see Gn. 129 RV. marg.) ; this is another technical geographical designation, denoting "the undulating pasture country, which intervened between the hills p'7?)» and the deserts which encompass the lower part of Palestine" (S. & P. 159 f. ; DB. s.v. Judah). The Heb. word Negcb is derived from a root preserved in Aram, and signifying to be dry ; and the district so named, though not entirely unprovided with water, has, speaking generally, that character. The " ncr^eb" or "dry land " of Palestine being on the South, (he term acquired (comp. \V. R. Smith, OTJC? p. 326) the general sense of "south" (Gn. 1314, &c); but when provided with the art. it always (except Dan. S9 1 1 8ff-) denotes the special locality just described. The cities reckoned as belonging- to the Negeb are enumerated in Jos. i5'-'1"a" (comp. the expression ** cities of the South," Jer. 1319 3244 2313 Ob.30). The sites of many of these cities are uncertain, or unknown ; but it is difficult not to think that Palmer, Desert of the Exodus, p. 359 ff., is disposed unduly to extend the Southern limits of the Negeb. The term in its geographical sense occurs frequently, e.g. Gn. 201 248s Nu. j^7''11'^ Jos. io40 n16 i518('Achsah'9 request of Caleb, illustrating the general aridity of the region). And on the sea-shore] cf. Jos. 91. The term is added for the purpose of embracing in the description the whole of the country between the Jordan and the Mediterranean Sea. But, no doubt, the part of the coast specially intended is that extending from the N. end of the Shephdlah towards 'Accc and the Ladder of Tyre. — The land of the Canaanite] 1 1s0 Jos. 51 118 134 appear to show that D and D2 limited the term "Canaanite" to the inhabitants of the 'Arabah, and of the N. part of the Mediterranean coast: it seems probaole, therefore, that the "land of the Canaanite" is intended here not to be 14 DEUTERONOMY synonymous with the "land of Canaan" generally, but to be epexegetical of the preceding "sea-shore" (cf. Jos. 134). — Lebanon] included similarly, 1 124 Jos. i4 (D2). — Even unto the great river, the river Euphrates]: the same ideal limit is assigned to the territory of Israel in n24 Jos. I4, as also Gn. 1518 Ex. 23« (both JE) 1 K. 51 (421), cf. Is. 27". —8. See, I have set the land before you] to set before ^vh jrti), in this connexion, means to place at the disposal of to give over to ; it is a favourite expression in Dt., being used often of the delivering up of foes before any one (see below). The land is free for the occupation of the Israelites ; and they are bidden to enter and take possession of it. Which Jehovah sware, &c] the oath to the forefathers is referred to often in JE (Gn. 5024 Ex. 135- » 3213 331 Nu. 1112 i416-23 32" c. 3i20f- 23 344), and with particular frequency by D (i35 610-18-23 713 81 g5 io11 „».2i lg8 263.i5 28ii 3o2<> 31?: cf. in D2 Jos. i« 56 2i41<43*; also Jud. 21). The promise is recorded Gn. 127 I314f- i518ff- (Abraham) ; 263f« 24 (Isaac) ; 2813f- (Jacob) ; the oath is speci- fied expressly only Gn. 2216f-, cf. 263L (both JE). — And to their seed after them] so 437 iow, and often in P (Gn. 9° 17T.8.9.10.M 3512 48* Ex. 2843 Nu. 2513) ; also 1 S. 2422 2 S. 719 (=» 1 Ch. 1711). The addition emphasizes the perpetuity of a promise or injunction. 9-18. The appointment of officers to assist Moses in the labour of judging the people (see Ex. 18). The numbers of the Israelites were so great as to render it impossible for Moses to adjudicate personally upon all the differences arising among them : hence, at his suggestion, they consented to the selection of competent men out of all their tribes, who should relieve him as far as possible of this burden. In instituting these men to their office, he had impressed upon them the duty of equity and impartiality in the discharge of it. Moses' action in the 8. nN-|] seel slightly more emphatic than the more common run: cf. iM* **• n 30" Jos., 62 81 (D2) ; also Gn. 27^ 4141 Ez. 415 al. As the imper., by long usage, came to be employed as a mere exclamation, it is here treated as indeclinable (in spite of DrisV) : so 4' nM (the pi. *n-j, however, occurs similarly; e.g. Gn. 3914).-'^ jnj] so i21 231-83-36 72-w 2318 287-28 318; else- where (in the sense of delivering up before) only Jos. ioM n6 (D2) Jud. n* 1 K. 8*« (Deut.) Is.419: cf. 'jbS alone in Gn. 139 20" 341047*; also 24" Jer. 404. L 8-10 15 appointment of these officers is attributed in Ex. (i818'28) to the advice of Jethro, who, however, is not referred to here, as the stress lies less on the originator of the suggestion than on the fact of the organization having been established by Moses, and on the need for it in the numbers of the people. 9. And I spake] the tense in the Heb. p^^J) suggests rather strongly a date subsequent to the command described v.6'8 — or at least a date at the close of the sojourn at Horeb — instead of (as required by the existing narrative of Ex.) a date prior to it, and indeed prior to the arrival at Horeb (Ex. 18: cf. 191*8); either, therefore, the retrospect was written at a time when the interval between Jethro's visit (Ex. 18) and the departure from Horeb (Nu. io33) had so dwindled that both could be included in the expression "at that time," or, as is not im- probable even on independent grounds (cf. Dillm. on Ex. 18; Klost. Pent. 138, 143; Bacon, JDLit. xii. 24), Ex. 18 stood once in JE beside Nu. 1029-36, and was still read there by the author of Dt. — Ai that time] the same expression occurs frequently in the retrospects, iie-18 234 34- 8- 12- 18- «• 23 414 920 io1-8 (rather differently 55), — in c. 2-^, even with reference to occasions, which, if the discourse was delivered by Moses, must have happened less than six months previously (13 compared with Nu. 2022ff- 33s8). — I am not able to bear you alone] the reference is to the appointment of judicial assessors to assist Moses, Ex. 1824; but the expression is borrowed from the terms of Moses' complaint in the narrative of the 70 elders, Nu. 1114 (nin DJJH ^ riN nwb H3b '33K iamt vb)» As has already been remarked, the same rather peculiar phenomenon may be noticed frequently in the retrospects. — 10. As the stars of heaven] io-2 9. "UJfcj can only be interpreted naturally as stating, if not the sequel to v.*-" (Dr. § 67), yet something either really or, from the point of view of the speaker, substantially contemporaneous with it (ib. § 75). Had the author intended to disconnect the incident here narrated From what pre- cedes, so as to leave scope for its being anterior, we should have expected him to avoid the construction with 1 (see ib. § 76 Obs.), and to say HVtfi nya 'niDN or KVBi nya 'n-cx 'z:h\ The cases in which 1 expresses a sequence in thought, not in time (Kcil), are different (ib. § 75, 76), and do not afford a precedent for the interpretation of the present passage. — 10. ahp] "m respect of multitude " : Anglice, "for multitude." The \ defines the tertium comparationii ; so oflen, as Jud. "ju Gn. 3s2 fl±rb in respect c/knowiug, 16 DEUTERONOMY 2881: so in the promise (JE) Gn. 2217 26* Ex. 3218 (each time with " multiply") : cf. Gn. 155. — 11—12. In order to remove any misapprehension as to the motive of his protestation (v."-), Moses adds that it was not the increase of the people which prompted it (for this his only desire was to see continued indefinitely), but simply his inability to cope with the practical difficulties which their numbers occasioned. — 11. Jehovah, the God of your fathers > add to you the like of you a thousand times] Moses' wish is expressed with characteristic generosity and largeness of heart (cf. Nu. 1 129). For the phrase employed, cf. 2 S. 24s. — The God of your fathers] the title gives expression to the continuity of the relationship subsisting between Jehovah and His people: the God who now takes Israel under His care is the same who formerly showed His faithfulness to their ancestors, and was known of them. So Ex. 313«i0 Dt. 41 Jos. 183: and with thy Dt. i21 68 121 27s, our 26* > their 20,24 Jud. 212. — As he promised (lit. spake) to you] a standing formula in Dt. (i21 6s 9s (cf. 28) io9 1 125 i220 156 182 2618 27s 2912 ; cf. with- out t> 619 26193i8), as of D2 in Jos. (13U.33 22* 23s-10). The refer- ence is to Gn. 12* 2217 26s- 24. — 12. How can I bear alone?] the verse repeats more emphatically the thought of v.9, for the pur- pose of stating more distinctly the ground of Moses' proposal. — Yonr cumbrance (Mrntp)] cf. Is. I14 rnb? "by Vfl. — Your burden (D3Stpp)] cf. Nu. ii11-17 "the burden of this (the) people."— 13. Get you men (that are) wise, and understanding, and known] 4i19IP?, Ex. 2410 "inb^. Notice the fine rhythmical close produced here by the addition of 3"A (which is not in itself necessary, and in a sentence such as Gn. 22° would have been heavy and inelegant). — 11. ddV "Ol] to promise is the general sense of Tfi with 7 ; comp., besides the passages quoted above, 1 K. 8a4« *• * Gn. 24' 2815 Ex. 32s4 al.— 13. ddS on] lit. give for yourselves, i.e. provide for yourselves, get you ; so Jos. 184. The 7 is the reflexive or "ethical" 7, explained on v.7, and used also (as there mentioned) with trans, verbs ; comp. 027 i:j? Ex. 79 Jos. 20s. Similarly 17 "'a'Ji. 17 "P. 03? inp, 057 iD'i?, si? njp, &c, Gn. 614-ai Ex. 511 Jud. 19s0 Jer. 327, and often, esp. in the imp. : in other tenses, Dt. 2s* 37 725 9" (from Ex. 32s: often also elsewhere with wj/)18 iolb 158, and in injunctions l69.13.18.21.22 ,716.17. 18 ,93.».7.» 2QU 2212 2?J . cf, Lex% ? 5 n. — DTBZIB'V) the 7 has a distributive force, according to your tribes, tribe by tribe : cf Jos. 71*-16 189 1 S. io19 &c— DTs?xn3] the 3 is the " Beth essentia;,"— " will appoint them as your heads " : cf. Nu. 3O'2 n^n^ \ra to give as an inherit- ance, Jos. 23* Ps. 7S55; and see Lex. f I. 7. The expression in v.1' is r. ii-is 17 "known," i.e. of proved character and ability (V quorum conversatio sit probata). In Ex. 1821 the choice is to be determined by the moral qualities of the men to be selected ("men of worth, fearers of God, men of faithfulness, hating unjust gain"): here, though the terms used (esp. "known") imply moral qualifications, the emphasis rests rather on their in- tellectual fitness for the post to which they are to be appointed. — 15 Moses took action accordingly, and selected men suit- able for the purpose. — The heads of your tribes] 520. The words are, however, omitted in (Tr (which has in place of them simply i$ v/x^v) ; and as they agree indifferently with v. 13- 15 (accord- ing to which, not heads of the tribes, as such, but men of discretion selected from each tribe indiscriminately, were to be chosen), Dillm. may be right in supposing them to be a gloss. Otherwise it must be supposed that the men who approved themselves to Moses' choice were also those who were already distinguished as the leading representatives of their tribes. — And made them heads over you, captains oj thousands, &c] exactly as Ex. 1825 (see the Table, p. 10). — And officers according to your tribes'] the duties and position of the "officers" [Shoterim) are not distinctly indicated. In Arab, satara is to rule (a book), to write; satr is a row (of buildings, trees, &c.), a line (of writing). The primary sense of the root seems thus to have been to range in order (Noldeke, Gesch. d. Oorans, p. 13) ; and Shofer will have denoted properly arranger, organiser (cf "Hpy1? Job 38at. ordered arrangement, i.e. rule). Shoterim are named immediately after the "elders" of the people in Nu. n18 Dt. 299'10' 3123 Jos. 8s3 23- 24', by the side of the "judges" in Jos. 8s5 23* 241 Dt. 1618; cf. Pr. 67 (the ant has no Veto? nob* psp) : the duty of making proclamations or conveying orders to the people in time of war is assigned to them (Dt. 20s- ^ Jos. ilu y) '• >n Egypt the officials appointed by Pharaoh's taskmasters for the purpose of superintending the labour of the Israelites bear the same name (Ex. 5«. 10. 14. w. i9)# in the late passages 1 Ch. 23* 26'9 271 2 Ch. 1911 2611 34" the term appears likewise to be used of subordinate military or judicial officials, who once (2 Ch. 34") took part in superintending the repairs of the Temple. (K in Ex. i8'J1- 2i Dt. i18 1618 299<10) 3128 renders by the curious term — perhaps the title of some law-officer at Alexandria — yfafi(i%Tou b* JW3* n^pn imn n«. The reference is probably to cases which were not provided for by existing regulations or precedents, or which were in some rel. clause following) 1 K. 2s8, ° 1824. — 16. yb#] the inf. abs. with the force of the imperative: see G-K. § 113. 4b («).— 17. D'J3 TKtti 16] D'js van, lit. to recognise the presence or person of any one (sc. unjustly), as 1619 Pr, 242J 28at. The more usual expression is D'33 kbu.— pyDtwi tons jopr] torus jopa is (implicitly) an accus. of manner (G-K. § 118. 5), defining the circum- stances under which the hearing is to take pl«' ce : lit " ye shall hear i. 16-19 *9 respect complicated, as opposed to such as could be deckled readily by existing laws.— 18. And I commanded you at that time all the things which ye should do] the reference (cf. 414 523(3U) appears tr/be to Ex. 24* (cf. v.™b 211 ; also i82°). The repeated at that time (cf. v.9-18) seems intended to emphasize the fact that Moses, before the departure of the people from Horeb (v.19), had done all that was in his power to provide for their civic welfare. 19-28. Departure of the Israelites from Horeb, and journey to Kadesh-barnea. Mission of the spies. Disappointment of the'people upon receiving their report. Dt. i23 Cf. Nu. i3!b. . Nu. 1317 vm *?*< DrrSyi, u Sat?* ?ni iy wtan. . Nu. 13-0 pun "so cnnpSi. . Nu. 13'-6 n3T Dnx iTtn. . Cf. Nu. i4«Mfc Nu. 1328 c& i:'nt pan ***** an ind mS-u nrnxn Dnym. 19. That great and terrible wilderness] so 815, where it is further described as the abode of fiery serpents and scorpions, (them), the like of the small (being) the like of the great " = " ye shall hear (them), so that the small be as the great"; in English idiom, "Ye shall hear the small and the great alike." On a (properly, an undeveloped subst.) see more fully the luminous explanation of Fleischer, Kleinere Schriften, i. p. 376 ff., or ap. Bottcher, Lehrbuch der Hebr. Spr. ii. p. 64 f. ; more briefly G-K. § 1 18. 6 ; and Lex. s.v. ?, at the beginning, and 3.— pinrnj the more original form of the termination of the 2nd and 3rd pi. impf., preserved in classical Arabic (in the indicative mood), in Aramaic (usually), Ethiopic, and Phoenician, but in Hebrew only occurring sporadically (altogether 305 times in the OT. ; the passages are enumerated by J. L. Konig, Alttest. Studien, i. (1839) p. 165 ff., and Bottcher, § 930), not, however, as an archaism (for those books in which it is most frequent are not, upon any view of their authorship, the most ancient), but as a more emphatic form than that in ordinary use, adapted to round off a sentence, and accordingly sometimes preferred in an elevated or rhetorical style. It is peculiarly frequent in Dt., occurring in it S6 times. In other books it occurs {e.g.) 12 times in Gn., 28 times in Ex. (9 times in the Laws, c. 20-23), never in Lev., 7 times in Nu., 9 times in Jos., 8 times each in Jud. and 1 S., 15 times in 1-2 K., 21 times in Is. 1-39. 16 times in Is. 40-66, 53 times in the Psalms (of which 15 are in Ps. 104), 23 times in Job. —nun] i82J. The word is rare, and mostly poetical, occurring bes.des in prose only Nu. 22' (JE) 1 S. i8». -k" crnM WWDn »a] lit. « For the judgment, it is God's " = (Anglice) "For the judgment is God's. See Dr. § 198 ; Lex. Rtn 3 b.— 19. tnon-mi] nu is used (very exceptionally) with ■frn to denote the space traversed : so 27 ; cf. Nu. 1317 {jh])). 20 DEUTERONOMY and as waterless (cf. also 3210 Jer. 26). The wilderness meant is the desert of et-Tih (cf. p. 4), between the Peninsula of Sinai and the S. border of Palestine. Modern travellers describe its barrenness and "blanched desolation." Thus E. H. Palmer, Desert of the Exodus (1871), pp. 284-288, writes : " The desert of et-Tih is a limestone plateau of irregular surface, the southern portion of which projects wedge-wise into the Sinaitic peninsula.' The distance across from Suez to 'Akabah is about 150 miles, and from the southernmost part of the wedge just mentioned to Beersheba', about 170 miles. " The surface of the plateau is an arid featureless waste, its monotony relieved only by a few isolated mountain groups, amongst which the most conspicuous are Jebels Yeleg, Ikhrimm, and Helal. It is drained for the most part by the Wady-el-'arish, which takes its rise in the highest portion of the southern cliff [where the plateau approaches the mountains of the Sinaitic peninsula], and flows northwards towards the Mediterranean. . . . The country is nearly waterless, with the exception of a few springs situated in the larger wadys ; but even here water can only be obtained by scraping small holes or pits (called themd'il) in the ground, and baling it out with the hand. All that is obtained by the process is a yellowish solution which baffles all attempts at filtering. . . . The ground is for the most part hard and unyielding, and is covered in many places with a carpet of small flints. ... In spite of the utterly arid nature of the soil, a quantity of brown parched herbage is scattered over the surface, and affords excellent fuel for the camp-fire. During the greater part of the year this remains to all appearance burnt up and dead, but it bursts into sudden life with the spring and winter rains. ... In the larger wadys, draining as they do so extensive an area, a very considerable amount of moisture infiltrates through the soil, producing much more vegetation than in the plains, and even here and there permitting cultivation." As the Northern part of the plateau is reached, the char- acter of the country changes, the soil becomes more fertile, the fields and terraces are covered with corn and vines, until finally the wilderness gives place to the "Negeb" (see p. 13) of Judah. "Waterless" (815), provided the expression be not interpreted with prosaic literalness, is substantially accurate ; for though wells and springs (as stated above) are met with, the water is mostly scanty and poor, except after rain (cf. Robinson, i. pp. 179, 180, 182, 184, 189, &c; Palmer, pp. 304, 319, 326, 342, 345): in the Wady Lussan, however, and especially to the N. of 'Ain Kadis, as the Negeb is approached, water becomes more abundant, and the remains of dams and other devices for irrigation are discernible in the wadys (Palmer, pp. 347, 350, 354, &c). — Which ye saw] and so gained U ao-21 2l a practical acquaintance with its character.— By the -way to the hill-country of the Amorites] i.e. by the route leading across the desert to the S. of Palestine (on v.7) : if a definite road be meant, perhaps one branching off from the Mount Se'ir Road (v.2) a little NW. of 'Akabah, and circling round the base of Jebel 'Araif en-Nakah (Trumbull, K.-B. pp. 80-3).— Commanded us] v.7. 20-21. Upon their arrival at Kadesh, Moses bade the people proceed to take possession of their promised inheritance.— 20. Which Jehovah our God is giving to us] i.e. is in course of giving us (viz. at the present moment). AV. giveth obscures the true force of the original. The phrase (attached mostly to land or ground) is extremely common in Dt.: i26 229 320 440 51C ( = Ex. 2012), &c. (some 25 times) ; and followed by nfoa 421 x54 2010 2128 24* 2519 261. Comp. in D2 Jos. i2- "•«.— Jehovah our Cod] so upwards of 200 times in Dt.; in Jos. (D2) i9- » o9- 24; in earlier books of the Pent., only Ex. i52« 2o2-*-™-12 23" ( = 3426) 3424 (an parts of JE showing affinity with Dt. : Intr. § 5). So Jehovah your God (v.10) occurs nearly 50 times in Dt., and 28 times in Jos., mostly, if not entirely, in passages belonging to Ds {e.g. 13 times in c. 23). Both expressions occur occasionally in the other hist, books and the prophets, but very much less frequently than in Dt. and D2. Cf. on v.6 ("J. our God"). — 21. Thy . . . thee] Israel is addressed in Dt. (1) in the 2nd pers. plur. (as in the preceding verses) ; (2) as a whole, collectively, in the 2nd pers. singular, as here, v.81 27- isf. 24 and frequently; (3) in the persons of its individual members, also in the 2nd pers. sing., 49b ("thy children") 25 Qr,t. joom. 9(10) i^Tff. 12. 16 22iff. e &c# in particular cases it may sometimes be uncertain whether the 2nd pers. sing, is to be understood as (2) or (3) ; but there seem to be clear instances in which it is intended as an appeal to the individual Israelite. The change (as here) from the plural to the singular (or vice versa) is very frequent, sometimes taking place even within the limits of a single sentence (i« 27-2* 4m. ».».»* »•»■»« 61'- 8lf- 12s-7-9 &c.).— Neither be dismayed (:nnn htiYj] a word confined mostly to poetry, and the higher prose style ; see below. 21. nto] v.8.— nnn Ski] so 319 Jos. 81 ioM Jer. 30" (=46") Ez. 2«3»(kS) Is. 517 (in all, I (i)KTn (kS)Sk) j }t s. i» (II pyn Sk). In Hex. used only by D and D» j 2 2 DEUTERONOMY — 22—25. The people, however, in the first instance proposed that spies should be sent out to reconnoitre the land, and report upon the best way of approaching- it ; and Moses agreed to the proposal. — 22. And ye came near tinto me and said] in Nu. I3lf' Moses sends out the spies in consequence of a command received by him from God : here the initiative appears to be taken wholly by the people. The two repre- sentatives are capable of at least a formal reconciliation : the people, it might be supposed, having (as Dt. states) preferred their request, Moses refers it to God, who then gives it His sanction, at which point the narrative in Numbers opens. At the same time, the variation is a remarkable one; and in view of the fact that the retrospect follows consistently the narrative of JE, which is defective in Numbers for the beginning of the episode of the spies (for Nu. ^-^a belongs to P), it is highly probable that it follows it here also, and that the representation referring the proposal to the people (v.-2f ) is based upon the narrative of JE, which the writer of Dt. had still before him intact. — 23. Twelve men, one man for every tribe] Nu. 131"16 (P). In the existing narrative of Nu. 13, the appointment of one spy from each of the tribes is recorded only in P ; but it is probable that JE, when complete, described the selection similarly, and that this, as in other cases, is the source of the representation in Dt. Tribe is denoted in Dt. by B3£>, which is used also by JE, not by P's characteristic term %» (Nu. 132; L.O.T. p. 127).— 24. And went up into the ?nountain] or hill-country, i.e. the high ground of Judah (v.7-19). Cf. Nu. it™.— Unto the torrent-valley (213) ofEshcol] near Hebron (Nu. 1322.23), — 25. And they took of the fruit of the land, &>c] Nu. i323f- 26b- 27.— 26-28. But in spite of the favourable report of the spies,- the people refused to move, and murmured discontentedly in their tents. — 26. But ye would elsewhere, in prose, only 1 S. 1711, and, as reminiscences of Dt., 1 Ch. 22u 2820 2 Ch. 2015- 17 327 (in all, H (i)NYn hxt).— 22. TTO t.k] most probably the accus. is attached loosely to "m unx wm, xxra trvvitrm : cf. G-K. § 117. 1 R.7 ; Lex. 1 n» 1 c, 3 «. — 26. cn'aa nbt) a favourite word in Dt. : 230 io10 23s (Jos. 2410) 257 29lu ; 139 (iS man n1?).— " 'fl n« row) i*:< g23 Jos. i18 (D2) 1 S. 1214 (Deut.)f ; the same idiom, in Qal, Nu. 2024 (P) 2714 (P) I S. I218 1 K. IjSi. :a Lam. i8f ; '« DJ/ cn"n d'tdd Dt. 9/' -4 3i17t- The vord signifies to resist L 22-2S 23 not go up, ana defied the mouth {commandment) of Jehovah your GW] cf. Nu. 148-4; and see below.— 27. And ye murmured in your tents (03^T1K3)] hence Ps. io62\ Gciger, Urschrift (1857), p. 2Qof., supposed that D3^n«3 was an intentional alteration of M'rfoa against your God, made for the purpose of removing a statement disparaging to Israel: but the supposition ij unnecessary; in your tents means "among yourselves," ana suggests at the same time the reproach that the people refused to bestir themselves, and advance to the conquest of Canaan. —Through Jehovah's hating us, &>c] cf. o»b.— To deliver us, &>c] Jos. f.—The Amorite] v.7.— 23. Whither are we going up?] i.e. to a land full of what unknown perils? — Our brethren have caused our heart to melt] the idiom as 208 Jos. 211 51 fJ (all D2); also, with reference to the same incident, Jos. 148 (Caleb speaks) Dyn 3*m« VD?n traya ddv d.v»S -frvt mm Dt6 TN."!1? Vtt. Nu. i414b tM vk tinyit ddv dh'js1? iSm win py -royai.) i»* .... (Nu. ioS3b nm:o on1? nin1?.) ,3B-9S . . . Nu. 14.23-24 3pj, ^3 H3JTI . . . DmanS VVZm W pN.T T\H 1KT DK rtov to ntrK pan ht* ramrn 'inn kSo iDy jwik rm wai i37*88 ...» • * r,9a (om. <&) Nu. 1431 rr.T n1? cmex vn crstji ; cf. Nu. 143 i:B»i U»J uS v.r. I40 .... Nu. i4'-'8b qiD o« "n"i "mon D31? iyoi MS -ino. 29-33. Moses encouraged the people by reminding them Who it was that went before them, and what He had done for them in the past. — 29. Dread not] py, as 721 203 31611 Jos. i9 (D2). Not elsewhere in prose, and not frequent even in poetry. — 30. Who goeth before you] 3iCb.8; see Ex. 1321 (JE). — Will fight for you] Ex. 1414 (JE) ; also Ex. 1425 Dt. 322 Jos. I0ub. 42 238* 10 (all D2). — Before your eyes] a point which the Writer loves to emphasize (in different connexions) 4°- 84 622 917 258.0 2881 291 3iT 34": cf. Jos. io12 24" (both D2) 1 S. 1216. (The expression is also charact. of Ezek.) " Omitted here by (Hi, evidently because Moses is addressing the new generation ; but in v.22ff, and indeed through the entire discourse, the present generation is conceived by the speaker as identical with the past" (Dillm.). — 31. WJiich thou sanoest] v.w. — As a the birds fly (417 Pr. 3019). — 30. D31? onS' Nin] on the emphatic resumptive Ki.i, see Dr. § 123 Obs. ; Lex. Km 2 a.— nana ncy] for "to do -with," cf. io21 1 S. I27b; Jud. ii27.— 31. ikvi n»K] "where J. bare thee." After a word denoting place, time, or manner, the pron. or adv. complement of ttk (to, I. 29-3 «; 25 man doth bear his son] comp. for the simile i44 85 ("ID" ~>K\X3 U3 nx tTs) 2829- *9. The use of similes is not unfrequcnt in the more picturesque style of Hebrew prose [e.g. Ex. 3311 Nu. u12 22* 27" Jud. 65 7" 14° 1514 169 2 S. H17-20 178.10.11.13 &c>). those occurring in Dt. have been strangely supposed to be a mark of the Mosaic authorship of the book. For the thought of Jehovah's "bearing" His people, comp. Ex. 194 ("on eagles' wings ") ; Dt. 3211 (the Song); also Hos. n8Is. 46:,f-. —Even unto this place] 9* 116; frx) 26s 29s.— 32-33. But in spite of this word of encouragement the Israelites remained disbelieving (cf. Nu. 1411). — In this thing (RV.)] rather in spite of this word (i.e. of Moses' speech, just ended) : the 3 as Lev. 2627 Nu. 1411 mmsn ^yiifor (i.e. in spite of) all the signs, Ps. 27s. — Ye continued not believing (d^dnd D3:*n)] the ptcp. with px indicates the endurance of the state of unbelief (cf. D^DD ^Vn 924)- — 33. Which went before you, Cfc] resumed from v.SOa, and further developed (" to spy out for you a place," &c.) for the purpose of marking more emphatically the gravity of the unbelief. — To spy out for you, &c. ('jl D3^> *Vir6)] apparently a reminiscence of Nu. io83 (of the ark) nrmo UT)1? TWp. The rest of the verse consists of reminiscences, with slight varia- tions, of Ex. 1321 and Nu. 1414 (quoted in the Table), DDronp being perhaps suggested by DTlfW (Ex. 1321), and !J"J33 D3nis"i^> ("to cause you to look upon the way ") being seemingly a para- phrase of cr6 T«r6 («« to give them light"). 34-36. Jehovah's wrath ; and His oath sentencing all the men of that generation, with the exception of Caleb, to exclu- sion from the Promised Land. Cf. Nu. 1422-24. — 34. Has wroth (f)Vp)] Gn. 402 Ex. 1620 1 S. 294*/.: of God, c. 9T.8.19.22 is. 47&?)] the force of fc» may be learnt fn m Gn. 1218 3027 39»: cf. the synonyms in 320' (D?$??) 421 V* £y-\?\). — T/iou also] including Moses in the same sentence with 28 DEUTERONOMY the rest.— 38. Wlio standeth before thee (T?& *1*?V?)] to stand before, in Heb. idiom, is to wait or attend upon, as a servant, courtier, &c. (i K. io8; cf. on io8). The phrase employed here is a synonym of the term used elsewhere of Joshua, rnK;ip nfo "Moses' minister" (Ex. 2413 3311 Nu. n28 Jos. iH).— He shall go in thither, &>c.] in accordance with the representa- tion which connected Moses' exclusion from Canaan with the people's disobedience after the return of the spies, the nomina- tion of Joshua as his successor is assigned to the same time : in P this is referred consistently to an occasion (Nu. 2715-23) arising directly out of Moses' presumption at the waters of Meribah (Nu. 2712-14), 37-38 years afterwards. 39-40. Only the next generation of Israelites shall enter the Promised Land. — 39. And your little ones, which ye said should be a prey] in verbal agreement with Nu. 1431, which in its turn is based upon Nu. 143 (JE) "our wives and our little ones shall be a prey," with the omission (from the nature of the case) of "our wives." The clause cannot be cited as an example of the retrospect presupposing the narrative of P ; for the verses Nu. 14s!-32 (cf. B. W. Bacon, The Triple Tradition of the Exodus, p. 188) are referred most probably to JE (attaching originally to v.24) : it is, moreover, remarkable that it is not expressed by fflr, and as "little ones" is almost tautologous by the side of "children" following, it is very possible that it is a comparatively late insertion from Nu. 1431 (so Kuen. Theol. T. xi. 557 f., Dillm.). — Who this dav know not good or evil] cf. Is. 715- 16. Here the meaning is, who are morally irresponsible, and consequently no parties in the guilt of their fathers. — 40. But as for you, turn you, and take your journey into the wilderness by the way to the Red Sea] almost exactly as Nu. 1425 (see the Table). Whether a definite road is meant, is uncertain; Trumbull identifies the "Red Sea Road " with the modern pilgrim track across the Tih from Suez to ' Akabah {Kadesh-Bamea, pp. 81, 134, 360 f.). 38a. Wn) as v.80. So v.89 nan. — pjn \r\U] notice the emph. position of the pron. ; cf. io20 jnswi «1 nayn WK Jos. 57 Gn. 37* 42s8 Jud. 143 1 S. 151 1817; and similarly with preps., as Gn. 158 3018 4316 Ex. 218 1 S. 1989 2 K. 511. — p]n] strengthen, encourage; 3M, cf. Is. 417. — 30. DsS MS] v.7. — 1. 38-44 29 41-46. Ineffectual attempt of the people to force a way into the mountains of the Amorites. Their subsequent sojourn at Kadesh. Dt i41- .... Nu. i440b niton «a '♦ ten ncK tnpon hx irVjn tun, . . Nu. i44s Da'a'ix 'jsS ibj:d k1?! DDanpa '* }'k '3 V?yn Vk. . . Nu. 1441 '' 's riN D'nay cnn n? riD1?, 44 "vm rxn Sk niVy1? l^'Dyi . . Nu. 14*5 no-inn ny mro'i Dm KWI ana arwi 'tfsaffl 'ptayn tvi. . . (Nu. 2ol enpn Dyn act) 41. We have sinned against Jehovah: toe (emph.) "will go up and fight, &c] we (unjtf) will go up — not our descendants — and perform all that Jehovah requires of us. Cf. Nu. i410b. Notice how the retrospect passes from Nu. 1425 to Nu. 1440, without any reference to v.26'89, which belongs, in the main, to P. — Go u p] as v.21. — Deemed it a light thing to go up] i.e. went up heedlessly, attempted it as something to be lightly undertaken. — 42. Go not up, &c] the terms of the prohibition are taken nearly verbally from Nu. 1442 (see the Table), though it is not there expressly described as proceeding from God. — Among you (Mmpa)] cf. Ex. if 34°- 10 Nu. n20 I414-42 Dt. 3i1T Jos. 310. The same thought also in P, but always there ex- pressed by the syn. *]im Ex. 20,45 Lev. 2611-12 (H) Nu. 53 163 3534. — 43. But ye defied the mouth of Jehovah, &c] Nu. i441-44. — 44. And the Amorite, who dwelt in that hill-country, came forth . . . and beat you down in Se'ir even unto Ilorm ah] the italicised words, as Nu. 1445. — The Amorite] in Nu. the foe is termed "the 'Amalekite and the Canaanite": the change is probably to be attributed to D's use of " Amorite " in v.7- 19- 20- 27. — As bees do] Ps. 11812; Is. 718. An effective comparison: swarming about you, as pertinaciously, as ferociously, and as numerously as bees. — Even unto Hormah] the former name of 41. !2'"Pl] a Z-:y., to be explained from the Arab, liana, to be light or easy, conj. iv to slight (Qor. 2219) ; hence in Hif. to deal lightly or heed- lessly in respect of going up (constr. exactly as Nu. 1444 mSy1? lS'Eyi ; G-K. § 114. 2 R.3). The meaning of the word was unknown to the ancient translators, who accordingly merely conjectured from the context ; (5 rwa$fot» for "iWa), which, if the locality just suggested for " Se'ir" I. 45-46 31 be right, is probably the true reading: for, though the sense is not materially different, the combination "from . . . to" is common and natural (see below). — 45. And wept before Jehovah] in penitence: Jud. 2023 (cf. 212) 2 K. 2210. — Nor gave ear {\1)^.^)] the word is common in poetry ; but in prose it occurs besides only Ex. 1526 (|| h yoti>), and in late authors (Ne. 980 2 Ch. 2419). — 46. And ye abode in Kadesh] the phrase refers here to the period immediately following the defeat at Hormah ; but in Nu. 201 (JE) it is used of the period just before the message sent by Israel to the Edomites, 38 years subsequently, craving permission to cross their territory, in order to reach the E. side of the Dead Sea. See further the next note but one. — According to the davs that ye abode there] an example of the " idem per idem " idiom, often employed in the Semitic languages, when a writer is either unable or has no occasion to speak explicitly. Comp. 2gi5(i6) "how we passed through the midst of the nations through which ye passed," 1 S. 2313 "and they went about where they went about," 2 S. 1520 2 K. 81 Zech. io8. The idiom is copiously illustrated, especially from Arabic, by Lagarde in a note at the end of the Psalterinm Hieronymi (1874), p. 156 f, from whose examples some specimens are cited in the writer's note on 1 S. 2313. — Many days] the same expression, applied here to the sojourn at Kadesh, is applied in 21 to the wanderings about Edom. The expression is, how- ever, a vague one, and need not necessarily in both passages designate a period of similar length. In 21 (see note) it must denote a period of 37-38 years, so that, unless the present passage be inconsistent (Wellh. Comp. no, 200) with a1*1*, it cannot here embrace more than a few months. In point of fact, however, two different representations of the course taken by the Israelites after the incident of the spies at Kadesh are to be 44. vj'bq] the substitution of 3 for D is palrcographically easy ; for the Heb. alphabet passed through a stage in which the two letters resembled each other far more closely than they do either in the archaic or in the modern square character, and the versions supply many instances of their being confused ; Samuel, p. Ixviii. i]> . . . jo, as Jud. 11s8 2 S. 5" at. I'i'fD is accepted by Kn., Kosters (De Ilisf.-Besc/iouwing van den Deut. p. 53), Kohler (Bibl. Gesch. AT.s i. 305), Dillm., OettlL 32 DEUTERONOMY found in the OT., which it seems impossible in some ieipects to harmonize. According to J E in Numbers, the Israelites, after the incident of the spies, are commanded to "turn back into the wilderness by the way to the Red Sea " (Nu. 1425). Whether they did this, is not stated : after the defeat at Hormah (Nu. 1440-45) we next read of them that they "abode in Kadesh " on the [western] border of Edom (Nu. 20*' 16), — as seems clear, in the fortieth year of the Exodus ; hence they send to crave permission to pass through the Edomite territory, which being refused, they turn aside, and proceed "by the way to the Red Sea," in order to "compass" the land of Edom on the south (2014"21 214), and so to reach the wilderness on the E. of Moab (2113). (Similarly Jud. n16"18, which is based evidently upon JE.) In Dt., after the repulse at Hormah (i41*45), the Israelites, it is said, "abode in Kadesh" many days (i48): after this, in obedience to the injunction of i40 (Nu. 1426), they " turn back to the wilderness by the way to the Red Sea," and "compass Mount Se'ir many days" (21), until at length they are told (23) that they have done this long enough, and are to "turn northward" : accordingly, proceeding in this direction along the E. border of Edom, they arrive, 38 years after leaving Kadesh-barnea', at the torrent Zered, on the border of Moab (28, 1S- 14). These two narratives imply two different conceptions of Israel's wander- ings. The rather remarkable use of the same phrases " abode in Kadesh," and "compassing" the land of Edom, to denote in the two narratives different periods of the 38 years (cf. p. 31, and on 21), is indeed, in itself, a literary peculiarity, which may be explained as before (pp. 10, 15, &c.) , but in the present case the difference is more than a merely literary one. In estimating it, two alternatives have to be considered. (1) If the present narrative of JE in Numbers be complete, the 38 years in the wilderness will have been spent at Kadesh : nothing is said of the Israelites moving elsewhere ; and the circuit round Edom (Nu. 214) will have taken place at the close of this period, merely in order to enable the Israelites to reach the E. side of Jordan. In this case the representation in Dt. 21,14, according to which the 38 years of the wanderings are occupied entirely with circling about Mount Se'ir, will be irreconcilable with JE. (2) If it could be assumed that the narrative of JE between Nu. 14 and Nu. 20 is incomplete, and that it once told how the Israelites, after remaining — perhaps a few months — at Kadesh, afterwards wandered southwards, in obedience to the command, Nu. 1425, then the sojourn at Kadesh, related by JE in Nu. 201, would be a second visit of the Israelites to the same place, after the wanderings in the wilderness had been completed, some 38 years after the first. The supposition that JE's narrative in Numbers has been preserved incom- pletely is not in the abstract an unreasonable one ; and the assumption that Nu. 201 speaks of a second visit of the Israelites to Kadesh has been generally made by commentators : but even so the two narratives do not harmonize ; for although the silence of Dt. (in 21) would not in itself be conclusive against a second visit to Kadesh, such a visit appears to be inconsistent with 214, which alludes to the Israelites' departure from »• i 33 Kadesh-Rarnea', 38 years previously, in terms implying that they had not visited it since. Dt. 2U14 thus supports the view that the Israelites visited Kadesh once only, and that Nu. 13-14 and Nu. 20 relate, respectively, the beginning and the close of one and the same sojourn there The discrepancy is acknowledged by Dillm., not less than by Wellh., and is attributed by him, no doubt rightly, to the fact that no fixed or distinct tradition existed respecting the journeyings of the Israelites in the wilderness. According to JE the 38 years in the wilderness were spent at Kadesh ; according to Dt. they were spent away from Kadesh (214), in wandering about Edom (21). The discrepancy is lessened, though not removed, by the consideration that Kadesh was situated on the border of Edom (Nu. 201G). The endeavour to solve it by the hypothesis that part of the Israelites remained in Kadesh, while the rest wandered in the wilderness with Moses (Schultz and others), as Dillm. observes, is inconsistent with the text of Dt.; in the Hebrew the pronouns are unex- pressed, so that there is no antithesis between ye of i46 and we of 21 (cf. 29l5fl6)b, quoted on p. 31). Dt. 2U .... (Resumption of i40.) 2lb .... (NTU. 2 14 CV1N px TIN 33D1? ^0 0' T".) 22-te ♦ • 28b .... Cf. NU. 2IU. 2»-la • • 21S .... Cf. Nu. 2 113. 2,4b .... Nu. 32r>b -win Ss on ny. 2™-**. . . . Cf. Nu. 21" (the Arnon). II. l-8a. How the Israelites, having turned back into the wilderness, and having spent much time in circling about Mount Se'ir, were at length directed to turn Northwards, so as to skirt the Eastern border of Edom. — As Jehovah spake unto me] i40 Nu. 1425. — And we compassed the mountains of Se't" (i2) many days] cf. Nu. 214 (JE) "... by the way to the Red Sea, to compass the land of Edom" (viz. after permission to pass through the Edomite territory had been refused). There the expression is applied in its natural sense to the final passage of the Israelites round the S. of Edom ; in Dt. it is applied differently to their wanderings during 37-38 years — for v.7H show that this is what the "many days" must \ 34 DEUTERONOMY embrace — about the W. and SW. borders of Edom (cf. Wellh. Comp. p. 200). (The supposition that the journey into the wilderness, 2la, includes the 37-38 years, and that the circuit of Mount Se'ir, 2lb, is the same final stage that is referred to in Nu. 214, is hardly probable; for then the longer period would be passed by without any hint of its duration, while the few months at its beginning and end would each be characterized as "many days," i46 21.) — 3. Turn yon northwards} the Israel- ites must be imagined by this time to have made their way along the SW. and S. border of Edom, as far as the SE. end of the 'Arabah, so that a turn northwards would at once lead them along the E. border of Edom in the direction of Moab. — 4-7. The Israelites, in crossing the Eastern frontier of the Edomites, were not to molest them in any way. The passage stands in no connexion with Nu. 2014-21, which narrates the application made by Israel from Kadesh, on the Western border of Edom, for permission to pass through the Edomite territory, which was refused. That incident belongs to an earlier stage of the Israelites' wanderings, and is not noticed in Dt. — 1 Youi brethren} cf. 23s (7) Am. i11 Ob. 10- 12 Mai. i2.— Which dwell in Se'ir] i2. — Will be afraid of you] the intentions of the Israelites being imperfectly known : cf. Nu. 2018-20. — So take good heed (iHti DmotJ»3i)] on 49. — 5. ^n ep TUB] cf. n24Jos. i3. — 6. Ye shall purchase food, &*c] the same spirit had been shown by the Israelites previously (Nu. 2017« 19) ; but it had failed to evoke a favourable response on the part of Edom. — 7. They are able to treat Edom on these terms, inasmuch as God has abundantly blessed them, and even in the wilderness II. 3. D31? ai] i8. — en1? 1:b] i7. — 1. Dnay] are passing; — are on the point to pass. The ptcp. expresses the imminent future (the so-called fut. instans), as frequently, esp. in this book: cf. jni is giving-, i20-28 2s8 3" 41,8 516 &c. (Dr. § 135. 3). — Viaaa] through, not by (?y, or tin v.18) : 3 nay as Nu. 2018 'a nayn k1? thou shalt not pass through me (i.e. through my territory), 2122 1 S. "• 19 320 Jos. i18 I28-7): only besides Jud. 21" Jer. 32s Ps. 616 2 Ch. 2011. The usual synon. is n^qJ, or (in P) njnx. — 6. onxp] idiom, with verbs of buying: Gn. 1727 Jos. 24s2 &c. — 7. '">'] used as an indeclin. adv. "now, already, forty U. 3-8 35 permitted them to lack nothing-. — Hath blessed thee\ the bless- ing of God, as resting upon I lis people, or promised to it, is frequently emphasized in Dt. (i11 713 12^ i424.s» ,54.«.io.i4. is !6io. is 232i 24i9 2g8. 12 ^io^ cf, 26is) . jt ;s here affirmed, even for the years spent in the wilderness. — The work of thy hand] thy undertakings, enterprises, — a common Deut. expression (with "bless," as here, 1429 1615 2419 2812; also 309). Usually, as the context of the passages quoted shows, it has reference to the operations of agriculture (cf. Is. 6$i2 Hag. 217 Job i10), but it is also used more generally (Hag. 214 Ps. 9017), and even in a bad sense (see on 42S 3129). (Differentlyj of the works of God, Ps. 192 285 al.) — Hath known thy walking, cVc] i.e. hath taken notice 0/ it, concerned Himself about it: cf. the same verb in Gn. 30,6 Ps. i6 316 Pr. 27s3. 8a. Accordingly, the Israelites passed by from the vicinity 0/ (nsp) their brethren the children of *Esau, away from the way oj the 'Arabah, away from Elath and frotn 'Ezion-Geber, towards the wilderness of Moab. The 'Arabah is here, of course, the modern Wady-el-'Arabah (p. 3), S. of the Dead Sea ; and the " way of the 'Arabah " is no doubt the road leading through it — still the route from 'Akabah to Hebron (BR. i. 198; cf. Hull, Mount Seir, pp. 75, 79, &c), the part here particularly meant being its S. end, where, starting from 'Akabah on the Red Sea, it would (probably) pass shortly afterwards by 'Ezion-Geber. The Israelites, turning off from the neigh- bourhood of 'Akabah, in a North-easterly direction, would naturally leave this "way of the 'Arabah," as well as Elath and 'Ezion-Geber, behind them. The precise site of 'Ezion- Geber is uncertain ; but it must have lain on the Red Sea, very near (ns) to Elath (1 K. 920, cf. 2249) : upon the supposi- tion that the "mud flats," which now appear to constitute the lower end of the Wady-el-'Arabah (DB.2 i. 854a), were formerly covered by the sea, it was identified by Robinson (i. 169 f.), not improbably, with 'Ain-el-Ghudyan, some 15 miles years": so 82,4 Gn. 27s6 &c. (Lex. m 4h).— 8. nKc] from beside, from proximity to, Jos. 229 Jer. 91. — ncn^o] accus., defining the manner in which the action of "i;nn takes place : "excite not thyself against them as regtrdi lor in) battle " (G-K. § 1 18. 5). So v.24. 36 DEUTERONOMY N. of the present extremity of the Gulf. Elath, called by the Greeks and Romans A'lXava, Aelana, is frequently mentioned by classical writers : it is the modern 'Akabah (Rob. i. 171). The Israelites, after leaving Elath, may have ascended by the large and steep Wady-el-Ithm (Rob. i. 174; Palmer, Desert of the Exodus, p. 523), which runs through the mountains in a NE. direction, and forms the main passage from 'Akabah to the Eastern desert ; they would then join the road, correspond- ing to the route of the modern Syrian Haj (pilgrimage) from Damascus to Mecca, at Ma'an, a little E. of Petra, and so would be on the way to their destination in the steppes of Moab. 8b-15. How the Israelites, upon approaching the Moabite territory, were warned not to encroach upon it, and how they reached the torrent of Zered. — 8b. The way to the wilderness of Moab] i.e. to the great rolling plains of grass or scrub (Tristram, Land of Moab, pp. 148, 169), stretching out " before "—i.e. to the East of— "Moab" (Nu. 2111) Midbar, "wilderness," — properly a driving-place (for cattle), — denotes often an expanse of uncultivated pasture-ground, not neces- sarily a desert. — 9. The children of Lot] Gn. 1937 Ps. 83*. — 'Ar\ v.i8. 29 nu# 2Ii5.28 (cf. 2236) Is. 151. The capital city of Moab, situate on its N. or NE. border (cf. v.18), in the valley of the Arnon. Its exact site is uncertain : for a conjecture, see on v.36. 'Ar is perhaps specified here, as being the point at which the Israelites would approach most closely the Moabite territory on their left (Dillm.) : comp. on v.18. It is sometimes wrongly identified with Rabbah (probably through a confusion arising from the fact that 'Apt'o-roXn, the name given by Jerome to 'Ar, is given to Rabbah by Eusebius). Rabbah, however, which lies almost in the centre of Moab, some 10 miles S. of the Arnon, does not answer to the Biblical description of 'Ar as situate on the "border" of Moab, and (cf. Nu. 2236) on the Arnon (see Dietrich, in Merx' Archiv, \. 1869, p. 325 ff., Delitzsch on Is. 151, Dillm. on Nu. 2iu, and HWB.% s.v.). 10-12. An antiquarian notice, relating to the previous occupants of the lands of Moab and Edom. — 10. The Emim dwelt therein aforetime] cf. v.11 Gn. i46f, where the Emim are mentioned as dwelling in Shaveh-Kiriathaim, i.e. (probably) the plain of Kiriathaim, a city 5-6 miles N. of the Arnon (Nu ii. 8-ia 37 3287 Jos. 1319). The territory of Moab once extended N. of the Arnon (Nu. 2i2a); and the Emim must have been the pre- historic population of this region, reputed to have been a powerful race, of giant stature, who were afterwards expelled by the immigrant Moabites, as the Horites were expelled from Edom and the Canaanites from Palestine. — As the 'Anakim] cited as the most familiar example of a giant race (i28). — 11. They also, like the 'Anakim, are counted as Rephaim\ i.e. the Emim were popularly spoken of as "Rephaim"; but the Moabites gave them the special name of "Emim." The Rephaim were a giant aboriginal race, inhabiting parts of Palestine, from whom (presumably) the names of certain localities were derived, and whose descendants — or reputed descendants — are alluded to in historical times. They are named beside the Perizzites, Gn. 15* Jos. if* (the pre- cise region here meant is, however, uncertain): the "vale (p£K) of Rephaim," near Jerusalem, is mentioned Jos. 158 1818 2 S. 518-22 2313 Is. 175; 2 S. 2 1 16, 18- -°- *■ various doughty warriors of Gath are described as "children of the Rapha" (ksvi Ty), or as "born to the Rapha" ("the Rapha" being meant collectively = " the Rephaim"); here and v.20 they are said to have dwelt once in the territory E. of the Dead Sea, occupied afterwards by the Moabites and the 'Ammonites : 311 (cf. 13) Jos. t2* I31'3 'Og, king of Bashan, is described as "of the remnant of the Rephaim " (o'NSin "wa) ; and Gn. 14s the Rephaim in 'Ashteroth-Karnaim are stated to have been smitten vjy Chedorla'omer. From these notices, it would seem that the Rephaim were specially associated with the region E. of Jordan, though traces of their former presence were also to be found here and there in Canaan as well. 12. And in Se'ir dwell the Horites aforetime, &c.] the Horites were the primitive population of the hill-country of Se'ir, but were dispossessed by the descendants of 'Esau. The note, though attached to the similar remark about the Moab- ites, is really intended as an antiquarian illustration of v.5. The Horites are mentioned besides v.22 Gn. 148 3620-80. 11. men'] are counted : the impf. with a frequentative force, of a custom : cf. v.w Gn. io9 2214 "icn: it is said {i.e. it is commonly said), Ex. 1318 1818 &c. (Dr. § 33« ; G-K. § 107. 2).— en rp] so v.20 (x'n t<) : cf. 1517, and (poet.) 33s- 20-28. Except in the sense of how much more (or less), r|K is very rare in ordinary prose (dj being the usual syn. ; cf. 320) : v. Lex. — 12. oin"] the impf. is unusual, but hardly (Dillm.) "impossible" : cf. 2 S. 15s7 1 K. 7s* 2033 2 K. 13*° (Dr. §§ 27 y, 85 n.). Lit. "proceeded to possess them." J 8 DEUTERONOMY The njme *ih means probably cave-dweller, Troglodyte (from "fin hole, Arab, fyawr, cave : for another view, see Savce, Monuments, p. 204) ; and high up in the rocks (cf. Ob.3'4), both those forming the amphitheatre in which Petra lies, and those lining the defiles by which it is approached, there are still to be seen innumerable caves and grottoes, hewn in the soft sandstone strata, the form and arrangements of which show that in most cases they were originally intended for habitations (DB.] s.v. Edomites). Jerome {Comm. on Ob.6) attests the habit of living in caves as prevalent in Edom in his day. The custom, originated by the primitive inhabitants of Edom, was suited no doubt to the physical character and climate (" propter nimios calores solis," Jerome) of the country, and was accordingly adhered to by those who succeeded them. For a description of the remarkable situa- tion and antiquities of Petra, the ancient capital of Edom (the Heb. Sela', Jud. Is* 2 K. 147 Is. 161), see Rob. BR. ii. 128 ff. ; .9. & P. p. 87 ff. ; Bad. p. 183 ff. ; Palmer, Desert 0/ the Ex. p. 429 ff. ; or Hull, Mount Seir, p. 85 ff. As Israel did unto the land of his possession] the words could clearly not have been penned until after the Israelites had taken possession of Canaan. They cannot be referred (Keil al.) to the occupation of the trans-Jordanic territory by the z\ tribes (Nu. 32); for the subject of the verb is "Israel," without qualification or restriction, so that the limitation suggested is not admissible. 13. Now rise up, and get you over the torrent Zered] the verse connects directly with v.9. The torrent Zered is named also in the fragment of E's itinerary preserved in Nu. 2i12ff-, as marking the station of the Israelites immediately before their passage of the Arnon. It has been often identified with the Wady-el-Ahsa, which runs from the SE. into the S. end of the Dead Sea (Wetzstein in Del. Gcn.A p. 567 f. ; Tristram, Moab, p. 49 f.) ; but inasmuch as this must have formed the S. border of Moab on the side of Edom, and cIye-'abarim, the station prior to the torrent Zered, is described in Nu. 2111 as being in the wilderness on the E. of Moab, some Wady further to the N appears to be denoted by it, — either the Sail Sa'ideh (Kn.), the principal confluent of the Arnon from the SE. (Fischer and Guthe's Map), or more probably, pernaps, the Wady Kerak (Ges. Hitz. Keil, Di.) — in the upper part of its course called the Wady-el-Franji — a deep and narrow gorge (Tristram, pp. 65-69) running past Kerak in a NW. direction into the Dead Sea. Arrived at this spot, the Israelites are directed to cross the Wady — with the implication, probably (cf. v.lsf), that n. i3-i8 39 they are to advance straight forwards, without trespassing on the Moabite territory upon their left. — Torrent y~^)\ "brook" is not an adequate rendering; but ?na has, in fact, no proper English equivalent. The term which really corresponds is the Arabic Wad :, so frequently occurring in descriptions of travel in Palestine. ^TO "signifies the hollow or valley of a mountain-torrent, which, while in rainy seasons it may fill the whole width of the depression, in summer is reduced to a mere brook, or thread of water, and is often entirely dry " (S. & P. APP- § 38). Nahal denotes indifferently the "torrent" or the "torrent-valley": thus 1 K. 178 Elijah hides "in" the "torrent-valley" of Kerith, and v.4 drinks of the "torrent" (the word in both verses being the same). — 14. The journey from Kadesh-barnea' to the torrent Zered had been protracted for 38 years, until all the generation which had rebelled at Kadesh had passed away. The oath, as i85 Nu. 1421-23 (JE). — Until all the generation, (even) the men of war, were consamed\ cf. v.16-S5Nu. 3213 (JE) Jos. 56 (D2). By the addition "the men of war " the terms of the sentence are limited somewhat more distinctly than in 1s5 Nu. 1421-23 to the adult males: comp. the still more precise limitation of P, Nu. 1429 3211 (middle clause) "from 20 years old and upwards." — 15. More- over J ehovali s hand was against them, &~'c] cf. Ex. 9s Jud. 215 1 S. 59 713 1215. Not natural causes only, but the special action of God's hand as well, co-operated to accomplish their destruction (cf. Nu. i681f- 210 25s-5 in JE). — To discomfit them {~^\}:)f'om the midst of the camp] or rotit them in confusion : Ex. 14M 23" Dt. 723 1 S. 710 Ps. i815<14>. 16-23. How the Israelites, upon finding themselves in front of the 'Ammonites, were commanded not to molest them, but to cros3 the Arnon, and pass on to the territory of Sihon. — To these verses nothing corresponds in the narrative of Numbers. — 18. To pass by the border of Moab, (even) 'Ar] it would seem, then, that 'Ar lay in the NE. corner of Moab, near the route 13. C7n-ny] vw,MJos. 8M io00Jer. 2410, ^n-iy 1 K. 1410 (not all in the same application).— 16. ma1? . . . ion] lit. "had ended . . . in respect of dying- " = had Jinished dying (cf. Nu. 1728 Jos. 317«/.): constr. as i*1. — 18. Tji'l the ptcp , as v.* ; cf. 3" 4,4-2961 &c, 94-s. 40 DEUTERONOMY along which the Israelites would pass. — 19. In front of fad) the children of 'Amnion] the 'Ammonites occupied the territory between the Arnon on the S. and the Jabbok on the N., on the East of the district which was allotted afterwards to Reuben and Gad, but which, at the time of the Exodus, formed the dominion of Sihon king of the Amorites (cf. Nu. 2124 [see Dillm.] Jud. ii18 [where the addition unto fordan expresses the false claim preferred by the 'Ammonites against Jephthah]). The Israelites, upon reaching the Arnon, would thus have the land of the 'Ammonites immediately in front of them: they were not, however, to trespass upon it, but, leaving it on their right, to pass on through the territory of Sihon, king of Heshbon. 20-23. An antiquarian notice (cf. v.10"12), respecting the former occupants of the 'Ammonite territory. This also, like the land of Moab (v.11), had once been inhabited by Rephaim, who were called, however, by the 'Ammonites Zamzummim. Of the Zamzummim (ffi Zoxopfuv, cod. F. ZofX[xeiv) nothing is known beyond what is here stated, viz. that they were reputed to have been a giant race, dispossessed by the 'Ammonites : they have been supposed to be the same as the " Zuzim in Ham," who are mentioned (Gn. 146) between the " Rephaim in 'Ashteroth-Karnaim " and the " Emim in Shaveh-Kiriathaim," and who therefore, apparently, had their home in a corre- sponding locality. For the expressions in v.20-22, cf. v.10-12. The names Rephaim, Emim, and Zamzummim are all somewhat curious, and provoke speculation as to their possible origin and signifi- cance. Rephaim is also the Heb. (Is. 149 al.) and Phoenician (CIS. I. i. 3s) name for the shades, or ghosts of the departed ; to'N is a Heb. word mean- ing terror; the Arab, zamzamah is a distant, confused sound ; zizim is the low or faint sound of the Jinn, heard by night in the deserts (Lane, Arab. Lex. 1248-49). Prof. W. R. Smith writes (MS. note): "Antioch and the country about it also claimed to have been inhabited of old by giants (Malalas, ed. Bonn, p. 202). The giant-legends no doubt arose in part from the contemplation of ancient ruins of great works and supposed gigantic tombs ; but I think that Schwally, Das Leben nach detn Tode (1892), p. 64 f., is not wrong in supposing a connexion between d'nsh ghosts, and D'nbt extinct giants, and also in connecting O'DN with fiD'K terror. So again Zamzummim are doubtless, as he says, -whisperers, murmurers ; and the name might have been illustrated by him from the Arabic 'azff, the eerie ■ound of the Jinn in the wilderness (Wellh. Reste Arab. Heidentumes, II. 19-25 41 p. 136). I take it that the old giants were still thought to haunt the ruins and deserts of East Canaan." 21. Destroyed tliem from before them] cf. Jos. 24s Am. 211 (where the same phrase is used of the Amorites destroyed before Israel). — Evcti unto this day] cf. on 314. — 23. A further illustration of the manner in which, under God, an immigrant race might expel the previous possessors of a country. The 'Awim are mentioned elsewhere only Jos. 13s-4 (beside the Philistines) ; Caphtor, i.e. Crete, — or (Ebers, Sayce, Races, p. 53 : see on Gn. io14) the coast-land of the Delta, — was the home of the Philistines (Am. 9/ Jer. 474). The verse thus states that the 'Awim, the original occupants of SW. Palestine, were expelled from their homes by Philistine immigrants from Caphtor. 24. Rise ye up, take your journey, and pass over the torrent Arnon] the continuation, after the parenthesis, of v.19, as v.13 of v.*. The Israelites, standing on the S. bank of the Arnon, were thereupon commanded to cross it, and received permis- sion to commence hostilities with the Amorites, who occupied the territory between the 'Ammonites and the Jordan. The Amorites, unlike Edom, Moab, and'Ammon, were not allied bv blood with the Israelites. The Southern part of the Amorite territory, according to Nu. 212", had formerly been in the occupation of the Moabites, but Sihon wrested it from them, and forced them to withdraw S. of the Anion. — 25. This day] the day, viz. on which the Arnon is crossed, and the territory to be conquered entered. — To put the fear of thee and the dread of thee] cf. n25. — That are under the ivholc heaven] a rhetorical hyperbole (419 Job 37s 413); in n25 Ex. 1 514ia 23. 'y\ D*avn D'lym] the casus pendens, as 71B 1427 Gn. 2813 Is. 91 &c. (G-K. § 143; Dr. § 197. 1).— 24. ?v? »D»jj] the daghesh in d is "euphonic," being probably designed to secure the distinct articulation of the con- sonant: cf. Gn. 19' Ex. 12s1 iKJt *Di|7, 1 S. 150 i-n nip, Jer. 49:,° Hos. 8lu. On this and similar exceptional uses of daghesh forte, see further Baer, Preface to Liber Provcrbiorum, p. xiv, G-K. § 20. 2«(2)R., Delitzsch on Ps. 941!; most fully Konig, i. p. 54 ff. — 25. 'IB Vy] n« Ex. 2om.— ick]=so that, as 410-*0 6s ah {Lex. ick 8 b). — TDBT pyee] the same idiom, Gn. 2913 Nu. 1418 Na. 31B al. — '7171] from "?in (with tone milra', on account of the 1 consec), to be in anguish (used often of a woman in travail), — a strong word, rare in prose (1 S. 31*) ; with '323, as Jer. 5" Ps. 96s «/., cf. Is. 23*. 42 DEUTERONOMY 23s7 only the Canaanites, or other neighbours of Israel, are mentioned. 26-37. Refusal of Sihon to permit Israel to pass through his land. His defeat ; and the seizure of his territory by the Israelites. Dt. 2S8a .... Nu. 2 131 tdnS nan* "£d prro Vk o'skVd hx'w nhen, 2°% .... Nu. 2iM i?i -fron "jm . . . 01331 mt?3 noj k^ is-ua msyN. 2a7b .... (Nu. 2017 Vindbo pc no: n1?.) 228b .... (Nu. 2o19b .tojjk '^na in |'k pi.) 2s0 .... Nu. 2i2Sa i*?333 nay ^nib'' jin jn'D jru n*?i. 2M .... (Nu. 2 1835 tvin non^oV lay S>di ton nrunp^ jean -|Sd ny wn.) 2m . . . . Nu. 2i83b nwr. 2ssb .... (Nu. 2i85a iDy *?3 nxi via mi v\n 131 [of 'Og].) 234» . . . . Nu. 2i28a .*r?Nf? nnV'T ^3 n« *?n"W npn. 2sa-» . . . Cf. Nu. 2124-24. 25. And I sent messengers, &c.\ Nu. 2121. — From the wilder- ness of Kedemoth\ Kedemoth is mentioned as belonging to Reuben, and as a Levitical city (Jos. 1318; 1 Ch. 664<79)). The precise site is unknown; but from a comparison of Nu. 2121 it seems probable that it lay somewhere on or near the upper course of the Arnon, perhaps on the N. edge of the "wilder- ness " on the East of Moab (Nu. 2111, cf. Dt. 28b) : had it been much to the West of the position here indicated, it would have been within the territory of Moab, which the Israelites did not enter. Heshbon is frequently mentioned as the capital of Sihon (Nu. 2i26-34 Jud. n19 &c.) : it was situate on a low hill rising out of the elevated table-land (310) about 16 miles E. of the Jordan, where its ruins (of the Roman period) are still visible. Though assigned by the Israelites to Reuben (Jos. 1317), it was afterwards occupied by the Moabites (who re- gained their territory N. of the Arnon), and is alluded to as being in their possession (Is. 154 i68-9 Jer. 482). Comp. Tristram, Land of Israel, p. 528 f.; more fully, Survey of E. 26. DiSff n3i] appended loosely, as an apposition xara «'»iw, to D'3nVd. — 27-29. 'ji ~f>K . . . .vdj/n] the first person singular, the nation being- conceived as a unity, and the words being spoken accordingly in the name of the people as a whole. So frequently, as Ex. 1425 173 Nu. 2o18, l9b 2122 Jos. o,7 1714 &c. : in the prophets, Is. 121 251 269 Jer. io19-20 &c. : cf. L.O.T. p. 366 f. In the English version the Hebrew idiom is sometimes concealed, by the plural being substituted {e.g. Ex. 1425). The 2nd and 3rd persons singular II. 26-30 43 Palestine, pp. 104-9. — 27. Let me pass through thy land] exactly as Nu. 2i22a. — In the way, in the way, will I go] varied frcm Nu. 2i22b (in the king's way will we go). — I will not turn either to the right hand or to the left] from Nu. 2017, in the application to Edom, with "HDN / will turn, the word used elsewhere in the same phrase by D (520), for H133 -we will ifwline. — 28. Thou shall sell me food, &c.] cf. v.6. — Only let me pass through on my feci] as Nu. 2019 (in the application to Edom). — 29. As the children of 'Esau . . . and the Moabites . . . did unto me] it is not dis- tinctly stated in v.2"8 whether the Edomites acceded to the request of the Israelites, though there is nothing to suggest that they did not do so. The statement here is not incom- patible with what is related Nu. 201821 : though the Edomites may have opposed the proposal of the Israelites, when on their Western border, to pass through their territory, they may not have regarded them with the same unfriendliness, or have been unwilling to assist them, while journeying Northwards, away from them, on their Eastern border. The Moabites, in 23s (4), are censured for not having "met Israel with bread or water on the way " : the expression used, however, suggests that the Moabites were not forward in offering them food in a friendly spirit (cf. Is. 2114), and is not necessarily inconsistent with their having sold it to them, perhaps under compulsion, in return for money payment. — 30. But Sihon, &'c] varied from Nu. 2123 (see the Table).— As at this day (JW] OV?)] i.e. as is now the case. The phrase is mostly used for the purpose of calling attention to the fulfilment of a promise (or threat) in are used analogously.— 27. "|^x Tvn TT»] the repetition expresses emphasis, "in the way (and nowhere else) will I go": comp. 1620 1 S. 2s (Ew. § 313"; G-K. § 133. 33).— 28. 'nSam] the tone is mil el, with 1 consec., on account of the disj. ace. (Dr. § 104).— 30. B MTOgn] " to let us pass through him," i.e. through his dominion : cf. Nu. 2o'8 »3 Tajm n1?. — inn nx nrpn] the usual phrase is 31? twpn, Ex. f (P), 1315 (JE), Ps. 95s Pr. 2814.— r?*] laaV nx] aS fox has usually a good sense, to strengthen the heart '= to encourage : as here, only 157 2 Ch. 3613. On ] (not consec.) used to connect synonyms, see Dr. § 132. — mn mo] as (at) this day. S04 ,st 8 ' io1'1 ^r C.n. So20 1 S. 22813 1 K. 36 821 ( = 2 Ch. 618) 0I Jer. n5 251 3 ' 448-" Dan. 97 (from Ezr. o7) 10 (from Jer. 32s0) 1 Ch. 2S7h in the form mn ovna Dt. 6-M Jer. 44a Ezr. 971B Neh. 9'° (Jer. 32*), and (differently) Gn. 39nt. In Jer. 25 8 it is not expressed by G, and must, as the context shews, be a . inserted after the fulfilment of the prophecy : see, against Grnfs view of 44 DEUTERONOMY the event : as the occurrences (see below) show, it gives ex- pression to a thought which is particularly common in Dt., and in writers reflecting the Deuteronomic point of view : the prayers in i K. 8, Ezr. Neh. Dan. are all moulded largely in the Deut. phraseology. — 31. Behold, I have begun, &c] with Sihon's refusal to accede to Israel's request, Jehovah has already "begun" the execution of His purpose, and Israel is now free to invade his territory. — Deliver up before] comp. on i8. — Begin, possess] ^"J ^nn, as v.24, but strengthened by the addition of unx 1"IX r)&?"6. — 32. And Sihon came forth to meet us, he and all his people, for battle unto Jahaz] Nu. 2 1 23. The phras- ing, however, agrees with that used Nu. 2i33b of 'Og. Jahaz is often mentioned as a city in the territory N. of the Arnon, belonging to Reuben (Jos. 1318, beside Dibon, Beth-ba'al-me'on, and Kedemoth), or as in the possession of the Moabites (Is. 154 Jer. 48s4: cf. the Moabite stone, 1. 18-21), situated (Jer. 4821) on the "Mishor," or high table-land (3™), and (Nu. 2123) in the direction of the "wilderness," i.e. the open plains on the East (28b). Euseb. (Onom. ed. Lag. p. 264) states that it was shown between Dibon and Medabah — a situation which satisfies the conditions of the narrative, according to which Sihon sallied forth from his capital, Heshbon, to meet the advancing Israelites. The site has not, however, been recovered. — 33. And we smote him, and his sons, and all his people] as Nu. 2I35a ^0f 'Og), "And they smote him, and his sons, and all his people."* The expression used of Sihon's defeat in Nu. 2124 is different; and neither there nor in Jud. n21 is any mention made of the slaughter of Sihon's sons. — 34. And we took all his cities at that time (i9)] cf. Nu. 2i25a. — And we devoted, &c] or the meaning1 of the expression, Kuenen, Onderzoek, ii. § 56. 1. — 35. vj; D'no] city of men, i.e. a city so far as it consisted of men, nearly = city male-population. So 38, and (though not so pointed by the Massorites) Jud. 2048, where it is opposed to cattle and property generally (cf. here v.35 37). — D'riD] chiefly poetical, the only prose-phrases being dtid vy, •>$P9 '09 Gn.' 3430 (J) Dt. 4s7 Jer. 44s8 Ps. 105" (=1 Ch. i6'9)t, and BJ?D 'no Dt. 26" 2862t- The word is also preserved in the ancient pr. • If the view stated on 31"8 be adopted, the phrasing of v.S:l (which corresponds to that of 3lb) will of course be original in D(.,and the relation of 233b to Nu. 2I85* will be reversed. "• 31-36 45 treated as h 6 rent (on 72), the inhabitants being slain, and the cattle and property retained as spoil. This fact is not men- tioned in Nu. 21. The observance of the he" rem, in the con- quests of the Israelites, is often noted specially by D and D2 (see ib.). — Every city of meti] see below. — Left no survivor] inty VKBT1 is a phrase esp. used by Deut. writers 33 ( = Nu. 2i35: see on 31-3) Jos. 822 i028.so.83.87.89.40 „8 (aH D2) 2 K. ionf. — 36. From 'Aro'er, which is on the edge oj the torrent- valley of Amon] the same description in 312 4/18 Jos. i22i39-16 2 K. io33 (without riEl") : 'Aro'er, alone, also Nu. 32s4 Jud. n28 a S. 24s (see 3L) Jer. 48™ 1 Ch. 5s (on Is. 172 see Dillm.), and on the Moabite stone, line 26 (as built by Mesha'). The Arnon, which formed the N. border of Moab (Nu. 2iu), now the Wady Moj'tb, is a remarkably clearl)r-defined boundary line. The country N. and S. of it is a far-reaching plain : it is suddenly broken by a deep rift, with precipitous sides, — at a point some io miles E. of the Dead Sea, about 3 miles broad and 2000 feet deep ; at the bottom of this valley the Arnon flows, amid rich tropical vegetation, — for the air at such a great depth has a genial warmth ; at the point where it enters the Dead Sea, the current has a width of some 80 feet, and is 4 feet in depth (Tristram, Moab, pp. 125-130). A desolate heap of ruins, 'Ara'ir, on the N. edge of this ravine, "just overhanging the brow," and about a mile from the stream (ib. pp. 129-131), marks the site of the ancient 'Aro'er. The city which is in the torrent (or torrent-valley)] so Jos. 13®' 18 2 S. 245 (read with % : " and they began from 'Aro'er, and from [p* for p*] the city that is in the middle of the torrent- valley, towards Gad, and on to Ja'zer"), — each time immedi- ately after 'Aro'er. The city meant is not altogether certain ; but it is a reasonable conjecture that it may be 'Ar (Knob., Dietrich, in Merx' Archiv, i. 334m, Keil, Dillm.). Nor is it certain in what part of the course of the Arnon the city referred to lay; a site at its confluence with the Lejj'um, where there is "apiece of pasture ground, in the midst of which stands a hill with ruins on it," has been suggested (Sir G. Grove, DB.X 1862, s.v. Arnon ; Dietrich, p. 335 f.). — Even unto Gile'ad] names ^Ktinc and nScino. Otherwise, it fell out of use in Hebrew. In Ethiopic, it is an ordinary word for man, husband (e.g. Mark io,a Luke 230). Of course it has no etym. connexion with niD, n.p, dtj. — mb) fugitive, survivor (from a defeat) : Arab, sharada is to take fright and run away (of an animal).— 35. uV una] 37 20" Jos. 8s-27 uM; h, as i13. — 36. na 1 b] only here in prose; and only once besides at all in Qal, 46 DEUTERONOMY Sihon's territory was bounded on the N. by the Jabbok (Nu. 3i24 Jos. 122), which separated the N. "half" of Gile'ad fiom the S. "half" (on 310). The limit assigned is therefore a vague one: it cannot be said definitely that either the S. half (inclusively) or the N. half (exclusively) is in the writer's mind. — 37. Only the land of the 'Ammonites they did not encroach upon (v.19), even the whole side of the torrent oj Jabbok) and the cities of the hill-country — i.e. the region lying along the upper course of the Jabbok (the Wady Zerka) on the East, and the neighbouring hill-country inhabited by the Ammonites. The country taken by the Israelites from the Amorites, and occupied afterwards by Reuben and Gad, lay wholly to the West of this. Cf. Nu. 2124 ("And Israel possessed the land of Sihon, from Arnon to Jabbok, even [sc. eastwards] unto the children of 'Ammon ") ; Jud. n22. In Dt. 316 Jos. 122 the Jabbok is called the "border of the children of 'Ammon " : in the upper part of its course, the Jabbok runs S. to N. in a semicircle, passing Rabbath- ' Ammon; and the 'Ammonite territory, according to these passages, lay to the East of this. With the description of the territory taken by the Israelites, and of its limits, in 236'* 38- 10* '-*17 448"19 should be compared those in Jos. 13, — viz. a. (generally) v.8'12 (supplying, in v.8 at the beginning, after fir [For the half- tribe of Manassehy and] with it the Reubenites, &c); b. (Reuben) v.16_2U (to Heshbon) "• ; c. (Gad) v.26"27 ; d. (half of Manasseh) v.30"31. Cf. also Jos. 121"6. The passages quoted appear all to belong to D2 (or to a Deut. hand) ; many of the expressions used are similar to those occurring here in Dt. III. 1-7. Defeat of 'Og, the king of Bashan, and conquest of ins territory. Dt. 31"1 .... Nu. 210*8* (the entire verses). 33b .... Nu. 2i38a "v-m ih ykjwi vta ij/ »y Sa run via nto vxtt m. 3*"7 . . . . Cf. Nu. 2i35b (nnx riN wti). 1-3. V.1'2 agrees verbally with Nu. 2133-34 — the only differ- ence being the substitution of the first person for the third. Job 5".— 37. v] fig. =sidei cf. Nu. 1329 prn v hy ; Jud. n28 new onjw p:in T hy. — 'ji "wx Sai] and all that J. commanded us (sc. not to approach)' cf. 4s3. But (£ (*K$in) expresses 'ji n^N-^33 according- to all that J commanded us, which may be the true reading. ii. 37— in. I 47 V.8 alt>o agrees in substance with Nu. 2185, the characteristic phrase in 8b Tib' "6 TNK'H Vita *7>' being- common to both. The prima facie view of the three verses in Dt. would be that they were based upon the passage in Numbers. Several of the expressions common to the two passages are, however, Deutcronomic (see the notes), while they are alien to the general style of JE's narrative in Numbers: it is remarkable also that in Nu. 22a, while the conquest of Sihon (Nu. 2I13*'-1*) is referred to, that of 'Og is unnoticed ; hence Dillm. may be right in suppos- ing that the passage belonged originally to Dt., and that Nu. 2i33'38 is an insertion, based upon Dt. 31"3 (or in v.35* upon Dt. 2m), and introduced into the text of Numbers for the purpose of supplying what seemed to be an omission. So also Bacon, Triple Tradition of the Exodus (1894), p. 211. 1. And we turned (!p31)] cf. 1 7- 24.40 2i-8-8._ By the way to Bashan\ in the Heb. usually with the article, "the Bashan," — not improbably (see Wetzstein in Del. Hiob,% pp. 556-558) corresponding- to ajub, and signifying properly soft and fertile ground. From the notices contained in the OT\, it appears that Bashan embraced the region lying N. and NE. of "Gile'ad" (see on v.10), and bounded on the S. by the Jarmuk, and a line passing through Edre'i to Salchah, on the W. by Geshur and Ma'acah, on the N. stretching out towards Hermon (cf. Jos. I2lb-5), and on the E. extending as far as the great range of extinct volcanoes called the Jebel Hauran (i.e. mountain of the Hauran), about 40 miles WSW. of the Sea of Galilee. From the fact that Salchah (v.10) is mentioned as a frontier city of Bashan, it seems that the eastern and southern declivities or Jebel Hauran were not included in it (cf. Wetzstein, Hauran, pp. 39-42, 83-86; Guthe, ZDPV. 1890, p. 230 ff.). Bashan was noted in antiquity for its rich pastures and its extensive forests of oak, especially abundant on the W. slopes of Jebel Haurae (comp. the illusions to its pastures Mic. 714 Jer. 5019, to its herds of cattle Dt. 3214 Ps. 22" Ez. 3918 Am. 41, to its oaks Is. 213 Zech. 113 Ez. 276, cf. Is 339 Nah. i4). With the exception of the Leja (see on v.4"5), the soil of the corresponding region is described still as being singularly fertile — the Hauran has been called the granary of Damascus ; and its oak forests are frequently alluded to by travellers (J. L. Porter, Five Years in Damascus, chap. xi. ed. 2, pp. 186, 190, 200, 202; chap. xii. pp. 218, 227; chap. xiii. pp. 260, 261, &c. ; Tristram, Afoab, pp. 44S, 453, &c). III. 1. Ttik] to Edre'i, after the verb of motion ksi ; not " at Edre'i " (RV.), except as an accommodation to English idiom (similarly 1 S. i'* 48 DEUTERONOMY Edre'i] on his S. frontier i4.— 2. Fear not] i21-29 3s2; Jos. 81 io8 (D2). Both this and JS31 are more in the Deut. style than in that of JE.— Given into thy hand] v.8 i27 224-30 724 2018 21" Ex. 2331 Nu. 2i2-34 Jos. 224 627781-7-18 io8-19-30-82 n8 2i42<44> 24s'11. — Unto Sihon] 233f-. — 3. No survivor] on 234. — 4. At that time] so v.8> 12- 21- 23: cf. on i9. — 4-5. Threescore cities, all the region of Argob, the kingdom of'Og in Bashan : all these (being) fenced cities, (with) high walls, gates, and bars, besides very many cities of the country-folk] the "region of Argob" (2:PN P3n) is mentioned also v.13-14 1 K. 413 ("the region of Argob, which is in Bashan, even threescore great cities, (with) walls and brazen bars "). What locality, however, is denoted by it is uncertain. The Targums represent "Argob" by teJiaiB, i.e. Trachonitis, now el- Leja, a district about 30 miles S. of Damascus, and 40 miles E. of the Sea of Galilee ; and this identification has been acquiesced in by many modern commentators. The Leja is a remarkable volcanic formation, of irregular 2 S. 203 &c). Comp. on 1 S. 2s9. — 2. wu] the pf., of an act which, in the intention of the speaker, is completed (G-K. § 106. 3* ; Dr. § 13). — 3. "rhi ny tib" l1? VNpn] so Nu. 2135 Jos. 822 io33 118 2 K. io11. It is disputed whether v.Ntfn be (a) a perfect (G-K. §53 R.2; W. R. Smith, Jonrn. of Phil. xvi. 72), the subject being the implicit VNy$n (cf. on 1 S. 164), or (b) the inf. const, with anomalous hireq (Ols. § 191'"; Ew. § 238d ; Konig, p. 276, cf. 212). Against (a) is the fact that vt>2 is not used elsewhere with a finite verb to express a categorical negative, except in the doubtful passages Ez. 133 Dan. n18 (cf. Dr. § 41 Obs., and Lex. s.v.)} (b) has accordingly pre- sumption in its favour. The hireq in the inf. is however very much opposed to analogy (eomp. on 7s4) ; and it may be legitimately doubted whether the Massorites have preserved truly the original pronunciation, and whether vxyn should not be read. — i. 3j*in] the supposition that this signifies stony is a mere conjecture, based upon the questionable assumption that the root 2i"\ is cognate with dji. aiTK would be more naturally con- nected with 3J"J clods of earth, Job 2133 38s8 ; in which case it would denote a rich and earthy soil, rather than a stony one (3 3tn 1 S. 2019,41 (£ will mean correspondingly, not a cairn of stones, but a mound of earth), hzn \s a cord (] os. 215), or measuring-line {Am. 717 Mic. 25), used fig. of a measured portion, or allotment (Jos. 1714 199) : there is no reason whatever for supposing it either to have been specially adapted to denote, or to have actually denoted, the rocky border of the Leja. — 5. mm dti^t nm tow] in loose appos. with mm D'-iy (the sing, having a collective force) : cf. 1 K. 413 2 Ch. 89 ; also, for the combin. 'ai \ 1 S. 23^ rnai dti^i TV Ez. 3811 Job 3S10 Jer. 4931 2 Ch. 146. — visn] coimtryman (coll. — country-folk), 1 S. 618 Est. 919t; cf. nit-39 open country-districts, Ez. 3811 Zech. 28 Est. o}^\. Ez. 38" shows how the n'nn^n »-iy were opposed to cities protected by walls and barred gates. III. 4-5 49 oval shape, about 22 miles from N. to S., and 14 miles from W. to E., the rugged surface of which consists of innumerable rocks or boulders of black basalt, intermingled with fissures and crevices in every direction (DB. s.v. Argob). In point of fact it owes its origin (Wetzstein, Hauran, p. 25 f.) to streams of lava emitted from the volcanoes — the "conical peaks" of which (Por**r Damascus, pp. 183, 186, 190, 227, &c.) are alluded to in Ps. 68,M• (see RV.m.) — forming the range of Jebel Hauran, a little SVV. of the Leja. The surface of the Leja is elevated some 20-30 feet above the surrounding plain, and " its border is as clearly defined as a rocky coast, which it very much resembles " (Porter, p. 282). The Leja contains the remains of several ancient cities ; and the labyrinthine gullies and ravines, with lofty overhanging rocks, form a natural fortress, which a small body of defenders can hold against even a determined invader (hence the name Leja, i.e. laja'ah, refuge, retreat): in 1838, 6000 Druses defended it successfully against Ibrahim Pasha, who lost 20,000 men in the attempt to force it. The natural border of the Leja, just referred to, is regarded, by those who identify it with the ancient Argob, as being denoted by the term hzn (i.e. cord, or boztndary-line) ; and " Argob " itself has been supposed to signify stony. The identification is however extremely doubtful. Not only (see p. 48) is its philological basis highly questionable ; but, though the apparent identification of Argob in v 4. 13 w;th the entire kingdom of Bashan ought not perhaps to be pressed (the terms of the description being rhetorical rather than scientific, and in 1 K. 413 the region being mentioned as a district in Bashan), in v.1* it is described as extending, like Bashan itself in Jos. 125, as far W. as Geshur and Ma'acah, which must have been considerably beyond the limits of the Leja. Moreover, as Wetzstein remarks (p. 83), the physical character of the Leja, while presenting formidable obstacles to an assailant, could have had little to attract a people in need of rich pasture for its flocks and herds. Nor does this identification derive any support from the notice of the "threescore cities," with "high walls, gates, and bars," belonging to the region of Argob (Dt. 3* 1 K. 4,s). The remains of ancient cities are by no means confined to the Leja : indeed, they are much more numerous on the slopes of the Jebel Hauran itself and in the country to the S. and E. of it, — the latter forming no part of the ancient Bashan : according to Wetzstein (p. 42), "the E. and S. slopes of the Jebel Hauran contain some 300 deserted cities and villages." (Comp. the notice in 1 Ch. 2s3 of th° 60 dependent towns of KSnath [Nu. 3242], i.e. Kanawat, on the W. declivity of the Jebel Hauran, Porter, pp. 204-216.) The dwellings in these deserted cities are of a remarkable character (see Wetzstein, pp. 44-62). Some are the habitations of Troglodytes, being caverns hollowed out in the rock, and so arranged within as to form two, three, or more chambers (for cattle, stores, &c.) : others are for purposes of concealment in warfare, being pits sunk in the earth, with shafts, invisible from above, leading horizontally into subterranean chambers — a large underground residence at Edre'i of this kind was explored by Wetzstein (p. 47) ; others consist of dwelling- houses, built solidly of massive blocks of basalt, with heavy doors of the •ame material, moving on pivots, the cities themselves being protected by 4 50 DEUTERONOMY walls and lofty towers, and in such good preservation that it is difficult foi the traveller not to believe that they must still be inhabited (p. 49). (Comp. the descriptions by Porter of the ruins of Burak, p. 164 f., Sauwarah, p. 169, Bathaniyeh, p. 184 f., Shuka, p. 188 (., Shuhba, pp. 194- 196, Kanawat, pp. 204-215, Suweideh, pp. 220-226, Bosra, pp. 231-239, Salchad, pp. 248-250, &c.) To what extent, however, these remains are those of the ancient cities of 'Og, must be considered doubtful. As Wetzstein points out (p. 103), the architecture, the sculptures, and the Greek inscriptions (which are original, and not later additions to the stones on which they are found) show that in the majority of cases these trans- Jordanic towns arose in post-Christian times : but in some instances the remains are more ancient ; the Troglodyte dwellings are of remote antiquity; the ruins of Hibikke (p. 48 f.) are also ancient; and very old building materials have probably been preserved in such cities as Bosra and Salchad. On the whole it may be concluded that among the numerous remains of villages and cities in the Hauran are some which may, at least in part, be reasonably referred to the ancient kingdom of 'Og, though it is difficult to determine definitely which these are, and there are no sufficient grounds for limiting them to those contained in the Leja The precise locality denoted by the "region of Argob" can thus be determined only by conjecture. Wetzstein concluded (p. 82) in favour of the district between Jordan and the Zumleh range, about 15 miles to the East ; Dillmann thinks it may have lain more to the E. than this, between Gerasa Edre'i and 'Ash- taroth on the W., and Jebel Hauran on the E.; Guthe (ZDPV. 1890, p. 237 f.) places it on the E. of the present Jolan (cf. v.14, where Geshur and Ma'acah are mentioned as forming its W. border), between Edre'i and Nawa. "Whether the name Argob be connected with*E^y«, a village 15 miles W. of Gerasa, which the Onomasticon (ed. Lagarde, pp. 88 f., 216) identifies with 'Apyofi, or with the 'P«y«/JS of Josephus (Ant. xiii. 15. 5), or with the modern Rajib, a place on the Wady Rajib, which enters the Jordan between W. Zerka and W. 'Ajlun, cannot be determined " (Dillm.). For further particulars regarding the Leja, the Hauran range, and surrounding neighbourhood, see Burckhardt, Travels in Syria (1822), p. 51 ff. ; Porter, Damascus, chaps, xi.-xiv. ; Cyril C. Graham, " Explora- tions in the Desert East of the Hauran, and in the ancient Land of Bashan," in the Journal of the Royal Geogr. Soc. 1858, p. 226 fF. ; more briefly, in the Cambridge Essays, 1858, pp. 155-162 ; Burton and Drake, Unexplored Syria (1871), i. 159-196; and especially J. G. Wetzstein (for many years Prussian Consul at Damascus), Reisebericht iiber Hauran unc. die Trachonen (i860). Porter hardly did more than skirt the E. and W. sides of the Leja, visiting only a few towns quite on the border ; Burckhardt and Wetzstein explored the interior more fully, the latter in particular reaching Dama (p. 25 f.), the highest point of the Leja, whence IIL d-io 51 its geological formation became at once apparent to him. Graham also penetrated as far as Dama, but his narrative {Journal, p. 260) is brief. Comp. the description of Trachonitis ( = thc Lcja) in Josephus, Ant. xv. I, and Strabo xvi. 2 (cf. Wctzstein, pp. 36-38). The best and most recent map of the district is that published in the ZDPV. Heft 4, 1890, on the basis of Dr. A. Stiibel's observations and measurements in 1882, accom- panied by copious bibliographical and topographical notes, by Guthe and others, pp. 225-302. See also Noldeke, ZDMG. 1875, p. 4196°. 6-7. And we devoted them, &c.\ the cities of 'Og were treated in the same manner as those of Sihon (2s4-35). Dt. 38-10 . . . . Cf. Nu. 2 124-28-86 <"•*>. 31'--18 . . . . Cf. Nu. 32s3. 31* .... Nu. 3241 W rrin j.-itik tnpn onvrtn n« naSi -jVn nr» p run. 3" • . . . Nu. 3240 nenD p "tdd1? ijtan nx nvo |M. 318b .... Nu. 3221 ni.T »jsV pro nu p*?n Sd czh "nyi. 319a .... Nu. ^z'i6 ljtan nin dv v.t unona Sdi u:po utj ubo. 319' .... Nu. 321 11 'jaVi pirn 'iaS irn an rupou $"•■ 8-13. Particulars respecting the country taken from Sihon (232'36) and 'Og (31"7), and its allotment to the tribes' of Reuben, Gad, and the half-tribe of Manasseh. — 8. Beyond Jordan] on I1. — From the torrent-valley of Anton unto Mount Hermon] the same limits that are specified Jos. I2lb. — 9. The Zidonians call Hermon Sirion ; and the Amorites call it Senlr] a parenthetic notice, like those in 2U-20. The name Sirion (^") for Hermon occurs also poetically in Ps. 29s : Senir ("«&) is found Ez. 27s Song 4s 1 Ch. 523; from the last two passages (where it is named beside Hermon) it appears that it must have been the designation of a particular part of the Hermon-range, probably the part N. of Damascus between Ba'albek and Horns [Emesa], known to the Arabs by the same name, ^ju-j (Abulfeda, Tab. Syria, p. 68, quoted by Ges. ; Marazid (Juynb.), ii. 61, iii. 5, quoted by Knob.; Ibn Haukal, ed. de Gocje, p. 114, quoted by Dillm.). The name Senlr was also known to the Assyrians {KA T.% p. 159), if not to the Egyptians as well (Sayce, RF.% vi. 41, Monuments, p. 341). For a fourth name of Hermon {'M*V), see 448. — 10. AU 6. ennn] Ew. § 280", G-K. § 113. 2; cf. 921 1318 zf.— dto -vy] zM.— 9. iNip'] the impf. as 2n. — noun] with a collective force, such as is peci liarlj frequent with gentile adjectives, or patronymics {e.g. v.12-14), and henca joined with a pi. verb. The pi. d'-en or ctck does not occur. 52 DEUTERONOMY the cities of the table-land\ RV. plain or plain-country, with marg. Or, table-land. The term li^vp means smooth or level land) and is sometimes used generally (Is. 404 4216), or in a figurative application (Ps. 2612 2711) ; but when provided with the art., and used in connexion with the East of Jordan, it has a special geographical sense, and denotes the elevated plateau, or table-land, on which the territory of Moab (or Reuben) lay ; cf. 443 (of Bezer) Jos. i39- 16- w- 21 Jer. 48s- ai. " The uplands of Moab consist of a rolling plateau, about 3200 feet above the sea-level [i.e. 4500 feet above the Dead Sea], the western edge being cut up into deep valleys, and descending by a series of sloping hills, at angles of 45 and 50 degrees, into the Dead Sea. These uplands are naturally divided into two districts by the great chasm of Wady Mojib, the Arnon of Scripture ; of these the northern portion is called by the modern Arabs El Belga [spelt Belka, but pronounced by the Bedawin, Belga], and extends as far north as the mountains of Gilead ; while the southern part is known as El Kerek, and reaches southward to the Wady of that name " (Palmer, Desert of the Exodus, p. 472). " The uplands are very fertile and productive, and although the soil is badly tended by the few and scattered Arab tribes who inhabit it, large tracts of pasture-land and extensive corn-fields meet the eye at every turn. Ruined villages and towns, broken walls that once enclosed gardens and vineyards, remains of ancient roads — everything in Moab tells of the immense wealth and population which that country must have once enjoyed" (ib. p. 473 f. ; comp. Sir. G. Grove, DB.1 s.v. Moab). And all Gile'ad] Gile'ad was the rough and rugged, yet picturesque, hill-country, bounded on the W. by the Jordan, on the N. by the deep glen of the Jarmuk (Hieromax), on the S. by the valley of Heshbon, on the E. melting away gradually into the high plateau of Arabia. It is divided naturally into two parts by the Jabbok, the N. part corresponding generally to the modern Jebel 'AJlun, and the S. part to the northern half of el-Belga (which extends from the Arnon to the Jabbok). The two halves of Gile'ad are sometimes spoken of separately in the OT. ; cf. v.12 Jos. I22-6 (the S. half), Jos. 1331 (the N. half); and the term "Gile'ad" itself may be used, according to the context, to designate one of these halves alone, to the exclusion of the other. — And all Bashan] on v.1 Here Salchah and Edrei are indicated as two points marking its southern frontier. Salchah is named besides Jos. 125, and (as a border city of Bashan) 1311 1 Ch. 511. It is usually identified with the in. ii 53 place called irta" by the Nabatrcans, in an Inscription of a.d. 66 (De Vogu«5, Syrie Centrales p. 107, cf. p. in f.), and by the modern Arabs, jci.^ by the Arabic geographers. Salchad is situated on what must have been the extreme SE. corner of Bashan, on an eminence forming one of the southernmost heights of the Jebel Hauran. It occupies a commanding position, and is well adapted to form a frontier fortress. The ruins include a castle, situated on the top of a conical hill, the crater of an extinct volcano, from 300 to 400 feet above the city (Porter, Damascus, pp. 248-253). On Edre'i, see on i4. The view (Knob., Keil, Porter, p. 271 f.) that here a different Edre'i is intended, the Zord oi the Arabic geographers, is not a probable one, being opposed by philological as well as other considerations ; and it is now generally abandoned. — 11. For only 'Og, the king of Bashan, was left of the remnant of the Rephaim\ the verse states the reason why the Israelites were able (v.10) to take possession of Bashan and the country just named : after the defeat of 'Og, none of his race remained to contest with them the possession of his domain. — Of the remnant of the Rephairn\ Jos. 124 1312, also of 'Og: cf. on 211. In proof of 'Og's giant stature, the Writer appeals to his '&*)$, still to be seen in Rabbah the capital city of the 'Ammonites. Whether by this term is meant a bcdox a sarcophagus, is disputed. Elsewhere in Hebrew fcny means always a couch : in Aram, it signifies also a bier (Luke 714 5 ; Levy, NHWB. p. 703) ; and as 3dcd, usually bed, is used likewise of a resting-place in a tomb (2 Ch. 1614), it is thought by many that bny may have been similarly applied, and that it denotes here a sarcophagus (J. D. Mich., Knob., Riehm, IIWB.X p. 1109, Dilhn., Oettli). |m {ark or chest) is however the word which is so used in Heb. (Gn. 5026), as in Phoenician {CIS. I. i. 3* 3- B) ; so also the Aram, kjik {CIS. II. i. 1 1 1 ; De VoguiS, Syrie Centrale, p. 102, in the inscription on a sarcophagus of black basalt found at Bosr.l), so that the supposed meaning of cn>' is little more than conjectural. At the same time, it is true that ancient sarcophagi of black basalt are found in great numbers in the country E. of Jordan, — Knob, refers to Seetzen, Reisen (1854), i. 360 f., 364, 368 f. ; Burckhardt, Syria (1822), pp. 269, 271 ; Buckingham, Travels in Palestine (1821), pp. 359, pi, 416 f. (nearly 200 perfect ones), &c, — and are often used now as drii troughs : they are sometimes of large size, — Robinson, for instance (ii. 456), saw a large one near Tyre, 12 feet long by 6 feet broad and high, with a 11. nSn a scribe's error for iJSq. 54 DEUTERONOMY massive lid, commonly known as the " Tomb of Hiram.' Thus it is not impossible that the giant relic shown at Rabbah was a sarcophagus ; though, as this meaning of feny is uncertain, it is better to suppose that what was really a sarcophagus was popularly called a " bed." By iron is meant probably the black basalt of the country, which actually contains a proportion of iron (about 20 per cent.), and, as Pliny remarked, has the colour and hardness of iron. — The cubit of a man] i.e. an ordinary cubit, of full measure (cf. Is. 81 Rev. 2117). Rabbah, the capital city of the 'Ammonites, afterward called Philadelphia, now 'Amman, is mentioned Jos. 1325 2 S. n1 (1 Ch. 201) i226-27-2» 1727 jer. 492-8 Ez. 2i26(20) 25s Am. i14: it lay on the upper course of the Jabbok, about 25 miles NE. of the upper end of the Dead Sea: for a fuller description of its site, see Bad. p. 196 ff. ; Survey of Eastern Palestine, pp. 19-64. — 12-13. The land thus con- quered was afterwards assigned by Moses to the 2\ tribes. — From 'Aroer, which is by the torrent-valley of Arnon (236), and half the hill-country of Gilead {i.e. the half S. of the Jabbok, cf. on v.10), and the cities thereof , being- allotted to the Reubenites and to the Gadites; the rest of Gile'ad (i.e. the half N. of the Jabbok), and all Bashan, to the half-tribe of Manasseh, (even) all the region of the Argob, — the last words being- epexegetical of " all Bashan " (cf. on v.4). — All that Bashan is called a land of the Rephaim] i.e. the kingdom of 'Og, just mentioned, is considered a land where Rephaim (2U- 20) once dwelt ; a notice analogous to those in 211- 20. On the rendering, see below. 14-17. A supplementary notice of the territory allotted to the half-tribe of Manasseh, Reuben, and Gad. — These verses repeat (in part) what has been said before, in a manner which 13. niMDn] with the article, as Jos. I12 4M 126 137 187 227- 9- 10- "• aif. Th; article with the name of a tribe (not its gentile adjective) is very unusual : 'Ulirift, nxt, &c. are said regularly, but not pisnn, iin. n^n is used similarly (e.g. Ex. 619 Ps. 13520) ; but this is to be regarded as a patronymic (for ,5i^n). '#J9Ji occurs only c. 4^ 29/ 2 K. io23 1 Ch. 26s2. — «np' Ninn jean hi1?] the Massorites, by placing the chief break after the athnab at ]V2n, imply the rend, of RV. But RVBi without a preceding subst. is unparalleled : the athnah must be placed at amN.t, and the zaqej at Ninn, "all that Bashan is called," &c. (RV.m.). h tnpi "there is called to . . ." = ". . . is called," as regularly (Gn. 2a 2 S. 1818 Is. i26 &c. ; cf. S unp' v.9). in. 12-14 55 appears to show that they are not an original part of the text of Dt., but have been inserted by a later hand, partly (v.,4r ) for the purpose of harmonizing- it with statements in the Book of Numbers and elsewhere, partly (v.16t) to supplement it with fuller particulars. — 14. fair the son of Manasseh took all the region of Argob unto the border of the Geshurites and the Mdaeathitcs; and called them, (even) Bashan, Hawoth-jair anto this dav] it has just been said that the Israelites under Moses conquered the territory here specified (v.4-6), and that Moses had given it to the half-tribe of Manasseh (v.13). The state- ment about Jair, therefore, to say the least, is in an unsuitable place. It is based evidently upon Nu. 3241 "And Jair, the son of Manasseh, went and took their tent-villages (the tent- villages of the Amorites in Gile'ad, named in v.39), and called them Hawoth-jair." Whereas, however, there, as in 1 K. 413 (where they are expressly distinguished from the 60 cities of the Argob) — to say nothing of Jud. io4 — the " Hawoth-jair" are stated to have been in Gile'ad, they are here localized in Bashan. The intention of v.14 appears to have been to harmonize v.13 (which mentions Bashan) with Nu. 32s9-41 (which is silent as to Bashan) by the assumption that the district stated in Nu. 3241 to have been conquered by Jair was in Bashan. This incorrect localization of Jair's conquest in Bashan, instead of in Gile'ad, is followed by D2 in Jos. 1330. That the verse represents an attempt to harmonize, appears further from the terms in which it is expressed, "and called them, (even) Bashan, Hawoth-jair:" the pronoun "them" has no antecedent, and is explained veryawkwardly by "Bashan"; in Nu.3241 "them" hasitsproperantecedcut, "their tent-villages," occurring; just before: it seems therefore that the clause, in being transferred here, has been accommodated to its present position by this addition ; the result being that just stated, viz. that what 14. W Sy\ by here is on the model of, after-. Gn. 48s Ex. 2821 2 S. 1S18 1 K. 16^. — \vit\ nx] cpexeg. of Dnx. There are parallels for the a in- struction, though it is not genuinely idiomatic in Hebrew (as it is in Aramaic) : e.g. Lev. 6s Nu. 32" Jos. i'ih (Skis" «3aS not in G), Jud. 217 J.r. 413 (frVlJ nx not in G), 48*' 51s8 1 Ch. 442 ; see also on 1 S. 2114 (and p. 291 I. ). Here, however, the sg. pan after the pi. enm renders it peculiarly harsh ; and probably (as in some of the other instances) the explicit object (jra.vriK) is not original, but has been added as a gloss on the pronoun : cf. the note above. 56 DEUTERONOMY referred properly to a conquest made by Jair in Gile'ad, is applied incorrectly to one made by him in Bashan. Keil harmonizes the passages by taking1 " Gile'ad " in Nu. 32s9 1 Ch. 22- in the wider sense of the trans- Jordanic territory generally (and so as including Bashan), and by identify- ing the 60 strong cities of the Argob mentioned in v.4, with the 23 " cities " of Jair, and the 37 (?) "daughters" {i.e. dependent towns) of Kenath (in the Hauran-range), mentioned in 1 Ch. 222'*, the colonization of which by Nobah is narrated Nu. $2**. This view saves the accuracy of one passage at the expense of another; for not only is the wider sense of "Gile'ad" improbable in a geographical description, but whereas Nu. 3242 expressly says that Kenath and its dependent towns were called by the name of Nobah, this argument implies that they were called by the name of Jair. In the expression "Jair, the son of Manasseh," son is used in the sense of descendant : Jair, even if he lived in the Mosaic age, could not be literally a " son " of Manasseh. In 1 Ch. 222f- he is made the great-grandson of Manasseh's son Machir, the " father of Gile'ad " (cf. Jos. 171) : and it is further stated that he had 23 cities in Gile'ad, which are apparently identified (v.23) with the " tent- villages of Jair." In Jud. io**B mention is made of Jair, a Gile'adite, one of the Judges, whose thirty sons had thirty cities, "which are called the tent-villages of Jair unto this day, in the land of Gile'ad." Though the notices of the " tent-villages of Jair" are not all perfectly clear or consistent, it is evident, in view of the amount of resemblance between them, that the same group of villages is throughout referred to. Nor is it open to reasonable doubt that it is one and the same Jair after whom they are named, and who was localized by one tradition in the age of Moses, and by another (Jud. io3*8) in the age of the Judges : had the author of Jud. io4 intended to imply (Keil) that the old name of Hawoth-jair was merely revived in the days of Jair the judge, he surely would have indicated this more distinctly than he has done. Unto the border of the Geshurites and the Ma acathites\ named also as forming the (Western) border of Bashan Jos. I25 j^n (both D2). Geshur and Ma'acah were two Aramagan tribes (Gn. 2224; 2 S. 158; 1 Ch. 196), which continued to be ruled by independent kings in David's time (2 S. 33 io6 13s7- 38 ; comp. Jos. 1313) : 1 Ch. 223 Geshur and Aram are mentioned as having taken the "tent- villages" of Jair from the Israelites. Their territory appears to have been on the W. of Bashan, between Gile'ad and Hermon, so that it will nearly have corresponded to the present Jdlan : in Fischer and Guthe's Map of Palestine (Leipzig, 1890) Geshur is placed immediately on the E. of the in. 15-17 57 Sea of Gennesareth, and Ma'acah to the N. of Geshur (cf. Guthe, ZDPV. 1890, p. 233). — The tent-villages of fair] Nu. 3241 (cited on p. 55) Jos. 13^° Jud. 10* 1 K. 413 1 Ch. 223t- The precipe meaning of T\\r\ is uncertain. s.\y>. means a collection of tents near together (Lane) ; and upon the assumption that rrtn is connected with this word, it is usually rendered tent-villages. The term occurs only in this expression. — Unto this day] 222 io8 1 14 2o3(0 346 (also Jos. 49 5° 625 726 828- 29 9" 1313 1414 i5cs 1610 223 23s Jud. i21-26 624 io4 1519 1812 1930 «/.). The expres- sion, as used in this and similar passages, implies a much longer interval of time from the event recorded than a few months (i3 comp. with Nu. 33s8). — 15. And unto Machir I gave Gile'ad] Nu. 3240. The "Gile'ad" meant is the Northern half (on v.10). The verse must be, like v.14, an insertion in the original narrative: as Dillm. remarks, "the same narrator who in v.12-13 represents Moses as giving half- Gile'ad to Reuben and Gad, and the rest of Gile'ad to half-Manasseh, cannot immediately afterwards have said that he gave Gile'ad (absolutely) to Machir, whether by Machir be meant the whole of Manasseh (Nu. 2629), or only a part of it (Jos. 171-2)." 16-17. These verses repeat the substance of v.12 with closer definitions. — To the Rettbenites and the Gadites Moses gave from Gile'ad, i.e. from Northern Gile'ad (exclusively), even unto the torrent of Arnon, the middle of the torrent-valley (being) also a border (i.e. the stream itself forming the dividing line), end unto Jabbok the torrent, the border of the children of 'Amnion, i.e. to the upper part of the Jabbok, where circling round (on 237) it formed the W. border of the 'Ammonites, and the 'Ardbah, with the Jordan as a border, i.e. the Eastern half of the Ghor (i1), as far as the Jordan, from Kinndreth unto the Sea of the 'Ardbah, the Salt Sea, under the slopes of Pisgah, i.e. a1">ng its whole course, from Kinnereth, the city (Jos. 1 12 1935) which gave its name to the Sea of Kinnereth (Nu. 3411), better known as the Lake of Gennesareth, to the North end of the 16. f?OJi] cf. v." Nu. 348 Jos. 13s3- v is12-47. A peculiar use of i, appar- ently = at the same time (sugleick), also (Lex. 1 1 d). — Sn:n pa«] the same unusual order Jos. i2J (in the same phrase). May v.10'17 have been inserted here on the basis of Jos. i2J"3? — 17. pvm] the 1 introduces a circ. clause 58 DEUTERONOMY Dead Sea, where it is overlooked by Pisgah, eastward, i.e. on the Eastern side of the Jordan. Kinnereth (spelt sometimes Kinaroth or Kineroth) was called by the later Jews Tewrja-ap (i Mace. 1 167 al.) or revvr/craper (Mt. 1434 al.) : it lay probably in the fertile and beautiful plain of reiv^o-ap (cf. 1 K. 1520), on the NW. of the lake, described by Josephus (B.J. iii. 10. 8), now el-Ghuwer. — The Sea of the 'Ardbah, the Salt Sea] the Biblical names of what is now known as the Dead Sea : for the former, see 449 2 K. 1425; for the latter, Gen. 143 Nu. 343-12 Jos. is2-6 1819; the two in combination, as here, Jos. 316 123. (For a third name, see u24.) The name " Dead Sea" is not a Jewish appellation ; it appears to have been first used by the classical authors of 1-2 cent. a.d. (cf. DB.X iii. 1173b). — The slopes oj Pisgah (ri3p3n nVT-"N)] the same expression 449 Jos. 128 1320; rrilBWn absolutely Jos. io40 128: comp. "JEW Nu. 2i15f. On the rendering, see below. The term is applied specially to the slopes of Pisgah overlooking the Dead Sea. — Pisgah (in Heb. always with the art. napsn : see below), with " slopes," as here, 449 Jos. 123 i320f ; the "top of Pisgah" Nu. 2120 2314 Dt. 327 341!. The name, as a geographical term, has not sur- (Dr. § 157-9), — " *ne Jordan being- at the same time a border." — moan nrwit] there is no derivation for lefH in Heb. ; but ivk to pour out (a liquid), is common in Aramaic ; in 2T also sn^x (1 K. 7s2'* io19) are supports (the axle- tree of a wheel, or the stay of a throne). Upon the assumption that the root is iv« to pour, the word is generally explained as meaning a place •where water is poured down, i.e. either a declivity or sloping side of a mountain (Ew. Kn. Ke. Di.), or the bottom, foot of a mountain (Ges. : cf. Ar. safh, id. , from safaha, to pour). F (in Dt. ) radices. By others the word has been held to signify torre?its ; and the reference has been supposed to be to the 'Ayiin Musa, or "springs of Moses," a series of cascades, burst- ing out of the limestone rock in the ravine forming the northern boundary of Mt. Neba (Conder, Heth and Moses, z p. 131 f. ; Survey of E. Palestine, p. 89 f ; Wilson, DB.- s.v.). The former explanation is preferable ; in an enumeration like those of Jos. io40 128, cascades, however picturesque, are less likely to have been specified than natural features of a more general kind. As between the two renderings of slope and foot, Dillm. remarks that the terms of Nu. 2115 (notice jy;?J) favour the former. — ruczn] the art. shows that the appellative sense of the word was still felt. In the Aram, of the Jerus. Targums, 10s is to cleave, and njds is a cleft piece {e.g. Gn. 1510) : the ridge may have been called the cloven on account of the natural features by which it was marked (ffir in 3s7 Nu. 2120 2314 (rov) XtKulivpitov, 4^ o!»)] see on i37 (m&q) ; and cf. 421 (D3*m by).— Was enraged (nayrpl)] the word is an uncommon one, and stronger even than the spsnn of i37 421, expressing properly, it seems, the idea of going beyond due bounds : Ps. 7821- 59- 62 89s9 Pr. 1416 (see Delitzsch) 202 2617f. Cf. the cognate subst. rnny, used often of God (Hos. 510 Is. 918 &c.).— 27. Moses may only view the Promised Land from afar. This permission is not mentioned in JE. To judge, however, from the notice in 341-4 (JE) of Moses having acted in accordance with it, it may well have been contained in the original narrative of JE, before this was curtailed in parts in the process of combination pun).— |?nnxi] G-K. § 29. 4 (Dr. § i03),and § 54. 3 R.1— 2i. nst-x] = since {Lex. -w«, 8c).— irniaj] defect, for ?rrni3J: cf. 13"n (Ex. 3313 Jos. i8), 1^'7'x (Jud. 199).— 26. izjswvi] SchrSder and Di. conjecture that the un- common word may have been suggested to the writer by his use of maya v.25. — -]S> an] on i6.— Td'u?",?n] miTel, on account of Vn : <■{. 29 tsjj-|?n, Ex. 231 2 S. I7W (Dr. § 70).— 1212] a = about (67 nu 1 S. 19s) Lex. 131 4 C. III. 23-29 61 with P. — Go up unto the top of Pisgah] on 341. — Lift up thine eyes, &>c] cf. Gen. 1314 (JE).— This Jordan] 31* Jos. i2-11 4" Gn. 3211. — 28. But command (W) foshua] i.e. commission him, appoint him to his office: rov, as Is. io8; 1 S. 1314 2530 ^RV. "appoint"). The formal execution of the present direction is not narrated in Dt. (unless 31™, where Moses "encourages" Joshua, be intended as such) : in 3i14«23 (which belongs, more- over, to JE) it is Jehovah, not Moses, who " appoints " him to his office. — Encourage him (i88), and strengthen him] cf. 3iT u Be courageous and strong " (addressed by Moses to Joshua) ; also 3 1 23 Jos. i«.7.9.w io25 ^ D2).— Cause to inherit] cf. (of Joshua) i88 317 Jos. i6; also c. 1210 198 2116 32s (the Song). In P, Nu. 2712-14 is parallel to v.27 here, and Nu. 2yu-a to v.28. The two narratives are, however, in the case of each incident, very differently con- ceived ; and it is manifest that the one in Dt. is written without reference to that of Nu., the only word of any note common to both being "command" (v.28 Nu. 2f°- *»). P also— at least if Dt. 3". 21. 23. 29 be interpreted, in what seems to be their intended sense, as describing a series of events in chronological sequence — assigns both incidents to a different occasion, placing them, viz. before Nu. 32 (which corresponds to v.1-"-0 here), instead of after it. It is true, in view of the somewhat vague expression at that time in v.23, v.23'28 might (in spite of the tense pnnxi ; see phil. n. on i9) be referred not unreasonably to an occasion a month or two earlier (i3 comp. with Nu. 2022'29 s^) than v.18"22. But considering the relation which prevails in other cases between the narrative of P and those of Dt. and JE, a difference both in representation and occasion is not improbable. Comp. on 3114. 29. And we abode in the ravine in front of (7^0) Beth-Pc'or] the verse closes the retrospect which began with i°, and specifies, more closely than had been done in i5, the spot which the Israelites had now reached, and at which the discourses of Dt. were delivered (cf. 446). On "ravine" (fr\3), see S. & P. App. § 2. The "ravine" intended can hardly be the broad Jordan-valley (p. 3) : it must rather have been one of the glens or defiles of the 'Abarim-range (3249). Exactly the same terms are used in 34s to describe the locality of Moses' grave. — Beth-Peor] 446 34° Jos. 1320, cf. Nu. 2328. The site is uncertain. Euseb. (Onom. p. 233) states that Btfytytf [on y = y, see below] was near mount 4'«^»/», opposite to Jericho, 6 miles above 28. Kin '3] Lex. *x\ la (Jud. 14s &c.).— 29. -nys] (5 *»yf. cf. r#S«»*x, r«C«, r«« ( ='l'i), r«/£«A. ( ="?3-y), &c. (see on 1 S. 1620). 62 DEUTERONOMY Livias (=Tel!-el-Rameh : Survey of East. Pal. p. 238) ; and mount *ayctf (Onom. p. 213) is placed opposite to Jericho, on the road leading up from Livias to Heshbon. If these statements are correct, Pe'or will have been one of the summits of the 'Abarim range, very near to the Wady Hesban. Conder {PEFSt. 1882, p. 85 f.; cf. Heth and Moab,3 p. 146 f.) suggests a site further to the south, viz. the crest of a hill above 'Ain-el-Minyeh, 8 miles SW. of Nebo, commanding an extensive view of the lower valley of the Jordan (cf. Nu. 2J28 242 251). But Jos. 1320, and Nu. 2328 compared with v.14, both favour a site nearer Pisgah ; and Nu. 251"3 makes it probable that Pe'or was more readily accessible from the plain of Shittim (the Ghdr es-Seiseban) than 'Ain-el-Minyeh would be. Cf. on 34s. (2.) IV. 1-40. Second part of Moses' first discourse. — Exhortation to Israel, as the condition of its prosperity and national greatness, not to forget the great truths impressed upon it at Horeb, especially the spirituality of Jehovah, and His sole and exclusive Godhead. 1-8. Exhortation to Israel to observe diligently the law now about to be set before it, as the condition of its greatness and wisdom in the eyes of the world. — 1. And now] intro- ducing the practical conclusion which the Writer desires to be drawn from the preceding retrospect: Israel, having been brought by Jehovah through the wilderness to the borders of the Promised Land (i6-329), must now, on its part, respond to the duties laid upon it, if success and happiness are to attend it in its future home. — Statutes and judgments] the same com- bination (occasionally with testimonies or commandments pre- fixed), v.6- 8- 14- 45 51- 28<31> 61- 20 711 1 132 121 2616- » (also, with mpn for D"pn, 811 ii1 3016), as well as sometimes in other books, especially those dependent on Dt., as 1 K. 858 9* 2 K. 1737, and (with mpn for wpn) 1 K. 23 ii83. It is found also (with mpn) in H and Ez., but usually otherwise construed: Lev. ,g4. 5. 26 I937 2C)22 ^18 2^15. « J?z. 56. 7 XI20 ^9 &C. The idea in ph is properly that of a statute, fixed by being engraven (ppn : Ez. 2311 Is. 4916 Job 1923 ; Is. io1), or inscribed, on some durable surface ; the idea in estyo is that of a judicial decision, made authoritatively once, and constituting a rule, or precedent, applicable to other similar cases in the future (cf. Ex. 211 ; Baentsch, Das Bundesbuch, 1892, pp. 29- 34). " Judgments " being thus a term denoting primarily the provisions of the civil and criminal law, "statutes" may be taken to refer more par- ticularly to positive institutions or enactments, whether moral, ceremonial, or civil (for instance, 71"3 ; c 12; c. 14; c. 16; c 17; &c). iv. i-3 63 Israel\ as a vocative; comp. on 51.— Teach frapo)] lit. am teaching, viz. in the present series of discourses. For the term, cf. v.8-10-14 528(8l) 61 n10. — That ye may live, <5r>c.] life, coupled with the secure possession of the Promised Land, is constantly held out in Dt. as the reward for obedience to God's commandments: cf. 580 6" 3o8-16-19 32^, esp. 81 i62°; also 4« 6* II21 2515 32*™. — Which Jehovah, the God of your fathers, is giving you] on i11- *. — 2. Ye shall not add unto the word which I am commanding you, neither shall ye diminish from it] so 131 (1232): cf. Jer. 26s Prov. 30° Rev. aa**-. The faithful observ- ance of a body of precepts implies, on the one hand, that nothing is added to it, such as might for instance possess inferior authority, or have the effect of weakening or neutral- izing any of the provisions contained in it ; and, on the other, that nothing is taken from it for the purpose of accommodating it to the wilfulness, or infirmity, of human nature. — Am com- manding] so v.40 66 711 811 io13 and often.— 3-4. In proof of the assertion that obedience brings with it life, the Writer appeals to Israel's recent experience at Ba'al-Pe'or.— 3. Your eyes are those that saw] 3*l.—fn Bdal-Peor] Nu. 2515 (JE). On the rendering see below ; and cf. Hos. g^.—That went after Bdai of Pe'or] named besides Nu. 25s-5 (hence Ps. 10628) ; cf. Nu. 25183i16 Jos. 2217 (all P). As there was a mountain named Pe'or (Nu. 23s8), and a locality Beth-Pe'or (on 329), Ba'al of Pe'or was no doubt the Ba'al worshipped on Pe'or with local rites. Ba'als with local or other special attributes (cf. the pi. "the Ba'als," 1S. 7* Hos. 2") are often mentioned, both on Phoenician inscriptions (Ba'al of Zidon, Ba'al of Lebanon, Ba'al of Tarsus, Ba'al of heaven, JDn Vjn the solar Ba'al, &c. : vid. on 1 S. f ; W. R. Smith, Rel. Sent. i. 93) and in the OT. (as Ba'al-zebub = Ba'al of flies, nna Sya Jud. S33 94), sometimes even forming names of places (as Ba'al-Gad = Ba'al of fortune, Ba'al-Zcphon, Ba'al-Me'on, Ba'al-Tamar). Ba'al of Pe'or appears to have been a deity worshipped by the Moabites (cf. Nu. 251-8) : but of the special attributes belonging to him, IY. 1. cmoi . . . vnn js/d1?] Dr. § 115 (s. v. jj-dS) ; G-K. § 112. 30 «.— Dnrri] G-K. § 44. 2 R.1— 3. iivs Vjnu] "in" rather than "because o/B." (the cases Lex. 3 III. 8 being hardly parallel): "did because of" would have been rather 'J?? W]f (Jer. 71* 9° a/.). Hos. 910 the syntax shows that nii'B Sya (after a verb of motion) must be likewise the name of a locality.— 9'*n >3] a casus pendens : cf. on 20, and G-K. § 116. 5 R.8, Dr. § 121 n. 64 DEUTERONOMY or the nature of the rites observed in his honour, nothing- is really known It is possible that he was a god of fruitfulness and fertility, though the terms of Nu. 251"3 are hardly such as to authorize the definite conclu- sion that the whoredom with the daughters of Moab was connected with his ites (v.2 "For," RV., should be simply "And"). The Christian Fathers and Jewish Rabbis have both much to say respecting the repuls- ive character of his worship (see the passages collected by Selden, De Dis Syriis, i. 5) ; their statements, however, do not appear to rest upon independ- ent tradition, but are based upon questionable etymologies of the name Pe'or, or uncertain inferences either from the text of Nu. 25lff* or from Or's rendering IriX'trH* for nnxj Nu. 25s. The idea that Ba'al of Pe'or was the Priapus of Moab is thus very insufficiently established (so Selden). The derivation of iiys is unknown : in Hebrew, ")j/3 means to open wide (of the mouth, Is. 5'4 Job 1610 29^ Ps. iio,131t) ; N"jys in Syriac is a hollow or cavern of the earth (Heb. 1 138 = ovai) ; and the place "nys may have received its name from some circumstance connected with its position or geographical character (note niysn v«r\t with the art., Nu. 2328). See further Kautzsch und Socin, Die Aechtheit der Moab. Alterthiimer gepriift (1876), pp. 71-75 ; Baethgen, Sem. Rel.-gesch. p. 14 f. ; Dillm. on Nu. 25s. 4. But ye that did cleave, &c] the duty of "cleaving-" to God, in loyal and close devotion, is elsewhere insisted on in Dt. : io20 1122 i35(4)3o20; hence in D2Jos. 22s 23s: cf. 2 K. 186 (of devotion to idolatry, id. 3s). — 5-6. The statutes which Moses has taught the people have God as their author : hence, if they are followed obediently, the heathen themselves will be constrained to confess that Israel is a nation of singular insight and wisdom. — 5. See (^SP.)] i8- — I have taught you , &c.\ the systematic "exposition" (i5) of the body of law contained in Dt. was not the beginning of Moses' legislative work ; already at Horeb he had received "statutes and judgments," which, during the years that had since elapsed, he had, as occasion arose, impressed upon his people (cf. v.14, and on 528<31)). — Whither ye are going in to possess it] 71 ii">-2» 2321<20> 2821-63 30™ cf. 1229.— 6. Observe and do] 712 1612 23s4 <23> 24s 2616 2813, cf. 29s <9> Jos. 23° (D2) ; the more usual expression in Dt. is " observe to do " ; see Intr. § 5. — For that is your wisdom, &c] obedience to such laws will be public evidence of your wisdom in the eyes of the world. — Which shall hear of all these statutes, and say. Surely this great nation is a wise and understanding people!] the sight of Israel's national greatness will attract the attention of heathen nations, and combined with a knowledge of the laws to which it is due, will evoke their admiration of IV. 4-9 65 the wisdom which has secured Israel's cheerful obedience to them.— 7-8. Israel's wisdom in obeying its laws, and at ths same time the admiration of the nations, are further justified by two additional considerations: (i) no other great nation has so nearly risen to the religious ideal of humanity, no other nation has the consciousness which Israel enjoys, of having its God ever nigh at hand, and ready to succour it ; (2) no other great nation possesses a body of law in itself so righteous, i.e. so conformable to the requirements of justice and right, and consequently so adapted to command the admiration of man- kind at large, as Israel has.— 7. That hath gods (or God) so nigh unto it, &c] the Heb. is ambiguous: but the rendering gods appears to be the most probable: comp. below.— Nigh unto it] cf. Ps. 3419 14518.— 8. All this law] on i6.— Set before you (D3*3B7 \r\l)]i.e. offer for your acceptance or choice; so h»-m gpi.is.19. in a different sense from i8.— 8. To-day] of the day on which the Deut. legislation is expounded : so v.40 51 6« 711 gi. n M8j and often. 9-24. The primary and fundamental principle of the entire law, viz. the spirituality of Jehovah and His transcendence above all created objects; and the correlative duty of resisting steadily every temptation to idolatry.— 9-12. The spirituality of Jehovah.— 9. Only] the restrictive particle introduces with emphasis the particular precept of the law on which the legis- lator desires to lay especial stress.— Take heed to thyself] (fjW^ri)] a favourite Deuteronomic expression, v.23 612 8n ,,ie x 2I3.W. so I59 (cf. 24s) ; comp. "1*0 D™$] 24 415 Jos. 2311 (D2). So in JE, in a similar connexion, Ex. 3412 (also, though 7. ou-ip] d\i!?k, construed with a plur. adj. (or verb) may (1) be a true numerical plural, signifying gods (6» and often) ; or (2) may (chiefly in the mouth of, or in conversation with, heathen) be a vague designation of supernatural beings— whether the true God be meant by the speaker or not (as Gen. 2013 Ex. 321 [v. Dillm.] 1 S. 48 1 EC 19s ; Ew. § 3i8» ; G-K. § 145. 3 R-); or (3) ma>' denote Jehovah, the pi. being a "plural of majesty' (G-K. § 124. i° R.), as 523(2 and 3 are both rare). There is nothing to suggest the use of the plur. of majesty here ; hence (the reference being to heathen nations) gods is probably the correct rendering (though, naturally, the proximity to a nation of a deity other than Jehovah would, in the eyes of the Writer, have had no significance, or indeed reality).— UTf ^\ W with the inf. is rare: 1 K. 8P«(Deut.) T^« c*ip Saa ; Gen. 30" 1 Ch. 23,,. S 66 DEUTERONOMY less characteristically, Gn. 24s 3124.29 gx> io28 rgis^ — Keep thy soul] pathetically for keep thyself, with the implication of avoiding some personal danger or misfortune: cf. Pr. 133 1617 1916 where the te'Q3 "iDb>, "he that keepeth his soul," is opposed to one who incurs ruin or even death. — IVJiich thine eyes saw] the same emphatic expression 719 io21 292. — Depart from thy heart] i.e. vanish from thy mind and memory. The heart, in Hebrew psychology, is the seat of intelligence (on v.29) ; here, in particular, of intelligent memory. — All the days of thy life] 62 163 1719. — And make them known unto thy children, &c.] cf. 67. »r. nM 32^; also Ex. i226f- 13s-14 Jos. 421f.— 10. The day that thou stoodest, &"c] in loose apposition to the things, v.9: the memory of that eventful occasion is to be kept alive through successive generations. — That they may learn to fear me] comp. Ex. 199 2020 (JE): for the phrase, cf. 1423 1719 3113. — All the days, &c] 121 3113. — And that they may teach their children] viz. to fear me likewise. — 11. And ye came near, &c] Ex. i917b. — And the mountain burned with fire, &c] Ex. 1918 20i8.2ib (E). cf. 24i6f. (P)._12. And Jehovah spake] Ex. 1919 20i. 19; alSo Dt. 54f-. — Out of the midst of the fire] the same fact is emphasized, in the same words, v.15- 33- 36 54- 21- 23 9*° io4. — Ye saw no form, save (that there was) a voice] the stress lies on the fact that, though God revealed Himself by the sound of words, no form, no material, or even quasi-material, figure was seen : there was nothing to suggest a material presence of the Almighty. rUlDD (see below) is form, semblance, shape, even one of the most impalpable kind. Men of spiritual mind, who are under no temptation to conceive, or represent, 10. "ie-n dv] on i81. — JvidV' t«] see on v.40. — jnoV' aria tiki] the change of order introduces variety, and forms a more forcible termination to the sentence than the plain oma nx w^}\ • cf. Lev. 2541b zG®.— 11. D'Dbti aV ny] aV heart, fig-, for centre, midst : Ex. 158 Ez. z-f 2 S. 1814.— Ssrw py -en] " (with) darkness, cloud" &c. Implicit accusatives, defining- the manner, or attendant circumstances, of the mountain's burning : cf. Ew. § 300°, Ges. § 1 18. 5C. — 12. d'kt D33'K . . . D'jjDP on**] the participles represent the scene as continuing, and depict it more graphically and vividly than the mere perfects would have done (Dr. § 135. 1). — noiDn] form, semblance, tTSot, species (the root is preserved apparently in the Arab, mdna, mentitus fuit, Eth. tnena, dolo uti, prop, falsam speciem pra? se ferre) ; as here, v.ls • Job 41* of a nocturnal apparition, whose presence could be felt, but whose IV. 10-13 67 the Deity as materi.il, may enjoy (Nu. 128), or hope to enjoy (Ps. 17™), the privilege of beholding Jehovah's "form": but no "form" was seen by the Israelites at Horeb; there was nothing, therefore, as is drawn out more fully v.15fr-, to justify them in constructing a material representation of the Godhead. 13-14. A brief notice of the commands then laid upon the people by Jehovah. These verses, speaking strictly, are of the nature of a digression : for the subject of this part of the chapter is not the substance^ but the mode, of the revelation at Horeb. — 13. His covenant] the most formal and, so to say, official expression of the gracious relation subsisting between Jehovah and His people Israel. The term is borrowed from the popular language. The maintenance of friendly relations between nations, or individuals, is guaranteed by the establishment of a solemn compact, or agreement between them, called technically a covenant (Gn. 2133 1 S. 18s1, 208 1 K. 2034). The conclusion of a covenant, at least on important occasions, was accompanied by religious ceremonies : a sacrificial feast was held (Gn. 2628,30 3i46-M) ; and a calf or other animal having been slain, and its divided parts placed opposite to each other, the contracting parties passed between them, invoking upon themselves, in case either should violate the terms of the agreement, a fate similar to that of the slaughtered victim (Gn. i^9-'1-"; Jer. 3418,< : cf. //. Hi. 298) : hence the idiom, common to Hebrew with the classical languages, to cut or strike a covenant (nna ma ; opxia ripvui ; icere faedus). The terms, or conditions, on the basis of which the covenant is concluded, consist naturally of mutual promises and obligations : these are called in Ex. 24s 34s7'* " the words of the covenant," the document reciting them being "the book of the covenant," Ex. 24'. The theocratic application of the term is found first in JE (Ex. ic/* 247,8; cf. 3410'27), where the thought is expressed that if Israel, on its part, observes the conditions laid down in the terms of the covenant, Jehovah, on His part, will bestow certain specified blessings (Ex. io,81*"*; 2^-'^) upon it. This theological sense is rare in early writers (Hos. 67 81 : never in Amos or contour could not be distinctly descried (ihntd T3K nVi) ; Nu. 128 (ni.T roicni B'3*), of the intangible, yet quasi-sensual manifestation of the Godhead vouchsafed to Moses, as contrasted with the less distinct manifestation by the vision, or the dream (v.6), which might need interpretation (cf. nivna vh v.8), granted to other prophets ; Ps. 1718 (71:01 |"pro IQOVM) of the immaterial, yet real and objectively perceptible, presence of Jehovah, to which the Psalmist aspires to be admitted (|| 7:2 ninn). In Dt. ^v-v 5" (= Ex. 204) 'n denotes that in which the copy of an object resembles the original, i.e. its shape, figure^. — 12. ti^i] 1 K. 318 : v. Lex. — 13. Q';2K mmS] the same double plural 5" q9- 10- u io1- 8 (= Ex. tf'**) 1 K. 89 Ex. 344b : v. G-K. § 124. 2b. 68 DEUTERONOMY Isaiah); but it is prominent in Dt. and writers influenced by it (D1 in Jos. ; compilers of Judges and Kings ; Jeremiah) ; it occurs also t»ot unfrequently in later prophets {e.g. Ezek. and II Isaiah) ; and it is used characteristically in several special applications by P. In references to the covenant, the stress may naturally lie, according- to the context and the purpose of the writer, either on the Divine promise, or the human obligation, of which it is the guarantee. In JE Jehovah concludes a solemn covenant with Abraham (Gn. 1518), promising his descendants the possession of Canaan. The covenant most frequently referred to in the OT. is, however, that concluded with Israel at Sinai (Ex. 247,8 3410,27). The terms of this covenant, in so far as they are obligatory upon Israel, are embodied most succinctly in the Decalogue, which is accordingly in the present passage (and perhaps already in Ex. 34s8) identified with it ; the stones on which the Decalogue was engraved are "the tables of the covenant" (Dt. g9' 1U1B 1 K. 89 Or) ; and the ark which contained them is " the ark of Jehovah's covenant," io8 (see note), cf. 1 K. 821 (Deut.). The other references in Dt. to the covenant of Horeb are : (as imposing obligations upon Israel) 4^ 52,3 (followed by the Decalogue) 172 29lb 3i16,20, cf. 339 ; (as involving on Jehovah's part the observance of His promise) 7® ; in 431 712 818 the covenant with Abraham (Gn. 1518), extended, on the basis of Gn. 2216f# 26s'' &c, to the other patriarchs, is appealed to as a guarantee of God's faithfulness. In 29la> 9- 12> 14» 20 the legislation of Dt. is made the basis of a covenant, entered into by Jehovah with Israel in the land of Moab, a renewal, as it were, of that concluded at Horeb. The particular duty on which the observance or neglect of the covenant is in Dt. principally made to turn, is (in accordance with what is a primary aim of the book) loyalty to Jehovah, as opposed to all false gods (notice the context of the passages cited). Later prophets and historical writers (esp. those influenced by Dt.) often recall Israel to the duty of observing the covenant, and declare the consequences of neglecting it ; as Jos. 711, u 23™ Jud. 220 1 K. 1111 i910- 14 2 K. 17M.8B.88 i8m 232.3.2i (the basis of Josiah's reformation), Jer. n2-10 22s 3i32b 3413'* (see Dt. 1512) ; as a motive of God's favour or clemency, 1 K. S23 2 K. 1323 Jer. 1421. And in pictures of the ideal, or Messianic, future, the establishment of a new covenant between Jehovah and His people is promised, Jer. 3131-33 3240 505 Ez. I660-63 3420 37s8 Is. 5410 55s 5921 618 (cf. 42s 498). In the Priests' Code, the idea of the covenant is extended, and it is applied to many particular institutions of the theocracy ; but a further discussion of this subject would be out of place here, and it must suffice to refer to Schultz, OT. Theology, p. 401 ff. (E.T. ii. 1 ff.) ; and J. J. P. Valeton's elaborate study on the usage of nna in different parts of the OT., ZATW. 1892, pp. 1 ff., 224 ff., 1893, p. 245 ff. (Even) the ten words] i.e. the " Decalogue" (Ex. 20lff). So io4, and (perhaps) Ex. 3428b. — Upon two tables 0/ stone] Ex. 24™ ^ j 18b. c£ j)t> gio io4 — 24. And me (emph.) did Jehovah com- mand, &c] Moses was commissioned further at the same time 14. 'nNi] and me (emph.), opp. to you, v.13. Cf. for the position oantn v.*> (opp. to the nations, v."), 6a Lev. ii88b (opp. to W13 -wk Va), 26s3 Ez. rv. 14-17 69 to instruct the people in the laws which were to regulate their life in Canaan: cf. v.5 i18 ej28(30. The reference, it seems, is partly to the body of law comprised in the "Book of the Covenant," Ex. 2o22-2383 (cf. Ex. 24s- 7b-8), partly (above, v.B) to the laws constituting the code of Dt. — Wliither ye are going over to possess it] 61 1 18> u : cf. on v.26. 15-19. Let Israel, then, take to heart the lesson of Horeb, and resist strenuously the temptation to worship any material or created object, in particular either (a) any repre- sentation of the human or animal form, or (b) the host of heaven. — 15. Take good heed, then, to yourselves ("ine Dmot^l DDT)C'3^>)] so Jos. 2311 (D2): comp. on v.9. — For ye saw no manner of form, &c.] resumption of v.12 (after the digression of v.13-14), as the foundation of the following exhortation. — 16. Lest ye deal corruptly (pnntfn)] v.25 3129: cf. nntp 9" (from Ex. 327). — A graven image, (even) a form of — i.e. constituted by— any statue (???)] ^OD Ez. 83- 6 2 Ch. 33^ : in Phoenician (see below) = avS/nas, statue. — The likeness (n^3n) of male or female] with allusion to male and female deities, noari model or likeness (lit. construction, from nj3 to build), as Ps. 10620, and esp. Ez. 810. — 17-18. The likeness of any beast that is in the earth, &c] the prohibition is worded as generally as possible : no representation of beast, bird, reptile, or fish is to be made for purposes of worship (comp. Ez. 810). I2i3b 23io nniNi(opp. to rrauai rrja)j cf. on i88.— 13. cmotm] the pf. with the waw consec. with the force of an imper., "take heed, then," "so take heed" (Dr. § 119^), as often in this book, e.g. 7® 8s io16,19 118 3018. — "i^1)] a rel. clause, with ttk unexpressed, after Dva (in the st. c); so Ex. 6M Lev. 7M Nu. 31 2 S. 221 ( = Ps. 181), cf. Hos. ia (. . . -ij^ n>nn) • G-K. § 130. 4. The supposition (Konig, i. 191, 212, 309) that "ifl &c. are anomalous forms of the inf. c, is not necessary or probable, in view of passages such as Ps. 901J 1 38s Job 29s, where this explanation is evidently not admissible. At the same time, as ora is construed far more frequently with an inf. (Gn. 2* 51 Lev. 716-3««38 &c), it is very possible that the Mass. punctuation is not correct, and that the original pronunciation was -\3l, 3"J£ n, ^'VP. Comp. on 33 7*-4. — 16. crrop pn-nc-n |sj so v.19 812"17 159 &c. (Dr. § 115, s.v. ]D ; G-K. § ii2. 3c«).— 'Ji *?db] cf. on 58.— Sdo] in Phccn. cf. CIS. I. i. 411 88*e 911 'na -\bo jn'D^o jrr vh in *?oo this statue, which Melekyathon, king of Kiti (Kition, in Cyprus), gave, 931 Sxn chnzn these statues (o^99P); and nSoo (fern.) 112. — 17. 1)33 -nsx] "fowl of wing" : so Gn. 7" (P) Ps. 148'°: cf. (Sa) rpa S>3 iids Ez. 17s8 394-17. — p,ij>n] the impf. as 2M. 70 DEUTERONOMY On the worship of animals, comp. Ez. 810t* ; W. R. Smith, " Aninia Worship and Animal Tribes among the Arabs and in the OT. " in the Journal of Philology, ix. (1880), p. 756°., and Kinship and Marriage in Early Arabia (1885), chap. vii. (on Totemism, and tribes named from animals), with the criticisms of Noldeke, ZDMG. 1886, pp. 157-169, and Wellhausen, Reste Arabischen Heidentumes, p. I76f. ; the same writer's Religion of the Semites, i. pp. 160, 270-293; J. G. Frazer, Totemism (1887). 18. Of anything that creepeth in the ground] i.e. reptiles, quadrupeds being denoted by riDm (cf. Gn. 67 817 1 K. 513). So Gn. 130 pan by Wl bo, 1™ ^.—That is in the water under the earth] so Ex. 204 ( = Dt. 58). The subterranean waters, on which the land was supposed to rest, the source of springs and rivers, are intended : Gn. 711 Ez. 314 Ps. 242 1366. — 19. The sun and the moon and the stars, (even) all the host of heaven] cf. 173. Next to image- worship, the veneration of the host of heaven is mentioned as that form of idolatry into which the Israelite of the Writer's day might most readily fall. It is alluded to frequently in the period of the later kings : 2 K. i716 2I3.s 234.5.i2 zeph. i* Jer. 82 1913; 7184417; Ez. 816. "The seductive character of this worship, the influence exerted upon the ancient mind by the beauty of the heavenly bodies, by their wonderful but inexplicable movements, and by their varied effects upon the world, is picturesquely indicated by the phrase employed by the Writer, • Lest thou lift up thine eyes to heaven, and see the sun, &c, and be drawn away, and worship them ': cf. Job 3i26f- " (Dillm.). — Drawn away (n!!?)] so 3017 ; and (actively) 136.11.14(5.10.13) 2 k. 1721 Qre 2 Ch. 2111.— Bow down {worship) and serve] S9 ( = Ex. 205) 3017 ; (in inverted order) 819 1 116 173 2925. — Wliich Jehovah thy God hath allotted to all the peoples] viz. to be worshipped by them; cf. 2925(26) "other gods. . . . whom He had not allotted to them (the Israelites)." So Just. Mart. c. Tryph. §§ 55, 121; Clem. Al. Strom, vi. 14, nof. ; Schultz, Keil, Dillm. &c. The God of Israel is supreme : He assigns to every nation its objects of worship ; and the venera- tion of the heavenly bodies by the nations (other than Israel) forms part of His providential order of the world. Natural religion, though it may become depraved (Rom. i21fr-), is a witness to some of the deepest needs and instincts of humanity : in default of a purer and higher faith, the yearnings of mankind IV. 18-23 71 after a power higher than themselves find legitimate satis- faction in it. Clem. Al. (I.e.) even views the worship of the heavenly bodies as granted to the nations ivo fir) tc'Acov aOcoi yero/icvoi TcAe'cos kou ZiatfrQapwcnv ; and as the appointed means of enabling them to rise ultimately to something better (68&s yap avrq hoOelcra Tots lOvtcriv avaKinj/ai 7rpos Otov). The explanation (H; Rashi, al.; cf. Geiger, Urschrift, p. 444), according to which the heavenly bodies were "allotted" to the nations, to minister to their needs and comforts, is inconsistent with the context, besides being inapplicable to the parallel passage 2925(->t5)._ Under the whole heaven] 226.— 20. But you (emph.) hath Jehovah taken, &c] Israel, however, unlike the heathen nations, has no share in such deities : it has been chosen by Jehovah as His peculiar possession; and it is accordingly bound to render Him exclusive service. — Iron-fumaee] i.e. furnace for smelting iron, fig. of a severe and searching ordeal (cf. *3| "K3 furnace of affliction, Is. 4810) : of Egypt, as here, 1 K. 851 (Deut.) Jer. n4t. — A people of inheritance] cf. " to be a people of special possession," 76 142, where, as here, the special relation subsisting between Israel and Jehovah is made a ground for Israel's discarding all heathen rites and practices, and reserving its exclusive allegiance for Jehovah. — As at this day] 230. — 21. But Jehovah -was angered with me, &c] i87 {q.v.) 32fl. Moses himself, however, had incurred Jehovah's dis- pleasure, and had been forbidden in consequence to enter the Promised Land, so that he could not participate fully in the privileges of the n^m DJ? : let Israel, then, take heed, lest by lapsing into idolatry they kindle God's wrath against them, and move Him to withdraw His favour. — The good land] 135. — Which Jehovah thy God is giving to thee as an inheritance] 15* ig10 20ia 2 123 24* 25lfl 261.— 23. The exhortation of v.16ff- is reiterated, after the fresh considerations advanced in v.20"22. 21. K3 'nVaVi] perh. (in view of nay just before) 'Hi should be restored ; vet cf. 1720. Other isolated cases occur of the omission of a suff. with the inf.. where it nii^ht be expected, not only where the subj. is indef. (as 1 S. ii2), but also besides, as Gn. ig29" 2430 2520 Ex. i351b Jos. 8" 1 K. 2o'2 Jcr. 7" Kt. 2710 (contrast ») 4i4-8b 1 Ch. 2118.— 22. no «3»] idiom., as Gn. 48-1 50s- M, .in* no Is. 381. The ptcp., as 2* &c, of the imminent futur» (G-K. § 1 16. 5c ; Dr. § 135. 3) : so ™y '»•« (cf. Ex. 510 ; Gn. 207 43"). 72 DEUTERONOMY — A graven image, (even) the form of anything which fehovah thy God hath commanded thee (not to make)] cf. v.16- 25. ^ commanded, in a negative sense, as 237. — 24. An emphatic declaration of the ultimate ground of the preceding warnings : Jehovah is a devouring fire, consuming and destroying those who set themselves to dishonour Him or thwart His will (o,3 ; cf. Is. 29s 3027- 30 ; also Ex. 2417) ; He is likewise a jealous God, who will not endure that the honour which is His due should be rendered to a false god (cf. 3221 Is. 42s), and who visits those who slight Him with the fire of His vengeance (cf. Zeph. i18 38 Ez. 365 Ps. 795).— A jealous God (K3J? ^), as 59 ( = Ex. 205) 615 Ex. 34uf: cf. «i3|5 ^ Jos. 2419 Nah. i2f. 25-31. Israel, in after-times, if it lapses into idolatry, will find itself exiled from its land ; though even then God's mercy will not forsake His people, if it turns to Him in true peni- tence.— 25. And ye be grown old (DrOw'YJI) in the land] the word (which is a rare one) implies "the loss of spiritual freshness, and the blunting of original impressions, produced by force of custom, or long residence in the same spot" (Dillm.): comp. the use of the root, Lev. 1311 25s2 2610. — A graven image, (even) the form of anything] v.23. — And do that which is evil in the eyes of fehovah] 918 172 3129: cf. on 618. — To vex him (iD^JDn^)] so 9is 3I29 32ie. 21a (DID). Not " to provoke Him to anger" (AV., RV.) : D^an, and the cognate substantive D}>3 (in Job trj?3), express always the idea, not of anger, but of chagrin, or vexation (Job 52 61), caused by some unmerited treatment, — here, by deserting Jehovah, after the gracious and condescend- ing regard which He had manifested towards Israel (v.20), in favour of other gods. The word is used frequently in the same connexion by Deut. writers, as Jud. 210, and especially by the compiler of Kings (1 K. i49-™ 153° i62-7- w. 26.83 2122 2254 2 K. I7n. 17 2I6. 15 22i7 23i9. 26) ancj Jeremiah (718- 19 819 1 i17 256- 7 32s9- so. 32 4^3. 8) j an(j occurs occasionally besides. — 26. I call heaven and earth to witness, &C.] heaven and earth, representing the unchangeable and ever-present fabric of the universe, are solemnly appealed to (3019 3128) as witnesses of the fact that the 24. Kin nSn'x pn fnftK '' "^ contract the different position of ni.t 3s2 ; and see on i17. — 27. "isdd 'no] constr. as cuiVn 318. — iny] 28'i7 Gn. 31s8. IV. a4-29 73 consequences of Israel's disobedience have thus been foretold to it (cf. g» 30^).—, Perish quickly] cf. 7* u17 28'20 Jos. 2310 (D2). — Whereunto, &~c] 3113 3247, cf. 3018. — Ye shall not prolong days (d^D* pnsn tib) upon it\ a favourite Deuteronomic expres- sion : v.40 530(33) j j9 jyao 227 3018 3247 (rare besides) : cf. iliat thy days may be prolonged ("]*& (]))y~\iV }i'?^) 510 ( - Ex. 2012) 62 2515f. — 27-28. They will be scattered among the nations, and dwindle in numbers ; there also they will sink deeper in heathenism, until they become abandoned entirely to the worship of dumb idols. — 28. The •work of 'men's hands] 2 K. 1918 ( = Is. 3719, cf. 2 Ch. 3219) Ps. 1154 13515; similarly c. 2715 Jer. 103 (tnn H» rwjto) ; Hos. i44<3> Is. 28 178 Mic. 512<13). Wood and stone, as 2836- M 2916 Ez. 2032 : as here, both phrases together, 2 K. 1918 (Deut.) = Is. 3719. — Which see not, and hear not, cVc] hence (with variations) Ps. 1 155"7 13516"17. The same sarcasm on idols, made by the hands of men, and not even capable of the functions of animal life, also Hos. 86 132 Is. 28-20 178 3022 Hab. 218f- Jer. io1-10-14-1* ( = 5i17-18) Is. 449-29 466f- (cf. 4o19f 4i7485): elsewhere in the Pent, only Lev. 2630 (the wSb ,|"iJD). 29-31. But Israel's alienation from its God will not be permanent. Tribulation will work a change in the heart of the nation ; it will turn sincerely to Jehovah, and its penitence being accepted, will receive again the tokens of His favour. — 29. But from thence ye to ill seek Jehovah thy God ; and thou shall Jin d him] i.e. experience again His grace and help: cf. Ps. 320 Is. 556 651 1 Ch. 28i,b 2 Ch. is2-4, and esp. Jer. 29^ (where the agreement is almost verbal). — Provided thou search after him "with all thy heart, &c] the words express the condition of Jehovah's being "found," His being sought for, viz. not from superficial or interested motives, such as the desire to escape from misfortune, but with a radical change of heart (v.80 "return"), and the devotion of the whole being. The phrase "with all the heart, and with all the soul," is characteristic of Dt. (see on 6r'), and a genuine expression of the spirit which animates the Writer. It denotes (substantially) the entire spiritual being of man, the " heart " being, in the psychology of the ancient Hebrews, the organ of intellect (see Jer. 521 Hos. 711 28. Notice the fourfold emphatic jr (i17). 74 DEUTERONOMY RV. m.; Job 1224, &c), and the "soul" being the organ of the desires or affections (on 2415). — 30. All these things] i.e. the tribulation just referred to, and implied v.26f-. — In the latter days] lit. in the end of the days (D^ETl rp~iriK3), an expression of rather frequent occurrence in the prophetical books, and denoting the final period of the future so far as it falls within the range of the speaker's perspective. The sense attaching to it is thus relative, not absolute, varying with the context. Here it is used of the period of Israel's return to God, forming the close of its history so far as contemplated by the writer ; 3 129 it is used of the antecedent period of Israel's rebellion : in Gn. 491 of the period of Israel's possession of Canaan ; in Nu. 2414 of the period of Israel's future conquest of Moab and Edom (see v.17"18) ; in Ez. 3816 of the imagined period of Gog's attack upon restored Israel ; in Dan. io14 of the age of Antiochus Epiphanes. Elsewhere it is used of the ideal, or Messianic age, conceived as following at the close of the existing order of things, Hos. 3° Is. 22 ( = Mic. 41) ; comp. Jer. 2320 ( = 3o24) 4847 4939 Dan. 228f. — Return even unto (ty) Jehovah] 302 Hos. H2^) Am. 4« Is. 912<13> 1922 al.; with W iS.fi K. 8s3- 48 al.— And hearken to his voice {)b)p2 nj>DB>!)] so 820 9s3 13s-19 155 2614-17 2710 281- 2- 15- 45- 62 3o2-8-10-20; Gn. 2218 265 Ex. 52 i52s (?) 195 2321-22 Nu. 1422 (all JE); Jos. 56 22s (Joshua's) 24s4: elsewhere chiefly in Jer., and other writers influenced by Dt. (not Is. or Ez.). — 31. For Jeliovah thy God is a compassionate God] who is ready, therefore, to accept Israel's penitence, pro- vided it be sincere (303). &TH ?N, as Ex. 34s (JE). — He ivill not let thee drop f/J3")l &&)] or, leave thee to sink down slack 30. q^ ivs] \ "i Hag-, i6) ; but as pointed (with the art.), it can hardly be anything but the subst. "is, '^ is 3 being regarded as a poetical variation of the more prosaic 'rnya (cf. the late expressions Ps. 1201 ^ -T"3V3> J°n« 2s '? •TJ¥°). — I^Di] the pf. with 1 consec, carrying on "|S "1*3 (G-K. § 112. 307; Dr. § 118). — T\2m wen nnnN3] here the l consec. introduces the pred., nzen being the sjrntactical equivalent ot 3im : Gn. 3" Ex. 166 enjm 3iy at even — then y« shall know, 1 K. 1381 'UK nmspi 'niD3, &c. (G-K. § 112. 5c; Dr. § 1236). IV. 30-34 75 and feeble (cf. of the hands, Jer. 624 al.), opp. to hold fast (Job 27s Song 34 al.): so3i6-8Jos. i6 i Ch. 2820. — Nor forget the covenant which he sware, &c] see on v.13 and i8; and comp. Lev. 26*lb"45 (in the peroration of the " Law of Holiness"). 3&-40. Israel has grounds for knowing that Jehovah is God alone, who will not permanently abandon His people (v.32'36), and who has a claim upon Israel for its obedience (v.37'40). — 32. For] introducing the considerations, tending to show that Jehovah will not forget His covenant (v.81) : nothing so marvellous has ever happened at any time, or in any place, since man appeared upon earth, as the wonders which Israel has witnessed at Horeb (v.83) and in Egypt (v.34). — 33. Did ever people hear the voice of God?] rather a god. The point is not whether any other nation ever so heard the voice of (the true) God, but whether any other god had ever given such evi- dence of his existence as Jehovah had done. — Out of the midst of the fire] v.12. — And live] in accordance with the thought, often expressed, that no man can "see God and live" (523(2G) Gn. i6133231 Ex. 2019 3320 Jud. 622f- 1322; cf. Ex. 36 1921).— 34. Or hath a god attempted (nf>3) &c.P] has a god ever even attempted, or ventured (2850), to come and take to himself a nation out of the midst of another nation, as Jehovah has done in the case of Israel? — Trials (-^P)] or provings (on 616), i.e. testings of the character and disposition of Phara'oh, effected by the display of Jehovah's might (719 20,2). — War] Ex. I414-25. — With signs and with portetits] Ex. 48. e. 17. 28. so xoi.a (j-^) . 42i 7o ! T9. 10 piste) ; both, as here, Ex. f Dt. 622 719 26s 29s 3411 (all with allusion to the marvels wrought in Egypt), 13s- 8 (as well as in other books). HBto is a portent, an occurrence regarded merely as something extraordinary: niN is a sign, i.e. something, ordinary (Ex. 1213 3113 Is. 203 &c.) or extraordinary, as the case may be, regarded as significant of a truth beyond itself, or impressed with a Divine purpose. — A mighty hand] on 324. — A stretched out arm] 929 (with "great power," as 32. \th\ a syn. of jp, used esp. in designntions of the terminus a qua, whether of time or place: e.g. c? 2 S. 70, u, DW71 n pch just below, Jud. 201 ; Ex. n7 2 S. 6™(Lex. s.v. |P, sub fin.).— rrnj] the nif.. as 1 K. ia 121*4 Jud. 19* (|| nnN'u) 203 al., in the sense of come to pass, happtn. j6 DEUTERONOMY 2 K. I7» [compiler] Jer. 27s 32"); Ex. 66 (P or H). The combination with mighty hand, first in Dt. 4s4 515 719 n2 26s; and (derived hence) Jer. 3221 (cf. 216) 1 K. 842 ( = 2 Ch. 632) Ez. 2033. 34 ps# 136124/. — And with great terrors (DWlto)], £0. awe- inspiring manifestations. So 26s 3412. (Sr renders opdfiara (as though B'WJp), which is weaker, though the reading is defended by Geiger, Urschrift, p. 339 f. — Before thine eyes] on i30. — 35. Thou (emph.) wast made to see, so as to know that Jehovah, he is God: there is none else beside him] this was the ultimate aim of the wonders wrought in Egypt : cf. Ex. io2. The truth, that Jehovah is not only God, but sole God, is emphasized again, v.39, cf. 79 io17: see on 64. — 36. Jehovah's manifestations had been made alike from heaven and upon earth, with the intention of impressing vividly upon Israel the truth and reality of His words. Out of heaven had Israel heard the thunderings of God (Ex. 1916), that he might discipline thee, i.e. that the people might be brought to a temper of becoming reverence; and upon earth (Ex. 1918) had they seen his great fire, and heard his words out of the midst of the fire, embodying (cf. v.10b) the fear of Him in a concrete form. — To discipline thee (5'?.1?-r)] comp. 85, and the cognate subst. "IEM3 1 12. "Instruct" (RV.) is not an adequate rendering, us] denotes not the instruction of the intellect (into, 19^), but the discipline or education of the moral nature : the spectacle was one adapted to quell waywardness and pride, and to generate in Israel's heart a temper of submissiveness and reverence. "V. is the word used to denote the discipline with which a parent trains his child (85 Pr. 1918 2917) ; it is used also of other corrective dealings, sometimes severe ones, whether on the part of God or man (e.g. 1 K. I211-14 Lev. 2618 Jer. io24 3011 Ps. 62 3912). 37-40. And because he loved thy fathers, and chose, &c (39) Know this day, and call to mind, that, &c. . . ., f40) And keep, &c] because is lit. in place of, i.e. in return for (the fact) that (*3 "D? ; cf. 2114 2229 2847), which shows (Dillm.) that the construction here given is the correct one, and that the apodosis cannot be (RV.) at chose. — Loved thy fathers] God's love of the patriarchs is emphasized again in io15 : comp. His 33. DVtSwi ma im»] v.39 79 1 K. 880 I839-89: lew as 321.— 37-39. . . . '3 nnro pirn] the pf. with l consec, as 2 K. 2217 Is. 6o18, and in response to \tr Is. 3i6f. 37» apy Nil. 14* &c. (Dr. § 123 y ; G-K. § 112. 5*). IV. 35-40 77 love of Israel, 78 (where see note) 13 23". Neither is taught elsewhere in the Pent. Jehovah's regard for the patriarchs is, of course, frequently exemplified in the narratives of Genesis (both JE and P) ; comp. Ex. 3e.i8.i6.i8 ("the God 0/ your fathers") 3213 331 : and it is also referred to often elsewhere in Dt., as the ground of His care for their descendants (on i8) ; but His love of them is mentioned only in the passages quoted. — And chose his seed after him] if the text be correct, the reference will be specially to Abraham. The parallel passage io15 has, however, their and them, which here also would harmonize better with the context, and which is expressed by all the ancient versions. — And brought thee out with his presence 0V?r)] cf. Ex. 3314 «fe V?Q, Is. 63° "and the angel of his presence (v;s IN^d)] saved them " ; also, for the general sense of EWB, 2 S. 1711 (of a human person). — With his great power (?n:n ^nan)] 929 Neh. i10; Jer. 27s 3217 (both of creation); Ex. 3211 (mi poa), 2 K. 1786: cf. Nu. I413-17.— 38. To dispossess (vnith) . . . from before thee] $*■ 6 n23 1812 (cf. 7" 93) Ex. 3424 (JE). — Greater and mightier than thou] cf. 71 ,nd 91 n23. — As at this day] 280. The reference may be either to the territory East of Jordan, or (by an anachronism) to Palestine generally: the similar language of 71 end 91 n23 favours the latter interpretation. — 39. The thought of v.35 repeated. — And call to mind] i.e. consider, reflect ; see below. — He is God in heaven above, &c.]]os. 2n (D2) 1 K. 823 (Deut.).— *ttj> ps] Is. 455. 6. 14. is. 21. 22 469# Comp. on 64.— 40. That it may be well for thee (■£ 30*)] 516- 2C <29> 6'<- 18 1 225- 28 227; cf. 580 <33> 1913 (? 3iq). — After thee] cf. on i8. — Prolong days (dD" T~\$T))] on v.26. — Forever] lit. all the days, a Heb. expression for continually, esp. frequent in Dt. (52r> 624 n1 1423 185 190 2833 Jos. 4* [D2]) ; though found also elsewhere, as Gen. 43° 44s2 1 S. i28 2s2-35 1829 Jer. 3186 32s9 3318 3519 al. 39. naaV Vk rat-m] lit. "bring: back to thy heart," i.e. recall to mind, consider', so 30' 1 K. 847 Is. 44'" 46*" (Sy) Lam. 321. "Bethink themselves (AV. 1 K. 847) is a gfood paraphrase. — 40. *|V 3B" "icn] -itn, as often (cf. on 3" 1 lu), a link relating two sentences to each other ; here resolvable into W that : so v.10 6s (cf. the || ji'DS 5" 618), 28s7- M Gn. 1 i7 al. {/.ex. ir* 8 b.). 7» DEUTERONOMY IV. 41 43. The Appointment by Moses oj three Cities of Refuge in tlie trans-Jordanic Territory. 41-43. Bezer, Ramoth, and Golan appointed as Cities of Refuge. — The Deuteronomic law respecting the Cities of Refuge is contained in 191-13 (to the notes on which the reader is referred for fuller explanations) ; and all the characteristic expressions in v.41*42 here agree with those found there. The verses mark a pause in the narrative, and seem designed to separate the introductory discourse ifl-4*° from c 5 ff. (Di. Oe.). Their origin is uncertain. It is possible, no doubt, that they may have formed an original part of Dt. (Di.). In igia', however, the Cities of Refuge appear to be introduced for the first time, as a new institution : had the writer of 191'13 already described the appointment of three cities for the same purpose, it is difficult not to think that he would have framed his law so as to contain some allusion to the fact. It seems more probable, therefore (esp. if i1^40 be not by the same hand as c. 5-26. 28), that 4U-43 was added by a later Deut. writer (perhaps Rd), who desiderated an express notice in Dt. of the trans-Jordanic Cities of Refuge, and, in accordance with a tradition which referred their appointment to Moses, supplied the omission by the insertion of these verses (Konig, EinL p. 213 ; Oettli, ad Joe. comp. Kuen. § 7. \~d \ Wellh. Comp. 207 ; Westphal, ii. 83). The phraseology is throughout Deuteronomic (like that of the additions in Jos. 20s"9; L.O.T. p. 105), and has no affinity with that of P's law in N»> 35s" 9~S4» According to P, also (Jos. 208, cf. Nu. 3510'14), the Cities of Refuge on the East of Jordan, as well as those on the West, were appointed, not by Moses, but by Joshua. Separated (^"la*)] so 19s-7. The word implies not so much physical separation, as separation for a particular purpose or object, io8 2g2°(21); cf.JPh. xi. p. 219. — Beyond Jordan] on i1. — 42. Thai the manslayer . . . in time past] agreeing nearly 41. Vni' jk] Dr. §27/3; G-K.§ 107. i» R.1.— 42. 'm. . . oj] . . . run nor 0:7] n*y dj7 is corrected, as the sentence proceeds, by the more precise nn« b* bun D'lj-n fs, and this necessitates the repetition of the idea of fleeing: 017 is accordingly resumed by D}} — " That he might flee thither . . . , and (=yea) that he might flee . . . and live." The inf. 0:7, with a final conj., is continued by the pff. t'pj . . . si], with waw consec, as regularly (e.g. Gn. 1S25 ; Dr. § 118) ; for the resumptive Dj], cf. 188 R3I, 2011 n\-n, 29** l-iom (Dr. § 118 n.). On :'nj, see G-K. § 104. ie. — iS wr vh mm] lit. "and he being a not-hater to him aforetime" : so 194" 6 Jos. 205 ; Nu. 35* rm n1? mm iV (Dr. § 135. 7 Obs.). The ptcp. with nV is unusual (ib. % 162 «.); and NJir is best construed as a subst. — Snh] as 72S 1911 (but not 8) Gn. 19s"85 26s-4 Lev. 1S27 (against tntn some 80 times in the Pent., and nb» 180 times), TV. 41-43 79 verbally with ic/* 4t>- <">.— 43. Bezer(-\'t2) in the table-land\ Bezer is mentioned besides Jos. 208 2iM [see RV. m.\ (-1 Ch P*)); also on the Moabite Stone, L 27, as one of the cities rebuilt by Mesha' ; and 1 Mace. $"• (IWop). Its site is un- known; but being in the "wilderness" (23h), it was probably situated towards the eastern border of the Moabite tablc- {$*).— Ramoth in Gilead] Jos. 208 2i!»<3«>(=i Ch. 6M<"°>), or Ramoth of Gilead, 1 K. 4™ 2 23ff 2 K. 8™ 9lff, according to Eusebius {Onom., ed. Lag. p. 287) 15 Roman miles W. M Philadelphia (Rabbath Bn&'Ammon). It is generally ider. with es-Salt (see Bad. p. 287); but Dillmann (on Gn. si'"1), following Hitzig and Langer (Auxland, 1882, p. 181), prefers a site 6 miles to the North of es-Salt, at the ruins of el-Jal'td. — Golan] Jos. 203 21* (=1 Ch. fS5"™), named by Eusebius {Onom. p. 242) as a iBMfHj /xeytVnj, but not at present known. Golan gave its name to the province Gaulanitis, often men- tioned by Josephus (cf. Schurer, N. Zg* i. 354). On the modern district Jolan (or Jaulan), see Bad. p. 285 ; and Schumacher, Survey of the Jaulan, 1888. IV. 44-49. Superscription to the Exposition of the Law, contained in c. 5-26. 28. IV. 44-49. This superscription first (v.*tf) characterizes the substance of the following discourse ; it then specifies the place (v.46*), and (indirectly) the time (v **>-») f at which it was delivered. More than one difficulty arises in connexion with it. Not only does it appear to be superfluous after i1"'. which is plainly intended to refer, nrt to c 1-4 only, but to the Deut. discourses generally (v.* :"toe: this law"), but even supposing that a special superscription were deemed and 1 Ch. 20* (S»)t. The word is written similarly in Phcen. (CTS. I. i. 3* -« tnrfm ::** "these holy gods," 14s 933 [r-'ted °n V-M\h though it was pronounced prob. as a dissyllable (Schroder, Phon. Cr. § 61 j. The kindred dialects have generally a dissyllabic fcrm (cf. DB.2 i. 774 *.; '• Comfi. Gramm. of Sem. Lang. p. io8f.), which is an indication that the pron. terminated originally in a vowel sound. The variation is thus not an "archaism," but is purely orthographical: no doubt 1*r\ should be vocalized ?k 7 (cf. Phcen. t, Le. j), just as n«, ry, when they occur tot •-' -rv, are vocalised p». ?B. 80 DEUTERONOMY desirable for c 5-26, the minute particulars contained in v.**49 seem to be unnecessary when the circumstances there noted have been already described in detail in c. 2-3 ; moreover, v.48 is itself tautologous by the side of v.44. The circumstantiality of the heading appears, in particular, to point to its being the work of a writer who either (a) was not acquainted with i1-*!40 or (b) disregarded it. By those (a) who hold the original Dt. to have been limited to c. 5-26. 28, 440"49 — or (Konig, who thinks v.47"49 added subsequently) 445"46 — is accordingly considered to have been the superscription to that discourse, to which i1-^0 was prefixed afterwards as an introduction, whether by the original writer (Graf, Gesch. Biicher, pp. 6, 13 ; Kleinert, pp. 33, 168), or by a somewhat later hand (Wellh. Comp. p. 192 ; Kuenen, § 7, n. 12 ; Valeton, Studi'en, vi. p. 225 ; Westphal, pp. 82, 87 ; Konig, Einl. p. 212 f.), v.44 being inserted at the same time as a connecting link. Dillmann (5) on the contrary, who observes that the verses include slight phraseological traits which are not those of D (see the notes), and that v.49 appears to be borrowed from 317, which forms (see note) part of an insertion in the original narrative of c. 3, considers the superscription not to be original, but to have been added here by the Redactor of Dt. on the basis of material derived from c. 1-3, for the pur- pose of marking the distinctive character of the discourse which follows (c 5-26), and declaring that the "exposition" of "the law," promised in I*, now begins. Dillm.'s attempt, however, to show that v.45 is not tauto- logous with v.44 cannot be pronounced successful : the supposition that the "law" of v.44 refers to c. 5-11, and the "testimonies, statutes, and judg- ments" of v.48 to c. 12-26, implying a forced distinction between the two expressions, which is not sustained by usage (see v.8). 44. And this] ffiFS omit and. — The law] i5. — Laid before (DB> sxb)] Ex. 197 211: elsewhere Dt. has >:sh jru (on v.8). — The children of Israel] sufficiently common in most books of the OT., but contrary to the general usage of Dt., which, even in the narrative parts, prefers "all Israel" (on i1); for i3 3251 348 are derived from P, 3i19-22-23 from JE, io6 from E: else- where in the book only 318 2318 (" sons " as distinguished from daughters), 247, the heading 444- 45- 48, and the subscription z869 (291).— 45. Testimonies] 617- 20 : cf. 1 K. 28 2 K. 1716 23s (all Deut.) ; and see below. The idea of a "testimony" (or "witness") is that of an attestation, or formal affirmation; hence, as referred to God, a solemn declaration of His will on 43. n'ij>] &1- ». Elsewhere (in this form) only Ps. 2510 78s8 93s 99' 13218, and 14 times in Ps. 119. When written plene (nny), the word is usually pointed n^j? (1 K. 23 2 K. 1715 23s Jer. 44s3 1 Ch. 2919 2 Ch. 3431 Ne. 9s4, and 8 times in Ps. 1 igt), which would be the pi. cstr. of nny (Stade, § 32ob). A comparison of the two groups of passages {e.g. of 1 K. 28 with Dt. 617) makes it evident, however, that the words, though differently vocalized, do not differ in meaning;* IV. 44-49 8 I points (especially) of moral or religious duty, or a protest against human propensity to deviate from it (cf. 2 TJffl to testify or protest against [not unto], 2 K. 1715 Jer. n7 Ps. 507 819 Neh. 926- ■•• 30). The word came thus to be used, primarily through the influence of Dt., and writers of the same school, as a general designation of moral and religious ordinances, con- ceived as a Divinely instituted standard of conduct. Else- where, particularly in P, the term (in the singular) is applied specially to the Decalogue (Ex. 2516-21 3118 3429; comp. the expressions, "Ark, Tabernacle, of the testimony," 25s2 3821 al.), as a concise and forcible statement of God's will and human duty. — The statutes and the judgments] 41. — When they came forth out of Egypt] so v.4a. The phrase, descriptive of a date at the very end of the 40 years' wanderings, could not have been written by a contemporary ; it must spring from a time when the 40 years in the wilderness had dwindled to a point. — 46a. Beyond Jordan] I1. — In the ravine, &c] 3-0. — Si/jon . . . Heshbon] i4 32. — 46b-49. The writer takes occa- sion, from the mention of the "land of Sihon," to introduce, in the manner of the Deut. writers (on i4), a notice of Sihon's defeat, and of the territory taken from him and 'Og. The verses, esp. v.47-49, are connected loosely with v.45*46, and may be an addition by a later hand (Kon. p. 212). — Smote] 2s3. — 47. And they took, &c.] 284 38. — Beyond Jordan, toward the sun- rising] v.41 Jos. i16 I2lb (both D2).— 48-49. From 'Arder, ^12. 15. 16 jq^ in which Jehovah seems to be described as having spoken them audibly to the people. It appears, however, Y. 3. unae] emphasizing the suff. in unn (G-K. § 135- 2°; ■ s- '9"JJ 252'). and then further strengthened by 'n TO rfoe, in appos.— "but with us, us, these here to-day," &c— 4. MM D'»] "(with) face in face," -an implicit accus. of closer definition (G-K. g 156. z).- 3. "-• *xm] a circ. cl. (Dr. § 161).— nnh] io declare. "Show" (AV. RV.) is used here in the old sense 84 DEUTERONOMY that according to the conception of D, the people heard the "voice" of God, but not distinct words: the latter Moses declared p^PI) to them afterwards. And in fact this repre- sentation is not inconsistent with Ex. io,9- 19 — both verses belonging to E, and followed originally by 201_ir (the inter- mediate verses 1920-25 forming part of the parallel narrative of J) : according to these passages God speaks with Moses, and the people overhear the thunder of His voice, but they do not necessarily hear distinctly the actual words spoken. — The word of Jehovah] <&&&V, "words": so Kuen. Th. T. 1881, p. 180. 6-18 (21). The Decalogue, repeated from Ex. 201-17, with verbal differences, sometimes slight, in other cases more con- siderable. The longer variations are mostly in agreement with the style of Dt., and the Writer's hand is recognizable in them. On the Decalogue in general, see the notes on Ex. 201-17 : only the variations which the text of Dt. exhibits will be noticed here. — 8. A graven image, (even) any form, &c] Ex. 204 "a graven image, or (1) any form, &c." Comp. 416- 2S- 25, and see below. — 9. wbv bin] Ex. wvf:V bv- — 12. Observe of the word, to report or tell : see AV. Gn. 4631 Ex. 138 1 S. o6 &c. (RV. tell), RV. Dt. i7»-w.u 327 , s. 31B aL— 8. 'ji -wk JiMMl b has] the con- struction is difficult, and uncertain. In view of Ex. 204 (as it stands), and of the fondness of D for apposition (on 181), the rend, adopted above is at least the most obvious (so 416, ^ a). It is true, rattan denotes nothing material ; and hence it might be objected that a njion could not be "made": but the direct obj. of nayn is hcs; and njion may signify not only " that in an object which may be imitated," but also " that wherein an object made resembles its model " : in making a has, therefore, a n:ion is at the same time produced. This "form" is then, by an inexactness of language, identified with the corresponding "form" ("that is in heaven, &c.) upon which it was modelled (RV. eases the sentence by inserting "the likeness of"). Ewald {Hist. ii. 160), W. A. Wright, J Ph. iv. 156, Di., divide the verses Dt. 5s*9 (=Ex. 204"6) differently, treating 'n Va as a casus pendens, and construing : " Thou shalt not make unto thee a graven image : (and) every form that is in heaven above, &c, thou shalt not bow down to them, or worship them." Others assimilate the text of Ex. to that of Dt., omitting 1 in raiDn fcn, and rendering, "a graven image of any form," &c. (so also 41* ffl' *) ; but the combination naiDn Sob seems a doubt- ful one, and it is peculiarly hard when followed, as in 416, by another genitive.— 9. on^jffi] so Ex. 208 23*; Dt. 138 DT3j;j. The impf. Qal is ordinarily niiy.: 'Ji?Ii: (Ex. 4s3 &c.) ; and it is a question how these four anomalous forms are to be explained. Ols. § 261, Stade, §§ 549s, 588*, v. &-iS 85 ("ti-V")] 161. In Ex. 20» "remember."— As Jehovah thy God commanded thee] so v.10 2017; cf. 625 24s, and the frequent "As Jehovah spake unto thee" (on i21). A comment on the words spoken, which is of course not strictly appropriate in what purports to be a report of them. — 14. And thy man- servant] Ex. 20™ without " and."- -And thine ox, and thine ass, and all thy cattle] Ex. 2010 has for these words simply 11 and thy cattle." — That thy man-servant and thy maid-servant may rest as well as thou] this clause is not found in Ex. 2010, though it expresses the thought of Ex. 23121' (in the M Book of the Covenant "). The philanthropic motive assigned for the observance of the sabbath is in accordance with the spirit which prevails elsewhere in Dt. {e.g. I213- 18 i4S8b 1611). — 15. And thou shall remember that thou wast a servant in the land of Egypt, and Jehovah thy God brought thee out thence, . — 17(20). And thou shall not answer against (1916) thy neighbour, as a vain witness] IV N}K/ i.e. a hollow, insincere witness: in Ex. 2016 ">££/ *W i.e. definitely a false witness, the more common expression (Dt. 1918 Ps. 2712 Pr. 619 145 2518).— 13 (21). And thou shalt not desire thy neighbour's wife, and thou shalt not long for thy thy neighbour's house, his field, or his man-servant, or his maid-servant, his ox, &c] in Ex. 2017 "Thou shalt not desire thy neighbour's house, thou shalt not desire thy neighbour's wife, or his man-servant, or his maid-servant, or his ox," &c. In Ex. "house" appears to be used in a comprehensive sense, embracing not only the actual dwelling, but also wife, servant, ox, ass, and other possessions constituting a domestic estab- lishment (cf. Gn. 152 Job 815), examples of which are after- wards specified separately ; in Dt. the wife, as the dearest and closest of a man's possessions, is named separately in the first place, and "house" is limited to ordinary domestic property, land, servant, ox, and ass being the illustrations chosen. For "desire" (ipn) in the second place, Dt. has n^nn, apparently merely as a rhetorical variation ; for "J^nn, though a some- what stronger term than Ton, and rarer, especially in prose, does not express a substantially different idea, ion, express- ing in itself a perfectly lawful affection (Is. 53s Ps. 6817<16>), acquires from the context the sense of sinful coveting (cf. Mic. 22 Ex. 3424) : for rnsnn, comp. 2 S. 2315 (RV. " longed ") Pr. 134 233 Ps. 4512(n>. 19-30 (22-33). Request of the people that Jehovah's future V. 16-25(28) Sj commands might be conveyed to the;n by Moses. — 19 (22). pyn finjfm] 411. — And he added no more (ip" &6l)] as we should say, " and he then stopped " : cf. Nu. 1 i25. — And lie •wrote them, &c.] the statement anticipates what, according- to 99"11 Ex. 321M', only took place subsequently : it is introduced here for the purpose of completing- the narrative respecting the Decalogue. —20-24 (23-27). The people request (comp. Ex. 2018-21) that in future Moses may speak with them as God's representative. —20(21). *^K pmpm] i22.— The heads of your tribes] I15 (cf. on 2$).— Elders] cf. 271 299 3i9-28.— 21 (24). His greatness] 32'.— We have heard his voice, £rc.] 412- 33. — That God doth speak with ?nan, and he liveth] contrary to general experience: comp. 4?n, with note. — 22-24 (25-27). Nevertheless the spectacle is such a terrible one, and it can so little be expected that the verdict of experience will again be reversed, that they dread to witness it any further. — 23(23). — All flesh] the expression sometimes embraces all living beings (as Gn. 617-19 Nu. i815) : more commonly it denotes mankind alone (Gn. 612- 1S Nu. i622 = 2716 Is. 4o5-6 al.) : cf. Lex. ">"'3 6. The expression characterizes living creatures, in tacit contrast to God, as frail, unsub- stantial, and dependent (Is. 3i3Jer. i75Job io4). — That hath heard, &c. and lived] cf. 433. — The living God (D^n Dsr6x)] this "significant and moving name" (Sanday, Bampton Lectures, 1893, p. 124, cf. 153) recurs 1 S. 1720.30 jer# ioio 2330f . (\n '«) 2K. i94-16( = Is.374-17)t; (*n bx)Jos.310Hos. 21(i10)Ps.423843t. — 24 (27). And thou (emph.) shalt speak unto us, dfc; and -we will hear, and do] comp. Ex. 2019 n^OKW VW HR« 13^. —25 f. (28 f.). Jehovah declares Himself graciously pleased to accede to the entreaty of the people ; and gives warm expression to the hope that their present obedient frame of mind may be main- tained perpetually. — And 'Jehovah heard the voice of your words] 19. Snj Sip] "(with) a loud voice" (2 S. 199 1 K. 8M),— the accus., as v.4. — 20. TN3 yfa vtrr\] = " while the mount burned with fire," — a circ. clause (G-K. § 141. 2 ; Dr. § 159).— 21. vm . . . navj Dr. §§ 38*; 113. 4«; G-K. § 112. 3 A a. — 22. m:x DW cn] Dr. § 135. 4. — unai] introducing the apod. (ib. § 137a; G-K. § 112. 5*).— 24. nnx 21,7] "draw thou near" (emph.): cf. Ex. 20'° (above), Jud. 8-1 npH oip, 1 S. 17" ngtf Sxj;, 20" 221" n?tf 3b, Is. 43w nrx ngp.— pio] so (in the masc.) Nu. 11" Ez. 28" t (G-K. § 32 R. '), as in the Aram, of (E. No doubt q* should be read (a* Ps. 64 1 S. 2419 al. : v. Lex. p. 61). 88 DEUTERONOMY so Is4. The words addressed to Moses, as in I84 those spoken in the privacy of Israel's tents, were (so to speak) overheard by Jehovah.— They have -well said, &c] so 1817.— 26 (29). 0 that this their heart were theirs continually ', to fear me, &c] O that their present temper might continue, and not pass away, when the impressions to which it is due have been obliterated and forgotten. — That it may be well for them] 440 516, cf. v.8°(33). 27 f. (30 f.). Moses is to receive from God, and afterwards to communicate to Israel, the commandments to be observed by them, when they are settled in Canaan. — 28 (31). All the com- mandment, &c] "the (or this) commandment" recurs 61 711 3011; with "all," 625 8l n8-22 15s 199 271 (of a special injunc- tion, 315). As 1122 199 show, it denotes the Deut. legislation generally (esp. on its moral and religious side), viewed as the expression of a single principle, the fundamental duty of 65. Westphal (pp. 36, in) supposes that here it refers particularly to the development of 65 contained in c. 6-1 1 (cf. 6l 711), while the "statutes and judgments " (on 41) embrace the laws com- prehended in c. 12-26 (cf. 121 2616). — Wlzich thou shall teach them, that they may do them, 6r*c] cf. 41* 6« 14 (see note), 61 121. — WJiich I am giving them to possess it] cf. 121 (JH3) 154 19s- 14 211 2519. — The verse, as a whole, appears to be parallel with Ex. 2412 E (where "which I have written," it is probable, origin- ally followed "tables of stone"; see Kuenen, Th. T. 1881, p. 194 f.; Budde, ZATW. 1891, p. 225; Bacon, JBLit. 1893, pp. 3X> 33)* — 29 f. (32 f.). Upon Jehovah's gracious response Moses founds an exhortation to obedience. — 29 (32). Observe, then, to do] on 46. — Hath commanded] the past tense as v.s°(33>617. According to these passages (cf. 45) the laws received by Moses on Horeb had already been made known to the people ; the aim of the discourses in Dt. is to recapitulate and re- inforce them, immediately before the Israelites' entrance into the land in which they are designed to come into operation (v#28 (31) 45. 14 qi x 2i). — Ye shall not turn aside, &c.] so (metaph.) r7n.20 2814 Jos. 17 23* (both D2) 2 K. 222 (Deut.) = 2 Ch. 34s; 26. irm |n' t>] Dr. § 115 {s.v. •?). — ill caaS] m (not nut) in accordance with ruie, after a noun denned by a stiffix {Lex. s.v. W 2 b ; Dr. § 209 Obs.) 1 21s0 Jud. 6" al. So with rite, n18 Ex. 101 n8 &c— 27. oaS law] on i7. V. 26(29)— VI. 4 89 (lit.) Dt. 2" (see note) 1 S. 612f.— 30 (33). The way which Jehovah your God hath commanded you] gv2 (from Ex. 32s) ,fl 1 ,88 I3c(5) 21^.— Live] ^.—Prolong days, &>c] 42(l- 40. VI. 1-3. The benefits which Israel may hope to receive, if it is obedient to the commandments now about to be laid before it. — 1. And this is the commandment, &c] promised in 5** (81); cf. 711.— To teach you, &C.]/?-1* 528(81); cf# on 529(32)#_2f T}iat thou mightest fear, &c] cf. 410 526 <29>. To implant in Israel the spirit of true religion and dutiful obedience to Jehovah's will, is the aim and scope of Moses' instruction. — Which I am com- mandingthee] 42. — Thou, and thy son, &c] the Writer's thought passes from the nation to the individual Israelite: cf. on i21. — All the days of thy life] 49 163, cf. 1719. — Be prolonged] cf. on 426. — 3. That it may be well for thee] on 440. — As JeJiovah spake {protnised) unto thee] Gn. 155 2217 264 2814 Ex. 3218 (all JE) ; cf. on i11. — A land flowing with milk and honey] Ex. 38, 17 135 33s Nu. 13* 148 i618-14 (all JE), Lev. 2024 (H), Dt. n» 26»- 15 27* 3120 Jos. 56 (D2), Jer. n63222 Ez. 208-16t. The words, how- ever, stand here out of construction, the rendering "in a land " being illegitimate. It seems either that the clause has been misplaced, perhaps (Dillm.) from the end of v.1, or that words have dropped out after "unto thee," such as "in the land which Jehovah thy God is giving thee " (cf. 27s). 4-5. The fundamental truth of Israel's religion, the unique- ness and unity of Jehovah ; and the fundamental duty founded upon it, viz. the devotion to Him of the Israelite's entire being. — 4. Hear, O Israel] 51. — Jehovah our God is o?ie Je/wvah] the question here is in what sense the pred. "one" is to be under- 30. D3^ ate]] 3"ib is here not the adj., but the 3 pers. perf. of the verb to be well, with 1 consec. (constr. as 41). So 1918 1 S. i618*a : cf. Nu. ii18. For the impf., 3$*: (from [a©;], cf. 3'D%.i) is used : 4*0 5" &c. — YI. 3. ttk] 4*°. — i. inn BWF UfPM nw] the words have been variously rendered. {a) "J. our God, (even) J., is one" (Ew. Bib/. Theol. ii. 1. 243; Oehler, OF. Theol. § 43 ; RV. ist m.) ; (b) " J. is our God, J. is one " (RV. 2nd m.) ; (c) "J. is our God, J. alone" (Ibn 'Ezra, RV. 3rd m.) ; (d) "J. our God is one J." (Schultz, Keil, Baudissin, Sem. Rel.-Gesch. i. 167, Di. Oe. AV. RV., and most). In meaning, a and b do not differ materially from d \ but as against a, no sufficient reason appears for the resumption of the subject by the second "Jehovah" ; b is less forcible rhetorically than d\ c assigns a dub. sense to inn ("alone" is ruS 2 K. io,18 Ps. 8610) ; d thui 90 DEUTERONOMY stood. Does it express the unity of Jehovah, declaring thai He is in His essence indivisible, cannot — like Ba'al and 'Ashtoreth, for instance, who are often spoken of in the plural number {e.g. i S. 74 : comp. on 43) — assume different phases or attributes, as presiding over different localities, or different departments of nature, and cannot further be united syn- cretistically (as was done sometimes by the less spiritual Israelites) with heathen deities ; but is only known under the one character by which He has revealed Himself to Israel (Ewald, F. W. Schultz) ? Or does it denote the unique- ness of Jehovah (see for this sense of "one" Zech. 149 Song 69 Job 3323), representing Him as God in a unique sense, as the God with whom no other " Elohim" can be compared, as the only Deity to whom the true attributes of the Godhead really belong (Keil, Oehler, Baudissin, E. Konig, Hauptprobleme, p. 38, Oettli) ? The second interpretation gives the higher and fuller meaning to the term, and forms also a more adequate basis for the practical duty inculcated in v.5 (for a God, who was "one," but not at the same time "unique," might not necessarily be a worthy object of human love). The first inter- pretation is not however excluded by it: for the unity of Jehovah is almost a necessary corollary of His uniqueness. The verse is thus a great declaration of Monotheism (in the sense both that there is only one God, and also that the God who exists is truly one). Comp. Zech. 149. The truth is one which in its full significance was only gradually brought home to the Israelites ; and it can hardly be said to be explicitly enunciated much before the age of Dt. and Jer. It is often indeed implied that Jehovah is superior to " other gods," or that " other gods " cannot be compared to Him {e.g. Ex. 1511 Ps. 18s2 <31) Dt. 3^); and expressions remains the most prob. rend. — In the Mas. text of this verse, the first and last words (ins* . . . ycv) each end with a litem majuscula. Various explana- tions of the peculiarity have been proposed (see Buxtorf, Tiberias, ch. xiv. ; or C. Taylor, Sayings of the Jewish Fathers (man 'pns), p. 131). Of course it did not originate with the author of Dt. ; the intention of the scribes who introduced it may have been to mark the importance of the verse, as embodying the fundamental article of the Jewish faith, or to warn the scribe (or reader) that the words must be distinctly written (or pronounced). It is said in the Talmud {Beracholh i5b) that " Gehenna is cooled for who- ever pronounces the Shgnia' distinctly" (j'msd .vnrniKa pipiD\ i/'p tmp hi cn.Tj iS). VI. 5 9* respecting His supremacy over nature or tho heathen world, and His relation to "other gods," are used (as by Amos), which logically leave no room for heathen gods beside Him : still, the real existence of "other gods " does not seem to be actually denied ; and it is only gradually seen distinctly, and taught explicitly, not only that Jehovah is unique among "other gods," but that "other gods" have no real existence whatever beside Him (Dt. J**-™ 3Z39 (the Song), Is. 44" 45s- «• "• 18- » 46s: cf. "the God" (cnVlCT) Dt. 4s8- a9 79 2S.f1 K. 8ao al.). The truth is emphasized and illustrated with the greatest eloquence and power by II Isaiah (esp. c. 40-48). See further on this subject, Baudissin, Rel.-Gesch. 150-177; Kuenen, Theol. Rev. 1874, p. 3290°.; Hibbert Lectures, 1882, pp. 119, 317 ff. ; Onderzoek, § 71.6; Konig, Hauptprobleme, 38 ff. ; Schultz, AT. Theol.* 159 ff., 205-207, 275-277 (E.T. i. 175-184, 226-229, 3°4) I Montefiore, Hibbert Lectures, 1892, pp. 134-137, 214-216, 268 ff. ; Smend, AT. Theol. 1893, pp. 356-360. 5. And thou shalt love Jehovah thy God with all thine heart, and with all thy soul, and with all thy force] the primary duty of the Israelite, not to serve different gods indiscriminately, but to devote himself, with undivided allegiance, and with the pure and intense affection denoted by the term "love," to the service of the one Jehovah. The love of God, while alluded to as characterizing Jehovah's true worshippers in the Decalogue (Ex. 206 = Dt. 510, cf. 70), is set forth in Dt. with peculiar emphasis as the fundamental motive of human action (io12 n1- 18.89 I34(8) I99 3o6.i6.20; so jos. 225 2311 (both D2) : not else- where in the Hex.) : comp. in other books Jud. 581 1 K. 33 Neh. i6 Dan. 9* (both from Dt. 7°), Ps. 3124 9710 14520. "» It is a duty which follows naturally as the grateful response to Jehovah for the many undeserved mercies received at His hands (v.12 io12ff ) ; it involves the fear and the service of God (v.13 io12 ii13); it impels those who are filled with it to the conscientious observance of all God's commands (n1-22 199 3016) : it thus appears as the most inward and the most com- prehensive of all religious duties, and as the chief command- ment of all (Mk. I229f)" (Dillm.) With all thy heart, and with all thy soul] a specially Deuteronomic expression, imply- ing the devotion of the whole being to God (see on 4s9). It occurs besides 429 io12 n13 134 2616 3o2-6-10; Jos. 225 23™ (both D2); 1 K. 2*848 ( = 2 Ch. 638) 2 K. 233 ( = 2 Ch. 34"1) » (all Deut.) ; 2 Ch. 1512: Jer. uses it once, of God, 3241t- It is strengthened here by the addition of and with all thy fore* Q2 DEUTERONOMY ("ptf» 5>Ml) ; hence 2 K. 2325 (of Josiah)f , — the only passages in which 1X0 occurs in this sense (elsewhere always in adv. phrases, with force = greatly). — The passage, Dt. 64'5, is a great one ; and it was a true instinct which led the Jews of a later time to select it for recitation twice daily by every Israelite (the Shema). It is further significant that our Lord, when questioned as to the "first commandment of all" (Mt. 2237f- ; Mk. I229f-), and as to the primary condition for the inheritance of eternal life (Lk. io27f-), should have referred both His ques- tioners to the same text, with which daily use must have already made them familiar. 6-9. The words embodying this truth, and this duty, are to be ever in the Israelite's memory, and to be visibly in- scribed before his eyes. — 6. These words] i.e. v.4-5, regarded as the quintessence of the entire teaching of the book. — Shall be upon thy heart] as it were, imprinted there (Jer. 3133) : cf. n18a ("And ye shall lay these my words upon your heart and upon your soul "), where the reference seems to be in particular to the truths expressed in io12-i i17 (see esp. 1 113, which is parallel to 6* here, as 1 i18b is to 68 and 1 i19f- to 67- 9).— 7. And thou shalt impress them upon thy children] jaP (only here) is properly, as it seems, to prick in, inculcate, impress. Comp. n19 (teach); also 49b 620*25. — And shalt talk of them when thou sittest, &°c] in order that they may not be forgotten, they are to be a subject of conversation at all times (cf. n19). — 8. And thou shalt bind them for a sign (mx^) upon thy hand, and they shall be for frontlets (niSElt^) between thine eyes] so n18; see Ex. 139, and esp. 1316, where the dedication of the first-born is to be "for a sign upon thine hand, and for frontlets between thine eyes," i.e. it is to serve as an ever-present memorial to the Israelite of his relationship to Jehovah and of the debt of gratitude which he owes Him. In Ex., the reference being to sacred 7. D3 mail] on 3®. — 8. nisaiis] n18 Ex. i318f. The form is generally supposed to be abbreviated for niBBSB (cf. Ew. § 158°; Stade, § 116. 3). The etym. is uncertain. The Arab, tafa is to -walk round about, make a circuit ; so perhaps nismo may have denoted properly bands going round the head, a circle, or head-tire. In 2 S. i10 & ndsbib denotes a bracelet (= Heb. mysK) ; Ez. 24"- B % it has its techn. sense of phylactery (tkb being interpreted in that sense) ; so Est. 814 3T. VI. 6^9 93 observances, the expressions are evidently meant figurativelj (cf. Pr. i9 33 621 7s) : here, where the reference is to words only (v.45), though the parallelism of Ex. i39-16 would favour the same interpretation, it seems on the whole to be more probable that the injunction is intended to be carried out literally, and that some material, visible expression of the Israelite's creed is referred to ; comp. v.9, the terms of which support some- what strongly the literal interpretation of v.8. — Between thine eyes] i.e. on thy forehead: cf. 141. — 9. And thou shalt write them upon the door-posts of thy house, and on thy gates] so 1120. Probably an Egyptian custom, accommodated to the religious creed of the Hebrews. "The ancient Egyptians sometimes wrote a lucky sentence over the entrance of the house, for a favourable omen, as 'the good abode,' the munzel mobdrak of the modern Arabs, or something similar; and the lintels and imposts of the doors, in the royal mansions, were frequently covered with hieroglyphics, containing the ovals and titles of the monarch." ... We find "even the store-rooms, vineyards, and gardens, placed under the protection of a tutelary deity " (Wilkinson-Birch, Anc. Egyptians,'1 1878, i. p. 361 f.). Similarly it is a common practice to the present day, in Mohammedan countries, to inscribe verses from the Qor'an, or pious invocations, upon (or over) the door (Lane, Modern Egyptians? 187 1, i. pp. 7f., 319 f.). The later Jews carried out the injunction in v.8 by inscribing Ex. I31'10* 11-16 and Dt. 64"9 n13-21 on small scrolls of parchment, which were then enclosed in cases, with leathern thongs attached, and bound on the forehead and left arm, at the time when the She'ma' was recited. These are the fvXaKrr.pia of the NT., called pVpfl by the Jews : cf. Edersheim, Life and Times of Jesus, i. 76. The antiquity of this custom is attested by the refeiences to it in the Mishnah {e.g. Berachoth i. ; Pesahim iv. 8; Ta'anith iv. 3: Schiircr, NZg? ii. p. 383): it can hardly be doubted also that it is alluded to by Josephus, Ant. iv. 8. 13 (quoted ib.). Its observance is still regarded as obligatory by all orthodox Jews. V.° gave rise to the institution of the Mezuzah {Berachoth iii. 3 ; MegUlah i. 8, &c. ; Jos. Ant. iv. 8. 13; Buxtorf, Synag. Jud.'1 p. 581 ff. ; Edersheim, I.e. p. 76). " Mezuzah" properly signifies a door-post; but among the Jews it is the name given to the small metal cylinder enclosing a square piece of parch- ment, inscribed with Dt. 64"9 and ii13"21, which is affixed to the upper part of the right hand door-post in every Jewish house, and regarded as an amulet ; the pious Jew, as he passes it, touches it, or kisses his finger, reciting at the same time Ps. 1218 (Kitto's Cyclopaedia, s.v. Meziza). 10-15. Let Israel beware lest, in the enjoyment of material blessings, provided without exertion on its part, it forget Jehovah, its Deliverer, and desert Him for other gods. — The 94 DEUTERONOMY same thought is drawn out more fully in 87-18: cf. 321315 Hos. 136. — 10. Which he sware, &c.] i8. — 11. Cisterns hewn out] viz. for the storage of water during the hot season, such as are still common in Palestine: cf. Neh. 9s5 (a quotation), 2 Ch. 2610 Is. 36™, and Mesha"s inscription, 1. 24-25, "And there was no cistern in Kereho : and I said to all the people, Make you each a cistern ("n) in his own house." — Eat and be full] glO.12 „15 I429 2612 3j20 Joel 228 Ps. 2227 78™ Ru. 214 2 Ch. ^i"1 Neh. 925, — sometimes referred to purely as a blessing, some- times as tending to elation of heart, and consequently a source of spiritual danger (611 812 n15 3120 Neh. 925).— 12. Beware ("]^™iDt?n)] 49. — The house of bondage (DH2I? TV})] lit. house of slaves, i.e. place where slaves were kept in confinement, like the Latin ergastulum. So 78 8U 13s-11 Jos. 2417 (D2) Jud. 68 (Deut.) Mic. 64Jer. 3413. The expression occurs first in Ex. x33'14 (JE)» 202 ( = Dt. 56)f. It is always used with reference to Egypt.— 13-15. Israel's duty is to cleave steadfastly to Jehovah ; and not to forsake Him for other gods, lest His jealousy be roused, and He be moved to destroy His people. — 13. Jehovah thy God shalt thou fear] the fundamental element of the religious temper and the basis of other religious emotions (e.g. of devotion and love, io12), often inculcated in Dt. (410 526<29> 62-24 86 io12-20 135 1423 1719 2855 3i12-13). "The fear of Jehovah " and " one that feareth Jehovah "or " God " (nVT DX^; (D*rta?) mrv XT; Job i1 2828 Ex. 1821 &c.) are thus the Hebrew equivalents of "religion," and "religious." — And him shalt thou serve] viz. in acts of public devotion, the spontaneous outcome, and the natural expression, of religious reverence (io12-20 n13 I35<4> 2847 Ex. 2325 Is. 1923 &c). No doubt the word was also used more widely, so as to include the performance of other duties belonging to a religious life ; but its primary sense of executing definite and formal acts of worship is apparent from such passages as Ex. 312 4^ 716 io26 136 (" to serve this service," of the Feast of Unleavened Cakes) : cf. c. i22-30. In the Priests' Code, both the verb and the subst. ("Oy» fnijT.) are used technically of the performance of sacred duties by priests and Levites (e.g. Nu. 447 16s). And by his name shalt thou swear] so io20. A person taking 11. $!wip] in contin. of TK%3' '3 (v.10): Dr. § 115.— nyaao] Dr. § 104; G-K. I 49. 3<:.— 13. Notice (thrice) the emph. position of the obj. (cf. i88). vi. io-i8 95 an oath invokes naturally the name of the God whom he reveres ; an oath is accordingly a peculiarly solemn confession of faith. The Israelite is to swear by Jehovah Himself, not by Ba'al (Jer. I21C) or even by idolatrous representations of Jehovah (Am. 814) : a blessing is promised by Jeremiah to those who swear by Him faithfully (Jer. 42 i2lfl). "He that sweareth by Jehovah" (Ps. 6312 Jos. 310 Hos. n9 Jer. 149 cd.— Destroy (tbot)] iaT- 16-19. Israel is not to put Jehovah to the test, but rather to obey His commandments, in order that prosperity may attend it. — 16. Ye shall not put Jehovah to the proof &c] by calling in question, for instance, His presence amongst them, as they had done formerly at Massah (Ex. i72« 7; cf. Dt. 922 33s Ps. 958), or by doubting His word. Tempt is a misleading- rendering- ; for to tempt has, in modern English, acquired the sense of provoking or enticing a person in order that he may act in a particular way (=Heb. n'pn) : np; is a neutral word, and means to test or prove a person, to see whether he will act in a particular way (Ex. 164 Jud. 2M 3*), or whether the character he bears is well established (1 K. io1). God thus proves a person, or puts him to the test, to see if his fidelity or affection is sincere, Gn. 221 Ex. 2020 Dt. 8a {q.v.)t I34<*>, cf. Ps. 26*; and men test, or prove, Jehovah when they act as if doubting whether His promise be true, or whether He is faithful to His revealed character, Ex. 17s- 7 Nu. 14s2 Ps. 7818 (see v.19)- «• M 95s 106", cf. Is. 7". So massoth 4s* 719 293(3' are not " temptations," but trials, provings (see note on 4"). Afassah]\.e. Proving- (Ex. 177). — 17. Testimonies]^. — Hath commanded thee] on 4* 5s9 (:12). — 18. Shalt do that which is right and good in fehovalis eyes] so 1228 2 Ch. 141 3120. Usually without "and good " ; and in that form, a phrase used frequently by Deut. writers, esp. the compiler of Kings: see 1225 i319(lb) 15. -pnOTi . . . rrtv \t] on 416.— 18. {ibh;i nx3i] on4J ; and Dr. § no. 4. 96 DEUTERONOMY 2i» Ex. isM i K. n83.s8 &c. (Introd. § 5). The correlative, To do that which is evil in the eyes of Jehovah, is yet more fieqient in writers of the same school: Dt. 425 918 172 3129 Jud 211 37« 12 &c. (see ibid.). — That it may be well for thee] 516. — That thou mayest go in, &C.] 41. — The good land] i35. — 19. To thrust out (cpn)] a rare word, occurring- besides in this application only g* Jos. 23° (D2). — As Jehovah hath spoken] cf. Ex. 2327tt. 20-25. The children of successive generations are to be instructed in the origin and scope of the law now set before Israel. — 20. When thy son asketh thee in time to come (lit. to- morrow), saying] verbatim as Ex. 1314, in a similar inquiry. — Testimonies] 445. — 21. Brought us forth, &c] cf. Ex. 1314. Mighty hand] 324. — 22. Signs and portents] 4s4. — Before our eyes] 434.— 23. But us (emph.) he brought out] cf. 420.— 24. To fear, &c] Jehovah, that He might complete His redemptive work towards Israel, gave it this law, to keep alive in it the spirit of true religion, and to secure in perpetuity its national welfare. — For good to us continually] io13 (cf. on 440). — To keep us alive] cf. on 41. — As at this day] on 230. — 25. And if we are careful to observe this law, we shall have done all that we are re- quired to do, and shall be accounted righteous before Him. — It shall be righteousness utito us] cf. 2413 (which makes it not improbable that the words "before Jehovah our God" have here been accidentally misplaced, and that they ought to follow "unto us"); also Gn. 156 Ps. 10631. VII. 1-5. In the land of Canaan, the Israelites are not to mingle with the native inhabitants, but to extirpate them completely, and to destroy all their religious symbols. — 1. When Jehovah thy God shall bring thee into the land] so 610 ii2*. — And shall clear away] see below. — The Hittite (1), and 20. inD]=*» time to come, as Ex. 1314 Jos. 4*11 al. — 23. wmto] emph. : 4M.ao._2i. uS 310^] iols Jer. 32s9; cf. \ w$ Jer. f 25*.— mn nwo] the art., exceptionally, not elided after 3, as happens 6 times (on 2s0) in this phrase, and occasionally besides (see on 2 S. 21s0; G-K. § 35. 2 R.2). YII. 1. hvi] so v.83 ; 2 K. 168 (Piel) ; in Ex. 3" Jos. 515t of drawing off a sandal. Arab, nashala is extraxit [e.g. carnem ex lebete) : in Ex. 210 Saad. =Heb. rn'^D. hvi in 19* 2840 is a different word, corresponding to the Arab, nasala, to drop off (of a. hair, feathers, &c). vi. i9— vii. i 97 the Girgashite (2), and (he Amorite (3), and the Canaanile (4), and the Pcrizzite (5), and the Ilivite (6), and the Jebusite (7)] such enumerations of the nations of Canaan are common, esp. in JE (in many cases probably — Jos. 2411 is one that is very dear — introduced by the compiler) and Deut. writers. Thus (representing- the several nations, for brevity, by the figures just attached to them) we have Ex. 3" and " (4 1 3 5 6 7). 138 (4 1 3 6 7). 23° (315467). 23* (6 4 1). 332 (4 3 1 5 6 7)- 34n (3 4 1 5 6 7)- Dt. 20" (1 3 4 5 6 7). Jos. 310 (4 i 6 5 2 3 7). 91 and 128 (1 3 4 5 6 7). u3 (4 3 > 5 7 6)- 24n (3541267). Jud. 35 (4 1 3 5 6 7). 1 K. 920 (3156 7)=2 Ch. ^ (1 3 5 6 7). See also Ezr. 91 Neh. 9". The fullest enumeration is Gn. is19"21 (153427, + the Kenite, the Kenizzite, the Kadmonite, and the Rephaim). Nu. 1329 is somewhat different, on account of the topographical character of the notices contained in it (cf. p. 11). Seven nations are enumerated onlj Dt. 71 Jos. 31" 24" (both D2) : but <& often completes the same number b> inserting 2 before 6 7. In Gn. 137 34:,° (both J) Jud. i4-8 (also perhaps J) 4 5 are specified alone. Five of the nations here named (viz. 17326), together with some others, are also included in J's ethnographical table in Gn. io1*-18, where they are described as "begotten" by Canaan; i.e. being tribes inhabiting in common the country of Canaan, their relationship to each other is expressed by their being represented as the children of an eponymous ancestor, "Canaan." Cf. Budde, Die BibU Urgesch. p. 3446*'. The intention of these enumerations is obviously rhetorical, rather than geographical or historical ; they are designed for the purpose of presenting an impressive picture of the number and variety of the nations dispossessed by the Israelites. Elsewhere (see p. 11) the Amorite and Canaanite, the two principal tribes which once occupied Palestine, stand alone as representing the pre-Israelitish population : in the present lists, the minor tribes, living beside them in particular localities, are included as well. The Hittites will have been a branch or offshoot of the great nation of Hatti, whose capital city was Kadesh on the Orontes, N. of Canaan (cf. 2 S. 24* IL Xtmuft Kaint for "Tahtim Hodshi), and the extent of whose empire (cf. 1 K. 1029 n1 2 K. 7") is attested by notioes in the Assyrian and Egyptian Inscriptions, and by their own monuments (at present undecyphered) ; the reference is probably in particular to parts ji the extreme N. of Canaan, under Lebanon and Hermon, which are alluded to elsewhere as having been in their occupation ; comp. Jud. i2* 33 <& (Hitiite for Hivite) Jos. n* <& (Hivite for pittite, and then "the Hittite under Hermon "). The Girgashites are named besides only in the lists Gn. ioIH (=1 Ch. 1") i5a Jos. 310 2411 Neh. 9^, without any indication of the locality which they inhabited. On the Amorite, and the Canaanite, see p. II. The Periszites are mentioned (apart from the lists quoted above) a 7 98 DEUTERONOMY Gn. 137 34" Jud. i4,8 (in each case beside the Canaanite), Jos. 17" (beside the Rephaim), apparently as living in the centre of Palestine, in the neighbourhood of Bethel and Shechem. The name is derived possibly from the same root as '»T3 (on 35), in which case it will signify properly dwellers in the open country. From the Perizzites not being named among the descendants of Canaan in Gn. to15"18, it has been conjectured (Riehm, HWB.1 p. 1 193; Dillm. on Gn. io15) that they were the survivors of the pre-Canaanitish population of Palestine, expelled from their strongholds by the Canaanite invaders, but maintaining themselves beside their conquerors in the open country. The Hivites appear in Shechem and Gibe on (Gn. 34s Jos. o,7 n19 ; cf. 2 S. 24*) : the Jebusites are well known as the tribe whose stronghold was the fortress J6bds, afterwards Jerusalem (Jos. 1828 Jud. i* 2 S. 56 al.). Greater and mightier than thou] cf. v.ir 4s8 91 1123. — 2. Deliver up before] i8. — Thou shalt devote them] or ban them. An archaic institution often alluded to in the OT. As Arabic shows, the term used means properly to separate or seclude ; in Heb. (as in Moabitish) it was applied in particular to denote separation to a deity. Mesha' in his Inscription, 1. 16-18, tells how, after he had succeeded in carrying off the "vessels of Yahweh" from Nebo (Nu. 32s8), and "dragged" them before Chemosh, he "devoted" 7000 Israelitish prisoners to 'Ashtor- Chemosh (Wirm P03 nn^yb *3). In Israel, the usage was utilized so as to harmonize with the principles of their religion and to satisfy its needs. It became a mode of secluding, or rendering harmless, anything imperilling the religious life of the nation, such objects being withdrawn from society at large, and presented to the sanctuary, which had power, if necessary, to authorize their destruction. It was thus applied, in particular, for the purpose of checking idolatry. It is mentioned first in the Book of the Covenant, Ex. 2219(20>, of the disloyal Israelite, faa& mn$ Vita tnrp wfynb rnf. More commonly the CTin is prescribed for the case of those outside the community of Israel : here and v.25t 2O1018 for the idola- trous Canaanites: in 1313-19(12-18) the idolatrous Israelite city is to be treated similarly. The " devotion " of a city involved the death of all human beings resident in it : the cattle and spoil were destroyed, or not, at the same time, according to the gravity of the occasion (contrast Dt. 234f- and 1 S. 153). Instances of the tyrem being put in force (which is referred to with asp. frequency by D and D2) are : Nu. 21s1- (JE), after a vow ; Dt. a*"- 36,« vii. 2-6 99 Jos. 210 io1-"-88- «•»■«• nO-lft" (all DJ), 617,1,-n (cf. 7»-M) 8l»; Jud. 2i10'- ; i S. 15s" 8> "• 1B (the whole spoil was here made he" rem, or " devoted " : a part of it was afterwards reserved by Saul, as it was secreted by 'Achan on a similar occasion, Jos. 7K u'u>). In AV. 0->m is usually rcndeml "utterly destroy," and 0"in "accursed thing"; but these terms both express secondary ideas, besides being apparently unrelated to each other; in RV. "utterly destroy" has been mostly retained for on/in, with •' Heb. devote" on the margin, and Din being rendered "devoted thing," the connexion between the two cognate terms is preserved. For fig. uses of both, see Is. 1115 (unless Tim should here be read) 34s Jer. 25s Mic. 4' Mai. 3M (48) ; 1 K. 2042 ('Din p'k) Is. 34s ('Din cy). — The root is the Arab. Ifarama, to shut off, prohibit, whence the harim or sacred ti^i»»» of the Temple at Mecca, and the harim, the secluded apartment of the women, applied also to its occupants, i.e. the "harem." Thou shalt make no covenant with them] so Ex. 23s3, cf. 34" (both JE). — 3. Nor join thyself in marriage with them] lit. make thyself (Tin, or son-in-law : so Jos. 2312 (D2) ; cf. Gn. 341 I S. 1821. — Nor his daughter shalt thou take unto thy son] cf. Ex. 3416a. — 4. For he will turn away thy son from following me] Ex. 3416b. — Me] the discourse of Moses passing insensibly into that of God, as very often in the prophets: so u14f- 173 2820 294f..— Quickly] cf. 426 2820.— 5. All objects worshipped, or held sacred, by the Canaanites are to be destroyed. — Their altars ye shall break down, and their pillars ye shall dash in pieces, and their Asherim ye shall hew down] repeated verbally from Ex. 3413 (cf. 2324), with the single change of cut into hew. cf. Dt. 123. On the "pillars" or "obelisks" (ntaso), and "Asherim" (nnc;X), see on i621-22. 6-11. The ground of the preceding prohibitions : Israel is sacred to Jehovah, and motives of gratitude, not less than of fear, should impel it to obedience. — 6. For thou art an holy people, &c] based, with rhetorical variations, upon Ex. 1950 ("ye shall be unto me a peculiar possession out of all the peoples, . . . an holy nation"), the classical passage defining the terms of the covenant between Jehovah and His people. — An holy people] so 14s- 21 2619, cf. 289. Comp. Ex. 2230 tnp «WW 4. 'thnd . . . YD'] cf. '• nriHO to i S. 1220.— 3. pjnjn . . . *xhn] notice the emphatic pausal form, with the smaller distinctive accent Zaqef, at points at which the voice would naturally rest : cf. Gn. 15" JTOJ^:, Jer. 35* «yt?n . . . 'V"J!n, Hos. 413 nsp;, 87 «P1|!| and frequently. — d.yycn] with % as Mic. 51S 2 K. I7,flt. — 6. '• "v\i -pj for the position of "p, cf. 14' 184 aiB ; also Gn. 2» Ex. 2316 2 K. 51 Ps. 287 33s1 63s 91 M io4,J0. IOO DEUTERONOMY "b }Vnn (see on 1421). The holiness of Israel, partly ceremonial, partly moral, as a quality demanded of Israel by lehovah the Holy One, is insisted on with great emphasis in the Code of laws contained in Lev. 17-26, often now termed, in conse- quence of this characteristic, the "Law of Holiness" (L.O.T. p. 43 ff.) — Chosen] first used as a theological term, denoting God's choice of Israel (though the idea, expressed more gener- ally, occurs before, e.g. Am. 32 Ex. io,6-6), in Dt. (4s7 77 io15 142) : so Jer. 3324, and in II Isaiah, Is. 41s- 9 4310- 20 44*- 2 45*, also (of the future) Is. 141 65s- 15> 22, and of Jehovah's ideal servant, 421 497. Comp. on 125. — A peculiar people] ^p Dy, i.e. "a people of special possession," a people specially treasured, and prized, by Jehovah (" peculiar" being used in the sense of the Lat. peculiaris, from peculium, a technical term denoting the private property which a child or slave was allowed by parent or master to possess) : so 142 2618. The force of n?3D appears from 1 Ch. 29s Eccl. 28, where it is used of a private treasure (of gold, silver, &c.) belonging to kings. It is applied to Israel in the fundamental passage Ex. 195 (rWD *b D1V7N) ; whence also Ps. 1354, and (of the faithful Israelites in the future) Mai. 317 (see R.V.). — 7-8. Jehovah has thus chosen and re- deemed Israel, not on account of its numbers, but because He loved it and would not forget His promise to its forefathers. — 7. The smallest of all the peoples] cf. v.1 438 91 1 123 : contrast Iio io22 (< 102 DEUTERONOMY ton is a wider and more comprehensive term than " mercy ' t " mere/" is properly the quality by which a person renounces, out of motives of benevolence or compassion, his legitimate rights against one, for instance, who has offended or injured him ; but non is a quality exercised mutually amongst equals ; it is the kindliness of feeling, consideration, and courtesy, which adds a grace and softness to the relations subsisting between members of the same society (comp. the common expression, "to do ion and faithfulness with a person," Gn. 24^ 47129 Jos. 214 &c, i.e. to show towards one the kindness and faithfulness of a true friend). The force of ion is most adequately represented by kindness (Hos. 41 64-6 I27<6>), or when applied to God — for the term is too strong to be used generally of men— Unring-kindness. Cf. W. R. Smith, Prophets, pp. 160 fF., 406 f. To them that love him (65), &c., to a thousand generations] Ex. 20* "doing loving-kindness unto thousands, related to (?) them that love me, and keep my commandments." The "thousands" of the 2nd Commandment does not mean definitely to the thousandth descendant of the godly man, but, in virtue of the solidarity of the family or the tribe (which was much more strongly felt in antiquity than in modern times : comp. e.g. Jos. 724f- 2 S. 211-14 c. 24), it denotes thousands of those belonging to, or connected with, him, whether by domestic, or social, or national ties : those who love God, and in virtue of that love, experience the tokens of His favour, form, as it were, centres, whence, upon thousands brought within range of their influence, the blessings of His mercy are diffused abroad. The in e^tf of Dt. 79 is thus a rhetorical amplification, rather than an exact interpretation, of the D'cbx of Ex. 206. — 10. Repaying them that hate him to their face ; he deferreth (it) not, &c] stress is laid on the fact that the evil- doer, whether or not his descendants suffer likewise (Ex. 205), is requited in person for his misdeeds: cf. 2416 (see note), Job 21w jrn vb§ D^'] (Job's wish: see RV.).— 11. The practical duty based upon Jehovah's moral dealings with men, the obligation, viz. upon Israel's part, of obeying the command- ments now laid before it. — The commandment, &c] 528(31) 51. 12-16. The reward of Israel's obedience will be prosperity and health. — The passage in general character resembles the exhortation, Ex. 2325"27, at the end of the "Book of the 10. VJB Vk] cf. Job 1315. The sing: suff. (cf. W3K.Y?), after l'KJC^, individual- izing: cf. (if the text be always sound) fb Lev. 217 2531 Jud. i"*** ^ 12% aom.« Pi> I38 ,7ia. (see km.) 358 417 ggsu. w6b jer. 224b (G_K# § ,4S. g R.). VII. io-i6 io3 Covenant," and contains reminiscences from it.— 12. Because] see below.— Will keep for thee] v.»-*.—T/ie covenant, &c] 43i_i3 And bless thee and multiply thee] Gn. 2217 268f-24.— The fruit of thy womb (-pttt)] 28*- »•»■»•» 3<>9: cf. Gn. 30s Mic. 67 Is. 1318 Ps. I32uf.— Corn . . ., wz'w* • • •» <"'] the three chief products of the soil of Palestine, often named together in similar passages: ll" 12" 1423 184 28^ Hos. 2io. 24 (8. 22) jer> 3Ii2 ai% The terms used denote these pro- ducts in an unmanufactured state,— relatively («*«?), tf not absolutely (l«t> Wj_l« not D^n, riV* not & W not |0* pvvn, though not entirely unfermented, or harmless (Hos. 411), was nevertheless a much fresher extract of the grape than p (cf. Mic. 615 Is. 65s Jud. 913).— Increase . . . young] on the rare words thus rendered, see below.— Upon the ground which hesware, &>c] u9-21 28" 3°20 3i20-— l4- Or female barren] Ex. 2328._ Jn thee] on 154.— 15. Will remove from thee all sickness] Ex.^-pipo Pibno WD~i.— Will put none, &c.]c£. Ex. 15" (JE) ybv Q'C's i& onsoa "WW n^ncn ^.—Evil diseases of Egypt] cf. 2827-35(the tf"W» pnB>) ™.— Which thou knowest] cf. TNTl TW 1s1. The climate of Egypt is unhealthy, especially at certain seasons of the year, elephantiasis and other skin complaints, dysentery, and ophthalmia being particularly prevalent (cf. Hengstenberg, Die Bb. Mose's und Aeg. p. 225 f.j and Pruner, Krankheiten des Orients, p. 460 ff., referred to by Dillm.). All such diseases, it is promised, if Israel be obedient, will be laid by Jehovah upon its foes.— 16. The para- graph ends (cf. Ex. 232jf) with a renewed inculcation of what 12 MOOT 3py] in reward for (the fact) that ye hearken = because ye hearken • so 820. Cf. Am. 4ia ('3 apj>). More often of past time, Gn. 22" al -cmcH with a frequent, force : Dr. § 1 15 (s.v. ip»).-1>]/br thee, on thy behoof: so V na. Lev. 26« al.-13. T** Vf] so 28*- 18-» ; nom 1)* Ex. 13 (JE)t The root is preserved in the Aram. "ISfP to drop, e.g. tears Jer. 13 , 1!* to cast forth (a corpse) c. 28* to drop {young) Ex. »3U Ps-Jon. On thB •* ft •»*, * G-K. § 93 R-1 B ; Stade, § i9f.-TM« nnnry] lof^t. The expression is peculiar (lit. "the 'Ashtoreths of thy flock ) ; it must have its Origin in the name of the goddess 'Ashtoreth, and appears to show that this deity, under one of her types, had the form of a sheep {v. W. R. Smith, Ret. Sent. 457 f-> cf. 292).-±*. Tnonaai .-npjn V* 1= "'"• *1 •jn 'y T*W331 13 rW ««? Blight seem to be a neater and more logical sentence j but there are many examples of a similar order in Heb. : e.g.i (s©« note), rf"-* Gn. a9b 12"* 28»b 41s 4318-18 E*. 34s7b--19- *»] 28^' 104 DEUTERONOMY is here foremost in the Writer's thought (v.lff-), the destruction of the Canaanites. — Shalt devour] lit. eat ($>3s), a semi-poetical usage, Jer. io25 3019 5oT: cf. "our bread," Nu. 149. — Thine eye shalt not pity them] i39(8) ig18-21 2512 : the same idiom also Gn. 45s9 Is. 1318, and often in Ez. Cf. v.2 MOTl &>.— Neither shalt thou serve their gods, &c] varied from Ex. 23s3 wpKb i? rw »a Drwita nnyn »a : cf. 3412. 17-24. In its struggle with the nations of Canaan, let Israel rest assured that Jehovah will still be present with His aid. — 17. If thou shalt say in thine heart] 1821 ; cf. g4. — 18. What Jehovah thy God did, &c] cf. 4s4 621f-.— 19. Provings] 4s4. — Which thine eyes saw] 49. — 20. And the hornet also] Ex. 232S y:sb njmrrriK inrbw, cf. Jos. 2412 (E or D2). The hornet is named ("and also") as a specially terrible plague, by which Israel was to be aided in the expulsion of the Canaanites ; it would penetrate even into the hiding-places in which "those who were left " of the Canaanites had taken refuge, and force them to relinquish them. Two of the four species of hornet found in Palestine construct their nests underground or in cavities of rocks: and should a horse tread on a nest, it is necessary to fly with all speed ; for the combined attack from such a swarm has been known to be fatal (DB.2 s.v.). — 21. In the midst of thee] 615.— Terrible] 10", cf. 28s8.— 22. Shall clear away (v.1) these nations by little and little, 6rc] varied from Ex. 23s0' 29b. Quickly is of course a relative term, and must be understood here of a shorter period than in g3 (cf. a similar divergence of representation in the note on v.7) : it corresponds to "in one year" in Ex. 23s9. — 23-24. The destruction of the Canaanites will be complete. — 23. Deliver up before thee] 19. iK'sin tck] an extreme case of tvh used as a mere link of con- nexion between two sentences : = wherewith ; cf. 2820 1 S. 2W Jud. 81B {Lex. Tew 4 c).— 21. pirn kV] i29.— 22. Vswi] 443.— bj>d eyo] so Ex. 2380 ; cf. c. 2S48. The repetition expresses gradual progress ; G-K. § 133. 3 R.* — Vain uff] expressing a moral possibility = " thou mayest not," —a usage of M' almost confined to Dt. (12" 16* 1718 2116 223-19-29 244; Gen. 4332). — 23. oon}] "pointed as though from Din on account of nmno" (Dillm.). Elsewhere the verb in use is oon (212 al.)t of which, however, in the pf. only the uncontracted form occurs before suffixes (Je. 5184 'jcoq; a Ch. 156 D!?Dq); perhaps d»D was avoided as a solcecism (tf. Konig, i. p. 486).— UTDtWl ty] Cf. TIB** IP 2820-94-49-n'61.— T«3 »"* 3SW *V] SO II88} VII. 17-26 105 varied from Ex. 232T: see on i8. — Discomfit} Ex. 2327a. — A great discomfiture} i S. 59 1420.— 24. Their kings] Jos. io22fr- 1 112 I27ff-. — Make their name to perish from under heaven] cf. with blot out (nno) 914 2519 2919. — Stand in thy face] 1 125 ; see below. 25-26. But in the hour of victory, let not Israel be tempted to make truce with the idolatry of Canaan. — 25. Their graven images ye shall burn "with fire] repeated from v.6. — The silver and the gold upon them] i.e. the precious metal with which the wooden core, or framework of the idol, was overlaid : cf. Is. 3022 4019 Hab. 219. — Lest thou be snared by it] i.e. (the reference being not to the images, but to the precious metal upon them) not "be seduced into idolatry," but "be brought into misfortune," through God's judgment being provoked by the idolatrous relic. — An abomination of Jehovah thy God ("]\"6x HOT mjnn)] similarly, as the final ground of a prohibition, 171 1812 22s 2319 24* 2516: cf. 728 1281 1316 148 174 2716 3216. Never so in JE; in the "Law of Holiness" (Lev. 17-26), comp. Lev. i822- 26- 27- 29- 80 20™ (but only of sins of unchastity). The expression Jehovah's abomina- tion also occurs frequently in the Book of Proverbs (n80 1222 158 al.). — 26. And become a devoted thing (D"jn) like it] the with nDV Jos. io' 2142 23?t : cf. 'JB1? WJin 9s Jos. i5. '3S3 is stronger than ':bS, expressing1 not merely before, but in the face of against, in a hostile sense : cf. 'JS3 my to answer against, Job i6ls Hos. 5* ; 'JB3 pY to spit against or in one's face, c. 25°. — cnx -pD»n ny] similarly 2843 Jos. n14. Of course in these passages, and most probably also in 1 K. 15'-9 2 K. io17, the suffix, as in Lev. I443b (mxpn '-inn) the form, and in Jcr. 50s4 (irnn JVD> l*J1Q1 . . .) the syntax, shows that the punctuators must have recognized an inf. Hif. with fyireq (cf. on 3"). Such a form of the inf. is however highly anomalous, and very insufficiently explained by the suggestion (Konig, p. 212) that it is due to the analogy of the perfect ; for though it is true (Ew. § 238J) that it is usually found after a noun or a nounal prep, (not 3, 3, h), and so in a position which would readily admit of a finite verb, yet the syntax could not in such cases have actually permitted it ; the motive, therefore, though it is one which might have influenced the punctuators, is hardly one that could have determined the pronunciation in the living language. In all probability the punctuation, in these cases, does not represent an original and true tradition ; and -n should be throughout restored for-n. Comp. on 3s 28". In Lev. i446b vjDn •D' Va wk, Jer. 51° nam? ny, the syntax will permit vjd.i and y-nn to be treated, as they stand, as perfects (see 1 S. 25" Jcr. 49s 50s1) : so also Lev. I443* irjW f *f 0 (see Jer. 401). — 23. ~fr nnpSi] under the government of kS in TDnn kV (Dr. I 115, s.v. mS). So v.20 1910 2214 2314. On Y>, see on 1". I06 DEUTERONOMY tainted metal is to be "devoted" (v.2): the Israelite is to abstain even from bringing it into his house, lest he contract the same taint himself (Jos. 618b 712 ; cf. Jos. 619- 24 7"- »• 24).— Thou shalt utterly detest it] J'Er', here rendered "detest," is used specially with reference to prohibited kinds of food (Lev. nil. is. 43 2025) ; and the subst. YP& is used similarly (Lev. 721 ! t 10-13. 20. 23. 41. 42 £z. 810 Is. 6617f). HP?5 detestable thing often denotes false gods or idols (2916, with the note). Both these words are commonly represented in AV., RV., by abomination, though this rather corresponds to the more general and ordinary word i^yin (v.25). It is to be regretted that in the English versions the distinction between the two roots has not been more uniformly preserved. VIII. The lessons of the wilderness. — 1-5. Let Israel remember how their life in the wilderness had been a period of discipline, in which God had taught the infant nation its dependence upon Him. — 1. All the commandment, which, &c] jj8. 22 j(j5 jg9 271, cf. 625: comp. on 528(31). The whole of the Deut. law — the principle of n22b, together with all that is involved in it — is to be obeyed by the Israelite. The ex- hortation of 529f- c.] i8. — 2-6. The new motive: the recollection of the years spent in the wilderness, and the evidence which they afforded of the loving, yet searching and testing, providence of God. — 2. Led thee forty years in the wilderness] Am. 210. — To humble thee] by teaching thee, viz., thy dependence upon Him ; cf. v.8- 18. — To prove thee] cf. on 616. Hunger (v.3), or other privations, according to the spirit in which they are received, are a test of the temper of those who experience them. — To know what was in thine heart] i.e. to discover thy real purposes and disposition: cf. 1 S. 147 2 K. 1030 2 Ch. 3231 (mba ^3 RIP*? IJTIDJ^). — Whether thou wouldest keep, &c] cf. esp. Ex. 164 JE (of the manna); Jud. 34.— 3. In particular the manna is pointed to, as illustrating the discipline of the YIII. 1. ojva-n] pf., as 41.— m] 27. -**? ay ... q] Ex. 164 Nu. n« al. {Lex. q 2 b).— 3. prj:j so v. "f. The {- in the 3rd pi. per/.— unlike the \- in viii. i-4 io; wilderness: Israel's self-sufficiency was " humbled, n first by its being suffered to feel a want, and afterwards by the manner in which its want was supplied ; it was thus taught how, for its very existence, it was daily (Ex. 164) dependent on the (creative) word of God. On the manna, see Ex. 16 (JE and P), Nu. 114-9 215 (both JE); and comp. Bacon, JDLit. 1892, p. 185 ff. ; Triple Tradition, pp. 83-86. Further, the manna "proved" Israel (v.10: Ex. 164), by showing, viz. whether or not Israel would accommodate itself, trustfully and con- tentedly (Nu. 2 15), to this state of continued dependence upon God, and whether therefore it could be trusted to obey properly any other laws which might in future be laid upon it. Thus the manna (1) taught Israel its dependence upon Jehovah, and (2) operated as a test of Israel's disposition. — Wliich thou knewesl not, &c.] cf. i37<6> 28s6-64. It was a food unknown before (Ex. 1615) ; and consequently a signal evidence of God's sustaining providence. — That man doth not live on bread alone, but on every utterance cf Jehovah 's mouth doth man live] the didactic treatment of the history continues, a further lesson being based on the narrative of the manna. The narrative showed that the natural products of the earth are not uniformly sufficient for the support of life : the creative will of God, in whatever other way it may, upon occasion, speci- ally exert itself, is also a sustaining power, on which man may find himself obliged to rely. But the words, though originally suggested by the history of the manna, are not limited in their import to that particular occasion : they are of wider appli- cation; and they are accordingly quoted by our Lord, in His answer to the tempter (Mt. 44), for the purpose of showing that needs of sense do not exhaust the requirements of human nature, that man leads a spiritual life as well as a physical the 2nd and 3rd ps. pi. imp/, (on i17) — is both anomalous, and philologically questionable. The only other example in the OT. is Is. 2616 \iplf. The form is met with occasionally in Syriac and other late dialects (as the Palest. Targums and the Jcrus. Talmud) ; but it is difficult to think that the three isolated cases in the OT. arc original : had the form been in actual use in ancient Hebrew, the occasions for its employment would surely have been more numerous (v. Dr. § 6 Obs. 2, p. 6f., with the reff.). —3. to] Gea 2^ Is. 3818. 108 DEUTERONOMY life, and that by yielding inopportunely to physical necessity, higher spiritual needs may be neglected or frustrated. — Utterance (fcttrio)l on 2324. — 4. Thy raiment wore not away from off thee ; neither did thy foot blister, these forty years'] a further illustration of God's sustaining providence during the years passed in the wilderness. The terms of the description are rhetorical, and are not of course to be understood literally, as was done, for instance, by the Jews, who even fabled {v. Rashi: cf. Just. c. Tryph. § 131) that the clothes of the Israelite children grew with their bodies, "like the shell of a snail"! Cf. 294<5> Neh. 921 (a quotation).— 5. Know (4s9), then, with thine heart, that like as a man disciplines his son, Jehovah thy God is disciplining thee] in the wilderness, Jehovah had been as a father disciplining his child (see on 4s6 ; and cf. Pr. 41 1918 2917), and educating him with a view to his ultimate good (v.16). Cf. Hos. 216(u> (the wilderness a place of discipline for renegade Ephraim). — 6. Let Israel, then, respond with filial obedience. — And keep] see below. — To walk in his ways] i.e. in the ways which He approves, and which He directs men to follow (Ex. 1820) : so 199 2617 28s 3016, with all io12 1122 Jos. 22s (D2) 1 K. 23 314 858 nss.88 (an Deut.), and occasionally besides. With other verbs, both way and ways are frequent in the same moral application: e.g. Gen. 1819 (JE) Ps. i822(21>; cf. on ^.— To fear him] 613-24. 7-20. Let Israel take heed lest, in the enjoyment of the good things of Canaan, it be tempted to forget the Giver, and ascribe its prosperity to its own natural powers. — 7. For] the preceding admonition is needful: for Israel is about to enter into conditions of life in which the lessons of the past may be only too readily forgotten. The Writer begins by an eloquent and glowing description of the richly-blessed soil of Canaan. — A good land] I35. — A land of streams — properly Wadys (on 2™)— of water, of sprifigs and deeps, issuing forth in vale and hill] an attractive and faithful description of the 4. yhyn nn!?3] a pregnant constr., "wear away (and drop) from upon thee": so 20.4, cf. Job 30"' 30.—npx2 Neh. 921f. — 5. rijnp] know, then, as f.—Q. -pa1? dv] for this idiom, use of oy, cf. 159 Jos. 147 1 K. S17- 18 io2 (=1 Ch. 67-8 2 Ch. 91) 1 Ch. 227 282 2 Ch. i" 24* 2910.— no"] the impf., as i4*.— 6. piop] and keep (as an imper.), carrying on njnn. VIII. 4-io 109 Palestinian landscape. For "deeps" (^bhPi), i.e. the "waters under the earth," see on 417. nypa is a vale, or plain, — pro- perly a wide valley (different from N'3 a ravine), or plain between mountains (from ypa to cleave or rend), level (Is. 404) and broad (as Jos. n17the njj|?3 of Lebanon, i.e. Ccele-Syria, the broad sweep between Lebanon and Hermon) : cf. n11 34s. — 8. A land of wheat, and barley, &C.] the various products are enumerated, for which the soil of Palestine was principally celebrated, and which contributed to make it an object of envy to its neighbours. — Oil-olives] \O0 JVT lit. the olive of oil, i.e. the cultivated olive (Tristram, NHB. 375, 377) as opposed to the wild olive: cf. 2 K. 1832 "inVM IVJ. — 9. A land whose stones are iron] i.e. whose stones contain iron. The hot springs at Tiberias contain iron ; and further north, at Hasbeyah, "the ground and springs are strongly impregnated with iron" (Burckh. p. 33 f.). Iron-works, and iron-mines, are frequently mentioned in the Lebanon, at Zahle and other places (Seetzen, i. 145, 187-190, 237) ; and horse-shoes made at Der-el-Kamar are used throughout Palestine (Schwarz, Das Heil. Land, 1852, p. 323) ; but it seems doubtful whether iron was ever obtained in Canaan itself. Perhaps, however, what is meant is the hard iron-like basalt, a volcanic product, which contains about \ of iron (p. 54), and which was used for various domestic pur- poses (p. 49) : this extends over a large area E. and NE. of the Sea of Tiberias (including the Leja, p. 49), it occurs also about Safed, NVV. of the same sea, in parts of Moab (cf. the ninpovt Spat of Jos. BJ. iv. 8. 2), and here and there W. of Jordan: see Ritter, Erdkunde, xv. 294-300= 6Vo£r. of Pal. (transl.) ii. 241-246; Rob. ii. 388, 409, 411, 4i6f. (about Tiberias); and esp. Hull, Geology and Geography of Pal. 18S6, pp. 93-99, with the geological map at the beginning. (The reff. are partly from Kn.) And out of whose hills thou may est dig copper] according to Schwarz (I.e.) copper is not found nearer to Palestine than at Aleppo, though he adds that it is said to occur in N. Galilee and Lebanon. Ritter, xvii. 1063 (Kn.), mentions traces of former copper-works near Hama (Hamath). Copper-mines were also formerly worked at Punon (Gn. 3241) in Edom. — 10. And thou shall eat and be full (611), and shall bless fehovah, &c] it will be Israel's duty to praise God, with a grateful heart, 9. nj?pp3 k1?] notice the emph. position in which this idea is placed, im- mediately after "wx. — n:3CD] only here : Jjpp/oor (common in Aram.) is not found till Eccl. 413 910-"; cf. J?f9 Is. 4CJ*.— -Tro] this plur. is elsewhere only poet. 33" Nu. 23% &c. (9 times). — 10. Wit- J G K. | 49. 3*. So. v. u. I IO DEUTERONOMY for the abundance of good things which He has provided for it. — 11-17. The caution lest, elated by such affluence and prosperity, Israel forgets its Benefactor and Deliverer. — 11. Beware, &c] so 612. — 14. Thine heart be lifted up] 1720: Hos. 13° tth DTnjnb\_ Which brought thee forth . . . bondage] 61S: cf. 136. The descriptive clauses, v 14b-16, each introduced by a participle with the art. (as often in II Isaiah, e.g. Is. 431<5- 17 4427- 28 6311-13), are effectively designed to remind the Israelite of the benefits which he had successively received at Jehovah's hands. — 15. The great and terrible wilderness] i19 (with note). — Fiery serpents and scorpions] cf. Is. 306 (of the same region) ; Nu. 216. — Out of the rock of flint] cf. 3213 : Ex. 176.— 16. With manna, &>c] v.8-2b. — To do thee good {2%™ 305) in thy latter end] i.e. in the later period of Israel's history, — here, of the period of the occupation of Canaan. Israel is represented as an individual (Hos. n1 Jer. 22 Ez. 16 Ps. 1291 &c), whose training in early life has been severe for the pur- pose of fitting him better for the position which he has to fill in riper years (mnx as Job 87 4212). — 18. But Israel must remember that Jehovah is the author of their prosperity, — though He grants it to them, not for any merit on their part, but in order that He may be faithful to the promises given to the fathers (4s7 78). — His covenant, &c] 431 ; cf. i8. — As at this day] 280. — 19-20. If Israel neglects the warning, and follows after "other gods," its fate will be that of the nations which 12-17. laaVa ptdki (17) . . . nnap 1 "pa^ an . . . nae"i . . . njnen ^ann ]s] an example, of a kind not very frequent in Heb., of a long- sentence under the government of a single conjunction : cf. Ex. 34™". The principal verbs are those in v.16, 17, those in v.12t- being subordinate : English idiom (which expresses such distinctions more readily than Hebrew), instead of " Lest thou eat and be full . . ., and thine heart be lifted up," has accordingly " Lest, when thou hast eaten and art full . . ., then thine heart be lifted up." But . . . "its^a j3 or . . . '3 JD would in Hebrew be thoroughly unidiomatic. — 14. "n^idh] the suff., as the art. shows, is an accus. (G-K. § 127 R. 4b) : so v.18,16 13s*11. — 15. jinds] Is. 357 Ps. I0733t-— "wx]= where (i31). — 16. pyv] v.3.— 17. T csy] cf. Job 3021 (in bad sense). — 17. nwi S'nn nx 'S na>y] Ez. 28* will illustrate both wy (t4 make, achieve, gain: Gn. 125) and ^'n (substance, wealth: Is. 84 al.). Sc v.18. Elsewhere V'n WJ? (without the reflexive h) means to make might, i.e to exhibit prowess, do valiantly, Nu. 2418 1 S. 1448 Ps. 6014 iiS15,16.— 18o nnan] remember, then (v.6).— jnSn Kin] on 322.— 19. na&n nae- on] the inf. VIII. ii— IX. 5 III Jehovah is now expelling before it (cf. 425f- 614f). — Go after other gods, &-c] 614. — 1 testify against you, cVc] cf. 426. IX. 1-X. 11. A warning against self-righteousness. Israel's successes against the Canaanites are to be attributed not to any exceptional virtue or merit of its own, but to the wicked- ness of those nations (91"6). Proof, from the history, of Israel's rebellious disposition (^-lO11). — IX. 1-2. The formidable char- acter of the inhabitants of Canaan. — 1. Hear, O Israel] 51. — Thou art passing over this day] 218 : cf. ii81. — Greater and mightier than thyself] 4s8 71 n23 (also with possess). — Cities great . . . tAnakim]\2*. — 2. Whom thou (emph.) knowest (716), and of whom thou (emph.) hast heard, &c] viz. from the report of the spies, i28 (Nu. 1328). — 3. Nevertheless, with Jehovah's aid, Israel will be victorious against them : cf. i80 313. — Is he which goeth over before thee] 313. — A devouring fire] 4M. — He shall destroy them, and he shall subdue them] both the pronouns are emphatic, — he (and not another). Cf. 721-24. jnan (sub- due), as Jud. 3S0 423 828 n33 1 S. 713 2 S. 81.— Quickly] comp. on 722. — As Jehovah hath spoken unto thee] Ex. 23s3- 27» 81b (cf. i21). — 4-6. But it is not for any merit on Israel's part that Jehovah thus gives victory to its hosts : He drives out these nations on account of their wickedness, and that He may be faithful to the promise given to the patriarchs. — 4. Say not in thine heart] cf. 717. — Whereas for the wickedness . . . before thee] the clause is not expressed in (5 ; and is very probably a gloss borrowed from v.5, and improperly anticipating it (Valeton, vi. 166; Dillm.; Oettli). — 5. For the wickedness of these nations] cf. Gn. 1518 Lev. i83-24-80 2023 Dt. 1812 2018 1 K. 1424 2 126 2 K. 163 178 2 12. — Is dispossessing them (c^tid) from before thee] Ex. 34s4 -pBO cu b>'tx '3 (JE) : so also Dt. 4s8 n23 Jos. 310 23s- e (all D2) Jud. 221- 23 (Deut.) ; and in the passages of Kings (all Deut.) just quoted. — That he may establish, &c] the abs. emphasizing the terms of a condition, as Ex. 15s8 19* 218 22s- " Nu. 21* 1 S. iu 1228 1430 208-7-9-21 &c— spy] 712. IX. 1. rwh] er, with a personal object, as 212-21-22 u23 I22-29 1814 191 313: cf. Nu. 2183 Kt. Jud. ii23,24. The obj. is usti. a place. — 3. fkak tm] an implicit accus. (G-K. § 118. 5; Dr. § 161. 3). — 4. *pn] 619. — Drw] the ptcp., as 2*. — 5. "Uin nu o'pn] lit. to raise up, i.e. to maintain, confirm, fulfil x so 1 K. 8» 12" al ; opp. 'vsn to let fall 1 S. 3" (cf. StJ Jos! aitf 119 DEUTERONOMY same motive as 7*, cf. 818. — 6. Israel has never yielded itself re?Klily to God's will. — A stiff (hard)-necked people (*\~p HB'p)] Ex. 32* 338-5 349t (all from the narrative which the Writer is about to recapitulate): cf. hard neck Dt. 3127, to harden the neck Dt. io16, and hence Jer. 726 1723 1915 2 K. 1714 (Deut.) Neh. 9W. 17. 29 (by the side 0f other reminiscences from Dt.), 2 Ch. 308 3613. The figure underlying the expression is of course the unyielding neck of an obstinate, intractable animal (cf. is. 48* "jans bna to). IX. 7-X. 11. Proof, from the history, and especially from the episode of the Golden Calf, of Israel's rebellious temper, which, but for Moses' intercession, and Jehovah's forbearance, had cost them their national existence. — The proof is given in the form of a retrospect, similar in general style to c. 1-3, and based like that upon the narrative of JE, of which it is a free reproduction, many passages being repeated verbatim, while others are expanded or otherwise varied, in accordance with the Writer's manner, as exemplified in c. 1-3. The following Table will show how the two narratives run parallel to each other (in explanation of the parentheses, see p. 10) : — Dt. 9M [Resumption of v.M]. 9* (Ex. 32Ub). 9™ (Ex. 32"). g28 (Nu. I4w;cf. Ex. 32"). 9**> (Ex. 32Ub). io1* Ex. 34u. iolb Ex. 34». iou (the ark) . • * • io2* Ex. 34lb. icP**> (the ar&) • • • io3b Ex. 34*. io4 Ex. 3428b. jqB. 0-» m 0 0 io10(=918,-19b) Cf. Ex. 34w-**. io11 (Cf. Ex. 331). 7. Re?nember, forget not] comp. 2$17-10end. — Madest wroth\ v.8. 19.22. cf. xu.—From the day, &c.\ cf. Ex. 1524 172-7 Nu. 1 K. 8M al.). — 7. pS] 433. — nn"."i D'tdd] the ptcp. with .vn emphasizes the continuance of the action: cf. v,23-84 3127 2 S. 3" (Dr. § 135. 5; G-K, Dt. tf (to nights). Ex. 2412a-wb. 9* (Ex. 34^). 9^ • • • • • Ex. 3i18b. 9^ •••••• Ex. 327"to. 9U ..... . Ex. 32s. y • • • • • Ex. 3210b (cf. Nu. i412b). 9^ ...... Ex. 3218. 9" Cf. Ex. 3219\ 917 ..... . Ex. 3219b. 9»-i» Ex.34»(cf.»). 9» • • « 9» Ex. 32s0. 9" See Nu. nwEx. if Nu. 114-84.

18* (to testimony) belong ,.0 P, and are not referred to in Dt. 8 114 DEUTERONOMY bowed down to it, and sacrificed to it, and have said, These be thy gods, &c. 13 And Jehovah said unto me, 8 And Jehovah said unto Moses, saying1, / have seen this people, and I have seen this people, and behold it is a stiff-necked people. behold it is a stiff-necked people. 14 Desist from me (>pn 10 And now, let me alone (flFTM 'jdd), that I may destroy them, and »V), that mine anger may kindle blot out their name from under against them, and that I may con- heaven ; and I -will make thee into sumethem; and I will make thee into a nation mightier and larger (an) a great (^vn) nation . than it. 15 And I turned, and came 16 And Moses turned, and down from the mount, and the came down from the mount, mount burned with fire ; and the and the two tables of the covenant were on two tables of the testimony were in my two hands. his hand 17 And I took hold of the two lub And Moses' anger kindled ; tables, and I flung them from on my and he flung the tables from two hands, and I brake them before his hand, and he brake them under your eyes the mount. 21 And your sin, which ye had " And he took the calf which they made, even the calf, I took, and I had made, and he burnt it with fire, and beat it in burnt it with fire, and pieces, grinding it well, until it was he ground it, until it was crushed fine into dust ; and I cast crushed fine ; and he strewed its dust into the stream (wady) that it upon the water, and made the descended out of the mount. children of Israel drink of it. The variations will be apparent from the synopsis : as in other cases, they generally exhibit the characteristic style of D.— 14. Destroy (wvn) v.8- 19- 20- 25 : see on i27 (phil. n.).—Blot out, &c] 2g19(20>; also 724 2519 (Ex. 1714). — Mightier and larger (3-1) than it] Nu. 1412 "And I will make thee into a nation greater (Wv) and mightier than it": cf. c. 71 ("nations larger and mightier than thou"). — 15. And the mount, &C.] as 411 220(23). — Of the covenant] v.9.— Ex. 3211-14, describing Moses' first intercession for the people while he was still on the mount, and Jehovah's consequent repentance, it will be seen, is passed over in Dt. — 16. As Moses came down, he perceived what Israel had done: substantially, but not verbally, as Ex. 3219a, "ye had turned aside," &c. being repeated from v.12. — 17. Before your eye s\ one of D's phrases (on 1s0). — 18-20. Moses' 12. onV ivy] on i13. — 13. 'JD3 «pn] lit. " relax, slacken (sc. thy hand) from TO*":Jud. ii37,jdd ns-in, 1 S. 11* U^ »]"jn (for us, — the dat. commodi), 1 S. 1516 fpn alone, Ps. 4611 win. — 17. T 'ntr Vyo] the correlative of T 'nr Sj v." Cf. Lev. 8™ D3'sa "?b? (v.77 Sy). IX. 13-23 115 intercession : for 40 days he fell down fasting before God, on behalf of the people and Aaron, and obtained their forgiveness. The reference is not, as might appear at first sight, to Ex. 3231-33, but to the same 40 days mentioned in io10 (comp. esp. io10a with 918-\ and io1"1' with 919b), i.e. with the second period of 40 days spent by Moses on the mount (Ex. 34428), when, according to Ex. 34s, he also interceded for the people. No doubt this intercession is mentioned here, in anticipation of its true chronological position (for v.21 corresponds to Ex. 3220), on account of its significance in the argument: it signally illustrated how much the people owed to the merciful forbear- ance of Jehovah.— 18. As at thefirst\ so io10. The reference can be only to the forty days mentioned in 9s. The compari- son (unless/^// down be used of fasting and humiliation gener- ally) must relate to the period of time only. — That which was evil, &c] on 618. — To vex him (iD'JDil^)] viz. by requiting Him with ingratitude. Not " to provoke him to anger" ; see on 425. — 19. For I was in dread (w)] a rare word : 2860 Job 325 9s8 Ps. 119s9. — That time also] the other occasions, implicitly alluded to, on which Jehovah listened to Moses' intercession may (as the whole period of the 40 years is in the Writer's mind, v.7- 22f-, and the occasion of the Golden Calf seems to be specially dwelt upon as being the gravest of all) be subsequent ones, as Nu. n2 12™ I4Jy-20 217-». Ex. i525 17^ are instances of response to petitions for help, not to intercessor}' prayer. — 20. And I inter- ceded for Aaron also at that time) the intercession for Aaron is not mentioned in Ex. — 21. See the synopsis above. This, of course, a -cording to Ex., was before the intercession of v.18-20; and the Heb. idiom employed (see below) perfectly admits this. — The stream that descended, cVc] cf. (of Jebel Musa) Ordnance Survey of Sinai (1869), pp. 113, 115, 148; (of Serbal) p. 144, and Ebers, Gosen, p. 388.— 22- 23. Other instances of Israel's disobedience.— 22. Tab'grah] Nu. 11™.— Massah] 618 Ex. 17™. —Kibroth-hatta'avah] Nu. n«-34._23. Kadesh-banicd] i"b- « 18. Sfljnn] v.23-" Ezr. io1 ; differently, Gn. 4318t.— 21. wipV . . . 1] not npieji see on io10.— jina] inf. abs., as 3°.— lbm] "doing it well"* thoroughly (the inf. abs. used adverbially: G-K. § 113. 2 R.2) : so 13™ i~4 *918 27s. Elsewhere, in this application, only 2 K. 1 118.— 22. Bl*H D,Vspo] ye were making wroth (on v.7).— 23. ncm . . . 'nScsi] constr. as v.9 (b\ 1 l6 DEUTERONOMY (-l nk)> lfl ("defied Jehovah's mouth"), 82 ("believed him not"). — 24. The indictment of v.7, repeated in terms of keener reproach (" from the day that I knew you"). For " I," Sam. ffi have "he" (infl for *iyn), i.e. Jehovah (Hos. 135). 25-29. The Writer reverts here to the occasion mentioned v.18 [i.e. Ex. 349- 28a), for the purpose of emphasizing (in accord- ance with the general design of the retrospect) the indebted- ness of Israel to Moses' intercession. It is remarkable however that the terms of the intercession, as here quoted, do not agree with those of Ex. 34s, but include many reminiscences of the earlier intercession in Ex. 3211-13 (as also some from Nu. 1416) : comp. p. 10. (Vv.25*29 cannot refer actually to Ex. 321113, because the intercession there recorded was made before Moses' first descent from the mount (see v.15 = Dt. 915), whereas v.25, in virtue of the terms used, points back to v.18, which clearly narrates what took place after it, and is parallel with Ex. 349-28a.) — 25. The forty days and the forty nights, which I fell down] v.18 : for the form of sentence, cf. i46 2915 (16>. — That he would destroy you] v.14. 26-29. Moses' intercession. — 26. O Lord Jehovah] 324. — Which thou hast brought forth out of Egypt with a mighty hand] Ex. 32llb " which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand." The preceding clause, "which thou hast re- deemed through thy greatness," contains two Deut. expres- sions ; see on 324 y8. — 27. Remember thy servants, Abraham, &c] cf. Ex. 3218. — 28. Lest the land whence thou broughtestus out say, From Jehovah's not being able to bring them into the land which he promised to them, and from his hatmg them, he hath brought them out to put them to death (orVDn^) in the wilderness] based on Ex. 3212 ("Wherefore should the Egyptians speak, saying, 23. ovn o'jniK n*t] nx, marking duration of time, is very rare (Ex. 13* Lev. 25s2). nvn, nV»Wl (with the art.), because " the 40 days " are intended : so Jud. 179 »]D3.n ."men ^n. i K. ii31 D'bhevi mcy "the ten tribes," &c. — 27. ) T3t] so Ex. 3218. Otherwise h 121 is rare (Jer. 31s4 Ps. 2$7 13623 2 Ch. 612). — Vk njfi] turn to, i.e. regard, usu. in a favourable sense, as Lev. 26* i K. S28. — 'S'j?] not elsewhere. — px.n DDK' js] the plural kuto. o&vum, as 2 S. 15s8: so with \"to=earth, Gn. 4157 1 S. 1746, and in late Psalms, as 661-4 961'* ioo1. But (as Di. remarks) Sam. has ytun oy ; and <&&€~B express pun -2en\ — 'Sao] lit. from -want of, in the original passage Nu. 14" 'nVoo: cf. 28M (see note) ; also Is. 513 Hos. 4" Ez. 34s.— n^b'J Nu. i416t IX. 24— X. 3 117 In mischief did he bring thcin forth, to slay (jii"6) them in the mountains, and to consume them from the face of the earth "), with reminiscences of Nu. 1410 (" From Jehovah's not being able to bring this people into the land which he sware unto them, therefore he hath slaughtered them (DDntT'i) in the wilderness "). — 29. Thy people and thy inheritance} I K. 8M (Deut.); cf. c. 420b.— Which thou broughtest forth, &>c.) Ex. 3211. X. 1-5. Moses narrates how, at Jehovah's direction, he hewed out two other tables of stone, like the first, and prepared an ark of acacia-wood in which to deposit them ; Jehovah having rewritten upon these tables the ten commandments, they were placed by Moses in the ark, or chest, prepared for their reception. The intention of this part of the retrospect is doubtless to show how the people were finally restored com- pletely to Jehovah's favour; the rewriting of the ten com- mandments, on which the "covenant" was based (cf), and the formal order for their permanent preservation, sealed, as it were, Israel's forgiveness, and was an assurance that the breach between Jehovah and His people was healed. 1 At that time Jehovah said unto Ex. 34' And Jehovah said unto me, Hew thee two tables of stone Moses, Hew thee two tables of stone like unto the first, and come up unto like unto the first ; me to the mount, and make thee an ark of wood ; a that I may and I will ■write upon the tables the -words that write upon the tables the words that were on the first tables, which thou were on the first tables, which thou brakest, and thou shalt put them in brakest. 2 And be ready by the the ark. 8 And I made an ark of morning', and thou shalt come up in acacia-wood ; the morning' into mount Sinai, and present thyself there unto me on and I the top of the mount. * And he hewed two tables of stone Hie unto hewed two tables of stone like unto the first, the first ; and Moses rose up early and I went up to the in the morning, and he went up into mount ; mount Sinai, as Jehovah commanded and the two him, and took in his hand two tables tables were in my hand. of stone. It is evident that v.1-8 is based upon Ex. 341'*-4. There is only one material difference between the two accounts, but it is an important one : in Ex. 341'4 there is no mention of the ark, which according to Dt. Moses made at this time for the IlS DEUTERONOMV reception of the two tables, and in which (v.6) he placed them after coming- down from the mount. This difference between Dt. and Ex. does not admit of reconciliation. In Ex. in- structions respecting- the ark are given in 2510-21 ; and Bezalel, having been commissioned to execute the work of the sanctuary (3ilfr- 3530-36x), makes the ark, 371"9. There is of course no difficulty in supposing that Moses may have been described as making himself what was in fact made, under his direction, by Bezalel : but in Dt. Moses is instructed to make, and actually does make, the ark of acacia-wood, before ascend- ing the mount the second time to receive the tables of stone ; whereas in Ex. the command to make the ark is both given to Bezalel, and executed by him, after Moses' return from the mountain (3530ff- 362 371). Ex. 25-31 and 3429~4038, however, belong to P, while Ex. 321~3428 belong to JE. The consistency with which the retrospects of Dt. are based upon JE's narra- tive in Ex. Nu., renders it highly probable that the text of Ex. 341*6 once told how Moses made the ark of acacia-wood, and deposited the tables in it, agreeably with Dt. iolb- 2b-3a- 5 ; but that when JE was combined (after the composition of Dt.) with P, the passages containing these statements were omitted by the compiler, as inconsistent with the more detailed particulars, which he preferred, contained in the narrative of P (Ex. 25- 31 ; 3429-4o38). Comp. above, on i22 32r. — 4. And he wrote, &>c] cf. Ex. 3428b, — at least, as understood by the author of Ex. 34 in its present form (cf. v.1*4; and see ad loc). — In the mount, &fc.] exactly as 910. — 5. And I turned, &c] as 915 (after the first sojourn in the mount). — And I put, &c] see on v.1"3. — And there they are] cf. 1 K. 88b. — Commanded me] v.2. 6-7. A fragment of an itinerary, narrating; the journeyings of the Israelites from Beeroth Bene-ja'akan to Moserah (where Aaron died), Gudgodah, and Jotbathah. — The passage occasions difficulty. It interrupts the discourse of Moses (the 3rd person being used instead of the 2nd, as uniformly elsewhere in the retrospects); it interrupts the chronology (relating the death of Aaron, which— see Nu. 20s- 10 2o22ff- (both P)— cannot have taken place till long after the sojourn at Horeb) ; and it disagrees with at least P's account of the journeyings of the X. 4-5 !I9 Israelites, contained in Nu. 33. In Nu. 33 there occur four names differing- so slightly that it cannot be doubted that they are the same, viz. v.30 Mos roth (pi. of Moserah), v.81 RenC-- ja'akan, v.82 Hor-hag-Gidgad ("the Hollow of Gidgad"), v.33 Jotbathah (followed, v.84 by 'Abronah, v.86 'Ezion-Geber, v.86 the Wilderness of Zin (TV), or Kadesh, v.8T Mount Hor, where Aaron dies, v.41 Zalmonah, &c). The order is, however, different ; and Aaron dies on Mount Hor (cf. Nu. 2022"w P), not at Moserah. It is most in accordance with other phenomena presented by the Pent, to suppose that this difference between the two itineraries is due to their expressing divergent tradi- tions respecting the order of the stations passed by the Israelites. By Keil and other harmonists the assumption usually made is that Dt. ioB"7 is parallel, not with Nu. 33s1*33 but with Nu. 33s7: the Israelites, it is supposed, towards the close of their wanderings, journeying Southwards, passed successively (Nu. 3331"35) MosSroth, BenS-ja'akan, Hor-hag-GidgaH, Jotbathah, 'Abronah, and 'Ezion-Geber (at the N. end of the Gulf of 'Akabah), hence, turning back, they revisit Kadesh (Nu. 33™), without making any formal stoppage on the route, after which, retracing their steps Southwards (Nu. 33:!7-'11), in order to accomplish the journey round the S. border of Edom, they pass some of the same stations as before, though not in the same order (BeSroth Bene-ja'akan, Moserah, Gudgodah, Jotbathah), their second visits to the same spots not being mentioned in the itinerary in Nu. 33, and being only recorded in Dt. iofi"7; the variation as regards the place of Aaron's death is further explained by the assump- tion (which in our entire ignorance of the actual position of Moserah may not be illegitimate) that Moserah was in the immediate neighbourhood of Mount Hor, perhaps the desert at its foot. The explanation, though formally possible, is artificial ; and the reason assigned for the omission in Numbers of the four stations in Dt., viz. because their names had been given before, seems a very insufficient one. The discrepancy is diminished, but not removed, by the conjecture of Ewald, Gesch. ii. 285 (ET. ii. 201), that in Nu. 33, v.30b"41* has been transposed from its original position, and that it once stood after v.30a. If this conjecture be correct, the original order of the stations will have been Wildcrnr** of Zin (Kadesh), Mount Hor, MosSroth, Bene-ja'akan, Hor-h:r Gidgad, Jotbathah, 'Abronah, 'Ezion-Geber, Zalmonah, &c. : Moserah will now be actually the next station to Mount Hor ; and 'Ezion-Geber (see Dt. 28) will come in a more natural place, 4 stages before the border of Moab is reached (v.*4), instead of being followed by the long march back across the desert to Kadesh (with no mention of any intermediate stations) : the variations in the order of BenS-ja'akan and Moserah, and of Gudgodah and Jotbathah, remain, however, still as before. The source of the itinerary in Dt. is probably E. The discrepancy, just noticed, is conclusive against its being borrowed from P ; moreover 120 DEUTERONOMY it differs in form from the stereotyped formula of P (" And they journeyed from . . ., and pitched in . . ." : Nu. 2i10,11, Nu. 33 passim), but resembles that of E (cf. Nu. 2i13-18-18-18b-20): the note in v.«b, also, is analogous (Bacon) to that of E in Jos. 24s3. The purport of the notice remains to be considered. By some (Heng- stenberg, Keil), its aim has been supposed to be to show that Aaron was not only forgiven at Moses' intercession, but was even honoured by the priesthood being confirmed to his descendants. It is true, as has been already observed, that the general design of the retrospect in c. 9-10 is to illustrate the grace of Jehovah in bestowing anew upon His disobedient people the tokens of His favour ; but it is difficult to think that, had such been the aim of the present notice, it would have been expressed so indirectly : Aaron's own institution to the priesthood, which would be the important point, is passed over in silence. If it forms an integral part of the narrative (so Graf, Gesch. B. 112, Kayser, p. 131, Kuen. Th. T. 1881, 201 f., Delitzsch, ZKWL. 1880, 565), it cannot be reasonably explained, except as introductory to v.81', and as intended to specify the occasion, viz. the sojourn at Jotbathah or at least the period of Aaron's death, at which the tribe of Levi were set apart for sacred purposes. But the introduction here of a piece of the itinerary, belonging to almost the close of the 40 years' wanderings, while the people, both before and after (v.10"11), are represented as still at Horeb, and the late period in the 40 years, which in opposition to the other sources it would assign for the consecration of the tribe of Levi, constitute serious objections to this view. The interruption, both in the chronology and in the dis- course of Moses, must be admitted to make it probable that the notice is no original part of the text of Dt., but either a subsequent insertion (Wellh. Hist. 371 ; Reuss, La Bible, ii. 297 (with v.8f); Cornill, Einl. § 9. 8 ; Dillm.), introduced from a part of E, which still survived independently, perhaps with the view of illustrating (v.6b) the manner in which priestly duties (v.81) were provided for after Aaron's death ; or (Bacon, Triple Tradition, 207 f., 257 f., 343 f.) a fragment of E's original narrative of Israel's final journeyings, and of Moses' final dis- course, which retained its position after the latter (as a whole) was replaced by our present Dt. — Beerdth BenS-jd akari\ i.e. the " Wells of the children of Ja'akan." The site is unknown : but, as Gn. 36s7 mentions *Akan as the name of a Horite family or clan, for which 1 Ch. i42 has Ja'akan (and ffi in Gen. lov/ca/i), it is not improbable that the two are to be identified, in which case the site of the "wells" referred to would be in or near the 'Arabah (i1), not far from Edom. The sites of the other three places named are also unknown : the addition X. 6-8 12 1 •'a land of streams (wadys) of water" to Jotbathah would seem to characterize it as some specially fertile spot in one of Wadys leading' clown into the 'Arabah. The identification of Gudgodah with the Wady Ghudaghid (^iiLii), which runs down from the Tih plateau (p. 20) into the Wady Jerafeh, and so into the 'Arabah, nearly opposite to Petra (Rob. i. 181), is not probable on phonetic grounds : for c does not corre- spond to the Heb. J, nor ^ to l. — And Eleazar his son was priest in his stead] Ele'azar is mentioned frequently in P (Ex. 6M Nu. 202528 321-28 Jos. 141 &c), but not elsewhere in JE, except Jos. 24s3 (E). The passage is important, as showing that in the tradition of JE, not lees than in P, Aaron was the founder of a hereditary priesthood. 8-9. Separation of the tribe of Levi for the exercise of priestly functions. — As the contents and phraseology show (see the references, and note "thy God" in v.9), these two verses are a genuine continuation of the discourse of Moses, which was interrupted by v.6"7. — 8. At tliat time] if v.6-7 be an original part of the text of Dt., the reference must be to the period indicated in these verses, i.e. to the period immedi- ately following the death of Aaron, towards the close of the 40 years' wanderings. If, on the other hand, v.6-7 be a later addition, the words will refer, of course, to the occasion described in v.1'5, during the sojourn at Horeb. In the existing Pent, the institution of the priesthood is narrated in Ex. 28-29, Lev. 8 (both P), and the Levites (the inferior members of the tribe, as distinguished from the priests) are consecrated to their duties in Nu. 3^ff- (also P) : but the expression at that time is much more significant, if the view of Dillmann (Ex.-Lev. p. 342) and others be accepted, that JE's narrative in Ex. 32-34 contained originally an account of the consecration of the tribe of Levi — in connexion, presumably, with their display of zeal on Jehovah's behalf, narrated in Ex. 3221"'-29 — to which reference is here made, but which the com- piler of Exodus did not deem it necessary to retain by the side of the more detailed particulars of P (Ex. 28-29, Lev. 8; Nu. X. 8. Vn=n] 441 ic,2-* 2920 (np1?).— -lVn] collect. = ihe Levites (on 3* »). 122 DEUTERONOMY 3). — To bear the ark of Jehovah* s covenant, to stand before fehovah to minister to him, and to bless in his name unto this day] three principal functions of the tribe of Levi, all, properly speaking", priestly ones, are described in these words. (1) To bear the ark. In P (Nu. 331 415) the duty of carrying- the ark is assigned to the "Levites," in the narrower sense of the word (as distinguished from the priests), in particular to the family of the Kohathites ; and the same view is expressed in the Chronicles (1 Ch. 152. 15.26 &Ci). But in Dt., as in other earlier books, this is consistently represented as the duty of the priests. Dt. 319 (on v.25 see note) Jos. 833 "the priests the Levites," i.e. the Levitical priests (see on 181), receive the title " bearers of the ark of Jehovah's covenant " ; and in Jos. 33ff- 66- 12 1 K. 83* 6 the priests are represented as bearing it : see also 1 K. 226.* (In 2 Ch. 54, which corresponds to 1 K. 83, "Levites" is substituted for "priests," to bring the passage into conformity with later usage: 2 Ch. 515 has "the priests the Levites," where 1 K. 84 has "the priests and the Levites," preserving probably the original reading of Kings : 2 Ch. 57 (=1 K. 86) "priests" has been permitted to remain.) — The ark ofJehovaliscovenani\ i.e. the ark containing the Decalogue, the embodiment of Jehovah's covenant (on 413). The desig- nation is one which gives prominence to one of the leading Deuteronomic ideas (413); and it is accordingly frequently used by writers belonging to the Deuteronomic school, or influenced by its phraseology. It occurs besides 3i9-25-a> jos. 3S.14.17 4?.i8 68 ga and without "of Jehovah " (man jnx) 36, 8 (cf.11) 4? 66 (mostly Deut. passages) ; also (some- times with God for Jehovah) Nu. io33 1444 (both JE), Jud. 2027 (in an ex- planatory gloss) 1 S. 43-4-4-5 2 S. i5«» 1 K. 3" 619 81-6 (= 2 Ch. 52-7) Jer. 316 1 Ch. I525.26.2S.29 ^6. 37 I?i 22i9 2g2. u The usual expression in the earlier hist, books is, however, simply "the ark of Jehovah (or of God)" : as Jos. 313 45-11 6 *T.n-iM 7& , s. 33 46.n.i7-23j c# 5_g paSsi?n, f (bis), 2 S. 6 passim, \^' .— 14-15. The fear of God should be promoted by the thought that He is the Sovereign of heaven and earth ; the love of Him by the reflection that this august, all-sufificient Being has nevertheless, of His own free love, chosen first the patriarchs and afterwards their descendants, for the purpose of manifesting Himself to them. — The heaven of heavens] i.e. the highest heavens ; so (a reminiscence from this passage) 1 K. 827 ( = 2 Ch. 618) 2 Ch. 2» Neh. 9« Ps. 68s4 i484f. — 15. Set his love (P^Ti)j 77. — Chose their seed after them, &c] y7. 6b. — jis ai this day] 230. — 16. Let Israel therefore exert itself to acquire an open and receptive heart, and yield itself cheer- fully to the guidance of its God. — Circumcise., then, the foreskin of your heart] 306 ; and similarly Jer. 4* : cf. uncircumcised (^V)» °f *he heart, Lev. 2641 Jer. o,25 Ez. 447- 9. An uncircum- cised heart is one which is, as it were, closed in, and so impervious to good influences and good impressions, just as an uncircumcised ear (Jer. 610) is an ear which, from the same cause, hears imperfectly, and uncircumcised lips (cf. Ex. 612- 80) are lips which open and speak with difficulty. The Israelite's heart is not to be unreceptive of godlike affections, just as he is not to be any longer (see cf- 13- 27) stiff-necked, or unamen- able to guidance. 17-19. The majesty, and awful justice, of Jehovah should constitute further motives to obedience. — 17. Titles are accumulated, for the purpose of expressing the absolute sovereignty and supremacy of Jehovah. — God of gods, and Lord of lords] hence Ps. 13628; cf. Dan. 247. — The great, the might v, and the terrible] hence Neh. 9s2. Mighty ("fa?) 13. l1? dibS] 6*'.— 14. ram 230 (JE), Lev. 1934 (H).— 20 f. A God owning such august attributes it is Israel's duty to regard with reverence, devotion, and praise. — Jehovah thy God thou shalt fear, &c] repeated from 613: the duty of "cleaving" to Him, as 1122 i35(4>3o20 (cf. on44). — 21. Jfe is thy praise] i.e. the object of thy praise: cf. Jer. 1714 (nnx v6nn »3). — Who hath done with thee, db-'c.Jthe relative clause suggests the reason why Jehovah is worthily Israel's praise and Israel's God. Cf. Ex. 1511 (poet.) n?nn &013 ; and the expansion of the theme in Dt. ii2-7. — Which thine eyes have seen] 4° 719 29s (3). — 22. The crowning evidence of Jehovah's claim for Israel's gratitude and regard (cf. 265). — Threescore and ten persons] so Gn. 46" Ex. i6 (P). — As the stars of heaven for multitude] i10. XI. 1-9. Appeal to Israel to call to mind the wonders wrought by Jehovah on its behalf, as a motive to love and obedience. — Love, therefore] the enclitic "therefore" (Heb. 1), not the emphatic "therefore" ()3 hv or ]^) : so v.8- 18 416 (v. phil. note) 63 and often. Motives for the fear of God have been sufficiently indicated io14-21 : the Writer now proceeds to emphasize more particularly the duty of loving Him (cf. on 66). — And keep his charge] ("imct'D mcBH)] only here in Dt.: often in P (esp. Numbers), but usually in a technical sense, with genitive of the object to be kept, as Nu. i63 328: "Jehovah's charge " (of a specific duty), Lev. 835 1830 229 Nu. 919-23 ; in a more general sense, as here, Gn. 26s (JE), Jos. 22s (D2), 1 K. 28 (Deut.). — 2-7. Let Israel (who has seen it) know, and take to heart, the discipline of Jehovah, i.e. (as v.2b" explains) His great deeds in Egypt and the wilderness. — 2. And know ve this day {for (I speak) not with your children which have not known, and which have not seen) the discipline oj Jehovah your God] TOO denotes neither instruction (see on 4s6), nor chastise- 21. IB*] cf. on i"; and ny o7.— oyivi] the 3 is the Beth essentia — "as" : cf. 26s-14 (NO03) 28™ 33*, and on i13.— 22. mS] i'°. XI. 2. The words int . . . k1? '3 are treated above (with Keil, Di., Oettli) as a parent h. : but possibly AV., RV., are right ; after the series of clauses (v.'ib*G) dependent on 'ji ijrv n1? TTK, the words at the beginning 03'J3 n* nS o being forgotten, and left without a verb. Understand in 128 DEUTERONOMY ment (though this may be included), but moral education, or discipline ((5r 7rat8t'a), attended with greater (Pr. 311 Job 5ir) or !ess severity (Pr. i2-8^), as the case may be: the sight of Jehovah's wonders, it is meant, ought to have exerted upon the Israelites a disciplinary influence, subduing waywardness and pride, promoting humility and reverence, and educating generally their moral and religious nature. — His greatness] 324. — His mighty hand, &c] 434. — 3. Signs] 4s4. — His works, &c] cf. 434 622 7lsf- : the thought of these passages is here drawn out in greater detail. — 4. The passage of the Red Sea (Ex. 14). — Unto this day] 222. — 5. The acts of mingled judgment and mercy wrought for Israel in the wilderness. — Unto this place] i31. — 6. In particular, the Writer reminds Israel of the judgment upon Dathan and Abiram (Nu. 16). — How the earth opened her mouth, and swallowed them up, and their households] almost verbally as Nu. i632a (but riDiS, not nnns, as Nu. 1630, for " opened ").—And their tents] cf. Nu. i626- *7h.—AH the (living) substance that followed them] cf. Nu. i630-33 Di"6 "IK'K ^2 (ns)l. The silence respecting Korah, and the fate of his companions and sympathizers (Nu. 1635-50), is remarkable and significant. Nu. 16 is of composite authorship, JE mentioning only Dathan and Abiram, P only Korah. The passages referred to all belong to JE ; and the fact is a fresh corroboration of what has been said before, that the historical references of Dt. are based uniformly upon the narrative of JE, and do not pre- suppose that of P. — 7. Your eyes are those that saw] 321. — All the great work of 'Jehovah] Jud. 27 (Deut.). — 8-9. The practical inference founded upon the preceding description of Jehovah's "IDV3, the duty, viz. of obedience to His commands. — 8. That ye may be strong, and go in, &c] cf. 41. — Whither ye are pass- ing over, &c] 6*. — 9. And that ye may prolong days, &c] cf. 440. — Flowing with milk and honey] 63. 10-17. A new motive to obedience : Canaan, unlike Egypt, either case " do I speak." — 6. crna nxi Djtam] Nu. 1632 o.rna nxi onx jtam, which is more elegant and classical : the present type of sentence does not occur more than 11 or 12 times in the OT., as Dt. 1516 1 S. 510 run WBW 'DV (see note), 2 K. 206. — Dip;] Gn. y4-23 (J)f. A rare and peculiar word, denoting properly that -which subsists, (living) substance. — 03'^na] at then ieet, idiom, for following them : Ex. n8 1 S. 25s7 al. XI. 3-io 129 is dependent for its fertility upon the rain of heaven, which God will grant or withhold according as Israel is faithful or the reverse. — 10. Is not as the land of Egypt, whence ye came out, where thou soivedst thy seed, and wateredst it with thy foot] the allusion is to the method by which the soil of Egypt was cultivated. In Egypt, as is well known, rain is exceedingly rare ; and the crops are dependent, for their necessary moisture, upon the annual inundation of the Nile, and the system of artificial irrigation by which the waters of the river are stored, and distributed by canals, as occasion arises, over the fields. At present machines of various kinds are in use in Egypt for the purpose of raising water from the river or canals (Lane, Modern Egyptians, chap, xiv., ed. 1871, ii. pp. 25-27), though none (according to Robinson, BR. i. 581 f.) which illus- trates the practice of " watering with the foot " here alluded to. One of the commonest of these machines is the Sak'teh, or water-wheel ; this is usually turned by an ox, and raises the water by means of jars fastened to a circular or endless rope, which hangs over the wheel. "Possibly," writes Robinson, "in more ancient times the water-wheel may have been smaller, and turned, not by oxen, but by men pressing upon it with the foot, in the same way that water is still often drawn from wells in Palestine, as we afterwards saw [see ii. pp. 22, 226]. Niebuhr describes one such machine in Cairo, where it was called Sakieh tedQr bir- rijl, 'a watering-machine that turns by the foot," a view of which he al.su subjoins [Reisebeschreibung, 1774, i. p. 149, with plate xv., reproduced in Riehm, HWB. p. 19]. The labourer sits on a level with the axis of the wheel or reel, and turns it by drawing the upper part towards him with his hands, pushing the rounds of the under part at the same time with bis feet one after another. In Palestine the wheel or reel is more rude ; anil a single rope is used, which is wound up around it by the same process." It is possible, however, that the reference may be to the mode of dis- tributing water from the canals over a field, by making or breaking down with the foot the small ridges which regulate its flow (see, of Egypt, Shaw, Travels in Barbary, Algiers, &c., 1738, p. 431), or by using the foot for the purpose of opening and closing sluices. Conder (Tent Work, 1877, p. 328) speaks of vegetable gardens in Palestine as irrigated " by means of small ditches trodden by the fooL" Asa garden of herbs] 1 K. 21s Pr. I5T. The comparison seems intended to suggest that Egypt generally was irrigated by a method which in Palestine would be applied only to a 10b. ~K?H] = Tvhere (i31). — nrrpcni . . . inm] " usedst to sow . . . and water" ; Gn. 2« 6« 29*-» Ex. 33711 &c. (Dr. § 113. 40; G-K. § 112. 30.). o 13O DEUTERONOMY small garden of vegetables. — 11. According to the rain of heaven it drinketh water] i.e. the supply of water is regulated by the rain. It is true that Canaan is also "a land of streams of water, of springs and deeps, issuing forth in vale and hill " (8r) ; but water from these sources would be far from sufficient for the general irrigation of the country; and the crops are essentially dependent for their proper growth upon the two annual periods of rain referred to in v.14. — 12. Careth for] lit. seeketh after (WTl), viz. with interest and care : cf. Job 34 Jer. 3017 Is. 6212 Ez. 346. — The eyes of Jehovah are continu- ally upon it] it is ever the object of His protecting regard : cf. (with $>k) Ps. 3318 3416. — 13-17. The enjoyment of this natural bounty of Palestine is dependent, however, upon the fidelity with which Israel remains devoted to the service of its God. — To love and to serve, &c.\ io12. — 14. / will give] on the first pers., see on 7*. — The former rain (nT'1)] i.e. the autumnal rains, which begin in Oct. -Nov., at first intermittently, and allowing the husbandman time to sow his crops of wheat or barley, afterwards, till the end of December, falling heavily, and continuing at intervals through the winter. — The latter rain (^P^?)] i.e. the showers of March-April, which refresh and advance the ripening crops (the wheat-harvest beginning, in the plains, during the first half of May, and on the mountains in the first weeks of June : barley is ripe, in each case, a week or a fortnight earlier than the wheat). Upon the regularity of the autumnal and vernal rains the proper ripen- ing of the crops depends. Comp. Jer. 524 Joel 223 ; and for allusions, in particular, to the refreshing nature of the "latter rain," see Pr. i616Job 20,23 Hos. 63; Jer. 33 (withheld).— Thy corn and thy wine and thine oil] 713. — 15. Eat and be full] as 6U (see note) 812 3120, a source of spiritual danger, and pro- vocative of idolatry. — 16 f. The admonition not to follow false gods is repeated (see 614f- 819f), accompanied by a warning suited to the present connexion, viz. that, if the temptation be 11. otspn tbdS] rather an extreme case of the 7 of norm, or rule : comp. 32s (. . . TBOdV); Is. ii8 321 (pis'?, BStyD1?); 1 S. 2320 2 S. 1511 ; Job 42° Ez. i2la J'JjS (i.e. "as the eye sees it" ; so here, "as the rain of heaven permits it "). See Lex. 7 i. b. — jrm ]u] the art. after 3 is generic : Lex. n f.— 13. ny3»t]on 810. — 16-17. 'nomoi] the tenses as 418.— nVir ntt jnn] Lev. 26490 XI. ii-2S 131 indulged in, drought and famine may be »xpccted as the con- sequences.— Lest your heart be deceived] Job 31'27 (in a similar connexion). — And Jehovah" s anger be kindled against you] 6'*. And he shut up the heavens, and there be no rain] cf. 28 3f- Lev. 2619f ; also 1 K. 835 (Dcut.).— Perish quiehly, &>c] 4*, cf. 2820: also, with v.16t>- 17b, Jos. 23'° (D2).— The good /and] i85. 18-25. Let Israel have these commandments in perpetual remembrance: the observance of them will be rewarded by national prosperity. — V.18-20 are repeated, with slight varia- tions of expression, from 609 (where see notes). — 18. Lav, then, upon your heart, &c] cf. 66 "shall be upon thy heart." — 21. That your days, &c] comp. 440 62 n9.— As the days 0/ the heavens above the earth] i.e. as long as the heaven endures above (or resting on : Job 2611) the earth, in other words, perpetually: cf. Ps. 8930 Job 1412; also Ps. 72s- 7- 17.— 22. All this commandment, &c] cf. 81. — To love, &c] v.13. — To walk in all his ways] 86 io12. — To cleave to him] io20. — 23. Dispossess (^"nm)] 9,br,b(Ex. 3424). — Ye shall possess nations greater, &c.) cf. 91. — 24-25. Israel's reward shall be the complete and undisputed possession of the land of promise. — 24. JVhereon the sole of -our feet shall tread] cf. 25 Jos. I3 (D2) 149. — From the wilderness, and Lebanon] i.e. from the wilderness of et-Tih (p. 20), on the South of Palestine, and from Lebanon on the North. "One might be tempted to conjecture ' even unto Lebanon' (\\i*£>7\ nyi) ; see, however, Jos. i4" (Dillm.). — The river Euphrates] this is named as the ideal limit of Israel's dominion on the East : see on i7. — The hinder sea] i.e. the Mediterranean Sea, as 34s Zech. 148 Joel 220t. Opp. is "the front sea" (^onpn d\~i), i.e. the Dead Sea (Ez. 4718 Zech. 148 Joel 220). On the ground of the designation, see on v.29. — 25. There shall not a man stand in your face (ds^m)] 724. — The fear of you, and the dread of Ex. 34" 1 S. 17" al.),— the position XI. 26-30 133 westerly road, leading- through Palestine from N. to S., which must have passed formerly, as it passes still, through the plain E. of Shechem: cf. Ritter, Erdkundet xvi. 658 f. (Knob.) = Gcogr. of Pal. (transl.) iv. 293 ff. — 30. In the land of the Canaanitc, that diaclleth iti the* Arabah\ the'Arabah, or Jordan- valley (p. 3), is at a considerable distance from 'Ebal and Gerizim : but it seems that it is named here, partly as being a district of Palestine specially associated with the " Canaanite " (Nu. 1329 Jos. 118: cf. pp. 11, 13 f . ) , partly as being immedi- ately in view of "the ravine in front of Beth-Pe'or" (320), the assumed position of the speaker. — In front of Gilgal (?v: i'ltan)] the words are difficult ; and the locality intended is uncer- tain. From its being named for the purpose of defining1 the position of 'Ebal and Gerizim, it would seem to be some well- known place ; and hence it is natural, in the first instance, to think of the Gilgal near Jericho (Jos. 419f- 59f- 1 S. 718 &c). In spite of the objection that this lies too far from 'Ebal and Gerizim — some 28 miles to the SSW. — to be chosen as a land- mark, it seems most probable, on the whole, that it is the place intended ; the words, it may be supposed, being" meant to indicate, that, speaking loosely and generally, from the point of view of one looking Westwards, from an eminence near Nebo, 'Ebal and Gerizim would be "in front of" this well-known spot in the Jordan-valley opposite. The word Gilgal (cf. S373 ivlieel) means a round or circle, viz. of stones, or (in modern parlance) a cromlech : the art. (Vf/fO) shows (see Lex. n 2) that the appellative sense of the word was still felt. The popular etymology in Jos. 59, connecting it with h*?i to roll (away), does not express the real origin of the word. Such stone-circles (which were no doubt esteemed sacred) might naturally be found in different parts of the country, though the most celebrated was the one near Jericho ; and one or other of these has been thought by some commentators to be intended here. Thus Knob, supposes that the place meant is either the raXytvX.it of Euseb. (Onom. p. 245), 6 miles W. of Antipatris (which he identifies with Kilkilia, a village a little E.-NE. of Kefr Saba, about 18 miles W. of *Ebal and Gerizim), or a village still called Jiljuleh, some 2 miles to the S. of Kilkilia. Keil (and so I/JVB., and Schenkel, BL. s.v.) thinks of Jiljilia, a large village lying on a ridge 2441 feet above the level of the sea, and commanding an extensive prospect towards both the Mediterranean and indicated in any particular case depending, of course, upon the direction in which the determining object is viewed or approached. 134 DEUTERONOMY the mountains of Gilead (Rob. it. 265), about 13 miles S. of Gerizim, and 3 miles to the W. of the great road leading from Jerusalem through Bethel to the North of Palestine, in the latitude of Sinjil (perhaps the "Gilgal" meant in 2 K. 21 4s8). Though the present writer understood on the spot that Jiljilia was visible on a clear day from the top of Geiizim, yet the heights of the intervening mountains (as exhibited in the large map of the Palestine Exploration Society) show that it can have formed no particularly conspicuous landmark ; and as it is certainly not visible from the plain at the foot of 'Ebal and Gerizim, it is not easy to understand why it should have been selected for the purpose of defining the position of these mountains, nor is it clear in what sense two mountains, situated 13 miles N. of Jiljilia, should be described, especially from a standpoint E. ol Jordan, as "in front of it." Knobel's and Keil's proposed sites have also the disadvantage of being (so far as appears) places of no importance or note. Others have sought to relieve the difficulty of the verse by punctuating differently: thus (1) "the Canaanite that dwelleth in the 'Arabah in front of Gilgal" (Colenso, The New Bible Comm. [the "Speaker's Comm."] critically examined, 1873, v. 67), the words being taken to define the part of the 'Arabah inhabited by the " Canaanites " ; (2) "in front of the stone-circle beside the terebinths of Moreh" (suggested by Dillm.), the words being supposed to denote a spot close to Shechem. If this " stone-circle beside the terebinths of Moreh " could be supposed to have been located in the plain E. of 'Ebal and Gerizim, through which the highway mentioned just before still runs, the words would define very suitably the position of the two mountains. But it is an objection to this view, that it makes the defining landmark, not the well-known " terebinths of Moreh " itself, but an otherwise unmentioned stone-circle beside it. Beside the terebinths of Moreh (m)0 *J1$>K $>¥K)] or "of (the) director," mentioned also (with terebinth, for terebinths, as is read also by Sam. (3r here) in Gen. 126 as close to Shechem (cf. also 354 [n^v1]). The name, it is probable, is that ot an oracular tree (or grove) ; and if Moreh be rightly taken not as a proper name, but as an appellative, as the verb min is used of the authoritative "direction" given by priests (on 1710), it will denote the priest (or company of priests) who gave answers to those who came to consult the oracle. Perhaps the same tree is meant by the " Soothsayers' Terebinth " (pSx D'j:j;d) of Jud. 937, likewise near Shechem, if not also by the n^x — as it is now pointed, though the original pronunciation may have been roN — "in the sanctuary of Jehovah," at Shechem, mentioned Jos. 2426. On sacred trees among Semitic peoples (who in some cases treated them as actual gods, and paid them divine honours), and on the methods of divination from them, see W. R. Smith, Rel. Sem. pp. 169 IT., I78f. ; and Baudissin, Sent. ReL-Gesch. 1878, ii. p. 1846°. (among the Hebrews, pp. 223-230). 3L The reason why this injunction has now been given to xii. 135 them : the Israelites are about to enter upon the permanent occupation of Canaan. — 32. Concluding- exhortation to obedi- ence.— Observe to do] on 4fl. XII.-XXVI. XXVIII. The Code of Special Laws. These chapters form the second part of the principal dis- course of Deuteronomy (c. 5-26. 28), embracing, under its more practical aspects, the exposition of Israelitish law, promised in i5, and particularizing in detail the "statutes and judgments" (41 51), ceremonial, civil, and criminal, by which the daily life of the Israelite was to be regulated. So far as the more technical nature of the subject admits, the treatment and style continue the same as in c. 5-1 1 ; the same theocratic principles are insisted on, the same parenetic tone prevails, the same stress is laid upon the motives of devotion to God, and large-hearted benevolence towards man, by which the Israelite is to be actuated. The laws, as a rule, are not (as is mostly the case, for instance, in Ex. 21-23) promulgated, merely as such : they are generally enforced by hortatory com- ments and explanations, and sometimes they are developed at considerable length. The arrangement is not throughout entirely systematic, and here and there some displacement may have occurred : but on the whole the principles determin- ing the order followed by the Writer are tolerably plain. The following is an outline of the subjects embraced * :— 1. Sacred observances ( 1 21-i6ir) : — a. Law of the single sanctuary (121"2*). b. Repression of idolatry (i229-i319(u))> c. Holiness of the laity (141"21). d. Sacred dues and sacred seasons (i4**-i61')i s. Office-bearers of the theocracy »— a. Judges (1618-20 I781»>.t b. King (171*-20). c. Priests (181-8). d. Prophets ( 1 891*). J. Criminal law (c. 19; 2i1'MJ)»— a. Homicide and murder (ic;1"1*). * Comp. Wellh. Comp. p. 205 f. ; Westphal, p. 38 f t i621-i77 belong to No. ib. J C. 20 belongs to No. 4. 136 DEUTERONOMY b. Encroachment on property (i9w). c. False witness (i915"21). d. Expiation of an uncertain murder (211"9). 4. Miscellaneous laws, relating (mostly) to civil and domestic life (2119- c. 25), not systematically arranged, but embracing- such subjects as — the conduct of war 2i10_M (with c. 20) ; family law (primogeniture, seduction, divorce, &c), 2118"21 2213"80 241-5 25s'10 ; interest and loans 2320f-(i»M 246-10-13; just weights 2513"16. 5. Parenetic conclusion (c. 26), and peroration (c. 28). C 27 interrupts the discourse of Moses with a piece of narrative, containing injunctions foreign to the context on both sides (see the notes ad loc.\ For a detailed synopsis of the laws, arranged in tabular form, with the parallels in Ex.-Nu., as well as for a discussion of the relation in which the Deuteronomic legislation, viewed generally, stands to the other Codes of the Pentateuch, the reader is referred to the Introduction (§§ 1, 2). XII.-XIII. Laws designed to secure the Purity of Religious Worship, XII. In Canaan, the places at which the native Canaanites served their gods are to be destroyed, and Jehovah is to be worshipped publicly at one place only, to be selected by Him- self,— The Code of special laws (c. 12-26) begins, like the "Book of the Covenant" and the "Law of Holiness" (Ex. 2023-26j Lev. 171"9), with injunctions respecting the place, and the character, of the public worship of Jehovah. — Of the two main topics dealt with in c. 12, viz. (1) the destruction of the Canaanitish places of worship, (2) the limitation of the public worship of Jehovah to a single sanctuary, the parallels in the other Codes are, for (1) — though with reference only to the religious symbols of the Canaanites, not to the places, as such, at which their rites were observed — Ex. 2324- S2f- 3412"16 (JE), comp. also (more generally) 2023 2219(20> 3417; Nu. 3352f- (H); and for (2) Ex. 2o2if- (JE), Lev. 171-9 (H). The relation of the last two passages to the law of Dt. gives rise, however, to difficulty, and needs discussion. Ex. 2021f- lays no stress upon sacrifice being confined to a single spot, but directs it to be offered upon an altar built, in simple fashion, of earth or unhewn stone, and attaches to such worship the promise, " In xii. 137 whatever place I cause my name to be remembered (or com- memorated), I will come unto thee, and bless tliee." Tin reference here cannot, for many reasons (see ad toe), be to thi altar of burnt-offering before the Tabernacle, as described in P (Ex. 2718 &c): not only, for instance, is a far simpler structure manifestly in the writer's mind, but the alternatives offered (earth or unhewn stone) are an indication that the law- is meant quite generally, and that its intention is to authorize the erection of altars, built in the manner prescribed, in any part of the land. With the plurality of altars, thus sanctioned, agrees not merely, in pre-Mosaic times, the practice of the patriarchs, who are often in JE stated to have built altars, and worshipped, especially at spots where Jehovah had mani- fested Himself to them (Gn. i27-« I3*.i8 229. is 2625 3320 351.8.7 461: cf. Ex. 1715), but also the usage of the Israelites generally, between the ages of Moses and Solomon. During this period the historical books imply the existence of sanctuaries (other than that at which the Ark was stationed), and speak frequently of the erection of altars, and of sacrifice, not only on occasion of a theophany, or in obedience to an express command (as Jos. S304* Jud. 2e6J8 ,3ie. 19 2 s. 24'-8), but also independently, Jos. 241-26 1 S. 79'-17 912-14 (at a high-place), io3,5,8 I3!',• u1B 1483 (the jirst of the altars built by Saul to Jehovah), 208 2 S. i^7'-12-32 ("where men used to worship God"), 1 K. 3* ("the great high-place" at Gibe'on, at which Solomon was accustomed (nSjr) to sacrifice). In none of these notices is there any mark of dis- approval, or any intimation, on the part of either the actors or the narrator, that a law such as that of Dt. is being infringed : in 1 S. gi""M io3"8 it is especially evident that ordinary and regular customs are described. Although, therefore, in the earlier centuries of Israelitisli history, the sanctuary at which the Ark was stationed had naturally the pre-eminence, and was the centre to which annual pilgrimages were made (cf. Ex. 2314"17-19 [first-fruits to be brought to "the house of Jehovah"]; Jud. 2 i1D; 1 S. i8,7-21), it cannot be doubted that other local sanctuaries existed in different parts of the land, and that sacrifice offered at them was considered perfectly legitimate. (Cf. Ex. 22-a P°J, which also presupposes local sanctuaries : see on 1520.) The local sanctuaries, in spite of the splendour and iclat of the Temple built by Solomon, retained their popularity through the period of the Kings : the Deuteronomic compiler of the Books of Kings notes repeatedly how the people continued to sacrifice at them, and even the good kings did not remove them (1 K. 3s-8 1423 1514 22« 2 K. i2 164). Comp. 1 38 DEUTERONOMY also 1 K. i830b ig10, 14. Time however showed how impossible it was to secure them against abuse, and to preserve the worship conducted at them from contamination with Canaan- itish idolatry (cf. 1 K. i423f- ; n7 2 K. 2313; Jer. 731 173 195) ; the abolition of them was attempted, though with only tem- porary success, by Hezekiah (2 K. i84-22 213) : in Dt. they are formally declared illegal, legitimate sacrifice being expressly restricted to the single sanctuary ; and to the Deuteronomic ideal Josiah gave practical effect in his reforms (2 K. 235- 8). The law of Dt. thus marks an epoch in the history of Israelitish religion: it springs from an age when the old law (Ex. 2024), sanctioning an indefinite number of local sanctuaries, had been proved to be incompatible with purity of worship ; it marks the final, and most systematic, effort made by the prophets to free the public worship of Jehovah from heathen accretions. The gist of Lev. 171"9 is (1) to prohibit the slaughter, even for purposes of food, of any animal of a kind that might be offered in sacrifice, without its being presented to Jehovah at the Tabernacle, in the manner of a peace-offering, v.1"7; and (2) to forbid burnt-offering or sacrifice being offered except at the same place, v.8"9. The principle on which the first of these prohibitions depends is explained below, on v.15'* : the aim of the second is to insure sacrifice in general being offered exclusively to Jehovah. In view of Ex. 2034, and of the other passages, just quoted, illustrating the practice of the period from Moses to Solomon, it is extremely difficult to think that Lev. 171"9 (accepting it, in substance, as pre-Deuteronomic) can still be in its original form. The full discussion of this subject belongs to a Commentary on Leviticus ; but the most probable opinion is that, as originally formulated (as part of the "Law of Holiness"), Lev. 171'9 had no reference to a central sanctuary (the "Tent of Meeting"), but pre- supposed a. plurality of legitimate sanctuaries, and was only accommodated to the single sanctuary, by a modification in its phraseology, when it was incorporated in P. In its more original form, the law will have harmonized of course with Ex. 202*; and its special aim will have been to insist on sacrifices being offered to Jehovah alone instead of to the imaginary demons of the desert, to whom (v.7) the Israelites were prone to offer them. This view of the passage is taken by Kittel, Theol. Studien atts Wiirttem- berg, 1 88 1, p. 42 ff., Gesch. d. Hebraer, i. 99; Dillm. on Lev. 173; Baudis- sin, Gesch. des AT.lichen Priesterthumes, p. 47 : comp. W. R. Smith, Addit. Answ. to the Libel, Edinb. 1878, pp. 61-64 » anc* Leviticus, by H. A. White and the present writer, in Haupt's " Sacred Books of the OT." (1894). 1. These are the statutes, &c.] the words are of the nature of a superscription to c. 12-26: cf. 51 61. — All the days, &c.\ XII. 1. |0}] hath given, viz. in effect (j'2). Usu. in Dt. fC i ; but the xii. i-a 139 ^io 2 118. 2-3. All Canaanitish places of worship are to bfl destroyed. — A fundamental and necessary condition for the pure and uncontaminated worship of Jehovah {v. m).— Upon the high mountains, and upon the hills, and under every spread- ing tree] the favourite sites chosen by the Canaanites for their idolatrous observances. Worship at these spots, accompanied often by licentious rites, is frequently alluded to in the period of the Kings. Thus Hosea (c. 750) writes (413) : " They sacri- fice upon the tops of the mountains, and burn incense upon the hills, under the oak, and the poplar, and the terebinth, because the shade thereof is good : therefore your daughters commit whoredom, and your brides commit adultery " : Isaiah, shortly afterwards, speaks of the terebinths, and gardens, in which the idolatrous Judahites delighted (i29) ; in the age of Jeremiah, the standing phrase, in connexion with idolatrous observances, is " upon every high hill, and under every spread- ing tree," Jer. 220 (cf. 36 172); 1 K. 1423 2 K. 1710, cf. 164 (all Deut.) ; Ez. 613 (cf. 2028) ; " upon the mountains," Ez. i86- »■ 15 22° Is. 657; " under every spreading tree," Is. 57s Jer. 313. The fact that such spots were selected by the Canaanites for their idolatrous rites, and often, it is probable, adopted from them by the immigrant Israelites, caused them naturally to be re- garded with strong disfavour by Hebrew legislators and prophets. The " places " alluded to are no doubt the rfOS, or artificial mounds (AV. "high-places"), with accompanying shrine, or chapel (n>3: 1 K. 1231 1382, cf. Ez. 1616), altar, &c, erected ("built" 2 K. 218 al.\ "made," ib. 2315 al.) in such localities {e.g. 1 K. uT 1423 Ez. 613 202Sf): see more fully on Nu. 3352 (H) yptDBTl Dni03 ^ nsn. Why the sites referred to were chosen for religious purposes, is not definitely stated, and can only be inferred by conjecture. Trees may have position {be/ore the subj.) shows that the punct. is correct.— 2. IflDtpon] the word may possibly, like the Arab, malcum, have acquired in Heb. the sense of " sacred place" ; Gn. 12° 2811 1 S. 718 (cf. G) jer. J^.-OVP] on 9'. — |3jn] not green, but spreading, luxuriant, — always, except Ps. 92" (pin JDS') 1B (of the righteous, under the fig. of a tree), of trees or leaves. The etym. is not certain. Arab, ra'una is to be (mentally) lax, flaccid, weak: possibly, therefore, the primary meaning of the root may have been to fall abroad loosely, in Heb. used lit. of trees, in Arab, applied fig. to the mind. Ct iarui, &\ (not y, as Ex. 2946: yet cf. D!?P, ^dj by the side of n-jpa, ^bj, Ols. § 245b, G-K. § 61. R.1) show that they treat Miv as a subst., dwelling, connecting i^»V with lenin, and regarding it as resumptive of mpDn bit : in this case there will be an anacoluthon, bit at the beginning being governed by the verb of motion, which is implicitly in the writer's mind, but the construction beingr broken by the insertion of rnn ni&b. A subst. jjb* XII. 3-6 M1 On the theological application of the word choose, see further on 437: the idea is a favourite one with writers of the Deut. school.— Out of all your tribes] comp. i K. 810 n82 1421 2 K. 217 (all Deut.).— To set his name there] so v.21 1424 1 K. o,3 118* 2 K. 2 14-7; comp. the parallel phrases "to cause his name to dwell (|3?$) there," v." 1423 i62-°-n 262 Jer. 712 (of Shiloh) Ezra 612 Neh. iet (cf. Ps. 747), and "that my name may be there " 1 K. 810- 29 2 K. 2327. The name, with the Hebrews, is the expression of the nature— hence the prophets, when they wish to describe a person or place by its real character, often say that it will be called or named accordingly, Is. i28 4s 307 624-1* Ez. 4838 &c. : "the 'name of Jehovah' is thus the compendious expression of His character and attributes, as He has revealed them to men" (Kirkpatrick on Ps. 511) : to act "for His name's sake" (Ps. 23s 314 14311 Is. 48s Jer. i47,21 al.) is to act in such a manner as not to belie His revealed nature. Jehovah's revealed nature is specially associated with His people, Israel, and with His sanctuary in its midst : hence He will not forsake His people ; for when Israel suffers contumely or reproach, it is His own name which is profaned (1 S. I223 Is. 4811 Ez. 2o9- *■ M 3620-23) ; and the sanctuary is the place of Jehovah's "name," because He there vouchsafes the special tokens of His presence and graciously responds to His servants devotions (comp. Oehler, OT. Theol. § 56; Schultz, OT. Theol. p. 514^ [ii. i23f.]). The term is first found in connexion with a sanctuary in the Book of the Covenant, Ex. 20" "in every place where I will cause my name to be remembered (or commemorated) (otr 'D«r ram ne-N mpon *?D3) viz. in consequence of some manifestation of my presence — " I will come unto thee, and bless thee." Isaiah (187) calls the Temple "the place of Jehovah's name" (cf. Jer. 317) ; and the expression "to build an house to Jehovah's name" is found 2 S. 718 1 K. 3a 5". ^(3.«) s™- «• « (all Deut.). (Even) to his dwelling shall ye seek (itmn)] i.e. resort thither for religious purposes ; comp. Am. 5s forva umn ^Sl, and with God as obj. Gn. 2522 1 S. 9° al. (cf. on 1811).— 6. Thither all sacrifices, and other sacred dues, are to be brought: viz. (1) and (2) burnt-offerings and sacrifices (DTUT), the two commonest does not, however, occur elsewhere: hence (2) Knob., Keil, Oettli, and others, disregarding the athnah, render as an inf., "that he (or it) may dwell (there)," i.e. that His presence there may be an abiding one. The objection to (2) is that mzvS is then somewhat otiose (for ov idv nx dib-S— see above— is a synonym of or \ov pcS), and come* in lamely at the end of the sentence, nor is m construed elsewhere with hn of the place resorted to ; the sentence also is decidedly more forcible, if Dipon *?« be resumed, after the long intervening relative clause, by a synonym such as uupV.— moi] Sam. ffi omoi ; cf. however v.T- •, and see on in. 142 DEUTERONOMY kinds of sacrifice, often mentioned together, especially in general designations of sacrifice (Ex. io25 1812 Jos. 2226- 28 i S. 515 ^22 2 k. gi7 (Na'aman) Jer. 722), the " sacrifice" specially intended in such cases by DTI3T being doubtless the thank- offering (&&?&), which in other similar passages seems to be combined with Tfbty as a parallel to DTHT {e.g. Ex. 2024 24s 32s 1 S. io8 139). On these forms of sacrifice, see more fully on Lev. 1. 3; cf. Wellh. Hist. p. 69 ff.; (3) tithes, see on 1422; (4) the contribution [heave-offering) of your hand, i.e. "what the hand lifts offpnn) from the produce of the soil, Nu. 1519" (Oettli), as a contribution to the service of the Deity. The usage of the term makes it probable that the reference is partly to the first- fruits, a regular and ancient offering (Ex. 2316-win JE; Dt. 262 ; cf. Nu. 1812 in P), which would otherwise not be alluded to in the enumeration, partly to other voluntary offerings, taken from the produce of the soil, such as were presented at the three annual pilgrimages (see i610f-14-16b-17). " Heave-offering " (teriimah) is a term belonging to the priestly termin- ology, being used principally by P and the priestly prophet Ezekiel. An examination of the passages in which nonn, and the cognate verb onn, occur, shows that it does not imply any rite of " elevation," but that it denotes properly what is lifted off a. larger mass, or separated from it, for sacred purposes (<5r often a 34™. (JE) ; Nu. i815"18 (P).— 7. And there ye shall eat, &*c] in the case of such offerings (notably the thank-offerings) as were accom- panied by a sacrificial meal, the worshipper's family and house- hold were to share it with him: so v.18 1423.26 (tithes), 1520 (firstlings), cf. 27*. For other allusions to "eating," as an act of worship, or communion, accompanying sacrifice, see Gn. 3I4d. 64 Ex. 1812 2411 1 S. 913 Ps. 223°(29); in the service of false gods Ex. 3416 Nu. 252. — Before fehovah] i.e. at the sanctuary, as v.u. is 1423.26^ and frequently (1 S. i12-16 Lev. i6-11 &c.).— And ye shall rejoice on account of all that ye put your hand to] T rbuk) (peculiar to Dt.) denotes an undertaking, enterprise, especially one connected with agriculture (synon. TJ nbjTD : see on 27) v.18 1510 2321 28s- 20f. The Israelite, when he brings his offerings to the sanctuary, and partakes of the sacrificial meal which a bounteous year has enabled him to provide, is to thank Jehovah with a joyous heart for the success with which his labours have been blessed. — Hath blessed thee] 27. 8-14. This centralization of public worship is to come into operation as soon as Israel is secure in Canaan. — 8. The irregu- lar, arbitrary worship of the wilderness is not to continue in- definitely. Comp. Am. 525, where it is implied that sacrifices were not offered in the wilderness. — Every man whatsoever is right in his own eyes] comp. Jud. 176 2125 (of the period when there was no king in Israel to preserve discipline and order). By here and to-day is meant the period of the people's sojourn in the field of Moab At the same time, as Oettli remarks, the term* of the description are no doubt coloured by the cir- 7. th] — wherein ; cf. on 7U. T44 DEUTERONOMY cumstances of the writer's own day, when sacrifice was offered, with probably a lax ritual, at the local sanctuaries. — 9. The excuse for such irregularities : Israel has not yet entered into the secure and undisturbed possession of its own land. — To the rest (n™?)] i.e. to the place of rest : cf. i K. 856 Ps. 9511.— 10. And he shall give you rest, &*c] so 2519 Jos. 231, cf. 2i42<44) (both D») 2 S. 71, cf. v.11 1 K. 518<4>. In all probability the reference is to the peace secured by David and Solomon (2 S. 71 1 K. 518<4>), v.11 containing a covert allusion to the Temple in Jeru- salem, the city so often described in the Kings (see on v.6), in corresponding terms, as "chosen" by Jehovah for His abode. — 11. See v.5-*,from which the expressions used are mostly repeated. — And all your choice vows] the expression seems to imply that the vow being something exceptional, the sacrifice offered in fulfilment of it was of a superior kind. — 12. And ye shall rejoice before Jehovah your God] the holy joy with which a sacrificial feast (which is here meant, see v.7) is to be celebrated, is else- where also the object of a special injunction in Dt. (v.18 1426 ! 6ii. 14 2611 277; cf. Lev. 2340 (H) of rejoicing during the Feast of Booths). — And the Levite] here the Levite, who has no territorial possession of his own (io9), and is accordingly dependent for his subsistence upon what he receives from others, is included also among those who are to be invited to the sacrificial feast (so v.18 1427 i6n- 14 2611). Cf. v.19 1429 2612, which likewise illustrate the Writer's regard for the Levite ; and see on 181-8. — That is within your gates] i.e. resident in your various cities. This use of " gates " is peculiarly charac- teristic of Dt. (see the Introd. § 5), occurring in it some 25 times, and being found besides only Ex. 2010 ("the stranger 10 11. rem . . . tamajn] AV. "and when . . . then" % cf. on 818.— 10. S mn] there is a tendency in Heb. for Hifils to be construed with h, apparently as a dat. commodi; Gn. 45' S win to give life to, Ps. 42 h IVnn to give width to, Hos. io1 ^ Uin, Is. 5311 h pisn to give righteousness to; cf. Ew. § 2820, Lex. b 3. — noa dudb-'i] so i S. 1211 (Deut.), cf. noa ps? 3^ (poet.) Pr. i33, noa being an accus. of manner (G-K. § 118. 5); but n»a^> 3tr is more usual, both in poetry and prose, Lev. 2c;18-19 26s al. — 11. Lit. it shall be, as regards the place, &c. The accents (which connect Dipon with •t.ti, and separate it from what follows) must be disregarded : DlpDTl is the absolute case, such as occurs constantly after ITO1 (i819 218 Nu. 17* fi"" &c.) ; v. Dr. § 121 Obs. 1, 2 11. imc] cf. Ex. 154 Is. 22T 37s* oA XII. 9-i6 145 t.iat is within thy gates"), 1 K. 8" (Deut.) = 2 Ch. 6M.— 13 f. The injunction is repeated, with special reference to the burn I - offering as though the temptation to offer this (cf. on v.8) at other places might be peculiarly strong. — 13. In every place that thou sccst] and which, by the advantages of its site (cf. v.2), might attract thee to make it a place of sacrifice. — 14. All that I am commanding thee] viz. in the precepts of v.8f- nr. 15-16. Animals, however, that are intended for food, and not for sacrifice, may be slain and eaten freely in any part of the land, provided only that their blood be not consumed. — 15. Thou mayest slaughter (nam)] see below. — After all the desire of thy soul] flSffo ^^33) v.20-21 i88 1 S. 2320 (?) : TW besides Hos. io:o Jer. 224f. — According to the blessing, &c.]t.e. accord- ing as thy means, through God's blessing, permit thee ; so 1617. — The unclean and the clean may eat thereof, as of the gazelle, and as of the hart] so v.22 1522. On the animals named, see on 145. The meaning is that animals so slain, even though of a kind that could be offered in sacrifice, might be eaten freely, like game (which was allowed to be eaten as food — see 145 — though not accepted for sacrifice) ; the meal was not a sacrificial one, and therefore those partaking in it need not even be ceremonially "clean " (Lev. 720f). — 16. Only ye sliallnot eat the blood] to eat the blood — or " with the blood " (mn hv) — was a practice prohibited to the Hebrews : the antiquity of the feeling against it (cf. in other nations, Frazer, The Golden Bough, i. 178 f.) is shown by 1 S. 14s2- 34; and it is strictly and repeatedly prohibited in Hebrew legislation, — both in Dt. (I216-23-25 1523), and in the other Codes, viz. (H) Lev. iyio-H (as here, immedi- ately following a law on the place of sacrifice) 192*, and (P) Gn. 94 Lev. 317 726f- (cf. Ez. 33s5). See further on v.28. — The per- mission expressed in v.16 was a necessary consequence of the limitation of all offerings to a single sanctuary. By ancient custom in Israel, slaughter and sacrifice were identical (cf. phil. note, below) : the flesh of domestic animals, such as the ox, the 13. nam] in old Israel, as stated above, all slaughter was sacrifice; hence nat naturally expressed not to slaughter simply, but to slaughter for sacrifice : here, however, though the same word is used, the context •hows that it is stripped of its usual associations, and denotes to slaughter simply. So. v.21 1 S. 28s4 1 K. 19". IO I46 DEUTERONOMY sheep, and the goat (as is still the case among the Arabs) was not eaten habitually ; when it was eaten, the slaughter of the animal was a sacrificial act, and its flesh could not be lawfully partaken of, unless the fat and blood were first presented at an altar. Compare in this connexion 1 S. 1482-85, where the sin of the people in eating " with the blood " is rectified by the erection of an altar at which the blood can be properly presented to Jehovah : also Hos. o,8* * Amos 717, where it is implied that in exile all the food of the people will be unclean, because sacri- fice acceptable to Jehovah cannot be offered beyond the land of Israel, and animals slain for food cannot consequently be presented at an altar (cf. OT/C.2 p. 249 f.). So long as local altars were legal in Canaan (Ex. 2024), domestic animals slain for food in the country districts could be presented at one of them : with the limitation of all sacrifice to a central sanctuary, the old rule had necessarily to be relaxed ; a dis- tinction had to be drawn between slaughtering for food and slaughtering for sacrifice ; the former was permitted freely in all places (with the one restriction, that the blood, which could no longer be presented at an altar, was still not to be eaten, but to be poured away upon the ground), the latter was pro- hibited, except at the one sanctuary. A different view of the ground of the permission in v.18 is naturally taken by those who regard Lev. 171"7 as (in its present form) Mosaic. Lev. 171"7 requires every ox, lamb, or goat, slain for food by the Israelites, to be presented at the sanctuary (the "Tent of Meeting"): as this law, though practicable in the wilderness, was evidently impracticable when the people were settled in their homes in different parts of Canaan, Dt. 1216 is supposed to be a formal abrogation of it, promulgated immediately before the Israelites' entrance into the Promised Land. This explanation is however inconsistent with the terms of Lev. 177 ; how could a law, which from the nature of the case could not continue in force when the journey- ings in the wilderness were over, be described (v.7) as " a statute for ever unto them throughout their generations," as a statute, that is, intended to be permanently valid ? But upon the hypothesis, indicated p. 138, that Lev. 171"7, in its original form, had reference to a plurality of altars, it falls into its proper place as a law parallel to Ex. 2oM, the relaxation of which, as just explained, was a natural corollary of the centralization of sacrifice introduced by Deuteronomy. 17-18. But while flesh, not intended for sacrifice, may be eaten in any part of the land, tithes, firstlings, and other sacred xii. 17-20 147 dues may be partaken of only at the central sanctuary. The injunction of v.7, respecting the place of the sacrificial meal, is repeated here, in more definite and explicit terms, in order to preclude any possible misapplication of the permission granted in v.15. On the eating- of the tithe, see on i42'-'ff- ; on that of the firstling's, 1520; on the sacrificial meal accompanying vows and free-will offerings (in so far as these were not burnt-offer- ings : above on v.c), Lev. yv{- (P) ; the gifts designated by the " heave-oiTering of thy hand" (v.fl : cf. i610r-14) must also, it appears, have afforded occasion for a sacred meal, though the first-fruits (if these are included) were the perquisite of the priests (184 262-4-10; comp., however, on 2611). — 18. See on v.6- 7- 12. — 19. The Lcvile] the command just given (v.18) is repeated, in more general terms, in accordance with the stress which the Writer lays upon it (on v.12). 20-28. Repetition of the permission of v.15, and the restric- tion of v.16, with fuller explanations. — 20-21. The conditions under which the permission of v.15 may become necessary, viz. the enlargement of Israel's border, and the consequent remote- ness of many parts of the country from the central sanctuary. — 20. Shall enlarge thy border, as he hath said [promised) to thee (i21)] cf. 19s; and see Ex. 34s24 (JE). — And thou shall say, I will eatfiesh\ viz. at a feast, or on some other exceptional occasion. " Except at a feast, or to entertain a guest, or in sacrifice before a local shrine, the Bedouin tastes no meat but the flesh of the gazelle or other game. This throws light on Dt. i216-22, which shows that in old Israel game was the only meat not eaten sacrificially. That flesh was not eaten every day even by wealthy people, appears very clearly from Nathan's parable and from the Book of Ruth" [OTJC2 p. 2497*. ).— 17. Saw kS] 7". — 18. T>' n^o] that to -which thy hand is fait forth, a kind of compound subst. formed from T xhv. so Is. 7"' TW nVvO, rw DDTO that to which the ox is sent forth, that which the sheep tramples down ; Is. u3 vry r.trvo, v:jn POPS that which Ills eyes see, that which his ears hear ; I4 ov mVrD that upon which their hand is put forth- their dominion, Ez. 2^-i crry ncno, Kbo csfi that which their eyes long for, that to which they lift up their soul, Ps. 441B vxi ti:d that at which the head is shaken, 908 7:0 iind that which thy face illumines.— 20. 'Ji ~vzi nixn ':] "because or when thy soul," &c *3 expresses here rather more than DM ; it enunciates the circumstances (which are conceived to have arrived) under which the action denoted bj I48 DEUTERONOMY Because thy soul dcsirelh] the "soul " in Heb. psychology (cf. on v.23) is the sentient principle in a living- organism, and as such is treated as the organ of feeling or emotion : hence (1) it is used in the higher prose style and in poetry, as a pathetic periphrasis for the personal pron., e.g. Gn. 1213 274-19 ("that my soul may bless thee") Nu. 2210 (see RV.m.: so Jud. 1630 npfefl nbn) Ps. 64 115 359 Lev. 2643 Is. i14 (^23 nwb') 421 (^B3 nrm) 6110 6<5M Jer. 59- 29 68 (notice in the last 8 passages that it is an alterna- tive for the simple pron. in the parallel clause) ; (2) it is men- tioned often as the seat of desire (2415) or appetite (2325). These two usages explain the employment of the term here (cf. 1426) — 21. Have commanded thee] v.15. — 22. Repeated, with slight expansion, from v.15b. — 23-25. A repetition of the injunction not to eat blood (v.16), with a statement of the ground on which it is based, and a motive commending it. — 23. Only be firm not to eat, &c.] lit. "be strong" (P]D)> *•& resist firmly the temptation (1 S. 1432) to eat it. — For the blood is the life (lit. the soul) ; and thoic shall not eat the soul with the flesh] similarly in P, Gn. o,4 "only flesh with the soul thereof, even its blood, shall ye not eat " ; and in H, Lev. 1711 " for the soul of the flesh is in the blood," and hence "the blood atoneth by means of the soul," v.14 "for as regards the soul of all flesh, its blood is with its soul (i.e. it contains its soul)," and "the soul of all flesh is its blood" (cf. Hamasa, 52s; Wellh. Arab. Heid. 217). As the blood flows from a wounded animal, so its life ebbs away ; hence the blood was regarded as the seat of the vital principle, or "soul" (Heb. B>S3) ; in virtue of this it possessed an atoning efficacy (for it contained the pure and innocent life of the animal, which could be accepted by God as a substitute for the sin-stained soul of a man: see Lev. 1711, where it is expressly described as reserved for this purpose) ; but, further, it was also too sacred to be applied to ordinary human uses, or employed as food: it was to be "poured out on the earth as water," that so the "soul" which it contained might be restored, as directly as possible, to God who gave it. the principal verb in the sentence takes place (Germ, indent) ; so v.28* a 1319 1424 i61B 19s- 9 219 282-9-13 3010 3i29b.— -fsj mxn] so 1416. With njx the use of itbj is idiom. : v. Lex— 22. MWl nu ^ir] G-K. § 121. 1.— 23. KW] 3M, xii. 2i-27 1 49 See further Oehler, OT. Theol. § 127; Schultz, OT. Thcol pp. 35'-36t [i. 384-396]; Dillm. on Lev. pp. 392 f., 416, 538 f. ; Smith, Rel. Sem. pp. 215-217, 220, 319-327. Whatever may have been the primitive idea under- lying the prohibition— whether it was a mere superstition, or whether it was that the blood, having been once the special share of the deity, was deemed too sacred to be used as ordinary food (Smith, I.e. pp. 215 f., 220) : airong the Hebrews a ground partly physiological, partly theological, as stated above, came ultimately to be assigned for it.— The Heb. nephesh, it should be explained, is a wider term than the English "soul," denoting the sentient principle possessed by animals generally ; the same phrase "living soul" is thus used, not only of man (Gn. 27), but also of the humblest marine or terrestrial organisms (Gn. i*-3*-80 9>»- ^ 1B- 16 Lev. 1 1 10-48 Ez. 479,— " creature " (AV.), in these passages, being lit. "soul"). See Oehler, I.e. § 70 ; and comp. the Aristotelian idea of ^«*«». 25. Thou shall not eat it] repeated a third time for emphasis, and in order to annex the promise that follows.— That it may be well, &c] the same motive, as 4*0 52fl(29) 618, cf. 5".— Thai which is right, &c.] 618.— 26-27. Nevertheless the permission thus granted is not to be extended to the case of animals slain for sacrifice : the flesh and blood of these must be presented at the central sanctuary, and there disposed of according to the prescribed ritual. A caution, attached to v.20'25, just as v.17f- is attached to v.16f-.— 26. Thy holy things (Tt'-ip)] a general designation of sacred gifts, whether such as were dedicated on a special occasion (1 K. 7" 1515 2 K. 12": cf. 2 S. 8U), or recog- nized dues, as tithes (2618), sacrifices, &c. (cf. in P, Ex. 28s8 Lev. 222-8 Nu. 188 al.). In the Priests' Code, the term has a special sense, being distinguished from the D^BHp *BHP, or "most holy things" (see on Lev. 2122); but no account is taken of this distinction here.— Thy vows] v.«- »• 17.— 27. Offer] lit. do (n»»jn)i in a sacrificial sense, as often in P {e.g. Ex. 29s8- 39) ; and occasionally besides. There follows a brief descrip- tion of the ritual of the burnt- and thank-offering ("prOI : see on v.6), in so far as concerns the disposal of the flesh and the blood : of the former, the flesh and the blood alike are to come upon the altar (strictly the blood of both these offerings was thrown in a volume (pit) against the altar) : see on Lev. i6 ; of the latter, only the blood is to be poured out against the altar (comp. Lev. f- 8- 1S yiD POtOT *& • • • ipm)i the flesh is to be eaten, at a sacrificial feast, by the worshipper and his family (Lev. 'j™-*1).— Poured out against fa ^1?^.)] not the technical I50 DEUTERONOMY term, which is P~}\ to throw in a volume (cf. p"iTO a bowl, pro- perly a vessel for throwing or tossing), 2 K. i615b, and in P, Lev. 32, *• 13 and often. — 28. A closing promise, commending the present injunctions to the Israelite's observance. — That it may be well, &c.] v.25b. — Good and right] 618. 29-31. Israel, after it has taken possession of the Promised Land, is not to imitate the unholy rites practised hy the previous inhabitants. — 29. When Jehovah thy God shall cut off the nations] so 191, cf. Jos. 23* (D2). — Whither thou goest in, &C.] cf. on 45. — To possess them] v.2. — 30. Lest thou be ensnared after them] cf. 716- 25. — And lest thou inquire after (2 S. 1 13) their gods, saying, How used these nations to serve their gods?] let the Israelites beware lest, after the occasion of temptation appears to have passed away, the desire arise in their breast to serve the gods of the country with the same rites which their predecessors had observed. The inquiry would be prompted by the feeling, not uncommon in antiquity, that the gods in- digenous to a country may not be neglected with impunity (cf. 2 K. 1725-28; , s. 2619).— 31. Thou shall not do so to Jehovah thy God] the rites by which these gods were worshipped are not to be transferred, in whole or in part, to the service of Jehovah. The injunction is aimed against the syncretistic admixture of heathen rites with the service of Jehovah, such as the un- spiritual Israelites were specially prone to. The reason follows: the rites in question are of a kind which Jehovah cannot tolerate. For the expressions, cf. 725 2319<18) (mjnn) ; i622b. — For even their sons and their dattghters do they burn in the Jire to their gods] an extreme example ("for even") of the enor- mities practised by the Canaanites : cf. Jer. 731 195, and (of the Sepharvites) 2 K. 1731; and see on 1810. XIII. 1-19 (AV. XII. 32-XIII. 18). All solicitations to idolatry are to he met at once by the sternest repressive 80. VDJ/'] used to serve : the impf. as n10. — UN a] in the discourses of Dt. the fuller and more emph. form of the 1 pers. pron. is uniformly employed (56 times), except here and 29s (see note). 'JK here is in accordance with usage, which, when the pron. is appended to a verb for emph., prefers nearly always the lighter form (Jud. is 823 2 S. i82-28 &c. : v. Lex., and JPh. xi. 223, 226). The other cases of 'JK in Dt. are 32-"-39-a>-39-*> (th< Song), and 32®' » (P, who prefers 'ik just as D prefers KO* : L.O.T. p. 127} XII. 23— XIII. 5(4) I51 measures. — The chapter continues the subject of I2n-n. In the other Codes there is no parallel. The worship of " other gods" is indeed rigorously proscribed {e.g. Ex. 20* 22m"°) 23™) ; but no provision is made for the special cases of seduction into idolatry, here contemplated. — XIII. 1 (XII 32). The Heb. division appears to be preferable to the Eng-lish ; for this verse is taken most naturally as a preface to the ordinances following-. — The whole word (or thing) which I command you, that shall ye observe to do, cVc] a repetition of 42, in a slightly modified form, with particular reference to the three ordinances following. — 2-6 (l-(5). No invitation to go and serve other gods, even though it proceed from a prophet, possessing, as it seems, irrefragable credentials, is to over- rule the fundamental article of Israel's creed, that Jehovah is the sole object of the Israelite's reverence : the prophet, who comes forward with such a doctrine, is to be put to death. — 2 (1). Arise] 3410 1815. — Or a dreamer of dreams] comp. Jer. 2225.27.28.32 2y9 29s Zech. io2. The dream might be the channel of a genuine revelation (Nu. 128 Joel 3* : cf. Gn. 203 3111 &c); but it might readily become a source of self- deception ; and in the passages quoted, dreams are referred to, as here, in terms of disparagement. — And he give to thee a sign or a portent] viz. in attestation of the truth of his affirmations; comp. Ex. 4s- 9-30 79 (" show," lit. give V.ri) 1 K. x33'5- — A sign or a portent] on 4s4. — 3 (2). Come to pass (X3)] 1 S. io7- 9. — Go after other gods, which thou hast not known] 614 ; ii28. — 4(3). Is putting you to the test (82- lfl) to know whether you do (emph.) love, &c] B* always asserts existence with emphasis (e.g. Ps. 5812. — And thou shall exterminate the evil from thy midst (jnn my 21 •pnpto)] so 177 1919 2121 2221-24 24r; and with "from Israel" 1712 2222 (cf. 1918 219), — always at the close of instructions for the punishment of a wrong-doer, and always, except 1919, with reference to capital punishment. A formula peculiar to Dt., whereby the duty is laid upon the community of clearing itself from complicity in a crime committed in its midst, and of preventing, as far as possible, an evil example from spread- ing (cf. the same expression, in Israel's mouth, Jud. 2013). 7-12 (6-11). No invitation to idolatry is to be listened to, even though it emanate from a man's most intimate relative, or his most trusted friend : the author of such a pro- posal is to be put to death. — 7 (6). Entice thee] with induce- ments such as an intimate relation or friend can apply (Jud. i14 1 K. 2125). — The son of thy mother] i.e. thy own brother (Gn. 2729 Ps. 5020) : ffi Sam. read *px p IS "p3K p, including expressly the half-brother (comp. Lev. 189). — The wife of thy bosom] 28H- M ; cf. 1i?n ro3b> Mic. 7s. The term significant of affection is chosen intentionally. — Thy friend, which is as thine own soul] 1 S. 181 ("And Jonathan loved him tefeflj ") 8.— Let us go, &c] as v.8<2). — 8 (7). Of the gods of the peoples, &c] 614. — Or far off from thee] the danger therefore might threaten not only from Israel's neighbours (1K.1 16- 7), but from nations 6. mini] for the verb, cf. also 26"- 14 1 K. 14" ain aa« a K. 23* (Deut.). XIII. 6-14(5-13) 153 at a distance (e.g. from Syria, or Assyria). — nvp *iyi |*~Nn WpO pxn] 2864. — 9-12 (8-11). The sternest measures must at once be adopted to check the evil : not only is the tempter not to be listened to, but even though the temptation have only been expressed by him in secret (v.7), he is to be treated without mercy or compunction ; for his attempt to seduce a brother Israelite from his loyalty to Jehovah, he is to be stoned to death. — 9 (8). Neither shall thine eye pity him] 718. — 10(9). Thine hand shall be first ', &>c] so 177 (of the wit- nesses against a man convicted of idolatry) : in spite of thy rslationship to him, thou art both to denounce him (v.e(8>b), and also to be the first to carry out the sentence against him. The severity with which the Writer seeks to check every encouragement to idolatry, shows that he was sensible of it as the pressing danger of the time. — 12 (11). And all Israel shall hear and/ear] similarly 1713 1920 2121: the example, the legis- lator trusts, will have a deterrent effect upon others, and tend to prevent a repetition of the same offence. 13-19 (12-18). Any Israelitish city, which has permitted itself to be seduced into idolatry, is to be treated with the utmost rigour, its inhabitants being put to the sword, its spoil burnt, and its site abandoned. — 13 (12). If thou hearest in one of thy cities which Jehovah thy God is giving thee (i20) to dwell there, saying, Men have gone forth, &c] apparently an inversion for 11 If thou hearest, saying, In one of thy cities which J. thy God is giving thee to dwell there, men have gone forth, &c," nr,H2 'jl T'W being brought up from the subordinate into the prin- cipal clause (like TI1D "nnR 3129, compared by Dillmann), for the purpose of giving it, as the most important part of the sentence, a more emphatic position. For " to hear, saying," cf. Jos. 22" 1 S. 134 1 K. 1618.— 14 (13). Base fellows] so RV. rightly; comp. the rend, of 5JT73 in the RV. of 159 Ps. 1013 Pr. 612 16". Lit. sons of unprofitableness, I.e. good-for-nothing, worthless fellons. 7g*n is not a proper name (in spite of 2 Cor. 618) ; though the expression 9. V nan] Pr. iw. — 11. ^yo] idiom. =from attachment to : Jer. 2s 32* Ex. 69 8° ii" 145 4410'1B, cf. Hos. 9' Is. 56*. — 14. fcrVa «M dtjk] for Ihe seemingly pleonastic d'cjk, comp. Gn. 138 Nu. 13* Jud. 18' 1 K. 154 DEUTERONOMY "sons of Belial" has become so naturalized in English that it has beer sometimes retained even in RV. Except 159, the word does not occur besides in the Hex. ; but ^jrVa ('cjx) itk, or ^jr^a ('ja) ja, is common elsewhere as a designation of unprincipled, low-minded characters {e.g. Jud. 1922 1 S. io27 25s5 3022 i K. 2i10-13). Are gone out from the midst of thee] the suggestion is repre- sented as emanating from native Israelites, who have succeeded in leading astray their fellow-citizens. — Let us go, &c] v. 3(2)- 7(fi). — 15 (14). And, behold, the thing is true (and) certain, this abomination hath been done] the same words in 174. — Abomina- tion (nDyin), of idolatrous practices, as 174 189 2018 Jer. 32s5 al. : cf. on 726. — 16 (15). With the edge of the sword (mn "2^)] lit. according to the mouth of the sword, i.e. as the sword can devour (2 S. 226 1125), without quarter. The phrase is a common one. — Devoting it] see on 72. Devotion to the ban, in which (as here) the spoil also was destroyed, was of the most severe and rigorous type (Jos. 6-7, of Jericho; 1 S. 153): more commonly the spoil was retained by the Israelites for their own use (234£ Jos. 82- 26f- al.). — And all that is in it] the expression is an in- definite one ; but probably human beings are intended : cf. Jos. 621, and see below. — 17 (16). Into the midst of its broad place] not its street : the — H~i was the broad, open space in an Eastern city, something like a modern market-place, where public gatherings were held, and justice was sometimes administered 2 110 (the same phrase : cf. v.13) 2 K. 216 ; used without a defining ad- junct, such as a numeral, it imparts to the expression the sense of some or certain, Gn. 37s8 (cf. Ex. 1620 1 K. 2o17b). — 15. aa'n] 921.— pa: not* mm ■Din] render as above, run, as 174 1918 al. nearly = if (Lex. nv\ d). The second clause ('ai nrxryi), ktruvVi f apn nVfiff ^>a nxi implies a tacit contrast with something different which has been named in v.16(15). It is true, the words ain 's1? nnona nxi are not represented in (K ; and Dillm. would omit them as a gloss : but the omission makes th« verse rather short ; and, if na new ^>a be understood as explained above, there is no difficulty in connecting it with Din.T : for ain *sh amn of cattle, see Jos. 621. XIII. 15(14)- xiv. 155 (cf. 2 Ch. 32* Ezr. io9 Nch. 81-8 Is. 5914 Job 2Q7).— As a whole- otfcring (W>2>) unto Jehovah] cf. RV. ma^. ^3 (a rare word) appears elsewhere (3310 Lev. 615- 16 1 S. f -\^b b^ rbw r&n, Ps. 5 121 ^31 n^iy) as a term either descriptive of, or synonym- ous with, nHy (burnt-offering) : here it is applied figuratively to denote a sacrifice of another kind, the characteristic of which was likewise to be that it should be rendered ivlwlly to Jehovah. Cf. Jud. 2040 (riD^cn -pyn Wo nSy mm), where the same sense of the word is at least alluded to. — Unto Jehovah) comp. Nu. 254 Jos. 617 2 S. 216; "before Jehovah" 2 S. 219. An heapjor ever (D^iy S"i)] only a desolate mound shall mark its site; so Jos. 828 (of 'Ai) ; Jer. 492 rOX> bn (of Rabbah).— 18-19 (17-18). The instructions close with an express injunction that none of the "devoted" spoil (the Cnn) is to be reserved by Israel (cf. 725f), lest Jehovah in His anger be moved to withhold the blessing which He has promised. — 18 (17). There shall not cleave aught of the devoted thing to thy hand] the words may be illustrated from Jos. 618 71 (though Jericho, of course, did not fall within the class of cases contemplated in the present law). — Turn from the heat of his anger) Ex. 3212 Jos. 728 (at the close of the narrative of 'Achan's offence with the D")n), 2 K. 2328 Jon. $.- And multiply thee, &*c] cf. 718; v. Gn. 2217 264 Ex. 3218. — 19 (18). Because (or when) thou shall hearken, &c.) the condition, conceived to be satisfied, of the promise taking effect (see phil. note on 1220). For the expres- sions, cf. 42- 80b 618. XIV. 1-22. Holiness of the Laity. The place of public worship having been fixed (I21-28), and the encroachments of heathendom guarded against (1220- I319(1S))» the subject of the present section follows naturally. XIV. 1-2. The Icr?.elitcs, being Jehovah's children, are not to disfigure their persons in passionate or extravagant grief. — The Israelites, being specially dedicated to Jehovah, must not imitate the heathen in yielding to excessive grief, and 17. V73] ^hz occurs as the name of a species of sacrifice in Phoenician, CIS. I. i. i653-8-r-»-u 1670.— 18. 'n jwi . . . W JVdS] 41.— otm i> j/ui] Gn. 43" Jer. 421J ; Is. 47s (ob). 156 DEUTERONOMY mutilate the body which He has given them, or imprint upofi their person the visible tokens of death. The prohibition is grounded upon the relation subsisting between Israel and Jehovah, with which the heathenish character of the practices prohibited is regarded as incompatible. There is no law on this subject in JE or P : in H, Lev. ig28a is parallel. — Sons are ye to Jehovah your God] what is affirmed in Ex. 422f- (JE) of Israel as a nation ("Israel is my son, my firstborn") is here transferred to the individual Israelites: they are Jehovah's children ; and while on the one hand they are the objects of His paternal care and regard (1s1 85), they owe to Him on the other hand filial love and obedience, they should conform their character to His, and do nothing that is unworthy of the close and intimate relation in which they stand towards Him. Comp. Hos. 111*4 Is. i2; and on 32s. — Ye shall not cut your- selves (mjnn t&>), nor make baldness (nmp) between your eyes, for the dead] two common practices significant of grief, and especially resorted to in mourning, which prevailed among the Israelites down to at least the time of Jeremiah : for the former, see Jer. 166 415 475 (among the Philistines), prob. also Hos. 714 (MSS. (& murv); for the latter, Am. 810 Is. 324 152 (in Moab), 2212 (where, in spite of the present prohibition, it is said that "Jehovah called to weeping, and to mourning, and to baldness"), Mic. i16 Jer. 166 Ez. 718. Both practices were, and still are, common among semi-civilized races : one or other, if not both, are attested, for instance (see Knob, or Dillm. on Lev. 1928), for the Armenians and Assyrians (Xenoph. Cyrop. iii. 1. 13 ; 3. 67), for the Scythians (Hdt. 4. 71 : at the burial of a king- nvj'i) : that of making baldness on the head is forbidden in Lev. 215 (H), but only for the priests. — Between your eyes] i.e. on the forehead (68). The Hebrews, it appears, did not on such occasions shave the entire head, but only the front of it. — 2. The ground of the prohibition is stated more explicitly : Israel is holy to Jehovah, and stands towards Him in a unique relation among the peoples of the earth. The verse is an all but verbal repeti- tion of 76. 3-20. The Israelites are not to defile themselves hy eating the flesh of prohibited animals. — JE has no law on this subject; in P the parallel is Lev. n2-23 (not improbably an extract from H : cf. more briefly 2025), a passage with which the law of Dt. is in large measure verbally identical. In order to facilitate comparison, the two passages are here printed side by side in parallel columns : — Deut. 14. Lev. ii. * Thou shalt not eat any abomin- * Speak unto the children of able thing (njii'in). * These are the Israel, saying : These are the beasts which ye shall eat : living things which ye shall eat among all the beasts that are on the earth, the ox, the sheep, and the goat, 6 the hart, and the gazelle, and the roebuck, and the wild goat, and the addax, and the antelope, and the mountain-sheep. 6 And every beast • Every (thing) that parteth the hoof and cleaveth that parteth the hoof and cleaveth the cleft of the two hoofs, that the cleft of the hoofs, that bringeth up the cud among beasts, bringeth up the cud among beasts, that ye shall eat. ' Nevertheless that ye shall eat. 4 Nevertheless these ye shall not eat of those that these ye shall not eat of those that bring up the cud, and of those that bring up the cud, and of those that part the cleft hoof ; the camel, part the hoof; the camel, because he bringeth up the cud, but doth not part the hoof; he is and the hare, unclean to you. • And the rock- '58 DEUTERONOMY and the rock-badger ; because they bring up the cud, but have not the hoof parted ; they are unclean to you. 8 And the swine, because he parteth the hoof, but . . not the cud : he is unclean to you. Of their flesh ye shall not eat, and their carcases ye shall not touch. 9 These ye shall eat of all that are in the waters : whatsoever hath scales and fins, shall ye eat. I0 And whatsoever hath not f.ns and scales ye shall not eat ; it is unclean to you. 11 Of all clean birds ye may eat. 12 But this is that of which ye shall not eat: the griffon-vulture, and the bearded vulture, and the osprey ; 1S [and the . . .,] and the falcon, and the kite after its kind ; 14 and every raven after its kind; 15 and the ostrich, and the night-hawk, and the sea- mew, and the hawk after its kind ; 16 the little owl, and the great owl, and the water-hen ; 17 and the pelican, and the carrion -vulture, and the cormorant ; 18 and the stork, and the heron after its kind, and the hoopoe, and the bat. 19 And all winged swarming things are un- clean to you : they shall not be eaten. badger, because he bringcth up the cud, but parteth not the hoof, he is unclean to you ; 8 and the hare, because she bringeth up the cud, but hath not the hoof parted ; she is unclean to you. 7 And the swine, because he parteth the hoof, and cleaveth the cleft of the hoof, but he cheweth not the cud ; he is unclean to you. 8 Of their flesh ye shall not eat, and their carcases ye shall not touch : they are unclean to you. 9 These ye shall eat of all that are in the waters : whatsoever hath scales and fins, in the waters, in the seas, and in the torrents, them shall ye eat. 10 And whatsoever hath not fins and scales, in the seas and in the torrents, of all the swarming things of the waters, and of all the living souls that are in the waters, they are a detestation (j"j$0 to you. 11 And they shall be a detestation to you : of their flesh ye shall not eat, and their carcases ye shall have in detestation. 12 Whatsoever hath not fins and scales in the waters, it is a detestation to you. u And these ye shall hold in de- testation of fowl ; they shall not be eaten ; they are a detestation to you : the griffon-vulture, and the bearded vulture, and the osprey ; 14 and the kite, and the falcon after its kind ; 1B every raven after its kind ; 18 and the ostrich, and the night-hawk, and the sea- mew, and the hawk after its kind ; 17 and the little owl, and the cor- morant, and the great owl ; 18 and the water-hen, and the pelican, and the carrion-vulture, 19 and the stork, the heron after its kind, and the hoopoe, and the bat. 20 All winged swarming things that go upon all four are a detesta- tion to you. xiv. 3-5 159 80 Of all clean winged things ye B Yet theseyemay eat of all winged may eat. swarming things that go upon all four, which have bending legs above their feet to leap withal upon the earth : t2 even these of them ye may eat : the locust after its kind, and the bald locust after its kind, and the cricket after its kind, and the grasshopper after its kind. B But all (other) winged swarming things, which have four feet, are a detesta- tion to you. Here v.8 is introductory, the various kinds of prohibited food being classed under the category of abomination (myin), one of D's characteristic expressions (on 720). There follow provisions respecting clean and unclean quadrupeds, v.4*8, aquatic creatures, v.9"10, birds, v.11'18, flying insects, v.19f-. On the general subject of these provisions, the reader is referred to the commentary on Lev. 1 1 : here, only the differences in Dt., or other points of particular interest, will be noticed. — 4b-5. There is nothing in Lev. corresponding to these words. The difference between the two texts is this, that in Lev. (v.8) the clean animals are only defined, while in Dt. they are both defined (v.6) and exemplified (v.4"6). The ox, the sheep, and the goat are, of course, well known, and frequently mentioned ; the hart pJN : fern. rv?sX hind) is also often named, especially in poetry, as a figure of affection, surefootedness, and rapidity {e.g. Is. 35° Song 29; in the fern. Pr. 519 Ps. 1834) ; the gaselle (*33f) is alluded to similarly for its swiftness and beauty (e.g. 2 S. 218 Is. 1314 Song 29), — the hart and the gazelle are also mentioned together as common kinds of game, Dt. i215-22 1522. The roebuck ("WOiT) is named 1 K. 53 (423)t, by the side of the hart and the gazelle, among the delicacies provided for Solomon's royal table: according to Conder (Tent Work, ed. 1887, p. 91), an animal bearing among the Arabs the same name Yahm&t is found now in the thickets on the sides of Carmel, and gives XIY. S. '3sl gaze lie = Aram. K'3a, Arab. >lr. The word (as Arab. Aram, show) has no etym. connexion with "W attractiveness, beauty, the root of which = Aram. K3s to desire, will, Arab. \x*a to incline towards, yearn for (comp. Dr. § 178, p. 2^5 f.). — tdi] the etym. is unknown. Arab. 1 60 DEUTERONOMY *s name to a large valley, the Wady Yahmur, in the wooded district south of Carmel : a specimen sent to Prof. Newton at Cambridge was pronounced by him to be the true C^rvus capreolus, or roebuck {Proc. Zoolog. Soc. of London, May 2, 1876). Cf. Bochart, Hieroz. i. 910 ff., ii. 280 ff. ($c (codd. A, F) /3ov/3aXos. The wild goat ftps) is not named elsewhere : 2E5 by the ibex (or wild goat), which is common in Palestine (1 S. 24s, near fEn-gedi), and some species of which may well be meant (Tristram, NUB. 97; DB2 i. 1202). ffi (codd. A, F) Tpayi\acf>os. The addax (f^), also, is named only here; the identification is that of Tristram, who states that the Antilope addax is common in Abyssinia, Egypt, and Arabia, and is well known in the 'Arabah, S. of the Dead Sea [NHB. 127). (Sr -irvyapyos (whence AV., RV.), a white-rumped species of antelope (of which there are several), found in N. Africa (ib. 126). The antelope (isn), Is. 5i20f: ffir opvg, a large kind of antelope, "very beautiful and graceful, with long slender recurved horns " {ib. 57 f. ; DB.2 i. 464). The mountain-sheep ("O) is mentioned only here. The animal meant is uncertain, but some kind of wild mountain-sheep (Col. H. Smith ; Tris- tram, DB.2 i. 556 f.) may well be intended. 2T Mm (in Pr. 519 = Heb. n^jp wild goat); JS WIX mountain-goat. (& KaprjXoTrdp- 8a\i5, a native of Africa, and not probable. AV., RV. "chamois," which, Tristram objects, cannot be right; as the chamois is an antelope of Central Europe, unknown to any Bible lands. A singular argument has been founded (Tristram, at the Hull Church Congress, Guardian, Oct. 15, 1890, p. 1623 ; Pal. Expl. Soc, The City and the Land, p. 80 ; and elsewhere) on the animals mentioned in Dt. i44'*, in favour of the Mosaic authorship of the Pent. It is said, " Nine animals are mentioned in Dt. which do not appear in Lev. Of these 5 or 6 at least never lived in the Nile valley or in wooded and hilly Palestine : they are inhabitants of desert open plains, or of bare rocky heights. They are not mentioned in Lev., because immediately after the Exodus they would be strange to the Israelites ; but after 39 years had been passed in their haunts they would be familiar to them all." A little reflection will show how inconclusive this argument is. Had there been — as the PEFQuSt. 1894, p. 103, very inaccurately says there is — a list of clean animals in zamara, to spring, quoted by Tristram, does not exist : the meaning is conjectured by Ges. in the Thes., merely for the sake of explaining this word. — 6. iSaKn »{ik] see on I31 ; cf. 2050 1 S. is9b. XIV. 7-1 1 161 Lev., to which in Dt. others, having the character referred to, were added, it would indeed possess plausibility t but that is not the case ; no clean animals are named in Lev. ; they are only defined (Lev. n') ; in Dt. they are both defined (v.8) and named (v.41*). But, except by assuming what the argument is constructed to prove, there is no reason for supposing that the writer of Lev. 1 1, if he had been asked to name the animals defined by him in v.*, would not have mentioned just those enumerated in Dt. 14"*. And the further objection, that the animals in question could not be known to a writer living in Palestine, is open to the retort that, if so, there would be no occasion to forbid the Israelites to eat them. But in view of i K. 5s (4*)i the allegation itself is questionable. 7. The particulars respecting the camel, the rock-badger, and the hare, which are repeated in each case in Lev., are condensed into a single clause. The }S^' is named besides Ps. 10418 Pr. 302a: it is the Arab, toabr, the Hyrax Syriacus of naturalists. "Rock-badger" is a rendering of the German name Klippdachs', but there is, in fact, no perfectly suitable English name available. "Coney "is the old English word for a rabbit ; but being now practically obsolete in that sense, it has been retained in RV. as the rendering of the Heb. pv, the animal which this term properly denotes being indicated in the margin. As the hyrax syriacus is in appearance and habits not unlike a rabbit (Tristram, NHB. 75 ff.), though be- longing to a different family, the retention of "coney" in a popular version may, under the circumstances, be excusable. — 8. (3r Sam. supply the missing words, reading exactly as in Lev. 117. Whether the first clause be necessary or not, "he cheweth " must certainly be restored : see below. — 9-10. The description of the lawful and prohibited aquatic animals seems plainly to be abbreviated from the more circumstantial particu- lars contained in Lev. In the last clause, Dt. has NED unclean, where Lev. has the technical term, used of prohibited animals (see on 726), YP? detestation. — 11-18. The paragraph on birds does not differ materially from the corresponding paragraph in Lev. V.11 is an introductory addition: in v.u 7. nt] with a collective force: so v.* ( = Lev. II*■•) Jud. 2011-17; Job I9W. — n?v ,o] a rare orthographic variation for '^jr p ; cf. Gn. 47* ny\ 1 Ch. 23" n^y (Ew. § i6b). — 8. n"JJ tf1?]] n-}i is elsewhere always a subst. ; and If* (Lev. 117) is from "V\\, not ."i"j|. Read B*J| li? tfS), or (cf. Sam. (5) *:.i] •\\] tfS n-jj, aj. in Lev. i|! will be Qal, in pause either for 1|! ( KSn. p. 337 ' ). or better (as this is an intrans. form) for ii] (Sam. iir), cf. G-K. § 29. 4A II 1 62 DEUTERONOMY the words Y$$ and Y$$ are avoided, and it is merely said, Of which ye shall not eat. — 12. The griffon-vulture 0^)] not the eagle, which, though adequate (in a popular version) as a poetical equivalent of ntw, is not really the bird meant. As Tristram (l.c. p. 172 ff.) shows, the Arab, nisr, which corresponds to the Hebrew nesher, is not the Eagle, but the Griffon- Vulture, or Great Vulture (distinct from the ordinary, or carrion-vulture, v.17), with which also the Biblical allusions to the "wi agree : the eagle, for example, does not congregate around carrion (Job 3930 Mt. 24s8), nor has it the neck and head " destitute of true feathers, and either naked, or thinly covered with a powdery down," in agreement with the allusion in Mic. i16 (" enlarge thy baldness, as the nesher"), whereas both these characteristics suit the Griffon- Vulture. The Griffon- Vulture "is a majestic bird, most abundant and never out of sight, whether on the mountains or the plains of Palestine. Everywhere it is a feature in the sky, as it circles higher and higher, till lost to all but the keenest sight, and then rapidly swoops down again " (DB* i. p. 815). The bearded vulture (D^S)] or Lammer-geier, the " largest and most magnificent of the vulture tribe" (NHB. 171). The osprey (n'?Ty)] or short-toed eagle, " by far the most abundant of all the eagle-tribe in Palestine " {ib. 184). — 13. And the . . . (runm)] Lev. n14 has nothing corresponding. The word is certainly a vox nihili: see below. — 15. The night-hawk (DDPiri)] or screech-owl (ib. 191 f.). — The sea-mew (in^)] or petrel, perhaps including gulls (DBM. 679 f.).— 16. The water-hen ("?$?)] so dSc (iropvpLv) ; NUB. 249 f. water-hen or ibis', Knob, al., a 18. ju'd^ arm rr«n n»o nirvn] Lev. ii14 has mvb n'n.i n«o nurm nto; and so Sam. <& here. The text of Dt. is certainly corrupt n$^, as the name of a bird, is not otherwise known, nam was miswritten nwin : this, being a vox nihili, was corrected mn (Is. 3415) on the margin ; and the correction afterwards found its way into the text beside the corrigendum. On the form nn, cf. Ew. § 45* ; and rrt 1 S. 2218, a for ihw 18. ''"ir?1?] }'D otherwise occurs only in P (16 times in Gn. 1. 6. 7; 7 times in Lev. 11), and Ez. 4710, 13 of the occurrences in P (Gn. i1**81 al., including the parallel, Lev. nls) being with the same peculiar form of the suffix as here. This form of the suff. occurs besides (with a sing: noun) only Jud. 1934 V»A% Nah. i13 wbid, Job 25* wnm: Wright, Compaq Grammar of the Semitic Languages, p. 155, compares the Aram. aa^O, and traces both to an ancient genitive form, malki-hu or malki-hi, the usual form nbpo, te^>0 originating in an old accus. malka-hu (otherwise Stade, § 3450). — J'd] in Palest. Syriac (Payne Smith, col. 2094) nation; in the Mishn. species, as here ; in the Talm. it also means heretic, schis- matic. The root may be the Arab, mana (med. *), to split (the earth, in ploughing): see Fleischer, NHWB. iii. 310. xiv. 12-30 1 63 species of owl. — 17. The carrion-vulture (n£J71)] NUB. 179 f. — 19. Unclean again corresponds, as in v.10, to the )'i?>" of Lev. By "winged swarming things" (e)il''7 )*?.V') are meant winged insects. Yl\? denotes creatures which appear in swarms, whether such as teem in the waters (Gn. i20 Lev. n10), or those which swarm on the ground (Gn. 721 Lev. 1 141 -4a M swarm- ing things that swarm upon the earth "), i.e. creeping insects, and reptiles. spy axe flying things generally, not birds only; hence ^yn Y~W denotes those swarming creatures which also fly, i.e. "winged swarming things," or flying insects. — 20. OJ all clean winged things ye may eat] unless the verse is to be a mere repetition of v.n, spy must be understood, not (as in AV., RV.) of "fowls," but in the sense just noticed, of winged insects : it will then correspond to, and be an abbreviation of, Lev. ii81**8. The "clean" insects referred to are in particular (as Lev. 1121-22 shows) certain species of "leaping" locusts (Sallatoria) — a group possessing two posterior legs (2.T}?, Lev. 1121) of great strength and length (shown very distinctly in the illustrations in Tristram, NHB. 309, 311), which enable them to move on the ground by leaps, as opposed to the " running " locusts (Cursoria), which would fall under the category of " un- clean" insects, mentioned in v.19 (ib. 307 ff.). The locusts, permitted in Lev. n21-22, are accordingly alluded to in Dt., but not named expressly. That v.3"20 is not, as a whole, the composition of D, but borrowed by him (with slight additions, as v.8, n, and other unessential modifications) from some independent source, cannot be doubted : not only is the general style unlike that of D, but |'p kind v.13,1"*18 (v.11 with a peculiar suffix: see below), is a tern) characteristic of P, and is not likely to have been adopted independently by D. Kuenen (Hex. § 14. 5) argues that the provisions, as 17. '"ipcnP] with unusual tone (wiiTW): Lev. has 0"i"j"f. The toneless ending df is not the mark of the fern, (which always has the tone), but an obsolete accus. (G-K. § 90. 2 R. ■,b) : the miFel tone here may therefore have been intended by the Massorites to preclude the word being treated as a fern., whether on the ground that this would be in conflict with Lev., or that it was improbable that the female bird alone would be prohibited. The Massorites have occasionally done the same elsewhere, partly, as it seems, for the sake of uniformity, as 2 K. i5M n 7 * *p 2 0 (elsewhere Wm : the fern, would be "i?'?}!"), Ez. 8* npofQ (i4 Vp^n), partly on syntactical grounds, as Hos. 7* •Tjy'ia, Ez. 721 •"I'j-ijj (the masc. K3 follows). Cf. Ew. g i73b note ; Stade, § 308". 164 DEUTERONOMY they stand in Lev. 11, are a later and amplified edition of those !a Dt (though he allows that the latter are themselves borrowed from a priestly source) : but v.7,9"10- ,2, w- w wear rather the appearance of being abridged from the more circumstantial parallels in Lev. The point of view under which these prohibitions are here introduced, though not expressly stated, may be inferred from the context (v.2- 21b) to be that of holiness (so, explicitly, Lev. n44f. 2d20); Israel is a holy people, and is therefore to avoid everything that is " unclean." The principle, however, determining the line of demarcation between clean animals and unclean, is not stated ; and what it is, has been much debated. No single principle, embracing satisfactorily all the cases, seems yet to have been found ; and not improbably more principles than one co- operated. Some animals may have been prohibited originally on account of their repulsive appearance or uncleanly habits, others upon sanitary grounds ; in other cases, again, the motive of the prohibition may very probably have been a religious one, — particular animals may have been supposed, like the serpent in Arabia {Rel. Sent. p. 122 ; Wellh. Lc. 137), to be animated by superhuman or demoniac beings, or they may have had a sacramental significance in the heathen rites of neighbouring nations; and the prohibition may have been intended as a protest against these beliefs. Sacred animals were a common feature in many ancient religions (Rel. Sent. 272 ff., 446 ff.) ; Ez. 810,# mentions the superstitious worship of various creeping things and quadrupeds — described as J'jjt? "detestations," the same word used in Lev. 1 1 ; and Is. 6$*^ 6617 allude to the flesh of the swine, the mouse, and other "detestations" (again fij^n), as eaten sacra* mentally (cf. OT/C.ap. 366 f.). — Analogous prohibitions are found in many other Eastern lands, as Egypt, India, &c. See further on Lev. 11. 21a. The Israelites are not to eat the flesh of any animal dying of itself. 2ia. Ye shall not eat anything Ex. 2281 <*°> (JE). And holy men that dieth of itself (rbii-hi) : thou shall ye be unto me ; and flesh in mayest give it to the stranger ("u) the field that has been torn of beasts that is within thy gates, and he shall (nans) ye shall not eat ; ye shall cast eat it, or thou mayest sell it to a it unto the dogs, foreigner : for thou art a holy people unto Jehovah thy God. Lev. I71*'* (H or P). And every soul which eateth that which dieth of itself (jhii), or that which is torn of beasts (nails), of the home-born or of the strangers (•&) — he shall wash his clothes, and bathe himself in water, and be unclean until the evening ; and then he shall be clean. But if he wash them not, nor bathe his flesh, then he shall bear his iniquity. n?33, lit. a carcase, is used technically of animals that have died a natural death, without being properly slaughtered : ths 21. lb 9 \*\ cf. Lev. 25" Nu. 303 (G-K. § 113. 4*). XIV. si 165 ground upon which their flesh was prohibited being, doubtless, partly because it might be unwholesome, but principally because it would not be thoroughly drained of blood (see on i2w; and note the position of the corresponding law in Lev. I7lft, im- mediately after the prohibition to eat blood, v.11-14). The law of Dt., it is evident, is closely related to that of Ex. ; it does not, however, directly conflict with it, for the one relates to i"P33, the other to ns~)V), But it is in conflict with the law of Lev. ; for in Dt. what is prohibited to the Israelite is allowed to be given to the "stranger," or foreigner resident in Israel (on io18), whereas in Lev. it is forbidden to both alike (except under the condition of a subsequent purification) ; the Israelite and the stranger are thus placed on different footings in Dt., they are placed on the same footing in Lev. The law of Lev. must certainly therefore belong to a different age from the law of Dt. : the only open question being, which is the earlier ? The difference is in harmony with the distinction which prevails gener- ally, between Dt. and P, as regards the status of the Gir. In DL the Gtr does not stand formally on an equality with Jehovah's people : he is de- pendent (p. 126) upon the Israelite's forbearance and charity (cf. in H, Lev. ic^0'*8**); and though some conformity with Israel's religion is ex- pected of him (2910P1)), the only command laid expressly upon him is the observance of the sabbath (514). In P the Gdr is placed practically on the same footing as the native Israelite : he enjoys the same rights (Nu. 3518, cf. Ez. 47w), and is bound by the same laws, whether civil (Lev. 24™), moral and religious (182* 20" 24", cf. Ez. 147), or ceremonial (Ex is" Lev. l6a,78.io.ii.u.u 22w Nu# 15U.si.li ,9io). the principle, "One law shall there be for the home-born and for the stranger," is repeatedly affirmed (Ex. I248 Lev. 24M Nu. 914 I518-16,29), — the only specified distinctions being that the G3r, if he would keep the Passover, must be circumcised (Ex. 1248), and that an Israelite in servitude with him may be redeemed before the jubile (Lev. 2548L), a privilege not granted in the case of the master's being an Israelite (v.40*-). Indeed, in P the term is already on the way to assume the later technical sense of «(»t*\ur*tt the foreigner who, being circum- cised and observing the law generally, is in full religious communion with Israel (Schurer, NZgJ1 ii. § 31, esp. p. 566 f.). The analogy of other cases makes it probable that the law of Dt. is the earlier, that of P reflecting the greater strictness of a later age, when the Ger, who desired to share the advantages which residence in Israel might offer, must, it was held more strongly than before, subject himself to the same laws. Dillm. is only able to maintain the opposite view (EL. p. 540 ; NDJ. pp. 304, 606), by tho not very natural supposition that the law of Lev. is part of an ideal consti- tution constructed bv P. not. like that of Dt., based upon actual practice, 1 66 DEUTERONOMY and hence not necessarily the creation of an age subsequent to Dt. Cl". further, Kuenen, Hibb. Led, pp. 182-187; Smend, AT. Theol. p. 3335 Benzinger, Hebr. Archaol. (1894), p. 340 f. ; Nowack, Hebr. Archaol. § 62. Foreigner] on 158. — An holy people] v.2 : the law in v.21a is referred to the same general principle as the law in v.lb. 21b. A kid not to be seethed in its mother's milk.- -This law is repeated verbatim from Ex. 2319b 3426b. The prohibition may have been aimed against the practice of using milk thus prepared as a charm for rendering fields and orchards more productive. See more fully on Ex. 2319b. XIV. 22-29. Tithes. XIV. 22-29. The law of tithe.— Israel is to show its devotion to Jehovah by rendering Him a tithe of all the produce of the soil, to be eaten by the offerer, with his household, at the central sanctuary, at a sacred feast, to which the Levite is to be invited as a guest : those resident at a distance may take with them the value of the tithe in money, and expend it at the sanctuary in such food as they desire, to be consumed similarly at a sacred feast, v.22-27. Every third year, however, the tithe is not to be consumed at the central sanctuary, but to be stored up in the Israelite's native place, as a charitable fund for the relief of the landless and the destitute, v.28"29. In the legislation of JE there is no mention of tithe. On the relation of Nu. 1821-82 Lev. 2780-88 (P) to the law of Dt., see p. 169 f. — 22. All the increase of thy seed] the tithe is exacted only on the produce of the soil, in v.28 corn and wine and oil (718) being particularized : nothing is said of the tithe of cattle, referred to in one passage of P (Lev. 27s2). — 23. This tithe is to be brought to the central sanctuary (as had already been prescribed incidentally in another connexion, I26-11), and con- sumed there at a sacred feast. For the expressions used, see on I25'7. From the stress laid, both here and v.26 i26fn, on this provision, it would seem that the custom had prevailed (cf. Am. 44) of presenting the tithe at the local sanctuaries. — 22. mvn lesvn] NX', of plants, as 1 K. s'3 ; the art. in mvn shows that mvn is construed not as a gen. but as an accus. (on 814) : cf. n« Wf Gn. 44* Ex. ^J?l? • ' the tithe of the poor." The importance attached to it by the legislator appears from 2612t, where the Israelite is commanded to acknowledge solemnly before Jehovah the due payment of it. From the subject of the law next following, I5lff-, it may be conjectured that this triennial tithe fell due every third and sixth year in each sabbatical period : in the 7th year (in which the land lay fallow) it would naturally not be exacted. A sacred tithe, especially one exacted on the produce of the soil, was a common institution of antiquity. Of the Greeks, for instance, it is often stated that they rendered a tithe to the gods of spoil taken in war, of the annual crops, of the profits of mines and commercial industries, of confiscated property, &c. {PRE.* xvii. 429; Hermann, Gottesdienstl. Alterth. d. Griechen^ xiv. 29 1 69 § 20. 4). Originally the tithe will have been rendered volun- tarily, as an expression of gratitude to God, the giver of all good things : and no doubt with religious minds the same feeling will have continued throughout to operate at its pay- ment ; but it was often exacted, whether by the priesthood or the community generally, as a fixed impost, payable by the landowners in a particular district, for the purpose of main- taining public worship at a sanctuary. In the East it was more- over not unusual for the revenues of the sovereign to be derived in part from tithes, e.g. in Babylonia and Persia (Arist. Oecon. pp. i345b, i352b): comp. 1 S. 816- 17. The oldest Hebrew legisla- tion (Ex. 21-23) requires the payment of first-fruits (22s8 (29>), but makes no mention of tithes : it may be either that the scale on which in old times public worship was conducted was not such as to require this impost, or, so far as the Temple at Jerusalem is concerned, that the expenses of its maintenance were defrayed largely out of the king's revenue. The Deutero- nomic law of tithe is, however, in serious, and indeed irrecon- cilable, conflict with the law of P on the same subject. In Nu. 18s1'28 the tithe is appropriated entirely to the maintenance of the priestly tribe, being paid in the first instance to the Levites, who in their turn pay a tenth of what they receive to the priests ; in Dt. it is spent partly at sacred feasts (partaken in by the offerer and his household), partly in the relief of the poor, — in both cases the Levite (by which in Dt. are meant the members of the tribe generally, including priests [see on 181]) sharing only in company with others (v.'-',f :"), as the recipient of the Israelite's benevolence. Further, in Dt. the tithe is exacted only on the vegetable produce: in Nu. 18, though it is not expressly so stated, the impression produced by the terms employed (note the similes in v.2730), is that here also only a vegetable tithe is intended : if, however, Lev. 27S2f- be rightly regarded as an original part of the legislation of P, so that it may be legitimately used in the interpretation of Nu. 18, the tithe levied on the annual increase of cattle will be included as well.* But in either case, a large proportion • Except in so far as it may be included in the " all " of Gn. 28*J, the only other allusion in the OT. to a tithe on cattle is in the late passage 1 70 DEUTERONOMY of what in Numbers is devoted exclusively to the support of the priestly tribe, remains in Dt. the property of the lay Israelite. From an early date, endeavours have been made to har- monize this discrepancy. The supposition most commonly made, which is found as early as Tob. i7 (cf. Dt. 2612 (5r [see note]), and Jos. Antiq. iv. 8. 22, and is adopted generally by Jewish legalists, is that the reference in Dt. is not to the tithe named in Lev.-Nu. at all, but to a second or additional tithe, levied (after the deduction of the Levitical tithe) on the remain- ing nine-tenths of the vegetable produce only, and appropriated, not, like the first tithe, to the support of the priestly tribe, but to public feasts celebrated at the sanctuary, and to charity.* It must be frankly owned, however, that this interpretation is not consistent with the language of Dt., or with the terms in which the tithe is there spoken of. Were it the intention of Dt. to introduce a second tithe, in the manner supposed, the fact must surely have been indicated expressly by the terms used : it is incredible that a second tithe should have been instituted in Dt. for the first time, without a word to indicate 2 Ch. 31* ( 1 S. 817 referring only to the secular tithe, exacted by the king) : indeed, even in post-Biblical notices (except in the expanded text [cod. tt] of Tob. i6), including those in Philo and Josephus, there is no reference to such a tithe prior to the treatises of the Mishnah (c. 200 A.D.). Lev. 27s3, it seems, must represent a claim asserted on the part of the priests, which deviated too widely from prevalent usage to be, as a rule, successfully enforced. It is, however, remarkable that the only express notice of a tithe on cattle in the law should be found, not in the primary and constitut- ive enactments of Nu. 18 and Dt. 14, but in a chapter (Lev. 27) dealing only with the subordinate subject of the commutation of sacred dues ; and hence the suspicion may not be ill-founded that Lev. 27S2f* is a late insertion in P (Baudissin, Priesterthum, p. 173; and others. Cf. Nowack, Hebr. Arch. ii. 258, n. 3). * The "third tithe," of which mention is made in Tob. i8 and in Jos. Antiq. iv. 8. 22, is that prescribed in Dt. \^- (cf. 2612'-) for payment in the third year, which was held by many of the Jews to be not the same tithe as that of v.22'27, differently applied, but an additional, or (from their point of view) a " third " tithe, levied triennially for the relief of the poor. This interpretation was, however, not universal even among the Jews ; and it is generally allowed by modern commentators (including those who, as Keil, still treat v.22"27 as referring to a " second " tithe) to be incorrect ; it may thus be taken for granted that the charity-tithe of Dt. I4m is siirply the festival-tithe of v.22"27, applied to a different purpose XIV. ao I71 that it was an innovation, or anything different from what would be ordinarily understood by the word "tithe." The language of 2612f-, also, makes it exceedingly difficult to sup- pose that the tithe referred to in Dt. is a "second" tithe: had a tithe been paid regularly every year to the Levites (Nu. i821fr), it is inexplicable that every third year should have been called, /car i$oxrjv, u the year of the tithing " ; and when in this same year the whole tithe of the produce has been stored, and the Hebrew makes a solemn profession that it has been pro- perly disposed of by him, it is not less inexplicable that there should be no allusion to his disposition of the first and principal tithe, supposing this to have been really due from him. The two laws, it is impossible to doubt, speak of one and the same tithe ; and the discrepancy between them arises simply from the fact that they represent different stages in the history of the institution. The only question remaining open is, which of the two stages is the older ? * Riehm, who holds the legislation of P to be older than that of Dt. (though not, in its existing form, Mosaic), supposes (HWB.1 p. 1793 f.) the custom of spending the tithe upon sacred feasts, of a joyous character, to be an old one, and so firmly established among the people, that the legis- lation of P failed to supersede it ; the legislator of Dt. therefore, abandon- ing the endeavour to enforce the provisions of P, was content to leave the custom as far as possible as he found it, merely accommodating it to the general scope of his legislation by insisting that these feasts shall only be held at Jerusalem, and by making the institution conducive at the same time to the ends of philanthropy and charity (14s7,28"29). Dillmann (on Lev. 27" ; and following him, Ryssel in PRE.2 xvii. 442 f.) argues that the tithe being an offering rendered to the Deity, its being paid directly to His ministers would be a more natural and primary disposal of it, than its being appropriated either to a feast, in which the offerer himself would of course retain the lion's share, or (as in every third year) to the relief of the poor. It may have been the custom, he conjectures, for the payment of the tithes to be accompanied by sacred feasts, which P however ignores : the Deuteronomic appropriation of the tithe, in two out of every three years, to such meals exclusively, and only once in three years to the support of the Levites and other destitute persons, is most easily under- stood as a diversion from its original purpose, introduced at a time when altered circumstances rendered the older system impracticable : the tail \ , • That the "second" tithe is no genuine element of Hebrew law, but a barmonistic device of the Jewish legalists, is admitted by the most moderate critics (e.g. by Ewald, Antiq. p. 346 (E. T. 301) n.; Dillin. on Lev. 2- ; Riehm, HWB.1 p. i794b ; Ryssel in PRE.* xvii. 440). 1 72 DEUTERONOMY when not impelled by genuine religious feeling, would naturally seek as far as possible to relieve themselves of a burdensome impost (comp. Mai. 37'9 ; Neh. 1310*13), and would readily acquiesce in an arrangement by which the tithe was reserved largely for their own consumption, but which at the same time was so far in harmony with the spirit of the age that it did not leave the destitute altogether unprovided for. It may be doubted whether either of these theories is satisfactory. Both, for instance, are open to the objection that they assume a " latent " existence of P for many centuries, during which its provisions remained a dead letter, no attempt to put them in force being made even by the reforming legislation of Dt. Dillmann's theory is open to the further objection, that it does not adequately account either for the prominence given in Dt. to the sacred meal, or for the fact that the third year is called *ar ll*x*>*, "the year of tithing." The diversion of the tithe from its original purpose, which the same theory presupposes, is also violent and improbable : if the priesthood, from whatever cause, had been unable tc enforce their claims, to which (by the law of P) they were justly entitled, the tithe, it is easy to understand, might have fallen into desuetude altogether ; but is the Deuteronomic disposition of it a probable substitute for its original application ? and would the legislator have inculcated so earnestly this disposition of the tithe, had it been the case that he was thereby supporting the Israelites in depriving the priestly tribe of its legitimate due ? The data at our disposal do not enable us to write a history of Hebrew tithe : but the disposition of the tithe in Dt. wears the appearance of being more primitive than that of P ; and the transition from the prescriptions of Dt. to those of P seems easier to understand than one in the contrary direction. The earliest historical notice of the payment of tithes in Israel is in connexion with the Ephraimite sanctuary of Bethel (Am. 4*)'; and the custom of paying tithes here seems in Gn. 2822 to be referred to the example of Jacob, the patriarch to whose experiences Bethel owed its sanctity. The tithes paid to ancient sanctuaries were not necessarily appropriated to the maintenance of a priesthood ; they might be employed for any purpose connected with the public exercises of religion. In Amos the tithe seems to be mentioned not as a due paid under compulsion to the priests, but by the side of thank-offerings, freewill offerings, and vows, as something offered spontan- eously, and forming probably, like these, the occasion of a festal meal at the sanctuary (cf. Riehm, p. 1793*). To such a practice the law of tithe in Dt. might naturally be understood as attaching itself, though the exact manner in xiv. 39 173 which it may have arisen out of it must remain matter of conjecture. Prof. Smith (Rel. Sem. 226-236) supposes that the tithe-feasts at the Northern sanctuaries were public ones, maintained by the tithes paid by the community generally, and intended for rich and poor alike, but that owing to the power possessed by the great nobles, which they used in aggrandizing themselves (cf. Amos 2*-7,8 511 8*"*), the poor held a very subordinate position at them, and they were monopolized chiefly by the ruling classes. A similar application of the tithe, accompanied by similar abuses, prevailed also, it is not unreasonable to suppose, in Judah. The law of Dt., Prof. Smith thinks, was intended to remedy these abuses. It did this, by leaving the offerer free, in two out of every three years, to organize his tithe-feast himself at the central sanctuary, for his household and the destitute Levite, and in the third year, as a substitute for the abolition of the communal fund (which theoretically maintained a public table), by appropriating the tithe entirely to the support of the dependent classes, viz. the landless poor and the landless Levite. Dt. 26ia (cf. Am. 4**) seems to authorize the inference that some ancient custom, connected with the payment of the tithe, must have led to every third year being called, /car' i£ox>'p-, the "tithe-year." It maybe noticed that it is only in the third year that, according to Dt., the whole tithe is actually paid away by the Israelite ; in the other two years it is consumed principally by the offerer and his family. The Levite is specially mentioned as entitled to a share of the tithe in every year ; and on the basis of this provision it is not difficult to understand how in process of time the claims of the priestly tribe could be ex- tended until at last (as in the legislation of P) the entire tithe was appropriated to its maintenance, and the sacred feasts disappeared altogether. The other references to tithe in the OT. are — Gn. 14" 2 Ch. 51* u Neh. l0UL{m.) ,24t I3».10-1J Mal< 38-IO. cft a,so S;r< 32(35)11 Judith ,,!» (fc,^ r*v $1to» mm) r*u \XaUv), Tob. 514 (codd. BA), i Mace 3*. See further, especially for some account of the minuter regulations contained in the Mishnah, Ryssel, s.v. Zehnten, PRE.* xvii. 428 ff. ; also W. R. Smith, Proph. 382 f., Rel. Sem. 226 ft •At least, as usually understood ("every three days" an ironical exaggeration of "every three years," as "every morning" of "every year"). But see Wellh. Die Klein. Proph. p. 78; Nowack, Hebr. Arch. U. *S8. 1 74 DEUTERONOMY XV. 1-18. Three Laws designed to ameliorate the Condition of the Poor* XV. 1-6. The year of Release. — Every seventh year is to be a "year of release," i.e. a year during which the rights of a lender are to be in abeyance, and repayment of a loan is not to be exacted by him of a brother Israelite, v.1*2. This privilege, however, is not to be extended to foreigners, v.8. The law concludes with a promise, v.4-7, that in the event of Israel's obedience, the relief afforded by the present law will not be required. On the relation of this law to Ex. 2310f- (JE) Lev. 251-7 (H), see p. 177 f. — At the end of (every) seven years] the word " end," it seems, is not to be pressed, the meaning being, apparently, not "at the end of every seventh year" (though this rendering could be defended by the supposition that it was at the end of the year that debts were called in), but "at the end of every period of seven years," which was understood by usage to mean "when the seventh year has arrived " (fflt Si' C7rra irwv) : so 3110; comp. especially J er. 3414, where ((at the end of seven years" corresponds to "in the seventh year" of Dt. 1512, and where the period thus denoted is plainly con- ceived to have begun as soon as the six years are terminated. — Thou shalt make a release (n^?f)] ®®f IS to fling down (2 K 933 nittps;'), let drop i, let fall: it is applied fig. Ex. 2311 (n*JP3BTn FinB>iM) rUDDBTl) to letting the land drop, i.e. leaving it unculti- vated, every seventh year: comp. Jer. 174 (read prob. T]* for 1») "and thou shalt let thy hand fall from thy inheritance" (i.e. shalt have to desist from its cultivation, with allusion to the law of Ex. 2311) : v.2 it is applied to letting loans drop, i.e. allowing them to remain in the hands of the debtor ; and the year in which this was done is called (v.» 3i10t) ntfl»?fn WW " the year of dropping ," or "of release." On the question whether the intention of the law is that loans were to be cancelled, or whether it is merely that the power of calling them in was to be suspended during that year, see p. 179 f. — 2. The nature of the "release": every creditor is to "let drop," i.e. renounce XY. 2. noDvn in mi] cf. 194 1 K. 918, and the Siloam Inscr. 1. 1 (Samuel, pp. xv, xvi) napj."i "an jvh im ; also . . . t»k "Bin W Jos. 5* 1 K. 1 187 : "Hi xv. i-3 175 — whether for the time, or permanently — his claim upon that which he has lent to his neighbour : it is the season of "Jehovah's release," which must be observed with the for- malities which He has prescribed. On the constructions in this verse, see below. — His brother} a synonym of " his fellow- countryman," which has the effect of bringing strongly before the Israelite the claims of kinship. So. v.8- *• •• »• 12 I715b lo™- »• 22i. i. $. 4 2320. si 253) and in h, Lev. 1917 25"- «»• »«• 8<>- « ; but the usage does not occur in the laws of JE or of P. In the pi. the corresponding application is more common, and not so dis- tinctive; comp. e.g. io9 i715a-20 i815- 18 247-14 (and often in other books). — Proclaimed} by a formal proclamation: cf. Lev. 23s- 4-87 Is. 6I1'* Jer. 348 36°; also Lev. 25s (of the jubile year). — Unto Jehovah\ i.e. in His honour, as Ex. i2n- 14- <2 Lev. 25s, and often. — 3. A foreigner thou may est press for payment; but whatsoever of thine is -with thy brother, let thine hand release (T£ ^P^)] the "foreigner" (nokhri) — to be distinguished from the Gir (id19) — is the foreigner who merely visits Canaan temporarily, for trade, &c: he is not, like the Israelite (Ex. 2310f), under the obligation of surrendering the produce of his land every seventh year: there is no reason, therefore, in his case, for any relaxa- tion of his creditor's claims. — 4-6. Reflections of the Writer. There will, however, be no poor in Israel, and consequently nearly = the Lat. ratio, account, nature, reason. — edc] the inf. abs, (G-K. § 113. 4b), with the subj. (exceptionally) attached (ib. R.): cf. Lev. 61 Ps. 17* Pr. 17". Construe (with Ges., Schultz, Ke.) "Every possessor of a loan of his hand shall let drop that which he lendeth to his neighbour" : for ^n in a forensic application, cf. Ex. 2414 BT31 Vm = "one who has a cause"; Is. 508 *bebt3 Sya "my litigant." For nrfp loan, cf. 2410 Neh. 5'. The suff. in w can hardly refer to anything but hyz : the meaning, there- fore, will be " the loan which his own hand has given," and which, there- fore, it has a right to call in (v.sb): cf. Neh. ioM T^p *$t}\ (see other views in Ges. Thes. p. 920 f.). — 3 ntf:] 2410 ; in Qal, 2411 at.— bJj] prop, to press hard upon, by exacting repayment of a loan (so v.') : cf. 2 K. 23** Is. 58*. — K"}i?] the implicit subj. is the cognate ptcp. H"lpfl, as always in such cases, e.g. Gn. 481 »)OvS "idki, sc. tdin.-», Is. 84 k^\ sc. xtnn : see on 1 S. 164; G-K. § 144. 3* R. Cf. 17', with note. English idiom often requires a change of form ; and the passive voice has to be employed (as RV. here).— 3. n*] with, in the possession of: Lev. 5° Jud. 175.— V »??*?] notice the jussive form. The punctuators prob. intended EDrn to be the 2nd person, "cause thine hand to let drop." But perh. eb^(i "thine hand shall let drop " should be read (cf. v.1). 1 76 DEUTERONOMY uo occasion for the present law to come into operation, if only the nation so comports itself as to merit Jehovah's blessing- ; then the Israelite, so far from having occasion to borrow of his neighbour, will be in a position to lend to men of other nations. — Howbeit there shall be no poor in thee {for Jehovah will surely bless thee in the land, &c.), if only thou diligently hearken, &C.] so RV., limiting the promise to the event of Israel's obedience, and treating the intermediate clause as parenthetic. This rendering seems to be the best. Schultz, Keil, and Dillm. render, " Howbeit there should be no poor in thee ; for Jehovah will surely bless thee, &c, if only thou hearken," &c, supposing the meaning to be either (Schultz, Keil) that Israel should exert itself to prevent the pauperization of its members, or (Dillm.) as express- ing the abstract truth that poverty ought not to exist in the nation, if it be obedient, after Jehovah has promised His blessing upon it. But " should be " is not (in this context) a very natural sense of nw. In whatever sense, however, the words are understood, v.7, u show that the prospect held out in them is an ideal one, which the Writer did not contemplate as likely to be realized in practice. — In thee] of Israel collectively (i21) = m thy midst: so v.7 7" (Heb.), 18™ 23". « Ci<>. 14> 2518 28s4. With thee (AV.) is not correct : this would express ^rix (Lev. 25s9), not 13. — For Jehovah will surely bless thee] cf. on 27. — *^> jri3 ff^JR '* "IB>N r&ru] 421 (cf. 88) 1910 2ow 2 123 24* 2519 ( + T\nvrbt as here), 261.— 5. '* b)\>2 vaffl y»B> Ds] 281; in JE, Ex. 1526 (?) 196 23™.— All this commandment, &c] on 81. — 6. Will have blessed thee] viz. in the case contemplated : so v.14 127. — As he spake unto (i11) thee] Ex. 23^ Dt. 713. — And thou shall rule over many nations, &c] thou shalt enjoy a position of financial and material superiority to them. Cf. 281. The law embodies a new application of the institution of i. "3 DBK] save that, howbeit, introducing a qualification, Nu. 13s8 Jud. 4* Am. 98. — 3. oh p^\=ifonly, pi being prefixed to the clause introduced by cm for emphasis. So 1K.P2 K. 218. — 6. B3P (2410t) is properly to give a pledge (sc. on the occasion of borrowing), hence to borrow on pledge. B'ayn (here and v.H) is thus lit. to cause to give pledges=to lend on pledge to. Cf. Biay a pledge 24,0"13f ; B'aay Hb. 2Gf. ^3n (2^' 7) is the more usual word. Perh. »ay is an Aram, loan-word (Wellh. Klein. Proph. p. 207), introduced in commerce : if so, it would=Arab. laXii to hold fiitnly— Heb. bm to hold out (with the regular phonetic change : Dr. § 178V. XV. 4"« 177 the fallow year of Ex. 2310f- (JE), and of the "Sabbatical year" of Lev. 25^- N-22 (H). The law of Dt. is connected with that of Ex. by the common verb bd» (though in Ex. the object is the land [or its produce], while in Dt. it is the debt) ; but the name " year of release " is peculiar to Dt. (159 3110) : in Ex. the year bears no special name. The term "sabbatical year" is based upon Lev. 25s* *•* (cf. 26s4,43), where the fallow year is called a "sabbath," or rest, for the land. The three laws, as will appear immediately, present different aspects, or applications, of the institution. In Ex. 23 it is provided that in every seventh year the fields, vineyards, and olive-gardens are to remain uncultivated, such produce as they bear naturally being not gathered by the owners, but left to the poor. The terms of this provision do not leave it perfectly clear whether (as is generally supposed) a year common to the whole land is intended, or (Riehm, HWB.1 p. i3i4b; Wellh. Hist. p. H7f.) one varying for the different properties ; but even if it be the latter, the year must afterwards have become a fixed one, for in Lev. 2§l~7'20i2, where substantially the same regulation is repeated (with variations, chiefly of form, accommodating it to the aims, and literary style, of H), the institution is described as "a sabbath of rest for the land," and is clearly designed to be operative through the whole country simultaneously. A discussion of the grounds upon which the custom arose of allowing the land to remain untitled once in 7 years belongs more properly to a commentary on Exodus or Leviticus than to one on Deuteronomy : here it must suffice to say that analogous usages in other countries (see Sir H. S. Maine, Village Communities in the East and West, pp. 77-99, 107-113, &c. ; J. Fenton, Early Hebrew Life, 1880, pp. 24-26, 29-32, 64-70) make it probable that it is a relic of communistic agriculture, i.e. of a stage of society in which the fields belonging to a village are the property of the villagers collectively, individuals only acquiring the use of a certain portion for a limited period, and the rights of the community being recog- nized by the individual landowners being obliged, at stated intervals, tc renounce their claims to the use, or produce, of the soil, in favour of the body of villagers generally. The " sabbatical year " of Ex. and Lev. is similarly an institution limiting the rights of individual ownership in the interests of the community at large. Such a limitation, it is evident, might readily be adapted so as to minister to the needs of the poorer classes ; and this is the point of view under which the institution is regarded in Ex. 2310'\ The land would at the same time benefit by being allowed to remain periodically uncultivated ; and it is this aspect of the institution which is prominent in Lev. 2517. 12 1 78 DEUTERONOMY In the law of Dt. the same institution is made the basis oi a provision designed for the relief of the distressed debtor. In so far as the cultivation of the land was actually suspended during the 7th year, the landowner and his dependents would be deprived largely of their usual means of obtaining a liveli- hood : associated trades would also probably be slack : hence it would be a time when borrowers would be less able than usually to meet their liabilities ; and it would be not more than reasonable that the more wealthy creditor should be restrained from pressing them for payment. The principle of the law of Ex. (" and the poor of thy people shall eat ") is thus expanded, and applied so as to meet the requirements of a more de- veloped state of society than that contemplated in Ex. 21-23, its benefits being extended to a class, who, in the more highly organized civic life, and the increasing opposition between rich and poor, which prevailed under Solomon and his successors, were, it may be, even more in need of relief than those origin- ally benefited by the law of Ex. Comp. other laws designed in the interests of debtors, Dt. 2320f- <19f-> 2410-18. The present law — or at least the feeling which still prevailed when it originated — dates from a time when commercial relations were much simpler than they are now, and when, it is probable, the system of com- mercial loans, as practised in modern times, had not yet sprung up, and all loans were virtually charitable ones (comp. on 23m). The loans which it contemplates appear thus to be not advances of money, such as might be needed by a trader to enable him to carry on, or extend, his busi- ness, but advances intended for the relief of some temporary difficulty or impoverishment (cf. the reference to the poor in v.4): no interest could be demanded on them (23?° W) ; they fall accordingly, as the context and the terms of v.4"6 show, under the category of deeds of philanthropy and charity. Whether any security was offered by the debtor for such loans, and if so, what, is not stated : but Neh. $**' (cf. 2 K. 41 Is. 501) shows that the lands and family of a debtor might constitute the security for a debt ; and Lev. 25s8, a suggest at least the possibility that (as at Athens before Solon, and in Rome, practically, till the time of Justinian) even the debtor's own person might form the security. The need of protective legislation on the subject is well illustrated by the dis- tressed condition to which the people of Attica were reduced in the 6th cent. B.C., and by the reforming measures which Solon found it necessary to introduce (see Grote, Hist, of Greece, Part II. ch. xi., whose comments on the subject of debt in the ancient world are instructive). Opinions have differed as to whether the nt3ftK> was an xv. 6 179 actual remission of loans, or merely the suspension, for one year, of the creditor's right to demand payment. The former inter- pretation is found as early as Philo, de septenario, § 8 (Mangey, ii. 284), Kara yow t/SSofiov (viavrbv del xpta)K07riav darrjyfLTai : it is adopted also in the Mishnah (S/wbi'ith 10, 1), and by Jewish authorities generally, as well as by some Christian scholars {e.g. Ges. ; Wellh. Hist. 1 17 ; Benzinger, Hebr. Archiiol. (1894) p. 350 f . ; Nowack, Hebr. Archiiol. (1894) i. 356); but most modern commentators agree in favour of the latter alternative (Biihr, Symbolik, ii. 570 f . ; Saalschutz, Mos. Recht, i. 162 f., Schultz, Knob., Keil, Dillm., Riehm, H1VB.1 1315**; Oehler, OT. Theol. § 151. 10; Orelli in PRE* xiii. 168; &c). The modern interpretation has all h priori considerations in its favour ; but we are not, perhaps, sufficiently acquainted with the circumstances which the law was originally designed to meet, or under which it was carried out in practice, to be able to feel perfectly confident that it is cor- rect. The cancelling of debts — %ptv» ««■«*»*», as the Greeks called it — was a revolutionary measure (cf. Plato, Rep. 566 A, Legs'. 736 c ; Demosth. c. Timokr. p. 746), adopted sometimes, as under Solon, at Athens (Grote, I.e.), under circumstances of extreme necessity, but not one likely to be enforced periodically by law in a well-ordered community. A law, more- over, contemplating, not to say (v.9) encouraging loans, but at the same time cancelling the debts thus contracted every seven years, regardless oi the fact that the debtor might in the interim have recovered his prosperity, would seem calculated to defeat itself; for upon such conditions it is difficult to understand how any would have been found ready to lend. The analogy of the landowner surrendering for one year in seven the produce of the land, and of the creditor surrendering, likewise for one year in seven, his claim upon his loan, is also attractive, and appears to offer a plausible rationale of the law. On the other hand, the term DDr seems to favour, though not perhaps decisively, the opinion that a remission of loans is intended : it is remarkable, also, if the creditor's rights were only suspended for a year, and afterwards resumed, that this is not more dis- tinctly indicated in the terms employed : the consideration in v.9 is also evidently more forcible upon the same supposition. On the whole, while as a law regulating commercial loans generally it can have been a practicable one only upon the modern interpretation, it is possible that in its original intention its application was so limited by circumstances that the ancient interpretation may be the correct one. Nevertheless, in view of our imperfect knowledge of Hebrew commerce and finance, it must be admitted that an uncertainty still rests upon the real scope of the law. Others accordingly think that interest on money lent for commercial purposes was permitted between Israelites, and that the prohibition of interest (23m ; cf. Ez. iS8-13-17 22" Ps. 15s) applies only to the money-lender's dealings with the poor (Neh. 5). If this were sq 1 80 DEUTERONOMY the effect of the present law will have been to prevent the creditor from recovering1, in every seventh year, either the interest or the principal of financial loans, or the principal of charitable loans. The analogy of the field suffered to lie fallow for a year is urged in support of this view : the interest, or annual produce {ri*»i) of money, corresponds to the harvest, the annual produce of the land : money, like land, was to be unproductive every seventh year. The terms of 23201* Ez. 188 &c. are, however, quite general : can they be limited in the manner proposed ? And it is remark- able, if the reference here be primarily to interest, that this is not in some way indicated : the language both of v.2 and of v.8 seems naturally to describe merely the loan itself. — The only notice in the OT. bearing on the observance of the law is the obligation undertaken by the Jews in Neh. ,032(:ii). (j)t# ,g2) T i,3 NBi£„ teamen mvr\ m (Ex. 2311) tftui. In later times, when commercial relations became more extended and complex, the law, which was then held to apply not merely to charitable loans, but also to loans contracted in commerce, was found impracticable ; and expedients were resorted to for the purpose of evading its provisions. Thus debts contracted upon security of a pledge were considered to be exempted from its operation ; the debtor, when the year of Release arrived, would offer repayment of his loan, which the creditor, while going through a form of refusal, would end by accepting ; and Hillel (1st cent. B.C.), finding that many were deterred from lending by the consideration Dt. IS9, instituted the Sunns (^oir/JaXw), i.e. a formal document, signed before a judge, in which the creditor reserved the right to call in his loan whenever he pleased, irrespectively of the year of Release (see Shebtith 10, 1 f. ; 3f., 8f., — the latter explained in Geiger, Lesestucke aus der Mischnah, pp. 4f., 77 f. ; cf. Levy, Neuhebr. WB. s.v. Sums ; Schiirer, Nzg.* ii. 299). 7-11. The year of Release is not to check liberality : the Israelite, when called upon to do so, is to assist cheerfully his brother in need. — A caution, rendered necessary, in the Writer's judgment, by the law of v.1'6 : the benefits afforded by the year of Release are not to be neutralized by the thought of its near approach deterring the wealthy Israelite from coming forward to assist his less prosperous brother in his need. The spirit in which these verses are conceived is in harmony with the philanthropic motive conspicuous elsewhere in Dt. {e.g. v.1M- 2410"13- 14f).— 7. In thee] as v.*.— In one of thy gates] i.e. in one of thy cities (1212). — Is giving thee] I80. — 9. Take heed to thyself] 4*. — A base thought] on i314<18). — Thine 7. ynx -hind] any one of 'thy brethren. For this peculiar use of |D, comp. Lev. 4s if he doeth n:TO nnnD any one of these things, Ez. 1810 1 S. 1448 n"wu ir«o any single hair of his head (see ad loc, or Lex. jp lb 5, where an analogous Arab, usage is referred to). — f'DNn] as 280. — 9. T,3aS oy] on 8s. — VySa] in appos. with "at, "a word, baseness "=a base word (Dr. S 189. 1 j G-K. § 131. 2b). — yyvn nw] cf. Nu. 33s8 1 Ch. 26'1 ; and often XV. 7-11 I 8 I eye be evil against] i.e. be envious or grudging' towards : so 28M,Mf. Conip. Tob. 47 (quoted by Ges.) /aj) ^Oovta-arw crov 6 6(f>QaX/xo'i iv to) ttoluv o-e iXeyfioo-vvrjv. — And he cry against thee unto Jehovah] Ex. 2222(23). — And it be sin in thee (xon "p ~\"ii)] so 2322(21) 2416, cf. 2122; with not 2323('-'2>. The expression is not found elsewhere. Lev. 1917 (cf. 220 Nu. i8:i2) has RBTI N^ XDn V^i'. — 10. And thine heart shall not be sad] lit. be evil (in.) : so 1 S. i8; cf. the in 3J> (sad heart) of Pr. 2520. It is the cor- relative of 310 {good), 3B", 1M2, said also of the heart, and im- plying cheerfulness: e.g. Jud. 19s-9 1 S. 25s6 2 S. 1328 1 K. 8s* Dt. 2847 3? 3RD. — Gtvest] understood usually (in view of v.1-*) as = lendest. But possibly v.7-11 is meant generally : the pro- spect of a reduced income in the near future is not to check the Israelite's liberality towards any who solicit from him pecuniary aid. — Shall bless thee, &c] cf. on 27 127. For the thought, cf. Pr. 1917 2827. — 11. The ground of the preceding injunction : the poor will never cease out of the land, and hence it will never become superfluous. 12-18. The law of slavery. — Hebrew slaves, male or female, unless they elect to remain with their master, are to receive their freedom in the seventh year of service. — The condition of a Hebrew slave, it is probable, was relatively favourable (cf. Ex. 2i20-26f- Lev. 2589f- 43-63 Dt. 514b 1218 i6n) : v.10 contem- plates the case of his "loving" his master as of likely occur- rence; and the law (Ex. 214) that, if his master gave him a wife, the wife and her children were not to receive their liberty with him, would often act as an inducement to him to renounce his right of freedom after 6 years of service. The present law is based upon the corresponding one in JE (Ex. 2i2-fl), with parenetic additions (v.13-16- 18), in the manner of Dt., and with two not unimportant modifications (see on v.12, 17). 12 If thy brother, an Hebrew, or Ex. 21s If thou buy an Hebrew in Hebrewess, be sold un>o thee, he bondman, shall serve thee six years ; and in six years shall he serve; and in the seventh year, thou shalt send the seventh year, he shall go out him away free from thee. . . . free for nothing. s"4 I' without the art. (e.g. 1 K. is28).— 10. V»:>] i87 18".— 11. Vjtt}k\ "is sing.. the T" being for the purpose of avoiding shn 19") at what sanctuary it was to take place (comp. Kleinert, pp. 58-59). A slave for ever (dVw *ny)] * S. 2712 Job 4028 (414). — And also unto thy bondwoman thou shall do likewise] i.e. perform with her, if she elects to remain in servitude, the same cere- mony.— 18. A consolatory thought, addressed to the Israelite, in case the duty of letting his slave go free should seem hard to him. Jer. 34^- shows how apt the present law was to be disregarded by the Israelites, and how difficult it was to enforce in practice the manumission of slaves required by it. — To the double of the hire of an hireling hath he served thee six 29 Jer. 2216'16 ; c. 530 19". — 17. JBTDH m]=an awl (G-K. § 126. 4 ; or < 0 1 S. i913).— nlnai uma nnmi] the idiom as 1 S. 1811 19-0. — i»i] on 211. XV. 17-xS 185 yars\ because, viz. his work has been such that, had a hired labourer been engaged in his stead, he would, at the rate of wages then current, have cost his master twice as much (Schultz). — Jehovah will bless thee, &c] viz. if thou lettest him go cheerfully (cf. v.10). There is a third law of slavery in Lev. 25s9-48 (H and P). By this law (1) only foreigners are to be held by Israelites as slaves for life; (2) Hebrew slaves are to receive their liberty, not, as in Ex. and Dt», in the 7th year of servitude, but in the year of Jubile. The usual mode of har- monizing these discrepant provisions, is by the assumption that the law of Lev. is intended to provide that, if the Jubile year arrives before a Hebrew slave's 7th year of service, he is to receive his liberty in it. But if this had been the true explanation of the discrepancy, a law so circumstantial as that of Lev. would surely have contained some explicit reference to the earlier law, and the case in which it was intended to supersede it would have been distinctly stated. In point of fact, however, the legislator of Lev. betrays as little consciousness of the law of Ex. (or Dt.) as the legis- lator of Dt. (if this be the later) betrays of that of Lev. Dillmann supposes that the law of Lev. contemplates the case of those Israelites only who, being completely impoverished, could not maintain themselves in independ- ence, and hence would not be benefited by a release in the 7th year of service, which was not accompanied, as that in the Jubile was, by a return (at least on the part of those who had been landowners) to their hereditary possession. But, since obviously no man would be a slave if he could help it, can it be said that the impoverishment expressed in Lev. 25s9 is greater than that implied in Ex. 213? The discrepancy between the laws of Ex., Dt., and the law of Lev. can be satisfactorily explained only by the supposition that the latter is a provision for the mitigation of the servitude of Israelites, designed without reference to the former, and originating at a time when experience had shown (cf. Jer. 3411, Ub-^) that the limit of service fixed by Ex. and Dt. could not be enforced. The law of Lev. lengthens the legal period of service, but offers, in some measure, com- pensation for this by insisting (in phrases borrowed from H) that the Israelite slave is to be treated, whilst in servitude, as humanely as if he were a free man (cf. Riehm, HWB.X 1503'; Ryle on Neh. 5'; Nowack, Hebr. Arch. i. 178 f.). (On the analysis of Lev. 2s3au, see L.O.T.1 p. 526f.) XV. 19-23. Firstlings. 19-23. The law of firstlings.— The firstling males of oxen and of sheep are to be dedicated to Jehovah, and to be eaten annually by the owner and his household, at a sacrificial feast, at the central sanctuary (v. 10f •). If, however, the firstling have any blemish, Jehovah cannot accept it in sacrifice ; but it may be used by the owner as ordinary food, provided care be taken to eat none of the blood (v.81M). The parallels in the other I 86 DEUTERONOMY Codes are Ex. itf™ 2228t <2W> 34W. in JE, Ex. 13* Nu. 1816 " (cf. Lev. 2726f) in P. In general principle the three Codes agree : but there are some variations in detail ; and the dis- position of the firstlings, prescribed in v.20, is altogether different from that which is laid down in Nu. i816"18 (seep. 187). The treatment of the subject in Dt. is not exhaustive ; nothing is said, for instance (as in both JE and P), of the first-born of men, or of unclean animals : the aim of the Writer is to insist upon the firstlings of the most common domestic animals being presented properly at the central sanctuary, and to pro- vide for the case of such firstlings as could not, on account of some natural defect, be accepted in sacrifice. In the former connexion, the subject has been already noticed incidentally in I26. i7t ^23. — 19# Thou shalt sanctify unto Jehovah] in agree- ment with Ex. 132 (P),i2-i& (JE), 34™ (JE).— 20. Thou shalt eat it before Jehovah^ &c.] for the expressions, see on I26« T. From I217L it would seem that the Levite (as in the case of the tithe- feast, 1427) was to be invited also as a guest. — Year by year] in Ex. 2229<3°) the firstlings are to be presented to Jehovah on the eighth day from birth ("seven days it shall be with its dam ; on the eighth day thou shalt give it to me ") ; according to the provision here, they are to be presented annually. The change is a necessary corollary of the substitution of a central place of sacrifice (v.20) for the local sanctuaries : the law of Ex. implies that an altar was everywhere near at hand at which the firstlings could be presented on the eighth day. The law of Dt. is an accommodation of the older usage to the institution of annual pilgrimages to the central sanctuary. Most probably the firstlings were offered at the great spring festival, the Passover. For another similar modification of older usage, see on i215f-. — 21-23. But if there be in it a blemish^ &c.] the general rule that animals offered in sacrifice must be free from defects (171) is here applied to the special case of the firstlings. — 22-23. As 1215-16, in the law prescribing how animals, slaughtered merely as food, may be eaten. In the Priests' Code, an entirely different disposition of the 19. "roan Ss] collect, (on u24).— 20. n:tf3 n:v] idiom. =yeariy(i S. iT al)\ c£ Lex. a III. 3 b. — 21. m did ?3] a generalizing apposition t cf. on 181. XV. 17-23 1 87 firstlings is prescribed. Instead of being eaten by tbe owner and his household at the central sanctuary, they are assigned (Nu. 1816-18) to Aaron (i.e. to the priests) with these words (v.18): "And their flesh shall be thine; as the wave-breast and the heave-thigh [the parts of the peace-offering which were the perquisite of the priest who offered it, to be eaten by himself and his family, Lev. 734] it shall be thine." Two explanations of the discrepancy are offered. According to one (Hengst. Beitrage, ii. 406 f.), it is argued that the words in Numbers do not mean that the whole of the firstling was the priest's, but only the parts specified in the comparison ; the rest, therefore, would belong to the offerer, and might be consumed by him in the manner prescribed in Dt. But the text says distinctly "their flesh" without any limitation ; and this solution of the difficulty, though once accepted by Keil (Havernick, Einl.% i. 2 (1856), p. 430), was subsequently seen by him to be untenable, and abandoned (Comm. on Dt. 126). According to another explanation, though the firstlings, it is allowed, were given wholly to the priest, he may not, it is supposed, have consumed the flesh of them himself, but may have been at liberty to invite the offerer to share this with him at a sacrificial meal (Keil ; Green, Moses and the Prophets, p. 84 ; Bissell, The Pentateuch, p. i27f.). Whether such an invitation, not prescribed, is likely to have been given, may be doubted : it is singular, if this explanation be correct, that Dt. should emphasize so strongly the secondary, rather than the primary, disposition of the firstlings ; it is singular also, if it was the intention of the legislation that the offerer, as well as the priest — and as a duty — should partake in the firstlings, that, so far from this being at all implied in the terms of the original institution, the firstlings are assigned absolutely, with peculiar emphasis (Nu. i8l8b; see v.u Lev. 7**), to the priest and his family. The only consistent solution of the discrepancy is that which we have already had occasion to resort to before (comp. on 1429 1518) : the two laws regulate the practice of different periods of the history. Either the law of Numbers is the older, and it must be concluded (Riehm, HWB.1 p. 397 f.) that the priests being unable to maintain their claim to the dues which the law gave them, and the custom having arisen of dedi- cating the firstlings to Jehovah by consuming them at a sacred feast, the Deut. legislation acquiesced in this custom, making no attempt to reinstate the priests in their rights, and merely providing that the sacred feasts should be held exclusively at the central sanctuary : or the law of Dt. is thf older, and it must be supposed that when the revenues of the priest- hood were more distinctly and definitely formulated than is the case in Dt. (I81"4), a change of custom had supervened, and the firstlings were now included amongst them (cf. Wellh. Hist. 155 f.; W. R. Smith, OTJC.2 383, Kel. Sent. 445). The latter alternative is the preferable one, the change of custom which it implies being in itself more probable than that which is involved in the alternative theory, and also better supported by analogy. 1 88 DEUTERONOMY XVI. 1-17. The three annual Pilgrimages, The three " Pilgrimages " (Q^n), viz. Passover and Mazzoth (Unleavened Cakes), the Feast of Weeks, and the Feast of Booths (Ex. 2314 T\W1 *h 3nn D^n &h&), at which all males were to present themselves at Jehovah's sanctuary (ib. v.17 vh& mm fnxn ye ^s *ptt? ^a nx-o rutja d^djjs) with appropriate offer- ings {ib. v.15 Dp"n >3S WTP sh), were one of the principal and most ancient religious institutions of Israel ; and each of the great Codes in the Pent, has its regulations respecting them. The oldest and simplest are those contained in JE, viz. Ex. 2314-18 3418- 20 «"*• 22-23 (generally); I221-27 (Passover), 13s-10 (Mazzoth) ; next come the regulations in Dt. i61-17 ; more elaborate provisions are laid down in Lev. 23 (H and P) ; the most elaborate of all are those of P, Nu. 28-29 (add, on the Passover and Mazzoth in particular, Ex. 1 21-13* 14'20- 43"49 Nu. 91"14). Lev. 23 and Nu. 28-29 are two priestly Calendars, dealing not only with the three Pilgrimages (EWl), but with other sacred seasons (Q^jrtD) as well (viz. the Sabbath, New Moons, New Year, and Day of Atonement), and prescribing considerably more minutely than is done in either JE or Dt. the details of their observance : the stress in Lev. 23 resting chiefly on the part to be taken in them by the people, and Nu. 28-29 regulating the public sacrifices by which they are to be marked. Of the mtfadim, or sacred seasons, specified in Lev. 23 and Nu. 28-29, New Year's Day, the Day of Atonement, and the New Moons are neither mentioned nor alluded to inDt. Jij is usually represented by "feast" in AV., RV.; but this rendering loses sight of a distinctive element in the idea. The in was not merely a religious festival, such as our Christmas or Easter, but — like the Haj (same word), or great annual pilgrimage to Mecca, in which it is the duty of every Moslem, once in his life, to take part — a festival consisting of a pilgrimage to a sanctuary. (On the Mohammedan Haj, see esp. Wellh. Reste Arab. Heidentumes, pp. 66, 75-89, more briefly the Enc. Brit.9,s.v. Mecca : the days during which the pilgrims are expected to be present at Mecca, or (more strictly) the sacred spots in the neighbourhood, are the 9th to the 13th of Dhu-lHijja, the last month of the Mohammedan year, particular ceremonies being prescribed for each of the five days.) The in was of a joyous character, being accompanied by music and dances (Is. XVL 189 30" Jud. 2i1,n : cf. Lev. 23«°b, Dt. i6u- ,4- Wm*). One may be permitted to wonder whether the old Hebrew Hag was marked also, in any appreciable degree, by the same secular accompaniments — markets and fairs, the formation of friendships and other alliances, displays of poetical talent, the interchange of wit and repartee, &c. — which attended the Arabian Haj (see Wellh. pp. 83-86). Only three O'in were observed by the Hebrews, those, viz., mentioned in this chapter of Dt. ly1© a fixed or stated season (from ny to fix or appoint a time), is a wider term (RV. usually set feasts, or appointed seasons), and may include (see Lev. 23) the Sabbath, the New Year, and the Day of Atonement. For other examples of mffed, see Is. iM Nu. io10 15* 29s9 Ez. 44s* 4517 ; and, more generally, Gn. iw Ps. 10419 (fixed by the movements of the heavenly bodies). In AV. ijriD was often rendered " solemn feasts," or " solemn assemblies" (where " solemn " had the sense of the Lat. solemnis, i.e. " stated ") : in the RV. this, being liable in modern English to be misunderstood, has been usually changed, or, if the old rendering has been retained in the text, the true sense has been indicated on the margin (Hos. 21*'11) Is. 3320 Lam. 1* a*). The three Ds3n appear in their origin to have possessed agricultural significance: they are an acknowledgment of Jehovah's goodness at the chief seasons of the year, an expres- sion of thankfulness, on the part of the people of the land, to the God Who is its Owner, and Who blesses it with fruitful- ness. Passover and Massoth, held in the month of "young ears " (Abib), when the sickle was first put to the corn (Dt. 169), and accompanied by the presentation of a sheaf of the first ears of barley at the sanctuary (Lev. 239-14 [H]), marked the appearance of the ripening crops in spring ; the other two feasts, by the very names which in the older legislation they bear, the Feast of Harvest, or of First-fruits (Ex. 23™, cf. 3418 ; also Lev. 2316-" [H], Nu. 2826 [P]), and the Feast of Ingathering (Ex. 2319 34M; cf. Lev. 23s9 [H]), mark respectively the completion of the wheat-harvest, and the close of the vintage, when all the agricultural operations of the year are ended (Dt. 1613). In time, however, they acquired in addition a historical signifi- cance : the yearly blessings yielded by the soil reminded Israel of the continual goodness of Him who had brought His people out of Egypt, and set them in a fruitful and pleasant land (comp. Dt. 26510) ; and so the feasts, in virtue of the season, or the manner, of their observance, were treated as com- memorative of stages of Israel's deliverance. The Passover commemorated the sparing of the firstborn of the Israelites. I9O DEUTERONOMY and the night of the exodus (Ex. 1218 P ; 12* JE , Dt. i&- eb) , Mazzoth, the Unleavened Cakes made by the Israelites at the time of their flight (Ex. i284>89 JE), and the morning ater the exodus (Ex. 13s- 8t ; 23" = 3418 JE ; Dt. 168) ; and the Feost ol Booths, the years spent by them in the wilderness (Lev 23** H). No historical significance is attached in the OT. to the Feast of Weeks ; the later Jews, computing, or conjecturing, the date mentioned in Ex. 19s to be 50 days after the exodus, regarded it as commemorating the delivery of the Law on Sinai. Comp. further, on the subject of this section, Nowack, Heb. Archaol. §§ 99-100. The characteristic features in their observance on which Dt. insists are their localization at the central sanctuary, and, in the case of Weeks and Booths, the joyousness and hospitality to be shown at the sacred meals accompanying them. As in other cases, the provisions of Dt. are an ampli- fication of those contained in JE ; and in several instance? phrases from JE are transferred entire. XVI. 1-8. The Passover, and Peast of Mazzoth. — These arc to be observed at their appointed season in the month of Abib : the Passover is to be celebrated, not at the Israelite's own home, or at any local shrine, but only at the central sanctuary ; the animal offered is to be wholly consumed on the night on which it is slain ; it is to be eaten without leavened bread ; and Unleavened Cakes alone are to be eaten during the seven days which follow. In the other Codes, comp. (for the Passover) in JE Ex. 1221-27 2318 3425, in P Ex. I21-18-48-49 Lev. 23* Nu. 91-1* 28ia: (for Mazzoth) in JE Ex. 138-10 2316 3418, in H Lev. 239-14 (the "wave-sheaf," presented during Mazzoth), in P Ex. I2i4-20 Lev# 236"8 Nu. 2817-25. In these Codes, Passover and Mazzoth are distinct ; in Dt. there is a tendency to combine the two institutions, and to treat them as parts of a single whole. — 1. Observe (512) the month of Abib] the month of Abib {i.e. the month of the fresh, young- ears; see Ex. 981 Lev. 214) is otherwise mentioned only in JE, viz. Ex. 134 and 23* (nearly = 3418), each time as the period of the departure from Egypt, and the season for the observance of Mazzoth. In P, agree- ably with the writer's custom to designate the months by xvi. i-* 191 numerals, the month in which the Passover was celebrated is termed (Ex. 128 &c.) the "first month" (viz. of the priestly year, as opposed to the ordinary or civil year, which began in the autumn, Ex. 2316) ; it corresponds to the post-exilic Nisan (Neh. 21 Est. 3Tt). — And hold (Win) the passover unto Jehovah thy God] riDD WJ> (lit. make, i.e. organise, hold) is a technical expression, used chiefly by priestly writers : 2 K. 23s1- ■*■ 2S ; Ex. i2«.« Nu. 9«-«. 10-14 jos# 5io (an p) . 2 ch. 301-8-6 351-18-19 Ezr. 619f: cf. with pilgrimage v.10-18 Ex. 34s2 1 K. 865 Ezr. 3* al. ; with sabbath c. 515 Ex. 3i16t. — For in the month of Abib Jehovah thy God brought thee forth out of Egypt] Ex. 3418 " For in the month of Abib thou earnest forth out of Egypt." — By night] Ex. 1281. — 2. Thou shall sacrifice the passover unto Jehovah thy God, (even) sheep and oxen] in P (Ex. 123-6) the paschal sacrifice is a lamb. The two laws, it is evident, repre- sent the usage of two different stages in the history of the feast: when Dt. was written the victim might be either a bullock or a sheep ; when P was written, the choice was limited to a lamb (cf. Nowack, Hebr. Archdol. ii. pp. 147, 153, n. 1). The supposition commonly made by harmonists is that the passover alluded to in Dt. is not the " passover" properly so called, but the private sacrifices offered during the 7 days of Mazzoth (which immediately followed the night of the Passover), alluded to in the Chronicler's description of the passovers of Hezekiah and Josiah (2 Ch. 30a*M including bullocks ; 357"* called, in the plural, D'nij? "passovers"), and analogous to the peace- offerings, termed in the Mishnah (Pesahim 63**) the Hagigah (nrjn), which, at least in later times, it was usual to offer on the same day as the pass- over, or on the following day (the former were voluntary, the latter were treated as obligatory : Edersheim, The Temple, its Ministry, &c. pp. 186 f., 217). But even though the authority of the Chronicler were decisive as to the usage of the age of Hezekiah or Josiah, — for it is his habit to attribute to the period of the kings the ceremonial which was usual in his own days, — this explanation must be regarded as highly questionable : is it credible that in prescribing directions for the observance of an important institution, the Writer should be silent on its central and crucial element, and notice only a subordinate and secondary feature ? The opinion that some particular and special sacrifice is the subject of v.*, is supported further by the sing. pron. ("with it") in v.*. In the place which fehovah sliall c/wose, &C.] 125. That the three annual Pilgrimages are to be performed exclusively to the one sanctuary is a point of central importance to the legislator ; and the formula expressing it is repeated by him IQ2 DEUTERONOMY not less than six times (v.** •• T« u« 15« M). The Passover loses consequently, in some degree, its old character (Ex. i2sl-S7in JE) of a domestic rite. 3 Thou sbalt not eat leavened bread with it < seven days shaft thou eat with it unleavened cakes, the bread of affliction : for in trepidation thou earnest forth out of the land of Egypt; in order that thou mayest remember the day of thy coming forth out of the land of Egypt all the days of thy life. 4 And haven shall not be seen by thee in all thy border seven days: and aught of the flesh which thou sacriflcest in the evening on the first day Ex. 231S* Thou shalt not sacrifice the blood of my sacrifice with leavened bread. Ex. 3425» Thou shalt not slaughter the blood of my sacrifice with leavened bread. (Cf. in P Ex. 128.) Ex. 231B Seven days shalt thou eat unleavened cakes, according as I have commanded thee, at the fixed time of the month of Abib ; for in it thou earnest forth out of Egypt. Ex. 3418 Seven days shalt thou eat unleavened cakes, &c. (nearly as 23"). Ex. 13* Remember this day when ye came forth out of Egypt . . . t leavened bread shall not be eaten. Ex. 136 Seven days shalt thou eat unleavened cakes ; and on the seventh day shall be a pilgrimage unto Jehovah. 1 Unleavened cakes shall be eaten the seven days ; and leavened bread shall not be seen by thee, and leaven shall not be seen by thee, in all thy border. (Cf. in P Ex. I2ib. 18-20 Lev. 23°.) Ex. 2318b And the fat of my feast ('an) shall not remain all night (pV) until morning. Ex. 34Mb And the sacrifice of the feast (j~) of the passover shall no.t remain all night (pV') unto the morn- ing. (Cf. in P Ex. 1210 Nu. 9".) shall not remain all night (pS') unto the morn- ing. The prohibition to eat leavened bread either with the Pass- over, or during the 7 days following, is common to JE, Dt., and P. Leavened bread was forbidden also as the material of any meal-offering (Lev. 211 610<17)), the ground of the pro- hibition no doubt being that, as inducing a species of fermenta- tion, leaven was regarded as a source of putrefaction and corruption (cf. on Ex. 1215 2318 Lev. 211; and OTJC1 p. 345, Rel. Sent. p. 203 f.). Unleavened cakes (l"li!fl?) alone were, as a rule, presented as offerings (Lev. 24- 6 82 al.). Their use XVI. 3-7 193 was not, however, confined to sacred purposes ; as they could be prepared quickly, they were made in ordinary life when a meal was required speedily (i S. 2814; cf. Gn. 198 Jud. i619-21). — Seven days slialt thou eat with it, &c] lit. upon it (see below), the whole period of abstinence from leaven being treated as conditioned by the sacrifice of the Passover im- mediately preceding, and regulated by the same principle established in the first instance for the Passover. As remarked above, the Writer shows a tendency to treat Passover and Mazsoth in combination. — The bread of affliction (^V DP.c)] so called, because, according to tradition (Ex. 12s4-89 in JE), it was, in the first instance, food prepared by the Israelites, at the close of a long period of servitude, during the anxious moments of a hurried flight: it was accordingly adapted both to remind Israel of the "affliction" (Ex. 3*; cf. i12) endured by their forefathers in Egypt, and to lead them to a grateful recollection of their deliverance. — In trepidation (|if^n3)] cf. Ex. 1211 (P or H) "ye shall eat it in trepidation"; and the allusion in Is. 5212. "Haste" is not an adequate rendering: the word denotes hurry mingled with alarm ; cf. the verb in Dt. 20s 1 S. 2326 2 S. 44 Ps. 48fi(5\— All the days of thy life] 4s 62. 5-7. The principle is again emphasized that the Passover is not to be sacrificed at the Israelite's own home, but at the sanctuary chosen by Jehovah. — Within any of the gates'] 157. — 6. In the evening] the technical phrase used by P is "be- tween the two evenings"; see on Ex. 126. — POPil K133] 23" 2413Jos. 829 (D2) 1 K. 25st5t.— At the fixed time (ljn») of thy coming forth from Egypt] the "fixed time" (Ex. o,5 1 S. 924 138) of the departure from Egypt determines the hour of its annual commemoration by the Passover. IjriD denotes here not the period in the month (Ex. 1310 2315), but the hour of the day, at which the Passover was to be kept. — 7. And thou shall boil] or perhaps cook. b'"2 means regularly to boil (1421 1 S. 218- 16 XYI. 3. rSv] upon it with it, "used idiomatically with Sat*, as in Sr« ma Vy Lev. 19-8 1 S. 14s2 al., Ex. 128 imSrn' o-no Sy, 2318 34" al.— 4. -,k| with the passive verb=Av: Gn. 3116 Ex. 12" 1 S. 2s Is. 65' (Lev. S5d). —5. Sain n1?] as 7W. — 7. nSsoi] cf. also Nowank, Hcbr. Arch. ii. 153, n. 3. G («*; tyimi *<*/ i*rf,3vI Dat5>D3 l"N3 riDSn) : it is possible therefore that, though gener- ally applied to boiling, it may have possessed the wider, more general sense of cooking, and may thus have been applicable to what, properly speaking, was roasted. But the case is one in which it is difficult to speak confidently; in view of Ex. 129, it must be admitted that a different usage may here be prescribed, belonging to an age when the Passover was not roast (E'X yV), but " boiled." — Thou shall turn in the morning, and go to thy tents] the Israelite is at liberty to return home, on the morning after the Passover has been eaten. — Turn (fUQ, not 31J?) is rather a favourite word with D (on 31). — To thy tents] i.e. to thy home. The expression is a survival from the time when Israel was a nomadic people, and actually lived in tents; it remained in use long after the "tents" had given place to permanent "houses" (see e.g. Jud. 78 199 1 S. 132 2 S. 199 2022 1 K. 1216). 8 Six days shalt thou Ex. 13" (JE) Seven days shalt thou eat unleavened cakes ; and on the eat unleavened cakes; and on the seventh day shall be a solemn seventh day shall be a pilgrimage assembly ('ase'relh) to Jehovah thy {hag) to Jehovah. God ; thou shalt not do work. The six days meant are the first six of the seven specified in v.8. The seventh day is to be marked by a religious gather- ing, and abstention from labour. In JE the first day is par- ticularized as specially commemorating the Exodus (Ex. I3sf); but the seventh day (though nothing is said respecting absten- tion from work) appears, as in Dt., to be the principal day of the feast : it is marked, viz., by a hag to Jehovah. If hag xvi. 8 195 lias h7 ) means a gathering or assembly (Jer. 91 (2>), from isy to hold in, confine, enclose, esp. one held for a religious purpose, vawyvpif, as 2 K. io20(in honour of Ba'al), Is. i13 Joel i14215 (all tnty), Am. 521 : used specially (a) of the gathering- of pilgrims on the eighth or supernumerary day of the Feast of Booths, Lev. 23s8 Nu. 29s0 (both P) Neh. 818 2 Ch. 79t ; (b) in the present passage, of the gathering on the seventh day of Mazzoth (not so elsewhere) ; (c) by the later Jews, of the Feast of Weeks, Jos. Ant. iii. 10. 6 ('Aa-a^a), in the Mishnah, Hagigah, ii. 4, &c., Nu. 28s8 2T, and in the Talm. (Levy, Chald. Lex. s.v. K""^). The msy mentioned here, as also that at the Feast of Booths, was held as a fact on the last day of the festival ; but the etymology implied in the rendering "closing festival" (Lev. 23s8 RV. marg. ; cf. (5 i|«S3) : in Ex. 2316 it is called the "Feast of Harvest" (->n»pn jn); and in Nu. 2826 the "Day of First- fruits " (D'msnn DV). In making no allusion to the firstfruits, Dt. differs from all the other Codes ; in the calculation which it prescribes for fixing the date of the festival (which in Ex. 2316 is left undetermined, and in Ex. 3422 is simply presupposed by the use of the term " weeks ") it agrees with Lev. 2315f- (ex- cept that there, instead of the beginning of harvest, which might vary from year to year, a particular day is specified as that from which the computation is to commence) ; in the emphasis laid upon the social meals, and the feelings with which they should be attended, it manifests the same interests which predominate in Dt. elsewhere. — 9. Seven weeks shalt thou number unto thee : from the beginning of the sickle in the standing-corn shalt thou begin to number seven weeks] cf. Lev. 2315 (H) " And ye shall number unto you from the morrow after the sabbath, from the day that ye bring the wave-sheaf [men- tioned v.11] : seven sabbaths shall there be complete " : the more precise dale follows in the next verse, UP DTDn (whence the Rabb. name of the Festival, DV D^Btori DV, NT. irtvrrjKoa-Trj). 10 And thou shalt hold (iTOjn) the Ex. 34s2 (JE) And the Pilgrimage Pilgrimage of Weeks unto Jehovah of Weeks thou shalt hold thee (nsm thy God. I1?), the firstfruits of wheat-harvest. Ex. 2316 And the Pilgrimage of harvest, the firstfruits of thy labours, which thou sowest in the field. Hold] v.1. — After the measure of the free-will offering of thine hand (126), which thou shalt give; according as fehovah thy God shall bless ~thee\ the offering which each is to make is to be fixed by himself, according to the degree in which Jehovah has blessed him in the year's harvest (cf. v.17, where the same rule is extended to the other two feasts). On the word rendered measure, see below. — 11. And thou shalt rejoice, &c] for the expressions, see i27-12("the Levite")18 1429 ("the stranger, the fatherless, and the widow"). — 12. The motive for such hospitality towards the poor, as before (1515) 9. i> nson] so v.13-18- 21>22(on i13). — 10. npp] only here in Heb. : in Aram, common in the sense of sufficiency, and as adv. ace. =pro ratione, according to; eg Ob.8 €2> (=Heb. '})} Dt. 15s Z npt?? (=n), Ex. 12* 1621 &(='i>ty XVI. 9-13 197 towards the manumitted slave: the recollection, viz., of the bondage in Egypt, from which, by Jehovah's mercy, Israel's forefathers had been redeemed. 13-15. The Feast of Booths. — In the other Codes, comp. (JE) Ex. 23™ 3422 ; (H) Lev. 2339b- «• «■ •«• « ; (P) Lev. 23"-* 69a. c 1 K. 82- « ( - 2 Ch. 53 78) Ez. 452s Neh. 814, cf. Lev. 23s9 (H) 1 K. 12". The name "Feast of Booths" is adopted in Dt., as already known, without explanation : it is explained in the law of H, Lev. 2340"43, where the Israelites are commanded to take " the fruit of goodly trees, fronds of palm-trees, and boughs of thick trees, and poplars of the wady [above on 213]," and to dwell in booths (map) for seven days (cf. Neh. 814*18), to remind them how their ancestors had dwelt in tents during their passage through the wilderness. No doubt the real origin of this feature of the festival is to be found in the custom of the villagers during the vintage taking up their abode in the vineyards in temporary booths and huts : comp. Robinson, ii. 81, whov speaking of Hebron, says, " The vintage is a season of hilarity [cf. Is. 1610 Jer. 2530b] and rejoicing to all ; the town is then deserted, and the people live among the vineyards in the lodges and in tents" ; and see further on Lev. 2340- •. 13 The Pilgrimage of Booths thou Ex. 2316 And the Pilgrimage of In- shalt hold thee (v.10) seven days, gathering (■fOWl Jn) at the going out •when thou gatherest in (tbdk3) from of the year, when thou gatherest in thy threshing-floor and from thy (isoio) thy labours from the field, wine-press. Ex. 34M And the Pilgrimage of Ingathering, at the coming round (change) of the year. Lev. 23s9 (H) When ye gather in 11 Seven days thou shalt keep (d:edk3) the produce of the earth, ye ptigrimag 1 into Jehovah your God. shall keep Jehovah ' s Pilgrimage i days. I98 DEUTERONOMY The vintage in Palestine falls about September, some four months after wheat-harvest. — 14. And thou shalt rejoice, &c.) cf. v.11; also Lev. 2310b (H). — Because (or when) Jehovah thy God shall bless thee] I424b. — The work of thy hands] on 27. — And thou shall be altogether joyful] the festival is to be an occasion of unalloyed joy for the blessing of Jehovah resting upon the produce of the soil. 16-17. Concluding summary. Every male is to appear annually, at each of the three Pilgrimages, at the Central Sanctuary, with an offering such as his means enable him to bring. — This rule of old Israel is repeated from JE, with additions accommodating it to the spirit and plan of Dt. 16 Three times in the year Ex. 2317 Three times in the year shall all thy males appear in the shall all thy males appear in the presence of Jehovah thy God in the presence of the Lord Jehovah (re- place which he shall choose . . . ; peated 34s5, with the addition of ' ' the God of Israel," at the end). and none shall Ex. 23,5b=3420b And none shall appear in Jehovah's presence empty, appear in my presence empty (specially of Mazzoth). Appear in the presence of] the standing phrase for visiting the sanctuary as a worshipper, esp. at the great pilgrimages (Ex. 3423.24 Dt. 3111 1 S. i22), but also besides (Is. i12). It is however held by many (see below) that the existing punctuation does not represent the original vocalization, and that the true sense of the phrase is "see the face of" Jehovah, i.e. visit Him as a Sovereign. The phrase see the face of is used else- where of courtiers or others enjoying access to the royal presence (2 S. 313 i428- 32 2 K. 2519 Est. i14). Cf. Ps. n* i7ls 15. not? "]n] only rejoicing, i.e. nought but rejoicing-, altogether rejoicing': so 2829 Is. 167 1911 Jer. 3230 Job 1913. — 16. (bis) »JS nx] in presence of, as 1 K. 126 Ps. i6102i7a/. So with nsy Ex. 34s3, nixn!? Ex. 34s4 Dt. 3111 Is. i12, nx-ij 1 S. i23: cf. ';d in-j: Ex. 2315 3420, yiB nx-jx Ps. 42s; '* 'J3 ^>x nn; Ex. 2317; D'nSx Vn nxr Ps. 84s. The constr. of Ex. 2315 Ps. 42s is however diffi- cult: JTin^jj is more naturally vocalized nix")^>; and hence many scholars (e.g. Ges. ; Di. on Ex. 23115; Nowack on Ps. 42s ; Cheyne, crit. n. on Is. I12) think that the original vocalization in all these cases was Qal, for which in process of time the Nif. came to be substituted (with fwu in 1 S. i22 for nxi, and *?n for nx in Ex. 2317) on account of the objection felt to the expression " seeing God." The possibility of this view being correct must be recog- nized (cf. Del.4 on Is. i12) : more can hardly be said ; nxi: (alone) =to appeat XVI. M-I7 199 (nrn) ; 633(2>*. — Thy Goc1\ i21. — 17. Every man shall give according to the gift of his hand, &C.] the words explain the last clause of v.10 : every man is to bring with him an offering such as his " hand " (v.10 126) can afford to give (cf. Ez. 46s-11). XVI. 18-XVIII. 22. The Office-Bearers of the Theocracy. The above is a convenient title for the section here begin- ning, the subjects dealt with being fudges (i618-20 178'13), King (1714-20), Priests (181-8), and Prophets (189-22); but i621-i77 (on the purity of religious worship) forms an intrusive element, which originally perhaps stood elsewhere. XVI. 18-20. Judges are to be appointed in the various towns of Israel, who are to administer justice with purity and singleness of motive. — The other Codes in the Pent, pre- suppose the existence of judges, and inculcate the duty of administering justice impartially (Ex. 231*8- 6*8 Lev. ic)15- 35a) : but they contain no provisions respecting the authority in which these functions are to reside. In a patriarchal society, the natural guardians of justice are the men of judgment and experience in a tribe, the heads of families, or "elders" (see on 1912) ; thus in a modern Arab community the head man of the place, the village Kadi ( ^jl* = J'¥i3), assisted by two or three of the principal inhabitants, judges local cases, appeal to a higher tribunal being granted when necessary (Palgrave, Arabia, i. 228 f.). From Ex. 21* 227f. (8f.) (cf4 , s. 2s5) it may be inferred that in ancient Israel judgment, especially in difficult or crucial cases, was regarded as a divine decision, and delivered at a sanctuary: comp. Ex. ig18'*19"23, where seeking a decision at law is called " inquiring of God," and civil decisions are styled the "statutes and laws of God." (Cf. the Homeric conception of ftptnn% as judgments divinely dictated to a judge (/?. i. 238 f.), Maine, Ancient Law, chap. i.). The body of judges whose appointment to assist Moses is narrated in Ex. 18 do not, however, appear to have been a permanent institution : we hear later of Samuel and his sons possessing local authority as judges (1 S. y1"-17 8lf- 122"4) : after the establishment of the monarchy, the king naturally became the supreme judicial authority, though probably only special cases were adjudicated by him in person (cf. 2 S. 81S 144"18 15** 3'-8 1 K. 39- 16ff- 77 Jer. 2215'- ; Is. 165 Jer. 238b) ; " princes," and members of the royal house, are also alluded to as exercising judicial functions, Is. i* at a sanctuary occurs Is. i6,a. — ^V2]] so Ex. 2317=34as Dt. 2ou (a"p3|)t. The usual form is "13J (but never with a suffix). Whether the abs. form was ii3] (Bo. § 664d) or n"i3j (Ew. § 2550), or whether indeed it wa9 in us« ;if afl, must remain undetermined. 200 DEUTERONOMY 314 Mic. 31-9 Jer. 2i1,f- 222f- Ez. 45s al. (cf. 2 S. 15s); and "judges' in Hos. 77 1310 Is. i28 3a Mic. "f Zeph. 3s. According to 2 Ch. io.8"11 Jehoshaphat established a more highly organized judicial system, appointing, viz. judges in the cities of Judah, and constituting in Jerusalem a tribunal consisting of Levites, priests, and heads of families, possessing supreme authority in both ecclesiastical and civil cases. In its broader features, the judicature thus established by Jehoshaphat agrees remarkably with the system prescribed — or rather presupposed — in Dt. 178"13 (g.v.). The details, however, of the judicial institutions of the Hebrews are not known to us : it is thus uncertain, for instance, whether the "judges," whose appointment is prescribed here, were independ- ent deputies appointed by the king, or whether they were presidents, or assessors, of the local councils of "elders," qualified by their superior technical knowledge to direct, or assist, the latter. The two are mentioned as acting together in 2ia. 18. Judges and officers shalt thou appoint thee in all thy gates (1212), which Jehovah thy God is giving thee (165), accord- ing to thy tribes (i13-15)] no attempt is made to regulate the details of the institution, such as the method by which the judges are to be selected, their numbers, the organization of the courts, &c. ; the Writer contents himself with affirming the broad principle that provision is to be made for the administration of justice, and that this is to be done by the appointment of judges possessing local jurisdiction. The course to be adopted in the treatment of a difficult case is, however, prescribed in 178-13. Elsewhere in Dt. "judges" are alluded to i79-12 (at the central court), ic)17f- 212 252 (and in the Mosaic age i1-2 ^V)t as l17 {(l-'v-)- — And Inou shall take no bribe ; for a bribe blindelh the eyes of the wise, and subverteth the cause of the righteous] repeated verbally from Ex. 23s, except that for the "open-eyed" (D,rij?B) is sub- stituted the " eyes of the wise." An epigrammatic description of the fatal effects of a bribe. For allusions to this most common source of corrupt justice in the East, see io17 27s5 Is. i23 523 Mic. 311 Ez. 2212 Pr. 1723; Ps. 155 Is. 3315.— Cause] lit. words, i.e. statements, arguments, pleas, which in the aggregate are tantamount to a man's "case" or "cause"; cf. Ex. 2414 2 S. 153 Jos. 204. — 20. Justice, justice, shall thou follow] the repetition expresses emphasis (cf. 227) : " justice, and only justice — justice without intermittence — is to be thy constant aim in judgment." — That thou mayest live, &c.] the same promise as 4*, cf. 530 <33) 81. XVI. 2 1 -XVI I. 7. Four Enactments designed to preserve the Religion of Jehovah from Corruption or Dishonour. XVI. 21-22. No Ashe'rah, or pillar (obelisk), to be erected beside Jehovah's altar. — These two prohibitions are entirely unrelated to the subject of v.1820, the connexion which Schultz and Keil seek to establish, that they are meant as illustrations of the offences to be taken cognizance of by the "judges," being too forced to be probable, as well as destitute of support in the terms of the text. As the subject of 178-13 is closely connected with 161820, it is more reasonable to suppose that (unless the Writer attached little importance to order) the in- termediate verses 1621— 177 have from some cause been displaced from their original position, — perhaps (Dillm.) before I32W. — The destruction of the Asherahs and " pillars " of the Canaan- ites has been enjoined in yr' 123: here the introduction of similar symbols into the worship of Jehovah is prohibited. In the other Codes, the only parallel is the more generally worded ing is uncertain ; prob. to hvist, pervert, fig. to subvert, ruin. — 20. fti pix] G-K. S 123 d*. 202 DEUTERONOMY enactment Lev. 261 (H) ta n " to the good god Shadrapa (Pausan. vi. 25. 6 ZurpaTtis : see Journ. As. 1877, x. 157 ff.), that he might be a guest (Cbeytvt on Ps. 151) with him, he and all the members of his faoiily." xvii. i-i 205 In P there is no explicit regulation on the subject ; but it is a standing- principle (Lev. i8- 10 &c.) that the animal offered in sacrifice is to be "perfect" (^P^), i.e. unblemished. From a mere comparison of the two parallel laws, it is impossible to determine whether the law of Dt., or that of H, is the earlier: the former, regarded in itself, might, for instance, be a sum- mary of the more detailed provisions of Lev. 221T"25, or the latter might be an expansion in detail of the principle stated generally in Dt. ; the question of the relative priority of the two laws can thus be argued only upon independent considera- tions. The phrasing of the law here is Deuteronomic ("Jehovah thy God" (i21); the generalizing asyndeton "any evil thing," see on i8x; "abomination," 725). — Wherein is a blemish (0V2)] cf. Lev. 2220 (prb $b *3 nnpn *6 D1» « IK'S ^3 D3^> flW)« The same restriction has already been laid down in the case of firstlings, 1521, where lameness and blindness are instanced as examples of disqualifying "blemish " : here it is extended to sacrifices in general. — (Even) any evil thing] generalizing the idea of "blemish": cf. 1521 jn DID £0. 2-7. An Israelite, convicted of idolatry, to be stoned to death. — In JE there is the more categorical, but less explicit, enactment (Ex. 2219(20>) \nJf mnjj *pa tnn) Dv6&6 naf. The punishment of death has already been decreed (i37,r) for the bare attempt to seduce into idolatry ; hence it is not more than consistent for it to be imposed in the case when idolatry has been actually practised. Both in subject-matter and phrase- ology, the present section is closely allied to c. 13 ; and perhaps (as suggested on 1621) once immediately preceded it. In any case, its position here cannot be naturally explained as afford- ing an example of a capital offence likely to come for trial before the "judges" of 1618"20. — 2. If there be found in thy midst] cf. 132(1) 211 ; 1810 2222 247. — In one of thy gates, Cr'c] as 165: see on 1212. — That which is evil in the eyes of Jehovah] on 4". — In transgressing ("OV?) his covenant] Jos. 7"- 15 ; and (followed as XYII. 1. in -m] "evil thing," of a physical disfigurement, as c. 23"' ol something conventionally unbecoming ; 2 K. 441 Ps. 419, of what is ph\ m ally harmful : Ps. 046 1414 of what is morally harmful. — 2-4. . . . nrr H ■U?) • • • ^!l] " who doeth . . . and hath gone . . . , and it be told" 1 1 I 115, S.V. IT* Obs.). 206 DEUTERONOMY here by go and serve other gods) Jos. 2310 (D2). — 3. Gone and served other gods, &c.] the same phrase as 13*. h(6. 13) 2g25(26) Jos. 23™ (D2) : so 1 S. 2619 1 K. g6 (Deut.).— The sun, or the moon, or the host of heaven] 419. — Which I have not commanded] the first person, of God, as 7*. For the litotes, "have not commanded," cf. Jer. 731 195 32s5, also 722. — 4. And it be told thee, and thou hear it, and inquire, &*c] the expressions as I315(14)» m a similar connexion. — 5. Then thou shalt bring forth . . . unto thy gates . . . and thou shalt stone them, &c] simi- larly 2224. The offender, when convicted, is to be brought out (viz. for execution : Gn. 38s5) to the gates of his city, in order that the execution may take place outside its precincts (comp. in P Lev. 2414 Nu. 1536; also Acts 758 Heb. 1312). For the penalty of stoning, comp. in H Lev. 202 (for Molech-worship). — 6. No accused person is, however, to be put to death on the testimony of a single witness. The provision secures the application to a particular case of the same safeguard against the disastrous effects of dishonest or mistaken testimony, which is enunciated more generally in 1916; in Nu. 3530 (P) the same protection is accorded to the person charged with murder. — 7. It is to be the duty of the witnesses to take the lead in carrying the sentence into effect: cf. i310(9). — So thou, shalt exterminate the evil from thy midst] as 13°^, where see note. XVII. 8-XVIII. 22. The Office-Bearers of the Theocracy {resumed from 1618"20). 8-13. On the jurisdiction of the supreme central tribunal. — When a case arises, whether in criminal or civil law, too difficult to be adjudicated by the local courts (1618), it is to be referred to the tribunal of the central sanctuary, whose decision is to be final, and whose verdict, under penalty of death, is to be obeyed implicitly by all. The paragraph, it is evident, connects immediately with 1618-20. From v.9, compared with 1917, it appears that the supreme tribunal here contemplated is conceived by the Writer as composed partly of Levitical 1. 3B\i] 921. — 'ii nDN mm] 1318. — 6. non nnv] with the cognate ptcp. (on 15s) expressed : so 22* 2 S. 179 Is. 28* Ez. 1882 33*. XVII. 4-8 207 priests (181), partly of lay "judges"; it was thus similar in constitution to the court appointed, according to 2 Ch. 19s- u, by Jehoshaphat at Jerusalem (p. 200). It is to be observed, however, that this supreme tribunal is not here instituted for the first time : it is represented as already existing, and its constitution is supposed to be known : the law of Dt. is limited to defining its powers, and specifying the class of cases of which it is to take cognizance. The general principle of refer- ring serious or complicated cases to a higher authority is in harmony with the provision made in the case of the judicature instituted by Moses, Ex. i822-26 (Dt. inb). 191018 supplies an example of a case so referred to the central tribunal, viz. a charge of false witness. For priests taking- part in the administration of justice, comp. 218 Is. 2S7 Ez. 44s4. As remarked on 1618, judgment in ancient Israel, even on secular issues, seems often to have been administered at a sanctuary : the priests would thus possess an hereditary knowledge of civil and criminal law not less than of ceremonial law, which, especially at a time when Hebrew law was still imperfectly codified, would naturally give them an advantage over either the local " elders," or the ordinary lay judges. Hence they would be properly represented on a tribunal, appointed expressly for the purpose of dealing with difficult or serious cases. 8. If a matter be too difficult for thee (1PP ^?f!) in judgment] lit. too exceptional (or wonderful) for thee, i.e. beyond thy power to unravel or decide ; comp. 3011 (beyond one's power to master) ; Gn. 1814 Jer. 3217 (beyond one's power to effect) ; Job 423 (beyond one's power to comprehend). Not the word used in Ex. i8222fi Dt. i17 (flBp, " hard").— Between blood and bloody and between plea and plea } and between stroke and stroke, (even) the subjects of pleadings] i.e. if the difficulty be to deter- mine under what law a particular case is to be judged, whether, for example ("between blood and blood"), a man be guilty 2 Ch. 313). See further OTJC* pp. 299ff., 372ft"., 382^ 425 f. ; Kuenen, Hex. § 10. 4. Here it refers (unusually) to decisions on points of secular law (comp. Ex. i816-20), being used, probably, on account of the fact that the verdict of the supreme tribunal came with the authority of priests as well as of lay judges.— Turn aside, cVc] on 22*.— 12. The priest] the ecclesiastical president of the tribunal; comp. on v.9.— That standcth to minister there to Jehovah] see on io8.— Or unto the judge] v.9. By or it seems to be implied that the verdict was delivered sometimes by the ecclesiastical president of the board, sometimes by its civil president; the procedure may have varied according to the nature of the case under con- sideration.—^^ thou shalt exterminate the evil from Israel] the same formula as I36<5> 177.— 13. And all the people shall hear and fear, &c] comp. i312, where see note. 14-20. The character and duties of the King.— The king, if one be elected by Israel, is to be a man who has Jehovah's approval; he is to be a native Israelite; he is not, in his court-establishment, to imitate the great despots of the East ; and he is to rule in accordance with the principles of Israel's religion.— The king, in spite of his obviously superior dignity, follows the judges (161820),— no doubt, on account of the monarchy being an institution not essential to the theocracy (which as a matter of history subsisted long without it): accordingly, as the terms of v.14 show, his appointment is not enjoined by the legislator, but only permitted. The monarchy became ultimately a necessity in Israel, for the better adminis- tration and consolidation of the nation (1 S. 85- •• *° [contrast Jud. 178 2125] 916): it was David's great merit to have placed it upon a religious basis, and to have shown how its power could be wielded so as to promote the truest interests of the people ; hence he became to later ages the ideal of a pious and noble-minded theocratic king (Hos. 35 Is. 55* 1 K. n1 148 &c). The present law is peculiar to Dt. In estimating it, it is 12. mm run m . . . wk v>*™\ Dr. §§123-; 197 Obs. 2. «4 2IO DEUTERONOMY important to notice that its provisions are entirely theocratic'. they do not define a political constitution, or limit the autocracy of the king in civil matters. It thus stands entirely out ol relation with the ?fe OBBfe, or robsn BSpp, of i S. 89- » io25. The aim of the law is to show how the monarchy, if estab- lished, is to conform to the same theocratic principles which govern other departments of the community ; and how the dangers with which it may threaten Israel's national character and Israel's faith, may be most effectually averted. At the same time, though the nucleus of the law may be ancient (v.15), in its present form it is doubtless designed as an attempt to check the moral and religious degeneracy which the mon- archy, as a fact, too often displayed. — 14. U7ien thou art come into the land, &c] 261; cf. 189 (also 610). — And shalt say (1220), / will set over me a king like all the nations that are round about me] comp. 1 S. 85 " now set us a king to judge us, like all the nations" (cf. v.20 io19) : see further p. 213. — Round about me] 6U i^W. — 15. The two conditions which the king is to satisfy : he is to be one whom Jehovah approves, and he is not to be a foreigner. — WJiom Jehovah thy God shall choose] cf. (of Saul) 1 S. io24 "whom Jehovah hath chosen"; (of David) 1 S. 16810 (implicitly), 2 S. 621 : for the general thought, also, 1 S. 916t io1 2 S. 78 &c. Both Saul and David were appointed under the authority of the prophet Samuel : for the N. kingdom, cf. 1 K. n29ff- 147* i614-7 1916 2i2""- 2 K. 91-3.— Thou mayest not put a foreigner over thee] the prohibition is a remarkable one, as it is difficult to imagine what attractions the rule of a foreigner can have possessed for Israel, and there are no traces in the history of either kingdom of a desire to establish it (the supposition that the project to make Tab'el king in place of Ahaz, Is. 7°, met with support in Judah, being an uncertain inference from Is. 86). Possibly there may have been examples of foreigners rising to despotic power among Israel's neighbours (? Gn. 36s7 Dillm.). Not improbably, however, the motive of the provision is a religious one. A foreigner would not only be deficient in national feeling, and 14. na nap' 1] on 1428.— 15. ^n x1?] as 7".— KW T"* *b "*>*\ so 20" (Dr, I 198 Obs. 1 ; Lex. Kin 3 c). XVI 1. l4-l6 211 be liable to rule tyrannically, but he would be likely to endanger Israel's distinctive nationality, by introducing a heathen element into this most important dignity. The prohibition may well be an old one (Dillm. ; Del., ZKWL. 1880, p. 565), repeated by D from one of his sources. — 16-17. Even, however, when a king has been appointed, who satisfies the conditions pre- scribed in v.15, his liberty is not absolute ; and there follow now three limitations of it, v.16f- : he is not to multiply horses, or wives, or riches. — 16. Seeing that Jehovah hath said, Ye shall henceforth return no more that way] the same saying is referred to again 2808; it is not to be found in our present Pentateuch, but the thought of Ex. 1317 1413 is similar; and the proposal of the people to return to Egypt, Nu. 1434 (cf. 1120), is plainly represented in the context as contrary to the Divine intention. It is probable that, as in other cases (cf. on i22 io1"3,8-9), the actual words were still read in some part of the narrative of JE, extant at the time when Dt. was com- posed. The horses, which the Israelitish king is forbidden to multiply, are, of course, such as were intended for use in war. The Israelites were deficient in cavalry, and were consequently often unable to hold their own beside the nations of Canaan (Jos. i71G Jud. i19 4' 1 S. i3s,>) ; nevertheless, prior to the age of Solomon, they do not appear to have made any attempt to supply the deficiency, and are even recorded, more than once, to have houghed the horses, and burnt the chariots, captured by them in war (Jos. n*-6-9 2 S. 84). Egypt, however, at least from the 18th dynasty (Wilkinson-Birch, Anc. Eg.% ii. 101 ; Rawlinson, Hist, of Eg. 1881, i. 74, ii. 206, 215), was celebrated for its horses (cf. Ex. 147 154; //. ix. 383 f.); and Solomon procured cavalry thence on a large scale (1 K. 5° [4a';] io-6-28'*); horses and chariots are often mentioned sub- sequently as a standing component of the army in both kingdoms ; in the time of Hezekiah (302,163i1 36s), as afterwards in that of Zedekiah (Ez. 1718), the cavalry of Egypt was an important factor in the calculations of the politicians of Judah. The legislator, like the prophets, esp. Isaiah, discounten- ances both dealings with Egypt (Is. 3o1-6-7 311"8; Jer. 218-86), and the multiplication of horses and chariots (Is. 273ix: cf. Hos. I44*8) Mic. 510<9> &c). It is difficult not to think that there is in his words a covert reference to the policy inaugur- ated by Solomon. — Nor cause the people to return to Egjpt\ 16. ten mm] " when (or seeing that) J. hath said " : a circumstantia clause (Dr. § 159). 2 1 2 DEUTERONOMY not to be understood literally (as Nu. 144): the meaning is that the king is not to act counter to Jehovah's intention in forbidding the people to return to Egypt, by sending his mer- chants (1 K. io28), or his ambassadors (Is. 301-5), thither in quest of cavalry. — 17. Neither shall he multiply wives to him- self", that his heart turn not aside (Jer. 175); neither shall he greatly multiply to himself silver and gold\ two other practices, calculated to impart a sensual and worldly tone to the char- acter of the king, in which likewise an evil precedent was set by Solomon (1 K. n8*8; io14"25-27): the influence of a harem was likely in other ways also to be pernicious to the State. — 18-20. The king, when established upon his throne, is to transcribe for himself a copy of the Deuteronomic law, which he is to study daily, in order that its principles may become the rule of his life, and that he may govern his subjects in the just and equitable spirit which it everywhere commends. — 18. This law] i.e., as uniformly in this book (on i5), the Deuteronomic legislation, from the standard copy of which, in the custody of the Levitical priests, at the central sanctuary (3i9-26), the king's transcript was to be made. — 19. // shall be with him, &c.] i.e. it is to be ever at his side, and he is to study it habitually (comp. Jos. i8). — That he may learn to fear, &c] 410 I423b . 526(29) 62.— 20. That his heart be not lifted up (814) above his brethren] the same principles of loyalty towards God, and of sympathetic regard for men, which Dt. ever inculcates so warmly, are to rule the life both of the king and of his subjects ; he is not therefore to treat those who after all are his "brethren" (v.16) with arrogance, or to forget the obli- gations towards them which his office involves (comp. e.g. Jehoiakim's abuse of his position, denounced by Jeremiah, 2218-19).— Turn not aside, &c] v.11 5™ (32\— Prolong days] 42a- **. It remains to consider briefly the relation of Dt. if1*-™ to the account in 1 Sam. of the establishment of the monarchy in Israel. This is told in two narratives. In one, the older narrative (o^-io18'271* u1*11*18 13-14), the 18. '}*ho lS anoi] MsS might signify "under the eye of, in the keeping of" (cf. Mai. 3? Is. 65s) ; and 'isbo 3na is said on the analogy of ♦jdSd rip"? Ex. 36s, 'JS^D Vti Dt. 28s1 : cf. Jer. 31s6.— tuwd] copy, lit. repetition, duplicate (cf. Jos. 8s2). ffi ri hurtpatifun rouro (whence the name of the Book), which would require ilia for nm.i. — 20. iid] on 421. XVII. 17— XVIII. l 213 proposal to appoint a king is viewed without the smallest disapproval or censure; in the other (7217 8. io17"r* 12) it is treated as a grave offence against Jehovah, and fraught with danger for the nation's future (8U*18). The second of these narratives (which alone has points of contact with Dt.) cannot, on various grounds (cf. L.O.T. pp. 166-168), be regarded as con- taining the ipsissima verba of either Samuel or the people ; it rather gives expression to the fears and doubts which Samuel, no doubt, in view of a great constitutional innovation, actually felt, in a form moulded by the experiences of a later age, when the evils which the monarchy had brought with it — its encroachments on the liberties of the people (811"18), its tendencies to idolatry, and its reluctance to listen to the warnings of the prophets (cf. the ominous anticipations in I214'29) — had made them- selves keenly felt. This narrative, now, shows no indications of the law of Dt. having been known in fact, either to Samuel, or to the people who demanded of him a king : had such been the case, it is incredible either that Samuel should have resisted the application of the people as he is represented as doing, or — if per impossibile he did this — that the people should not have appealed to the law, as a sufficient justification of their request ; the supposition (which would admit of the law not being unknown to him) that Samuel condemned not the request, as such, but the temper in which it was made, being not borne out by the terms of the narrative. On the other hand, the resemblance of Dt. i7»»-15» with 1 S. 88 io24 (cited above) seems too great to be accidental : the law of Dt. will therefore have been known to the author of the narrative of Sam., and the two phrases referred to will be reminiscences from it ; unless, indeed, the other alternative be adopted, and the author of Dt. I71*'30 be supposed to have been influenced, as he wrote, by his recollections of the narrative of Sam. (so Budde, Richter und Samuel, p. 183 f . ; Cornill, Einl. § 17. 4). As the nucleus of 1 S. 8 ; io17'27* 12 appears to be pre-Deuteronomic {L.O.T. l.c), the latter alternative is not the least probable one. XVIII. 1-8. The revenues of the Priests.— The priestly tribe is to receive no territorial inheritance in Israel ; its inheritance is to consist of the altar-dues, and of the first-fruits offered by the Israelites to Jehovah, v.1*6. A member of the tribe coming voluntarily from the country to officiate at the central sanctuary, shall share in these dues equally with those already on the spot, v.6'8. In JE, priests, and "sons of Levi," are alluded to (Ex. 192224 3226- *8) ; but no provisions are laid down respecting their duties or rights. In P they are the subject of very precise regulations, which in some respects differ widely from those of Dt. ; see p. 2i9f. — 1. The priests the Levites] i.e. the priests of the tribe of Levi, the Levitical priests, the standing designation of the priests in Dt. (i78-18 24s ?79: cf. "the priests the sons of Levi," 215 31*), occurring 214 DEUTERONOMY besides Jos. 3* 8s3 (both D2), Jer. 3318 (cf. v.21), Ez. 4319 44" 2 Ch. 55 (preserving" probably the true reading of 1 K. 84; p. 122), 2318 3o27t (Is. 6621 1 Ch. g2 Ezr. io5 Neh. io29-35*28-84! 1120 are different, the conj. and being omitted). In P the priesthood is limited strictly to the descendants of Aaron, and priests are accordingly always styled "the sons of Aaron" Lev. I6* 8> u 22 32« 8- 6 &c. — (Even) all the tribe of Levi] an explanatory apposition to "the priests the Levites." Such explanatory appositions are frequent in Dt. (237b 34b- 13« 18 4lfl 58 1521 1621 171 2014 232°(19> 2516 299(10> [in neg. sentences the Heb. all becomes in Engl, any ; and 1621 there is no of in the Heb.]), and denote regularly the entire group, of which one or more representative items have been specified in the preceding words. The wording of the verse implies (what is consonant with the language used elsewhere) that in Dt. the priestly office is not confined to the descendants of Aaron, but may be exercised by members of the tribe without distinction (see p. 220). — Shall have no portion or inheritance with Israet\ i.e. no territorial possession, like the rest of Israel ; similarly io9 I212b I427b.29> cf. Jos. I314a.83a lg7 (^ D2) . and Jn P> Nu. lg20 (of the priests), 23- 24 (of the Levites), 2662 Jos. 143 (of the whole tribe). — -Jehovah's fire-offerings, and his inheritance, shall they eat] i.e. live upon; this is their substitute for a landed inheritance : comp. Jos. 1314 1 S. 228. Fire-offering is a technical term of the priestly legislation, occurring 62 times in P, otherwise only here, Jos. 1314, and 1 S. 228 ; it is thus used of the burnt-offering (Lev. I9), the meal-offering (2s), the thank-offering (3s), the guilt-offering (7s), in all of which specified parts were the perquisite of the priests (Lev. 2s 76_1° ; Nu. i89f). By "and his {i.e. Jehovah's) inheritance" must be meant other sacred dues, not included in the "fire-offer- ings," rendered to God, in the persons of His representatives, the priestly tribe, e.g. first-fruits (v.8). — 2. The principle of v.1 repeated more emphatically. — In the midst of his brethren] cf. io9. — -Jehovah is his inheritance, as he spake unto him] Jehovah is here said to be the "inheritance" (see on io9) of the entire tribe (cf. in D2 Jos. i314-83 18?) ; in P (Nu. i820b; so Ez. 44s8) He is said to be the inheritance of "Aaron," i.e. of the priests XVIII. 2-3 2 15 alone. The passage referred to, as shown on iofl, dues not occur in our existing Pentateuch. — 3-4. A specification of the principal items included in the " fire-offerings " and "inherit- ance" of v.1, viz. the priests' share in the peacc-nfTcnn^s and first-fruits, the two kinds of offering most frequently and regularly rendered by the people at large. — 3. And this shall be the right of the priests from the people, (even) /; v;n them that sacrifice the sacrifice, 'whether ox or sheep : he shall give to the priest the shoulder, the two cheeks, and the maw\ the first part of the v. may be illustrated from i S. 212r (reading with CiSC and many moderns, Dyn DXO jron) "the sons of 'Eli . . . knew not Jehovah, nor the right {i.e. the rightful due) of the priest from the people : when any man sacrificed a sacrifice, the priest's servant used to come," &c. By the sacrifice is meant the most ordinary and usual kind of sacrifice, accompanied (127) by a religious feast, and called, where distinction is needed, the peace- or thank-offering (on i2rt). The shoulder (lit. arm) is mentioned Nu. 619 (of the ram offered by the Nazirite) ; the cheeks, and the maw (not elsewhere : G fvwrrpov, the fourth stomach of ruminants — a favourite dish at Athens, Aristoph. Eq. 356, 1179), are not otherwise mentioned in con- nexion with sacrifice. The passage is in direct contradiction with Lev. 7s2-34 (P), which prescribes the breast and the right thigh as the priest's due of the peace-offerings. Various attempts have been made to remove the discrepancy. (1) According to the Jews (Jos. Ant. iv. 4. 4 ; Philo, pnc»i. sacerd. § 3, Mangey, ii. 235 ; Mishnah, Hullin 10. 1 ; so Curtiss, Lev. Priests, p. 43 f.) the refer- ence in Dt. is not to sacrifices at all, but to animals slaughtered at home for domestic use (i21B'-). This, however, is an incredible explanation of nam ■rati njj occurs some 160 times in the OT., and always (including the fig. passages Is. 34* Jer. 4610 Ez. 3917) signifies a sacrifice (cf. also 1 S. 2U, cited above ; and note the art. in ran) ; the sing., "the priest," points to the particular priest in attendance on the sacrificer (cf. Lev. "J33),— to say nothing of the fact that a law requiring portions of every animal slain, in whatever part of the country, to be sent to the central sanctuary for the consumption of the priests, would evidently be impracticable. (2) Schultz XYIII. 8. nND] = ; Ez. 2040 4814 Neh. 1244. On the distinction from bikkurim, see Wellh. Hist. p. 157 f. — 5. The reason why the priest is to receive these dues : he is God's specially appointed minister and representa- tive.— For him hath Jehovah chosen, £rc] similarly 216 1 S. 228 ; cf. also io8. The sing, (as v.4) is meant collectively : cf. the plur. in the parallel passage, 216. — Out of all thy tribes] 125 (see note) : also 2o,2°(21) 1 S. 228 (just quoted). — To stand to minister] see on io9 (p. 123); and cf. 1 K. 811. — Him and his sons continually (440)] the expression points plainly to an hereditary priesthood, though as "priest," the antecedent of the pron., is used collectively (see above), it does not imply necessarily that the priesthood, in the conception of the Writer, is restricted to a particular family in the tribe. 6-8. Provision made for the rights of a Levite coming from the country to officiate at the central sanctuary. — And if a Invite — i.e. any member of the tribe of Levi — come from one of thy gates (157 165 172 2317<16)) out of all Israel — i.e. from any one of the cities (i212- 18 1427 1611) of Israel — where he sojou met h (Jud. 177 191), not possessing (v.1*-2*) a permanent inheritance, and come with all the desire of his soul (1215) to the place which felwvah shall choose (125), and ministers in the name of Jehovah his God (v.6), like all his brethren the Levites, which stand there before Jehovah (io8), they shall eat (v.lb) like portions — he shall not be at a disadvantage as compared with those already on the spot, he and they shall share alike in the dues received from the people. — Besides his sellings according to the fathers] 2 1 8 DEUTERONOMY or "father^ (houses)," i.e. families, ninsn being an abbrevia. tion for miian n"a (Ex. 625 aL). The words are very obscure: they are usually understood to mean " apart from what he has realized by selling the possessions belonging to him in virtue of his family descent" (paraphrased in AV., RV. by "beside that which cometh of the sale of his patrimony ") — possessions which, it is supposed, he would part with at the time of leaving the country for the central sanctuary. Dillm. (after J. D. Mich., Schultz) explains, "besides what he has realized by selling the dues (tithe, &c.) rendered to him at his home by particular families." Either explanation is questionable: all that can be said is that the words describe some private source of income possessed by the Levite, distinct from what he receives as a priest officiating at the central sanctuary. In P, 48 cities are allotted to the tribe for residence (Nu. 351-8 Jos. 21) ; and the terms of v.6 are difficult to reconcile with that institution. The " Levites" are represented in this verse, not as resident in their appointed cities, but as "sojourning-" — the word ("na) is used of temporary, not of permanent residence — in the cities of Israel without distinction. Hence the institution of Levitical cities cannot well have formed an element in the condition of things contemplated by the present law. To refer v.6 (Curtiss, Lev. Priests, p. 48 f.) to those Levites who have sold their houses and wandered to other cities, involves the improbable regulation that a Levite is not to go directly from a Levitical city to the central sanctuary : he must become a "sojourner" elsewhere first! V.6 and the allusion in v.8b to property owned by Levites, are in no respect incompatible with such an institution, supposing it to have been imperfectly put in force ; but the provisions of the law are absolute, they are not limited to the contingency of the regulations of Nu. 351'8 being disobeyed ; and it is incredible that, worded as they are, they can have been framed by one who, if the received view of the Pentateuch be correct, had only six months previously assigned to the Levites permanent dwelling-places. Surely, had this been the case, v.8 would have run, " from one of the cities which I have appointed them (or which thou shalt give them)." On the other hand, the representation of v.6 harmonizes completely with other passages of Dt., in which the country Levites appear (beside the "stranger, the fatherless, and the widow ") in a more or less penurious condition, without fixed habitations, and are earnestly commended to the Israelite's charitable benevolence (I2ia.i8.i9 I427.20 jgn.14 26n'm-). The truth is, in P and Dt. the tribe of Levi stands upon 8. maxn "?y Vjszpp *ia^] ''T??? must come from a subst. i?d?; but since apartfrom, besides, is JD 13^ (not 1}) alone)— e.g. 38— it is clear that we must vocalize V1?2?d (from i^f). XVIII. 8 219 two fundamentally different footings, (i) Their revenues are different: as has been shown in the notes on 1429 1523 183 they receive in Dt., as compared with P, materially smaller dues in tithes, firstling's, and sacrifices; and, as just said, instead of having- cities specially allotted to them, they are represented as homeless and destitute. (2) Their organization is different. The term " Levite," it must always be remembered, has in Dt. a different meaning from " Levite" in P. In P it denotes the members of the tribe, exclusive of the priests, the descendants of Aaron ; in Dt. it denotes all members of the tribe, without distinction. The ** Levites " of P are inferior members of the tribe, who are assigned various subordinate duties in connexion with the Tabernacle (Nu. 3-4; 181-7), but are peremptorily forbidden to intrude upon the office of priest (Nu. 420 ie71*-11-40 187). In Dt. this sharp distinction between priests and the common Levites is not recognized ; it is implied (i8la) that all members of the tribe are qualified to exercise priestly functions: i8lb-2b assign to the whole tribe the altar-dues reserved in Nu. 1820 for the priests alone; and i86"8, relating to the "Levite" coming from the country to reside at the central sanctuary, describes his services there in terms which elsewhere, when used in a ritual connexion, denote regularly priestly duties. Thus, though there is a difference in Dt. between "priest" and " Levite," it is not the difference recog- nized in P : in P the priests constitute a fixed minority of the entire tribe, viz. the descendants of Aaron ; in Dt. they are a fluctuating minority, viz. those members of the tribe who are officiating for the time at the central sanctuary. Accordingly, in Dt. the distinctive title of the priests is not "sons of Aaron" but "sons of Levi" or " Lcvitical priests" (see on v.1). Naturally the eldest of the families descended directly from Aaron, which had the custody of the Ark, enjoyed the pre-eminence, and this is recognized in iofl; allied families, also, which had secured a position at the central sanctuary, would doubtless rank above their less fortunate brethren ; but no exclusive right is recognized in Dt. as belonging to tne descendants of Aaron, in contradistinction to other members of the tribe. 2 20 DEUTERONOMY The position thus assigned to the tribe in Dt. agrees with allusions in the earlier literature; e.g. with i K. 1281, where it is Jerobo'am's offence — not as, according to P, it ought to have been, that he made priests who were not of the sons of Aaron, but — that he made priests who were not of the sons of Levi ; and especially with Ez. 4410"16, which implies unambigu- ously (see L.O.T. p. 132 f.), that prior to the age of Ez. the " Levites" generally (i.e. Levites in the sense of Dt.) enjoyed the priestly right of sacrificing. Comp. also Ex. 414 (where " the Levite " appears as an official title) ; and the other occur- rences of "Levitical priests," cited on v.1. Dt. io8 216 338*10, though they would not in themselves establish this view (for it might be said that the tribe, as a whole, was chosen to dis- charge priestly offices in the persons of a fixed minority who were set apart for the purpose), are, it is plain, perfectly con- sistent with it. We must, in fact, picture the members of the tribe as scattered in different parts of the land (cf. Gn. 49/) ; the most prosperous, forming a tolerably close corporation at the Temple of Jerusalem ; others, " sojourning" in the country, or finding a home where they could, exactly as is represented in Jud. i77*8 191, some acting as priests to private families or individuals (ib. 17W-M 1819), others officiating at the local sanctuaries (ib. i820< 27* 80 ; and esp. 2 K. 23s), but all dependent for their livelihood, in one way or another, upon what they received from the people. The aim of Dt. 186"8 is to limit the exclusiveness of the Jerusalem priests : it provides that a country Levite, coming to officiate at the central sanctuary, is to share in the dues received there equally with the priests resident on the spot. How far this provision was acted upon by the Jerusalem priests, we do not know: 2 K. 23s shows that, at least after the abolition of the high places by Josiah, the disestablished priests (who yet are styled the "brethren" of those at Jerusalem), though they were allowed the mainten- ance due to them as priests by the law of Dt. 183, were not admitted to the exercise of priestly functions at the Temple (cf. Ez. 446-14; and see L.O.T. p. 146 f.). Treated by themselves, the regulations of Dt. might be attributed to the relaxation or neglect of a system once stricter : XVIII. 9 221 but in the light of allusions occurring in other books, it is decidedly more probable that, as compared with those of P, they represent the usage of an earlier age; the system of P corresponds to the greater privileges which the priests after- wards acquired, and to the exclusive pre-eminence which the family of Aaron ultimately secured for itself. See, further, W R. Smith, OTJC* pp. 358-361, 383 f-» more fully Adda. Answ. to the Libel {Edinb. 1878), pp. 29-51 ; Wellh. Hut. p. 121 ff.; Baudissin, AT. Priesterthum, pp. 78-96> 280-284; Nowack, Arch. ii. §§ 88, 89, 94 5 Kuenen, Abhandl. p. 465 * 9-22. The position and authority of the Prophet.— All forms of divination and magic are to be eschewed by Israel: the prophet is to take in Israel the place of the heathen sooth- saver; and implicit obedience is to be rendered to him. The position assigned in this law to the prophet is a noticeable one. He appears in it as the representative in Israel of the heathen diviner; he is presented as the appointed agent for satisfying, in so far as they are legitimate, those cravings of humanity to unlock the secrets of the future, or to discover in some critical situation-as, for instance, that of Saul before the battle of Gilboa (1 S. 285f)— the purpose of Heaven, which gave birth in other nations to the arts of the diviner, and kindred super- stitions. The prophet, as conceived by the Writer, becomes thus a bulwark against the encroachments of heathenism. The other Codes have nothing on the subject of the prophet ; but they contain laws which are parallel in part to the pro- hibitions of *.**, viz. (in JE) Ex. 22"d8) the sorceress, (in H) Lev. 1821 20*-6 Molech-worship, 1926 observation of omens and soothsaying, 1931 20«- « consultation of ghosts and familiar spirits. Here the enumeration is fuller, and seems designed to be practically exhaustive, not less than nine superstitious usages being separately specified. How prevalent these practices were in Israel, especially during the period of the Kings, will be apparent from the passages referred to in the notes. A law prohibiting them in detail, and at the same time placing the prophet in his true position in regard to them, would be in entire harmony with the scope of the Deuteronomic legislation.— 9. When thou art come into the land, &c.\ as 222 DEUTERONOMY 1714. — The abominations of those nations] cf. 1281. — 10. The enumeration of forbidden practices follows. (1) There shall not be found in thee (172) any one that maketh his son or his daughter to pass through thefre] viz. to Molech. The allusions in the OT. are not sufficient to show distinctly either the nature, or the object, of the practice referred to ; but it is mentioned here, as the context indicates, not as a form of idolatry, but specifically as a superstition, either (Ewald) because it was used for the purpose of obtaining- an oracle, or because it was supposed — like the sacrifice of children to Kronos, resorted to by the Phoenicians and Carthaginians at times of grave national danger or calamity (Porphyry ap. Euseb. Proep. Ev. iv. 64. 4; Diod. Sic. xx. 14) — to possess extraordinary efficacy in averting calamity (comp. 2 K. 327). The practice is prohibited in emphatic terms in H, Lev. 1821 202-5; it is alluded to, c. 1231, as a climax of Canaanite enormity ; and mention is frequently made of it as prevalent, esp. in Judah, from the time of Abaz, 2 K. 163 (in imitation of the Canaanites), 1717 (in Israel, in the compiler's summary of the history of the N. kingdom), 216 (Manasseh: cf. Mic. 67) 2^ (put down by Josiah), Jer. 32s5 (cf. 731 195 [omit "for burnt-offerings to Ba'al," with fflr; Smith, Rel. Sent. p. 353]), Ez. 2031 23s7 (cf. i620f- Is. 575). The standing expression used to describe it is "to cause to pass through the fire" (Toyn WX2), 2 K. 163 1717 216 2310 Ez. 2o81, with BW3 omitted Lev. 1821 Jer. 32s6 Ez. 1621 23s7, cf. 2026, with "to Molech" added Lev. 1821 2 K. 2310 Jer. 32s5. It must have been more than a mere ceremony of lustration, or conse cration by fire, to Molech, for the word " burn " is used in Jer. 781 19s, cf. Dt. 1231 ; on the other hand, the view, adopted by many modern writers, on the strength of the term "slain" (Ez. i621 23s9, cf. Is. 57* Ps. 10638), that the victims were put to death first, and burnt upon a pyre or altar afterwards, hardly accounts for the use of the peculiar and characteristic expression "to cause to pass through the fire." It would be in better agreement with this expression to suppose that the rite in question was a kind of ordeal, in which, for instance, an omen was derived from observ- ing whether the victim passed through the flames unscathed or not, or which was resorted to for the purpose of securing good fortune. The spot at which the rite was principally carried on was the "valley (k^) of the son of Hinnom," on the S. side of Jerusalem (2 K. 2310 Jer. 731 io.15 32s3) ! XVIII. io 2 23 the horrible associations connected with it (cf. the allusion In Is. 66*) gave rise to that application of the name which meets us in the cj.vj of the later Jews, the yin »« of the NT. The name Molech (Lev. i8n 20*-8 i K. i iT 2 K. 2310 Jer. 32"^— always, except iK.ii', with the art. T^hn : ) as standing where the roads to Jerusalem and Rabbah of the 'Ammonites diverge, and consulting the idol (o'Sina bxv) by shaking the arrows to and fro (D'sna ^p1??^ for the purpose of determining which he shall attack first : he holds in his right hand the result of his inquiry D78TV DDpn, " the oracle 'Jerusalem,'" i.e. the arrow marked "Jerusalem." The passage sup- ports the conjecture that the Teraphim were employed in this form of divination: the two are also mentioned together in i S. 1523 Zech. io8. Elsewhere in the OT. the word (verb or subst.) occurs v.14 Nu. %z7 23* (both JE), Jos. 1328 (P : of Bala'am), 1 S. 62 (among the Philistines), 28s (of divination ntea ; see below, No. 7), 2 K. 1717 Pr. 1610 BBsroa -f?o 'ns» *?y ddjj vs VyD' tb {i.e. the king's decisions have the character and value of a divine oracle), Is. 3s Mic. 3s-7-11 Jer. 1414 27s 29s Ez. 1224 i3«.».«.» 2iS4<29> 22s3 Is. 4425+. In most of the passages from the prophets, it is used dis- paragingly of the oracles given by " false " prophets. ?)] this species of magic is mentioned Ex. 711 (in Egypt), 22" (the sorceress [fern.] not to be permitted to live), Mai. 3* 2 Ch. 33s Dan. 2st : D^s sorcerers are named Jer. 27°! ; the subst. Crpt'3 2 K. c,M Mic. 511 (" And I will cut off sorceries out of thy hand "), Nah. 3* (in Nineveh), Is. 470- « (in Babylon)t. Mic. 511 appears to show that D^DKO were something material, such as drugs, herbs, spells, &c, used superstitiously for the purpose of producing magical effects ((5 usually (pdpftaKa). *\&2D will mean accord- ingly enchanter or sorcerer. — 11. (6) Or a charmer p3H "Oh)] so Ps. 58s (D3no tTOn inin) in parallelism with O^nta whisperers, i.e. serpent-charmers : D'"}^ also (by the side of EPIMfo), Is. 47B-12 (of Babylon)f. The expression may signify properly one who ties magic knots, or binds by a spell (cf. ^araSe'co), or (Smith) one who composes spells or incantations. (7) and (8) Or one that consultelh a g/wst or a familiar spirit (3iX hx\) ^ijTT,)] the 3iN (pi. ntox) is mentioned besides in Lev. 1931' 206'-27- 1 S. 283'-9' (put down by Saul),7 (31N rbV2 nm «a woman commanding ghosts "),« Is. 819" 19s* (in Egypt), 29* 2 K. 2i6* = 2 Ch. 33«* (cnwn 21X fiB>jn, of Manasseh, "and instituted ghosts and familiar spirits," i.e. persons professing to deal with them), 23"' (put down by Josiah), 1 Ch. io18t ; the 'Jjrr, always by the side of the 3iN, in the passages marked *. 15 226 DEUTERONOMY From Lev. ao* ("a man or a woman, when there is in them an Sb or a yidde'dni") it appears that an 6b was considered to declare itself in the body of the person who had to do with it : Is. 29* shows further that the oracles of an ob were uttered in a twittering voice, which seemed to rise from the ground : *the narrative of the witch of 'Endor shows (1 S. 288b,u) that those who followed the art professed the power of calling up from the underworld the ghosts of the dead. J5 renders by zakkuro, i.e. a ghost, speaking ostensibly either from the underworld, or from the stomach of the soothsayer (see PS. col. 11 22; Nold. ZDMG. 1874, p. 667). ffi nearly always represents nix by %yya.frplf/.v8ai= ventriloquists. This rendering no doubt contains the true explanation of the operation of the an* : the rhyi din " pretends to see a ghost which she describes, but her dupes only hear a voice which by ventriloquism seems to come from the ground." The 318 may be fairly represented by the English ghost. In what respect the yidde'dni differed from the 5b is uncertain. The word is usually understood to signify knower (i.e. wise spirit: Ewald, vielwisserisch) ; but W. R. Smith suggests the meaning acquaintance. Whether this etymology be accepted or not, the yidde'dni may be not unreasonably understood of a " familiar " spirit, i.e. a spirit which is at the beck and call of a particular person (cf. Acts 1618), and imparts to him of its superior knowledge. By the Arabs such a spirit is called rdiyy, the "jinn" who shows himself to a sooth- sayer, guiding him in the practice of his art, his companion and attendant. There is thus a distinction between the 21K and the ^ijn* : those who divine by the former profess (1 S. 2811) to call up any ghost; those who divine by the latter consult only the particular spirit which is their " familiar." (The AV. of oijn* "wizard" appears to be incorrect: see Lev. 2027*, quoted above. Here 6b and yidde'dni are both the objects of " con- sulted," as in Is. 819 of "inquire of.") (9) Or one that inquireth of the dead (&nnr\ 5»K BhM)] "to inquire of the dead" is in Is. 819 either synonymous with, or at least includes, the consultation of ni3N and D*3jn\ Whether any particular method of necromancy is denoted by it, is doubtful : more probably it is a comprehensive term, intended to bring within the terms of the prohibition whatever other forms of the same superstition, not already mentioned, were in vogue: for instance, the practice of " incubation," or passing the night in tombs (cf. Is. 65*), or the establishment, at particular spots, of oracles of the dead (v€*cuo/tavTeia). — 12. An abomination unto /ehovah] on 7s5. — Because of these abominations is Jehovah dispossessing (4s8 9s), &*c] cf. Lev. i824ff- 2023, where, however, the "abominations," on account of which the Canaanites are XVIII. ia-15 2 27 expelled, are, all but entirely, various forms of immorality not, as here, superstitious practices. — 13-14. Israel's duty, on the contrary, is to be blameless and without reproach in its converse with its God: it is not to adopt practices which are heathenish in their tendency, and which would be a blemish upon the character which Jehovah demands of it. — 13. Tlwn shalt be perfect with Jehovah thy God] perfect (Q^n), as Gn. 171 Ps. i826<25> al., implying without blemish (comp. the physical application of the same word, noticed on 171), dis- figured by no imperfection or unsoundness. The idea ex- pressed by D'Dn is not quite the same as that of E?ff (1 K. 8fil 114 al.), though this is represented in AV. RV. by the same English equivalent: D^n denotes a person without moral blemish, cb'S' (always in this connexion used with reference to the heart) implies one whose heart is devoted wholly to a single object. — With (Dy)] i.e. in dealing or in converse with, almost towards: comp. Ps. i824<28> (voy o^on rrnxi) 20f- (26f) ; so with chf 1 K. 861 n4 &c— 14. Possess] 12*.— But as for thee, not so hath Jehovah thy God granted unto thee] i.e. such practices are not in accordance with His appointment, or intention, so far as Israel is concerned. — 15-18. Israel is to be provided, as occasion may arise, with a prophet, who will act on God's behalf, and communicate to them, so far as may be needful, His will. — 15. A prophet will Jehovah thy God raise up unto thee] viz. as occasion may demand (cf. Jud. 216- 18), the sing, denoting Moses* representative for the time being. The con- text shows that no single, or particular, prophet can be intended: it was a constantly recurring need which prompted the heathen to resort to diviners for the purpose of unlocking the secrets of the future ; and as the prophet is to supply the place of such diviners in Israel, it must be a similarly recurring need which (so far as Jehovah permits it) he is designed to satisfy. It follows that the reference here is to a permanent institution, not to a particular individual prophet (see p. 229). — From the midst of thee, from thy brethren] in contrast to the diviners, who were often of foreign origin (comp. v.14 Nu. 226t Is. 29). Sam. & read "from the midst of thy brethren" (ynn atpo), as v.18. — Lake unto me] the context limits the sense 228 DEUTERONOMY in which this expression is intended. It is not that the promised prophet is to be "like" Moses in every respect, or in other words to be equal with him : he is to be like him, as v# 16-18 show, in the fad of being Jehovah's representative with the people, but not necessarily in being His representative in the same degree in which Moses was : as Keil points out, the terms of his commission in v.18 ("I will put my words in his mouth," &c.) do not express the special form of revelation which, according to Nu. 126-8 Dt. 3410, distinguished Moses from other prophets, but only the form which was common to prophets generally (Jer. i7'»: cf. on v.18). — To him shall ye hearken] unlike the nations of Canaan, who (v.14) " hearkened " to soothsayers and oracle-mongers. — 16-18. In appointing the prophet as the authorized exponent of His will, Jehovah is but responding to the people's own request, preferred by them at Horeb (520-28(23-31)). — The day of the assembly] 910 104. — I will no more hear, &c] cf. 5"'- <***>. Not "let me not hear" (RV.), which would require <>K. — 17. They have well said that which they have spoken] as 526(28), — the first part of Jehovah's answer being here omitted. — 18. The answer in 528(31) \s worded differently, the commission being limited to Moses himself: the two declarations are not, however, contradictory, but mutually supplement each other ; there it is Moses who is to speak on God's behalf, here it is Moses' representative in the future. — And I will put (wm) my words in his mouth] Jer. i9 514 (comp. 2328t Ez. 34- 10f- &c.) : more commonly with D, Nu. 2Z88 236-ia-w (of Bala'am); Is. 51™ 5921 (both of Israel, under its ideal character, as the organ of divine revela- tion) ; comp. also, for the idiom, Ex. 41B 2 S. 14s- w Ezr. 817. The idea is of course not substantially different from that expressed by such phrases as mm DW, "Thus saith Jehovah," "The word of Jehovah came unto . . .," so frequent in the writings of the canonical prophets. — And he shall speak unto them all that I shall command him] comp. Ex. 7* Jer. i7» 1T. The exclusively Messianic reference of v.u'18, adopted by many of tho older expositors (cf. Acts 3221, 7s7), is inconsistent with the context ; and has been deservedly abandoned by the great majority of modern com. 16. oyo] 10". — 17. run *wm uw] 5** cf. Gn. 44s on'vy itn omjnn, Jer. 38*. XVIII. i6-ao 229 mentators and theologians (including', for instance, Hengst. Christology, L iuff., Keil, Espin, Oehler, OT. Theol. § 161, Orelli, OT. Prvph. p. 13a f. Konig, Offenb. des AT.s, ii. 131). The promised prophet is to meet a con- tinuous and permanent need of the people, after they are settled in Canaan (v.9) : he is to supersede the necessity either of God's addressing Israel directly Himself (v.16"18), or of Israel's having recourse, like their neigh* hours, to the arts of divination (v.14t); and a criterion is even added enabling the Israelite to distinguish the true prophet from the false (v.*"-). The argument of the passage shows that the " prophet " contemplated is not a single individual, belonging to a distant future, but Moses repre- sentative for the time being, whose office it would be to supply Israel, whenever in its history occasion should arise, with needful guidance and advice : in other words, that the reference is not to an individual prophet, but to a prophetical order. The existence of such an order in Israel, form- ing a permanent channel of revelation, was, of course, a signal mark of distinction between Israel and other nations of antiquity. At the same time the terms of the description are such that it may be reasonably understood as including a reference to the ideal prophet, Who should be "like" Moses in a pre-eminent degree, in Whom the line of individual prophets should culminate, and Who should exhibit the characteristics of the prophet in their fullest perfection (so Hengst., Keil, Espin, at.). 19-20. The office of the prophet, as Jehovah's representative, is a high one, which claims obedience on the part of those who hear him, but which, if abused or exercised wrongfully, entails a strict retribution upon the offender. — Hearken unto my words] Jer. 2919 3518. — / (emph.) will require it of him] i.e. I will exact punishment of him for it (see below). — 20. The prophet who shall act presumptuously (i7u) in speaking a word in my name, (even) that which I have not commanded him to speak] the sin of " speaking falsely in Jehovah's name" may be readily illustrated from the book of Jeremiah : e.g. Jer. ,414-15 2316. 11-27. 80-M 2ft. 14-10 2816-1T 398'. 81-83 3719. see ^50 , K. aaiil n Ez. i2a« 13128 Lam. 214 (Jer.'s phrase in this connexion is usually yg N33, Ez.'s Wff (Jim) run). To judge from the passages quoted, such prophecies were mostly prompted by the desire for popularity (cf. Is. 3010 Mic a11 311) : the prophets whom Jer. opposed preached "peace when there was no peace" (618*>14), they led the people on to false tracks by elating them with vain hopes of affluence, freedom from invasion, a speedy return from exile, &c. — Or who shall speak in 19. ©ID rnK] will require, or exact, it of him (23") : here with the ooDat. idea of punishing; so with 'd -1:9 Gn. 9* Ez. 33* 34".— 20. M T*2 in nrr> ji ttk] render as above. The indef. *ui is at otic* more closely defined 23O DEUTERONOMY the name of other gods\ two classes of false prophets are thus distinguished, those who falsely (and deliberately, not through self-deception) claim to speak in Jehovah's name, and those who claim to speak in the name of " other gods " : both agree in that they affirm a divine origin for the imaginations of their own heart. — 21-22. The prophet who comes forward in the name of other gods is condemned ipso facto (cf. I36<5)): for distinguishing the false from the true prophet of Jehovah, a criterion is given ; the prediction which does not come to pass has not Jehovah for its author. — 21. And if thou say in thy hearty How (ro^N) . . . ?] 717. — 22. If the thing follow not, nor come to pass] the cases contemplated are therefore such as belong to the near future, the failure, or accomplishment, of which can be ascertained without material difficulty or delay. Cf. Jer. 28s. — Thou shall not stand in awe (i17) of him] in strong contrast to the attitude demanded in presence of the true prophet (v.19). There is no occasion either to regard him with deference, or to shrink from pronouncing sentence against him (v.20). The statement of the criteria for distinguishing true and false prophecy, contained in these verses, is manifestly incomplete. The case of the fulfil- ment of a prediction uttered in the interest of " other gods " has, it is true, been dealt with previously (13s'- W); but the case of the fulfilment of a prediction alleged falsely to have been uttered in the name of Jehovah is not noticed. Nor is any consideration given to the still more important case, which nevertheless, as Jeremiah expressly teaches (187*10), is liable to occur, of the non-fulfilment of a prediction uttered truly in Jehovah's name, in consequence of a moral change in the character of those to whom it is addressed, or even as the result of an effectual intercession, addressed to Jehovah on their behalf (comp. Jer. 2619 ; also Ex. 3214 Am. 515 7s* • Joel 2ia«. is jonah 2W*). Probably, however, the occurrence of cases such as these would be otherwise made apparent. The law contemplates a case both more likely to occur and more difficult to detect. Cf. Schultz, O T. TheoL L 257-263. XIX., XXI. 1-9. Criminal Law. XIX. 1-13. The Cities of Refuge. In Canaan three cities are to be set apart as a refuge for any one who has killed his by the definite obj., with jik: Gn. 2634 Jud. 31B (linn nx ytno onh '« cp*i) 1 K. ! ,i*. 19 jgn js> 76 gs &c> — K1nri N,3:n nD1j tne sentence is formulated exactly as 1712.— 22. ttk] either "when" (Ges.), as Jos. 421 {Lex. ivtt 8d); or "that which . . " (Dillm.) xviu. 21— xix. 5 231 neighbour accidentally, and three more, if Israel's border be extended to the full limits promised. — The law is the expansion, and at the same time the accommodation to a later historical situation, of the briefer law contained in the "Book of the Covenant," Ex. 211214. There it is said that Jehovah will appoint an asylum for him who has slain a man by accident, but that the wilful murderer is to be taken from His altar that he may die. From the context it appears to follow that the asylum of v.13 is the altar of v.14 (in agreement with 1 K. iK a28) ; but in Dt. fixed cities are appointed for the purpose, and regulations for their use are laid down. P has a law on the same subject, Nu. 359"84, the provisions of which, while con- siderably fuller and more minute than those in Dt., and differing remarkably in expression, agree (so far as they cover common ground) in substance. The technical term " Cities of Refuge" (B/i?? ^V), used in Numbers, is not found in Dt. The actual appointment of the Cities of Refuge is ascribed by P to Joshua (Jos. 20), though according to the present text of Dt. the three trans-Jordanic cities had been appointed by Moses, 441-43 (cf. p. 78). — 1. When Jehovah thy God cutteth off the nations] verbatim as I229a. — And thou pos- sessest them, &c] cf. i2Mc ; also 610f-.— 2. Separate] 441.— Three cities] see Jos. 207 (P). — 3. Thou shalt prepare thee the way] in order, namely, that the cities may be safely and rapidly reached from all parts of the land. — Divide . . . into three parts] so that each city may form the centre of a correspond- ing district. — 4-6. The circumstances under which the cities thus appointed may be applied for the benefit of the man- slayer. — 4. Unawares (Hjn v33)] lit. without knowledge: so 442 Jos. 208-6 (D2) ; not so elsewhere. In the law of P, the idea is expressed by a different word, viz. n^y'2 lit. in error, i.e. inadvertently (RV. unwittingly), Nu. 3511,16 Jos. 20s-9 (the technical expression used regularly by P, as Lev. 4s- 22 Nu. ,524. 28-89 al.).—And he hated him not in time past] cf. Nu. 35Mb. — 5. The case of accidental homicide illustrated by an example (cf. Nu. 3522f). — And whoso goeth] "as when one goeth " is a probable emendation, but the text cannot be so rendered : XIX. It . . . W nn] 151.— iV iiiJr nS »cvn] on 4U. 2$2 DEUTERONOMY see below. — Fetcheth a stroke] a very idiomatic rendering of •*irn? (lit. is driven, impelled)', cf. the active "impel" in 2019 (AV. wield). — And live] ace. to the Deut. insertion (L.O.T. p. 105) in Jos. 20 (v.4*) he is to state his case at the gate of the city to its elders, who are then formally to receive him into it. — 6. Lest the avenger of blood pursue the manslayer, while his heart is hot] i.e. lest the nearest kinsman of the person who has been killed (in whom, according to ancient usage, was vested the right, and the duty, of avenging his blood) pursue the manslayer, while his feelings are aroused (cf. Ps. 39*) and he is not sufficiently calm to reflect that it was an accident. The " avenger of blood " (wn 7*1) is named also 2 S. 1411 (cf. «• 7) Nu. 3519-87 Jos. 20s- »• •. 7*1, as said above (on 78), is to enforce a claim: blood shed wrongfully calls for justice (Gn. 410) ; and the D^n 7R\ is the one who enforces this claim upon the murderer, and so vindicates the rights of the murdered man, i.e. he is the "avenger of blood." — 8-10. If Israel's territory be enlarged to the ideal limits promised (iT n281), three additional cities are to be set apart for the same purpose. — 8. Enlarge thy border, &c] 1220. — As he sware, &c] cf. Ex. 2381 3424. — All the land which he promised, dfc] see on iT end (" to the Euphrates"). — 9. The condition of this expansion of Israel's territory, viz. Israel's devotion to the service of its God. Comp. 1 i82-24. The first part of the verse, introduced by *3, enunciates a condition subordinate to v.8: then thou shall add is the apodosis to And if (DN1), v.8. See phil. note on 1220. — To love] 65. — To walk in his ways] 86. — 10. That innocent blood be not shed, &c] as it would be, if a man, not guilty of deliberate murder, were slain by the avenger of blood. "Innocent blood," as 218 27s5 Jer. 78 al.\ comp. 4MJ. " He that smiteth . . ., and he that goeth . . ., he shall flee," &c But prob. ie* k 3 as when should be read for "\vtn and he thai in v.0 ; for v.8* seems clearly intended not to annex a fresh case, but to illustrate v.4b. — 6. 'n rann . . . K3» "raw] Gn. 2414-*3&c. (Dr.§ 115, s.v. n»x).— 6. ytm nav «a] cf. 14**. — MM mm] lit. " and smite him as regards (the) soul" (i.e. the life : on I2M) : so v.u Gn. 3721 Jer. 4o14, " (paraphrased in A. V. " take his (thy) life"); cf. Dt. 22* ma tarn (G-K. § 117. 5d).— mo bsb'D )'m 1V1] lit. "and he bad no case of death," i.e. he was guilty of no capital offence : so Jer. 26n<18. Cf. Dt. 2i** lit. "when there is in a man a sin, a case of death (ue. a capital crime)."— 10. rvm . . . tbb" mVi] as 718.— 11. V*.n] 4°. xix. 6-n 233 v.u. — Is giving thee, &c] 421. — And blood be upon thee\ cf. 2 S. 211 (reading, with (5, ** upon Saul and upon his house there is blood [D^n rtfWB b»]") ; also 2 S. 168 Hos. 1215. The meaning of these verses will depend upon the view taken of 441"43. If 4«-« was placed where it now stands by the author of Dt., the three trans-Jordanic Cities of Refuge will be presupposed here ; and, v.s"T refer- ring to the three cities in Canaan, v.8"10 will contemplate three others (making nine in all), to be added in case Israel's territory reach the limits promised in i7 nm. If, on the contrary, 441"43 is a subsequent insertion in Dt., and the appointment of the three trans-Jordanic cities by Moses is antedated (cf. p. 78), then only six cities in all will be contemplated by D, three in Canaan v.8-7, and three on the E. of Jordan v.8"10 (Wellh. Comp. 207 ; Benzinger, Heb. Arch. 337). The terms of v.8 favour the first of these alternatives ; at the same time it is remarkable, if it be correct, that no allusion is made, even in v.9b, to the three cities E. of Jordan, already (according to Dt 441"48) appointed. 11-13. But the privilege of asylum is not to be extended to the murderer, who, if he flees to one of these cities, is to ba delivered up, without compunction, to justice. Comp. Ex. 2114; and more fully (P) Nu. 3516-21 (where different cases of intentional homicide are illustrated). — 11. Rise up against him] Gn. 48.— 12. The elders of his city] cf. 2i8<-«-10f- 2216-" 2s79; and in D8 Jos. 204. The "elders" figure in almost every period of Israelitish history. Thus they appear sometimes as the official representatives of the people generally, acting on their behalf on important occasions, accompanying or conferring with Moses, Joshua, or the king, &c. (e.g. Ex. 316,18429 241-14; Dt. 5MW 271 299) 3i9-88 Jos. 78 241 1 S. 43 84 2 S. 317 53 1 K. 81-8 26"-) ; sometimes as the leading inhabitants or representatives of a particular district or city, as Jud. 814 (Succoth), n811 (Gile'ad), 1 S. n8 (Jabesh), 164 (Bethlehem), 30s8 and 2 S. i912("> (Judah), 1 K. 21s- » (Jezreel), 2 K. io1-8 (Samaria), who constitute the local authority, by whom, for instance, a royal commission is executed, or public business affecting the locality is transacted. In Dt. they are represented as exercising judicial functions (cf. on 1618), especially in the trial of capital charges, and cases affecting the rights of the family: comp. Ru. 42-4-9 1 K. 21s- » Ezr. io4. Is. 32-14 gj>*(>4 also illustrate their official status, and the duties expected of them. And deliver him, &c.] the avenger of blood is specified in Nu. 3519~S1 as the person authorized to put the murderer to death : but the particular case of the murderer, after he has fled to a city of refuge, being fetched thence and delivered up to him by the elders of his own city, is not there contemplated. 234 DEUTERONOMY 13. Thine eye shall not pity him] 716. — Thou shall exterminate ;i3«(5)) innocent blood from Israel] blood innocently shed, so long as it is unavenged, is a stain upon a land (Nu. 3533) ; by the death of the murderer the stain is removed (cf. 219). — And it shall be well for thee (■£ aim)] 580<88>. In many countries a money-compensation (a rani, or wergild) is accepted by the relatives of a murdered man, as a satisfaction for his life (see e.g. Horn. II. i8498ff- ; Tac. Germ. 21 ; among the Saxons, Freeman, Compar. Politics, 275-278). But in Hebrew law no such compromise is permitted : murder can be atoned for only by the blood of the murderer (Ex. 2113 in JE; Lev. 24" in H ; Dt. 19"-"; Gn. o,3f- Nu. 35s1-88 in P): a ifi, or "ransom," is permitted only in the case of a man being killed by an animal (Ex. 2130). The ** avenger of blood " figures in many primitive or semi-primitive societies. In a completely civilized society, the right of punishment is assumed by the State : for the revenge that might be inflicted in haste or passion (Dt. 198) by one immediately interested, is substituted the judg- ment of a cool and impartial tribunal. But in a primitive society the case is different : here what a manslayer has to fear is not public prosecution, but the personal vengeance of the relatives of the slain man (comp. in Arabia, W. R. Smith, Kinship, pp. 22 f., 53). Hebrew law is still in a relatively primitive stage ; the Go' el, and not the State, executes justice on the murderer (v.u 2 S. I47,u; Nu. 3519'88): but his authority is limited; restrictions are placed in the way of his acting hastily or in passion (v.8, 6) ; according to Jos. 20**- (Da) the manslayer is under the protection of the elders of the city of refuge ; in Nu. 35**^ (P) the case between him and the avenger of blood is subject to the decision of the " congregation " ; and the murderer is to be put to death only on the evidence of more than one witness (Nu. 3580: comp. the general rule in Dt. 1915). — See further, in illustration of the custom of blood-revenge, A. H. Post, Entwicklungsgesch- ichte des Familienrechts, pp. 1 13-137. 14. The landmark of a neighbour not to be removed. — A species of encroachment which, to judge from allusions else- where, was not uncommon in ancient Israel : comp. 2717 Hos. 5IO pr. 22S8 (^ni3N wy -,pK nfoy l,na JDn fo)f 3310 (Q^y ^33 jDn ^ Nan b$ D ttk] a S. I5**4. 236 DEUTERONOMY appear at the central sanctuary, before the supreme tribunal there constituted (179, with the note); and the judges, sitting there, shall inquire diligently (i316(14> I74*9) into the question in dispute ; and if the result of the inquiry be to show that the witness has spoken untruthfully, then shall ye do unto him as he had purposed (Zech. i6 Jer. 5112) to do unto his brother, viz. by accusing- him falsely upon a criminal charge. The question is treated as belonging to the class of more difficult cases, reserved for the jurisdiction of the central tribunal (see on i7sf). — So shall thou exterminate the evil from thy midst] the same concluding formula as in other similar cases (on i36(5)). — 20. And those which remain shall hear, and /ear, &c] similarly i312<11). — 21. No compunction is to be felt in execut- ing the sentence. — Thine eye shall not pity] v.13 716. — Life (shall be given) for life, eye for eye, &c] similarly Ex. 2124 (JE) Lev. 24I8. 20 (H) ; but each time for a different offence : in Ex. in the special case of men fighting together, and injuring in the struggle a woman with child ; in Lev. quite generally, in the case of a man doing his neighbour some bodily harm. Life is lit. soul: see on 1223. XX. Three Laws designed to secure Self-control and Forbearance in the Conduct of War. "These laws are peculiar to Dt. : their aim, however, is not to regulate the entire conduct of war, but only to check the barbarity and cruelty with which it was carried on by many ancient nations, especially by the Assyrians, to bring it, as far as possible, under the influence of the higher moral spirit of Israel's religion, and to secure recognition for the claims of humanity and moderation " (Dillmann, after Ewald, Antiquities, p. 314). The chap., where it stands, separates c. 19 from 211-9 (both of which deal with cases connected with murder), while it is itself, on the other hand, cognate with 2Iio-i4# Perhaps its original place was after 219, where it would form a suitable introduction to 2110-14 &c. 1-9. The spirit of trustful confidence in presence of the foe, 18. nim]="and if" (13").— 21. w»3 VBi] the a is the zpretii (14s8): Ex. 2iK Lev. 2418,80 nnn "instead of" is used. xix. 2o— xx. 5 237 and of regard for the circumstances and interests of individual soldiers, in which a military expedition is to be undertaken by Israel. — 1-4. The Israelite is to reflect, and to be reminded also by the priest accompanying the host, that Jehovah is ever beside them, as their champion and ally. — And seest horses and chariots] which were always formidable to the Israelites, and with which, in particular, the Egyptians and Assyrians were well provided. — Who brought thee up, &c] and thereb) gave evidence of His power to help thee : comp. 717"19, and for the ptcp. 814*19.— 2. That the priest shall approach, &c] the priest, viz. who is in attendance upon the host, for the purpose of performing the necessary sacred functions. The presence of a priest (or priests) with the army, is not otherwise expressly attested, at least as a standing custom ; but it may be inferred — though some of the instances are, it is true, not of a character to estab- lish a rule — from such passages as i S. 4* [omit " there" with flr], 18 14" 2 S. 11" (the ark taken into the field); 1 S. 79'* I3W# (sacrifices before an engagement); Nu. io9 318 (both P) 2 Ch. I312*1*; and from the expres- sion to consecrate (ehp) a -war (or warriors), which refers apparently to the sacrifices offered at the opening of a campaign (Mic 3" Jer. 6* 22' 51"* M Is. i3» Joel 4»). 3. Hear, O Israel] 51. — Let not your heart be soft] or tendet (1]"V) : cf. v.8 Is. 74 Jer. 5140. — Nor be alarmed (lTDnn $>xi)] cf. on i6». — Neither be a frighted (iviyn $>Xl) 129. — Is he that goeth •with you, to fight for you, Gr>c] cf. 322. — 5-7. Permission is further to be given by public proclamation through the host, for those who have engaged recently in certain important domestic undertakings, to return home, and enjoy the antici- pated satisfaction or pleasure of which death in the field might otherwise deprive them. These provisions are a remarkable illustration of the sympathetic regard for the interests and feelings of others, which characterizes the author of Dt. — 5. The officers (d^IBK')] i.e. subordinate military officials (i15) ; it may be presumed that these kept the register of those who served in the army ; and hence it would naturally be their duty to know who had received authorized leave of absence. — Wlw is the man that hath built a new house, and not dedicated it? let him go and return, &c] the dedication of the temple XX. 1. TVDn] on 814.— 2. d;?-]j5?] qdrobkhdm : G-K. § 61. 1 R.1 238 DEUTERONOMY (1 K. 883), of an altar (Nu. 710), and of an image (Dan. 3s**), is alluded to elsewhere, but not the dedication of an ordinary private house. — 6. Not used the fruit thereof ? (i^n)] lit. not pro- faned it (the vineyard), treated it as common (so 2830 Jer. 316), — the first produce of the vines being reserved as sacred, and not used by the owner: comp. Lev. 1923-26. — 7. That hath betrothed a wife, &*c] comp. 2^, where exemption from military service is granted to those who are newly married, for the space of a year. — 8. The faint-hearted are also to be allowed to return home, lest their presence should have a demoralizing effect upon the other soldiers. — Soft-hearted] (Wl 33^n)] cf. 2 Ch. 137 : above, on v.8— Melt] i28.— 9. Only when this proclamation has been made, and the numbers of those who intend to remain at their post are accurately known, is the army to be marshalled in divisions, under their respective commanders. — That they shall appoint captains of hosts] prob- ably the captains of hundreds, and thousands, often mentioned elsewhere (p. 18) : but the expression is an unusual one (cf. 1 K. 25, 1 Ch. 27s). The subject of "shall appoint" will hardly be "the officers" (Keil), for the duty of appointing commanders is one that is likely to have been entrusted to a more responsible authority: more probably, the subject is indefinite, Engl, "they," Heb. D"Hi?'sn (see philol. note on 152), i.e. those whose business it was to appoint them (Dillm.). — For an example of this law being acted upon, see 1 Mace. 3M. 10-18. In attacking a hostile city (provided it be not one belonging to the Canaanites), a formal offer of peace is always to be first made to it; and it is to be treated with severity only in case this offer be declined. — 10. Then proclaim peace to it] i.e. invite it to surrender peaceably; cf. Jud. 2118. — 11. Shall be for forced labour unto thee (DD7 1? VfV), and shall serve thee] "tributary" (RV.) expresses the general sense, but not the special ideas associated with the Heb. mas, which implies 8. aa^ n» dc: kVi] constr. as i2M. HSc (?►« f*n hiXi&t*) Sam., however, express Dp; (cf. i28), which maybe right. — 10. mS»S .tSk mnpi] lit. "call to it with reference to peace " ; cf. for the b i S. 1718. — 11. "pj/n DiSc ok] words like ok, '3, ]l>o\ ]H, &c. , are as a rule followed immediately by the verb : obte is here prefixed for emphasis ; cf. 2 S. 17" 1 K. avw Ex. 213.— rn' . . . .vm] on 1211. XX. 6-17 239 liability to forced service, or task-work, such as an Eastern monarch is wont to exact of his subjects (cf. Jos. 1610 i K. 981 [the "forced labour of one doing service," cf. "and shall serve thee " here] ; and on 2 S. 2024).— 12-14. But if the offer of peace be declined, then the siege is to be proceeded with ; and if the city be captured, all the male population may be slain with the sword, the women and children, together with the cattle and spoil, being reserved as a prey for the captors. Such treatment of a conquered city, measured by a modern standard, may be deemed severe : but it must be recollected (1) that it is only ex hypothesi to be resorted to, after the offer of more favourable terms has been distinctly made and refused; and (2) that it is lenient as compared with the barbarities often practised in ancient warfare upon a con- quered people ; the law implies no sanction or excuse for such atrocities as are alluded to in Am. i818 Hos. 141 (i3lfl) 2 K. 81S, or for the torture of prisoners, and other cruelties, perpetrated, as their own monuments declare, by the Assyrians (comp. Rawlinson, Anc. Monarchies,* i. 478 f.). — 14. But the women, &c] the women and children are to be spared (con- trast v.18 2M &c), the case not being one for the application of the herem (on 72).— Take for a prey unto thyself tf? ty)] 2M 3T. — Eat] i.e. enjoy, use for thine own sustenance and profit. — 15. Of these nations] i.e. of the nations of Canaan. — 16-18. But in the case of cities belonging to the Canaanites, no such for- bearance is to be exercised : their inhabitants, in accordance with the provision 72"4, are to be all put to the sword, lest they should lead the Israelites into immorality and irreligion. —Aught that breatheth] lit. any breath (flDtfrfe): the same expression Jos. io40 uu-M(D») 1 K. 1529 (Deut.); Ps. iso6t. From Jos. n14it seems that only human beings are denoted by it: this is in accordance with the predominant usage of notJ'J, which is applied to the breath of life in man, Gn. 2T 1 K. 1717 Is. 42* 5716 Job 27s 3414, but is used only once of animals, Gn. 7M. — 17. Utterly destroy] lit. devote : see on 7". — The Hittite, &c] on 7*. — Commanded thee] 7s: comp. Ex. 12-13. And whtn, &c] so AV. R.V., accommodating the sentence to Eng. idiom t ct on 8U", and Dr. § 149.— miai] i618,— 15. njn . . . *•> •»»] 17" 24O DEUTERONOMY a-jsi-ss. — ig 7%£/ ^hey teach you not to do after all their abominations . . ., and so ye sin, &c] cf. 74 1281 1812. 19-20. The fruit-trees belonging to the territory of a besieged city not to be wantonly destroyed by the besieger.— A common practice with invading armies, often, for example, mentioned in Greek warfare (Ktipuv or re/xveiv ttjv yrjv, &c). In 2 K. 319-25 the Israelites invading Moab, at Elisha's in- stigation, "cut down every good tree." " In Arabic warfare the destruction of an enemy's palm-groves is a favourite exploit {OTJC* p. 369); see for ancient times 4 Esdr. 1562, Ibn Hisham, ed. Wust. p. 13, 1. 4, * He was resolved ... to root out the people of Medina, and cut down the palm-trees,' and for recent times Palgrave, Travels in Arabia, chap, v." (W. R. Smith, MS. note). It was also an Assyrian custom — at least after the capture of a city — to destroy the valuable trees in the vicinity, esp. the date-palms (Rawlinson, Anc. Mon.% i. 474, 475, with the illustration). — 19. For is the tree of the field man, that it slwuld be besieged before thee (lit. enter into siege from before thee)?] i.e. that it should be subjected, like the walls of a city, to the assaults of a besieger : Israel's hostility, namely, may be directed excusably against men, who are national adversaries, but not against trees capable of supplying it with sustenance. The rendering, which is that of all the ancient versions, and nearly all modern com- mentators, implies the alteration of a point (0^5 *°r d7?t) m the Massoretic vocalization, which here yields no appropriate sense : see below. Enter into siege, as 2 K. 2410 25s : cf. Jer. 1017; Ez. 48. — 20. Bulwarks] rather siege-works, the same word (ita?) which is rendered "siege" in v.19: cf. Ez. 42 Mic. 4" Is. 29s.— Until it fall] lit. come down (28s2 Is. 3219). 18. cnKom . . . Jl»S] as ya.— 19. mjV] G-K. § 114. 2 R.4— 'ji dtka '3] can only be rendered, " man is the tree of the field," which is explained to mean " man consists of the tree of the field," i.e. he lives on it (so Ibn 'Ezra who paraphrases rnvn yy Kin d-sx p "n '3, whence AV. ; Schultz, who compares 24s Ez. 1210 [corrupt] Eccl. 12"). But though this idiom occurs in Heb. (Dr. § 189. 2), the present would be a very extreme instance of it, and the rend, leaves the clause -nsD3 yjsd toV unexplained. Dixn for dikij removes all difficulty. — 20. ^snd yy] Lev. 1923. — inn] resuming yy: cf. Ps* ioiB, and on 131.— -npy KW "lew] as Gen. 9* Nu. 14s- K (Lex. mn 2o; Dr 9 199 Obs.l XX. i8— XXI. 4 241 XXI. 1-J. Symbolical ceremony for the expiation of an nntraced murder. — If a man be found murdered in the open country, and there be no indication who the murderer is, the elders of the city which is nearest to the spot where the corpse was found, are to procure a heifer which has never been used for any work, to take it to a running stream, and having there slain it, in presence of the priests, to wash their hands over it, at the same time solemnly avowing before God that their city is guiltless of the murder, and entreating Him to forgive His people for the crime that has been committed in its midst. The law is peculiar to Dt., though the feeling which underlies it, viz. that blood innocently shed defiles a land or people, until some recognized atonement be offered for it, is one which is often expressed elsewhere. The rite prescribed is of an archaic character, and is certainly much older than the law of Dt. in which it is here embodied. In Arabia, when a man was found slain, the people of the place had to swear that they were not the murderers (Smith, Kinship, p. 263). " In the Kitab aUAghanJ, ix. 178, 1. 25 fif., the responsibility for a homicide is thrown on the nearest homestead (dar). This is part of the arrangement made by "Amr b. Hind as arbiter between the two tribes to prevent the recrudescence of war between Bakr and Taghlib. Doubtless in the Hebrew law also the original object was to preclude blood-feud " (W. R. Smith, MS. note). 1. If there be found] 17' 24*. — Is giving thee to possess it] 1914; cf. 154 2519.— 2. Thy elders and thy judges] i.e. those of the surrounding cities (cf. on 1912 1618).— 3-4. The city which is nearest to the scene of the murder is to be held responsible for the due performance of the expiating rite, its "elders" acting naturally on its behalf (on 1912).— 3. WJiich hath not been •wrought with, &c] cf. 1519 Nu. 192.— 4. Unto a valley (wady) with ever-running water] see below. — IVJiich is neither plowed nor sown] i.e. is an uncultivated spot. — And shall break the heifer's neck there] the heifer, in this rite, is manifestly designed XXI. 1. jrm kS] a circ. cl. = " it not being known" (Dr. § 162).— 3. (TO! '11 Tjn] construe as 12° (where see note).— na T3J? kV ic«] "wherewith it hath not been worked"— an impcrs. passive, as v.* ("wherein it is not tilled"), Is. 14s "the hard labour in i;y tcn wherewith (cogn. accus.) it was worked with thee" ; cf. 1610 53s Nu. io20 (on 2 S. 1719).— 4. pi* Sm] <& $i.f*y\ Tj.ot.xi~"*; Aq. (see Field, ad loc.) x*'f**fhs "3 (do.), 1T asperam atquc saxosam, AV. rough. The 16 242 DEUTERONOMY as a substitute for the unknown murderer, and bears the penalty which ought properly to be his. It is not regarded as a proper sin-offering, and accordingly it is not slaughtered with any special ritual (Lev. 4iff), but merely put to death by having its neck broken (Ex. 1313 3420 Is. 663) : at the same time, the fact that the animal is to be a young one, which has not been used for any profane purpose, shows that a certain sanctity is conceived to attach to it, and, as Dillm. observes, that it possesses to some extent the character of a sin-offering (comp. Nu. 192). And it is to be slaughtered by an ever- flowing stream, in an uncultivated spot, in order doubtless that the blood may be carried away by the torrent, and that any which falls upon the earth may sink into it, without the risk of being uncovered at some future time when the soil is disturbed by the plough. — 5. The priests the sons of Levi] 319: usually "the priests the Levites" (181). The priests here meant may possibly be those of the central sanctuary: but more probably, by an inexactness of language (p. 219), the members of the priestly tribe resident in the locality (186) : cf. Baudissin, Priesterthum, 82, 84. — For them, &c] cf. io8 185. — And according to their sentence (lit. mouth) shall every dispute and every stroke be] i.e. they are to have a voice in word is one of those of which the true meaning was lost by the Jews ; and it was accordingly represented both by the ancient versions and by the mediaeval Jewish commentators, Rashi, Ibn 'Ezra, Qimchi, &c. (whence AV.) by conjectural renderings, more or less agreeable with the context, such as strong, mighty, hard, rough (comp. the AV. of Gen. 4Q24 Ex. I4n Nu. 2421 Jer. 515 Ps. 7415 Pr. 1316). As soon, however, as Arabic began to be studied systematically, and compared with Hebrew, the real meaning of jn'« at once revealed itself; Schultens, in his Origines HebrtBte (1724), i. 8, pointed out that the root must be the Arabic watana, to be constant, unfailing, esp. of water ; hence jn'K *?nj Am. 5s4 a perennial, or ever-flowing torrent (wady), here of a torrent-valley (see on 213), the stream in which flowed continuously. In Ex. 1427 Ps. 7415 jn'K is construed as a subst. = "continuous flow" : elsewhere it is used fig. to denote permanent, endur- ing, sure, as Gen. 40.24 of a bow, Nu. 24" (a dwelling), Jer. 5" (a nation, whose numbers never dwindle or fail), Job 1219 (of men firmly seated, or established, in a position of dignity), &c. The opposite of Jfl'N is 3J?B Jer. 1518. In form, the word is an "elative," i.e. it has an intensive force, the corresponding formation in Arabic denoting the comparative or superlative degrees of an adjective ; in Hebrew it fell out of use, except in a few instances, as 3j?*c, Jti'K, -ij?m, jijips (Ew. § i62b; Stade, §§ 255, 2$Q% XXI. 5-8 243 every legal decision of importance (cf. 17810). Here the presence of the priests appears to be required, not for the purpose of taking part personally in the ceremony (which is performed throughout by the "elders" of the city concerned), but rather for the purpose of imparting to it a religious char- acter, and of securing that the prescribed rites are properly performed. — 6. And all the elders of that city . . . shall mash their hands over the heifer, &c] thereby expressing symbolic- ally that the city which they represent is innocent of the crime (Mt. 2724 : cf. Ps. 26° 7313), and transferring the guilt of it to the animal representing the murderer. — 7. Answer (uj?)] in a liturgical sense (2714- 15). — Neither have our eyes seen it] i.e. nor have we any knowledge who is the murderer. — 8. Clear pB?) thy people] the root-idea of kapper is either (from the Arab.) to cover (see Wellh. Comp. 335 f.), or (from the Syr.) to wipe off (see OTJC.1 438 f., (more briefly) a 381 ; cf. nno blot out Is. 43125 4422), — in either case, the general sense being that of obliterating or cancelling sin, or (in the rare cases where the obj. is a person) clearing the sinner. In the OT. generally the subj. is God, as 3243 Jer. 1823 Ez. 1663 (with fj, as here), Ps. 65* 78s8 79°; cf. the pass. v.8b 1 S. 314 Is. 67 2214 Pr. 166: in P the subj. is always the priest, the verb being used absolutely in the sense of perform an obliterating {atoning) rite. See further Wellh. I.e. ; and on Lev. i4. — Which thou hast ransomed (78)] the appeal is grounded on the gracious relation subsisting between Jehovah and His people, which was sealed by their deliverance from Egypt. — Set not innocent blood in the midrt of thy people] let it not remain, infecting and incriminating thy people (cf. with hv |J"U to lay upon, Jer. 2618 7. roDC kV] the Kt. is "JEtf, the fern. sing, with the plural (or dual) ITT understood (as in Arab.) collectively, as 1 S. 4" Ps. i8M 3731 al. (Ew. § 317* ; G-K. § 14s4). The Qr& (octf) substitutes the more ordinary construction, as it does in Jer. 21S 22s Ps. 732b. The correction is, however, unneces- sary ; for the cases in which the verb is in the impf. (as Ps. 37s1) are sufficiently numerous to show that the construction is genuinely Hebrew. (Aram, and Eth. have a 3 pi. fern, in fl: hence Peters, Hebraica, 1887, p. in, 1889, p. 190 f., supposes these forms to be isolated examples of the same form in Heb.; see, however, Nold. ZDMG. 1884, p. 411.). — 8. 153;] a Nithpael form, with double reflexive prefix, very common in post-bibL Hebrew (S track u. Siegfried, Lehrb. der Neuhebr. Sprache, § 91", e.g. 2 44 DEUTERONOMY Jon. i1*). The community, as a whole, is responsible for the crime committed in its midst, until the murderer has been brought to justice (Nu. 3533), or, if this is impossible, until some expiation has been offered, and accepted, for his offence. — 9. And thou (emph.) shall exterminate the innocent blood from thy midst] thus shall Israel perform the duty of clearing itself from the stain of murder (comp. 1913). — When thou shall do that which is right (618) in the eyes of Jehovah] in obeying Jehovah's behest, Israel will clear itself of the guilt resting upon it. XXI. 10-XXV. Miscellaneous Laws, relating chiefly to Civil and Domestic Life. The section beginning here is marked by several peculi- arities of terminology, which are to be accounted for, probably, by the fact that the laws contained in it (which are often more concisely worded than in the previous chapters) are taken more directly, and with less modification of form than in other cases, from older sources. 10-14. On marriage with a female captive taken in war. — An Israelite is at liberty to bring home with him a female captive, but he may not formally treat her as his wife until he has allowed her a month in which to mourn for her lost parents. He may afterwards, if he ceases to care for her, permit her to leave him, but he must not sell her into slavery. The law (which is peculiar to Dt.) inculcates thoughtfulness and forbearance under circumstances in which the Israelitish warrior, elated by victory, might readily deem himself at liberty to act as he pleased. It is connected by its subject- matter with c. 20; and perhaps (as remarked on 211) was once immediately preceded by c. 20. The case contemplated is manifestly that of warfare with foreign nations, after Israel is settled in Palestine (v.10 " when thou goest forth," &c), not with the nations of Canaan, with whom no intermarriages are to be contracted (7s). — 10. When thou goest forth to battle iDjprt}, ^spj), though the only other example in the OT. is Ez. 2$w "IBN (G-K. § 559; Stade, § i69b). The constr. tvith V, as Is. 2214 (Pu'al).— 10. T31K] perh. "originally q}^K, in agreement with \3n and Ya»t soa8-" XXI. 9-«4 245 against thine enemies] exactly as 2o\-And Jehovah thy Goa delivercth him into thy hand] as 20™ ; cf. on 3».— 11. Host a desire unto her (m nptfrn)] 7 l&\ as here, Gn. 348—12- ^ shall shave her head, and pare her nails] a symbolical expres- sion of the fact that her forsaken condition is at an end, that she has found a husband who will care for her, and that she is about to begin life again under new auspices, in close relationship with the people of God. In ancient Arabia, a widow passed the year after her husband's death in seclusion, without washing or otherwise attending to her person : and she would terminate her period of mourning by some formal act, such as paring her nails, or plucking out the hair from her face (Lane Arab. Lex. p 2W> ; Wellh. Arab. Heid. .56 ; Smith, Kinship, .78 ; OTJC* 368)- The present injunction is based probably on such a custom though, as he woman is not represented as being actually a w.dow, she may lay aside the marks and (v .») the garb of her forlorn state, as soon as her prospects of a husband and of a home are assured. « Pare " is lit. make (iiB>J>), i.e. shape aright, dress: cf. of the beard, 2 S. 1926.— 13. The raiment of her captivity] her captive's garb (Is. J**).— And shall remain in thine house (Gn. 3811), and bewail her father and her mother for a month of days] cf. the month's mourning of Nu. 20™ Dt. 348 (for Aaron and Moses). The object of the provision is evidently (Keil, Dillm.) to give her time to become reconciled to her separation from her parents (Ps. 45u<10)), and her own people, and to accustom herself to her new surroundings, into which she has been brought against her will.— 14 Let her go whither she will] lit. according to her soul (or desire: 24"); see Jer. 3^.-Thou shall not sell her for money] the restriction is in virtual agree- ment with the provision laid down in Ex. 21" (JE) for the case mi ^ • cf however on^.-va* n^cf. Nu. 2i» Jud. 5" Ps. 68».-ll. "'» S'lch 7.-™ J nr-1 for the * c. n*K, cf. , S. 2* Ps. 58' (before a rel. clause), and the common phrase . . . M rW nrK, not less than nr, is determined by nnn (cf. . S. 16"); but the gen. which determines .t 1. deferred, or held in suspense, by the introduction of the parallel wr. Comp. Ew. § 2890; G-K. § i3o».-13. .tSvd . . . nvom] cf. Gn. 38 • 1 S. l£- Btr n-r] so 2 K. iS»r ; V* ™ Gn. 29" Nu. ii«-«t. DW h . prob. not S eenit., but in appos. with nr s cf. av owe- (Dr. § 192. 1 ; G-K. | .3«. * *)■ _14 na ^ynn sS] cf. 247 nam « -vym*. The meaning is uncertain. Arab. ghamura is to be copious or abundant, of water, ghamara is tops, above (of water), to submerge, fig. to surpass, excel (in stature, dign.ty, &c) ; conj. iii. ghamara to plunge into a fight, attack in conflict, ghamrah >s a f** 246 DEUTERONOMY of a man, who has taken his female bond-servant to wife, and desires afterwards to part with her. — Thou shalt not play the master over her] on noynn (247t), see below. — Because thou hast humbled her (^n^y)] nay of dishonouring a woman, as 2a84' M Gn. 342 2 S. 1318 al. (cf. below). 15-17. The rights of the firstborn. — The firstborn son is not to be disinherited, or deprived of his legitimate share ot his father's property, in the interests of the son of a favourite wife : he is to receive a share twice as large as any of his brothers. Peculiar to Dt. The law is designed to guard against the case which, it is evident, might readily arise, of a man's abusing his paternal prerogative through the influence of a favourite wife. — 15. If a man have two wives, the one beloved and the other hated] as happened, for example, in the case of Jacob (Gn. 29s0'81: cf. 1 S. i6). — 16. In the day that he causeth, <5r*c] a certain testamentary power was thus possessed by the ancient Israelite (cf. Gn. 24s6 25s ; 2 S. 1723 2 K. 201) ; but it was limited by custom and law (cf. Nowack, Archaol. § 64). — 17. But he shall acknowledge p1?!) the firstborn] properly, recognise him (Gn. 42s), viz. as being what he is, and possessing rights above his brethren. — By giving him a share of two in all that he hath] lit. "a mouth of two " (OW* '■S). The same idiomatic expression recurs 2 K. 29 ("let a share of two in thy spirit fall to me," i.e. a share twice as large as any of thy other disciples ; may I rank as the firstborn among them), Zech. 13s. — The beginning of his strength] the first-fruits of his virile powers : so Gn. 49s (of Reuben), cf. Ps. 7851 10536. — The right of the firstborn is his] merging flood. In so far as the meaning1 in Heb. may be at all inferred from these data, the reflex, conj. would have some such fig. sense as deal despotically, play the master (cf. <3r 24? xaradwarrtva-at) : Ges. irruit in alu quern, manum ei admovit violentius. RV. paraphrases. — "iffx nnii] 22a 2847,62 al.; cf. '= nnn 4s7. — array] Arab, 'and, ('ana*) is to be submissive, obedient (Qor. 20110), esp. by becoming a captive, iv. to make or treat as a captive (see esp. Rahlfs, My und lay in den Psalmen, 1892, p. 67 ff.). nay in Heb. means analogously to treat as a subject or dependent, with the acquired idea of treating irresponsibly, to maltreat, to humble, by depriving of independence, or liberty, or recognized rights: cf. Gn. 168 (|| "to do what is right in one's own eyes: so Jud. 1924), Gn. 3150 Jud. i65,6-19, || to serve or to enslave Gn. 1513 Ex. i11, 12 (cf. v.13) ; of a woman, specially to treat "with disregard of her -womanly rights, to dishonour —16. Vav kS] 7s8. —'3D Vy] in front of —in preference to : cf. Ex. 20s. xxi. 15-20 247 the position and privileges of the firstborn were highly valued (cf. Gen. 25s1- 84 27s0). The present law does not institute the right of the firstborn, but invests with its sanction an estab- lished usage, and guards it against arbitrary curtailment. 18-21. The incorrigible son. — A son who persistently refuses to obey his parents, is to be arraigned by them publicly before the elders of his city, and stoned to death. This particular law is peculiar to Dt. ; but respect towards parents is incul- cated in the Decalogue : death is prescribed in the Book of the Covenant (Ex. 2115) as the penalty for smiting, as also, both in the same Code (ib. v.17) and in H (Lev. 209), for cursing, father or mother: in Dt. 2716 he that "setteth light by his father or his mother " is pronounced accursed. — Stubborn and rebellious pHta* -nto)] Jer. 523 Ps. 78s.— Chasten (VHp)] 85 Pr. 1918 2917 : here, probably, including bodily correction (2218: cf. on 4s6; and see Pr. 1324 2216 2313f- 2916). — 19. And shall bring him forth] 175 2221- *4. — Unto the elders of the city] whose duty it was to take cognizance of offences against social and family right: see on 1912. — And unto the gate of his place] in which the elders sat, and where the law was administered : comp. 2216 257 Ruth 41-8*11. The "gate" — more properly the gateway, with a depth corresponding to the thickness of the wall in which it was constructed, having a gate at the inner and outer ends (hence "between the two gates," 2 S. 1824), and doubtless seats along each side — is thus the Oriental forum ; and it is often alluded to as the place in which the administration of justice was carried on, e.g. Am. 510- **■ u Is. 2921 Job 3 121 Ps. 1 27s. Cf. Thomson, The Land and the Book, i. (S. Palest.) 27 ff.— 20. The elders of his city] Sam. ffi "the men of his city" (as v.21), which, however, appears here to be less suitable than "elders." — (Being) a glutton and a drunkard] the same combination (N?bl 77\\) Pr. 2321 (cf. v.* " be not among those that drink wine, that squander flesh upon themselves ") ; ifor (properly a squanderer) also Pr. 287. The words are manifestly intended to hint at the ground ot the young man's obstinacy, though from the nature of the case they will not be meant except as an example of what 20. m ma] on 5*. 248 DEUTERONOMY might be said on such an occasion. — 21. All the men of kii city, &c] comp. i3n(io) 176 2224> "All" because it is to the common interest for all to take part in putting down the wrong: cf. i310(°). Nothing is said of any investigation on the part of the elders into the truth of the parents' allegation : no doubt this is passed over, as an understood thing, in the case of a criminal charge. — So thou shall exterminate, &c] i36(5>.— Shall hear and feat] 1312 ("> 17" IO,20. As shown above, Hebrew law insisted on respect being paid to parents, and Hebrew moralists did not hesitate to commend the rod as a salutary instrument of education ; but the father's authority — though, at least in an earlier age (Ex. 217), he could sell his daughter into slavery — was not despotic : he had not, as at Rome, power of life and death over his son ; where (as in the case here contemplated) vice and insubordination became intolerable, he could not take the law into his own hands, he must appeal to the decision of an impartial tribunal (cf. Nowack, Archliol. § 28, end). The present law will hardly, however, have been often carried into practice : ■ in Pr. 3017 disobedience to parents is cited as a thing which brings a man l> a bad end, not as a thing punished by law " {Rel. Sem. p. 60). 22-23. The body of a malefactor, exposed, after execution, upon a tree, to be taken down and buried before nightfall. — Jf there be in (159) a man a sin, a judgment of death (196)] i.e. a proved capital charge. — And he be put to death, and thou hang him on a tree] the malefactor was hung, not, as with us, for the purpose of being executed, but after execution, as an additional disgrace (comp. Jos. io26 2 S. 412) : it was exposure before God and man, a public proof that the adequate penalty had been paid by him for his offence. — 23. His body shall not remain all night upon the tree, but thou shalt bury hint on the same day] cf. Jos. 829 io27 (where the bodies of the kings defeated by Joshua are removed "at the going down of the sun "). — For he that is hanged is accursed of God, and thou shalt not defile thy land, &c] probably the exposure of a malefactor's corpse by hanging was resorted to only in the case of heinous offences : it could be taken therefore as significant of the curse of God (Gn. 411 Dt. 2724) resting 22. did dsstd Ken] a case of apposition, 'D 'd limiting and defining the sense of Nan: cf. Ex. 24° D'ota dtdi, Is. 3s4 no'ipo '"^2, 9, &c. (Dr. § 188. 1). — 23. *bn otiVn nS"?p '3] "a curse of God "=accursed of God (Dr. § 189. 2). So ffi (xixuTfipitfiitas ii*i reu hov), Aq. Theod. (xetrafa htv [see Field]), H (male- dictus a Deo), and virtually all moderns. There was, however, a current xxi. 2i— xxn. i 249 specially upon the offender; and as murder, like other abominable crimes, was held to render the land in which it was perpetrated unclean (Nu. 3533f- J Lev. iff"™), so the unbuned corpse, suspended aloft, with the crime as it were clinging to it, and God's curse resting visibly upon it, had a similar effect. Hence, as soon as the requisite publicity has been attained, the spectacle is to end: the corpse, at sunset, is to be taken down, and committed to the earth, as a token that justice has completed its work, and that the land has been cleansed from the defilement infecting it (comp., in the case of murder, Nu. -c33b c. 1913 2 19).— Accursed 0/ God] see below. XXII. 1-4. On neighbourly feeling and regard.— The lost property of a neighbour, if found, is to be restored to him, or kept until he claims it, v.*-*. Assistance is to be cheerfully rendered to a neighbour in difficulty, v.4. 1 Thou shalt not see thy brother's Ex. 23* If thou meet thine enemy', ox or his sheep driven away, and ox or his ass going "tray, hide thyself from them : thou shalt tbou B surely bring them back to thy brother, surely bring it back to nun. 8 And if thy brother be not nigh unto thee, &c » And so shalt thou do with his ass, and so shalt thou do with his garment, &c « Thou shalt not see thy brother'. • If thou shalt see the ass of him ass, or his ox, fallen down in the that hateth thee couching down wav and hide thyself from them ; under his burden, thou shalt forbear " thou to leave it to him (alone); thou shalt surely UR (them) up with him. shalt surely loosen it with him. The law is evidently an expansion of that in Ex. 22**- (JE), with modifications, accommodating it to the spirit and point of view of Dt. The "enemy" in Ex. is noticeable: it is Jewish interpretation, which treated Blbl as the obj. gen. (Gn. 27"), "a curse-.".*, reproach, insult-to God" 1 so ap. Ariston of Pella [2nd cent.], cuoted by Jerome, X«V '«" ' for he tn»i blasphemeth (mum p) God is hung," Siphri [ancient Heb. Comm.on Di | Drn n* SStf 'iDD. Comp. Lightfoot, Galatians* p. 150 (on GaL 3 > XXII. 1. poSjuvn . . . nrw a1?] on 7*. 250 DEUTERONOMY an old-world anticipation of the spirit of Mt. 544. In Dt. "brother" is substituted, not for the purpose of excluding one who may be an enemy, but in order to make the application of the precept as wide as possible (cf. on 152). For "driven away'^rHJ), i.e. parted forcibly from the herd through some mishap, cf. Mic. 46 Zeph. 319 (with pp "gather"), Ez. 34*- w (with "bring back").— Hide thyself] Is. 58* Ps. 552.— 2-3. Additions (except the "ass" in v.3) to the law of Ex.: (1) if the owner be not at hand, or unknown, his lost animal is to be kept till he comes to claim it : (2) all other lost property that may be found is to be dealt with similarly. — 2. Until thy brother require it] or demand it, viz. as something that he has a claim to : cf. 23s2 (21) Ez. 33s 34s- 8- 10- u. tJ>"H expresses more than "seek after" (RV.), which would correspond to E>'ij>3 (1 S 93). — 4. The uncommon, and probably archaic, uses of 3$ in Ex. 235b are replaced here by more ordinary phrases. 5. The seses not to interchange garments, or other articles of attire. — Peculiar to Dt. No doubt the prohibition is not intended as a mere rule of conventional propriety, — though, even as such, it would be an important safeguard against obvious moral dangers, — but is directed against the simulated changes of sex which occurred in Canaanite and Syrian heathenism, to the grave moral deterioration of those who adopted them (cf. 07/C.2 365). According to Macrob. Sat. iii. 8, and Servius on Aen. ii. 632, there was in Cyprus a statue of a bearded Venus, barbatum corpore sed veste muliebri, cum sceptro ac natura virili, who was considered to be of both sexes (of Ellis on Catull. 6851), and to whom sacrifice was offered by men dressed as women, and women dressed as men : and noisy processions of Galli, or eunuch-priests of Cybele, the mother of the gods, paraded the towns and villages of Syria, Asia Minor, and other parts, attired as women, and soliciting the populace to unholy rites (Apul. Metamorph. viii. c. 24 ff. ; August. Civ, Dei, vii. 26 ; cf. Luc. de dea Syria, §§ 15, 26, 51 (at Hiera- polis); Jerome on Hos. 414 ; and Movers, Die Phonizier, i. 678 ff.). At Aphaka, in Ccele-Syria, Constantine put down a temple of Aphrodite, the priests of which are described by Eusebius as yiiii'u rim ii&ftt •«* i>iftt, r» fiftvi* rnt (fuinus d-rapvnirdftmi ( Vit. Const. Hi. 55), on account of the character of the rites carried on at it. A -woman shall not wear an article pertaining to a man (^>3 2. wsdki] cf. 2 S. ii27 17" Jud. 19". w (qeix).— warm . . . np] cf. i S.i« 2 S. ioB (Dr. § 115, s.v. iv).— 3. niaj?] Ex. 22s Lev. 5zuof.— Vaw *h] 7°. XXII. 2-8 251 "33)] ^>3 is a very general term, applicable to almost any article used or worn, e.g. weapons (Gn. 27s), jewels (24s3), ornaments (also household objects, implements, vessels, &c), Lev. 1349 (a "thing" of skin), 1 S. 1740 (a shepherd's "bag"): it is thus a much wider term than " garment " ; and hence the indefinite rendering of AV. "that which pertaineth unto." — For w/wso- ever doeth these things is an abomination unto Jehovah] so 1812 2$u ; cf. on 725. 6-7. A man finding a bird's nest may take the young birds or the eggs, but is not to take the mother with them. — Peculiar to Dt. The law is generally considered to rest upon a humanitarian motive (cf. 25*), and to direct regard to be paid to the parental relation in animals (cf. Lev. 2227f) ; but Fenton (Early Heb. Life, p. 48) thinks it "rests upon the idea that one may have • right of user ' in the bird to the extent of sharing in its produce ; but one may not claim entire possession of it." — 7. That it may be iu ell for thee, &c] 440. The promise is the same as that which is attached in 516 to the command to pay honour to human parents. 8. Human life not to be endangered by neglect. Every house-top is to be provided with a parapet, as a protection to those using it for recreation or other purposes. — This law also is peculiar to Dt. ; but a provision prompted by the same general motive is found in Ex. 2iS3f- (a pit not to be left open, so that an ox or an ass may fall into it). — A parapet] as is well known, the top of an Eastern house is fiat, and capable of being used for recreation and many other purposes (Jos. 26 Jud. 1627 1 S. 925f- 2 S. 112 1622 Is. 221 Jer. 1913 Zeph. i6 Mt. 2417 Acts io9). 9-11. Prohibition of non-natural combinations. — A vineyard is not to be sown with different kinds of seed ; a field is not to be plowed with an ox and an ass working together; and no garment is to be worn, made of wool and linen in com- 6. 'lib . . . Kip'] "happens before thee," i.e. chances accidentally to be before thee: 2 S. i89cf. 201 ; Gn. 24" 27-0 (n-jpn).— ovnn "?;• enn] Sy idiom. = together with: cf. Gn. 321- Hos. 10" Job ^SV2 (Lex. Vy 4 c).-- 8. npj©] only here : prop, a confining enclosure (C ari^anj); Arab, 'aqd to hinder, 7vitlu hold.— '^22 M31 ccn] cf. '2 am jnj 218, Vy d'dt Dr Jud. 92\ Sy dtti |n> Jer. 16™ Jon. i14. — talUA ^B* '3] on 178. 252 DEUTERONOMY bination. The motive of the prohibition appears to be the preservation of natural distinctions : species — at least as they now exist, and are known to us — are designed by God to be distinct (comp. Gn. in- 12- 21- 24- 25) ; each possesses its own characteristic features ; and a principle thus visibly impressed by the Creator upon nature is not to be interfered with by man. The second provision is peculiar to Dt. ; the first and third are found, without very material variation, in Lev. 19™ (H), where they are preceded by a provision, to which nothing corresponds in Dt., against permitting cattle of different species to breed together. Lev. 1919 Thy cattle thou shalt not make to gender in two kinds : 8 Thou shalt not sow thy 'vineyard with thy field thou shalt not sow with two kinds (of seed) ; lest the full two kinds (of seed) ; produce (nt^on) be forfeited (anpn), the seed which thou sowest, and the increase of the vineyard. 10 Thou shalt not plow with an ox and an ass together. u Thou shalt not and a garment of two wear mixed stuff (noy^), wool and kinds, of mixed stuff (nayc), shall linen together. not come up upon thee. 9. Why "vineyard" takes here the place of "field" in Lev. is not apparent : as it is the subject of the entire law, it can hardly be meant as an example of the kind of "field" contemplated ; 2325f- 2419- 21 the two are also distinguished. If it may be assumed that Lev. presents an earlier form of the law than Dt., it is possible that in the interval it had become the custom to plant fields generally with different kinds of seed (cf. Is. 2825) ; the legislator, consequently, may have tacitly conceded the custom in such cases, and have satisfied himself with retaining the prohibition in the case of vineyards alone Others think the law of Lev. a later extension of that of Dt. The explanatory clause, v.9b, stating the consequence if the prohibition be disregarded, is peculiar to Dt. "Be forfeited " is lit. become holy or sacred (B^pA), i.e. be forfeited to the sanctuary, a synonym of wip HTI, Lev. 2710-21 Jos. 619; comp. the same verb in Lev. 6n<18) Nu. i72f- (i637f-). 1 he last words, "the seed which thou sowest," &c, define more distinctly what is intended by nxblp? (Ex. 2228(29) Nu. t&7) xxii. 9-» 253 viz. not only the grain, vegetables, &c, sown (in infringement of the prohibition) between the vines, but also the produce of the vines themselves. — 10. Ploughs are still in Palestine some- times harnessed to an ox and an ass (Conder, Tent Work, 328). — 11. The form of the sentence differs, but the substance is similar in Lev. and Dt. The peculiar, and evidently "foreign word," T3ttJ?B>, is common to both laws: in both also the term is explained ; but in Dt. it is said, more definitely than in Lev., to denote a combination of wool and linen. Only the particular material thus styled is forbidden. The minuter definitions of the later Jews, on the subject of these laws, will be found in the Mishnic treatise KiVaim. 12. Tassels to be worn by the Israelites, as a distinctive badge, upon the four corners of their mantles. — The law corre- sponds to the one in Nu. 15"-" (P, perhaps in particular H), where the object of the tassels is also explained (v.89f ), viz. to remind the Israelites of their obligations to Jehovah, and to check them when they are tempted to pursue too keenly personal interests or ambitions. — Twisted cords (By??) thou shalt make thee upon the four corners of thy covering (Ex. 2227(26>), wherewith thou coverest thyself] Nu. 1588 "Say unto them, And they shall make them tassels (rvvv) upon the corners of their garments (omja) throughout their genera- tions, and they shall put upon the tassel of each corner a cord of blue " (for the purpose, namely, of fastening it to the garment). Nu. uses n^'% which appears to have been the more technical term ; Dt. has Dv"!3 twisted threads or cords, which is found (in a different connexion) 1 K. 717 ("wreaths" of metal work). The rend. " fringe " is inaccurate. The zizith was a cord, ending in a tassel, — the cord, according to the usage of the later Jews, consisting of eight threads of white wool, twisted round each other a prescribed number of times, and tied, at intervals, in five double knots (see Kitto's Bibl. Cyclop., s.v. Fringes, with the illustrations). The ordinary outer garment worn by the Hebrews (i^t? or ij}— more rarely, as here, moy) was a large quadrangular piece of stuff, probably like the modern 'aMye, of coarsely woven wool, which was thrown round the body something in the manner 11. nevv] Lev. io^t. Of uncertain origin ; but not improbably Egyptian ft »i/2J»iX«f ; whence Kn. explains " woven falsely," from Copt, saht, -woven, and nudj, false (Peyron, Lex. pp. 224, 133).— 12. d^m] in Syr. Arab, the root Sti is preaerved with the meaning to twist or plait (*.g. Mt. 27* &\ 254 DEUTERONOMY of a Scotch plaid (cf. Benzinger, Archaol. p. 98 f.); and these ''tassels" were attached to its four corners. In a later age, when the Jews were exiled from Palestine, as the tassels on the outside attracted notice, and led to persecution, they were transferred to the inner garment ; and ulti- mately the custom arose of attaching them also to the Tallith, or quad- rangular mantle, worn at the time of morning prayer (Kitto, La). XXII. 13-XXIII. 1 (XXII. 30). Laws relating to Marriage (see also 241"4 256'9). XXII. 13-21. Procedure to be adopted in the case of a newly-married wife being alleged by her husband not to have been a virgin. — (1) If the allegation be false, the girl's parents are to appear with the proofs of their daughter's virginity before the elders of the city, who are then to punish the husband with stripes, and to impose upon him a fine of 100 shekels of silver ; he is moreover to take back his wife, and to be deprived for ever of the right of divorcing her, v.13"19. (2) If the allegation be true, and proof of the girl's virginity be not forthcoming, she is to be brought out to the entrance of her father's house, and there stoned to death by the men of her city, v.20-21. — 13. Hate her] i.e. turn against her, after his carnal desires have been satisfied (comp. 2 S. 1315). — 14. Frame against her wanton charges] lit. caprices of words, i.e. baseless allegations, wantonly made for the purpose of obtain- ing a divorce from her. The rend, "shameful things" (RV.) is a free one, and has no claim to philological exactness. — And utter (jojfini) an evil name against her] or publish (v.19 ; cf. 14. O'-im ni^y] a difficult and uncertain expression. iirSv is elsewhere "action" ; but it is only found in poetry (Ps. 912 141 &c); and "acts of words" (Schultz, Kn. Ke.) is a weak and doubtful expression for "acts giving rise to unfavourable comments or reports." Perh. Dillm. is right in having recourse to the sense of the root SVj>, which is certainly preserved in ^i?nn "to work one's will on," and in Myn "wilfulness, caprice" (cf. Fleischer's note in Del. on Is. 34 [ed. 3]), and in rendering "caprices of words," i.e. wanton and arbitrary charges. Of the versions, (Br renders by it/0ji alrlf *p»

'735. >»• 3°6 » Host, Marokos, 1781, p. 103 ; Niebuhr, Descr. dArabie, 1776, i. 35 ff.; Burckhardt, Arab. Proverbs, 1830, p. 117, Bedouins, 1831, i. 266, — quoted by Knob. Cf. (for Africa) Post, Afrii, Jurisprudent, L g 146. t Wetzstein in Bastian's Z. fur Ethnol. 1873, p. 290 f. ; Klein in the Z, des Deutschen Pal.-Vereins, 1883, p. 100. 256 DEUTERONOMY and refund the tnahr (v.w). — 17. Shameful things (RV.)] see on v.14. — Spread (Jud. 825) the garment] the salmahwas used for sleeping in (2418) : but perhaps the word may be meant here in a more general sense (2113 22s- 6). — 18. Chastise him (Y1D1 ins<)] viz. with corporal punishment (cf. on 2118): according to Jos. Antiq. iv. 8. 23, he received the legal "forty stripes save one " (25s). — 19. Shall fine him an hundred (shekels of) silver, and give them, &c] "fine" (VW) as Ex. 2122 Am. 28: cf. the subst. 2 K. 23s8 (RV. marg.). The fine is a compensation to the father for the malicious defamation of his daughter : its amount is twice that payable by the seducer of an unbetrothed virgin, v.29. — And she shall be his (emph.) wife, &*c] in spite of his effort to be rid of her, she shall remain his wife ; he shall never be at liberty to divorce her. — 20-21. The case of the allegation being true. — 21. Bring out] 175. — To the entrance of her fathers house] she is to pay the penalty of her sin openly, in front of the house which she has disgraced. — The men of her city shall stone her, drc] cf. 2121. — Hath wrought senselessness (nf33) in Israel] the same reproachful phrase Gn. 34* Jos. 715 Jud. 2o6- 10 Jer. 2923, and without in Israel, Jud. io,23- 84 2 S. 1318 (cf. v.18 the corresponding adj.) Job 428t, — always of acts of immorality except Jos. 715 (an act of irreligion) and Job 42s (see Dillm.2). Nabal and nebalah are very difficult to render in English. " Fool," and "folly" (besides being needed for the more common Sfui, V'lK, iyiV'03, pffMt) are inadequate, and suggest wrong associations. The fault of the nabal is not weakness of reason, but moral and religious insensibility, a rooted incapacity to discern moral and religious relations, leading to an intolerant repudiation in practice of the claims which they impose. The ideas associated with the nabal appear most clearly in Is. 32s ; he is painted there as at once irreligious and churlish (cf. "Nabal," 1 S. 25s8). The term is thus applied to Israel, unappreciative of Jehovah's benefits (c. 32"), to the heathen (3221 Ps. 7418- 22), to the man who cannot perceive that there is a God (Ps. H^SS1) ; see also 2 S. 3s3 1318 Is. 325 Jer. 1711 Ez. 13s Ps. 39s (8> Pr. i77-21b 3022 Job 210f. Nebalah, besides the passages quoted, occurs only I S. 2s25 Is. 916 <") (|| profanity) 32^. The cognate nabluth occurs Hos. B^OTf in the sense of immodesty. Senseless and senselessness may be suggested as fair English equivalents, it being understood that the defec- tive "sense" which they predicate shows itself particularly in acts of Impiety, profligacy, and churlishness, and that it is, in fact, the latter ideal which the two words, in actual use, really connote. 20. rdk] cf. 1316. — rnirj/j itviVxru^ as 13" 174. — 21. nnDj] so v.**inDj: see Q-K. I 104. 20.— BUrV] Sam. <& T\\i\nh. XXII. 17-83 2 57 So shalt tlwu exterminate, &>c.} i36<5>. So v.»- *. 22. Adultery. — If a man be found committing adultery with a married woman, both alike are to be put to death. Adultery is forbidden, not only in the Decalogue, but also in Lev. i820 (H) : the penalty provided for it here is in agreement with the law of Lev. 2010 (also H). The manner of execution is not expressly prescribed either here or in Lev. ; but it was understood (on the analogy of v.24) to be by stoning ; comp. Ez. i638-40 2345-47 John 85. Cf. Post, Familienrecht, p. 358 f. 23-29. Seduction. — Two cases are distinguished: (1) that of the girl being already betrothed to a husband, v.2327; (2) that of the girl being unbetrothed, v.282fl. The first case is treated as virtually one of adultery, the girl, after betrothal, being regarded as pledged to her future husband, as fully as if she were formally married to him ; she is described accord- ingly (v.24) as his " wife," and the penalty (except in the case, v.25, where the girl can be reasonably acquitted of blame) is the same as for adultery, viz. death for both parties. For this case there is no parallel in the other Codes of the Pent. (1) The seduction of a girl already betrothed to a husband, v.2327. Here the penalty prescribed differs, according as the girl may, or may not, be reasonably deemed to have been a consenting party : in the former case (v.2324) both parties are to be punished with death, in the latter (v.2627), the man only. —23. Betrothed to a man] betrothal is, in Eastern countries, an important preliminary to marriage, and a more solemn and formal proceeding than our "engagement." Among the Arabs it is a legal act, whereby, upon consideration of a price paid (mahr, Heb. mOhar: cf. on v.29), a girl is handed over by her father or guardian to the suitor, and the marriage, as a legal procedure, is thereby terminated.* It is hence apparent why the seduction of a betrothed virgin is treated practically as a case of adultery. For other allusions to betrothal in the 22. Vpa nS$;a] Gn. 20*t.— o?n» dj] 23" : Lex. 01 2 end. • Wellh. Die Ehe bet den Arabern, in the Gottingen Nachriehten, 1893, No. 11, p. 480 f. ; Smith, Kinship, p. 78 f. } Benzinger, Hebr. Arch. p. 138 f. ; Klein, ZDPal.- Vereins, 1883, p. 89 f. : cf. Edereheim, L. & TX 354. A very widely diffused custom (Post, Familienrecht, p. 157 ff., I73&)> "7 258 DEUTERONOMY OT., see v.86- »• *» 207 2830 Ex. 2215(16) 2 S. 314 Hos. 22lt<19f->.— 24. £7»/o /Ae £w/£, &c] the place of execution, as 175. — Humbled (n3V)] see on 2114. — 25. And the man take hold of her] "force her" (AV., RV.) is too strong- a rendering: 3 p^nn is simply /0 /#/:£ A0/*/ 0/", 2511 Gn. 1916 and often; for the same purpose as here, 2 S. 1311. — 26. Riseth up againsi\ 1911. (2) The seduction of a girl who is not betrothed, v.28*29. In this case, the seducer is to be compelled to take the girl as his wife, and to forfeit the right to divorce her during the rest of his life. In JE Ex. 2215f (16t) corresponds, though the provisions are not quite the same ; the seducer is to pay similarly a price to the father for the girl to become his wife, but the amount is left undefined; and it is open to the father to refuse to give her to him ; in Ex. also the seducer is described as using persuasion (nj?S,)> while here the case contemplated seems to be one in which force is employed. — 28. Lay hold on her (ni"Brn)] not the word used in v.25, though a synonym of it (Gn. 3912 1 K. 134). — She shall be his wife ; he may not put her away all his days] as v.19b. — Humbled her] v.24. — 29. Shall give unto the damsel 's father fifty shekels of silver] the seducer is to be compelled to take the girl as his wife, and to pay (cf. Post, 350 f.) the price which by ancient custom (v.23) the suitor had to pay to the father (or family) of the bride. The technical term for this payment was mohar (AV., RV. inexactly "dowry"), Gn. 3412 Ex. 22w<17> (the cognate verb in v.15<16)), 1 S. 1825 (cf. Smith, Kinship, p. 78 f.), corresponding to the Homeric ISva (or eeSVa), II. 16178, Od. 2 1160162, &c. The amount of the payment would vary natur- ally with the position and circumstances of the bridegroom, as well as with the attractions of the bride ; 50 shekels is prob- ably named as an average : an ordinary price for a slave was 30 shekels, Ex. 2132. 30 (XXIII. 1). Prohibition of marriage with a stepmother. — The same prohibition (differently worded) appears in Lev. 24. -wtn 131 hy] 23* 2 S. i322t: on ^7, see G-K. § 130. 3.-23. mra dki] on the position of mra, see on 2011. 26. niD Kan] cf. 2123. — mp' nr»o toy-]? . . .] Am. 519 Is. 29s (Dr. § 115, s.v. "urxa). — vat mm] on 199.— 28. nf}k] in pause, for njpr-jN (on 75).— 29. MP ipk nnn] 21". XXII. 24— XXIII. 2 (i) 259 188 (H), "The nakedness of thy father's wife thou shalt not uncover; it is thy father's nakedness," and 2011, where death for both parties is prescribed as the penalty for disobedience. — Uncover his fathers skirl] so 2720: cf. "to spread the skirt (1 S. 24° <6> al.) over" a woman, Ez. 168 Ruth 3°, fig. for to take her as a wife. Here the expression is evidently a euphemism. In ancient Arabia a man's wives passed, like his other property, to his heir : a son could thus claim his father's wives (except, of course, his own mother) as part of his inheritance; and the practice of marriage with a stepmother is forbidden for the future in the Qor'an (4M). Examples (of an exceptional kind) in the OT. illustrating the same custom are Gn. 35^ 494 ; 2 S. 3T ; i6M ; 1 K. 2M : but in Jerusalem such unions were still common in the time of Ezekiel (2210), who condemns them (in words borrowed from Lev. 188) ; and in Syria they appear to have been not unusual in the 5th cent. A.D. (Smith, Kinship, pp. 86-90 ; OTJC."1 369 f. : see also Wellh. I.e. [p. 257 note], p. 461). In Lev. i86ff* 2ouff> the forbidden degrees of affinity are so numerous as to constitute a long list ; hence it has been questioned why only one is mentioned in Dt. (see two others in the imprecations 2722- ^). By some it has been thought that Dt. refers to the prohibition in Lev. 188 as repre- sentative of the whole series ; but had this been the Writer's intention, he would surely have expressed it by means of some generally worded refer- ence to the entire list. Others consider that Dt. exhibits the earlier stage in the law of forbidden degrees, which was afterwards developed through Ez. (2210f-) to the comprehensive list of Lev. 18. It is hardly likely how- ever that this was the only prohibited degree recognised in the age of Dt. : most probably (whether Lev. 18 be earlier than Dt. or later) marriage with a stepmother, being prevalent at the time, needed to be specially forbidden. XXIII. 2-9 (1-8). Classes to be excluded from religious com- munion with Israel. — 2 (1). Eunuchs not to be admitted into the theocratic community. " Presumably the original sense of this rule was directed not against the unfortunate victims of Oriental tyranny, and the Harem system, but against the religious mutilation of the Galli, as Lucian (de dea Syria, § 51) describes it at Hierapolis, and as Bardesanes [Spicil. Syr. p. 20, 1. 1) attests it for Edessa (Cureton mistranslates). The Tar'atha of Bardesanes is, of course, Atargatis, the Syrian goddess" (W.R.S.). As court-officials, eunuchs are often depicted on the Assyrian monuments, being there at once recognizable by their bloated, beardless face, and double chin XXIII. 1. V3K ^33 jffp nS] "a parallel expression occurs in Arabic, De Goeje, Fragm. Hist. Arab. 248, 1. 3 ma kashaftu li'mra'ati ianafa* " (W.R.S,). 26o DEUTERONOMY (DB.a s.v. ; Rawlinson, Anc. Mon.4 i. 496-498 ; in Persia, ib. in. 221-223; in Egypt (Gn. 37s6 Heb.), Ebers, Aeg. u. die Bb. Mose's, 298). As the kingdoms of Israel and Judah adopted the organization of the neighbouring monarchies, eunuchs assumed in them an increased rank and prominence (1 S. 81' 1 K. 229 2 K. 86 982 2311 2412- u 25™ Jer. 29s 3419 38* 41M). The allusion in this verse is to the two surgical operations by which the condition of a eunuch was most commonly produced; in modern times, the second is often resorted to in the East (Tournefort, The Levant, 1718, ii. 7; Burckhardt, Nubia, 1819, p. 330 (Knob.) : cf. von Kremer, Aegypten, ii. 87-89). — Enter into] Gn. q$.— Jehovah! s assembly] v.8-4 [hence La. i10 Neh. 131]9 (s. 8. 8) nu. ^8 (p) 20* (P) Mic. 28 i Ch. 288t. The ground of the exclusion of eunuchs (in so far as it is not a protest against mutilation in the service of a heathen deity) is in all probability analogous to that referred to in 141 : the deliberate mutilation of the nature which God has given to man is inconsistent with the character of Jehovah's people (comp. similar prohibitions in H, in regard to priests Lev. 2120, and animals offered in sacrifice 2224). Nevertheless, in the more spiritual conception of the kingdom of God, formed by the prophets, this, like other disqualifying carnal ordinances, has no place; and by the prophet of the exile (Is. 564f-) the eunuch, who in other respects is a loyal servant of Jehovah, is promised an honourable posi- tion in the ideal community of the future (cf. Acts 827- M). — 3 (2). A bastard, even to the tenth generation, is not to enjoy communion with Jehovah's people. — Bastard (I!1?!?)] Zech. 9*t» Of uncertain etymology : probably Rabbinical tradition {Jebamoth iv. 13: see Ges. Thes. 781 ; Levy, NHWB. iii. 140) is right in supposing the term to denote not generally one born out of wedlock ((5r « 7ropvj/s, U de scorto natus), but the off- spring of an incestuous union, or of a marriage contracted within the prohibited degrees of affinity (Lev. 186-20 2010-21): the stain of their birth is to cling to such as these, including even their descendants to the tenth generation, and to pre- ss, nn jnsfl] lit. " wounded of(=through) crushing- " (Ges. Dillm.), viz. of the testes. — 3. iV to* kS] for the \ of reference, cf. v.'* Lam. iw; also On. 1710 34» 1 K. 2* 8M 1410 1 S. 11s (Lex. j 5 a). XXIII. 3-7 (a-6) 26l elude them from participating in the full privileges of member- ship in the people of God. — 4-7 (3-6). The 'Ammonite and the Moabite are to be placed on the same footing as the bastard, on account of their ancestors' unfriendly treatment of Israel at the time of the Exodus. — Because they met you not with bread (Is. 2i14) and with water] nothing is said in Dt. 219ff respecting the conduct of the 'Ammonites towards Israel : in 2W the Moabites, it is implied, sold the Israelites bread and water for money (see the note there). — In the way, when ye came forth out of Egypt\ so 249 2517 : here, at any rate, where the reference is to a date at the close of the 40 years' wanderings (cf. aM), the expression " when ye came forth out of Egypt " could not have been used by a contemporary, writing but six months afterwards, but betrays the writer of a later age, in which the 40 years had dwindled to a point. — 5 (4). And because he hired against thee Balaam, son of Be' or] "he" is the king of Moab (Nu. 226t &c): the 'Ammonites are not mentioned in connexion with Bala'am. — From PetJwr of Aram-Naharaim] in Nu. 225 " Pethor, which is by the River" (i.e. the Euphrates), presumably identical with the Pitru of the Inscriptions, on the Western bank of the Euphrates (KAT.* 155 f.). Aram-Nahar- aim ("Aram of the two rivers " = Mesopotamia), as Gn. 24w Jud. 38 Ps. 60 tilled. — 6 (5). This intention of the Moabites was, however, frustrated through Jehovah's love of Israel. The Writer avails himself of the opportunity of thus insisting on a truth upon which he lays great stress (7" &c). — Turned the curse into a blessing] Nu. 23n-86t 2410. — 7 (6). Thou shall not seek their peace or their prosperity, all thy days for ever] for the expressions, comp. Jer. 2c;7 Ezr. 9lf (a reminiscence from the present passage); also Jer. 38*: all thy days, as ia19, cf. 2219- 29. Israel is not indeed permitted to hate the 'Ammonite or the Moabite ; but it is to remain permanently indifferent to their welfare. As the history abundantly shows, hostile relations were very apt to manifest themselves between the Israelites and their neighbours on the opposite side of the Dead Sea ; and by the prophets both nations are depicted in an unfavourable light, Moab being charged with assuming ft. 'j iD^p] Is. 2i14: also Mi. 6e ^. 9S1.— «. 'n nan «Si] Jo». a4wt c£ on i"» 262 DEUTERONOMY towards Judah a haughty, independent attitude (Is. i6*Jer. ^g26.29.42 Zeph. 28), and the 'Ammonites with waging cruel aggressive wars (Am. i13), and with exulting maliciously over Judah's misfortune (Zeph. 28 Ez. 2i83<28> 25s- 6). V.4-6(3-5) are quoted (in an abridged form) in Neh. 131"2; and Neh. 13s de- scribes how the principle embodied in them was immediately acted upon. — 8-9 (7-8). The Edomite and the Egyptian, how- ever, may be admitted in the third generation, the formei because he is Israel's "brother," the latter because Israel was once a sojourner in his land. — 8 (7). Thou shall nol abhor an Edomite, for he is thy brother] the feelings of rivalry and hostility, prevalent generally between Israel and Edom (comp. Gn. 2523 274<> Nu. 2018"21 2 S. 813 (RV. m.) 14 1 K. u15f- Am. i11 Jer. 4c/-22 Ez. 35 Is. 34, &c), are to be overruled by the recollection of the ties of consanguinity which bound the two nations together (cf. on 24). — Thou shalt not abhor an Egyptian, because thou •wast a stranger in his land (io19)] the case with Egypt is similar. In spite of the Egyptians' oppression of Israel, in spite, too, of the distrust and suspicion with which the prophets viewed the political interference of the Pharaohs with the affairs of Palestine (comp. on i716), the Israelites had once been sojourners in their land ; and the recollection of this fact should soften their attitude towards them. — 9 (8). Children that are born to them of the third generation] i.e. the descend- ants, in the third generation, of an Edomite, or Egyptian, settled in Canaan, may share the full privileges of the native Israelite (of course upon condition that they consented to be circumcised, and made a general profession of Israel's faith). It is probable that under the monarchy there was a good deal of intercourse between Egypt and Palestine : Israelites are mentioned more than once as visiting Egypt, the writers of the same period show considerable acquaintance with the peculiarities of the Egyptian climate or soil (Is. 19 ; Am. o,8 Nah. 38f- Jer. 467) ; and no doubt Egyptians frequently visited Palestine in a similar way. 7. vahv tsmn nV] Jer. 29' 384 ft) Ezr. 9la(+ onaiai, as here).— 9. It is better, syntactically, to place the athnah at Dn^, — "As for the children who shall be born to them, the third generation may enter," &c. XXIII. 8-15 (7-»4) 263 10-15 (9-14). On the purity and cleanliness of the camp. — When Israel Is engaged in a military expedition, the camp is not to be defiled by the presence within it of any accidental pollution, v.ll-l»(UMi). and a place is to be reserved outside the camp for the necessities of nature, v.13-15(1214). P has a law analogous to the first of these provisions in Nu. 514, where it is prescribed that everyone, of either sex, who is a leper, or has an issue (see Lev. 15s- 19- 26), or is unclean through contact with a corpse (Nu. 1911 3119), is to be excluded from the camp : but the two laws are not identical ; for while the prohibition in Nu. is much more comprehensive than that in Dt., the particular case which is alone contemplated in Dt. is not included in Nu. at all. — 10 (9). When thou goest forth] 201 2 1 10. — Thou shall keep thee (24) from every evil thing] i.e. (here) from whatever is conventionally unbecoming : cf. 171 (phil. n.). — 11 (10). That is not clean by reason of an accident of the night] see Lev. 1516. — 12(11). He shall bathe himself with water ; and when the sun goeth down (i6a 2413 Jos. 829) he shall come within the camp] the purification enjoined agrees with that prescribed in Lev. 15™ under the same circumstances, "he shall bathe all his flesh with water, and be unclean until the even." — 14 (13). A paddle p{?')] the word commonly denotes a tent-pin or -peg (Jud. 421- M 526 al.), sometimes a peg or nail (Is. 2223) : here it must signify an implement of similar form, suitable for digging in the ground. — 15 (14). The reason of the foregoing prohibitions, viz. lest Jehovah, who accompanies Israel in its wars (201- 4), be obliged to withdraw Himself from the camp (cf. Nu. 58b).— Walketh (l^nno)] the hithp. conjug. is stronger 10. wno Ksn '3] " when thou goest forth as a camp" : cf. 2 K. 5* " And Aram Dnru inx' came forth as marauding bands," &c, njriD, divu, being accusatives defining how the going forth took place (Ew. § 27c/1 ; G-K. § 118. 5c).— 11. m_p] si. c. of n-iij.— 12. aiy nusS] Gn. 24«st : cf. n?3(n) rtOfiS Ex. 14*7 Jud. 1928 Ps. 466f.— 13. T] i.e. side, place : cf. Nu. 2" Jer. 6* ; and on 231. — 14. "|J1k] only here. KJ'I. Syr. eaino, is a common Aram, word, meaning weapon ( = Heb. "Ss): k:mk in 5T (in J'rtK n>3 quiver, lit. receptacle 0/ weapons, Is. 49s al.) means the same; and the Heb. JiK, prob. a technical term, appears to be the same word. The word is construed collectively ; but many MSS. have the plural I'JIIJ. (5 (l is peculiar to Dt. ; but Lev. 1822 (cf. 2013), though general in its wording, is aimed probably at the same practice. The renderings "harlot" and "sodomite" are both inadequate: in neither case is ordinary immorality intended, but immorality practised in the worship of a deity, and in the immediate precincts of a temple : see deriv. from w, "that which cometh of thee"; and the same convenient euphemism is retained in RV. : but comparative philology shows that the word has really no connexion with w ( = Aram. RJP: cf. Dr. § 178), but that it is cognate with the Syr. nxs (Pa.) foedavit, k^nn?, unttf, sordes, pviroi, and means filth (cf. ns'is Is. 4* al.). — "pno] sing-. (G-K. § 93. 3. 3). — 16. Dyo] ,5u. 18.18 Ex# 22n Lev. 2541.— 17. ^ a^sa] Gn. 2016 as?> yyyi ateg, Jer.4o4b-5.— 18. aSa] the term D'a^a occurs in a (partly mutilated) enumeration of the ministers and other attendants attached to a temple of 'Ashtoreth at Larnaca in Cyprus (CIS. I. i. 86 B10), whence it has been supposed that it was the recognized Phoenician designation of the kedeshim (ib. p. 95 ; OTJC.2 365 «.). XXIII. 16-19 (i5-»8) 265 HdL 1. 199 (in Babylon); Ep. of Jeremy 43 (also in Babylon); Strabo, xii. 36 ('Atytllrrn Upxl at Komana in Pontus) ; Lucian, Lucius, § 38 ; Athan. c. Gentes, p. 24 E; Ges. Thes. s.v.; and cf. on 225. Kadesh and Kedcshdh are, respectively, the masc. and fern, of the same adj. (lit. sacred), which denotes a person dedicated to a deity for the purposes indicated (ffi rt\i< and nltntpmt, i.e. initiates). The kedcsfiTm (masc.) and kedeshoth (fern.) are frequently alluded to in the OT., especially in the period of the monarchy, when rites of foreign origin made their way into both Israel and Judah : see, for the former, 1 K. 1424 1512 (banished from Judah by Asa) ja«WjK. 23' Job 36"+ ; for the latter, Gn. 38"- « Hos. 414t : comp. Jer. 3S•••*'•1,. Aq. iilinXXayftim, i.e. changed (of sex) 5 cf. on 22\ 19 (18). Hire (pnx)] the word used regularly of the payment made to a harlot {e.g. Mic. i7 Is. 23"- 18 Ez. 1684); the ex- pression thus includes the gains made by an ordinary harlot, as well as those of the kedSshdth mentioned in the previous verse. — Nor the price of a dog] i.e. (as the context shows) the price or payment (Mic. 311) which a "dog" receives, "dog" (3^3) being an opprobrious designation of the male kedSshitn referred to in v.18 : comp. *wes Apoc. 2216, and the note below. In the impure worships of antiquity, it was not uncommon for the gains of prostitution to be dedicated to a deity (cf. Hdt. i. 199 ; Lucian, de dea Syria, § 6, Dial. Meretr. 7, 1 ; 14, 3 ; Clem. Al. Protrep. p. 13). — The house of Jehovah thy God] only here in Dt. : cf. Ex. 231» = 3426 (JE), Jos. 624 Jud. 19". Very often in Kings, &c, as a designation of the Temple. — Both oj them] i.e. both the hire of a whore, and the price of a "dog," not both the givers and their gifts : see, on the force of D3, 22M (phil. note). — An abomination, &c.] 1812. 20-21 (19-20). On usury (interest).— The Israelite is not to lend to his brother-Israelite upon usury (interest) ; he may lend upon these terms to a foreigner, but not to his brother, if he desires Jehovah's blessing to rest upon his undertakings. V.20^9) is parallel with Ex. 222<<25> in JE, and Lev. 25s6-37 in H, in both of which passages a brotherly treat- ment of the impoverished Israelite is inculcated, and it is forbidden to take interest from him for a loan ; the permission to receive interest from a foreigner (though implicit in the terms of Ex. and Lev.) is granted explicitly only in Dt. ; and the promise of Jehovah's blessing is, of course, character- istically Deuteronomic (on 27). Virtually all loans in ancient 266 DEUTERONOMY Israel were, it is probable (p. 178, and below), those direct ad to the relief of distress ; and these accordingly are the loans contemplated in the present law. — 20 (19). Thou shalt not make thy brother give interest (W2), interest of money, interest of victuals, interest of anything off which interest is given] Ex. 22^(25) qe) "If thou lend (n£n) money to my people, even him that is poor with thee, thou shalt not be to him as a creditor [on 152]; ye shall not lay interest $fi) upon him"; Lev. 2586t (H) "Take thou of him (thy impoverished brother, v.88) no interest or increase (n*2nrn ^f}); but fear thy God, that thy brother may live with thee. Thy money thou shalt not give him for interest ; and for increase thou shalt not give (him) thy victuals." " Usury" (AV., RV.), it need hardly be said, is not used in the OT. in the modern sense of the term, of exorbitant interest, but (in accordance with its general usage in old English) of interest generally (whether reasonable or exorbitant). The Heb. verb W% means commonly to bite : hence SJ$J is, no doubt, properly something bitten off the sum lent, in modern parlance, interest. Interest is mentioned else- where in the OT. — always with reprobation — Ez. i88- ls- 17 2218 Ps. 156 Pr. 28s.— Interest of money, &c] cf. Neh. 510.— 21 (20). Unto a foreigner, &c] comp. 158. — May bless thee, &c] I429b 2419b. i2t.— In the land, &c] 71 n10-29. In condemning the practice of taking1 interest on money lent, Hebrew legislation agreed with the thinkers of Greece and Rome (Plato, Legg. v. 742 ; Arist. Pol. i. 10. 5 ; Cato, ap. Cic. de Off. ii. 25 ; — Arist., for instance, arguing, in view of its Greek name 90x0s , that money being naturally barren, to extract offspring 'from it must be contrary to nature) ; and the same opinion was shared largely in the early Christian Church. The change of sentiment 20. 'n YnnV T^n nfo] lit. (as it seems) " thou shalt not make thy brother bite off, a biting of 'silver, &c, even a bitingoi anything off which one biteth," viz. for the purpose of giving to the lender what is so "bitten off" from the principal lent. Comp. Hab. 29, where there is a play on the double mean- ing of the verb : the Chaldaean (v.6) " increases what is not his " (cf. Pr. 22F), i.e. treats the nations subject to him as a usurer : these then rise up against him as his "debtors," but also as those who will "bite " him (yaw), i.e. requite him painfully for his extortions. " In Arabic there is a parallel expression ' to eat usury.' For the connexion in which ien here appears there is a curious parallel in Hadith Bokhari, vii. 60 of the Bulaq vocalized edition, where the price of blood, the price of a dog, and the 'eating of usury* are forbidden together. I think this is merely curious; probably the Hadith is due to Jewish influence " (W.R.S.). XXIII. 20-21 (19-20 267 /hich has supervened in modern times is due partly to a clearer perception of the nature and use of money, partly to the fact that the purposes for which loans are now required, are (as a rule) different from those for which they were needed in ancient societies. In modern times loans are required principally by merchants and other traders, for the purpose of developing an industry by increasing- the capital with which it is worked { and the increased capital bringing with it an increased income, it is both natural and proper that a reasonable payment should be made for the accommodation, just as would be done for the loan {i.e. the hire) of a house, or of any other commodity. In ancient times, however, commercial relations were comparatively undeveloped, and loans were commonly needed for the purpose of relieving distress (cf. Ex. 22s4 125)) ; the borrower was not a solvent man, able and willing to pay a price for what, as he well knew, would enable him to extend his business with profit to himself, but a man reduced to poverty by misfortune and debt, to exact interest from whom seemed tantamount to making gain out of a neighbour's need. The loans on which interest was prohibited, were thus originally not advances of money needed for the development of a commercial industry, but advances intended for the relief of destitution (cf. p. 178) ; a system of commercial loans (as distinguished from charitable loans) was only intro- duced gradually ; and even when it was introduced, it was still long before it was clearly seen that the two stood upon different footings, and that interest on the former (provided its rate was not exorbitant) was legitimate and just. But the feeling with which the ancients regarded all interest, is of course still rightly maintained towards excessive, or usurious interest. Cf. Grote, Hist, of Greece, Part ii. ch. xi. pp. 311-315, 356 f. By the later Jews the practice of taking interest was strongly condemned (Hamburger, Real-Encycl. f. Bibel u. Talm. i. s.v. ZiNS ; supplementary volume, s.t>. Wucher), and abstention from it was considered so meritorious that it was deemed tantamount to accepting " the yoke of the kingdom of heaven " (Siphra, p. 1090, on Lev. 25s7). In Mt. 25s7 (the parable of the talents) it is mentioned without any mark of disapproval. 22-24(21-23). On vows. — A vow, once made, is to be religiously performed : but being an obligation incurred volun- tarily, it is no sin to a man if he does not make one. The habit of making vows, i.e. of promising solemnly before God to offer a sacrifice, or perform some other religious duty, in case a prayer or other earnest desire be granted, was a common one in antiquity ; and many instances are recorded in the OT. (Gn. 2820 Nu. 2i9Jud. ii80 1 S. i11 2 S. 15™); hence it is not more than natural that laws should have been framed for the purpose of regulating the practice, and defining the conditions under which a vow should be valid. No legislation on the subject is however contained in JE ; in P, the conditions under which vows are valid are defined in Nu. 30, the passage which 268 DEUTERONOMY is parallel to the present law being- v.8 <2>, which lays down the principle that a vow made by a man is in all cases binding (the rest of the chapter specifying the conditions under which vows made by women are, or are not, binding). The place at which all vows are to be paid, has been stated previously in Dt. i2«. 11.17. 26. _ 22(21). WJien thou shall vow a vow unto Jehovah thy God, thou shall not delay to pay it\ Nu. 308<2> "When a man voweth a vow unto Jehovah, or sweareth an oath to bind a bond upon his soul (himself), he shall not profane his word : according to all that goeth forth out of his mouth shall he do." Not only is the vow to be performed as it was promised, the performance of it is not to be unduly deferred. Much stress is laid in the prophetic and poetical books on the payment (D?^, lit. to make whole, i.e. make goody pay fully) of vows, partly as a duty to be promptly rendered, partly as implying the welcome fact that the hope or desire, which inspired the vow, has been gratified : see Is. ign Nah. 2l (i16) Jon. 2™ Ps. 2226 5014 5613 6i» 652 661J* 7618 n614-w Job 2227 ; comp. also (based on this and the next verse) Eccl. gSf.(4f.), Warnings against precipitate vows are given in Pr. 2026 Eccl. 55<6>.— Require it o/lhee] i&*.—And it will be sin in thee] viz. if thou do not pay it: cf. v.83^2) 159.— 24 (23). The utterance (83) of thy lips (flgfe «^»)] or "that which is gone forth out of thy lips." The expression is used of a solemn declaration or promise; Nu. 3o18<12> Ps. 89s8 Jer. 17I8: cf. the cogn. verb, Nu. 30s <2> 32s* Jer. 44" Is. 45s3; and s *B KtfO c. 8s. — Observe and do] 4*. — According as thou hast vowed freely unto fehovah thy God that which thou hast spoken {promised) with thy mouth] the words are explanatory of the preceding "prist? N^iO 5 whatever has been voluntarily offered to Jehovah in the vow, is to be duly rendered to Him. •tt'lJ, it seems, must be taken adverbially (Hos. i45<4>); it is against the rend, of R.V., that a "free-will offering" was made under different conditions from a vow, and is mentioned as something distinct from it (Dt. i2*-17 Lev. 718 al.).— Spoken with thy mouth] cf. 1 K. 818- ** Jer. 44s*. 25-26 (24-25). Regard to be shown for a neigh bear's crops. 22. ojra rn] ig». XXIII. aa (2i)-XXIV 269 — The Israelite, as he passes through a neighbour's vineyard, may pick and eat the grapes, as he goes along, but may not carry any away in a vessel ; similarly, as he passes through a neighbour's cornfield, he may pluck the ears with his hand, but must not cut off any with a sickle. Both laws are peculiar to Dt. They are adapted to check an avaricious spirit on either side. The owner of a vineyard, or field of grain, is not to grudge the passer-by a few grapes or ears of corn, if he plucks them as he walks along (comp. the case of the gleaners, 2419-21) ; on the other hand, the passer-by is not to take advan- tage of the liberty thus granted to him, for the purpose of enriching himself unreasonably at his neighbour's expense. — 25 (24). At thine own pleasure] lit. according to thy soul, i.e. thy appetite ; cf. Pr. 1325 (iK:D3 |Dfc6 bfc P*TO) Ps. 1079 Is. 5811, and on 1220 1426. — 26(25). The disciples of Jesus were justified by this law in what they did in the cornfields, Mt. 121 Lk. 61. The Rabbinical teachers of Christ's day, however, treated "pluck- ing" as a species of reaping, and "rubbing" (Lk. 61) as a species of threshing ; hence both came under the category of "work" or "business" (H3&6d), and were pronounced unlaw- ful on the Sabbath day. See Edersheim, Life and Times 0/ Jesus, ii. 56, 780. The custom is still observed in Palestine (Rob. BR. i. 493, 499). XXIV. 1-4. On divorce. A divorced woman, after con- tracting a second marriage, is not to be re-married to her former husband. — The rend, of AV., RV., is not here quite exact; v.18 form the protasis, stating the conditions of the case contemplated, v.4 is the apodosis. The law is thus not, properly speaking, a law of divorce : the right of divorce is assumed, as established by custom (comp. 22ie- w, two cases in which the right is forfeited) ; but definite legal formalities are prescribed, and restrictions are imposed, tending to prevent its being lightly or rashly exercised (see p. 272). There is no corresponding law in the other Codes of the Pent. ; like Dt., H and P take the custom of divorce for granted (Lev. 2i7-14 2218 Nu. 3O10(''>); but they contain no legislation 25. TV3»] accus. of manner: cf. job1* Van Lev. 2$l* 2&.— 26. 1'w] Ex. ao» Joa. 8" Is. 10". 270 DEUTERONOMY respecting it. The law of Dt. is quoted, and applied didactic- ally, in Jer. 31 (in v.lb read as RV. marg.). — 1-4. Render: " When a man taketh a wife, and marrieth her, and it cometh to pass, if she find no favour in his eyes, because he hath found in her some indecency, that he writeth her a bill of divorce, and delivereth it into her hand, and sendeth her out of his house, (2) and she departeth out of his house, and goeth and becometh another man's wife, (3) and the latter husband hateth her and writeth her a bill of divorce, and delivereth it into her hand, and sendeth her out of his house ; or if the latter husband, which took her to be his wife, die; (4) her former husband, which sent her away, may not take her again to be his wife, after that she is defiled." — 1. Find no favour in his eyes] a common Hebrew expression : Gn. 68 183 1919 &c. — Because he hath found in her some indecency] the feeling prompting a husband to divorce his wife must rest upon a definite and substantial ground. The expression rendered "indecency" ("£H nny) has occurred before in 2316<14); it is lit. the nakedness of a things and signifies most probably some improper or indecent behaviour (ffi ao^/tov irpayfia). The expression is a peculiar one ; and different views have been held as to what is denoted by it. Of the Jewish legalists, the school of Shammai (1 cent. B.C.), pressing the word " nakedness," understood it of unchastity, the school of Hillel, pressing (in Rabbinical fashion) the word "thing," and the clause "if she find no favour in his eyes" (though this, as a matter of fact, is qualified by the following words, " because he finds some indecency in her "), supposed the most trivial causes to be included, declaring, for instance, that a wife might be divorced, even if she burnt her husband's food (l^'eon nnnpn i^'Bn), or if he saw a woman who pleased him better {Gittint ix. 10: cf. Mt. 198 1* . . . *«t« w5**» ■*«-/«; Jos. Ant. iv. 8. 23 x*6' arttivroToti* air'tai). It may however be doubted how far the latter opinion was literally acted upon. The grounds mentioned in the Mishnah as justifying divorce are, violation of the law of Moses, or of Jewish customs, the former being said to consist in a woman's causing her husband to eat food, on which tithe has not been paid ; in causing him to offend against the law of Lev. 1819, in not setting apart the first of the dough (Nu. is201*)! aQd in failing to perform any vow which she has made ; and the latter in appearing in public with dishevelled hair, spinning (and exposing her arms) in the streets, and conversing indiscriminately with men, to which others added, speaking disrespectfully of her husband's parents in his presence, or brawling in his house (Kethuboth vii. 6). The Karaite Jews limited the grounds of divorce more exclusively to offences against modesty or good taste, a change of religion, serious XXIV. 1-3 271 bodily defects, and repulsive complaints (see Ad. Neubauer, Aus der Petersb. Bibliothek, 1866, pp. "», 101 ; Aaron ben Elia, Can 'Eden, p. i:p4, c. 24 of D'n no). That the n:n nny denotes something short of actual unchastity, may be inferred from the fact that for this a different penalty is enacted, viz. death (222a); in 23" (w>, also, the same expression is used, not of what is immoral, but only of what is unbecoming. It is most natural to understand it of immodest or indecent behaviour. Writeth her a bill of divorce (™jn| TBD)] lit. a writ of cutting off (cf. Sir. 25s6 ciTro'Tc/ie), or separation ((S /?i/3Aiov airoaraa-iov, as Mt. 531 197 Mk. io4) : so v.8 Jer. 38 Is. 50H. The husband's determination to divorce his wife must be attested by a properly formulated legal document. — And delivereth it into her liand] so v.8. The deed must, so to say, be formally served upon the wife. The conditions which a deed of divorce (called in post-Biblical Hebrew a Get), in order to be valid, must satisfy, and the formalities to be observed for its due delivery to the woman, as defined by the later Jews, are stated at length in the treatise of the Mishnah called Gittin. — And sendeth her away (nC1H'1!) oui of his house] a third formality (so v.8): the woman must be sent forth formally, by her husband, out of his house. n$ to send away or dismiss is the usual Heb. word for divorce; cf. v.* 2219-» Is. so1 Mai. 219. A divorced woman is TOftl!, lit. one driven out, expelled (Lev. 2114 2213 Nu. 3010 Ez. 44wt) ; but the verb BHJ is not found in this sense (Gn. 2110 being scarcely an instance). The right of divorce, it will be noticed, rests solely with the husband ; no provision is made for the case of a wife seeking redress for her husband's misbehaviour. By the later Jews, the wife was permitted in certain cases to claim a divorce, viz. if her husband were a leper, or afflicted with a polypus, or engaged in a repulsive trade (Kethuboth, vii. 10).— 3. Hate her] cf. 2213. The expression, which includes no reference to a positive offence on the woman's part, might be taken to show that a husband could divorce his wife upon slight and arbitrary grounds ; but as a second husband would hardly enjoy greater liberty of divorce than a first, it is only reasonable to interpret it in the light of v.1, as implying some impropriety as its XX1Y 2. \ r„vm] 4jrnp. come to belong to, become the property of', of • woman, the standing expression for to be married to : Jud. 14*0 15* ai. 272 DEUTERONOMY occasion. — 4. After that she is defiled] the union of a divorced woman with another man, from the point of view of her first husband, falling into the same category as adultery, to which this term is applied (Lev. 1820 Nu. 5is.14.20). "The marriage of a divorced woman is thus treated implicitly as tantamount to adultery, and the way is prepared for the teaching of Christ On the subject of marriage, os eav a,Tro\e\vfievr)v yajxrjtrQ fioixo-Tai Mt. 532" (Keil). — An abomination before fehovah] a variation of the usual expression "Jehovah's abomination" (on 725); "before" as v.18 Gn. 71. — And thou shalt not cause the land to sin] cf. Jer. 31. The land is conceived by the Hebrews as in moral sympathy with the people living upon it, and is thus almost personified (Ez. 1413 Is. 2420b); it is " polluted " under its inhabitants (Is. 24s), and "defiled" by their immoralities (Lev. 1825). Here to sin denotes (or at least includes) to incur the guilt and consequences of sin ; cf. Is. 2921 Eccl. 56 ; and the subst. sin (son) in 159. — Is giving thee] 421. Hebrew law, as remarked above, does not institute divorce, but tolerates it, in view of the imperfections of human nature («■/>«; w exXupaxxpilit* vpSy, Mt. 198), and lays down regulations tending' to limit it, and preclude its abuse. Thus the law of Dt. provides three guarantees against rash or arbitrary divorce : a definite and substantial ground must be alleged 5 a proper legal instrument must be prepared ; and the case (it is implied) must be brought before some public functionary, who would not only secure the due observance of the requisite legal formalities, but also take care that the grounds alleged were sufficient, and consider any defence that might be offered. The deed, moreover, in order that the divorce may be legally valid, must be delivered into the wife's hand, and she must be formally sent by her husband out of his house. It is evident that the time and expense involved in these formalities would tend to check a divorce suit being rashly instituted ; the husband would have opportunity for reconsideration, and the intervention of a public magistrate would prevent proceedings being instituted upon wanton or frivolous grounds. The further provision in Dt. that a divorced woman who had married a second time, should not return to her former husband, would operate similarly as a deterrent from hasty divorce, or, if the divorce had actually taken place, it would lead the husband to consider the possibility of taking his wife back, while he was still at liberty to do so, viz. before she had bound herself to a second husband ; it would also be of value in a different direction by checking, on the part of a woman desirous of returning to her former home, the temptation to intrigue against her second husband. In i. n*?9n] G-K. {54s: the pausal form (for n*qtri) 00 account of tb« Zaq«f(ct. on f). XXIV. 4-6 271 two cases the right of divorce is withheld, viz. where a man slanders his newly-married wife as unchaste, or seduces her before marriage (2219--19), the ground, no doubt, being, in the former case, that a husband guilty of such a mean attempt to get rid of his wife deserved to forfeit the right altogether, and in the latter case, that a woman who had been so treated had a claim to special consideration at her husband's hands, and should not be exposed to the additional disgrace of a divorce. Malachi (218"lfl) deplores the frequency of divorce in his day, and declares that it is hateful to Jehovah. The Rabbis in a later age dis- couraged the practice as much as they could do : at the same time, the passages from the Mishnah cited above, show that it was permitted upon grounds which, judged by a Christian standard, would be deemed in- sufficient ; and perhaps the indistinctness of the expression used in Dt. may have contributed to this laxity. Comp. the counsel of Sir. 2$m' fin l*( Zlan 3ii£«3»», prill yvnaixl «"»»«/>« xfyve'w 11 (in vptitr*! »««-« Xl'f* ""' *•* rZt aa.fKui rtv aTortfit aiirri* (see also 7M(18) 42 '). The minuter regulations of the later Jews, on the subject of divorce, are contained chiefly in the Mishnic treatises Kethuboth (i.e. marriage- contracts) and Gittin,— both translated in De Sola and Raphall, Eighteen Treatises of the Mishna, 1843: see further Saalschiitz, Mos. Recht, p. 799 ff. ; Edersheim, Life and Times of Jesus, ii. 332-334 ; Hamburger, Real-Encycl. f. Bibel u. Talm. i. s.v. Scheiden, ii. s.v. Scheidung (where the formalities that must be observed in the preparation of a legal Get are enumerated) ; Kitto, Bib!. Cyclop.* iii. 89 f. The legal form of a Get may be seen in Selden, Uxor Hebr. (1673) p. 369 f. ; Surenhusius, Mishna, iii. 323, 325 f. ; Hamburger, ii. I.e. ; cf. also Gittin, ix. 3. For two interesting specimens of ancient Kethuboth (a.d. 1095 and 1 164) see A. Merx, Documents de Paliographie Hebr. et Arabe (1894), p. 35 ff.— On divorce-customs in other countries, see Post, Familienrecht, p. 249 ff. 5. No military service, or other publio duty, is to be imposed upon a man during the first year after his marriage. — Peculiar to Dt. The law is analogous to those in 20*T, and is prompted by the same spirit of consideration for a man's domestic relations, and the same unwillingness to interfere with them unnecessarily. — Neither shall any business be imposed upon him] lit. pass over upon him (Job 1318): i.e. his services are not to be requisitioned for any public purpose. — He shall be free (N?3) for his house for one year] i.e. exempted (1 K. 1582) from other duties, and free to attend to the interests of his new home. 6. The mill, or the upper millstone, not to be taken in 3. V\ ^dS>J *? (=as regards) is here very peculiar, though there are some approximate parallels in late Heb., 1 Ch. 28lb-w 298b 2 Ch. 7° (|| 1 K. 9* without V) : Lex. S 8 e e.—B. Kin] he, — »uch a one as is mentioned In cL* (Job 13"). 18 274 DEUTERONOMY pledge. — The hand-mill is an article in every household in the East : it is indispensable for keeping the family supplied with food ; and every morning its dull, grating sound is heard throughout an Eastern village (cf. Jer. 2510 Rev. 1822). The law is analogous to the one in v.12*13; and like it imposes a wholesome limitation on the power exercised by the creditor over the debtor : how liable this power was to be abused may be inferred from such passages as Am. 28 Pr. 2227 Job 226. — The mill, or the upper millstone] i.e. either the whole mill, or even the upper millstone alone (which revolves upon the lower stone, and without which, of course, the mill is useless). The hand-mill (&S!!T?.) consists of two flat circular stones, worked usually by two women (Mt. 2441) seated on the ground, as anciently by female slaves (Ex. 116 Is. 472) ; the work being hard, and deemed degrading, was not performed by men except such as were captives (Jud. 1621 Lam. 513). The "upper millstone" (2?*], lit. the "chariot," or rider) is men- tioned also Jud. 953 (2 S. 1121). — For he (emph. : viz. one that doeth this) taketh a life (soul) in pledge] the hand-mill, as just said, supplying a family with its daily bread, and so being tantamount to the life of those dependent upon it. 7. Against man - stealing. — A man discovered to have stolen, and sold into slavery, a brother-Israelite is to be punished with death. The law is virtually a repetition of Ex. 2ilfl in JE, the phraseology being merely recast in the Deutero- nomic mould. — If a man be found (211 2222) stealing any of his brethren of the children of Israel, and he play the master over him (2114), and sell him, then that thief shall die] Ex. 21 w " He that stealeth a man, and selleth him, or if he (i.e. the man stolen) be found in his hand, shall surely be put to death." In Dt. the object of the verb "stealeth " is expressly limited to an Israelite. By sell him is no doubt meant sell him into slavery in a foreign land. — Brethren] 152. — So thou shall ex- terminate, Sfc] i36<5). 8-9. On leprosy. — In dealing with the plague of leprosy, the Israelites are to attend carefully to the directions given to them by the Levitical priests ; and to bear also in mind what 7. £•£):]= person, as io22 and often. xxiv. 7-10 275 Ji'hovah did to Miriam, as they came forth out of Egypt (Nu. i214f). In JE no provision is made for the treatment of leprosy; but in the Priests' Code the subject is handled with great minuteness, in view of the different cases that are likely to arise, in two long chapters, Lev. 13-14. The law, as it stands here, cannot be taken as proof that Lev. 13-14 existed in its present shape at the time when Dt. was written ; but it is sufficient evidence both that a Torah on the subject was in the possession of the priests, and that the principles which it embodied were of recognized authority, and referred to a divine origin ("as I have commanded them"). — 8. Take heed] cf. 49. — The plague (W3) of leprosy] lit. touch or stroke (178 215), — here of the physical mark (TrXrjyjj) produced by a malignant complaint (cf. 1 K. 837 Ps. 9110), and a standing expression in Lev. 13-14 (v.2- s- 9 &c.) ; cf. the cogn. verb, 2 K. 155. — Observe . . . and do] 4°. — According to all that the priests the Levites (181) shall direct you] i710b (where obedience to the "direction " of the priests is similarly enjoined) : the verb is the one (n^n) used of the technical "direction," given by the priests (cf. on i710) ; and the regulations contained in Lev. 13-14 are called by the corresponding subst., the Torah of leprosy (1359 14s2- 54-67). — ^on] (5 Sam. minn bn. — As I have commanded them] the first person, of Jehovah, as 7*. — Observe to do] 51. — 9. Remember, &r'c] cf. 7T8b ; and esp. 2517. — Unto Miriam] see Nu. 12 (JE). A solemn admonition to remember not only how Miriam was suddenly smitten with leprosy, but also how seriously it was treated, Miriam being excluded from the camp for seven days (Nu. i214f-). — By the way, &c] 23^ (4> 2517. 10-13. On pledges. — When an Israelite lends to his neigh- bour on the security of a pledge, he is not to go into the house for the purpose of fetching his pledge ; the right of selecting the article offered is to remain with the borrower. And if the borrower be a poor man, and offer his mantle as the pledge, it is to be restored to him at sunset, in order that he 8. 3 "Crn] in, i.e. in the matter of (Ex. 2313 2 S. 2010), when the case arises; not against (U, Schultz, Keil), which would be JD (2310 Jud. I311 Jer. 9'), not a. — 10. nrn] 15*. — lony D3yV] for him to give his pledge (cf. on 15s), — with a change of subj., as sometimes happens with the inf. (4s). 276 DEUTERONOMY may not be deprived of his covering for the night. Loans on interest (2320f) are forbidden : but loans on the security of a pledge are permitted; and the two present provisions are designed to prevent the creditor's abusing his legitimate rights, or enforcing them vexatiously (Job 22s 24s). The second is based upon Ex. 2225f- (26f-) : the first is peculiar to Dt., and like those in v.6-17b, is intended as a further restriction on the arbitrary power of the creditor. The terms of both provisions show that commercial and monetary transactions (cf. p. 178) are still of a relatively simple character. — 12. And if he be a poor man, thou shall not sleep in his pledge] as the next verse shows, the pledge contemplated is a mantle (hd^) — perhaps the only article that a poor man would have at his disposal for the purpose, as well as his only covering by night (Ex. 2226(27))t go Ex. 2225(26> " If thou take thy neighbour's mantle (nD?K>) to pledge, thou shalt restore it to him against sunset.' A garment was a common article to offer as a pledge (2417 Am. 28 Pr. 2016 2713 Job 22s) ; and the salmah (or simlah) was the large quadrangular over-mantle, or plaid (cf. on 2217), which was used for sleeping in, and for other purposes (Ex. 1234 Jud. 825 1 S. 2110). On the duty of restoring pledges, see also Ez. i87- 12 3315. — And to thee it shall be righteousness] 625. 14-15. Justice towards hired servants. — The wages of a poor hired servant are not to be withheld from him after the time when they are due ; they are to be paid to him regularly at the end of his day's labour. One of the many laws in which Dt. abounds, not less than the codes of JE and H, inculcating equity and consideration towards those in a position of dependence or want. The parallel in H is Lev. I913b. — Thou shalt not oppress (or defraud)] ?VV is used specially of oppression by robbery or fraud: 2829-83 1 S. I23-4 Am. 41 Ez. 1818 22M Mai. 36 (TOfe* I3f ^)}).—0f thy brethren, or of thy strangers, &c] the expressions are Deuteronomic (15s 1212 3112). — 15. In his day, &fc] Lev. io,13b " the wages of an hired servant shall not remain all night with thee until the morning. — 13. nohv] as Ex. 228-28: Dt. usu. has itjtpfr (84 io18 21" 228-8-"), but rvahv 29* (=8*).— 14. sj-iap] collect., as Lev. 17s- 10-13 al. —15. vur jnn] with- out iV, idiomatically, as Gn. 3018 Ex. 29 Jon. i8 ; Zc. 1 1". XXIV. I2-i6 277 Setteth his heart upon it] lit. lifteth tip his soul to it, a Hebrew idiom signifying "setteth his desire upon it": cf. on 1220, and see Hos. 48 Jer. 2287 4414 Ez. 24s5 Ps. 24*, and in a religious sense (with God as the object of desire) 251 1438. With the thought, cf. Job 73 146. — Lest he cry against thee unto Jehovah, and it be sin in thee] 159: cf. Ex. 22M(a3>. 16. Responsibility for a crime is to be confined to the criminal : his family are not to suffer with him. — Peculiar to Dt. Judged by a modern standard, this provision seems to be a superfluous one ; for the practice prohibited appears to be inconsistent with the fundamental principles of justice : but in the light of ancient ideas, and ancient usage, it was by no means unnecessary. In ancient times the family was the unit of society, much more than the individual ; the guilt, and not merely (as with us) the disgrace, of a crime perpetrated by an individual, was shared by the rest of his family ; and it was only gradually that the doctrine of individual responsibility acquired recognition. Hence among ancient nations, especi- ally in the East, the family of a criminal often suffered punishment with him (Est. o,18f-, Herod, iii. 119, Dan. S25^). Whether the same custom prevailed in Israel can only be inferred by conjecture: the cases Jos. 724f- 2 S. 211-9 are of an exceptional nature, and hardly authorize an inference as to the ordinary judicial procedure. But in 2 K. 148 (where the present law is quoted by the compiler of Kings) Amaziah appears to be praised on account of his unusual clemency; and that there was felt to be a danger of the practice is shown by the existence of a law forbidding it. The doctrine of individual responsibility is strongly insisted on by Ezekiel (c. 18). The principle of the present law has been asserted before, 710. It does not conflict with the teaching of 5* (Ex. 20"). There the reference is to the providence of God, operating naturally through the normal constitution of society : children are linked to their parents by ties, physical and social, from which they cannot free themselves ; and they suffer, not because they a.regiiilty of their fathers' sins, but because by the self-acting operation of natural laws their fathers' sins entail disgrace or misfortune upon them. Here a law is prescribed for human action, and a 16. Vp] may be either /or (ffi !>t\f) Jer. i5,B Ps. 69s 44a, or together with (on 23").— 16b. wov] <£ Sam. IBS) mo; (so s K. 146 Kt.), © pmo'i tin difference is immaterial. 278 DEUTERONOMY principle is laid down for the administration of justice by the State : the family of a criminal is not to be punished judicially with him. The two cases are thus altogether different : it is one thing that, in virtue of the physical and social conditions in which they live, children should suffer for their fathers' sins ; it is another thing that, by the deliberate inter- vention of human authority, they should be punished for criminal acts which they have not committed. Cf. J. B. Mozley, Ruling Ideas in Early Ages, Lect. iv. p. 1 1 1 ff. 17-18. The stranger and the fatherless not to be treated with injustice, nor the widow with hard-heartedness. — The same three typical classes of the necessitous and unprotected are again, as already in Ex. 2220f- <21f->, and often elsewhere in Dt. (comp. on 1429), commended to the considerate regard of the Israelite. Each of the two provisions is substantially the application to a special case of the general principle of Ex. 2220.2i.25<2i.22.26) 336.9 and Lev# Igsst (the stranger not to be oppressed). — Thou shall not wrest the judgment (1619) of the stranger, (or) the fatherless'] Ex. 23° "Thou shalt not wrest the judgment of the poor in his cause." — Nor take the widow's garment to pledge] a provision analogous to the one in v.6. Comp. Job 24s, where taking the widow's ox for a pledge is mentioned as a piece of oppressiveness side by side with removing landmarks, robbing flocks, and driving away the ass of the fatherless. — But thou shalt remember, &c] the whole verse nearly as 1515; cf. below, v.22 19-22. Gleanings in the cornfield, the olive-garden, and the vineyard, are not to be claimed in a grasping spirit by the owner, but to be left for the stranger, the fatherless, and the widow. — The first and the third provisions agree sub- stantially with Lev. io,9'- 23s2, in the Law of Holiness, only the phrasing being Deuteronomic ; the second is an extension of the same principle to the olive-garden. — 19. When thou reapest thine harvest, &c] cf. Lev. io,9- 10b ( = 2322). — May bless thee, &>c] i429b 2321 (20)b._2Q. When thou beatest (annn *:>) thine olive tree] alluding to the method by which the fruit of the olive tree was collected ; so Is. 2712. Comp. the parallel expression, Is. 176 2413 ITT S)£i)3 "as at the striking of an olive tree." — 21. WJien thou ga the rest thy vineyard (Jud. 927), &c] of Lev. i910a. — 22. And thou shalt remember, &c] v.18 1515, 20. "wen] dcnom. from n"J»f : the so-called Piel privativum (G-K. § 52. 2*|. XXIV. 17— XXV. J 2 79 XXV. 1-3. Precautions against undue severity in the in- fliction of corporal punishment (the bastinado).— If a culprit be condemned by a lawful tribunal to be beaten with stripes, the sentence is to be carried out in presence of the judge, the stripes are to be counted one by one, and the entire number given is not to exceed forty. Peculiar to Dt. A provision both equitable and necessary in an age when little regard was apt to be paid to human suffering, and when corporal punish- ment was liable to be inflicted with extreme severity. The expression in v.2 " cause to lie down" makes it probable that the particular punishment contemplated in the law is the bastinado, which was a common form of punishment in Egypt (Wilkinson-Birch, 1878, i. 305, 308; HWBA 8992, 914) and in other Eastern countries, and which lends itself with peculiar facility to abuse. The infliction of stripes is often alluded to in the OT. as an obvious and ordinary form of punishment, e.g. Ex. 2120 (which shows that a master would sometimes beat his slave with such violence as to cause his death), Pr. io18 1726 1929 26s (on the back ; cf. Is. 506), Jer. 202 3716: but it is nowhere described as authorized by law except here, and (probably) 2218. — 1. They shall justify the righteous, and con- demn the wicked] comp. 1 K. 832 (of God). Righteous and wicked are here used in their forensic sense, to signify righteous and wicked, in respect of the particular charge of which a person is accused, i.e. they are equivalent to innocent and guilty respectively ; cf. Ex. 9s7 23*. P^WH and J?^i?» lit. make (i.e. declare) righteous (innocent) and wicked (guilty), as 2 S. 154 Is. 523 Ps. 82s ; Ex. 228W ps. 3788 94ai._2. Worthy to be beaten] lit. a child of beating (ntan J3), by a well-known Hebrew idiom: comp. "a child of death" (niD p) 1 S. 2081 al. — To be beaten before his face, according to what is sufficient for his wickedness, by number] provisions evidently adapted to protect the criminal against maltreatment : the punishment is not to be left to the discretion of subordinate officials, it is to be inflicted in the presence of the judge ; the stripes are to be counted, not administered at random ; and their number is to be strictly proportionate to the gravity of the offence. — 3. A XXY. 2. i Ha] cf. Lev. 25*. 280 DEUTERONOMY further limitation : the number of stripes is never to exceed forty. — Forty stripes he may give him, lie shall not exceed] by the later Jews the number, to avoid the possibility of a mis- take, was fixed at 39 (nnN "iDn D\P2ns Maccolh, iii. 10 ff., where the process is described ; 2 Cor. n24 Jos. Ant. iv. 8. 21, 23). — Thy brother] the term is here used with force ; see on 15*. — Be dishonoured] on the idea expressed by n/iJ?, see on 27w. The meaning is that an excessive punishment is a humiliation inconsistent with the respect that is due to a human being ; it brings with it a degradation which even a criminal does not deserve. — Before thy eyes] aggravating the indignity; of. on iw. {Seem of AV. RV. is incorrect: see below.) 4. The ox not to be muzzled, while he is treading out the corn. — Peculiar to Dt. The law affords another example of the humanity which is characteristic of Dt., and which is to be exercised even towards animals (cf. probably 226t; and Pr. 1210). 1 Cor. 99 1 Tim. 518 the law is quoted, in illus- tration of the principle that "the labourer is worthy of his hire." The custom of threshing corn in the manner here alluded to, prevails still in the East. The ears of corn are spread out upon the threshing floor, the oxen, yoked together in pairs, are led by a rope, or made to move round a pivot in the centre, and their hoofs passing over the ears, separate the grain from the husk. See DB1. i. 65 (in Egypt) ; Thomson, The Land and the Book (1881), i. p. 153 f. (at Yebna) ; Rob. BR. i. 550 (near Jericho : here the oxen of the Christians were muzzled, those of the Moslems unmuzzled). Oxen (or other animals) still thresh unmuzzled " in Mauretania (Hoest, Marok. p. 129), Mesopotamia (Buckingham, Mesop. i. 418), Syria (Russell, Aleppo? i. 76), Arabia and Palestine (Wellsted, Reisen in Arabien, 1842, i. 194; Lynch, Narrative, 1852, p. 218) " (Knob.). Conder {Tent Work, 1887, p. 329) says, " I have seen them muzzled, though this is rare." 5-10. The law of Levirate-marriage. — If there are two brothers living as neighbours, and one die leaving no son, his 8. 'n »jw jb] RV. "lest, if," &c. : see on 8U.— T«A rhfi] not "should teem vile unto thee " : " in the eyes ( = judgment) of" is •rpa (e.g. On. 191*) 1 'J'pV is always before, in view of (e.g. v.9). XXV. 4 28 I widow is not to be married into another family, the surviving brother is to take her as his wife, and the eldest child born to them is to succeed to the name and inheritance of the deceased brother, v.Bfl. In case the surviving brother declines to do this, a formal declaration to that effect is to be made by both of them before the elders of the city, after which the widow is to loosen her brother-in-law's sandal from his foot in token that he has formally renounced his right, and to express publicly, by word and gesture, the contempt which he deserves for having failed to discharge this duty towards his deceased brother, v.7"10. Peculiar to Dt. The motive of the law is obvious. It is to prevent the extinction of a family ; for it was deemed a disaster if a man, who had once secured for himself a wife and home, should be left without a descendant to perpetuate his name. As however in so many other cases, the law of Dt. does not create a new institution, but merely codifies an old one. The Levirate-marriage must have been an ancient tribal institution in Israel ; for the duty of a sur- viving brother to marry his brother's childless widow is in Gen. 38 (see esp. v.8, 14b- M) presupposed for the patriarchal age. But the institution is not confined to the Hebrews : with modifications in detail, the custom by which it becomes the duty of a surviving brother to marry his deceased brother's wife (or wives), and to make provision for his children, is a widely-diffused one, which prevails among very many different nations, and under the most different systems of relationship (for instance, kinship through women, not less than kinship through men).* The Hebrew institution, however, differs from the normal Levirate-marriage in three respects — (1) it was limited to the case where the deceased left no male issue ; (2) even then it was only put in force when the two brothers were dwelling on the same family estate; (3) the surviving brother, though he took his deceased brother's widow as his wife, and enjoyed during his lifetime (so far as appears) his • See the long list of peoples cited by Westermarck, Hist, of Human Marriage, p. 5iof. ; and the very clear synopsis, with fuller details, in A. H. Post's brochure, Einl. in das Stud, der Ethnol. Jurisprudent! (1886), pp. 28-47 5 ^so (for Africa) A/rik. Jurisprudent (1887), pp. 419-425. 282 DEUTERONOMY brother's estate, did not found a family for himself: the issue of the marriage succeeded to the name and estate of the deceased brother. Similar limitations prevail in India, Mada- gascar, and among the Calchaquis of Brazil. Hindu law restricts the practice to the case in which the deceased leaves no issue of either sex ; but the union with the widow cannot here be termed a marriage, for it is only permitted to con- tinue as long as may be necessary to ensure the birth of a single son,* its special aim being merely to provide an heir who may be qualified to perform duly certain sacrificial rites in honour of the deceased.! In Madagascar it is the duty of a younger brother to raise up seed to his elder brother in case he dies childless. J — 5. Dwell together] i.e. on the same family estate (Gn. 136 367 do not illustrate the usage here) : when the members of the family were separated, the law did not apply. It was a collateral object of the institution to prevent a family inheritance from being broken up, and (see the next clause but one) passing into strange hands. — And have no son] this is the natural meaning of the Hebrew (p), and it is so understood by Onq., Knob., Ew., Dillm., Oettli, Benzinger, Arch. p. 346, Nowack, Arch. \. 345, RV. ; but ffi {(nripfia) understands p in the general sense of child (of either sex) ; so Jos. Ant. iv. 8. 23, and in the quotation by the Sadducees, Mt. 2224 ( = Mk. i219=Lk. 2028), F, Rabb., Schultz, Keil, al. Had this, how- ever, been intended, seed, or son or daughter, would, as Dillm. remarks, have been certainly said in legal phraseology. — Without (Jud. 126) to a stranger] i.e. to a man belonging to another family or clan : she was to remain (with her property) in her own family. — Perform the duty of an husband's brother unto her] the idea conveyed by these words is expressed in the Heb. by a single word, a verb derived from the Hebrew term for "husband's brother" (DT), viz. H03M, i.e. "treat her as a Q^, or husband's brother" (so Gn. 38s). The fact of Heb. 8. V . . . .T.in] 242. — n»Vj> w] Gn. 1931 : usu. *?k *o. * Institutes of Manu, v. 59-63 ; Mayne, Hindu Law and Usage,* 1883, §§ 68-69. Actual marriage with the widow, however, prevails among particuliar tribes of India {ib. § 70). t Cf. on this duty, Maine, Early Law and Custom, chaps, m.-iv. t Sibree, The Great African Island, 1880, p. 246. XXV. 5-1° 283 possessing a special word to indicate this particular relation is evidence that it must have been a prominent factor in ancient Hebrew society, and that the rights and duties connected with it must have been important ones.— 6. Shall succeed to the name of his brother that is dead] lit. "stand up upon the name," &c, i.e. assume a position (or be established) as his heir, and the perpetuator of his name and family.— That his name be not blotted out from Israel] comp. for the figure 9" 29" Ps. 9* 109"; for the thought Ru. 45-10 I S. 2422(21) 2 S. I47b._7. Shall go up to the gate (Ru. 41), unto the elders] in order that her brother-in-law's renunciation of his office may be officially attested and sanctioned: cf. ii> aa».-7b raise up, &c.]cf. Ru. 45-10 {\r\bm by n»n dp BtroH Then shal1 his brother's -wife draw nigh unto him in the presence of the elders, and loose his sandal from off his foot, and spit in his face; and she shall answer and say, So shall it be done unto the man that doth not build up his brother's house] according to Ru 47f-, it was the custom in ancient Israel, when property was transferred, or a right ceded, to take off the sandal, and hand it to the person in whose favour the transfer or cession was made, as a symbolic attestation of the act, investing it with legal validity. Here the sandal is taken from the foot of the husband's brother, in token of his renunciation of the right which the law gave him over his deceased brother's wife (comp. the Bedouin form of divorce, "she was my slipper, and I have cast her off"; Smith, Kinship, p. 269); but it is removed not by himself, but by the woman, as an indication, apparently, that he allows an honourable privilege to be taken from him, and voluntarily renounces a duty which affection for a deceased brother should have made dear to him. The discredit which was felt to attach to his conduct, appears further from the contemptuous act which the woman is after- wards directed to perform (see Nu. 12" Job 3010 Is. 506), and from the disparaging words with which she is to accompany it. For build up, cf. Ru. 4" J also Gn. i6» 30s (RV. m.).- 10. And his name shall be called in Israel, The house of htm 9. nu] "in the face of (in a hostile sense), as Nu. 12"; C. 7s4 (sj€ £0*)| Job ,6» Hos. s». « Before " {JebUmBth, »• ; Rabb. ; Esp.n) would be tf* 284 DEUTERONOMY that hath his sandal loosed\ or, more pointedly, " of the un- sandalled one," — a contemptuous soubriquet, which will cling to his family, and perpetuate the recollection of his unbrotherly act. — $>mB*3 1BB> tXW] Ru- 414 (m a different application). An institution so widely diffused as the Levirate-marriage must rest throughout upon some common basis, and be due to the operation of some common principle, or principles, influencing society. By J. F. McLennan * it was strongly contended that the peculiar position taken in it by the brother can be properly understood only as a survival from an antecedent polyandrous stage of society — in particular, of the kind known as Tibetan polyandry, in which a group of brothers living together share a single wife, and the children of the brotherhood are all (by a legal fiction) reckoned as belonging to the eldest brother. But though undoubtedly polyandry has prevailed, and prevails still, in many parts of the globe t (notably in Central Asia), the best independent judges are of opinion that McLennan greatly exaggerated its extent and importance as a stage in the development of society ; and, in particular, that the usages connected with the Levirate-marriage, to which he appealed as evidence of its former existence, were not so conclusive as he supposed.:}: The institution of the Levirate-marriage, it is probable,§ originated in a state of society in which the constituent units were, more largely than with us, not single families, but groups of related families, or joint family groups. In primitive and semi-primitive societies women do not possess independent rights, they are treated as part of the property of the family to which they belong. A married woman, upon the death of her husband, passes consequently, with her children, and her late husband's estate, to the new head of the family, who assumes in relation to them the same rights and duties which the husband had : he holds towards them the joint position of guardian and owner ; and this brings with it as a corollary the right to treat the widow as his wife. And it is the brother who thus becomes the deceased man's heir, because, from his age and position, he is (as a rule) the person who is best fitted to be the new head of the family, and the guardian of its • Studies in Arte. Hist. 1888, p. 97 ff., esp. 109-1 14 ; Fortnightly Review, 1877, i. 694 ff. t Including Arabia : see Strabo, p. 783 ; Bokhari, iii. 206 (W. R. Smith, Kinship, 122-135; Wellh. in "Die Ehe bei den Arabern," in the G8tt. Nachrichten, 1893, p. 460 ff.). % H. Spencer, Fortnightly Review, ib. p. 895 tT. ; Westermarck, Human Marriage, pp. 3, 510-515; Wake, Marriage and Kinship, ch. v., esp. pp. 172-178 ; A. H. Post, Entwicklungsgesch. des Familienrechts, pp. 58 f., 63 ; Starcke, The Primitive Family, pp. 128-170. (The reader should be aware that the term "Levirate-marriage" is used by different writers in different senses : by some it is used in the broader sense noticed above (p. 281), by others it is limited to the special type, such as prevailed among the Hebrews and the Hindus.) S Post, EthnoL Jurisprudent, p. 40 if. ; Starcke, pp. 141, 153 f., 159 L, 165-167. xxv. ii-i2 285 interests and rights. As remarked above, the Levirate-marriage prevails with many modifications of detail : frequently, for example, it is limited to the case where the surviving brother is younger than the deceased brother ; * as the strong sense of family unity which gave it rise becomes weakened, the brother, though he must still make provision for the widow, often retains only the right, and not the duty, to take her in marriage ; t elsewhere it is permitted only where the education of the deceased brother's children has to be provided for.J Not improbably the Hebrew institution was once considerably wider in its operation than appears in the OT. : there, very nearly as among the Hindus and the Malagasy, it is confined to the particular case in which the widow has no sons, and in which there- fore some special provision is necessary to secure the perpetuation of the deceased man's family, and maintain the integrity of his estate. That the issue of the marriage is counted as belonging to another than his real father is due to the operation of a "legal fiction," of which numerous examples are to be found in ancient law. The marriage of Bo'az and Ruth (in spite of Nowack, Arch. i. 346 f.) is not a Levirate-marriage : Bo'az is not Ruth's brother-in-law ; but he "purchases" her (410), together with No'omi's estate (*•), which he " redeems" : he takes her consequently not as Levir, but as Go'el; and this office devolves upon him, as iub hints, just because No'omi has no surviving son, able to discharge the duty of Levir. The resemblances to Dt. 25 in Ru. 4 are due to the general community of subject-matter (the elders intervening in a case of family law, the "gate," &c), not to the fact that the same case is being described. From a legal point of view, the marriage of Bo'az and Ruth, and the perpetuation of Mahlon's name (48b* I0), are elements in the transaction, subordinate to the question of the redemption of Elimelech's estate (41"4). In Lev. 1816 20" marriage with a brother's wife (widow) is forbidden. The two laws are usually harmonised by the supposition that Lev. pre- scribes the general rule, which is superseded in the law of Dt. by the exceptional circumstances there contemplated. As the conditions under which the marriage is permitted are very precisely described in Dt., this explanation may be the correct one. (The difference is otherwise ex- plained by Benzingcr, Arch. p. 346; Nowack, Arch. i. 346.) 11-12. Against immodesty in women. — When men strive with one another (DstJ>3X BB* *d)] as Ex. 2i2a. — 12. Thine eye shall not spare] 716. — "The case, significant for the manners of the age, was, nevertheless, assuredly not of such frequent occurrence as to call for prohibition by a special enactment : it is, however, selected typically (as e.g. 195) out of a number of others, in order to serve as a standard for the judgment to be pronounced in similar cases. Immodesty, even when extenuating circumstances are present, is to be checked as stringently as possible. It is, moreover, apart from the jus • Post, p. 4s f. t /&• p. 4a. X fa P- 46. 286 DEUTERONOMY ta I fonts [see on 1921], the only case in which the law prescribes the mutilation of the person as a punishment" (Dillm.). 13-16. On honesty in trade. — The Israelite is not to have in his possession unjust weights or measures; for Jehovah abhors dishonesty, whereas His blessing rests upon those who deal uprightly. Justice in the administration of judgment has been insisted on previously (161820) : here justice in commercial transactions is insisted on likewise. Lev. 1935-86, in the Law of Holiness, is parallel: "Ye shall do no unrighteousness (?\y) in judgment, in meteyard, in weight, or in measure. Just balances, just stones, a just ephah, and a just hin, shall ye have : I am Jehovah your God, which brought you out of the land of Egypt." — 13. Tlwu shall not have in thy bag (Mic. 611 Pr. 1611) two different (stones)] lit. a stone and a stone, i.e. stones of different size and weight, or (as the following words explain), " a great and a small," — the larger one for buying, and the smaller for selling ; Am. 85 shows how this type of dishonesty prevailed in N. Israel. Stones were frequently used for weights in ancient countries. For the Heb. idiom employed, comp. Pr. 2023 (the same expression), Ps. 123 (lit. "with a heart and a heart") 1 Ch. 1283. — 14. Two different ephahs] the most ordinary, and standard, Heb. measure is taken as the example; comp. Lev. 1936 Am. 85 Mic. 610 Ez. 4510. — 15. A whole and just stone] "whole," i.e. not deficient in any respect, not under weight. Comp. Pr. n1 (noiD ^TNE Win 7\vb& ptf» nirp mwi). — That thy days may be long, &c] 516 (Ex. 2012); cf. 440: see on 42« i20.— 16. For everyone that doeth these things, <5r»c] the ground, exactly as 1812 22s: see also 725 ("abomination"). — (Even) every one that doeth unrighteousness ( "W» bvrwtrb pbw TO ib>n n«).— 18. And cut off at the rear in thee all that were fagged behind thee] lit. "tailed in thee," i.e. cut off as a tail those whom sickness or exhaustion compelled to follow on slowly behind. Cf. Jos. io19 (Ds)t. This particular incident is not mentioned in Ex. 178-18. — Fagged] see below. — Faint and weary] Jud. 88-16 (^V) ; 2 S. 173 (Vp^), cf. v.w. Advantage was taken of a time when Israel was exhausted by the heat, or other accident of the journey. — And he feared not God\ "according to the rules of ancient Arabian hospitality, and with some sense of God, such as may be presupposed even among the heathen (Gn. 203-8 4218), the 'Amalekites ought to have spared, and indeed 18. 33i] the Piel privat., a9 2430. — O'Srm] of uncertain meaning. In Dan. 2*0 the Aram, bvn is to beat down, subdue : in Syr. Srn is to forgt a metal ; hence perhaps beaten down (by heat or fatigue), over-done, fagged. 288 DEUTERONOMY rather assisted, those who lagged behind, unfit for battle. That they did the contrary, was inhuman and barbarous: a people with such evil customs deserves no mercy " (Dillm.). — 19. Giveth thee rest, &*c] so 1210. The period meant is that of the Kings (cf. 2 S. 71). — In the land which, &c] exactly as IS4.— Thou shalt blot out, &c] Ex. 1714 "I will utterly blot out the remembrance of 'Amalek from under heaven." The Divine purpose, declared in these words, is here impressed upon Israel as a duty. — Thou shalt not forget] cf. g7. XXVI. Two liturgical ceremonies to be performed periodically by the Israelite in Canaan; with an exhortation im- pressing once again upon Israel its obligations towards Jehovah, The subject of this chapter fits it to form a suitable close to the code of laws constituting the Deuteronomic legislation (c. 5-1 1 ; 12-25). It provides the Israelite with the means of periodically reminding himself, before God, of the obliga- tions under which he lives, and of the spirit of grateful and ready acquiescence in which he should yield obedience to them. 1-11. A form of thanksgiving, to be used annually by the Israelite, at the time of presenting his first-fruits at the Central Sanctuary. — The Israelite, bringing with him his first- fruits in a basket (which the priest will receive from his hands and present formally at the altar), is to make a solemn con- fession of Jehovah's bounty and faithfulness as manifested in His dealings with his nation, and in grateful acknowledg- ment of His goodness to offer to Him the first-fruits of the soil which He has given him to possess. — 1. When thou art come, £t*c] nearly as 1714. — For an inheritance] 421 &c. — 2. Some of the first (184) of all the fruit] whether the " some of" is to be taken strictly, or not (cf. v.10), is uncertain ; comp. on v.11. — Unto the place, &>c] I25-11. — 3. The priest that shall be in those days] i.e. the priest for the time being (17* 1917). By the sing, is meant, probably, the chief priest (acting, if necessary, through one of his deputies). — 3. I declare this day, &>c] the Israelite confesses that he owes his present enjoy- XXVI. i-n 289 ment of the land to Jehovah's faithfulness.— Swan?] 18.— 5-9. How Jehovah had wonderfully multiplied the nation, and brought it from servitude in Egypt into fertile Canaan. The passage consists largely of reminiscences of JE's narrative in Ex., with one or two from Nu. 20.— 5. An Aramcean ready to perish p3&) was my father] Jacob is so styled, with inten- tional disparagement, on account of his foreign connexions ; his mother's home had been in Aram-Naharaim (Gn. 24™- "), and he spent himself many years in the same country (Gn. -9-3i) in the service of his mother's brother, Laban "the Aramaean" (Gn. 2520 28> in P; 31™'2* in JE), whose two daughters he married. 1$*t prop, perishing (Job 2913 Pr. 3i»), when applied to animals, esp. sheep, suggests the idea of lost (and so in danger of perishing) by straying (Jer. 50* Ez. 344- 16 Ps. 1 19170 ; comp. 1 S. 9s- 20) ; and as such an idea would be applicable to Jacob, with his many wanderings, it is not improbable that it may have been felt to be associated with the word here; hence RV. marg. "Or, wandering', Or, lost": cf. Is. 2713. But the once destitute foreigner, slender as his chances of life might have appeared to be, became ultimately a great people.— To sojourn there] Gn. 47*.— Few in number] cf. Gn. 3430.— Great, mighty, and populous] Ex. i9; cf, c. !io._6. Evil entreated us (\3n« ym)] Nu. 2015 (JE).— Afflicted us (wan)] Ex. 1*.— Hard bondage (wp may)] Ex. 1" 69 (both P); also 1 K. 121 Is. 14s.— 7. Cried unto Jehovah] Nu. 2018; cf. Ex. 37.— The God of our fathers] Ex. 3»-w.— Heard our voice] Nu. 20™ — Saw our affliction] Ex. 3° 431.— And our oppression (uxnfc)] Ex. 3».— 8. Brought us forth, &c] the expressions as above, 8" 43*.— 9. Unto this place] I81 97 1 iB. —Flowing with milk and honey] & &c— 10. So slialt thou set it down . . . and worship] viz. with the ceremonial just described (v.410a). In point of fact it is the priest who is actually to "set down" the basket (v.4).— 11. And tlwu shalt rejoice because of all the good, &c] comp. i2«'»fl7f- i6»", which make it evident that what is meant is the joy of a sacred meal, held at the sanctuary, in which the needy Levite and the stranger (as in the passages quoted) are to be invited to share. XXYI. S. evd 'nD3] so 28*° : the 3 as 10". 19 29O DEUTERONOMY In 184 the reshith forms part of the revenue of the priests. The present passage is not necessarily in conflict with that, though the exact manner in which the first-fruits Were disposed of is not certain. In may be natur- ally supposed that the first-fruits presented at the altar became afterwards the property of the priests : in this case, as it is not distinctly said that the sacred meal of v.11 consisted of the first-fruits, the reference may be to the sacred meal accompanying one of the three annual Pilgrimages, perhaps chat of Weeks (1611), at which the first-fruits may have been offered. Or if the part. JP {some of the first-fruits) in v.2 is to be taken strictly, as the amount of the first-fruits is not defined in 184, it may have been considered sufficient to hand over a part to the priest (v.2,4,10), the remainder being consumed at a sacred meal. The former alternative seems preferable. 12-15. A solemn profession of obedience in the past, with a prayer for a blessing in the future, to be made by the Israelite after he has completed his payment of the triennial tithe. — The tithe of the third year was appropriated to charit- able purposes in the Israelite's native place (i428f) : this not being in itself a religious act, a substitute is provided, con- sisting in a form of words, expressing the worshipper's sense of the obedience which he owes to God, and of His dependence upon Him for future blessing. — 12. In the third year, the year of tithing] see on 1428. — And givest it to the Levite, <5°c] as prescribed in I428f-. — 13. Before Jelwvah thy God] possibly, as Gn. 277, in the Israelite's own home, "before God the all- present" (Knob., Keil) ; but, more probably (Riehm, HWB. i794b, Di.), in view of the general usage of D, "before Jehovah at the central sanctuary" (v.6-10 i2*-12-18 1423.26 I520 1611 1917), — probably, on the occasion of the pilgrimage thither at the end of the year, at the Feast of Booths. — 1 have exterminated (i37^) that which is holy out of my house] "Holy" (cf. on i22G) refers to the tithe, which, being con- secrated to Jehovah, so long as it remains in a private house, is of the nature of an unpaid debt, a due wrongfully withheld ; hence the strong verb employed, signifying its total removal from the house. — Have given them, &c.] 1429. — / have not 12. "ifr?5] fonwA(cf. Neh. ioa9 nfrys): G-K. § 53. 3R.2-7. But the Hif. does not occur elsewhere ; and prob. "Jfrilf should be read, as 1428 Gn. 2S22. — itn'Dn mv] 14" 342* 3628 3723- 27Zech. 88; in P (incl. H), Gn. \f- • Ex. 6* 2q« Lev. n« 2233 25s8 261246 Nu. i541t (differently Gn. 2821 (JE); Ex. 416). — To walk in his ways, &c] the expressions, as 86 430- 40 &c. — 18. And JeJwvah hath this day caused thee to say (v.17) that thou wilt be to him a peculiar people] 7° (with note), based on Ex. 195 (n^jD "b Drv\~n), the passage here referred to ("as he said unto thee"). The phrase is an expansion of the common one "to be to him (or me) for a people," the correlative of "to be to thee for a God," and often found in combination with it; 279 (TWO) Jer. 7*" n4 1311 247 3022 3133 (cf. v.1) 3238 Ez. 1120 1411 3628 37«- ■» Zech. 2U &, in H, Lev. 2612; with other verbs, Dt. 2911 (tfpn), 1 S. 12s3 (W) 2 S. 723 (mc)24 (poj in the ||, 1 Ch. 17" jru), in P, Ex. 67 (np^)t : and the undertaking being given by a human subject, as here, 2 K. n17=2 Ch. 23lfl. — And keep all his commandments] explanatory of the conditions involved in Israel's agreeing to be Jehovah's rhlD DJJ. — 19. And thai he will set thee high, &c] 28lb; cf., of the Israelitish king, Pa, 8928(27)._ Which he hath made] Ps. 869.— For a praise, and for a name, and for an honour (lit. an ornament)] ue. to be an 294 DEUTERONOMY object of pride and renown unto Jehovah; so Jer. i3nb (tht same words), cf. 33d Zeph. 310.20. — An holy people, &c] y6 142.21 289 j varied from Ex. 196 (KT!p *ia), which is referred to here ("as he hath spoken"), as v.6 is referred to in the last verse. From its position, the condition of being a holy people to Jehovah appears to be viewed here as a privilege conferred upon Israel by God (cf. 28s), rather than as a duty (which it is Israel's part to realise for itself (142.21). Naturally, con- secration to Jehovah has this double aspect, either side of which may be brought into prominence, according to the truth which a writer on a particular occasion desires to enforce. XXVII. Instructions relative to a symbolical acceptance by the nation of the Deuteronomic Code, after its entrance into Canaan. In this chapter the discourse of Moses is interrupted, and the writer uses the third person (as i1-5 441-43 51 291 (2)ff-). It contains injunctions relative to yb/^r ceremonies : (1) the inscription of the Deuteronomic law on stones upon Mount 'Ebal, v.14-8; (2) the erection of an altar and offering of sacrifices on the same spot, v.6'7; (3) the ratification of the new covenant by the people standing on both mountains, six tribes upon each, v> 11-13 j (4) the twelve curses to be uttered by the Levites, and responded to by the whole people, v.14'26. V.910 consists of a practical exhortation addressed to Israel. The chapter presents considerable critical difficulties. Not only are the various parts of which it consists imperfectly connected with each other (see the notes), but it stands in a most unsuitable place. C. 28 forms manifestly the proper close of the Deut. Code (c. 5-26), and connects well with 2619 ; but c. 27 lacks connexion both with c. 26 and with c. 28 (the transition from 2ju-2& to 281 being peculiarly abrupt), while at the same time it interrupts the discourse of Moses with directions, the proper place of which is after c. 28, and with a series of imprecations (v.u-26) which (where they now stand) anticipate unduly 2815ff-. It is hardly possible that the chapter can form part of the original Dt. It seems that a Deutero- xxvn. \-2 295 nomic nucleus has been expanded by the addition of later elements, and placed here, in an unsuitable context, by a later hand. 1-8. The Israelites, on the day that they cross Jordan, are to take great stones, to inscribe upon them the Deuteronomic law, and to set them up upon Mount 'Ebal, at the same time erecting an altar, and offering sacrifices, to Jehovah. — The ceremony, here prescribed, is intended evidently as a public and official acceptance by the nation of the Deuteronomic Code, ratified by religious sanctions. The passage appears to be composite. V.1"4 and v.8 belong closely together (all relating to the stones, and to what is to be written upon them); but the)' are interrupted by v.8"7 (relating entirely to the attar). V1"1-8 (as also v.n) abound with marks of the Deut. style, which are absent from v.5"7a. It seems that an older injunction (JE), v.6~7a, respecting a sacrifice on 'Ebal, has been taken up by D (or a follower of D), supple- mented by the addition of v.7b, and combined with the instructions, written in his own words, for the inscription on stones of the Deut. law. It is a further question whether v.1"4- 8 itself is the work of one hand or two. Dillm. points out that v.2"3* are repeated, largely in the same words, in v.4-8, with the difference that while in v.4 'Ebal is specified as the place where the stones are to be set up, in v.2'3 they are to be set up immediately after the passage of Jordan (note not only v.2 *' on the day," but v.8 " that thou mayest£t? in," &c.) : hence he assigns v.1'3 to D, v.4,7b-8 to Rd. But the repetition may be due to the diffuse character of the Deut. style (Kuen. Th. T. xii. 299), and the other difference may arise from the fact that the writer, looking back to a distant past, may not have reflected on the time that must actually have elapsed between the passage of Jordan and the arrival at 'Ebal. In 1 180 'Ebal seems to be represented as nearer to Jordan than it actually is. 1. And the ciders] elsewhere in Dt. Moses is represented as alone laying commands upon Israel. Why the elders (319) are here exceptionally associated with him, it seems impossible satisfactorily to explain ; the sing. YF\S and the pron. " I," show that in any case they are assigned only a subordinate position beside him. — All the commandment, &c] i.e. the Deut. law; cf. on 81. — 2. On the day when, &c.] hardly = " in the time when " ; for (1) "WW Df*3 is not quite the same as D*,2 (sq. inf. or pf.), Gn. 24 Nu. 31, and where it occurs besides (2 S. 1920 Est. g1) denotes a literal "day"; and (2) in v.31' only the passage of Jordan is contemplated, the occupation of XXYII. 1. -ibfl 5» 16' ; cf. on i16.— 2. vfr] v.4 Am. 2' Is. 33ur. 296 DEUTERONOMY Canaan being yet in the future. If v.4 ('Ebal) is by the same hand as v.1*8, the difference, it seems, can only be explained as suggested above. — Great stones] because much was to be inscribed upon them. — Plaister them with plaister] i.e. coat them with lime or gypsum pV), in order to secure a surface on which the writing inscribed might be clearly legible. The letters were not to be carved in the stone (as is usually the case in ancient inscriptions), but to be inscribed, with some suitable pigment, upon a prepared surface. The practice was Egyptian. In Egypt it was the custom to put a layer of stucco, or paint, over the stone used in architecture, of what- ever quality, even granite : and in the case of sandstone, which was porous, a coat of calcareous composition was laid on before the paint was applied. The black pigment, used in Egypt, consisted of ivory or bone black ; and figures, or characters, inscribed by this method were very permanent (Wilkinson-Birch, Anc. Eg. ii. 286-288). It was a common custom in antiquity to engrave laws upon slabs of stone or metal, and to set them up in some public place. At Carthage the regulations respecting sacrifices were thus engraved [CIS. I. i. 166-170). In Greece such slabs were called a-TrjXai (e.g. Plato, Crit. 1 19 C, E ; Demosth. Lept. p. 495) : many laws and decrees of Athens, and other Greek states, so inscribed, have been discovered during recent years (see e.g. Hicks, Greek Hist. Inscriptions, 1882, passim). — 3. All the words oj this law] i.e. of the Deuteronomic Code (c. 5-26), according to the general usage of the expression "this law" (i5). Others have supposed the reference to be to the blessings and curses (Jos. Ant. iv. 8. 44, who says, inexactly, that they were inscribed on the altar), or to the 613 precepts which the Jews computed to be contained in the Pent. (Sotah, vii. 5 ; Knob., Ke.) ; but neither of these explanations is consistent with the term used. Whether the whole of c. 5-26 is intended, or the laws alone (without the hortatory introductions and comments), must remain undetermined. This inscription of the Deut. Code is intended as a declaration, on the part of the people, made as soon after their entry into Canaan as possible, that it is the rule under which in future they elect to live, while the XXVII. 3-8 297 laws inscribed upon the slabs remain as a permanent record of the fact (cf. Is. 81 308). — In order that thou may est go in, &c] the phrases as 440 63. The words seem clearly to contemplate the occupation of Canaan as still future ; see on v.2. — 4. 'Ebat] Sam. has "Gerizim," the sacred mountain of the Samaritans. No doubt, an arbitrary alteration of the text : see Ges. de Pent. Sam. p. 61 ; De Rossi, Var. Lect. adloc. — 5-7. The altar to be erected on the same spot. It is to be built, according- to the ancient law of Ex. 2025 (JE), in simple fashion, of whole, i.e. of unhewn stones, upon which no tool has been used. Burnt-offerings are to be offered upon it, and also peace-offerings (cf. Ex. 2024), the latter accompanied by the usual sacrificial meal. The nation's public acceptance of the Deut. law in Canaan is to be marked by religious cere- monies, similar to those by which the covenant of Sinai was concluded (Ex. 24s- 11). The representation cannot be destitute of an historical basis : no doubt at the time when E wrote, there was such an altar on 'Ebal, together with slabs of stone inscribed with parts of the law, which tradition told had been set up there shortly after Israel's entrance into Canaan. Comp. Jos. 831. Burnt- and peace-offerings are often men- tioned together in the historical books, as Ex. 24s Jud. 2026 2 16 1 S. io8 2 S. 617 1 K. 315.— 7. Peace-offerings (D^'f)] else- where in Dt. (on 126 183) these are denoted by the term " sacri- fices" (Brofl i see I26-"-27 183.— Eat] on 127.— And thou shall rejoice before Jehovah] as 1212. This clause, if the view adopted above be correct, will be an addition made by D (or Rd) to the passage (v.6"7*) taken by him from E. — 8. Upon the stones] i.e. those named in v.2- * (see v.3*), not those mentioned in v.6. 9-10. Israel is reminded of the obligations involved in its character as Jehovah's people. — The verses have been often supposed (Ewald, Hist. i. 121 ; Kleinert, p. 183 ; Kuen. Th. T. 1878, p. 302 f., Hex. § 7. 21 ; Dillm. ; Westphal, p. 99), not without reason, to have been the link which originally con- 3. r,,:n] as 23M Ex. 202* ; cf. Is. io16. In Arab, to raise aloft; in Heb., coupled with the idea of moving' to and fro, to swing or wave (the hand, &c). — 6. 'ii n\D^v o'j3n] in appos. with " mm nx : Engl, idiom inserts "of." So Gn. 27 Ex. 2025 2518 &c. (Dr. § 195. 1 ; G-K. § 117. 56 J).— 8. -ma] Hab. 21 ; cf. i8. — 3B*n i«3] the double inf. abs., as 921. 298 DEUTERONOMY nected c. 26 with c. 28. On the one hand, they are unconnected either with v.1*8 or with v.11'26 (for not only does a new intro- duction follow in v.11, but the expression "commandments and statutes," which elsewhere denotes the Deut. Code as a whole, is too general to be understood of the imprecations V.1*'26) ; on the other hand, they are kindred in thought with 2617-10 (cf. v,» this day wjth this day 2617; and the similar argument based in both passages on the fact of Israel being Jehovah's people) ; and, while 2714-26 is followed very abrup tly by c. 28, 299-10 would be a suitable and natural introduction to it. — 9. The priests the Levites]; see on i8l.~All Israel] i1. — Hear, O Israel] 51. — This day tliou art become a people unto, &c] 2618. — 10. Hearken, then, unto the voice, &*c] cf. 2617. — Commandments and statutes] 440 62 io13 2845 3010, cf. 2617. — Which I am commanding thee this day] 440 and repeatedly. 11-13. The Deuteronomic Code to be ratified, and symbolic- ally accepted, by Israel at a national solemnity to be csle- brated on Mount Gerizim and Mount 'Ebal. — The verses have reference to n26-so> where a blessing is promised, in case Israel obeys Jehovah's commandments, and a curse in case it departs from them ; and the blessing, it is then said, is to be "set" upon Mount Gerizim, and the curse upon Mount 'Ebal. The last words point evidently to some kind of symbolical ceremony ; and the present passage indicates what the nature of the ceremony intended is : six of the tribes are to stand upon one of the two mountains named, invoking a blessing upon the people, in the event of their obedience, and six upon the other, invoking similarly a curse, in the event of their disobedience. The sons of Jacob's legitimate wives, Leah and Rachel, are, it may be observed, chosen for the blessing, the sons of his two concubines, Zilpah and Bilhah (Gad and Asher, and Dan and Naphtali), for the curse, the numbers on the two sides being equalized by Reuben, who forfeited his birthright (Gn. 494), and Zebulun, as the youngest son of Leah (Gn. 3019f-), being transferred from the former division to the latter 9. «39P] only here. Sakata in Arab, is to be silent {e.g. Gn. xg2 Ex. 1516 Saad.). — n'vw] the Nif. is elsewhere hardly used, except of an occurrence, to be brought about: cf. 4M, — 13. Vy] nearly =/or (rare): cf. Ex. 124 2a39 Pb. 8c,** (Lex. blgi). xxvii. 9-13 299 (Knob., Keil., Dillm.). On the two mountains selected, see on ii20. For the manner in which the instructions here given are stated to have been carried out, see Jos. 833 (D2). 14-26. A series of twelve imprecations, to be pronounced by the Levites, and responded to by the people, declaring God's curse against twelve typical forms of sin. — Of the offences against which these curses are directed, all are reprobated elsewhere in the Pent., though not all in one and the same Code ; thus seven are forbidden, or (the twelfth) deprecated, in other parts of Dt., six in the laws of JE (Ex. 20. 21-23. 34)> nine in Lev. 17-26 (H). The following table exhibits the parallels in a synoptical form : — Ex. Deut. 27. Lev. 17-26. 204,a33417 v.18 (the secret worship of an image) : cf. 4"* M' M 194 261* 20" 2 iu v.16 (dishonour of parents) : 516, cf. 2118'21 209 v.17 (removal of landmark) : 1914 v.18 (misleading the blind) 1914 22ai-M 238 v#i9 (wresting the judgment of the stranger, 19s3'- fatherless, and widow) : 2417 v.80 (incest with step-mother) : 231 (22s0) 188 2011 22i8(i9) v.a (bestiality) 1823 2018 v.M (incest with half-sister) 189 20" v.Ji (incest with mother-in-law) 1817 2014 201* 2iu v.u (murder) 2417 cf. 23s v.26 (receiving bribes for slaying the innocent) : cf. 1&9 • • • v.M (disregard of the Deuteronomic law) • • • The parallels agree in substance, but the resemblance is seldom verbal : hence the imprecations will hardly have been taken directly from the corresponding prohibitions. The offences against which they are directed are the dishonour of Jehovah, certain grave breaches of filial and neighbourly duty, and certain typical forms of immorality. The principle upon which the particular offences named are selected is not apparent. Only three of the offences prohibited in the Decalogue are included ; and yet, while adultery, for instance, is not noticed, three separate cases of ;nccst arc specified. It has, however, often been observed that the offences selected for imprecation are, at least mostly (note "in secret," v.16--1), 300 DEUTERONOMY such as would not readily be brought to justice before a human tribunal. The verses agree so indifferently with what precedes that it is hardly possible for them to have been the original sequel of v.11'18, or even to have formed part of the original Deuteronomy. (i) V.U"1S speaks of a blessing to he pronounced on Mt. Gerizim, and a curse upon Mt. 'Ebal ; and we expect accordingly (cf. n29) some invoca- tion of blessings and curses upon the two mountains respectively. Instead of this, however, there follows a series of curses alone. The supposition (Keil) that the curses are omitted, because the law, owing to the sinful character of human nature, brings chiefly a curse to man, is inadequate : this might explain why, for instance, in a general exposition of man's rela- tion to the law, the consequences of human disobedience were dwelt upon more fully and emphatically than those of human obedience (as is actually the case in Dt. 28 and Lev. 26) : it does not explain why, when an express arrangement has just been described for pronouncing a blessing upon the people, as well as a curse, instructions should follow for the latter, but not for the former. And v.12f-, interpreted in the light of n26"29, seems clearly to point to some description of the consequences, respectively, of Israel's obedience and disobedience, in the same general manner as c. 28, not to an enumeration of twelve particular offences to be visited by God with His curse. Further, (2) while v.u"13 represents the whole people as divided into two halves, six of the tribes (including Levi, which is treated here as a lay- tribe, Ephraim and Manasseh being counted as one) standing on Gerizim for the purpose of blessing, and six on 'Ebal for the purpose of cursing, in v- 14-26 the wh0ie people respond to a series of curses uttered by the Levites alone. Certainly v.14 does not necessarily contradict v.12 (for v.12 might refer to the tribe of Levi in general, while the " Levites " of v.14 might denote a minority, selected to officiate on the occasion) ; but the two representations, taken in the whole, are manifestly inconsistent. (3) Had the imprecations been the work of the author of Dt., it is natural to suppose that they would have borne some definite relation to the Deut. legislation, and presented an epitome of the sins which he himself deemed the gravest, or the most prejudicial to Israel's welfare. But in point of fact, some of those which he warns the Israelite most earnestly against, are not included in the list (for instance, the worship of " other gods," and the sins characterized by him as Jehovah's " abomination "), while several which are not mentioned elsewhere in Dt. find a place in it. The list being thus constructed without special reference to Dt., it is probable that it is in reality not the work of the author of Dt., but an old liturgical office, used on solemn occasions, which has been inserted by a later hand in the text of Dt., and accommodated to its position there by the addition (or adaptation) of v.28. 14. The Levites] i.e. (if written from the standpoint of Dt.) 14. di Vip] only here, the usual syn. being Vni Sip (2 S. 1523 al.). Cf- top o'-jo Is. 13" aL XXVII. 14-ib 30I members of the tribe of Levi (whether acting as priests, or not); cf. 187 3125. If written from the standpoint of P, "Levites" in the sense of the inferior, non-priestly members of the tribe (p. 219) will be intended. — Ansiver] in the sense of "begin to speak," as 217. — 15. Cursed] a formula of impre- cation, used sometimes colloquially, as the expression of a merely human disapproval, Jos. o,23 (JE) 1 S. 2619 (with 11 before Jehovah "), Jer. 2014- 15, sometimes in connexion with an oath, involving grave consequences for the persons con- cerned Jos. 628 (with "before Jehovah"), Jud. 2118 1 S. i424-2*, sometimes on a prophet's lips, or in the mouth of God Himself, as the emphatic declaration of a Divine sentence, as here and v.16-26; cf. Gen. 314-17 411 o,26 2729 ( = Nu. 249) 49/ Dt. 281619 Jer. 118 175 4810 Mai. i14f, Ps. 11921 (disregarding accents). The copula is unexpressed in the Heb. ; and is, be, or shall be, must be understood, according to the context. Here is is most suitable. — Jehovah 's abomination] 7s5. — The "work of the hands of the craftsman (•jnn *T nn/fc)] so Jer. io3; comp. ib. v.9 Hos. 132; also Hos. 8° Is. 4o19- 20 41? 441113 45".—/;/ secret] cf. i37(6). Even the secret idolater (Job 3127) does not elude the Divine judgment. — Amen (i??X)] lit. an adj. firm, assured, used adverbially, as an emphatic expression of assent, assuredly, verily, 1 K. i36 Jer. n6 28''' (ironically), Neh. 51S; as a liturgical formula Nu. 522 (px ;?:n) ; as here, and v.16"26, in the mouth of the people generally Xeh. 86 (pN ;on), and in the doxology to the fourth book of the Psalms, Ps. 10648 (so 1 Ch. 1630), cf. Ps. 4 114 7219 8953 (pw px). Only twice besides (differently) Is. 6s16'M. It is true, the other examples of the use of Amen, which are perfectly parallel to this, are post-exilic; but the passages in Kings and Jeremiah are proof that the term itself was used at a much earlier period; and there is no sufficient ground for supposing that i: was not employed, as a solemn liturgical formula, in pre- exilic times. — 16. Dishonoureth (r^C'P)] not so strong as ??P'3 " curseth " (Ex. 2117 Lev. 209) ; but the exact opposite of the " Honour " p?|) of the Decalogue. Both n? p and the cognate subst. Jvp {ignominy, disgrace) are often opposed to 133 and 15. DV] . . . -Tr •*•*] Jud. i12 1 S. 17* a!. (Dr. § 115). 302 DEUTERONOMY 1133 honour ; see (in the Heb.) Is. 35 i6w (AV. "brought into contempt"), Pr. I2»; Hos. 47 Hab. 218 Pr. 3s5; and cf. c. 25s. — 18. That maketh . . . to go astray (»13^b) in the way] cf. Pr. 2810 Job I2W.— 19. That wresteth, &*c] 2417.— 20. Uncovered his father's skirt] see on 231 (2230). — 22. The daughter of his father, or the daughter of his mother, i.e. his half-sister by either parent: so Lev. 189 2017. Marriage of the first kind here specified, viz. with a half-sister not uterine, was more anciently deemed admissible (see Gn. 2o12 ; and in the time of David 2 S. I313b) ; it was practised in Jerusalem in Ezekiel's day, but reprobated by the prophet (2211). Relationship on the father's side was regarded as not so close as relationship on the mother's side. Cf. Smith, OT/C.2 p. 370; and on the same practice among the Phoenicians and elsewhere, Kinship, p. 162 f. — 24. That smiteth . . . in secret] not the usual expression for murder : no doubt chosen here for the purpose of embracing in the curse even the murderer who is successful in escaping detection by human justice. iriD3, as v.16 137 2857; of other crimes, 2 S. 1212 Ps. 1015 Job 1310 3 127. — 25. That taketh a bribe to slay an innocent person] in 1619 Ex. 23s the receiving of bribes is forbidden generally, not with reference to the special case here con- templated. Cf. Ez. 2212 "in thee have they taken bribes to shed blood." — 26. The words of this law] i.e., as v.3, of the Deuteronomic law. — Confirmeth (D1^)] lit. causeth to stand up, i.e. giveth effect to (comp. iotw/acv Rom. 331), as 2 K. 238. 24 (of Josiah, in the same connexion); also 1 S. 15H.M Jer. 3514 al. XXVIII. Peroration to the Deuteronomic Legislation. XXVIII. A solemn declaration of the blessings (v.1-14), and the curses (v.16*68), which Israel may expect to attend the observance or neglect of the Deuteronomic law. — The Deutero- nomic Code, like the Law of Holiness (Lev. 26345), follows the precedent of the Book of the Covenant, which ends with a 23. »pj oi rw B»nV] "to smite a soul (Lev. 2417-18 Nu. 35i1.10.80. cft «to smite as to the soul,' c. 1911), (even) innocent blood " : 'pj dt is in appos. with ru, in virtue of the principle rsi-n Kin Din 1223. xxvn. is— xxvin 303 passage of similar import (Ex. 232088). The chapter forms an eloquent and impressive peroration to the great exposition of Israel's duty which has preceded (c. 5-26) : in sustained declamatory power, it stands unrivalled in the OT. In its general literary character, it resembles the prophetic discourse of Jer. or Ez., rather than that of one of the earlier prophets: but it displays greater regularity of form, and artistic com- pleteness, than is common in Jeremiah ; and a larger variety of ideas than Ez. usually throws into a single prophecy. The blessings and the curses open symmetrically (v.1-T; v.16*1'); but, these verses ended, the treatment in each case becomes freer, the curses being developed at much greater length than the blessings, and indeed forming the most characteristic feature of the chapter. The scheme of this part of the dis- course should be noted. It does not consist, as in Lev. 26 (see p. 304), of a series of stages, one following another chronologically, and each induced by the failure of the preced- ing one to effect a reformation in Israel's character; it is developed in a series of parallel pictures of the calamities which Israel may expect, each ending in national disaster or ruin, the last two presenting a more appalling prospect than the others (v.*>-2«- 2™7. 38-44. 49-57. 68-68). a recurrence of sub- stantially the same thought, though usually in different language, may be noted more than once (v.21f-27-85-M; v.*5-48; v<28. 84. v#8i. 51 j v.82-41; v.86f-64); but in most cases this is attributable to the plan of the discourse, just explained ; and only twice is the repetition alien to the context in which it now stands, and liable consequently to the suspicion of being interpolated (v.85; v.41). In general style and phraseology the discourse is thoroughly Deuteronomic ; though naturally (on account of the special character of the subject-matter) it contains several words and phrases not found elsewhere in Dt. The occurrence in it of expressions of which Jeremiah makes more frequent use (v.2011- 26b- 29- 8T) is not sufficient to show inter- polation from him ; the other parts of Dt. afford little or no occasion for the repetition of such expressions, whereas Jer. (who in other instances also borrows largely from Dt., and is besides singularly apt to repeat the phrases which he uses) 304 DEUTERONOMY might consistently with his general practice both appropriate and repeat them. See, further, against the supposition either that c. 28 is a later addition, by another hand, to the main body of Dt., or that it has been to any appreciable extent interpolated; Kuenen, Hex. § 7. 21 (2). It is particularly to be noted that deportation to a foreign land (v.36- 37- 41- 63"68) is not the sole prospect which the author holds out before his people, it is but one beside many other afflictions, most of which are to fall upon Israel in its own land (failure cf crops, &c). It may be worth while to compare c. 28 briefly with the corresponding discourses in Ex. 2320"33 and Lev. 26s"45. In Ex. the treatment is consider- ably briefer as well as more special ; the rewards of obedience consisting in fertility and health for land and people, success in the struggle with the Canaanites, wide and secure territory, and the penalty of disobedience being touched on only in a single verse (v.21b). There is no appreciable literary dependence of Dt. 28 upon Ex. 2320"33. In Lev. 26 the subject is developed in a style and manner bearing a greater general resemblance to Dt. 28 : the rewards of obedience (v.8"13) are fertility of the soil, success against foes, and Jehovah's favourable presence with His people ; the penalties of disobedience are, successively, disease and defeat by foes (v.14*17), drought (v.18"20), country ravaged by wild animals (v.21'22), invasion by foe, siege, and pestilence (v.23'26), desolation of cities and land, and scattering among the nations (v.27"33), in misery and distress (v.34"39), followed by a promise of restoration in the event of the exiled Israelites repenting (v.40*45). Although, however, the thought in Lev. 26 is in several instances parallel to that in Dt. 28, and here and there one of the two chapters even appears to contain a verbal reminiscence of the other (comp. Dt. 2S22- -3- 53 65b with Lev. 2616- 19- 29- 16 respectively), the treatment in the two cases is different, and the phraseology, in so far as it is charac- teristic, is almost entirely distinct, Lev. 26 presenting affinities with Ezekiel (L.O.T. p. 140), Dt. 28 with Jeremiah: in fact, the two chapters present two independent elaborations of the same theme. 1-14. The blessings of obedience. — Comp. above 712-16 ,, 13-15. 22-25. v.1-2 introductory.— 1. And it shall come to pass] as remarked on pp. 294, 298, these words, continuing the discourse of Moses, stand in no conneflfon with 2714-26, and were once probably the immediate sequel of 2616-19 or 279-10. — If thou shall hearken diligently (r'£KTi yiOB> DNl)] n18 156: cf. Ex. 2322 (also Ex. 1526 195). — Will set thee on high, &c] as 2619. — Come upon thee and overtake thee] the blessings, like the curses, v.15- 45, are almost personified, and represented as xxviii. 1-9 3°5 pursuing their objects, like living agents. For overtake (rtfn), cf. Job 2720 Is. 599 Ps. 4013. 3-6. Prosperity in every department of the national life. — ■ Six clauses, each introduced by Blessed, specifying the nature and range of the blessings just promised : city and country will alike be prosperous ; offspring of men and cattle, and the produce of the soil, will be abundant and healthy ; the fruits of the earth will be safely gathered in and stored ; success will attend every enterprise upon which the Israelite embarks. —4. The fruit of thy -womb, and the fruit of thy ground] 718 (cf. also below, v.11- 18- 33- 42- 61- 63 309) ; the thought (but not the expression) as Ex. 23™.— The increase of thy kine, &c] see on 7i3._5. Thy basket and thy kneading-trough] i.e. the vessels used for garnering and utilizing the fruits of the earth. — Basket (WO)] v.17 262- 4t .—Kneading-trough] v.17 Ex. 728 ,234t.— 6. When thou contest in, and when thou goest out] the same phrase, denoting the completion, and the beginning, of an undertaking, 312 Jos. 14" 1 K. 37 Is. 3728 Ps. 1218. 7-10. Victory against foes; prosperous seasons; Jehovah's favour ; the respect of the world.— 7. The form of the discourse here changes ; and the thoughts expressed compactly in v.8"6 are freely expanded.— 7. Smitten before thee] i« (Nu. 1442) Jud. 2032. 39 fl/. — They shall come out against thee one way, and shall flee before thee seven ways] the compact and steady array of the advancing troops of the foe is contrasted effectively with their dispersion, in manifold directions, after the defeat. Comp. Ex. 2322- 27 Lev. 26™. — 8. Jehovah command the blessing . . ./ and bless thee, &c] in the Heb. the form of the verb is jussive WP)i significant of the eagerness with which the orator watches and desires the future which he announces. So (at least as pointed) v.21-88. If the form be original here, the jussive rend, should be retained throughout ; (5 uses the opt. from v.7 to v.88.— Command the blessing] Lev. 2581 Ps. 1338. — With thee (IRK)] i.e. so that it may accompany thee in all thy labours. Not "upon thee.**— Thy barns (-pEDN)l Pr. 310t.— In all that thou puttest thy hand to] 127.— 9 Jehovah will establish thee unto himself for an holy people (7* 1 4s 2619), as he sware unto thee] He will confirm the honourable position 20 3O0 DEUTERONOMY promised in Ex. ic)5f- (though no oath is there mentioned), with the respect (v.10), and various material advantages (v.11*14), thereby ensured. — Seeing that (*3) thou wilt be keeping, &*c] 86. The entire paragraph, from v.2 to v.14, is an apodosis dependent upon the "if" (ON) of v.1; but here (as again in v.13) the condition upon which the promised blessing depends is adverted to indirectly by a clause introduced with *2, " when, or seeing that (in the case supposed) thou wilt keep," &c. (comp. philol. note on 1220). — 10. All the peoples of the earth] comp. esp. Jos. 424 (D2) 1 K. 843( = 2 Ch. 633)60 (all Deut.), Zeph. 320 ; also 1 K. 853 Ez. 3i12t.— Shall see that fehovah's name is called over thee] i.e. that He is thy Owner, and, as such, surrounds thee with His protection (cf. Is. 619). The sense of the phrase appears clearly from 2 S. 1228, where Joab, while besieging- Rabbah, sends to urge David to come in person and take it, " lest / (emph.) take the city, and my name be called over it" i.e. lest I gain the credit of having captured it, and it be counted as my conquest. The phrase expresses thus the fact of ownership — whether acquired by actual conquest or otherwise (cf. Ps. 4912(11') — coupled at the same time with the idea of protection ; and occurs frequently, especially with refer- ence to the people of Israel, Jerusalem, or the Temple. The passages are: Amos 912 Jer. 7A11.U. so ,49 ,5ie (of jer# himself), 25s9 32s4 3415 1 K. 843 (Deut.)=2 Ch. 6s3 Is. 6319 2 Ch. 714 Dan. a18-19. It is to be regretted that, in the English Versions, the phrase is generally paraphrased ob- scurely, " called by my name " (which really corresponds to a different expression 'Dbq tr\pi Is. 43', cf. 481 Nu. 3242) ; but the literal rendering, which in this case happens to be both clearer and more forcible than the paraphrase, is sometimes given on the margin of RV. {e.g. on 1 K. 813). Shall be afraid of thee] as enjoying, viz., thus visibly, Jehovah's all-powerful protection (cf. 225 n25). 11-14. Wealth accruing from Jehovah's blessing, and conse- quent material superiority over other nations. — 11. Maketheehave in excess (T^in)] 309 ; cf. 2 K. 443- ** Ru. 214 ("leave thereof" : lit. have in excess, leave over). More than " plenteous " (RV.). — Unto good] i.e. unto prosperity: so 309. — 12. His good treasury] i.e. the celestial reservoirs, in which the rain was conceived by the Hebrews to be stored (Gn. 711 82), "the waters above the firmament" of Gn. iT; the figure, as Job 3822 Jer. io13 = 5i16 (Ps. 1357). — To give the rain of thy land in its season] cf. 1 114 ; also Lev. 264 (nnyn Da'btW Tirol). — And to bless all the work oj thine hand] with especial reference to agricultural undertakings; XXVIII. 10-20 jOf cf. J429, and on 27. — Thou shall lend unto many nations, but thou shall not borrow] viz. on account of the abundance of thy wealth. Cf. 15°; also Ps. 372,i. — 13. The head, and not the tail, &c] Israel will take an honourable position at the head of the nations; it will be lending only upwards, and not tending downwards, i.e. it will be ever rising in reputation and import- ance (cf. v.1 2619) : it will not be suppressed or forgotten among other peoples, more fortunate and powerful than itself. For the fig. use of "head" and " tail," comp. Is. gW-PtfO Ic.i3. "For some Arabic parallels, see the ZDMG. 1892, p. 180" (W.R.S.).— 13-14. Seeing that (7) thou wilt be hearkening . . . and turning not aside, cVc] the condition, as v.9. For the phrases, cf. 46; 520(32). 6u 8i» ,38(2). 15-68. The curses of disobedience.— Comp. 42528 7* 8,9f- 1 i16r- (but as a penalty for idolatry only). V.15 is introductory, agreeing completely in form with v.1"2, except that two sub- ordinate clauses are not represented; v.16-19 correspond pre- cisely to v.3G (only v.17- 18 being interchanged). With v.20 the form changes, as with v.8 in the blessings ; but the corre- spondence with the blessings, in literary treatment, is not afterwards maintained, the subject being developed at much greater length. 16-19. Failure in every department of national life. — The expressions correspond exactly to those used v.8-*; see the notes there. 20-26. Disastrous years, pestilential fevers, exhausting droughts, ruinous defeat in battle. — 20. Cursing (Mai. 2'), and discomfiture (723), and rebuke, in all that thou puttest thine hand unto] the opposite of v.8. In the Hebrew, cursing, dis- comjilure, and rebuke have each nx, with the article ; they are specified with emphasis, and almost treated as material agencies (cf. v.2). — Which thou shall do (AV. for to do)] 1^9 end m — Until thou be destroyed ("pOBTI 1]})] repeated, with knell-like effect, v.*- **• «• M ; cf. y^.—And until thou perish quickly] cf. v.w; 4M n17 Jos. 2318 (D2).— The evil of thy doings XXYIII. 13. nSycV pi] ?T= nothing but, altogether, as v.*3 Gn. & (jn pi) Is. 2819. Cf. in v. ».— 20. nrittn] Mai. a» (a reminiscence), 3* Pr. j* aSF^.— i»-UJJD.-i] not elsewhere : cf. "M» Mai. a*. 308 DEUTERONOMY * (T^'? V'">)] Hos. 915 Is. i16 Ps. 284, and esp. in Jer.,— as here, with because of, Jer. 4* 2112 26s 4422, also 232- 22 25s. D^>]>» is a word which (except 1 S. 25s) is confined to the more elevated prose, as Jud. 219 (Deut.), and esp. Jeremiah (17 times). Only here in Dt. — Me] on 7*. — 21. Make the pestilence p^nn) cleave] in the Heb. the verb is pointed as a jussive ; cf. v.8. "^ is a very general term, denoting- what we should call an epidemic. accompanied by great mortality : it is often mentioned in the OT., e.g. Am. 410 1 K. 837; esp. in Jer. (in the combination, "the sword, the famine, and the pestilence"); threatened, as here, in Lev. 26 (v.25) DMim "im Tin^l- — Whither thou goest in, &c] 71. — 22. Seven further plagues, the first four being such as affect human beings, and the last three injurious to crops. — Consumption and fever (nmpTl nsriK'a)] so Lev. 2616. — Inflammation and fiery heat ("imPD") npSiai)] not elsewhere. — Drought] so Sam. U, Saad. : Heb. "with the sword " p").™*) : but in this connexion the sword is out of place ; and "drought" (3}i"Ql) is decidedly preferable (so Ges., Kn., Di., Oettli). How calamitous a drought might be in Palestine, hardly needs illustration: see e.g. n17 1 K. 835 i7lff- Am. 4™ Jer. 142-6 Hag. I11. — Blasting and mildew (ppn"31 pETl^m)] so 1 K. 837 (Deut.) = 2 Ch. 628 Am. 49 Hag. 217. With blasting, cf. Gn. 41s- 23- 27 (o^p nianc) ; the reference is to the deleterious effects of the hot and withering East wind (Hos. 1315 Jon. 4s). — 23-24. The consequences of the drought, mentioned in v.22. — 23. Thy heaven that is over thy head shall be brass, &c] Lev. 2619 "And I will make your heaven as iron, and your earth as brass." — 24. The rain of thy land powder and dust] in con- sequence of the drought, dust and sand being blown down, instead of rain, upon the thirsty soil. In the sirocco, this is sometimes the case in Palestine: "The wind continued to increase in violence and heat, and the atmosphere was now full of dust and sand ; the glow of the air was like the mouth of a furnace " {BR. 11. 123). — 25. Shall cause thee to be smitten, &c.\ exactly reversing the blessing of v.7. Cf. Lev. 2617. 23. r}; U scabies et prurigo. Similar skin complaints are still common in Syria and Egypt ; here they are specially signalized as incurable. — 28. Madness and blindness and astonishment 0/ heart] i.e. mental infatuation, resulting (v.29) in ill-considered and disastrous public policy (comp. in illustration of the term, though not of its application in the present passage, 1 S. 2115-16 2 K. 920), blind incapacity to perceive what the times require (cf. Is. 29s- 10- 18), and paralysis of reason in presence of unexpected disaster (cf. Jer. 49 Is. 138). Comp. the same three words (but without " of heart ") Zech. 124, of a panic, seizing horses and horsemen, and rendering them helpless in the fray. — 29. And thou shall be groping at noonday, as the blind gropeth in darkness] cf. Job 514 Is. 5910 Zeph. i17. Israel will be reduced mentally to a condition worse than that of those who are physically blind ; it will be helpless when all ought really to be clear before it. With the graphic "shalt be groping," comp. Is. 3020 "shall 27. D^fljm] the Kt. is 0^9^51 : the vowels of the Qre belong to Dnntp3». D'^bj; appears to have been regarded by the Massorites as a coarse, or indecent, word : for, wherever it occurs, they direct the reader to substitute enna (which has twice, 1 S. 611,17, found its way into the text). Dmno, to judge from the Syriac (PS. 1456), will mean dysentery (lit. tenesmi).— yex]:-.so that, as v.88,51 225 &c— 29. b-b-dd rrvii] cf. on o7.— -\h] as 1615 nor tk. XXVIII. 28-35 3" be beholding™ 592 "have conic to be separating" Mark i325 Z(tovt(ii Ikititttovti<;. — Thou slmlt not ?nake thy ways to prosper} the lines of action adopted by Israel, in its national capacity, will result in disaster. For the phrase, cf. (lit.) Gn. 2440, (metaph.), as here, Jos. i8 (D2). — Oppressed (Jer. 5033) and robbed continually] viz. by foreign assailants. — 30-34. Different ways in which the foreign invader will " oppress and rob" the Israelites, viz. by depriving them of contemplated domestic enjoyments, by appropriating their possessions, by carrying their children into slavery, and by plundering their crops. — 30. Thou shall betroth a wife, &c] cf. 207. — Shall ravish her] the Heb. word is a strong one, implying indelicate treatment, such as might be expected at the hands of a captor (comp. Is. 1316 Zech. 142; elsewhere only Jer. 32). — And not use the fruit thereof] see on 205. — With the general thought of this verse, comp. Am. 5llb Mic. 615 Zeph. i13 Jer. 612 810 (contrast Is. 6s21f) ; also Jer. 517. — 31. Before thine eyes] whilst thou art looking on, unable to raise a hand to prevent it. Cf. on i30; and Is. i7 (D3-|33*>). — And thou shall have no saviour] the thought of Israel's friend- lessness, while thus pitilessly plundered, is repeated pathetic- ally from v.29. — 32. Wliile thine eyes look, and fail with longing (Lam. 4lT)for them all the day] the parents watch their children carried off into exile and slavery, and long despairingly to see them again. — And it shall not be in the power of thy hand (to help it)] so Neh. 55; see below. — 33. Which thou knowest not] cf. v.86, and on i37W; also Jer. 1418 1514 174 2228. — Eat up] Lev. 261'1'. — Oppressed and crushed continually] viz. by ex- tortion, injustice, and violence (cf. v.2fl). For crushed (I'W)), see 1 S. i23-4 Am. 41 (in both, || p^'V; see on 2414), Is. 58" ; Jer. 2217 (fW-Hp, || p'JT)._34. And thou shall be maddened because of &c] the appalling spectacle of wasted lands and ruined homes (v.80"33) will madden (cf. v.28) the survivors, and drive them to desperation. — 35. Israel will, moreover, bb smitten with the terrible scourge of leprosy. The verse is 31. ^sSo] "from before" "from the sight of " (note the I! TW^): cf. 1 S. 2117 Lev. 223 Ps. 5i13a/., and on 1718. — rorro] jks is construed regularly as m/em. pi. — 32. niS;] from ah:, the verbal adj., of the same form as n\\ •"U:, [""Wl f- "Ift &c— TV Wf |*»] cf. with «*: Gn. 31* Pr. 3r Mic. 2't The S is tin: V of norm, according to (i i11). 312 DEUTERONOMY open to the suspicion of being Interpolated or misplaced ; for It repeats the thought of v.27 in a slightly altered form, and interrupts the connexion between v.82'84 and v.86-87. — Upon the knees and upon the legs with an evil boil\ on " boil," see on v.27. From the stress laid on the knees and legs, it is probable that the disease meant is that species of elephantiasis known as the "joint-leprosy," or technically, from the fact that the nerves affected by it lose sensation, as the Anaesthetic elephantiasis, which "attacks the joints of the fingers and toes, and afterwards those of the larger limbs, which drop off bone by bone," while " the limbs which are affected but do not ulcerate become at last so completely devoid of sensation that portions of them may be burnt, or otherwise injured, without the person being conscious of it" (see the Report of the College of Physicians on Leprosy, quoted in the Speakers Comm. i. 561). The other species of leprosy, consisting of ulcerous tubercles, is called the Tuberculaled. The expression, "smote with an evil boll, from the sole of his foot to h!s crown," is used also in the description of Job's complaint (Job 27), which the symptoms referred to — e.g. Job 28 736 177 1917 (RV. 2nd marg.) 20 3017 — show must have been one form or other of the same terrible malady. — 36-37. The climax of the series of disasters described in v.28-84: the nation itself, with Its king, abandoned finally by Jehovah, and led into an ignominious exile. — 36. Jehovah bring thee] the Heb. is pointed as a jussive: cf. v.8. — And thy king] powerless to aid thee. Cf. jyi4f. . 2 K. 2414-16 256ff-. — Which thou hast not known, thou nor thy fathers] v.83; also v.64b i37<6>. Comp. Jer. 915<16> i613a.— And there shall thou serve other gods, wood and stone] v.64 42S ; also Jer. i613b. — 37. And thou shall become an astonishment, a proverb, and a byword, &c.] viz. by the fall from thy high estat :•. and the unprecedented calamities overtaking thee Hence Jer. 24s 1 K. o7 (Deut.) = 2 Ch. 72fl K— Astonishment] Jer. 1816 i98 258. is aL— Byword (™^f)] Jer. 24° 1 K. 97 2 Ch. 720f. Lit. the object of sharp or cutting remarks. — Will lead thee] 427. 38-44. Failure of crops, impoverishing Israel, and reducing it to a state of dependence upon the foreigner resident in its midst. — The paragraph starts from nearly the same point as XXVIII. 36-43 3*3 v.22, and is In designed contrast to v.8- 1113r». — 38-40. The corn, the wine, and the oil, the three staple productions of Palestine (713), in spite of the provision made for an abundant yield, will be destroyed by plagues of insects. — 38. T/tou shall carry much seed, &>c.]c(. Hag. i6; Mic. 615a.— Shall finish it (.-,^>Drv)l the word occurs only here : in Aram, it means bring to an end. Hasil, one of the Heb. words for a locust, 1 K. 837 Is. 33* (A.V. caterpillar), is derived from the same root. — 39. Thou shall plant vineyards, &c] Zeph. i13. — Nor gather in (the grapes)] or store'. "ON denotes not gathering from the trees, but gathering into stores (Pr. 68 io5f). — The -worm] "in all probability the ty, ?£ of the Greeks (Theophr. Caus. PI. iii. 22. 5f. ; Strabo, xiii. 1. 64), a worm or grub that destroys vine- buds, the convolvulus of the Romans (Plin. H. N. 17. 47), the vine-weevil, an insect very injurious to vineyards " (Knobel). — 40. Not anoint thyself with oil] so Mic. 615b. On the practice of anointing, comp. 2 S. 1220 142 Ru. 3s 2 Ch. 2815; also Am. 6° Is. 613 Eccl. 98 Ps. 23s. — For thine olives shall drop ojf] see below. — 41. The children born to Israel will go into captivity. The verse interrupts the connexion, and seems to be super- fluous after v.32. — 42. The cricket (TJTOn)] the word occurs only here ; and the particular insect meant is uncertain, though it must evidently have been one destructive to trees and crops. Probably one of the many species of locust (Tristram, NUB. p. 307 ff.) is intended. The root from which the word is derived means to clang or jingle : so doubtless the insect denoted by it is so designated from the stridulous sound of its wings. — Possess] Is. 3411 (cf. 1423) Hos. 9s. — 43. Israel will thus be steadily impoverished, while the "stranger" (io11 , who is not in the same degree dependent permanently upon the soil of Palestine, will increase in power and wealth, till a condition the reverse of that promised in v.1'-'1'-1"1 is reached, and the Israelite is compelled to borrow of him in order to procure the necessaries of life. .. -,Suj Sd3] i64(Ex. 137).— -m k\> [Off] Mic. 618 2 S. 14s.— S»;:] aro/t ojj >: sec on 7'. m of the fruit, as Mic. 6'8. — 42. vi]'] the Pi. in this suii^o only hero: Jud. 1415 differently. Perh. rfyj should be read (ef. Is. oi ' EXos. 90). — i3. "bd hcd . . . lA])D nSi-a] on 7". 3^4 DEUTERONOMY 45-48. Four verses, marking a pause in the discourse, Jehovah's voice has not been hearkened to, hence the calamities enumerated in v.16"44; Jehovah has not been served with joy- fulness, hence Israel will have to serve its enemies in want, and the disasters described in v.4*-68 will fall upon it. — V.45-4* form thus a conclusion to v.15"44; v.47"48 are introductory to v< 49-68, — 45, Shall come upon thee, and pursue thee] v.16b- 22b. — Because thou hearkenedst not] v.15. The past tense is used (as v.20wwi), because the orator places himself in imagination in the time when the destruction is completed. — 46. For a sign and for a wonder] a sign witnessing- to God's righteous intervention and judgment, a wonder (4s4) attracting men's attention, and arousing their horror. Comp. 2o,21-27(22-28>. — And upon thy seed for ever] these curses will cling to Israel's posterity for ever, forming a perpetual monument of God's judgment upon wil- fulness and sin. The possibility of an ultimate repentance and restoration (429-31 301-10) is not here contemplated by the Writer. — 47. Servedst not] as was Israel's duty: 613 io20 i35(4). — With joyfulness, &>c] such as was due to a God who had lavished upon Israel the tokens of His love (610ff- 713 &c), and such as would have been naturally rendered by Israel, had it obeyed the injunction to love Jehovah with an undivided heart (65 &c.).— Gladness of heart $ 3H3)] Is. 6514 ; comp. on 1510. — By reason of the abundance of all things (?3 2"»P)] which led Israel to forget God, and to offer Him a grudging, half- hearted service (610"12 3213-16). — 48. A yoke of iron] Jer. 2814. 49-68. Development of v.48, outlining, more terribly than before, the final consequences of Israel's disobedience. (1.) 49-57. Jehovah will bring against Israel from afar a nation, fierce, destructive, and relentless, who will desolate the country, and besiege the inhabitants in their cities until they are reduced to the horrible necessity of consuming their own offspring. — 49. From afar, from the end of the earth] comp. Is. 52C (of the Assyrian). — As the vulture darteth (n^T)] descry- ing its prey from afar, and alighting swiftly and unerringly 47-48. ivpyi ...w nnn] 4s7-39.— 48. unhtr wk t^'in] v.63b- 55b- *•» (cf. 1 K. W) support the correction lain (Di. : cf. 2110): comp., however, on 710 — WDrfn ny] on 7M. XXVIII. 45-53 3*5 upon it (Job 92ft 39^ Mt. 2428). For the rend, vulture, see on 1412. The approach of the Assyrians is likened to the swoop of the same bird in Hos. 81 ; and that of the Chaldacans in Hab. i8Jer. 4840 49s2. u Darteth " is a poetical word, occur- ring- only here and Jer. 4840 49s2 Ps. 1811 (in). — \M10se tongue thou shalt not understand} cf. Jer. 516. Isaiah notes the same fact in connexion with the Assyrians (Is. 2811 3319). Both the Assyrians and the Chaldaeans spoke a language — that in which the cuneiform inscriptions of Nineveh and Babylon are written — which, though Semitic, and allied to Hebrew, nevertheless differed from it too considerably to be intelligible to the Israelites. — 50. Of fierce countenance (ens Ti')] nt- °f strong countenance, i.e. unyielding, unmoved by considerations of equity or pity, defiant (cf. Ez. 24 D^S "t'P ; 37 riVO '•pin) : so Dan. 823 (of Antiochus Epiphanes) ; comp. Pr. 7" 2129 Eccl. 81. An unmoved countenance may, under particular circumstances, be a "fierce" one; but Pr. 713 shows that fierceness is not what the expression properly denotes. The direction in which the nation will display itself as unyielding is indicated in the clauses which follow. — llliich shall not regard the person of the old, &c] comp. Is. 1318 (of the Medes) ; 47° Lam. 4lfl 5v-'f- (of the Chaldaeans). — 51. The desolation of the fields and homesteads of Palestine. — And he shall cat, &c.] comp. Jer. 51"8. The expressions as before in Dt., v.4-20 713. — 52. The siege and reduction of the strong places. — /;/ all thy gates] i.e. cities (on 1212). Stress is laid (in both clauses of the verse) upon the besieging forces pursuing their work in all parts of the land. — Conic doicn] i.e. be reduced: cf. 2020. — Wherein thou truslesl] so Jer. 5171'. — Hath given thee] the pcrf. , as v.45-47. Usually the ptcp. (120.25 &c.).— 53. And thou shalt cat, &c.] comp. Lev. 26s9 Jer. 199 Ez. 510. — The fruit of thy womb] v.4. — In the siege and in the strai/ncss wherewith thine enemy shall straiten thee] the rather striking phrase recurs, as a kind of refrain, v.65-67; and is borrowed hence in Jer. 199. — 54-57. The thought of v.53 is dwelt upon for the purpose of illustrat- ing, in two vivid pictures, the ghastly reversal of natural 49. povn] \6xom.=undersland, as Gn. 117 4.^ Is. 0y9.— 50. jpiS c;c) periphr. for ;pi •:•> (G-K. S uq).- 52. iS tan] 1 K. 8" Jer. io18 at. 3l6 DEUTERONOMY affection, to which the severity of the siege will give rise. — ■ 54. Tender . . . and luxurious] diraXos /ecu Tpvcpepbs (lK). Cf. Is. 471, of Babylon, under the figure of a lady of rank, living in ease and luxury. — His eye shall be evil against] i.e. he will regard with disfavour, grudge (159). — The wife of his bosom] 137(6). — 56. Who had not adventured, &c] being a lady of rank, and therefore accustomed to be borne upon a litter, or to ride in a carriage (Is. 47lt:). — 56-57. Her eye shall be evil against her husband . . . and against her after-birth, &c] the expression seems to be used differently in the two verses : she will grudge her husband, her son, and her daughter, a share in the ghastly repast which she is preparing ; she will grudge her after-birth, and her children whom she may bear during the siege, even the ordinary treatment which, as a mother, she would naturally give them, putting the one out of sight, and fondly cherishing the other ; in her want of all things she will eat both secretly. In illustration of the fact, see 2 K. 628f- Lam. 410 (cf. 220); also Joseph. B. J. vii. 21. (2.) 58-68. Jehovah will plague Israel with extraordinary afflictions, and even rejoice over them, to expel them from their land; homeless and helpless amongst the nations, their life will be a burden to them ; the survivors, finally, offered for sale in an Egyptian slave-market, will find none to purchase them. — 58. The Writer begins his closing paragraph with warning Israel once again (cf. v.15-45) of the fatal mistake which it is yet in its power to avoid. — All the words of this law] 1719 273-8 2g28(29) 3 112 3246. — That are written in this book] cf. v.61 2919- 20- 26 (20- 21- 27> 3010. The expression harmonizes imperfectly with 319 (where Moses is first said to have "written" the Deuteronomic law) ; and betrays the fact that Deuteronomy was from the first a written book. — This glorious and fearful name] cf. (of God) io17. — 59. The "plagues," extra- 54. Hym 13 Tin] for the position of 13, cf. on 714. — 55. Sz 11? i-Kirn ^30] lit. "from lack of (9s8 Is. 513) one's leaving him anything- " = because nothing is left to him. The implicit subj. of 1'MEffl is rx?:an (on 152) : vnsm (cf. a/J8j will be intended as an inf. c. with fyireq ; but no doubt vxcn should be pointed (see on 3s 7s4). — 56. ann] for the inversion (nhii <]2 asn would be the normal order), cf. Is. 49s Jud. g24 (Dr. § 208. 3 Obs.). The inf. ab&. (irreg.l, as Is. 42s4 (G-K. § 113. ic). XXVIII. 54-64 3*7 ordinary, manifold, and persistent, with which Jehovah will, in that case, afflict Israel. — Make thy plagues {stripes) wonderful ("IJTOn sf'Sni)] i.e. unusual, exceptional for their severity and continuance (lit. will distinguish, make extraordinary. (& excellently 7rapaSo£ao-ei) : cf. Is. 2914 Job io16. — Plagues] lit. strokes or stripes (25s) — not the word used in 24s (W3) — so v.61 2921(88). cf. Lev. 2621 (ri3Q vshy TlBD*)), Is. i6 ("fresh stripes" RV. marg.), Jer. 67 ("wounds"), Jer. 198 ("plagues"), 3017 (•wounds"), Pr. 2080 ("strokes"). It is the subst. corre- sponding- with the ordinary verb rendered smite (^r?). — Of long continuance (D'iBKa)] lit. assured, i.e. constant, persistent; comp. of unfailing- waters, Is. 3316 Jer. 1518. Usually in a moral application, "trustworthy," "faithful." — 60. And he will bring back upon thee all the diseases 0/ Egypt] from which, in the event of Israel's obedience, He had promised to exempt His people (715, with note). — Which thou dreadesl] 919. — Cleave] v.21. — 61. Even sicknesses and plagues, not expressly named in this book, will be brought upon Israel, in order that its destruction may be secured. — Sickness and plague [stripe)] so Jer. 67. — The book of this law] i.e. Deuteronomy (cf. i5). Elsewhere the expression used is "this book of the law," 2920(2i)30io3I26 jos# x*.— Until thou be destroyed] v.2°- «•«•". — 62-64. Hence Israel, now so populous (i10), will be left few in number ; for Jehovah, who once rejoiced over it to promote its prosperity, will then rejoice over it to ruin it, and expel it from its land. — 62. Few in number] so 4s7. A reversal of 26s. — Instead of your being (DrV^n ")K>X nnn) as the stars of heaven for multitude] I10. — Because thou didst not hearken, &c] v.*6, cf. v.15. — 63. Rejoiced over you to do you good (816)] 30ebJer. 3241 (both times in a promise of restoration). — To multiply you] i10 718. — Ye shall be torn away from the land, &c.] cf. v.21 615 Jos. 231* 16 Jer. 2410 2 K. 1723 2521 (with different verbs).— WJiither thou goest in, &c] v.21. — 64. The survivors, driven from their land, will be dispersed in every quarter of the earth, and there sink completely into heathenism. Comp. ^riL. — S/iall scatter 59. 1^39] G-K. § 91. 3 R.— 60. .ills] an orthogr. variation of ']"|0 (7"), cf. Gn. 47s (ny"i) : Ew. § i6b. — 62. Bj'D tdd] as 26".— 63. cnnon] Pr. 2" 15" Ps. 527; Ear. 611 (Aram.), of a beam pulled out of a bousef. 3l8 DEUTERONOMY thee among the peoples] as 427a Jer. g15(16) Ez. 2215; Lev. 2638.-- From the one end of the earth, &c] as i38(7). — And there thou shalt serve other gods . . . wood and stone] v.36 428. — Which thou hast not known, &c] i37(6)b (hence Jer. 194 44s) : cf. 28s6. — 65-67. A powerful and graphic description of Israel's con- dition in exile : no peace or rest ; never-ceasing anxiety and suspense ; life in perpetual jeopardy : the present unendurable because fraught with peril, the future filled by the imagination with undefined terrors. — 65. Have no repose (ynn ab)] Is. 3414 ("settle"). A rare word, only besides Jer. 312 476 5034 Is. 514 (the cognate subst. Is. 2812; Jer. 616)f. — Resting-place for the sole of thy foot] Gn. 89. — An agitated heart] cf. the verb in 225 2 S. 191 (AV. 1833 "much moved") Ex. 1514. — And failing of eyes (DTI? jv!?3)] in the vain expectation of relief. The eyes are said to "fail " when they long eagerly for something, especially if the longing be disappointed : comp. Jer. 14° Job n20 i75Lam. 2n ^n ps> 69* 119123; and above, v.32. See also Lev. 2616 1 S. 233, cited in the next note. — And languishing of soul (k>s: JUST))] i.e. wasting away of life (on 1223), through continued anxiety, or other cause: comp. Jer. 3125 (RV. "sorrowful"; rather languishing, viz. through want) ; Lev. 2616 "I will appoint terror over you, even consumption and fever, causing the eyes to fail, and the soul (life) to languish (K>'S3 nin^ &M nibo) " ; 1 S. 233. — 66. Thy life shall hang in doubt before thee ("pn Vffl mn j? WtvbT))] lit. "shall be hung up for thee in front," i.e. shall be, as it were, suspended in front of thee upon a thread, which threatens every moment to break. — And thou shalt not believe in thy life] i.e. shalt expect every moment to be thy last. The same phrase in Job 24s2, of a sick man, who has abandoned all hope of recovery. — 67. In the morning thou shalt say, Would it were even ! and at even thou shalt say, Would it were morning!] thus graphically is the agonized uncertainty, pro- tracted by day and by night, depicted. — For the fear of thine heart which thou shalt fear, and for the sight of thine eyes which thou shalt see (v.34)] because of the imagined terrors of the future, and the actual perils of the prevent. Comp. for the 65. ni] only here.— 66. iV] the dat. of reference (Ex. io5 Jos. 28 Jud 169 2 S. 1530 2 K. 427 &c.).— -ijjd] in front : Gn. 2118 jK.322 4*. xxviii. 65-69 (xxix. i) 319 general thought, Lev. 263Rf- (groundless panics in the land of exile). — 68. The final scene in the drama. The survivors will be brought back to the "house of bondage," which, as they had imagined, and as indeed Jehovah had purposed, they had left behind them for ever : they will offer themselves there as slaves, but even their enemies will dread to buy them ; all men will shun them, as a people upon whom the curse of God visibly rests. — In ships] i.e. (probably) in slave-galleys. The idea is not that the surviving Israelites will be brought to Egypt merely as exiles, but that they will be brought theis to be sold as slaves, the "ships" being those of the Phoenicians, who carried on a trade in slaves (Am. i9 Ez. 2713 Joel 4°), and had commercial relations with Egypt (Is. 23s). — By the way •whereof I said, &c] cf. 1718, with the note. 69 (XXIX. 1). Subscription to the Deuteronomic legislation (c. 5-26. 28). — These are the words of the covenant, &c] the pron. these may point indifferently backwards or forwards (on i1) ; and it is disputed whether the verse refers to what has preceded, c. 5-26. 28, or to what follows, c. 29-30. The former view is that of Knob., Kuenen {Hex. § 7. 21, 2), Westphal, p. 104; the latter that of Ewald (Hist. i. 122), Keil, Dillm., Oettli. The former view appears to be the preferable one. The expression "words of the covenant" implies a specification of the terms or conditions to be observed by the contracting parties (cf. Ex. 3428 2 K. 232-8 Jer. n«-« 34"); and it is said 298(9) that these "words "are to be observed; but no state- ment respecting what they comprise is to be found in c. 29-30 ; it is difficult therefore to understand how 2809(291) can be intended as a superscription to c. 29-30. On the other hand, c. 5-26. 28 is occupied entirely with an exposition of the terms of the covenant: so that 28s9 (291) would be an appropriate and natural subscription to it. — In the land of Moab] 1*. — Beside the covenant which he made with them at Horeb (i8)] the covenant made at Horeb is alluded to in Dt. 5s-8; the covenant into which Israel has now entered in Moab (26"'- ; cf. 291102))) while in part identical with that, is largely an extension of it, embracing many entirely new regulations: the two covenants are accordingly distinguished. 320 DEUTERONOMY XXIX. -XXX. Moses1 Third Discourse. Israel formally called upon to enter into the Deutero- nomic Covenant. The Deuteronomic Code ends with c. 28. C. 29-30 is of the nature of a supplement, insisting afresh upon the funda- mental principle of the Code, viz. devotion to Jehovah, and calling upon Israel to yield loyal allegiance to it. The discourse falls naturally into three parts. In the first, Moses, after referring to what Jehovah has done for Israel (2^1-8(2-9)^ reminds them that the purpose for which they are now assembled together is that they may enter solemnly into covenant with Him, and warns them afresh of the disastrous consequences, including national ruin and exile, which a lapse into idolatry will inevitably entail (2o,9-28(10-29)) ; in the second, imagining the threatened exile to have taken -place, he promises that even then, if Israel sincerely repents, Jehovah will again receive it into His favour, and restore it to the land of promise (301"10) ; in the third, he sums up, in brief but forcible words, the two alternatives placed before Israel, life and happiness on the one side, death and misfortune on the other, and adjures the nation to choose wisely between them (3011-20). In these chapters, the connection is sometimes imperfect, esp. between 301"10 and 3011"20 (see on 3011) ; several words and phrases occur, not other- wise found in Dt. (Dillm. notes yarn 29s <9>, rbx oath, imprecation, 2gn-w'1B' 19.20(12.14.19.20.21) 307f idol-blocks and detestations 2c;16(17), tr\B 29n(18>, mint* stubbornness 2918(19>, f]N \vy and rta 2919<20>, njnV unto evil 2920(21>, D'NiVnn sick- nesses 2921 122', forsake the covenant 29s4 (25>, bti: pluck up 29s7 (28>, ma drive away 301' * ; and the phrases 29° (6>b* 17 (18'b# 18 (19)b) ; and the points of contact with Jeremiah are more numerous than usual. A question thus arises, whether the text is throughout in its original order, and whether it is entirely by the same hand as the body of Dt. : see the Introduction, § 4. XXIX. 1-8 (2-9). Moses reminds the Israelites of all that Jehovah has wrought for them, from the time of their deliver- ance from Egypt, founding upon it a renewed exhortation to obey the words of the covenant. — The paragraph is a recapitu- lation of the substance of earlier parts of Dt., stated largely in the same phraseology. — 1 (2). And Moses called unto all Israel (i1), and said unto t/iem] exactly as 51. — Ye (emph.) have XXIX. 1-6(2-7) 321 seen, &c] cf. Jos. 23s (D2) ; also c. 1 13'1 '.—All that Jehovah did, &c] cf. i80 4S4b 718 n3f-; also 321 4s. — Before your eyes] i30 4Mb#_2 (3). The great provings, &c] 4s1 (where see note), 719. — Wliich thine eyes saw] 4° 719 io21.— 3 (4). But Jehovah hath not given you an heart to know, &c] the heart is named as the organ of understanding (on 429) ; the eyes and the ears are named as figures for the capacity of moral and spiritual per. ception (Is. 610 32s). Israel's perverseness (cf. oj- 24), the meaning must be, has obliged Jehovah hitherto to deal with it accordingly (Ps. i827(26>), and to withhold from it the power of apprehending properly the duties which its relation to Jehovah had imposed upon it. Contrast the hope of 52°(-°\ and the opposite action of Jehovah, after Israel's penitence, in 306. The remark is not very intimately connected with the context, and must be regarded as parenthetical: Israel's possession of the organ of physical sight (v.2<3>) suggests the thought of its deficiency in the faculty of spiritual insight (comp. the same contrast, Jer. 521 Is. 4220 43s).— 4-5 (5-6). The Divine guidance in the wilderness.— 4 (5). And I led you forty years in the wilderness] verbatim as Am. 210, and nearly as Dt. 82, cf. 27. From v.5<6>b, it appears that the pronoun refers to God (see on 74). — Your clothes have not worn away, &c] as 84.— 5(6). Israel was not sustained by ordinary human food, in order that it might learn that Jehovah was its God, and that it was dependent upon Him for sustenance. The allusion is to the lesson of the manna, as taught in S3 (where see note). — In order that ye may know that I am Jehovah] almost as Ex. 717 818(22)1' in JE, Is. 45s. The ex- pression "And ye (thou, they, &c.) shall know that I am Jehovah" occurs in P, Ex. 67 7* 1448 1612 29*°, exceedingly often (more than 50 times) in Ezck. (L.O.T. p. 276 f.), and occasionally besides, as Ex. io2 (JE) 1 K. 2o13-28. The form *3X of the pers. pron., which is very unusual in Dt. (1230 phil. note), makes it probable that the phrase "to know that I am Jehovah " was already a current one, adopted by the Writer as one with which he was familiar: cf. Journ. of Phil. xi. zi\. _6_7 (7-8). The conquest of Sihon and 'Og, and the division of their territory; see 23-f 3^ »• •• >*. — Unto this place] 1" o,7 01 322 DEUTERONOMY ii5. — 8 (9). These benefits, received at Jehovah's hands, should constitute a motive to obedience : comp. 434- 40 ; 1 1*'7* 8. — Observe . . . and do] 40. — The words of this covenant] 2869 (291). — That ye may understand — viz. so as to manage success- fully [fawn)— all that ye do] 1 K. 23b (Deut.) ; cf. Jos. i7- 8 (D2). 9-12 (10-13). Israel is assembled here to-day for the pur- pose of entering formally into the covenant with Jehovah, and accepting the obligations which that involves. — Ye are stand- ing (^Stt 0£W)] more lit. are stationed, fixed, as it were, for a purpose — a more formal term than D"*]pjJ: cf. 1 S. 22s- 7 Is. 318. With "before Jehovah," comp. "take your (their) stand (W^nn) before Jehovah," 1 S. io19 Jos. 241.— Your tribes] "tribes," in this connexion, between "heads" and "elders," can hardly be right. In all probability, " your judges " (ds^DE?) should be read for "your tribes " (lD^D^') : comp. Jos. 83323224a. So prob. (5 (for apylfyvkoi appears to correspond to "heads" alone: see Jos. 211, and contrast c. 523 (Er). — Your officers (DD^D'J')] see on i15; and comp. 3128 Jos. 833 232 241. — (Even) all the men of Israel] summing up the whole, of which particular representative items have been previously specified, according to the usage in Dt. (p. 214). — 10(11). Your little ones] so 3112 Jos. 835. — Thy stranger that is in the midst of thy camp] Israel's "camp" (often in JE, and esp. in P) is not referred to elsewhere in Dt., except 214f-. "Thy stranger," as 514 2414 3 112. The mention of the "stranger" (cf. 3112; Jos. 835 D2) is an indication that the Writer lived in an age when the foreigners settled in Israel had acquired, religiously as well as socially, a recognised position (comp. on io18 1421). — The gatherer of thy (fire-)wood, &c] so Jos. 921.23.27-^ where the Gibe'onites, after the fraud practised by them upon the Israel- ites, are condemned to serve in these capacities for the sanctu- ary (cf. Neh. io35<34) 1331). But here, unless again the terms be borrowed from the institution of a later age, the reference may be to those performing these menial duties for the indi- vidual Israelites. — Gatherer] nun is not connected with avn to he7v: the Arab, hatab \s fire-wood, and hataba is to collect fire* XXIX. 10. TJno] G-K. § 93. 3 R\— nan] 19s Jer. 46a do not show that 'n means to " hew" : that it is used prop, of fire-wood, appears from Ez. 3910. XXIX. 8-16(9-17) 323 wooi/ (Lane, p. sgj). — U(LS). Pass over into his covenant] see below.— And into his oath] or imprecation (n?N), &*. a covenant sealed by an oath, and mutual imprecations (p. 67) ; so Gn. 26s8 Ez. 17" Neh. io8°(20>.— 12 (13). That he may establish thee (28°) this day unto himself for a people, and that he may be unto thee for a God] a succinct statement of the mutual obligations entered into by Jehovah and Israel. For the expressions used, see on 26"- 18.— As he spake unto thee (i11), and as he sware unto thy fathers, to Abraham, to Isaac, and to facob] in Gn. I77-8 (P) Jehovah promises "to be to Abraham for a God"; but there is no mention of a corresponding promise to Isaac or Jacob. But no doubt the reference is to passages such as Gn. 22"-" 26** 2813f- (JE), the conditions involved tacitly in the promises there recorded being con- verted here into a formula expressing them distinctly. The oath to the forefathers is often alluded to in Dt. (on i8) ; but usually with reference to the promise of the land of Canaan : with reference to the covenant concluded with them, 4s1 71* 818 ; cf. also 4s7 78. 13-20 (14-21). And the covenant is one which must be held to bind not only those present to-day, but future generations as well ; for the danger of Israel's lapsing into idolatry is great ; and the consequences are grave for him who yields to the temptation.— 14 (15). That standeth] here the less formal word hoy) is used. — And also with him that is not here -with us to-day] i.e. the Israelite of future generations. Comp. the similarly expressed contrast in 53.— 15 (16). For ye (emph.) know how we dwelt, &c.] the ground for v.1**15): for ye have experience of the idolatry rife both in Egypt, and among the other nations bordering on Canaan; and can judge consequently of the necessity of including future generations in the terms of the obligation.— How we passed through the midst of the nations through which ye passed] the idem per idem form of expression, explained on i<8.— 16 (17). Their detestable things (C^W*)] a 11. nnaa -uy] a phrase found only here. Possibly it may have its origin in the ceremony of Dnun pa -op (Gn. 1510 Jer. 3418'-) in concluding a cove- nant : but more prob. it means simply " to pass over (Ex. 30T»- '«) into the covenant"; cf. the syn. enter into, Ez. 169 N'ch. io30.— 12. . . . D'p jpc^ mr Rim] G-K. § 114. 3 R1 i Dr- 8 "8.-14. vtr] G-K. § 100. 5. 324 DEUTERONOMY contemptuous designation of heathen deities or idols, onlj here in the Hex., but frequent in writers of the age of Jer. and Ez., and sometimes subsequently, as 1 K. 116 (Deut.) "Milcom, the detestation of the 'Ammonites," r 2 K. 2313-24 Jer. 730 Ez. 207- 8 Is. 663 al. Shiqquz occurs first in Hos. 910 (" and became detestations like that which they loved "). It is cognate with the verb rendered detest, Dt. 726 (see note). AV., RV. usually render " abomination," confusing it thereby with tdebah, except where it occurs by the side of this word, when "detestable thing" is adopted (Jer. 1618 Ez. 511 720 n18-21).— And their idol-blocks {S^ywXj] another contemptuous designation of heathen idols, found once besides in the Hex. (Lev. 2630, H), used otherwise only by the compiler of Kings (1 K. 1512 2126 2 K. 1712 2in-12 2324), by Ezek. (39 times: e.g. 64-6-«-»; and parallel, as here, with detestations, 207- 8- 18 37s3 ; so 2 K. 23s4), and in Jer. 502. The particular attribute belonging- to an idol which the term expresses is, however, uncertain. Galal is to roll {e.g. a stone, Gn. 29s) : hence Ges. supposed gillal to denote properly blocks of stone, such as are rolled, the term being applied derisively to idols, as though del lapidei (similarly Baudissin, Sem. Rel.-gesch. i. 95, but not limiting the material to stone, cylindrical masses, of whatever material) : Ewald, on the other hand {Die Lehre der Bibel von Gott, ii. 264), thought it probable that the word was meant as a satirical allusion to the costume and appearance of an idol, and denoted properly doll-images (" Puppen, Wickelkinder "). Wood and stone] 4s58 28s6- <*.— Silver and gold] cf. 726.— With them] in their possession. Not among them (RV.). — 17-18 (18-19). Take heed, therefore, lest there be any among you who yields to the temptation to follow the gods of these nations, and who is infatuated enough, when he hears the terms of the covenant, to imagine he may safely disregard them. — 17 (18). (Take heed) lest . . .J this is the best con- struction (cf. Is. 3618 Job 3213), with a period at the end of v>i6(t7); fbrv.14(15> (which looks distinctly to the future) can hardly be intended to make provision for a present need (" to-day," v.17<18)).— Togo to serve] cf. 13*- 14<6-13) \f.—A root that bearetk poison and wormwood] a significant figure, ex- 17. we oaaV] 3017.— oy&] 1 K. n9.— 17-18. "panm . . . flfflti. . , *» p] m 4Ifl : w \t, as a K. io". XXIX. 17-18(18-19) 325 pressive of the bitter consequences which idolatry brings in its train, the single hidden root being the source of abundant poisonous fruit. Poison (t'xn), as 32M-M Hos. 104 Am. 61' Jer. 81* 9" 23" Lam. 3s- » Ps. 6o» Job 20™t. AV., RV usu. *• hemlock" or "gall." It is evident, from this passage and Hos. io4, that some poisonous plant is denoted by the term ; though what plant it is, is quite uncertain. As rosh means also " head," Ges. thought of poppies, of which several species are found in Palestine. Wormwood (ruj6), as Am. 57 612 Jer. 914 23" Lam. 3«- » Pr. 5*f. — 18 (19). When he heareth the words of this oath (v.11-18*11-14))], i.e. the conditions of the covenant. — That fie bless himself in his heart, &c] i.e. mentally congratulate himself that he may nevertheless act as he pleases with impunity. — Though I walk in the stubbornness (rWl^BQ of my heart] i.e. persist in my self-chosen course ol idolatry. Of course the expression represents the judgment of the Writer of Dt., not that of the imagined speaker (comp. "we have made lies our refuge," Is. 2815). "Stubbornness" (lit. firmness [see below], in a bad sense), always followed by "of the heart," occurs elsewhere only in Jeremiah (317 7s4 918 u« 1310 r6i2 ^ 23") and Ps. 8i18(12>.— To carry off the watered (Is. 5811) with the dry] or thirsty (Ez. 1918) ; a proverbial expression, denoting all (comp. on 32s6). The two adjectives are fern, in the Heb. ; and no doubt the reference is implicitly to herbage or plants ; watered and parched alike, all will be swept away together. The clause is, of course, to be connected not with "though I walk," &c, but with "bless himself in his heart " ; the meaning being that the idolater alluded to congratulates himself that he will escape all harm, in order to destroy all together, viz. through the deleterious consequences of his sin, which either (Knob.) brings down directly the Divine anger upon the entire people (cf. Nu. 16** Jos. 618 71 2218- 20), or (Dillm.) spreads rapidly, and so infects the com- munity at large as to produce in the end the same result. The result of the idolater's action is represented, ironically, as being his design (!>'??), as occasionally besides ; comp. Hos. 18. nmc] nr (Pad), itk (Af.), are common in Syr. in the mom ol confirm, strengthen : and nnny is trxfimfiM (Col. a1). 326 DEUTERONOMY 84 Is. 449 Jer. 710. — Carry off] or sweep away : the Arab, saf\ is used esp. of wind carrying away dust. In AV. the fig-, is lost: cf. Gn. i823-24 ig15-17 (AV. consume)', 1 S. 26'° 271 {be carried away. AV. perish) ; Ps. 4o15(14> a/. — 19-20(20-21). Jehovah's anger against such a man will not be assuaged : He will mark him out amongst all his compatriots for an evil fate.— 19 (20), Will not be willing (H3^ t6) to pardon him] AV. "will not pardon him " is inadequate: "will "is not here a mere sign of the future. — And his jealousy] sc. at the honour which is His due being rendered to another ; comp. on 424. — Shall smoke against that man] Ps. 741 (of anger) ; cf. 805 (4> (see RV. m.), Is. 65s. — All the imprecation (n^) written in this book] i.e. the curses (W^i?) of 2815ff-; cf. 2 Ch. 3424. — Shall lie down upon him] K?"J is to lie down as an animal (Gn. 49°) : if the word be correct, it must be used figuratively, of the curse settling upon him ; but the metaphor is rather a forced one ; and perhaps (5r KoXX^^^crerat {i.e. '"'P?^') shall cleave to him (so &) is the true reading (cf. 2821- co). — Shall blot out his name from wider heaven] 914 ; cf. 2519. — 20 (21). Shall separate him (i^nam)] 441 io8 ig2-7; cf. 1 K. 853 (in a good sense). — Unto (or for) evil] Am. 94 Jud. 215 (Deut.), Jer. 2110 24° 2911 3s4 3916 4411-27. 20 (with various verbs). — Out of all the tribes of Israel] 1 S. 228 1 K. 816 n32 1421 2 K. 217 (all Deut.) : cf. Dt. 125 185. — The imprecations (n^K) of the covenant, &c] 2815ff-. 21-27 (22-28). But the dreaded future will only too surely arrive; and the passer-by, when he sees the barren, depopu- lated land, and inquires the cause of its ruin, will be told in reply that it is a judgment upon Israel for its apostasy. — The tone is no longer deprecatory, as v.17<18), but predictive; for the dreaded contingency is now pictured as a certainty. The transition from the individual of v.19-20(2021) to the nation in v#2iff. (22ff.) |s somewhat abrupt ; but the Writer evidently con- templates the case of the "poison" of v.17(ls) having com- pleted, only too thoroughly, its baneful effects.— 21-23 (22-24). 20. mimn] as it stands, belongs strictly to nnan, though the part of " the covenant written in the book " specially referred to is, of course, c. 28. The versions express niinsn (cf. 2 Ch. 34s4) ; and it is best to read eitbei (his orn^ (sing., as v.19). xxix. 19-25(20-26) 327 Hoth the Israelite of a future generation, and the traveller journeying' from distant parts, are imagined to put this question of surprise. — The following generation] Ps. 4814<18) 78*- • IO2™0s\— 21(22). Rise «/]Jud. 2™.— The foreigner that shall come from a fir land] hence (in a different connexion) 1 K. 841 (Deut.).— Plagues (slripes)] 2859-« Jer. 198.— 22 (23). Brim- stone and salt, (even) a burning, is all its land; it is not sown, dfc] epexeg. of the "plagues," and "sicknesses" of v. BC"Jj the soil is represented as covered with a sulphurous and saline deposit, mingled with calcined bituminous matter, checking all vegetation. For the figures, cf. Gn. 1924 Job 1818 Jer. I76b. The imagery (as the end of the v. shows) is drawn from the arid and barren tracts, bearing this character, — the effects probably of eruptions of bitumen, — in the neighbourhood of the Dead Sea (cf. Tristram, Land of Israel, pp. 348-358; Dawson, Egypt and Syria, p. 124 ff.): the whole land is pictured as resembling these. — Neither doth it cause to grow (TOSn b6|: AV. beareth)] Gn. 3" Is. 6iu; cf. Gn. 1925 "the growth (or sprouting) of the soil " (nP7^7 n^)« — Nor any herb comcth up therein] cometh up, as Am. 71 al. — Like the overthrow of Sodom, &C.] mahpekhah is always used with reference to the cities of the Plain, either directly (Am. 411 Is. 1318 Jer. 49™ So14), or allusively (Is. i9)t : comp. napn Gn. 1929, and the cognate verb hdphakh, Gn. 1981. 25. » Jer. 20la Lam. 4". — Admah and Zeboim] Hos. n8; also Gn. I42f.— 23-24 (24-25). WJierefore hath fehovah done thus to this land? And they shall say, Because they forsook, &c.] almost the same words, borrowed hence, and merely accommodated to the city, or the temple, in 1 K. 98f- Jer. 22st (cf. i610t). — Forsook the covenant of fehovah] 1 K. ig10- 14 Jer. 22* Dan. n^t.— Which he made with them, &c] v.13<14>; also 1 K. 821 (Deut.), Jer. u« 3418.— 25(26). Went and served other gods] 137.14(8.18) ,y$# — Whom 21-23. ik"» carries on imp' and K3' ; ran Sa ran resumes p-mn trwi "cm after the long intervening reL clause (cf. on 4**). Construe : " And the following generation will say — even your children who shall rise up after you, and the foreigner who shall come from a far land, and who shall see, &c. . . . — (23) Yea, all the nations shall say," &c. — oannKo] Eccl. 1014.— CNiVnn] Jer. 1418 164 Ps. 103* 2 Ch. sil»t.— 22. mrm] the »uff. refer* awkwardly to pm v.n. 328 DEUTERONOMY they knew not] 1 i28. — And whom he had not allotted unto them] see on 419. — 26 (27). To bring upon it all the curse (rty;pr\) that is •written in this book] 2815ff- ; cf. v.19"20^21) (nb«). Cf. Jer. 2513. The clause is worded, like v.18(19>, from the point of view of the Writer of Dt. ; for " this book" is hardly appro- priate in the mouth of the persons supposed to give the answer, v.24(25\ — 27 (23). Plucked them up from off their land] so i K. 1415 (Deut.), Jer. 1214 2 Ch. 720 (varied from "cut off" in 1 K. 9J) ; Am. 915 (with not). L'TO (opp. to j?tD3 to plants Am. 915 Jer. 24° al.) does not occur elsewhere in the Hex. : it is not a very common word, being used chiefly by Jer. (i10 1215- 17 187 al.). — In anger, and in fury, and in great wrath] Jer. 215 32s7. — Cast them into another land] cf. Jer. 2226. — As at this day] see on 230. — 28 (29). The secret things belong unto Jehovah our God ; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law] by the "secret things," is meant the future: the know- ledge of this, the Writer says, belongs to Jehovah ; we and our descendants are concerned only with what He has revealed to us, viz. the practical duty of observing His law. — All the words of this law] 2858. XXX. 1-10. Nevertheless, if Israel in the. land of its exile repents and turns sincerely to Jehovah, He "will again visit it with His mercy, He will restore it to the land of promise, and bestow upon it again the tokens of His favour. — The paragraph (which may be regarded as an expansion of 429-31) consists substantially of a reaffirmation of the promises given in previous parts of Dt., accommodated to the case of Israel's repentance in the land of its exile. V.11 (see note) seems to show, however, that it cannot have been originally designed to precede v.11"20. — 1. When all these things are come v.pon thee, the blessing and the curse] the reference is to c. 28, where the blessings consequent upon obedience, and the curses incurred by disobedience, are successively enumerated. It is true, the 28. lrjaVi \h\ the puncta extraordmaria "have here no critical signifi- cance, but in all probability merely call attention, like the h majusc. in v.27, to some hidden meaning-, which the Jewish doctors supposed to attach to the words in question " (Dillm.). XXIX. 26(27)— XXX. 4 329 " blessing' w might be deemed not strictly appropriate in a context which contemplates entirely the case of the nation's disobedience : but it seems that the Writer has in view Israel's future as a whole, which would not be throughout of a uniform character, but would present examples both of national obedi- ence and of national apostasy ; and the consequences of the former would afford material for salutary reflexion, not less than those of the latter. — Which I have set before thee] i.e. offered for thy choice (v.1519 n26): see on 4s. — And bethink thyself\ so 1 K. 847 (AV.). Lit. bring back to thy hearty i.e. consider (viz. the causes of thy exile, thy relation to Jehovah, &c): see 439 (phil. n.). — Hath driven thee] n«jn is common in this application in Jer. (83 1616 23s-8 24° 2710- 15 291*- 18 32s7 4628) ; so Ez. 413. Cf. 1JTO, v.4.— 2. And shalt return even unto ("»?) Jehovah thy God, and hearken to his voice] verbatim as 430. — Which I command thee this day] so v.8*11: see on 4s. — With all thy heart and with all thy soul] as 4s9 (see note). The repentance must be thorough and sincere. — 3. Will turn thy captivity] or change thy fortune (see below). Whether T\\1V be derived from FOB* or 2^, the expression does not mean "bring back thy captives " : it is used commonly with reference to a decisive turn, or change, in a people's fortune. Here, as also Jer. 2914 303 Ez. 2914, the return from captivity is mentioned separately afterwards. — Have compassion upon thee (lorni)] 1318(17). cf# 4si. Comp. Jer. 1216 3326 (DTium DfOP HM 3WK *d). — And gather thee (*pfap))] Jer. 23s 2914 (wMn bzD D3HS W3pi DK> D3n« Win imt JlOpDri bxt\)t 31s-10 32" ; and often in Ez. (as 1117 36™).— Hath scattered thee] 4" 28s4; cf. Jer. gu 30". — 4-5. However remote be the place of Israel's banishment, XXX. 3. "ini^r nx 3tn] by the older scholars this expression (which is a frequent one, as Am. 9'* Jer. 2914 3o3,18 31** 3316 49** ") was taken to mean turn the captivity — though with the admission that it might be used meta- phorically (as Ez. 1683 Job 4210) ; but Ewald, in 1841 (on Jer. 48"; cf. Jahrb. Bibl. Wiss. v. 216 f.), called this cxpl. in question, contending that the meaning was to turn a turning (cf. 'd 3"i an, 'd opj cp): no^ from 3'tf, like nu^> from vh), i.e. to change decisively a person's (or nation's) fortune ; and most modern scholars have followed him (as BSttch. Ntus Ahrenlese, i. 65 f., Lehrb. § 464; Ols. pp. 412, 417; Kuenen, Theol. Tijdschr. • 873, pp. 519-524 ; Dillin. on Job 4210 ; Nowack on Hos. 611 } Cheyne and Kirkpatrick on Ps. 147). — 4. 7111] hence Neh. i9 : cf. Jer. 30" Mic 4*. 330 DEUTERONOMY Jehovah will still bring it back, and visit it again with His bounty. — The end of heaven] in the far distant regions of the world, where, as the Hebrews supposed, the solid vault of heaven rested upon the earth : the same expression 4s2 Ps. 197 Is. 135, and (borrowed hence) Neh. i9. The more usual phrase is "the end of the earth."— 5. Do thee good] 816 28s3.— And multiply thee] 713 i318(17) 28s3. — 6. He will, further, work in Israel a change of heart, that it may serve Him willingly, with all its powers. — Will circumcise (io16) thy heart] i.e. remove its dulness of spiritual perception (29s (4)), so that it may display again the activity and willingness of 526(29>. The thought, as Dillm. remarks, is a Messianic one: cf. Jer. 3133 3239f- Ez. nM 36°M:—And . . . of thy seed] v.19 2846- 59 : cf. Is. 5921.— To love, &>c] see 65. — For thy life's sake] a variation of the phrase usually employed, "that thou mayest (ye may) live," v.19^ 53<>(83) 81i620; cf. 3016 (rVTTi). — 7-10. The curses resting upon Israel will then be transferred to its foes ; and Israel will again enjoy the bless- ings of obedience in its own land. — All these imprecations (^^ )] as 2919f- <20f->, with reference to 2816ff-. — 8. And thou] the pron. is emphatic (opp. to the "enemies" of v.7). — And do all his commandments ', &"c] 281-16: cf. 155 271. — 9. Will make thee have in excess . . . unto good] repeated from 2811. — For he will again rejoice over thee for good, as he rejoiced over thy fathers] cf.2863 ; Jer. 3241. — 10. When thou hearkenest . . . , when thou tumest, &c] the condition of Jehovah's renewal of His favour repeated from v.6* 8, and introduced as in 289- 13 (repeated similarly from 281). — Which are written in this book of the law] 2920<21>. 11-20. No impracticable duty is laid upon Israel ; Jehovah's demands are easy alike to ascertain and to understand. The moment is a crucial one: the path of life and the path of death lie in front of Israel ; let it choose wisely between them. — The paragraph is loosely connected with v.1-10. V.U*M 10. nDinxi] the fern, sg., with a collective force, is construed often with plurals, when the pred. is a verb (G-K. § 145. 4), and sometimes even (if the text be always sound) with a pron. suff. (2 K. 33 I3^fcn 1722 [but Klost. riNBrt: prob. rightly], io26 [Klost. njso], Lam. i13 [but see <&, Lohr], Ez. 3510 [see versions, and Cornill], Ps. 1456 Kt. [read as Qr&, (££&], Job 1419 3916: cf. Ew. § 317*); but these cases do not justify a fern. adj. in appos. with 'm 'o : read prob. ruiriDn (Jer. 5188 read ntf\n, as v.*4 and G). XXX. s-iS 331 (" For'* . . .) clearly states the reason for a present duty ; in view of the contents of the four verses, it is exceedingly un- natural to suppose (Keil, Einl. § 24. 3 end) that they explain why Israel should find it easy to return to Jehovah in the future contingency contemplated in v.10. It is next to im- possible, therefore, that v.11-20 can have been originally the sequel of v.1*10 (cf. the Introduction, § 4). — 11. For this com- mandment', which I command thee this day (4s)] see n22 199; and on 528(31). The commandment meant, as n22 19° show, is devotion to Jehovah, with the obligations which it involves, especially obedience to the moral and religious demands made by Him of His worshippers : this has been so emphatically and repeatedly insisted on in the preceding discourses that it may fitly be said to be well known, and "nigh" to the Israelite. — // is not too difficult (178) for thee, neither is it far off] it is nothing abstruse or incomprehensible, like the com- plicated structure of the human frame (Ps. 1396: cf. 1311 Pr. 3018) ; it is nothing recondite, which can be reached only by laborious and protracted study. The force of the expression is not far off is illustrated by the two figures employed in v.1218 : it is not in heaven, — in an inaccessible height, which none can scale ; neither is it beyond the sea, — in some distant region, which none can visit, for the purpose of fetching it thence, and bringing it to Israel's knowledge. — 14. But the word is very nigh to thee, in thy mouth and in thy heart, that thou maycst do it] it has been brought so near to thee — viz. by prophets and other teachers, and especially in the discourses of Dt. — that thou canst talk of it familiarly with thy lips (cf. 67 1119), and meditate upon it in thy heart (cf. 66 n18); thou art consequently placed in a position for giving it practical effect. — 15-20. Finally, Moses earnestly exhorts Israel to make a right choice in the decision now devolving upon it. — 15. See (i8), / have set before thee — i.e. laid before thee for thy choice (n2fi) — life and good, and death and evil] comp. 1 12628, where the alternatives are the blessing and the curse. On life in Dt., see on 4'. Good (2fatin)t i.e. pro- sperity, may be illustrated by 26", and the frequent use of the cognate verb in Dt. (440 j»(»).«0«) 6:<- 18- 24 io,s) ; see also 332 DEUTERONOMY Ps. 2513 (Heb. abide in good), 3411.1300. 12) I035 Job 2iw 22,B 3026. With death and evil, comp. 426 810t. Evil {i.e. mis- fortune), as Jer. 76 25* (Heb. "for evil to you") Ps. io6 Pr. 1317. See also Jer. 218 " Behold, I set before you the way of life, and the way of death," — the former being explained (v.9) to mean desertion to the Chaldeans ; the latter, remaining in Jerusalem. — 16-18. Explanation of what is involved in the two alternatives : if the nation elects to obey Jehovah, life and happiness ; if it elects to reject Him for false gods, disaster and ruin. The expressions as before in Dt. — 16. [If thou shall hearken to the commandment of Jehovah thy God,] which I com- mand thee this day, to love Jehovah thy God . . ., then thou shall live and multiply, and Jehovah thy God shall bless theet &c] the Heb. text appears here to be imperfect, though its imperfection is concealed from the English reader by n^ni being improperly rendered " that thou may est live" (which would require here l"Pnn jJ?D7). By the restoration from ffi of the clause in brackets the construction becomes perfectly regular, and the form of the verse corresponds exactly with that of the alternative case stated in v.17f- (so Di. Oe. Marti). — The com- inandment, "which I command thee this day, to love, &"c] cf. v.11 1122 199. — To walk in his ways] 86. — Live and multiply] 81. — Will bless thee] 713 2320 28s al.—In the land, &>c] f- 2320 al. — 17. But if thine heart turn (niS*)] 2C)17(18>. — But be drawn away (FirFHI), &c] 419. — 18. / declare (26s) unto you this day that ye shall surely perish] 426a819. — Ye shall not prolong days] 426b &c> — Upon the ground, whither, &c] 426 1 131 3113 3247. — 19-20. Heaven and earth are called to witness that Israel has been fully informed of what is involved in the alternatives placed before it. — 19. / call heaven and earth to witness against you this day] verbatim as 426. — Life and death have J set before thee, the blessing and the curse] a combination of v.16 and 1 126. — That thou may est live] 41 53°(33) 81. — Thou and thy seed] 306. — 20. To love Jehovah thy God, &c] & 430. — To cleave to him] io20 1122 135 W. — For that is thy life, and the length of thy days] to love Jehovah, and to follow Him faithfully, is the condition of thy life and prosperity. A variation in expression of the thought of 41-40 &c. — Which Je/wvah sware, &c] i$. xxx. i6— xxxl i 333 XXXI.-XXXI V. The closing Events of Moses' Life. With c. 30 the discourses of Dt. are brought to an end, and the narrative of the Pent, is resumed, for the purpose of recording- Moses' final counsels to his people, and describing the circumstances of his death. The contents of the four chapters are somewhat miscellaneous, comprising, viz. : — 1. Moses' parting words of encouragement to the people and to Joshua, 3I1"8. 2. Instructions for the Deuteronomic law to be read publicly, once in seven years, before the assembled people, 3i9"u. 3. Commission of Joshua by Jehovah, ji"-'*-^. 4. The Song of Moses (321"*3), with accompanying introductory and con- cluding notices, 3 1 18"22, S4"s0 32**. 5. Moses' final commendation of the Deuteronomic law to Israel, 6. Jehovah's command to Moses to ascend Mount Nebo and there die, 7. The Blessing of Moses, c. 33. 8. The narrative of Moses' death, c. 34. The narrative contained in these chapters is not homo- geneous ; the same sources (JE and P) which are used in Gn.- Nu. here reappear, the nucleus being derived from JE, which, after it had been expanded by Deuteronomic additions, was subsequently combined with excerpts from P. The various parts of the narrative are not in all cases very closely con- nected together; on the question whether they are throughout preserved in their original order, see the Introduction, § 4. XXXL 1-8. Moses announces to the people, for the last time, that Joshua is to conduct them into Canaan, and en- courages both them and him with the promise of Jehovah's support. — Cf. is7f- 321f-28> The language used is repeated largely from earlier parts of Dt., esp. c. 1-3. — 1. And Moses went and spake these words to all Israel] it is forced, and contrary to usage to refer " these words," with Kn. Ke., to what follows — in this case, " saying" [novh) instead of, or at least (Ex. 20') by the side of, "these words," would have been probably used : the expression can only be naturally understood of something which has preceded (cf. Gn. 208 44* Nu. i4M). The reference cannot, however, be to c. 29-30, for it has already 334 DEUTERONOMY been expressly stated that this was spoken to all Israel (2glW). the terms used imply that "words," previously addressed to Moses, are meant. The language of the verse (taken in con- nexion with what follows) would be best explained, if it could be supposed to have been once preceded by words such as those which now stand in 327f-, appointing Joshua as Moses' successor, and bidding Moses encourage him (Dillm. Oettli). £r has a-uveriXea-e \a\wv, i.e. 13"]? ?y\ (3245) for inTl *]!>% which is adopted by Klost. Pent. p. 134: this reading removes all difficulty ; but the textual change which it implies is not a very probable one. — Wen/] viz. from the place where he was, when he received the command about to be reported to the people. "Disposed," or "set himself" (Kn. Ke.) is not a legitimate paraphrase, either here or Gn. 3522 Ex. 21 Jos. 9* Job i4 (which have been quoted in support of it). — All Israel] v.7- n. The standing expression in the narrative parts of Dt. : see on i1. — 2. An hundred and twenty years old this day] so (in P) 347. — / can no more go out and come in] i.e. am no more able to engage in active undertakings : cf. Jos. 1411, and on 28". — And Jehovah hath said unto me, Thou shall not go over this Jordan] 3s7 ; cf. i37 421f*. — 3. Jehovah, thy God, he is going over before thee ; he shall destroy, &c] cf. q3. — Possess them] 91. — Joshua, he is going over before thee, as Jehovah hath spoken] 328 ; cf. i38. — 4. As he did to Sihon, &c] 232ff- 3lff- : cf. 321b.— 5. Deliver them up before you] jV-w. cf# j8 (phil. n.). — According to all the com- mandment, &c] 72-3-5 &c. — 6. Be ye courageous and strong] so v. 7- 23 Jos. i- «• 7- »• I* io25 (all D2) : cf. 328.— Fear not, neither be affrighted before them (lViyn bw)] i29 » cf. 203. — For Jehovah thy God is he that goeth with thee] 204. — He will not drop thee (431), nor forsake thee] v.8 Jos. i5 (D2). — 7-8. Encouragement of Joshua (cf. the injunction 328). — In the sight of all Israel] cf. 3412 Jos. io12; and see on i30. — Be courageous and strong (pin YDH))] cf. 328 "encourage and strengthen him" (insiDKI inprn). — For thou (emph.) shall go with this people, &c] cf. i88. Sam. 3246; cf. 2y26 ^i**. — 13# Jin fjie dayS that ye live upon the ground] 410 1 a1. — Which ye are going over, &c] 426 3247; cf. 3018, also 414 6lb 1 18* n. With the importance attached to the instruction of children, comp. 49 67- 2°-26 1 119 32". 14-23. Moses and Joshua are commanded to present them- selves at the Tent of Meeting, in order that Joshua may be appointed his successor, v.1*"18. Moses is there warned that after his death Israel will apostatize ; and is directed to write the following Song (321-43), as a witness to future generations that the consequences of such apostasy have been foretold to them, v.16'22. Joshua is instituted by Jehovah as Moses' successor, v.23. — Here it is to observed that v.14«15-23 belong together, all relating to Joshua, and v.23 being the manifest sequel of v.14* 16 ; v.16-22 also belong together, but they relate to a different subject, viz. the Song. The entire section has been long recognized as not forming part of the work of D (Ewald, • According to the Mishnah (Sotah, vii. 8) it was the custom for a selection to be read, viz. Dt. \*-& 64"9 n13ff- i422ff- 26l2ff- 1714-20, and the Blessings and the Curses (from c 27-28). King Agrippa is mentioned as having read this selection. xxxi. 12-13 357 Hist. i. 123; Knob.; Schrader, Einl. (1869), § 191- 3 5 K,ost- St. u. Krit. 1871, p. 262 ff. (reprinted in Der Pentateuch, 1893, p. 236 ff.); Kleinert, p. 162; Wellh. Comp. p. n8; Kuen. Hex. §§ 7. 20; 8. 15; Dillm. ; &c). The grounds are best stated, perhaps, by Klost. I. Phraseologically, the section contains many expressions which are not those of Dt., while several (esp. in v.14-15-83) recur in JE :— V.14 nm1? TO' 13">P : the same expression, Gn. 47s9 (J), 1 K. 21t- V.14 3OTW present oneself, cf. Ex. 1917, and esp. Nu. 1 i1Jb (RV. " stand ") Jos. 241. (The verb occurs in a different application, Dt. 7s4 9* iim.) y 14. i» the references to the Tent of Meeting and the pillar of cloud are in the manner of JE, Ex. 33™10 Nu. nim>, and esp. 128: the former is not elsewhere alluded to in Dt. V.16 mn with the ptcp., of the fut., as often, both in JE (as Ex. 817 918) and Jud. Sam. Kings, &c, but never in Dt. Ttsem oy 33T, as Gn. 4730 (and elsewhere : see note).— Go a -whoring after, as Ex. 34ib.i8 ai (see note): never in Dt., where "to go after other gods " is the phrase regularly employed (on 614).— Foreign gods (-D3 'n1?*) : not in Dt. (see note). V.16. 20 nn3 T2.T to break a covenant ; not in Dt. (see note). yi7. 17. is. 22 {n that day : though the expression is one that might be used by any writer, its repeated occurrence is not in the manner of D : it occurs otherwise twice only in the entire book, 2123 27". V.18.20 i>K njB txirn to : not elsewhere in Dt., where the phrase used is always go after or serve.— Other gods, though frequent in Dt., is found both in JE (Ex. 23" 3414 Jos. 24" 16), and elsewhere (on 614). V# i». 19. 22. 23 children of Israel ; hardly ever, if at all, used by D (on 4**), who regularly prefers all Israel (i1), or twice, in exactly the same context as v.'33, says " this people" (v.7 3s9 : in r* Israel). V.90 which I sware, &c. (so V."**), and flowing with milk and honey, as often in Dt., but also in JE, and (rarely) elsewhere (cf. Jer. 32Ja ; and see on i8 &).—Eat and be filed, occurs besides in Dt. (on 611), but is not peculiar to it (ib.).—\vn grow fat, and fUJ contemn (see note), are not Deuteronomic. V.n tP imagination, Gn. 65 81 (both J).— cii23 before: a common word (Gn. 274 &c.) ; but not in Dt. y 17. is hide my face, and v.17,M evils and troubles, do not occur else- where in the Hex. ; hide my face and evils are perhaps suggested by 32-°--;l. It is true, these are not all of equal weight ; in the case of two or three, probably, there was no other occasion in Dt. for their use ; nevei theless, taken in the aggregate their significance is considerable; and in view of the strongly marked style of Dt., it may be fairly concluded that a section in which so few of D's characteristic expressions are to be found, while so much occurs that he docs not elsewhere use, is not his work. This con- 22 338 DEUTERONOMY elusion, based in the first instance upon linguistic criteria alone, is con- firmed by other indications. 2. V.1**23 interrupts the connexion between v.9"1* and v.24"27. V.24"27 is the sequel of v.8"13 : both deal with the same subject, the disposal of the Deut. law, and v.24f' is similarly worded to v.9. A presumption thus arises that v.14"23 is inserted where it now stands from a different source. 3. According to D, Joshua has been long nominated as Moses' successor (i871, 3s1), and Moses has been instructed to "appoint" and "encourage" him (3ffl) ; and 317"8 appears to describe how he has publicly ("in the sight of all Israel") done this. In 3I14*18,88, however, Joshua, having presented himself at the Tent of Meeting, is appointed to his office by Jehovah, and encouraged by Him (v.23) nearly in the same words which Moses had used before in 317. These two representations do not properly harmonize : had both been written by one and the same hand, there is a presumption that the relation between the two ceremonies (v.7'* and v.14,18,SB) would have been more clearly indicated. As the narrative stands, it is evident that v.14*15,29 is written without reference to v.7'*, and does not presuppose it. 4. V.16"22 is manifestly (see v.19* B) the introduction to the Song in c. 32 ; and after the words "And wrote this song," &c, in v.22, the Song would naturally be expected to follow at once. Instead of that, however, the Song and its introduction are separated from each other by v.24"!0, which, where it now stands, is also clearly intended (v.28"30) as an introduction to the same Song. But two parallel introductions would hardly be written by one author. As v.24*30 contains numerous marks of the Deuteronomic style, v.16"22 may be presumed to be the work of a different hand. It follows that v.14"23 is not the work of the Deuteronomic author of the context in which it is now embedded (v.1-13- 24-30). V.H-15. 23 may be reasonably referred to JE. Whether, how- ever, v.16"22 (relating to the Song) belongs also to JE, is less certain : its literary character is less distinctly that of JE ; it separates awkwardly v.14-15 from its sequel in v.23 (cf. on v.23), and may not impossibly have been inserted where it now stands subsequently (cf. Stade, ZATW. 1885, p. 298 f.).— 14-15. Joshua is summoned to the Tent of Meeting, in order that he may be instituted as Moses' successor. — 14. Thy days approach for dying] so Gn. 4729 (J), 1 K. 2lf. — Present your- selves (njpnnt)] lit. take your stand; so Nu. n16 23s-15 Ex. 816 9" 19" 345 Jos. 241 (all JE), Jud. 202 1 S. io19. Cf. 29s (10>. — In the Tent of Meeting (njno SiT'3)] as often in Ex.-Nu., both JE (Ex. 337 Nu. n16 124), and P (Ex. 2721 &c). The meaning of the term is explained (by P) in Ex. 25s2 2942 30s6 as signifying the Tent in which Jehovah met Moses for the xxxi. i4-i6 339 purpose of speaking with him ; it is thus practically equivalent to the Tent of Revelation. This and the next verse are the only places in Dt. in which the Tabernacle is mentioned. — That I may command Joshua] i.e. appoint him to his office. See on 328, where, however, Mosesxs instructed to M command " or " appoint " Joshua (cf. 31™). There is a third representation in P. In P, Moses, at Jehovah's direction, has already solemnly "appointed" Joshua to his office, in the presence of Ele'azar the priest, and of the congregation (Nu. 2722"21). The two passages are capable of a formal reconciliation, by the supposition that Dt. ^i1*1-'^ narrates Jehovah's confirmation of the appointment made previously by Moses. But, after the solemn manner in which, according to Nu. 2715"-3, Joshua's institution had taken place, such a confirmation would seem to be unnecessary ; and even if the case were otherwise, it is singular that the terms of v.14 (as of v.23) make no reference to any previous ceremony having been performed, but are worded exactly as if Joshua's first (and only) institution were being described. It can hardly be doubted that Dt. 3i!:f-: and Nu. 2715'28 are, in fact, two parallel accounts of the institution of Joshua, one belonging to JE and the other to P, which exhibit variations of detail, such as are often observable between the parallel narratives of JE and P. 15. In a pillar of cloud] so Nu. 125 ; cf. Ex. 33*- » (both J E). 16-22. Introduction to the Song (321*43).— 16-18. The apostasy of Israel after Moses' death. — 16. Behold, thou art about to sleep with thy fathers] "to sleep (lie down) with one's fathers," as Gn. 4730 (J), 2 S. 712, and constantly in the Books of Kings (1 K. 210 1143 &c.). P, for the same idea, uses the expression "be gathered to one's father's kin"; see on 3280 (of Moses). — This people] with a touch of disparagement, as Ex. 329-21 Nu.1411 Is. 69 8U 2913 al. — Go a "whoring after (run *"in«)] so Ex. 3415. 16 qe), Lev. 177 206 (after Molech) Nu. 15s* (all H), Jud. 217 827-33: cf. "to go a whoring away from Jehovah," Hos. i2 pnao), 411 (nnrip), 9i (>):?), ps. 73" (;o). The same verb (with the cognate substantives signifying whoredom) occurs elsewhere (esp. in Hos. Ez.) as a forcible figure denoting the disloyal abandonment of Jehovah for other gods. The origin of the usage is matter of conjecture. The words may have been employed in a purely figurative sense from the beginning: but in view of the fact that actual prostitution was not an uncommon feature in ancient Semitic cults (cf. on 2318(17>), it is not improbable that this suggested 340 DEUTERONOMY the use of the expressions in question, and that originally they were meant literally, though afterwards they came to be used metaphorically. In particular passages, it is sometimes uncertain whether the reference is to a literal or to a spiritual whoredom: but elsewhere one, and not the other, appears clearly to be intended. Hosea (c. 1-3) con- ceives the moral union between Jehovah and His people under the figure of the marriage-bond (see W. R. Smith, Prophets of Israel, pp. 166-180) ; and from this point of view, any infidelity towards Jehovah would naturally be expressed under the figure here used. Nevertheless in Hos. 419 (notice v.13- 14) it seems clear that the prophet has literal whoredom in his mind. — The foreign gods of the land whither it goeth in, in its midst] "in its midst" can only mean "in the people's midst" (to be taken closely with "the foreign gods of the land ") ; the pron. (which is masc.) being not referrible to "land," and the paraphrase (AV., RV.) "to be among them " being quite illegitimate. The sentence is, how- ever, an awkward one ; and Klost. (Petit, p. 239), with whom Dillm. agrees, may be right in thinking that originally it ran, "and go a whoring after foreign gods in its midst," i.e. the gods of the Canaanites living in Israel's midst (cf. Jos. g7 1610 ; and esp. 2423 "put away the foreign gods which are in yotir midst"), the clause "of the land whither it goeth in" being a gloss inserted afterwards for the purpose of relieving the Mosaic age of any possible suspicion of idolatry. — Foreign gods] I3|(n) sn%, as Gn. 352- 4 Jos. 2420- 23 (all E), Jud. io16 1 S. 73Jer. 519' 2 Ch. 33"! : cf. TM h» (poet.) Dt. 3212 Ps. 8i10b Mai. 2nt, "133 fcfrftt Dan. n39f. Not the word rendered "strange" in 3216 Ps. 8i10a &c, but cognate with nokhri "foreigner" (1421 153 1715 2921 (22)).— Forsake me] 2820 Jos. 24i6.20jud. 212-18 io6-10-13 1 S. 88 1210 1 K. q9 al.— Break my covenant which I have made with it] ma "IBH, as v.20. Else- where in the Hex. only Gn. 1714 (P), Lev. 2615-44 (H). The expression is, however, an ordinary one, Jud. 21 1 K. 1519 Jer. 16. pun "ni v6k] 13J viVn forms a compound idea, "gods of foreign- ness "=" foreign gods," which is then qualified by the gen. " of th«; land "t cf. on 32". xxxi. 17-19 341 lXio ai% 17. And mine anger shall be kindled against it . . ., and it shall be for devouring (bfc6 mm),— **.*• for other nations to consume (716 : cf. Nu. 149),— and many evils and troubles (1 S. 10™) will befall (lit. find: v.21 490 Ex. 188 Nu. 20") it; and it will say in that day, Is it not because my God is not in my midst (i42) that these evils have befallen me?] the sing., as (in the Heb.) v.16-18-20- 2l, of the people generally (on i21), which is represented as thus acknowledging the cause of its disasters. —And I will forsake them] corresponding to "they will forsake me," v.16: the same antithesis, 2 Ch. 125 15* 2480.— Hide my face] i.e. withdraw my favour : so v.18 ; perhaps suggested by 3220. Not elsewhere in the Hex. : in other books, Is. 817 Mic. 34, and frequently in later writers, esp. the Psalms. — In my midst] the sing., of the nation, as Jos. o,7- ia i714- 15 Jud. 2023 &c. (L.O.T. p. 366 f.). For the thought, cf. Ex. 177 Nu. 14** (whence c. i42), Mic. 311 Jer. 149: see also on I42 615; and add Is. 126 Zeph. 3*5.17. — 18. Jehovah will, however, still continue to withhold His favour from Israel: the acknowledgment, which the nation is represented as making in v.17, is not the expression of true penitence.— Turned (njs) unto other gods] v.20: so Hos. 31: i* H3D also Lev. io> 81 (H), Ps. 405 a/.— 19-22. Injunction to write the following song (32lff), in order that it may be a witness for Jehovah against the children of Israel.— 19. And now] in view of the prospect of future apostasy, opened out in v.16"18.— Write you this song] if the text be correct, Moses and Joshua will be addressed. In view of v.16 and esp. of v.88 (" And Moses wrote," &c), it is con- sidered by others that the original reading was sing., " Write thee." The plural agrees, however, with 32".— And leach thou it, &>c.] cf. 2 S. i18. y), of the activity of the heart, as Is. 32s. — Which I sware] "unto its fathers" (VIYGN^), as is added by ffi, Sam., seems needed: cf. 81.— 22. And taught it] v.19. 23. Conclusion of the narrative of Joshua's commission (v.14f). — And he commanded (or appointed) Joshua] the verse seems once to have immediately followed v.14f- (from which it is now separated by v.16*22, relating wholly to the Song). For, where it stands, the subj. of "commanded" can only naturally be Moses (see v.22) ; and yet, as v.14 shows, it must really be Jehovah. — Be courageous, &c] nearly as v.7 (D). The verse (being the sequel of v.14f) will originally have formed part of the narrative of JE. It may, to some extent, have been re- modelled in the style of Dt. ; but the only distinctively Deut. phrase in it is "Be courageous and strong": "children of Israel," as remarked on p. 337, is not Deuteronomic ; and " the land which I sware " is said by JE as well as by D (zft.).— And I (emph.) will be with thee] hence Jos. i5 37 (D2) : cf. Gn. 2S15 ;?i» Ex. 312 (all JE), Jud. 616; also above, v.8 (D) icy rrrr Kin. xxxi. 20-28 343 24-30. Moses gives directions for the Deuteronomic Code to be deposited beside the Ark. This done, he recites publicly, in the audience of the people, the following Song (321"43), fore- warning the nation of the consequences, if it apostatizes. — The passage is throughout Deuteronomic ; v.24*27 forming mani- festly the sequel of v.913 ; and v.28'30 consisting, as pointed out on p. 338, of a second Introduction to the Song: observe that v.2sb is parallel in substance to v.19, and v.29 to v.20-21. — 24. Had made an end of writing, &c] see v.9. — The words of this law] i.e. of the Deuteronomic law (2726) : cf. on i1. — Until they were finished (WOT 1j?)] cf. v.30 216 Jos. 824 io20 (both D1, and both after rvbx Wl), 1 K. 1410.— 25. The Levites, who bare the ark of fchovatis covenant (io8)] a comparison of v.9 and 17181' shows that the reference is not to " Levites " in the sense of P (who were not permitted to enter the Holy of Holies), but to the members of the tribe officiating at the central sanctuary, i.e. to the Levitical priests (v.9); see pp. 122, 219. — 26. This book of the law] 292°('-'i) 3010 Jos. i8. — For a witness against thee] viz. as presenting a standard of faith and action (cf. on 445), from which, in the case assumed, Israel will have visibly declined. It is remarkable that the same phrase which is applied in v.19 to the Song, is used here with reference to the Deut. law. — Against thee] i.e. Israel ; the priests being* addressed as the representatives of the nation. — 27. For 1 (emph.) — /, who have experienced it so often — know thy defi- ance (Tin), and thy stiff neck] cf. i26- 43 9*- »• 24 ; and 9«- » io". — Ye have been defiant with] g7-2*. — 28-29. The Deuteronomic parallel to v.1921.— 28. Assemble] v.18 410.— The elders of your tribes and your officers] cf. 29° (10), also 52°(28). The expression 11 elders of tribes " does not occur elsewhere, ffi inserts u and your judges" before "and your officers": prob. rightly, for on such an occasion (cf. 29° fl°)) the judges would hardly be omitted, when the subordinate Shd~terim (i18) were included. — These words] i.e. the Song 321-43, though the transition from v.24"27 is somewhat abrupt. For another view (Dillm., Oettli, Westphal), according to which 3i2*-w stood once before c. 29-30 (so that the appeal to heaven and earth of v.w was the one in 3010), see on 32", and the Introd. § 4. — Call heaven 344 DEUTERONOMY and earth to witness] cf. 4M 3019. Heaven and earth, having heard the warning (see 321) will be witnesses against Israel in the event of its disregarding it. It is doubtful, however, whether this is the original sense of the invocation in 321 ; see the note there.— 29. Deal corruptly (pniTO)] 416- 25 : cf. nn$ 912a (Ex. 32^), 32*.—Turn aside, &c] 9»*>-'m (Ex. 328), n28._ Evil will happen to you] Jer. 44s8 ; cf. Gn. 491. Happen is Kip, not the word used in v.17- » (nvd).— In the end of the days] see on 480. Here the reference is to the distant, but undeter- mined, future, which the Writer pictures as the age of Israel's apostasy. — That which is evil, <5rY\] 4s5. — To vex him with the work of your hands] so 1 K. 167 2 K. 2217 (both Deut.), Jer. 2g8. 7 32so. Not definitely with idols (4s8), but with the system- atic engagement in idolatrous practices, DST1 r\wyn = enter- prise (on 27) being used in a bad sense, cf. Ps. 284b Lam. 3s4 Jer. 2514.— Vex (o*jan)] see on 4s5.— 39. All the assembly of Israel] Lev. 16" (P) Jos. 835 (D2) 1 K. 814- 22- » (Deut.) i23t : cf. c. 519. XXXII. 1-43. The Song of Moses.— The object of this poem is (v.4*6) to exemplify the rectitude and faithfulness of Jehovah, as manifested in His dealings with a corrupt and ungrateful nation. With this aim in view, the poet, after the Exordium (v.1*8), describes,^™//}', the providence which had brought Israel safely through the wilderness, and planted it in a land blessed abundantly by Jehovah's goodness (v.7*14) ; secondly, Israel's ingratitude and lapse into idolatry (v.18-18), which had obliged Jehovah to threaten it (v.19*25) with national disaster, and almost (v.26f) with national extinction ; and thirdly, Jehovah's determination to grant His people victory over their foes, by speaking to them through the extremity of their need, and leading them thereby to a better mind (v.28*43). The thought underlying the whole is thus the rescue of the people, by an act of grace, at the moment when annihilation seemed imminent. The poem begins reproachfully; but, in general, tenderness and pity prevail above severity, and towards the close the strain rises into one of positive encouragement and promise. 29. »3 WD nnK] 'd 'h is prefixed to '= for emph. : cf. Gn. 1830 Ps. 62" I28a Is. 281B-U Mic. 5* i K. 837; also 1 S. 2o8b Ps. 6618 141" Jer 22" Job 3481 Neh. 1 3^.— n»opi] so Jer. ^ : see G-K. § 74. 3. R.1 xxxi. 29— xxxii. 345 The Song shows great originality of form, being a presenta- tion of prophetical thoughts in a poetical dress, on a scale which is without parallel in the OT. As the opening verses show, it is a didactic poem, taking the form of a retrospective survey of Israel's religious history, and developing the lessons deducible from it: in general plan, it resembles Ps. 78. 105. 106 (cf. in prose Ez. 20, and the allegories Ez. 16. 23), but the treatment is marked by greater completeness, and superior poetical power. The poet develops his theme with con- spicuous literary and artistic skill : the images are diversified and expressive ; and the parallelism is remarkably regular and forcible. A spirit of impassioned earnestness sustains and suffuses the whole. Date of the Song. — The political condition of Israel at the time when the Song was written may be inferred without difficulty from its contents. Nothing in the poem points to Moses as the author. The period of the Exodus, and of the occupation of Canaan, lies in a distant past (v.7"12), the story of which may be learnt by the poet's contemporaries from their fathers (v.7) ; Israel is settled in Palestine (v.13"14), and has had time not only to lapse into idolatry (v.15-19), but even to have been brought in consequence to the verge of ruin (v.20'30); it is hard pressed by heathen assailants (v.80; cf. v#2i. 25-27^ but Jehovah promises to interpose, and rescue His people from its foes (v.34'43). Israel's apostasy, and con- sequent disasters, lie thus in the writer's past: all that is future is its deliverance. Such a situation, it is evident, is not that of the Mosaic age. To suppose that the poet adopted an assumed standpoint, especially one between Israel's disasters and its deliverance, is highly unnatural ; v.8"81 reads through- out like a piece of history ; * the transition from the reproach- ful description of the past or present (v.8"33) to the promise for the future (v.3,fr) is analogous to similar transitions in the prophets (as Hos. 214(16>ff- Is. i24ir- Ez. i6C0(r- 2o4uff) ; and the poet, when he addresses his readers (v.3-8-7), addresses evidently the guilty generation which has already, after • The futures in v.20"27 express obviously Jehovah's past determination, being introduced by the words, "And he said." 346 DEUTERONOMY Israel's entry into Canaan (v.13-14), lapsed from the faith of its fathers (v.6*7- 15- 17d- 18). The post-Mosaic origin of the Song may be safely concluded upon this ground alone. It is con- firmed by further indications. Both the line of thought and the phraseology of the poem point to an age much later than that of Moses : the theological ideas, the argument, the point of view, often also the expressions, display constantly points of contact with the writings of the canonical prophets, from the 8th cent. B.C. and onwards. The poem has accordingly been not inaptly characterized by Cornill [Einl. § 13. 5), as a "compendium of prophetical theology." Nor is the matured and regular poetical form (which is anything but "rugged"*) altogether what would be expected in a composition dating from the Mosaic age. The precise date is, however, difficult to fix, the allusions to contemporary persons (see on v.21) and events being (as often in the prophets) poetically indefinite. Former critics, referring the whole of 31I*-23 to JE, concluded that the poem was older than the composition of this work, the compiler of which, they supposed, finding the Song already attributed to Moses, incorporated it in his narrative, with an introductory and concluding notice, 311622 3244. Upon this view, the political situation presupposed by the poem — Israel reduced to ex- tremities by the successes of its foes, but its salvation resolved upon by Jehovah — would agree with the condition of Israel under Jehoash, or the early years of Jerobo'am II. (c. 780 B.C.), when Israel, having been long harassed by the Syrians (1 K. 20 [cf. 221], 2 K. 52 68- 24ff- 914f- io32f-), and threatened under Jehoahaz with actual ruin (2 K. 133^7.22.25^ began gradually to recover itself (2 K. 1325, cf. v.5- 14"19- 23 ; 14s5-27): the crisis described in 2 K. 1323 I426f- [cf. Dt. 32s6-26]! would quite correspond to that which forms the turning-point in the Song. This is the period to which the Song is referred by Knob., Schrader {EM. § 20511), Dillm., Westphal (ii. 57 f.), Oettli * Speaker's Commentary, i. 919. + But the use in 2 K. itf* of a phrase from Dt. 32s8 does not show more than that the Deut. compiler of Kings deemed the expression a suitable one to denote Israel's condition at the time. xxxii. 347 (p. 22). Ew., Kamp. (p. 302 f.), and Reuss (§ 226), under- ttanding by the "no-people" the Assyrians, refer the poem to the years immediately preceding the fall of Samaria (b.c. 722). It is, however, a question whether either of these dates —the former of which would be earlier even than Amos and Hosea — accounts adequately for either the theological stand- point, or the literary characteristics, of the Song, and whether 'it would not be more properly assigned (cf. Kuen. Hex. § 13. 30) to the age of Jer. and Ez., c. 630 B.C. Though the literary individuality of the poet is strong, and there are consequently few verbal parallels, the general thought of the poem, and its predominant ideas, have decidedly greater affinities with the prophets of the Chaldasan age, than with the earlier prophets, Amos, Hosea, Isaiah, or Micah. The terms in which idolatry is reprobated, the thought of Israel's lapse, punishment, and subsequent restoration, various traits in v.16-21*25-85-86-41-4* (see the notes), the contrasts established between Jehovah and the gods of the nations, though there are isolated parallels in earlier prophets, recall strongly, as a whole, the tone and manner of Jer. Ez. and the Deuteronomic writers in the historical books. Where Israel's recent disasters are referred to (v.2030), or Jehovah's coming triumph is portrayed (v.41"48), the terms used are figurative and general, and do not point necessarily to an author living in the age of Jehoash or Jerobo'am 11. : as a prophetic meditation on the lessons to be deduced from Israel's national history, it would harmonize entirely with the spirit and point of view which prevailed (comp. Jer. 2428 Ez. 16. 20) in the age of Jer. and Ez. (cf. Konig, Einl. p. 224). And the literary analysis of the sur- rounding narrative shows (p. 337 f.) that, with its original intro- duction 3116-22, and conclusion 32", it might have been inserted in JE, after the narrative, as a whole, had been completed. The Song must, however, have been old enough to be currently attributed to Moses when 31 16'22 was written, — unless, to be sure, like c. 33 (p. 38S), it was from the first written e persona Mosis, and intended to fill the place of a (lost) parting song, in which Moses, according to tradition, had forewarned his people of the dangers of apostasy. 34-8 DEUTERONOMY The literary parallels with other prophets are slight, the following being the most noticeable :— Hos. 514b 61 (v.39) ; 814 (v.18) ; 910 135 (v.10) ; 134 (v.12- ») ; 136 (v.15- 18) ; 1410 (») (v.4) : Is. I2 (v.1) ; i4 301- 9 children (v.20d) : Mic s«(7) (v.3d). 7i7 (y.Md). jer. 25 (v.4".2!"); 2! (v.13"17 [general thought]); 211 (v.2Ia); 220(v.18); 227b-28(v.37f-); z™ ^ strangers, of false gods (v.16) ; 34-w father, of God, cf. 2*1 (v.6-18) ; 422 521 "?dd foolish (v.6 [but feu, not "?3d], a*) ; 611 (v.23); 615(v.3B); 819 1422 vanities (v.21); 1514 174 (v.22): add « (with idolatry), v.16,21, often in Dt., Jer., and compiler of Kings ; and abomina' tions, v.16, sometimes in Jer., and frequently in Ez., of idolatrous practices. None of these are of a character enabling us to judge (even where a real imitation or reminiscence on one side or the other may be fairly assumed, — and in some other passages that have been quoted, this is yet more problematical) which is the original. And Jer., when he quotes earlier writers {e.g. Dt., or, in c. 48, Is. 15-16), quotes verbally and extensively: the fact that the resemblances with Dt. 32 are so few and slight makes it doubtful whether they are really reminiscences on his part from it. It is at least equally probable that Jer. and Dt. 32 are only connected in- directly ; and that the resemblances (such as they are) are to be accounted for by the fact that the two authors lived in the same intellectual atmo- sphere, so that the same current expressions and ideas came to the lips of each. "A*a| lipnpiva, occurring in the Song, are v.3 D'ryb, v.8 ^>nVns, v.10 hh], ]i\3, v.JB neo, v.18 ifg (but text dub.), v.20 pox, v.24 'IP, TO, v.26 nitsn, v.34 DiD3, v.35 oW, v.38 tdj (d?'PJ ; perh. text, error for dspj), mno (if text be right). Uncommon words are v.2 rpy, v.7 the fern. pi. mD', v.u %l, v.14 "ion, v.18 |mt5", vy3, my, v.17 onv, •$&, v.24 urb eat, nop, hm, v.27 nsa, v.31 O'Hs, v.82 niiD, v.38 my, v.36 •?»«, nuyi Tixy, v.42 rrtjhS. Of these the form mo' v.7, ion v.14, znv v.", my v.38, nSm v.36, have an Aramaic tinge. The Song presents some noticeable affinities with the Wisdom-litera- ture : notice the didactic tone of v.1,2; also v.1 onox, v.2 npS, v.8 vpy, v.20 niaiann, v.24 Dn^> (see notes), and the emphasis laid upon the value of wise action, v.6- «■ ». Words or expressions otherwise occurring chiefly, if not entirely, in writings not earlier than the age of Jer. and Ez. are v.4 ^iy, v.7 nm in, v.18 Dm (of strange gods), the pi. niayin, D'jDft, v.18 !?Vin, v.21 D'^aft, v.22 mp, anV, v.24 Dt$, fjtn, v.27 nsj, v.32 itsx, v.38 my, v.88 nSm, aiiyi msy, v.43 .msr, v.43 the Hif. yiin ; and probably some others as well. Monographs on the Song: Ewald in the Jahrb. der BibL Wissenschafl, viii. (1856) p. 41 ff. ; Ad. Kamphausen, Das Lied Moses, 1862 (329 pp.); Aug. Klostermann in the Stud, und Kritiken, 1872, pp. 230 ff., 450 ff., reprinted in Der Pentateuch (1893), p. 267 ff. 1-3. Exordium. Heaven and earth are invited to attend, on account of the dignity and loftiness of the poet's theme. Give ear, O heavens, and I will speak ; And let the earth hear the words of my mouth : • Let my teaching drop as the rain, Let my speech distil as the dew ; xxxii. 1-3 349 As the small rain upon the young grass, And as the showers upon the herb. • For I will proclaim the name of Jehovah : Give ye greatness unto our God. 1. Heaven and earth are invoked, not as "witnesses (4s6 3019 3 128), but as forming an audience whose attention may be claimed on account of the solemnity and importance of the truths which the poet has to declare. Cf. Is. i2 Ps. 504 (each time before a great prophetic declaration) ; Mic. i2 6lf- Is. 341. The sense attached in 3128 to the invocation — unless indeed (p. 347 bottom) the Song were composed from the first e persona Mosis — can hardly be that originally intended. The original aim of the poem (p. 345) was to point a moral from the past ; but naturally, when it came to be regarded as a work of the Mosaic age, it was understood differently, as a warning for the future; accordingly, in 3119-21 the poem itself, and in 2i 28-29 heaven and earth invoked in v.1, are treated as witness- ing against Israel, in case it neglects the warning, and falls into misfortune. — 2. The similes are chosen in view of the moral lessons which the poet desires to enforce. The teriium comparationis is manifestly the gentle, yet penetrating and effectual, action of rain or dew upon plants (Ps. 72s). May what the poet has to say prove not less potent in its operation ! may it be as the fertilizing rain or dew upon the hearts of those who hear it (Job 2g22f- ; Is. 5510) ! may it give birth in Israel to a new spiritual life ! Teaching (n£7, properly some- thing received) is a word otherwise peculiar to the Wisdom- literature (Pr. i5 42 721 99 i621-23 Job n4), and Is. 292,f. Young grass (^-l), as Gn. I11 2 S. 234 al. Clause d (^J> D:W3 3Bty)i as MlC 56 (|| mil* n«B ^03). With the didactic tone of v.1-2, comp. Pr. 41-2-'0 51-2 Ps. 492-5'1-4) 7812 (each a didactic Psalm). — 3. The verse states the ground of the invocation, v.1, and the wish expressed in v.2: the poet will proclaim Jehovah's XXXII. 1. '-c;;j except Jos. 2^ (E), used exclusively in poetry, — 48 times, of which 22 arc in Provcrhs ami i 1 in Job. — 2. r~l"] 33ist (214 til. in a different .sense): cf. TOnjj Is. c,*0. Elsewhere (5 times) »jin (=Arab. ra'afa) is found in the same sense. — c't;x'] not elsewhere. — tt.tnJ only found in poetry (36 times, of which 19 are in Ps. 119) : cf. Is. 28^ 32s. — 3 ty] of God, as 3~4 5« 9* n» Ps. 150s. i c;o DEUTEP ON OMV name (cf. Ps. 2223(2'2)), £0. will declare openly, so that his people may recognize and own it, Jehovah's character, as revealed in His dealings with Israel (on 125; cf. Ex. 345, where almost the same phrase, mrp DBQ fcOpvl, is followed by a solemn enunciation of Jehovah's moral attributes) : let those who hear him respond in a becoming spirit, and give, i.e. ascribe (Ps. 29lf), to their God the greatness which is His due. 4-6. The poet's theme defined more closely : viz., to con- trast the unchangeable rectitude and faithfulness of Jehovah with the corrupt and faithless behaviour of His people. • The Rock, his work is perfect ; For all his ways are judgment : A God of faithfulness, and without iniquity ) Just and upright is he. • Corruptly has dealt towards him — not his sons are their blemish — A twisted and crooked generation. • Is it Jehovah that ye treat thus ? O senseless people and unwise : Is not he thy father, who produced thee ? Did not he make thee and establish thee ? 4. The Rock p«n)] a title of Deity, recurring v.18-18 ("the Rock that begat thee ") 30- 31- 37 ; and found besides, 2 S. 23s Is. 1710 3029 (where "the Rock of Israel" forms an effective parallel to "the mountain of Jehovah") Hab. I12, and fre- quently in the Psalms (esp. "nix "my Rock"), as Ps. i83-32 ("Who is a rock except our God?" cf. 1 S. 22 Is. 44s)47 1915 281 al. : also in the proper names Ti^N, ^BPHW, n«ms, SmPTO, Nu. i5- 6- 10 335 (all P). It designates Jehovah, by a forcible and expressive figure, as the unchangeable support or refuge of His servants ; and is used with evident appropriateness, where the thought is of God's unvarying attitude towards His people. The figure is, no doubt, like crag, stronghold, high place> &c. (Ps. i83<2)), derived from the natural scenery of Palestine (for another view, see Cheyne on Ps. 1832). In the Versions, the 4. mi] the casus pendens, as Ps. 1831 &c. (Dr. § 197. 2 ; A. B. Davidson, Heb. Syntax, § io6b).— bs^'dJ a subst., the subject being (as oft. in Heb.) identified with the quality inhering in it (Dr. § 189. 2 ; Dav. § 298).— J'Ni Sij.'] not " and not iniquity," negativing SWDR (which would be *?iy R*?i : Jer. 2-7), but "and there is no iniquity "= without iniquity : cf. Jer. 521 J'«i ^30 o» a!>.— toy] 2516. XXXII. 4-5 35 * metaphor is usually obliterated, the word being represented by 0eos, /?o770os, dvTiX?;7rTv\a$t as if from iv: ; Deus,fortis\ $*?\>T\, ^Epin; &c. Hence in AV. my strength, Ps. 182 1915; God, Is. 448. " ' Great rock (or, mountain) ' is a common title of Assur and Bel in Assyrian " (Cheyne on Ps. 183). — His work is perfect (D^n)] or (Reuss) irreproachable'. His moral administration of the world pvh, as Is. 512 Ps. 28s) is sound, free from DID or blemish (cf. on 171 1813) ; it is not in any respect deficient, or justly open to censure. Israel's troubles (v.22ff) are not due to any failing or imperfection on God's part, but to its own delinquencies (v.15fr). Cf. the parallel in Ps. i831Wot D*dji tan.— Judgment] or (in a forensic sense) right (Is. 618): the methods followed by Him in His rule of the world are just methods. — A God of faithfulness, &c] He is faithful, i.e. true to His revealed character and to His promises (cf. 79), He is also just and upright. A concise and forcible declaration of the ethical perfection of God, maintained by Him uniformly, so the poet insists, in His moral govern- ment of the world. — 5. With Jehovah's perfections, the poet now contrasts His people's sad deficiencies. The rend, of clause a is that of Oettli, who understands the second part as a denial of the title of Jehovah's true sons to those who, in fact, are but a "blemish" upon them, viz. the "twisted and crooked generation " of clause b. Oettli acknowledges, how- ever, that the poem does not elsewhere distinguish between a true and a false Israel, and allows that the text is most prob- ably corrupt. Clause B admits, in fact, of no satisfactory explanation. On other renderings and emendations which have been proposed, see below. — Dealt corruptly] 912. — Sons (or children)] as v.«- 18- 19- 20 141. 8. ddid na 16 iS nnc] Kn. Ke. take 'ji "in as the subj. of nnr, treating DDiD na kS as in apposition to this, and parenthetically prefixed: "Corruptly has dealt towards him — not his children, their blemish [i.e. a blemish upon His true children] — a twisted and crooked generation" ; but a construction such as this is too abrupt and forced to be attributed with probability to the original author (who, in his poem generally, writes with great smoothness and ease): the paraphrase in RV. (2nd marg.) oooceall I he harshness of the Heb. No better is the rend, of Kamp. (pointing 352 DEUTERONOMY One of the many figures under which the relation of Jehovah to His people is expressed in the OT. The term is a significant one. Nations, or individuals, in antiquity often imagined themselves to be descended from a divine ancestor (cf. Nu. 2129, where the Moabites are called the sons and daughters ofK&mosh) : but in such cases the idea was a physical one ; in Israel (in virtue of Jehovah's spiritual and ethical character) it is spiritual- ized ; moral demands are based upon it ; and it becomes the expression of correlative privileges and duties (cf. W. R. Smith, Prophets, p. 168 f.). The application of the idea may be illustrated by the following passages : (1) Jehovah loved Israel (cf. on 78), and therefore called him to be His son (Hos. 1 11), and the deliverance from Egypt stamped him as His first- born (Ex. 42* JE) ; the firstborn, thus delivered, receives from his Father a parent's education and fostering care, Hos. 1 i1"4 Dt. 85 Jer. 319 (Render : " How (gladly) would I put thee among sons ! "). But (2) this relation involves correlative duties, Dt. 141 (see note) ; to which, however (3) Israel often does not respond, and is reproached accordingly with its unfilial disposition (so here, v.6, 18- 19* 20d Hos. 1 12 Is. i8* 4 ovrntyD o'ia, 301 DmiD D'ja, 309 D'B-na D'33, Jer. 314* M O'aaits* D'J3, 4s2 otao D'ja), and with disappointing its Father's expectations, Jer. 3* (words of unreal penitence : see v.6 RV. m.), Is. 638"10. (4) The sonship of Israel is made the basis of promises for the future, Hos. 21 (i10) "sons of the living God," Jer. 3120 (both of Ephraim). Cf. Is. 6318 64' (8>, the appeal of the penitent nation to Jehovah, as its Father. The theocratic king, as head of the nation, is pre-eminently Jehovah's " son," though liable to correction at his Father's hands (2 S. 714, cf. Ps. 89™') : he is described as " begotten" by Jehovah, on the day when he is installed into his kingly rights (Ps. 27). A blemish] 171. Imperfect Israel is contrasted with Jehovah, ooid) : " Corruptly has dealt towards him — not his children, blemishes [i.e. spots, disfiguring their Father, God] — a twisted and crooked generation." The versions render no help. Sam. kdidt ma nV N71 lVan ; and prob. HL Kniy»7 wSm «oa .T7 n1? p."i7 lS'an). The sense attached to the read- ing 17 N7 ww seems to have been " have done corruptly, (but) not towards him" (8£ "have corrupted themselves, not Him"), i.e. they may have injured themselves, but not Him, by their corruptions, — a strained and artificial sense. Aq. has ^/ophipav avriy »v% vUi uutoZ, . . . ; Symm. ^niphipav ■x-fei UUTOV cl>x, vU) avrou ro avvaXov (? .1D1NO). V12 N7 17 Writs' "his not-SOns have dealt corruptly towards him " would not be out of harmony witn Heb. idiom (see on v.17) : but ddid remains an inexplicable redundancy. Ew. very ingeniously explained ddid from the Syr. xriDiD oath (from Aram. KD» to swear) — " His not-sons have corrupted their oath towards him : " but the oath does not seem to be here in place ; and the Aramaism is of a kind that cannot be said to be probable. Klost. proposes QJ?Dg "17 inntf (see v.20 pDX, and Am. in) : restoring Ma n1? (the omission of which does not seem to be necessary), we should then have "His not-sons have corrupted their faithfulness towards him." Dillm. : op did v:a 17 vine, i.e. " His children have dealt corruptly towards him : there is a folemij h in them" (whereas God's work is o'Dn : for Da did, cf. Lev. 2121 223s). xxxii. 6 353 whose work {v.*) is DHSn. By generation, here and v.20, are meant the poet's contemporaries, whom the term denotes, with the moral connotation which it sometimes acquires, as possessed of common ethical characteristics, — here (as Ps. 128 78s Pr. 3011-14) in a bad sense, sometimes (Ps. 146 24°) in a good sense. Twisted (AV. perverse, which does not adequately express the sense of t;i?V) is elsewhere found chiefly in the Proverbs : it is used in connexion with the heart, lips, mouth, and ways, and denotes a character which pursues devious and questionable courses for the purpose of compassing its ends ; it is often, like its cognate verb, opposed to words denoting what is sincere, straightforward, and frank (D"cn, "IB*, and their cognates ; see e.g. Pr. io9 n20 191 28°- 18; Job 920 Mic. 30 "and everything that is straight — viz. in a court of law — they twist"). b'rb^B crooked occurs only here ; but the cogn. verb (or ptcp.) occurs Job 513, and (by the side of B>|?) Ps. 1827 Pr. 88. — 6. Apostrophizing this crooked and degenerate nation, the poet, with some warmth, reproaches it with the folly and ingratitude of which it has been guilty: will ye thus — viz. with the disregard implied in v.5 — treat Jehovah, your Father and Benefactor? — Senseless (^3)] i.e. obstinately insensible to the claims which Jehovah's goodness makes upon them (cf. on 2221). — Unwise] in the Proverbs, wisdom, i.e. the faculty of shrewd observation, and acute, discriminating insight, is displayed as teaching and directing those who possess it in many different departments of human knowledge and enter- prise, in the sphere of religion, not less than in those of 6. frin* Sn] so Van der Hooght, and other edd. For reasons which are obscure the reading- here became early a matter of dispute ; and MSS. and edd. vary accordingly,— other texts having 11)11*7 n and others n}*!*}*/. The true reading can, of course, be only n'j.v^q (like ■"iin,}])>— or rather (discarding the Mass. punct. of TOT) 1119:7**. See Lex. p. 210; or more fully De Rossi, Var. Led. ad loc.—nm itan mirfo] "To Jehovah will ye do this?" The position of BUI*, immediately after R, gives it emphasis. So hnhn Job 137 2iw 22a ; 'nino Jer. $** 71B; and analogously with other particles. *?di is merely to do or act (like rpamir), 1 S. 24'* Ps. 1378 Happy he who repays to thee thy doing ("iV.DJ), which thou hast done (n"?Dj) to us. So O'T *?idj Jud. 91U Is. 311 "the dealing- of the hands." ^d: only some- times acquires the sense of requiting, when the context suggests a com- parison of the "doing" which the word properly denotes with antecedent conduct on the other side. 23 354 DEUTERONOMY morals, politics, and social life generally. Here, accordingly, it is the part of a "wise" nation to be conscious of the moral superiority of Jehovah over other gods, and to perceive, on the one hand, the advantages which follow from consistent devotion to Him, and from observance of the lav/s which He has laid down for the welfare of nations ; and, on the other, the disastrous consequences which the neglect of them must inevitably entail (cf. v.28-29; also 46). — Thy father, •who pro- duced thee, &c] in so far, namely, as by the redemption from Egypt Jehovah called Israel into being as a nation ; and after- wards, with a parent's interest and care, watched over its growth, assisting the development of its powers, and training "t to independence (cf. 85: also Hos. it1*4 Is. 6316647 Mai. 210). — Produced thee ("pp)] njp is to acquire, usually by buying (Gen. 2510 and often), but also in other ways (Pr. i5), some- times also to possess (Is. i8) : used of a parent, or of God, as the author of existence, or moulder of the human frame, it maybe rendered get (Gn. 41) or produce (Gn. i419-22 Ps. i39ls Pr. 822). — Make and establish (or confirm)] i.e. fashion (into a nation), and consolidate: cf. Ps. 11978 ('3tilQtl ^e>y fT); also v.15 (inj?y), Is. 442 (pm -pn yyV). 7-14. Demonstration, from Israel's past, of the providential care which Jehovah had lavished upon His people. — The intention of these verses is to justify the reproach contained in v.6. Let Israel reflect upon its past history, and consider (1) how Jehovah, when He fixed the boundaries of the nations, reserved a home amongst them for His people, v.7*9; (2) how He led and sustained the infant nation in the wilderness, v.10'12 ; (3) how He enabled it to take triumphant possession of the fertile soil of Canaan, v.18-14. ' Remember the days of old, Consider the years of successive generations; Ask thy father, and he will tell thee, Thine elders, and they will say to thee : • " When the Most High gave to the nations their inheritance, "When he separated the sons of men, *' He fixed the borders of the peoples " According to the number of the children of Israel. • " For Jehovah's portion is his people ; " Jacob is the lot of his inheritance. xxxii. 7-8 35.5 7. The days of old (tAto nitf), as v.H(r show, are not the patriarchal age, but the period of the formation of the nation under Moses, and of its settlement in Canaan, cf. Is. 6311 Mic. 714. Dbiy, denoting remote time (whether past or f iture), is a relative term : Am. 911 it is used of the age of David ; Is. 5812 and 614 (in both parallel to Till "fa, as here) of the be- ginning of the Babylonian exile, viewed from its close. It is manifest from the context that those whom the poet addresses belong to an age which looks back upon the exodus, and the occupation of Canaan, as lying in a distant past. — Successive generations} on the Heb. idiom employed, see below. — Ask] 482 Job 88 127. The fathers, and elders, are to be appealed to, as the natural depositaries of historical information, in an age when knowledge of the past was largely handed down by oral tradition: comp. Job 88 1510 Ps. 782f- Joel i3. — 8. The answer of the "elders," extending (Evv.) to v.14, or rather, probably, gliding insensibly into the poet's own discourse. When Jehovah allowed the various nations of the earth gradually to settle themselves in separate localities, He so determined their boundaries as to reserve among them a home for Israel, adequate to its numbers. — Most High (\?hv]\ a poetical title of God, Nu. 24lG I ;. 1414 and in many Psalms (cf. Cheyne, B. L. p. 83 f.); perhaps suggested here by the thought of His supremacy over the nations of the world. — Separated (TiDn)] cf. msa Gn. 10s2 (P). The later Jews, interpreting the last words literally^and observing that just 70 nations are mentioned in Gn. 10 as descended from the three sons of Noah, imagined prosaically that a correspondence was intended between these nations and the 70 souls of Gn. 46-7 : so, for instance, Ps.-Jon. : "When the Most High gave the world' for an inheritance to the nations which came forth from the sons of Noah, when He divided alphabets and tongues to the sons of men, he cast lots with the 70 angels, the princes of 7. mo'] the /em. plural, only once besides, Ps. 90". It is more frequent (by the side of the masc. form) in Aramaic. — m n] the 1 has a distributive force, = " of every generation (see Lex. } 1 i.b). Except in this phrase (which is frequent, though not otherwise earlier than Lam. 519 Is. iy° 3417 58" 6o1B 614) it is exclusively a late usage, 1 Ch. 2613 2S14 Est. i8-M&c. — 1")?!l] the jussive form before a suffix is found only once besides, Is. 35* (Dr. § 47 n.).— 8. ^OJWj »rreg. for fefl}0? (cf. zdY1) : Ew. § 238*; Kon. i. 315 ; G-K. § 53 R.'-'— 2-i:] on this form, cf. Dr. § 174, with Obs.; Datr. p. 94. The original pronunciation will probably have been 2V*y 35^ DEUTERONOMY the nations . . ., and established the borders of the peoples according to the number of the 70 souls of Israel which went down into Egypt." In clause d (5r has x«r« apiUftiiv dyyixav faou, i.e. "according to the number of the sons of God" (Sk for ^vcw), cf. Gn. 62-4 Job i8 21 tf7. If this reading be original (so Cheyne, Job and Sol. p. 81 ; Cornill, Einl. p. 71 ; Schultz, OT. Theol. i. 227 ; Stade, ZATW. v. 300), it will be an anticipation of the later doctrine of guardian-angels, presiding over the different nations, found in Dan. io13*20,21 121 Sir. 1717, and frequently alluded to in post- Biblical Jewish literature (see the extract just quoted, and Eisenmenger, En -.decktes Judenthum, i. 806 ff ). The idea will then be that the nations were allotted to the care of subordinate divine beings (cf. 419 2c;28 126)), while Jehovah presided over Israel Himself (v.9). But the text yields a very suitable sense ; and there is no sufficient reason for preferring this reading. Cf. Geiger, Urschrift, p. 294. 9. The verse states the reason why Jehovah showed the regard for Israel implied in v.8: when the territories of the nations were divided, Israel fell to Jehovah, and became His allotted portion. The thought is the same (though differently expressed) as J6 io15 &c. p?n is a portion or share, often, when applied to land, parallel, as here, with inheritance (e.g. Gn. 3 114 Dt. 12*2 181) ; with '> p$>n, cf. Zech. 216(i2). For "lot," lit. (measuring-) line (?5£), see phil. note on 3* ; and cf. }J733 Dr6m ^an Ps. 10511. 10-12. How Jehovah led and sustained the infant nation in the wilderness. 10 " He found him in a land that was a wilderness, " And in the howling waste of a desert ; *' He surrounded him, he cared for him, " He kept him as the apple of his eye : a " Like a vulture, that stirreth up its nest, " That hovereth over its young, " He spread abroad his wings, he took him, " He bare him upon his pinion : u "Jehovah alone did lead him ; " And no foreign god was with him. 10. The poet starts, not with the deliverance from Egypt, but with a situation better designed ad exaggerandum Dei in eos beneficium (Le Clerc), and to illustrate His providential care ; Israel was found (cf. Hos. 910 ; and the figure of the exposed child in Ez. 1636) by Jehovah, at a time when it was homeless, and might readily have perished from want ; it was tenderly taken charge of by Him, and brought to a land xxxii. 9-n 357 abundantly provided for its needs (comp. Jer. 2*-*). The following clause depicts the perils of the wilderness, — its barren desolation, and the howling beasts which frequented it (cf. on i19). The word rendered waste (*nh) implies a wild and desolate expanse (Job i224 = Ps. 10740; cf. Gn. i8 Jer. 4s8). — Surrounded him] i.e. encircled him with His protection (cf. Ps. 3210). — As the pupil of his eye] fig. of what is tenderest and dearest, and therefore guarded with most jealous care (cf. Ps. 178 Pr. 78). — 11. The eagle has in English poetry such noble associations that the substitution of "vulture" may seem a degradation of the figure which the Hebrew poet employs; but Tristram's argument (see on 1412) that ndsheris not the eagle, but the Griffon-vulture, seems irresistible ; so that though eagle may be excusably retained in a popular version, it is a rendering without any pretensions to scientific exactness. The figure of Ex. 194 (cf. Dt. i81) is here developed, so as to illustrate Jehovah's paternal affection shown in train- ing Israel to independence : as the bird stirs up its nest, with 10. The impff. (so v.Ub* "• ,s* " &c.) reproduce the past with vividness, or (sometimes) express iteration (Dr. §§ 27a, 30; Dav. §45 R.2). — pv- VV' vma] lit. " in the waste of the howling of a desert " = " the howling (adj.) waste of a desert": cf. 3116 p*JI "DJ '.iSn, with note; Is. 211 oik IM31 'ry=the proud eyes of man ; Jer. 88 d'tbid ipy oy = the lying pen of the scribes ; Ps. 207 irD' jw m-roa3=with the saving might of thy right-hand, 28* mjnr' nyo irrro ; 2 S. 810 231. The disjunctive accent at vm is no objection to this construction: see Jer. 88 (and often). S}; does not occur again ; jM* is the wail of distress (Is. I58a/.); but there does not seem to be any diffi- culty in supposing that (like ululare) the root was also capable of being applied to the cries of wild beasts. There is thus no need to question the integrity of the text ; and the emendations that have been proposed (Klost. ; Dillm.) do not commend themselves as improvements. Ps.-Jon., with substantial correctness : pm |'ir pSV"Di "inn [not J'tit, which is a corruption: v. Fleischer, a/>. Levy, NHWB. ii. p. 446, and Payne Smith, col. 1630]. — Nona*] the Polel, to bestow (mental) attention on, occurs only here. Tke more common Hithp. pom has a refl. force, to consider far oneself. — lry jir-KD] cf. Pr. 7s; |'y na |WM3 Ps. 178: also (fig. of the midst of darkness) Pr. 7* 2o-°t. The - on has prob. the force of a diminutive : cf. in Syriac jooSd regulus, kjujis little book, &c. (Noldeke, Syr. Gr. p. 73) ; and Stade, § 2960, who adds O'jhrj*? little moons or crescents (Jud. 811), O'jy-u, and perhaps l'ifl,5¥', and \\\\% Cant. 4*. — 11. ry nraa] "like a vulture (that) stirreth up," &c. This is always the constr. when 3 with a subst. is followed by a verb (for a is not a con/., like ttk:) : so e.g. Is. 6I10*' (4 examples) ">kd ps' jnna like a bridegroom, (who) &c, 621 TPa' tbSs like 35^ DEUTERONOMY the object of encouraging- its young- ones to flight, but at the same time hovers over them so as to be at nand to support them on its wings, in case their strength fails and they are in danger of falling, so Jehovah (the figure of the bird being still retained) spread out His wings, and bare Israel upon them, until its powers were matured, and the nation was able to support itself alone (cf. Hos. n3). W. L. Alexander quotes from Davy, Salmonia, p. 87, the following pertinent illustration : " Two parent eagles on Ben Weevis were teaching their offspring, two young birds, the manoeuvres of flight." Rising frora the top of a mountain, they "at first made small circles and the young imitated them ; they paused on their wings waiting till they had made their first flight, holding them on their expanded wings when they ap peared exhausted, and then took a second and larger gyration, alway rising towards the sun, and enlarging their circle of flight, so as to mak.' a gradually ascending spiral." See also Bochart, Hierozoicon, ii. 181. 12. Jehovah led Israel without the aid of other gods : the more groundless and ungrateful therefore was the nation's subsequent desertion of Him, v.16-18. Foreign god p33 b^), as Ps. 8i10(9>b Mai. 211 (not " strange god " = "»J b«), cf. on 31": for the thought, comp. Hos. 134 (RV. m.) Is. 4312. In thus sustaining Israel through the desert, Jehovah was, in fact, leading him (Ex. 1321 1513) to his home: He was, moreover, doing this alone, without the co-operation of any other god. 13-14. How Israel was enabled to take possession of the fertile soil of Canaan. 13 " He made him ride on the high-places of the land, '•' And he ate the fruitage of the field ; " And he made him suck honey out of the crag, " And oil from the rocky flint : a lamp (that) burneth, Ps. 422 'ji nyn V'nd, 831B, and frequently. The impf. states picturesquely the tertittm comparationis (Dr. § 34 ; Dav. § 44 R.3). — 1*7113] Gn. i59-K — Tit] cf. Gn. i2. In Syriac the word means to hover or brood overx Wright, Apocr. Acts of Apostles, 49, "1. 15 (of angels hovering over the Virgin), Ephr. Syr. i. 117 E-118 A (of the Spirit of God brooding over, and fertilizing, the waters, like a hen »ni by KSrnDl) ; cf. ii. 29 F the adv. IVMSrnD in hovering attitude, of the Seraphim above the throne (Is. 62). — 12. TO] an adv. accus., with isolation (Jer. 1517 al. ; Dav. § 70 R.2) ; here = a!one, though this, when it means "to the exclusion of others,' is elsewhere always expressed in Heb. by "njp (1^37 &c0> lit. "according to his (thy, &c.) separation," Gn. 3217 &c. — VI1D3] the Kt. is 'n'lD?, (he Qre1 'jnj. So elsewhere. The ' is very anomalous : see Stade, § 33ob, G-K. § 87. s R.1 — Hjp] pausal form of *i\?, the older form of ni)y (cf n^S for gvlay, &c), retained in poetry (13 times), e.g. Ps. 88. xxxii. 12-14 359 u " Curd of kine, and milk of sheep, " With fat of Iambs, and rams ; " Herds of Bashan, and he-goats, " With the kidney-fat of wheat : " And the blood of the grape thou didst drink as foaming wine. | 13. In clause a the poet uses a fine imaginative figure, implying triumphant and undisputed possession ; similarly 33w (•pin), Hab. 319 (<13«TT»)| Ps. i834 (^Toy) ; and of God, march- ing as sovereign over the earth, Am. 413 Mic. i3, or sea, Job 98 (in all T}1). This passage suggests the terms of the promise in Is. 5814. — And he ate (bax^l)] Sam. (EtS *"1??K3 and made him eat, which is preferred by Klost. and Marti (in Kautzsch's Heil. Schriften des AT.s), and may be right (though the reminis- cences in Is. 58ub Ps. 8i17(lc) hardly prove that the authors of these passages so read it) : at the same time, it is quite possible that ^ox,i may have been chosen purposely for variety. — Fruitage of the field (>T& roi:n)] exactly so Lam. 4' (as the support of life) ; cf. men mun Ez. 38s0 (|| fruit of the tree) : roun also Jud. 911 (of the fig) Is. 276t : cf. the verb, Pr. io81 Ps. 9215. — Honey out of the crag; cVc] even places that might be expected to be naturally barren yielded rich and valued products, which Israel might suck — i.e. enjoy with relish (33** Is. 6old 66u- 12) — in its Palestinian home. Palestine, says Tristram (DB.3 i. 377), is by its flora well suited to bees; and in the wadys "innumerable caves and fissures of the dry limestone rocks afford shelter and protection for the combs." Hence honey might literally be found oozing out from among the rocks. The olive also flourishes in sandy, and even in rocky soil (cf. Job 290). — Rocky flint] cf. 815 (flinty rock). — 14. The poet eloquently continues his enumeration of the choice and varied products of Palestine — the flocks and herds which fattened upon its pastures, and the vines which clothed its hillsides with purple crops. nNBrj is not "butter," but curdled or sour milk, still esteemed in the East as a refreshing beverage, and often offered to travellers. It is now called leben (DB. s.v. Milk). Comp. Gn. 188 Jud. 525 2 S. 1729 Job 20^ 296. The second line of the verse ends better with rams (Ew. 14. ]a-2 '33] '33 poet, for offspring, produce : cf. of animals np3 '13 I & 14s3 al. ; Ps. 29* 1 14*-4. 360 DEUTERONOMY Klost. Dillm. Oettli, with ffi, Heb. MSS., anr» Edd. : cf. Norzi ad loc.) than with lambs: the fat of rams, as 1 S. 1522, cf. Is. 346. D^D is not the usual term for "lambs"; it seems to denote such as, from their age or kind, were a special delicacy : cf. 1 S. 159 Am. 64. The combination cnn, D^K, and DHiny, recurs Ez. 2721 3918, and Is. 34s. — Herds of Bashan] celebrated for their strength and size (cf. on 31). Fat, fig. of what is best or finest, occurs Nu. 1812 (the "fat" of oil and of new wine), and in the phrase "fat of wheat," Ps. 8i17(16) (doubt- less a reminiscence from this passage) 14714: the fat about the kidneys being the richest (cf. Lev. 34 ; Is. 34s " kidney- fat of rams"), the "kidney-fat of wheat" denotes the choicest and most nutritious wheat. — Blood of the grape] from Gn. 4911. — Foaming wine] not £!» the usual word, but ipn, common in Aram, and Arab, (chamr, from chamara, to ferment), but in Heb. found only in poetry, here and Is. 27s (where, however, very probably *1EH pleasantness should be read : see RV. marg.). Perhaps in Heb. the proper sense of the word, fermenting or foaming draught (Ps. 757), was still felt, and it had not sunk to be a mere synonym of p\ The change to the 2nd pers. ("thou didst drink") is such as often occurs in Heb. poetry ; here its effect is to bring vividly home to Israel the truth of what is said (cf. v.15- 18). 15-18. Israel's ingratitude and defection from Jehovah, the result of the abundance of good things which it enjoyed. 15 But Jeshurun waxed fat, and kicked : Thou waxedst fat, thou grewest thick, thou wast gorged with food 1 And he forsook God which made him, And treated as senseless the God of his salvation. 16 They made him jealous with strange (gods) : With abominations they vexed him. 17 They sacrificed unto Shedim, (to) a no-god, (To) gods whom they knew not, To new (gods) that came in of late, Before whom your fathers shuddered not. 18 Of the Rock that begat thee, thou wast unmindful } And thou forgattest God that travailed with thee. 15. Before this verse Sam. dE have jne>*l 2\>y £>3NM (*ai c<£a-yo 'IaKw/? kou iveirXrjo-Oi]), which connects well with v.14, and, as it seems to him to be quoted in 3120 Neh. 925, is accepted by XXXII. is 361 KIo. (and, less confidently, by Dillm.) as an original part of the text. But the phrases in 3120 Neh. o,25 do not necessarily presuppose such a clause here ; and its addition makes v.16 long- and heavy. — Jeshunui\ a poetical title of Israel, u pointing allusively to PtnfcPj but derived from "IE* tipright" (Dillm.), and accordingly designating the nation under its ideal char- acter (cf. Ex. 19° Dt. 142 &c), as the Upright one (Aq. 0.2. (.vB\naro. This may be true ; but the objection is hardly a decisive one : the etym. from TO3 requires more to be supplied than is probable, viz. the crucial -with fat (sec AV.), and philologically (assuming the soundness of the text) the etyro form kashta is decidedly preferable. RV. art become sleek does not express any particular etymology. The versions merely conjecture from the context (53» '54 J Sayce, Hibbert Lectures, pp. 290, 440, 445, 446, 449, 450, 456, 463. The poet at once proceeds to deny the divinity of the Shtdim by characterizing them as the negation of deity, as a "no-god": see below, for other examples of the forcible and pregnant Hebrew idiom employed for the purpose. — Wliom they knew not] as Israel "knew" Jehovah: cf. n28 i37(6) 20/25('26) Hos. 134 (RV. marg:). The deities in question are described further as new ones (Jud. 58), introduced recently, in ironical contrast to Jehovah, who had been the nation's God from of old (d$>U'B Is. 6316). — Shuddered not] an uncommon word (Jer. 212 Ez. 27s5 3210t), perhaps denoting here a super- stitious horror or dread ("Das Wort veranschaulicht mit grosser Kunst das Unheimliche des Gotzendienstes," Kamp.). Even this had not been felt by the Israelites of old for the gods whom their sons had now learnt to honour. For another view of the meaning, see below. — 18. The climax of ingratitude: Israel forgot Him, to whom, as a Father (v.6-16) it owed its existence .as a nation, and who (by an effective change of figure) is represented at the same time as a mother, travailing with her infant, and bringing him painfully into the world. For the combined use of the two figures, cf. (in parallel clauses) Jer. 227 Job 38s9 ; also (Le Clerc) 1 Cor. 415 Philem. » Gal. 419: the combination, with reference to one and the same subject, is bold ; but the figure of the mother is suggested, probably, partly by the parallelism, partly by the desire to emphasize the tender affection with which Jehovah regarded 17. ri'iVx tfV] cf. v.21 Sn kS and dj; kS, Is. io16 yy kS, 318 v* xh ain and ciN nS 2in, Am. 613 "ot kV? o>noan ; Jer. 57 and have sworn o\-6k kVs by not-gods (cf. 2U 1620), 2 Ch. 139 and became a priest wrhn hV> to not-gvds, Is. 55a Ps. 4418 (Ew. § 2878; G-K. 152. 1 «.). With wa k1? v.» (if the text be sound), cf. %dv k1? Hos. iB 2M — anpc] cf. Job 20s Ez. 7s; Jer. 23s3 (in foc«/sense)t. — onj'lr] " (5r has iTimrat, which agrees with Arab, sha'ara, to perceive, and to a certain extent with Aram. "i>'D to visit, inspect, keep an eye on. The rendering seems to me to be not so unworthy of consideration as Dillm. appears to think, who does not even mention it " (W.R.S.). Tho same explanation is given by Barlh, Etyvi. Studien (1893), p. 67. 364 DEUTERONOMY His people (cf. Jud. iolfl Is. 63°). — Travailed with thee (*]&nD)] prop, writhed, was in anguish, with thee (Ps. 5i7<6> Is. 512 al. ; cf. the phrase >TTO»3 rV\ travail-pains, anguish, as of a par- turient woman, Ps. 487<6> al.), fig. of God, as here, Ps. 90* Sam ps y?inni, cf. Pr. 824- 25 C^)n, of Wisdom). 19-22. The punishment evoked by Israel's defection. 19 And Jehovah saw, and spurned, By reason of the vexation occasioned by his sons and his daughters. 20 And he said, " I will hide my face from them, " I will see what their latter end will be ; " For they are a generation given to perversions, " Sons in whom is no faithfulness. 31 " They have made me jealous with a no-god, " They have vexed me with their vanities ; " And I will make them jealous with a no-people, " With a senseless nation will I vex them. 28 " For a fire is kindled in my nostril, " And it burneth unto the nethermost She'51 ; " And it devoureth the earth and its increase, " And setteth ablaze the foundations of the mountains. 19. Saw] as the occasion of the action which ensued, as Is. 5gw — Spurned {Y**™)] absol. as Jer. 1421 : cf. Lam. 26 (also of God), Jer. 33s4 Pr. i30 512 156 Ps. 10711. The vexation (DJQ) of his sons and daughters is the chagrin and disappointment occasioned to the father by the unmerited dishonour received at his children's hands (cf. on 4s5).— 20-21. Jehovah's deter- mination in consequence, expressed both negatively (v.20) and positively (v.21). The speech here beginning extends to the end of v.27. — 20. Jehovah will withdraw from them His favour- able regard (3117), and, leaving them, as it were, to themselves, will wait to see what their final lot (v.29 Job 87) will then be : He will do this, because they have proved themselves to be a falsehood-loving race, sons (v.6) disloyal to a tender Parent. — Perversions (ninann)] i,e, evasions of truth and right. The word is one which otherwise occurs only in the Proverbs : cf. 18. '¥>$] this can be only the pausal form of »^p, from njtf, like »pj 4s* from n;g: but the jussive form is inexplicable, and the other Semitic languages have only sahO. (with n) to forget, not Mr (with ♦). In all prob- ability we should read nf 9 (cf. Sam. km), from n#j (Lam. 3" al.) to forget (Dr. § 175).— 20. maisnn] always in the pL (cf. m^innii); prop, turnings about% *.#. lines of action, or modes of speech, adopted for the sake of XXXII. IQ-2I 3^5 below. — In whom is no faithfulness] opp. to God (v.4). — 21. They will be rewarded according to the law of a righteous retribution : jealousy and vexation (4s4- 2"') on the one side will be requited with jealousy and vexation on the other ; the " no- god" will be put to shame by a "no-people"; and Israel, "senseless" itself (v.6), will be taught a bitter lesson by a people "senseless" likewise. — A no-god\ a contemptuous designation of the unreal gods, whom the Israelites followed after (cf. on v.17). — Vanities] ?2[} (lit. a breath Is. 5713) denotes fig. what is evanescent, unsubstantial, worthless : hence of false gods, esp. in Jer. : in the sing. Jer. io15 ( = 5i18) 1619 (comp. 25 = 2 K. 1715), and in the plural, as here, Jer. 819 io8 1422 1 K. i613-20 (Deut.), Ps. 317 Jon. 2»f.— A no-people] i.e., most probably, a savage, undisciplined horde (Maurer, Ew. Kamp. Oettli). In the parallel clause, the foe is termed a senseless nation (cf. Ps. 741S senseless people, of the heathen desecrators of the temple), i.e. (on v.6) an impious nation, insensible to the claims of God or man. With a heathen nation, unworthy to be called a "people," will Jehovah now provoke Israel's jealousy and vexation, by permitting it, viz. to win successes against His own people. No-people, on the analogy of no-god, will denote something which, though in a sense capable of being termed a people, does not really deserve the name (cf. IZ? alupa, flios d/Ht/rot, &c). The term "people" implies a community which has attained a certain degree of civilization, and has learnt to submit to definite political and moral restraints : the DJ? kS will therefore denote a nation which is in some way deficient in these respects. It might thus be used, for instance, of the irregular, loosely organized bands — such as those of the Philistines, of the Midianites and " children of the East " (Jud. 62"6), or Aramaans (2 K. 5s 6n) — at whose hands the Israelites sometimes experienced a sharp defeat ; or it might denote an uncivilized horde, like the Scythians (the prototypes of the Goths and Vandals of a later age), who swept over Canaan under Josiah (comp. Jer. 515'17) ; or it might even, perhaps, denote a nation, so inhuman and barbarous in its habits, and especially in its conduct of war, as upon moral grounds to be unworthy of the name of people (comp. the terms used escaping unpleasant realities, or evading the truth, perversions of truth or right. The word is used esp. in connexion with utterances, and occurs sometimes in proximity to cpy twisted (v.8) : Pr. 211 'n naiD vn, u who rejoice jn 'm (v.14 whose paths are tivisted, &c), 61* (a source of strife), 8" io^" io38 (cf. 614)80 ztf*t ; cf. 1720, where the Ulfa ^n; is parallel with the twisted in heart. — |?D{<] only here : elsewhere o'jtck or ru\DH. 366 DEUTERONOMY jf a barbarian foe, Is. 2416b 331). To judge from such descriptions as we possess, the Scythians, of all the peoples known to the Hebrews, were the most unlike other nations (comp. Rawlinson, Anc. Mon.4 ii. 225 f., and the extract in L.O.T. p. 237) ; and hence would seem to answer best to the designation dj; vh (though, of course, it does not follow that the Scythians are actually meant by the expression). It is probable that the poet has no definite people in view, but that, having heard by rumour of the desolations wrought elsewhere by the inroads of wild and savage barbarians, whom Israel would disdain to style a "people," he pictured such as the instruments in God's hands of the retribution awaiting Israel. The view of Schultz, Keil, and others, according to which the expression means " not a people in God's sight," a people not enjoying theocratic privileges, is not probable, or supported by the context : the term "people" being used absolutely, must connote what naturally and normally belongs to the idea of a "people," not what belongs to it (as in the case of Israel) exceptionally. " Not a people " is altogether different from "Not my people " ('oy n1?) Hos. i9, which must have been used, had this been the sense which the expression was intended to convey. — In Rom. io19 the passage is interpreted freely so as to refer to Israel's being provoked to jealousy by the heathen being admitted to the same theocratic privileges ; but in the original context it is the favour shown to them by their being allowed to pmiish Israel, which moves Israel to jealousy. 22. The ground of this determination : Jehovah's wrath, or jealousy (424), kindled into an all-devouring- flame, by Israel's shameful idolatry. The verse contains a graphic but hyperbolical description (for the context requires the judgment to be limited to Israel) of the far-reaching and destructive operation of the Divine anger. The first clause is repeated Jer. 1514, and (with Dnmp for nmp) 174. — In my nostril] as Ps. i89<8): cf. Is. 65s (also of a fire kindled by the spectacle of Israel's idolatry).— Nethermost Sheol] cf. Ps. 8613: the stream of Jehovah's fire penetrates even to the Underworld (cf. Am. 92). — Increase ('^.)] cf. n17 (phil. n.). — Foundations of the mountains] Ps. i88C0. 23-25. The manifold forms of calamity in which Jehovah threatened that the judgment would discharge itself upon Israel. M " I will add evils upon them ; " Mine arrows I will exhaust against them t •* " (So that they may be) sucked out by famine, " And eaten up with the Fire-bolt and bitter Destruction \ " And the teeth of beasts I will send upon them, " With the venom of crawling things of the dust. 22. nmp] Jer. 1514 174 Is. 50" 64*+ : noip 2822 Lev. 26wt. XXXII. 22-24 3^7 23 " Without the sword shall bereave, M And in the chambers terror, "(It shall destroy) both young man and virgin, " The suckling with the man of grey hairs. 23. Add (hddn)] point nDDK (from *)?') ; and cf. Ez. 5W Lev. 2621. HBDS, from nSD (2918<19)) to carry or sweep away, yields no suitable sense, to "sweep together, heap up" being a questionable paraphrase. — Evils] 3i17-21. — Exhaust] lit. finish'. none will remain unused. — Arrows] fig*, of Divine chastise- ments, as v.42 Ez. 5™ Ps. 7U<13> 38s (2) Job 64: cf. Lam. 312-18. — 24. ffii omits and before the teeth, in which case the verse will be unconnected with v.23, and "so that they may be" must be omitted; the meaning- being, "When they are already exhausted by famine and pestilence, wild beasts and poisonous reptiles will be sent amongst them." Famine, particularly in a siege, is a judgment frequently threatened, as Is. 513 and esp. in Jer. Ez. : the former has often the com- bination, "The sword, the famine, and the pestilence" (14** 219 278.i8 Sec. : cf. Ez. 512 611 715), to which Ez. (i416-21) adds "evil beasts," as the fourth of the "four sore judgments," which Jehovah sends upon a sinful land (cf. here v.24-25). — Eaten up ('V1??)] DD? is a poet. syn. of. 7?K, found chiefly in Pr. (Pr. 417 95 231-6 Ps. I4i4t).— The Fire-bolt (ejBH)] a poetical designation of the fiery darts, sent by Jehovah, to which the poet (or popular imagination) attributed fever, or other pestilential complaint. Cf. Hab. 35 (where the terribly active malady is almost personified) "Before Him goeth Pestilence ("On: comp. here 3£i?.); and the Fire-bolt proceedeth at His feet." In Heb. i»n is a poet, word for a flame, esp. a pointed, darting % Cant. 8* Job 5' Ps. 76* (nrp "am, fig. of arrows) 784Sf. In Phoenician, 23. nzzx] ffi cv*i\u, TS congregabo, S viZH, — no doubt vocalizing .tj^in (Mic. 4*), from iJBty. — 21. md] from sg. njp only here, though restored by Hitz. Ew. Del. Cheyne, Di. in Is. 5". The word is not above suspicion : but if correct, it most probably means drained or sucked out, from njp= Arab, maeza, to suck (cf. iiyp, Syr. k>9, by the side of fs£, Syr. pp), a variation of the more usual mazza (which agrees with Aram, f'sp, Heb. }*»9 Is. 66nt). (S rnxifitrai, as though from np B, Syr. koo : unsuitable, as an effect of hunger. A.V. burnt follows Ibn "Ezra and Kimchi 3jn 'enr, who compares «]5^ Dan. 319 (Aram. inf. of Kjfcj), though allowing that the root of this has no D. Gratz conjectures 'IT emaciated. — 'vtd] only here. 368 DEUTERONOMY however, the name (or title) of a deity is derived from it : CIS. I. i. 89, in a bilingual inscription from Idalion in Cyprus, a prince Ba'alram erects an image, in the Greek text r£ 'AtoWuvi t» 'ApvxXaT, in the Phoenician "?3D r\jtrb (Resheph of Amyklae) ; ib. 90 Vi3 i?D Jn'ate l?D jn' trx in pn ypiD hp yoBo 'tiki to hy 'sbcb 11 n;ra ^>3 nva Vnta 'jdd *]bhS ,1?nS cnVia p ^-iki Ti3', »'.<>. "This is the patten [from ypi to spread out] of gold [ = Heb. pin] which Milkyaton, king of Kition and Idalion, son of Ba'alram, gave to his god, Resheph of Mikal, in Idalion, in the month of Bui [1 K. 6a8J, in the 2nd year of his reigning over Kition and Idalion, because he listened to his voice : may he bless (him) ! " *?3D rftn occurs also ib. 91, 93, 94 : DirnVx ']Bn=Acr«X(yv/ tiui AXarai, and n"?N *]B"1= AveiiXuvi mi 'EXurai, are found on two inscriptions from Tamassus, also in Cyprus (see Euting, Sitsungsberichte of the Berlin Acad. 1887, p. 115 f . ; or Proc. Bibl. Arch. 1887, ix. pp. 47 f., 100 f., 153 f. ; and cf. Clermont-Ganneau, Recueil d 'Arch. Orient, pp. 176 f., 198 f.); {risen is the name of another local *\en (CIS. ib. 10), conjectured by Clermont-Ganneau, I.e. p. 179 ff., to be 'Av'oXXon 'Ayuitvs ; the pr. names j/rfiin " Resheph has given," and r^-iN-ny occur (ib. 44> 88, 393) ; Raspu or Resoup, as the name of an Asiatic god, is named on Egyptian Inscriptions (ib. p. 38) : it can thus hardly be accidental that the modern name of the town which occupies the site of the ancient Apollonias, near Jaffa, should be Arsuph (Ganneau, p. 177). As Apollo, under one of his aspects, was the author of pestilence (//. i. 50 f.; cf. his epithets ixdipyas, 1*>i/3oXo{, i**T»j/}flJi«s), it is not (in view of the senses borne by the Heb. ?fin) too bold a conjecture that *\tn (Resheph, or Reshftph?) was the name of the Phoenician Fire-god, who smites men and cattle with his fiery darts, pro- ducing in them fever and other plagues ; and that *pr\ here and Hab. 3s, denotes the fiery bolts, by which Jehovah was imagined to produce pesti- lence or fever. (5r fipairu option, Onq. *]iy 'rSN, Aq. [(ZilZpaipivoi vrmvS], U devorabunt eos aves, & ]Mi* dWn tmff), in accordance with the interpreta- tion of fjen 'ja in Job 57 &s=birds. Destruction (39P)] properly, it seems, excidium ; of a pesti- lential epidemic, as Ps. 916 (|| 13W pestilence). Only Is. 282 besides 2DP "ij?b>; cf. 3pp Hos. 1314. By bitter is meant poisonous or malignant. — The teeth of beasts] a poet! a! varia- tion of nyn n»n evil beasts (Lev. 266 Ez. 517 al.), or rnipn n»n Lev. 26s2 (with Tin^ni) Hos. 214<12) &c. — Crawling things of the dust] cf. Mic. 717 H« vnf. The root signifies to withdraw, retire ; and the expression denotes reptiles such as crawl away to hide themselves under stones, plants, &c. For the threat itself, cf. Jer. 817. — 25. The terrible realities of war will wreak bereavement alike through the streets and in the houses: 25. omno . . . pnD] |D is off, idiom. =on the side jf\ \"ino=outside is frequent ; o'YtnD is a poet, variation of n'3D on the side of the houses within (e.g. Ez. 715 n'3D 3jnm xnm prn 3-inn),— Ssbn] is elsewhere always xxxii. 25-27 3r,9 neither age nor sex will be spared. Lam. i20b is a reminiscence of clauses B>b; cf. also Ez. 715 Jer. o,2°(21). With clauses M, compare such passages as Hos. 14! (1316), 2 K. 812 Lam. 221 Jer. 1821 5122 2 Ch. 3617: the young men, in particular, are often specified as the victims of an invasion. 26-27. In fact, only dread of the adversaries' taunts had withheld Jehovah from resolving on Israel's annihilation. x " I should have said, ' I will cleave them in pieces, " ' I will make their memory to cease from men' ; v " Except I dreaded the vexation caused by the enemy, " Lest their adversaries should misdeem, " Lest they should say, ' Our hand is exalted, " 'And not Jehovah hath wrought all this.'" 26. On clause a, see below ; with clause b, cf. 2519 Ps. g7 5417 10916 Job 1817. — 27. Jehovah is represented again (cf. v.19) construed with an accus. of the person bereaved, here it is followed loosely, after the athnah, by an accus. of the person carried off. — 26. d.tken] a very uncertain word, nN2 is a corner; but no verb n.xa is otherwise known in Heb. ; and Syr. 'nb is deconts fuit, decuit. (1) AV. has "scatter them into corners," following Rashi ('Sj'D DS'ScnS RMS DrrffN) and Kimchi ("733 -iisn nxs), in treating the word as a denom. from nns, which can hardly be said to be probable. (2) Most moderns (Ges. Ew. Kamp. Knob. Keil, Diilm.) render "will blow them away." This, however, is exceedingly question- able : no root n»»3 to blow is known ; and nj®, of which ruts is assumed to be a softened form, means nothing but to cry out (Is. 42"!), in Syriac to bleat (also to cry out): the meaning (Ges.) Jlavit, sibilavit, is purely con- jectural, assumed solely for the purpose of explaining nytH viper, and entirely without support in Arabic (Lane, p. 2421). (3) The Arab, fa'a is ta cleave or split {e.g. the head, or a bowl) ; and Dft*KSM is explained from this by Schultens, Opp. Minora (1769), p. 158 (" exscinderem eos"), J. D. Michaelis, Supplem. ad Lexica Heb. p. 1987, Schroter in Merx, Arc/iiv, i. 461. If the text be sound (which, it must be owned, is doubtful), this meaning has most to recommend it, (2) being decidedly the least probable of all. (Bt "iiufTipci (whence Gratz emends os'sn). Sam. reads en *ek whence Sam. Targ. has jirm (for juk >un) "they are my anger"; Onq. pWWltl prrSy Wl W' (a double rend.); £ pm n3*n, Aq. [**) *<>Z uVit;], Y ubinam sunt? {i.e. on 'N «]N : the division into three words is in harmony with the Jewish methods, which Aq. elsewhere follows {Xotes on Sam. pp. xliii, Ixxxiv) ; it is noticed by Rashi and Ibn 'Ezra ad ioc. as an old Jewish view of the word). For the dt in c.tnek, cf. G-K. £§ 58. 1 ; 75 R 9. rW3»l»] Am. 84.— oi3i ewe] notice the Heb. order : obj. at the end rounding off the sentence. So oft., as Is. 37s3 rbho yhv isk" kSi, Jud. iM "pp lrrjn irn, Ps. io5uc,3i?d DfT^P nan: add Ex. 817 Am. 6U Jer. 13" Ps. 15* 24* 25" j6"-9&c. ; and cf. on 2 S. 14'-. The Heb. order would be stiff and un- natural in Engl. : conversely the Engl, order would be weak in Hebrew. 24 370 DEUTERONOMY as influenced by the human emotion of Dy3, chagrir or vexa- tion i the enemy, by taking to themselves the credit of anni- hilating the Chosen People, and not recognizing in their success Jehovah's hand, would not render Him His due ; and the dishonour thus done to Him would occasion Him DJJ3, vexation at unmerited treatment or a slight. A similar anthropomorphism is implied, when it is said that Jehovah does anything^/or His name's sake, i.e. to maintain His reputa- tion : comp. Is. 48s- » Jer. i47- 21 Ez. 20°- u- 22 3621f- ; also Ex. 3212 Nu. I415f- Dt. g28. — Misdeem] i.e. fail to recognise the truth (lit. treat as foreign, Jer. 194 Job 2129 "and their tokens ye will not mistake"). — Dreaded ("^S')] 1" jg^. — js exalted] more exactly, hath become high (HOT the perf., not HOT the ptcp.), i.e. hath lifted itself up successfully, hath asserted itself triumphantly : the same idiom Is. 2611 Ps. 8914 (of the arm). — And not Jehovah] but, it is implied, another. The adverb, in virtue of its position, negatives not the verb but the subst. ; the heathen nations are represented as insinuating, in the supposed case, that they have been themselves the sole authors of Israel's ruin. — Wrought (?ys)] a poet, word, often used of a manifestation of Divine power: Nu. 2323 (^x ityS no) Hab. i8 Is. 2612 414 4313 Ps. 44s5 6829 7412 Job 22" 3329. 28-29. The reason why Jehovah had been forced to threaten His people thus severely : Israel's inveterate inability to dis- cern its true welfare. — The poet here speaks again in his own person. 27. n*? Va Vyfl mm kVi] in place of the usual '11 *?ys tth mm. So Nu. 1629 »jn!?s7 mm kS not J. (but another) hath sent me, Gn. 45s al. (Dav. § 127a). — 28. rosy 13 k] irreg. for "nk, the pathah being1 otherwise found (in the st. c. of the ptcp.) only before y (vai, Vii\ y$v). Bo (i. 214) collects examples (such as 1'JJ TIB Jer. 13" Lam. 3^, 'ry jSn Job 172, nDJDn nsyn Nu. 1713 al.; and Piel forms, as "jten Via Est. 31, l^Dn njx 2 K. 213, uy ntvn Lev. 25B0 &c.) tending to show that it is due here to the guttural of rmy ; but it is doubtful if this explanation is correct, for the pathah occurs also where there is no gutt., as Lam. 29 Lev. 25s2 Is. 1432 al. (cf. ib. ii. 286). Stade, I 213* 107", cites other analogies for --, but only when next to a gutt., or i. — nWy]cf. irtra, rAntsg, nYmJ, rfijn, niosn, rton, niyitr, nirr, rfncia, rrtnuD, n'niio (v.82), ntopi, rfipix, n'inDE', ifuirin, &c. (cf. D iv. § 17 R.2). The pi. in such cases (chiefly poet.) has an intensive force ; whatever kind of counsel, under- standing, might, &c, there may be scope for. xxxii. 28-30 37 l M For they arc a people lost in 1 ounsel, And there is no understanding in them ; 18 If they had been wise, they would mulct stand this, They would discern their latter end. V.28 emphasizes Israel's lack of insight, and assigns it (" For") as the ground of the withdrawal of Jehovah's favour (v.20*27) ; v.29 declares that had Israel been wise, it would have understood thist viz. the necessity of such chastisements as those just described (v.20-25), and discerned their latter end (v.20), i.e. the final issue of the course they were pursuing, in case either they themselves neglected to repent, or God out of regard to His honour (v.26f) did not interpose to save them. For lost (or perishing) in respect of counsel, cf. Jer. 40/. 30-33. Israel's disasters are due only to Jehovah's aliena- tion, occasioned i>y Israel's sin : the heathen gods have not the power to produce them (v.31) ; the heathen nations are too corrupt to do sc (v32f*). 80 How should one chase a thousand, And two put ten thousand to flight, Were it not that their Rock had sold them, And Jehovah had delivered them up ? 81 For their rock is not as our Rock, Our enemies being the umpires. 83 For their vine is from the vine of Sodom, And from the fields of Gomorrha : Their grapes are grapes of poison, They have bitter clusters. 13 Their wine is the venom of reptiles, And the cruel poison of cobras. 30. How could a mere handful of the foe have routed whole battalions of Israelites, unless Jehovah had deliberately abandoned them? The verse points to military disasters actually experienced by Israel's troops, and argues that, as they cannot be reasonably attributed to Jehovah's inability to defend His people, they must be taken as proof that He has, for some sufficient cause, designedly cast them off. With the image used to describe the rout, comp. Is. 3017, and the contrasted promise of Lev. 26s; Jos. 2310. — Their Rock] i.e. Jehovah (v.4- 15). — So til] the same figure which is found Jud. 2u 38 42.» io7 (an Deut., except 4°), 1 S. 12* (Deut.), Kz. 30" 29. crv-in>6 w] Ps. 7317 Dnnni^ nraie.— 80. o »6 on] v. Lex. »| ad fin. 372 DEUTERONOMY Ps. 4413f. — 31. For, as the nations themselves are obliged to own, their "rock" {i.e. their god, or gods) cannot vie in might with Israel's "Rock" (comp. e.g. Ex. 1425; Nu. 23-24; Jos. 29t ; 1 S. 48 57, 10f- 1 K. 2023-30), and cannot therefore have brought about Israel's disasters. — 32. The "for" is parallel to the "for" of v.81; and the verses describe, for the sake of setting it aside, a second cause that might be imagined for Israel's disasters : the moral corruption of the heathen nations is such that Jehovah can have had no inducement to aid them against Israel (v.80cd) on their own account ; He must have been alienated by Israel's sin. — Their vine] i.e. their nature, represented under this figure. The nations are compared to a vine whose stock is derived from the growth of Sodom and Gomorrha: its fruits are accordingly poisonous and bitter; and the wine made from them is as deadly as a cobra's bite. The comparison brings out the fact that their doings are the natural outcome of an innate corrupt disposition, a corrupt natural stock. — TJie vine 0/ Sodom] i.e. a vine whose juices and fruits were not fresh and healthy, but tainted by the corruption of which Sodom was the type. — 33. Poiso?i] 2o,ir (18>. — Reptiles (D^yiiri)] a generic term, commonly applied to marine monsters (Gn. i21 al.)y but sometimes used of land-reptiles, Ex. 79-10.12 Ps. gi13b. "Dragon" (AV., RV.) is merely an old English synonym of serpent (8paKwj>). — Cobras] jna recurs Is. n8 Ps. 58s g,i8a (|| pari, as here), Job 2014-16f. According to Tristram {NHB. p. 275 ; DB2. s.v. Asp), the species of serpent denoted by jriD is the hooded cobra of Egypt, the Naja haje, which though it is not found in the cultivated districts of Palestine, is well known in the plains, and the downs S. of Beersheba'. It is the species upon which serpent-charmers (Ps. 58s) usually practise in Egypt, as they do upon an allied species, the Naja tripudiansy in India ; it is also in the habit of frequenting holes in rocks or old walls (Is. 1 18). 81. D'^s irriNi] a circumst. clause, as Gn. 1813 }p? 'jik!=" my lord being old" (Dr. § 159; Dav. § 138a).— d'Wwj] Ex. 2123 Job 3i"t; nW* Is. i63t ? cf. 287Job3i28. The rare word (with its cognates) appears to have ex- pressed the idea of arbiter, arbitration : cf. 7.?9 to mediate 1 S. 2s8 Ps. 10630 Ez. i6M. — 32. '33y] G-K. § 20. 2 (2) b. — rvno] rrrno only besides Job 1388 ; 2014 (a*s» Hire) ; and, in the sense of gall, ib. v.'25. XXXII. 3i-34 373 The view of v.8-'"*3 adopted above is that of Ew. Kmnp. Dtllm, According- to others (Kn. Keil, OcUli) these verses describe tin- hhh.iI character of Israel, for the purpose of deducing from it directly the disasters which have befallen it. In support of this interpretation! it might he urg* i that the thought of Israel's corruption as the ground of its misfortunes is the general theme of the poem, and that the figures employed are else- where frequently used with reference to Israel (the vine, as Hos. io1 jer. 2" Ps. 80^; the comparison to Sodom, as Is. ilu 3s Jer. 2314 Ez. 1640'" Lam. 40). The alternative view is, however, supported by the context in v.S4ff-, which plainly speaks of Jehovah's vengeance on Israel's foes, and where, if v.m do not describe the corruption of the heathen, there is r.-thing for Kin (" that") to refer to : it is, moreover, to be noticed that in v.3-' it is not said that the vine has degenerated from its original stock (as might have been expected, if Israel were intended, cf. Is. 5" Jer. 2'-1), but that it is corrupt in its origin (its vine is from the vine of Sodom). 34—36. But such corruption cannot remain for ever unnoticed by Jehovah : it calls for vengeance ; and in the end He will interpose on His people's behalf, and abandon their enemies to destruction. 84 Is not that laid up in store with me, Sealed up in my treasuries? 85 Mine is [Sam. & : Against the day of] vengeance and recompense, Against the time when their foot slippeth ; For near is the day of their calamity, And the destined future hasteth upon them. M For Jehovah will judge his people, And repent himself concerning his servants ; When he sceth that support is gone, And that neither fettered nor free remaineth. 34. The reference is to the moral corruption of the heathen, and its fruits (v.32f) ; these are not forgotten, or disregarded by Jehovah, but (as it were) stored up with Him, till the day of retribution shall arrive. For the figures employed, cf. Hos. 1312 (onpx py "fl-fif), Job 14^ (^t'Q -froa Dnn), where sin is spoken of as bound up, or scaled in a bag, viz. against the day of punishment ; for treasuries, also, in various figurative applications, see 2812 Jer. io13 5025 Ps. 337 Job 3S22. That the reference both here and v.:!8 is to the guilt of the heathen, IK t 34. Dtjj] no Semitic root D33, with a meaning suitable here, is known. Most probably 0:5 should be read, from D33 to collect, gather together, Ps. 337 (II Wtwa jnu) al. : in the old character D and J might easily be confused. This, at least, is the sense that is required ; and it is expressed by the Versions (t& rwnxrcu, Symm. aTCKurai, ~E condita, 5 vdj : i£ paraphrases trip ]hi pnnaijf So K^n). — ncy] -penes me (Gn. 24**). 374 DEUTERONOMY to that of Israel, is apparent from v.86 " For Jehovah will judge His people, and repent Himself towards His servants " : the guilt of Israel could not be a motive for Jehovah's compassion towards them. Some commentators suppose " that" to point to what follows, viz. the coming judgment : but where a reference forwards is intended, nxi rather than Kin is commonly employed. Keil (referring the whole passage, v.32'35, not to the heathen but to Israel) supposes "that" to have both a retrospective and a pro- spective reference, ue. to include both the guilt of v.32'* and the judgment of v.88. But it is not natural to understand Kin as pointing in two contrary directions : a reference to the judgment can only be included in v.84 indirectly, in so far as the figures employed in it suggest it implicitly. 35. Jehovah's vengeance will not be indefinitely deferred ; the first reverse of Israel's foes will be followed speedily by their total fall. — Mine is vengeance] the words are not intended as a warning" against self-vengeance (as the verse is applied, Rom. 1219) — for the prostrate nation is not in a condition to think of that : it is meant as a declaration that there is, after all, a source when vengeance will be forthcoming: "/, of whom, under the circumstances, you least expect it, will arise, and recompense your foes" (Kamp.). For the thought of Jehovah's vengeance (Dpi), see v.41-43 Is. i24 Mic. 5"05) Nali. i2 Ez. 2514-17 Jer. $9' 29 98 (cf- II20 2°12)» 4610 5o15-28 5i6-n (cf v.M), Is. 348 354 473 5917 612 634; cf. also Lev. 2625 (H), Nu. 3 18 (P), Ps. 941 998. The idea is commoner in the later prophets (esp. those of the exile) than in the earlier ones. — Against the time, &C.] i.e. so soon as they once begin to totter, vengeance will speedily complete its work. The totter- ing of the foot is a frequent image of a reverse of fortune : Ps. 38" d«) 94I8, cf. 669 1 2 13, and with Itf?, Job 125 Ps. 2519 (cf. Ps. 1837 3731). The righteous, when their foot totters, are upheld by Jehovah (Ps. 9418) : in the case of the wicked, a similar moment is seized by God's providence, for the purpose ~f completing their destruction. Sam. (3r, however, for D$ "9 'mine is vengeance" read DJ33 QV1? " against the day of ven- 85. oW] a subst., of a rare form, like 151 Jer. 513 nap 4421 (Sta. § 222). — ttan won] a rel. clause, after ny1? : cf. Job 617 ; Jer. 49s 50s1 5133.— »m] the masc. sg., ace. to G-K. § 145. 7a; Dav. § 113 6.— nirny] an Aram, more than a Heb. word: cf. Syr. »nvr\y = ra ipx'pw*- Jn. i613; p,nyt=ftixx»tr» Rom. 8s8 al. In Heb. the root is seldom found, and chiefly in parts of the OT. either late or tinged dialectically with Aramaisms : the verb Pr. 24217 Job is2^ ; Tny ready only besides Job 3" 1524 Est. 314 813, and (in the sense xxxii. 35-3* 375 geance" (Jcr. 4610 Is. 34s 612 63*), which connects well with v 34 ("scaled up in my treasuries, against the day of ven- geance and recompense"), and forms a good parallel with the following- clause ("against the time when their foot slippeth "), and is very probably the original reading (Geiger, Urschrift, p. 247; Ji'id. Zfscht. ix. 92 ; Kamp. Klost. Dillm. Marti). — The day of their calamity (DTX DV)] a common expression, denoting the occasion of a sudden and (usually) irreparable disaster, Jer. i8174621 Ob.13 (thrice) Pr. 2710 Ps. i81908) Job 2180: the disastrous character of an TN is illustrated also by the figures used in connexion with it, Pr. i27 615. — The destined future] lit. things prepared, or ready (n^riy) : see below. — Hasteth] cf. Is. 6022 Hab. 2s. — 36. The verse states the reason why Jehovah will at length assert Himself against His people's foes : the extremity of their need will move Him to take compassion upon them. — fudge] i.e. give right to, vindicate against foes or detractors, as Gn. 306 Ps. 54s <2> Pr. 319; and the synonym t:Sw'; frequently (Ps. 7°(8) 261 &c). — And repent himself &c.] cf. Ps. go13. The two clauses are repeated verbatim, Ps. 1351*. Keil, referring v.35 (as well as v.*2"*4) to Israel, is obliged to under- stand "judge" v.36 in the sense of condemn, punish — M For Jehovah will judge (the wicked of) His people, but repent Himself concerning His (true) servants." This forced explanation of v.36, however, only shows that the exegesis of v.35 which necessitates it, is incorrect, and that the reference in that verse is really to the heathen. The only truth in Keil's contention is that, inasmuch as Jehovah naturally would not interpose to aid H'19 people, so long as it remained obdurate, the Israel referred to in v.*8 is implicitly conceived as penitent (which is also indicated by the use in the parallel clause of the expression "His servants"): the fate of the im- penitent Israelites lies here outside the range of the poet's thought. But such a pointed contrast between "His people" and "His servants "as Keil postulates is not probable. That support is gone] Ew. " dass hingeschwunden jeder Halt." Support is lit. hand, used fig. in Heb. of power or of things prepared, stores) Is. io13. In Aram, and New Heb. the verb occurs frequently in the sense of to prepare {e.g. a feast), destine ; TUP is often used with an inf., almost as a periphr. of the future (e.g. Eccl. 911 8T ihdS vnjn no=what will happen): and koS rnyV lit. "for that which is destined to come (or will come) " is a common New Heb. expression for "in the world to come." — 36. ogjn'] in pause for DQjn', the vowels t ~ being avoided in Heb. with n. So 'OP is in pause *nij (not 'np), 'otj becomes 'rjx, s-jnn 3-317.7, &c- — n"2'K] the Aram, form of the 3 pf. fem.,— $f6 DEUTERONOMY competence (cf. Lev. 25s5 Is. 282 5710; and short-handed, im- plying impotence, Nu. 1123 Is. 3727*1) *?$?, 5°2 591) > sometimes, also, of an artificial hand, or support (Ex. 2617- 19) — The fettered and the free (nityl "11VJ?)] an alliterative proverbial ex- pression, recurring in the Deut. passages 1 K. 1410 2121 2 K. 9* ($>iOK»2 attjn irey), 1426 (31TJJ D3K! nrcy DQX"i)t, the precise sense of which it seems impossible, as Dillm. remarks, to determine with certainty, but which is meant evidently to be a compre- hensive formula denoting «//(comp. similar expressions 2918(19) Job 12W*). •KJ/ is to shut up, restrain, confine {e.g. in a prison, Jer. 331) ; 3tp, in contrast to this, must, it seems, be used in the old sense, which it has Ex. 23* (cf. Job io1), of to let hose. Nevertheless the particular idea which the two words here express is far from clear ; and many explanations have been proposed : (1) the imprisoned and the released (Saad.); (2) bond and free (Ges., Dietrich, Abhandl. z. Heb. Gr. 1846, p. 205); (3) kept in (restrained by legal impurity from entering- the sanctuary : cf. isj;3 Jer. 36s Neh. 610, and mrp *jsV nixy 1 S. 218) and at large (Ew. Antiq. p. 199 ; Smith, Set. Sem.3 p. 456, Smend, AT. Rel.-gesch. p. 126, Nowack, Arch. ii. 213) ; (4) under and over age (Tbenius, Kamp.) ; (5) married and celibate (De Dieu, Keil) ; (6) confined at home (by age, weakness, &c.) and free to move about (the able-bodied warriors), Oettli. That of Ew. is perhaps as probable as any. The sense celibate (5) is established for the Arab. 'azib, but the meaning paterfamilias, alleged by De Dieu for 'a'saru, rests upon an error (see Rod. Thes. Append, p. 104). The meaning celibate is, however, too specially an Arabism to be adopted with safety for the Heb. 3iiy. The versions render no help, the meaning of the expression being evidently unknown to them (e.g. .iXoi'xus not,) trapuftivof ; Onq. pSta^uo pp'DBn ; Pesh. "no helper or supporter"). Similar examples of phrases which name two categories, under one or other of which everybody is (virtually) included, are quoted from the Arabic ; e.g. " the binder and the bound" (master and servant), Dietrich, I.e. ; "he that has a companion and he that is alone" (Ew. Gesch. i. 182); "he that moveth and he that is still," "he that giveth to hear and he that heareth " ('al-musmi'u wa'ssamiu) : see further Ges. Thes. pp. 1008, 1362. For the alliteration, cf. T3JJ p, njV] "ly (Mai. 212), -nyj ifc>, t\]V) ivjp. 37-39. God will speak to them through the extremity of their need, bringing them to own, by the logic of facts, that the gods in whom they trusted are unworthy of their regard, In reality, of course, the original form of the ending, though in Heb. (as in the ordinary fem. of substantives) the n is usually softened to n (Wright, Compar. Gramm. p. 167 f.). This is the only example of the form with a strong verb in Heb. : a few other cases occur with verbs n"V, i"y, &c. (G-K. §§ 44 R.« ; 72 R.1 [Ez. 46"] ; 74 R.1 ; 75 R.1)- -•?'«] 1 S. 9' Jer. 2* Job 1411 Pr. 2014f. In Aram, the usual word for to go away. XXXII. 37-38 377 and so making it possible for Himself to interpose on their behalf. — The verse supplies (he thought that was missing- in v.36, viz. of the moral change wrought in Israel by its no d, which would be the necessary condition of Jehovah's being able to "repent," and receive them again into His favour (Ew. Dillm.). n And he will say, " Where are their gods, " The rock in whom they sought refuge? 18 u They that ate the fat of their sacrifices, " And drank the wine of their drink-offerings — " Let them rise up, and help you, " Let there [Sam. (TiSOJ : them] be a shelter over you. " " See now that I, I am he, " And there is no god with me : *• / slay, and make alive, " I have wounded, and /heal ; " And there is no deliverer out of my hand. 37. In their need, Jehovah ironically bids the Israelites have recourse to the gods, on whose help they had relied, and whose favour they had sought to win by their sacrifices (cf. for the thought Jud. io14 Jer. 22R). The manner in which God is here supposed to address His people is through the circum- stances of their need : in that need they, as it were, hear His voice convincing them of the folly of their self-chosen course, and moving them to look to Him as their true and sole support. Rock is used here ironically of the false gods, as v.31. — Sought (or took) refuge] the verb (non) found so often in the Psalms of taking refuge in Jehovah: e.g. Ps. 212 72(1) i83<2> (12 npflN "»«); cf. the subst. HDTO refuge, Ps. 146 46* 614 al. The proper sense of the verb is apparent from the passages where it is followed by a word, such as shadow or wings, definitely expressing a locality, as Jud. 915 (lit.), Is. 1438 302 Ps. 36s (jVDrv TBM hn) S72.—A shelter (nnrc)] cf. the masc. "Vip, of Jehovah, Ps. 327 911 119114 al. The clause is, however, worded less definitely than is probable ; and no doubt we must read either, with ffl %QLV Sam. Ew. Di. Marti, 1\T ("let them be") for \t, or, with Kamp. (who observes that the fern. mriD does not occur elsewhere), DiriD for mnD * / ' t : • t : * 37. von] G-K. § 75 R.4.— 38. W . . . tar] frequent, as v.1''— D3«aj] always elsewhere tj 9 j or ^cj, yta, except here, meaning only a prince. 378 DEUTERONOMY "let their shelter be over you." — 39. With impassioned eloquence the poet, speaking- in Jehovah's name, bids Israel fiow, whatever may have been the case hitherto, recognize, from the impotence of their false gods, His sole divinity, and own that He has the power both to smite and to heal — it is He who has brought Israel to its present extremity, and it is He who is also able, if it so pleases Him, to restore to it its lost prosperity. — That I, I am he] the duplication of the pro- noun marks the passion and fervour of the speaker : cf. Hos. 5ub Is. 43n- 25 5112 (see the writer's Isaiah, pp. 182, 200). — 1 am he (Kin ""Jx)] so Is. 414 4310- 13 (followed as here by ""TO psi ^Sd), 46* 4812, and (with thou) Ps. io228f. An emphatic asser- tion of the personality of Jehovah: "I am He," i.e. He who is — as opposed to the unreal gods of the heathen (v.37f-, and the context of the passages in II Isaiah), or to the transitory fabric of the world (Ps. io226f-) — the Unseen, yet Omnipresent and Self-consistent, Ruler of the world. — And there is no god with me] cf. 435- 39. Similar monotheistic affirmations are frequent in Deutero-Isaiah : see above, on 64 (p. 91). — / slay, and make alive] cf. 1 S. 26 2 K. 5* Wisd. 1613 Tob. 132 (a quotation). The reference is not, of course, to the resurrection of the dead, but (as in the passages quoted) to Jehovah's power to rescue from mortal peril (cf. Hos. 62 1314; Ps. 1610 304<3> 5614<13) 8613 Jon. 23-7(2-6>).— / have wounded, and I heal] cf. Job 518 (wain ^ rnD')> Is- x922 3o26b (x?? s™ I™), Hos. 61.— tyvo «TD pKl] Is. 4313 Job io7: cf. Hos. 514b. Is. 4311-13 contains very clear reminiscences of this verse. Though Jehovah has smitten His people with war and other scourges, He will now heal them, and visit their foes with irretrievable disaster. 40-42. In conclusion, Jehovah solemnly promises that He will whet His sword, and grant His people vengeance on their foes. 40 " For I lift up my hand to heaven, " And say, ' As I live for ever. • " ' If I whet my glittering sword, " ' And mine hand seize hold on judgment, " ' I will render vengeance to my adversaries, *' ' And will recompense them that hate me. XXXII. 39-42 379 • ** « ] will make mine arrows drunk with blood, " ' And my sword shall devour flesh, " ' With the blood of the slain and of the captives, " ' From the long-haired heads of the foe." " 40. To lift up the ha?id is the gesture of a person taking an oath, intended to imply that he appeals to God as a witness to the truth of his affirmation, and that he is willing to incur the vengeance of Heaven in case he speaks falsely : it is here applied, dv0pw7ro7ra0u>s and figuratively, to Jehovah Himself. The same phrase p* K^3) in P and esp. in Ez. (Ex. 68 Nu. 14s0 ; Ez. 205- «• 15- 23 (hence Ps. 10626) 28- 42 36* 4412 47"!) ; and with D*in for neo Gn. 1422: cf. Ex. 1710. — As I (*33KJ live for ever] an emphatic variation of the usual formula "As I live" (\JN »n), Nu. I421- 28 Jer. 2224 4618 Zeph. 29 Is. 4918, and often (17 times) in Ez. (511 14I6. 18. 20 &c.)f. — 41, Afy glittering sword is lit. "the lightning of my sword" (cf. Nah. 3s p"m 2in 2rh mn, Hab. 311 "|rron pin ?\tth, Ez. 2i10(15>), which here, by a bold poetic figure, is said even to be "whetted." Jehovah is figured as a warrior, arming himself for the fray (cf. Ex. 15' Is. 4213 5917) : He "seizes hold" of judgment, as though it were a weapon, lying at His side, and so is ready for the combat with His foes, whose time of triumph over Israel is now drawing to its close. As the context shows, the foes whom the poet has in view are the victorious heathen (v.80-35) : the sinners in Israel itself (though of course, if pressed, he would not deem them included in the promised salvation) lie, as before (v.80), outside the range of his thoughts. — Vengeance] on v.85. — 42. The figure of v.41a is developed; and Jehovah's vengeance is pictured as accomplished amidst a scene of carnage, such as the Hebrew prophets, esp. the later ones, love to imagine (e.g. Is. 34* 49s6 63s-6 6616 Jer. 1212 2580"33 46*° 5o25"29). Clause c answers to, and completes, clause a, and clause d completes similarly clause b (cf. Is. 492). The "arrows," which were formerly (v.23) to be exhausted against Israel, will now be directed, with fatal effect, against Israel's foes.— Devour (lit. cat)] cf. 2 S. 226 n25 Is. i20.— Blood of the 40. "rn^Ni] on the tone, see on 2s8. — 41. fUV irreg. for 'ni)c : cf. Job 1917 (see Del.) ; G-K. § 67 R.,J— mum] 1 = 50 that (Dr. §§ 61, 62, 138 i. /3).— 42. did] p as Gn. 9/1 (Is. 5121). — n-zv] 21". — 3'ik nijnfl tntd] jnp is flo-w ittg locks 380 DEUTERONOMY slain] Nu. 23s4 2 S. i22. — And the captives] an allusion to the custom of slaughtering prisoners after the victory, — a trait meant to exemplify the completeness of the vengeance. — Long-haired heads] alluding either to the exuberant vigour and pride of Israel's wild assailants, or perhaps (W.R.S. in Black's Judges in the Smaller Camb. Bible for Schools, p. 39) to their being as warriors consecrated to their sanguinary work, the unshorn locks being the mark of a vow : cf. Ps. 6821. — Another rendering (cf. below) is " From the chief of the leaders of the foe," i.e. from the king, the " slain " and the "captives " being the common soldiers. 43. The conclusion to the Song, corresponding to the exordium, v.1"3. 43 Sing joyously, O nations, of his people : For he will avenge the blood of his servants, And will render vengeance to his adversaries, And clear from guilt his land, his people [Sam. (JErU ; his people's land]. The nations are invited to congratulate Israel on possess- ing a God like Jehovah (3326 Ps. 14415), who will thus effectu- ally take up His people's cause. Such an invitation, addressed to the nations (cf. Is. 4210-12 Ps. 472(1> 671-7 al.), involves implicitly the prophetic truth that God's dealings with Israel have, indirectly, an interest and importance for the world at large. With clause b comp. v.36a"b, with clause c v.41c. From the terms in which the nations generally are here addressed, it follows, as Kamp. remarks, that the "adversaries " who are threatened with vengeance are not the heathen in general, but a particular people hostile to Israel. — Avenge the blood of his servants] cf. 2 K. 9/ (in a Deut. insertion, v.7-10*: see L.O.T. Nu. 66 Ez. 4420t (cf. the verb Lev. io6 al.) ; hence the rend. (nms=ins) long- haired heads (Schult., Opp. Min. p. 159, Kn., Ke., W. R. Smith, who renders similarly Jud. 5s "for that flowing locks were worn in Israel." Those who render leaders (Schultz, Kamp. Di. Oettli : cf. (£ xpxlvrut) compare the Arab, fara'a, to surpass, excel, far, a prince, noble: for the fern., of an office, see G-K. § 122. 4b. AV. (following Kimchi) has " revenges," which is based upon the common sense of ins in Aram. ; bu* it yields here an unsuitable sense. — 53. 1DJ7 D'U U'Jin] \*)-}n means elsewhere (a) cause to shout Ps. 65s Job 2913 ; (b) shout Ps. 3211 (absol.) 812 (with ))f. "Cause his people to shout, O ye nations," is not, however, a probable rend.; and "Shout, O ye nations, his people" (Aq. Theod. J. D. Mich, XXXII. 43-44 3^T p. 186), Ps. 7910. — And ivill clear from gitilt (218) his land, his people] viz. by slaying those who have polluted it, whether by shedding- innocent blood in its midst (218 Nu. 35s3), or by practising- in it idolatry and other abominations (Lev. i825-28). The dcrvvSerov "his land, his people" (lroy ffiDTtf) is, however, hard and unnatural ; no doubt "the land of his people" (nD*iX IDjj) should be read with Sam. GUV Klost. Dillm. Oettli, Marti. According to the context, the reference will be to the heathen adversaries, who have massacred innocent Israelites, and committed other excesses in the land (comp. Joel 4(3)19,21); but it is possible, in the concluding words of his poem, that the poet may mean his words to be understood more gener- ally, and to include a reference to the defilements wrought by the sins of Israel itself. Upon this view, the poem will end appropriately with the thought of Israel freed not only from the calamities which it has so long endured, but also from its sin (cf. Is. i27f- 44 3324 &c), and so restored completely to Jehovah's favour. 44. Concluding1 notice respecting* the Song. — The verse forms the conclusion, corresponding to the introduction 3116-22. It is tautologous with 3130 (D), but is the natural sequel of 3122: 3122 states how Moses "wrote the Song, 3244 how he recited it before the people. & makes this reference clear by repeating 3122 before 3244. — And Moses came] viz. from where he was when he received the instructions 3i10"21, or "wrote" the Song 3122. "Came and spake" (as Klost. Pent. pp. 249- 251 points out) implies that some instructions or information had previously been given elsewhere : cf. Gn. 471 (see 4629), Ex. 197 (see v.8), 24s (see 2021). — This so7?g\ 31io.21.22_ — Hoshed\ prob. a textual error for Joshua , as is read by Sam. ■SUiS (Klost. p. 249 f.): Joshua' is called Hoshea' only in Nu. Ew.) either requires O'lJ to be taken in the very improbable sense of the two kingdoms of Ismel (Ew. ), or introduces abruptly the thought of the nations now become God's people (J. D. Mich.), which, though suitable elsewhere {e.g. Ps. 4710(9)), is alien to the present context. It is best there- fore to suppose that pin is construed as \r\ (Ps. 51 1B 5917), and to treat ieji as the object of the verb. Ct (which expands this verse into 8 lines) has fttrit rtu Xao-J clutou (so Rom. 1510), either rendering- freely, or reading icj? cy: but the Massoretic text vields a more forcible and appropriate sense. 382 DEUTERONOMY j 38. 16 ^p^ jjj the Pentateuchal sources using otherwise uni« formly the name Joshua'. 45-47. Moses' final exhortation to Israel to obey the Deuteronomic law. — The passage is not connected with v.44. It contains many Deuteronomic expressions ; and its literary affinities are with 3128-2^ not with 31M-M or 32".— 45. h fajj] 209 2612 3 124. — All these words] i.e. the Deuteronomic dis- courses. Dillm. Oettli, Westphal, however, suppose v.48-47 to have formed the close of the same final hortatory address, to which they conjecture 3124-29 to have been the introduction (on 3 128) ; and refer all these words (as in 3128) to that. — All Israel] I1. — 46. Set your heart to] i.e. give heed to, pay attention to {vow 7rpoo-ex«v), the heart being the organ of understanding (429) : so 1 S. 920 Ez. 404 ; Ex. 921 1 S. 25s5 (sq. *?*) ; cf. (with T)W) Ex. 723 2 S. 1320 al. — Wherewith I testify against you] see 2 K. 1715 Neh. 984. Not unto (RV.) : God's law is viewed as a testimony against human sin (cf on 445). Comp. the absol. use of the verb in emphatic or earnest protestation, in popular language Gn. 43s 1 K. 242, and in a religious sense Jer. u7 Ps. 507 819.— This day] 819 and often (on 48).— That (410)ye may lay them as a charge upon your children, for them to observe to do (51) all the words of this law (28s8)] the verse inculcates, not attention to the Deut. law, as such, but the duty of impressing upon the rising generation (cf. 67 n19 3113), for practical purposes, the exhortations accompanying it. — 47. For that is not a thing too empty for you] the Deut. law is not something unworthy of your regard, not something so desti- tute of moral force and value that you can afford to put it aside with disdain. On the contrary, it is your life, — the foundation of your moral and material well-being (3020 ; see on 41). — And through this thing ye shall prolong days, &*c.) the natural Deuteronomic sequel of "your life": cf. 3020 and on 426. — Whither ye are passing overt &c] 426 : similarly 6l and frequently. 48-52. Moses is commanded to ascend Mount Nebo, and view Canaan, before he dies. — This passage belongs to P, the marks of whose style (see the notes) are unmistakable. It is a duplicate, somewhat expanded, of Nu. 2712-14, which is intro- XXXII. 45-49 3*3 ductory to P's account of the institution of Joshua (Nu. 3715"23), as the present passage is to P's account of the death of Moses, contained in parts of c. 34. The additional matter consists principally of more particular instructions relative to Moses' ascent of Nebo. Whether the duplication is to be attributed to P himself, is uncertain : the repetition of a command is not in his usual manner (cf. Dillm. p. 179). At the same time, in the original priestly document (before its combination with JE and Dt.), the command of Nu. 2712"14 will have been separated from the narrative of its execution in Dt. 34 by Nu. 28-31, parts of Nu. 32, Nu. 33-36 Dt. I3; and a repetition of its terms, with more particular in- structions to Moses, may have been deemed, under these circumstances, not unsuitable (cf. Wellh. Comp. p. 115). This is the simplest supposition. According to others, the duplication is due to a later hand, the motive tor it being the distance by which, when P was broken up for the purpose of being combined with JE and Dt., Nu. 2712'14 was separated from the nai ra- tive of Moses' death in Dt. 34. Thus Dillm. conjectures that Dt. ye*6* originally stood where Nu. 2712"14 stands now, and that it was removed to its present position, as an introduction to c. 34, at the final redaction of the Pent., an abridgment, sufficient as an introduction to Nu. 2715"2'1, being placed instead of it at Nu. 2712"14 : Bacon {Triple Tradition, pp. 239 f., 268) thinks Dt. 3248*B2 an expansion of Nu. 2712'14, inserted by a later priestly hand, for the same purpose, before c. 34. 48. On this self-same day (nin DVn DVjn)] a standing- ex- pression of P's (Gn. 713 17s3- 26 &c.) : see L.O.T. p. 124, No. 12. The " day " referred to will be that named in i8 (also P), which is probably to be regarded as identical with the one to which P refers the laws stated by him to have been given in the Steppes of Moab, Nu. 3350-3613. — 49. Go up to this mountain of the 'Abarim] verbatim as Nu. 2712. The " mountains of the 'Abarim, in front of Nebo" are mentioned also Nu. 3347f- (P), as the last station of the Israelites before they reached the "Steppes of Moab" (on 341). Comp. Jer. 2220. The name — properly, no doubt, meaning, "of the parts beyond" — appears to have been applied to the range of mountains "beyond" (i.e. East of) Jordan, in which Nebo formed a particular ridge. 'Ij'S (ruins of) 'Abarim was the name of a station of the Israelites in the high ground S.E. of Moab (Nu. 2 iH 334'). — Unto Mount Nebo . . . fronting Jericho\ these words are not in Nu. 2712. See on 341. — In the land of Moab] there is no occasion to attribute these words to a different source ; 384 DEUTERONOMY for though P speaks habitually of Israel as encamped in the "Steppes of Moab" (on 341), Nebo was not situated in the Jordan valley, so that some more general expression would naturally have to be employed. — And see ; &c] nearly as Nu. 2712b. Here (as also v.52) >jk is used for " I," as regularly in P (L.O.T. p. 127, No. 25) : Dt. uses as regularly the other form ^SX (1230, phil. n.). — Which I am giving to] exactly as Lev. 1484 2310 25s Nu. 132 152 (P). — For a possession (njnxp)| as Lev. 14s4, and often in P (L.O.T. p. 125, No. 22). D in a similar sentence would use *33K for "^n, and would end with "for an inheritance" (n^™?) instead of "for a possession": see 421 I9io 20ia 2i23 24* 261.— 50. And die, &c] Nu. 2713, though more briefly expressed, agrees with this verse in substance. — And be gathered to thy father's kin] a standing1 phrase of P's (Gn. 25s 3529 Nu. 2024-26 2713 312 al.) ; not found in any other writer {L.O. T. p. 126, No. 25 b). On the rend, father's kin, see below. — In Hor the mountain] so (in this unusual order) always; see Nu. 2022-27 2i4a 3337"41t (all P). The site is uncertain, the identification with Jebel Nebi HarQn, a little SW. of Petra, being very doubtful: see Dillm. on Nu. 214; Trumbull, Kadesh-bamea, p. 128 ff. (who thinks of Jebel Madura, some 50 miles NW. of Edom) ; Buhl, Gesch. der Edomiter, p. 22 f. — 51. Because ye brake faith with me, &*c] Nu. 2714a agrees in substance, and partly in expression. ?VO to break faith (RV. trespass) is a word belonging chiefly to the priestly phraseology, and found mostly in P, Ezek., and Chr. : see e.g. Lev. 5"- 21 (62) Nu. 3116 Jos. 7* (P), 22™ (L.O.T. p. 127, No. 43; p. 503, No. 3).— Midst (-pn)] as regularly in P (who rarely uses the syn. 2"}p, which D prefers : cf. on i42). — The waters of Meribath-Kadesh (the contention of Kadesh)] so Nu. 27ub (P), Ez. 4719 4828 : cf. the waters oj Meribah, Nu. 2013- 24 (P), Dt. 33s Ps. 818 io632f.— The wilderness of Zin\ a designation used only by P (Nu. 1321 50. D'Dj;] in Arab, 'am is patnms and patrueles ; in Heb. it commonly means people. It seems that the orig. meaning of the word was father's, kin, retained in Heb. in the two phrases be gathered to, and cut off from, one's D'DV, but usu. in Heb widened to people, while in Arab, it was narrowed to fathers brother, and fathers brother's children. Cf. Wellh. in the Gottingen Nachrichten, 1893, p. 480. XXXII. so— xxxiii 385 aoi 21u. 14 33s« 34s jos# I5if . Cf, zjn> nu. 344 jos# I58f). The site of Zin is unknown ; but the use of the expression shows that the u wilderness of Zin " must have been a name for the country round, or near, Kadesh (cf. Nu. 33s6; and see on i2). — Sanctified me not] or treated me not as lwlyt viz. by paying Me the honour and respect which are My due: cf. Nu. 2012 2714. The word is prob. chosen on account of its assonance with Kadesh. Plays on words are rare in P ; but they occur occasionally, e.g. Gn. 17s-17 Nu. 188 2018 ("contended"). — 52. To this verse nothing corresponds in Numbers. — Thou shall see the land from a distance (HJ30)] lit. from in front (286G) : cf. 2 K. 218 ("saw him from a distance"), 3M 4s8 (RV. "afar off"). " Before thee " (AV., RV.) is not a good rendering. XXXIII. The Blessing of Moses.— The Blessing of Moses consists of a series of benedictions, or eulogies, pronounced upon the different tribes (Sime'on excepted), v.'-25, with an Exordium v.**6, and a conclusion v.MW. The aim of the blessing is to signalize some distinctive feature in the char- acter, or occupation, or geographical situation of each tribe, with allusion, by preference, to the theocratic function dis- charged by it ; and at the same time to celebrate the felicity, material and spiritual, of the nation as a whole, secured to it originally by Jehovah's goodness in the wilderness (v.*"6), and maintained afterwards, by a continuance of His protecting care, in its home in Canaan (v.26-29). In general character, it resembles the Blessing of Jacob (Gn. 491"27) ; but there arc several more or less noteworthy points of difference. (1) It has an exordium and conclusion, distinct from the separate blessings, in which the prominent thought is the relation of the nation as a whole to Jehovah, and its manifold indebted- ness to His bounty; (2) the blessings are wholly eulogistic (contrast Gn. 49s-7- u~u) ; (3) the subject of a blessing is often some feature of a theocratic character (v.8-10- «• 19- 81d-* 86'27- M), especially such as originated, or were secured to Israel, in the Mosaic age (v.*-8* «-10- 16- S1- 27c"d) : in Gn. 49 the secular relations of the tribes are far more prominent, and there is no reference la the circumstances of the Mosaic age; (4) the tribe of Sirr /on is unnoticed ; (5) each blessing, except the first (v.9), 2* 386 DEUTERONOMY is introduced separately by the narrator, speaking in his own person (as v.8 " And of Levi he said . . ."). Compared, as a whole, with the Blessing of Jacob, the Blessing of Moses may be said to be pitched in a higher key; the tone is more buoyant ; the affluence, or other distinctive character, of the various tribes is portrayed in more glowing colours: ease, tranquillity, and contentment are the predominant character- istics of the age.* The most salient features are the isolation and depression of Judah (the notice of which, v.7, is brief, and very unlike the warm eulogy of Gn. 498"12), the honour and respect with which Levi is viewed (contrast the minatory tone of Gn. 49s"7), the strength and splendour of the double tribe of Joseph, v.13'17, and the burst of grateful enthusiasm with which the poet celebrates the fortune of his nation, settled and secure, with the aid of its God, in its Palestinian home (v.26-29). Reminiscences of Gn. 49 appear in v.13-16*22 (see the notes). Date of the Blessing. The Blessing contains more than one indication that it is not Mosaic. It is incredible that v.6* ("Moses commanded us a law") could have been written by Moses; and even though (as is done by Volck, p. 45; Delitzsch, ZKWL. 1880, p. 508) v.6 be rejected as a gloss, there remain other traits which it is difficult to reconcile with his authorship. V.27* 28 look back to the conquest of Pales- tine as past (" And he drove out the enemy from before thee, and said, Destroy ; so Israel dwelt securely upon a land of corn and wine," &c.) ;t v.12* w-28 describe special geographical or other circumstances (v.21 the part taken by Gad in the conquest of Canaan), with a particularity not usual when the prophets are declaring the future ; and the silence respecting * Contrast for instance v.8"11 (Levi, Jehovah's faithful minister) with Gn. 495"7 (Levi reproached for its violence, and scattered in Israel for a punish- ment) ; v.ia (Benjamin dwelling1 in tranquillity under Jehovah's shelter) with Gn. 49s7 (Benjamin a wolf, ever active in the pursuit of prey) ; v.17 (Joseph an unassailable military power) with Gn. 49^ (Joseph, though main- taining his position, sorely beset by foes) ; v.18"19 (Issachar happy in its peaceful country life) with Gn. 4914J> (Issachar mocked for its indolence and •lavish submissiveness to the foreigner). f These tenses cannot be naturally understood as "prophetic'' pasts 1 tt Dr. | 82, with the Obs. XXXIII. 3^7 Simeon presupposes a period, when (as was certainly not the case till considerably after the Mosaic age: cf. Jud. i8) the tribe was absorbed in Judah. Nevertheless, though not Mosaic, the Blessing is certainly ancient, though it is difficult to fix the date precisely, the historical allusions of the poem being either indefinite or obscure, and hence affording room for divergent conclusions. The Blessing presupposes a period when Reuben had dwindled in numbers, and Sime'on had ceased to exist as an independent tribe, when the tribe of Levi was warmly respected (v.*"), when the Temple had been built, and was regarded with affection by the pious worshippers of Jehovah (v.18), when Ephraim was flourishing and powerful (v.is-lfl. n), and Zebulun and Issachar commercially prosperous (v.16CKl); Judah, on the contrary (v.7), would seem to have been in some difficulty or need, and (see the note) severed from the rest of Israel. The circumstances of the nation must have been very different from those under which the Song 321-48 was composed: no trace of idolatry, or of Israel's declension from its ideal ; no foes, threatening Israel with ruin,— at most the allusions to local or contingent troubles in v#«b. 7), Hab. 38ff- Ps. 7716-20. Sinai, which is already called the " mount of God " in Ex. 31 (cf. 198), must, it seems, have been a sacred spot before the Israelites made it their halting-place (cf. Wellh. Hist. p. 343 f. ; W. R. Smith, ReL Sent. p. uof., ed. 2, 1894, p. ii7f.). The majestic mountain ranges on the other side of the great desert, which stretched as far as the eye could reach on the S. of Canaan, impressive both for their solitude (S. & P. p. I2f.) and for their savage grandeur, appear to have been regarded by the Israelites, before the establishment of the sanctuary on Zion, as Jehovah's earthly dwelling-place, whence He issued forth for the defence or guidance of His people. — Sinai] D always speaks of Horeb (i6). — Beamed forth (mi)] viz. as the 2. WD'D] jd may express either out of from, or off, on the side of = at (Ps. to8 and oft.): the former is more suitable here.— rnrfx] so Mass., with the note |nn npi in yna, i.e. to be written as one word, and read as two (n 3 e>8). m, for the reason stated above, cannot be correct : hence wt. are driven to conclude that the text is corrupt. Most of the suggestions that have been made are, however, questionable philologically : so n^lj (Graf) support, viz. for Israel (cf. Aram. K{nif>B=Heb. n\i; 1 K. 7" 1019), irtitfu XXXIII. a 391 rising sun, illumining the horizon with the splendour of its rays. This is what mr always denotes : cf. h m? Gn. 32s2 <81); and fig., as here, of Jehovah, Mai. 320: so by m? Is. 6o1-*. — Unto them] viz. the persons whom the poet has in his mind (Is. 132 332J Nah. i8 u its place"), i.e. here the people of Israel. — From Se'ir] i.e. from Edom (p. 6). The mention of Edom — a country generally so hostile to Israel — as a place whence Jehovah manifests Himself for the salvation of His people, is remarkable; but it recurs in Deborah's Song, Jud. 5* ("Jehovah, when thou earnest forth from Se'ir, when thou marchedst from the field of Edom"), and in the Ode of Habakkuk, Hab. 3s ("God came from Teman [a district of Edom], and the Holy One from Mount Paran ") ; and in Jud. 55 the theophanic storm on Sinai appears to be represented not as a consequence of Jehovah's descent from heaven, but as a consequence of His issuing forth from Edom. Were we better acquainted than we are with the ancient religion of Edom, the reason for this representation might be apparent. — Shone forth (jPDin)] Ps. 502 (from Zion), 802 941 : the thought also as Hab. 3* rpnn *UK3 PU31. — Front Mount Paran] or (collect.) the mountains of Paran: so Hab. 3s (just quoted). The data at our disposal do not enable us to fix with con- fidence the locality intended (cf. p. 4) : by some (Schultz, Keil, Palmer, Desert of the Exodus, p. 510, cf. pp. 288 f., 339, 344 f.) it is identified with Jebel Mugrah, a height of some 2000 ft., about 29 miles S. of *Ain Kadis, 50 miles W. of Edom, and 130 N. of Sinai, forming the S. part of the mountain plateau, now inhabited by the Azazimeh Arabs ; by others (Delitzsch on Hab. 3s, Volck) with the range of hills extending in a N.E. direction from Sinai, along the W. side of the Aelanitic Gulf, (Friedr. Del. ZKWL. 1882, p. 342, tentatively) standing-places (from the Assyr.), nH"itft< (Ew. Knob.) lightning-flashes (Aram. ie* to pour forth, but not spec of light), nn^K (Bo. Ke.)flre shot forth (of lightning', lit. fir* of throwing, from b>b and bt# from Aram, ne to throw, Heb. nitf in the n. pr. iim't^ Nil. i* 218), a sense which Ges. seeks to extract from MT., by treating in as contr. from nyt, from .tv to throw. Dillm., observing that the idea of lightning is best suited to the context, proposes either R^tz] ^9 (Ex. 2018) or fn[ij'] e><< ; these are by far the best proposals that have been made, the latter (as the f. pi. of TfiS is not found except um pr.) being the preferable one. 392 DEUTERONOMY towards Edom. The latter range of mountains appears to be the loftier and more imposing1 (cf. Hull, Mount Seir, Sinai, &c. pp. 55-61), if such characteristics may be presumed to have determined its selection in the present connexion. And El of Paran, if this be rightly identified with Elath (28), at the head of the Aelanitic Gulf (cf. Dillm. on Gn. 146), would seem to connect Paran somewhat intimately with that neighbourhood. — Approached (n^^)] nns is the Aram, synonym of S3 to come (cl. 8), found sometimes in Heb. poetry (v.21 Is. 2i12Jer. 3s3 al.). Approached is adopted merely to avoid the repetition of the same word came. — Out of holy myriads] i.e. from His abode in heaven, where He sits enthroned, surrounded by angelic hosts (1 K. 22w Ps. 80,7 Dan. 710 al.). But the sense thus produced is here unsatisfactory ; and it is very doubtful if the text is correct. A periphrasis for heaven is not a probable parallel to Sinai, Se'ir, and Paran ; and the thought of Jehovah's coming' forth from His heavenly abode (Mic. i8) should precede the three earthly localities : moreover, the angel hosts would be more naturally pictured as accompanying their Sovereign (Zech. 148 Ps. 6818W), than as left behind by Him in heaven. (3r (for holy) has K«3«f ; whence Ew. {Hist. ii. 198 ; Jahrb. Bibl. Wiss. iii. 234), Dillm. read tnp mnDD "from Meribath-Kadesh (32"), to which Oettli also inclines ; Bottcher, Neue Ahrenl. (less probably) vip ni-ijjtj " from the steppes (34s) of Kadesh"; Wellh. {Hist. p. 344) trip ju'td "and came to Meribath-Kadesh." Kadesh (as its name implies) was an ancient sanctu- ary, and for long a resting-place of the Israelites (i46 : cf. p. 32 f.), though details of their sojourn there are not preserved in our present Pentateuch. Its mention here would thus not in itself be unsuitable : though the geo- graphical character of Kadesh — a recess in a low limestone range, rising out of the plain (p. 6) — in view of the fact that Jehovah's theophanies are habitually associated with great mountain regions, does not lend prob- ability to the idea of a theophany from it. Wellh. 's reading may thus be worthy of greater consideration than Dillm. (p. 417 f.) is disposed to give to it ; for, to judge from its other name (Gn. 147) 'En-Mishpat, " Spring of judgment," contending parties sought at Kadesh authoritative settlement of their disputes ; hence it is quite possible that tradition may have con- nected part of Moses' legislative activity with the period of Israel's sojourn there. Other slight emendations, deviating less from the existing text, and none unsuitable to the context, would be n33"Vji for roanp (cf. p. 31 n.) "and came with holy myriads"; tnp nam nfcx) "and with him (so, for came, Sam. SoUPS : for the n, see on 347) were holy myriads " ; or n'm] enp ntayp (mentioned by Graf), " and with him were holy chariots " (cf. Ps. 6818 <"> Hab. 380). It is impossible to determine with confidence what the original text was. — The passage, as understood by the Jews (St " and xxxiii. 9 393 with him were myriads of holy ones " ; cf. C5 in clause * I« JijjiJv avrtZ iyytXn ft.tr avrtv), gave ruse to the belief that the angels assisted at the delivery of the law, Acts 7U Gal. 3™ (see Lightfoot), Heb. aJ Jos. Ant. xv. 5. 3 al. ; cf. Weber, Altsynag. Theol. p. 259. A burning fire for them\ the Heb. text has ych m K>K "fire was a law for them." But m " law " is a Persian word, found only in the latest parts of the OT. (Ezr. Est. Dan.): it is next to impossible that it can have been used in Heb. at the time when this Blessing was written. Various emendations have been proposed (see below), of which the most plausible is that of Dillm., here adopted, WJ^ for FN: for the thought, cf. Hab. 3* M He had rays of light (coming forth) from his hand," Ex. 201* Ps. 508. The theophany is described (as Hab. 38f) as accompanied by a flood of brilliant light. — 3. The verse, with its many aira£ elprjixcva, and other difficulties, can hardly be in its original form : as it stands, the general sense expressed by it is Jehovah's loving guidance of Israel, and the instruction which He vouchsafed to give it. — Had affection for (32n)] only here ; common in Aram, and Arab, in the sense of to love. The thought as 7T- 8 &c. — His people ()DV)] se ffi Dillm. Oettli, Marti : cf. the sing. pron. its in cl. b. The text has peoples (D*Dy). This regularly denotes the heathen nations (so Schultz, Keil), God's regard for which is, however, here entirely foreign to the poet's train of thought. — Its Jwly ones] i.e. Israel's, the "holy nation" (Ex. 19°; Dt. 7° 14s-21 2619). The pron. can hardly be rendered his, on account of the very harsh enallage 8. 3 3 h] the ptcp. without the subj. expressed is defensible (v.uj Dr. 8 '35* 6» Dav. § 100*); but here, as pff. precede and follow, 335 ((GSJEU, Kn. Di. Oe.) is preferable. — D'Dy] on the strength of Gn. 28* 48* Jud. 5" Hos. io", it has been supposed (Onq. Ibn "Ezra, Rashi, Graf, Kn. al.) that D*DJ/ may mean the tribes of Israel : but it is very doubtful if the promise that Jacob is to become " a company of peoples " (cf. " of nations " Gn. 35u), or Jud. 51* Hos. io14 (where " thy D*DP " appears to mean " thy kinsfolk " 1 see on 32M), justify the supposition that D'cy used absolutely would express this sense. — «sb] would be a pf. Pu. from nsn : but no root mn is known. De . Dieu, Ges. RSd. (in Thes.) al. render reclined, comparing Arab, 'ittakda (viii. conj.) to lean, recline {e.g. on seats Qor. I810 43s*) : but this rend, is very dub. ; there is no genuine root taka'a in Arabic ; 'ittaia'a, like 'atta'a (iv.), is a secondary formation from waia'a (Freyt. s.v. ; Lane, p. 2962). Graf, Knob, would read tSR, comparing Arab, thakka peregrinatus fuit ; but * * * should correspond to Heb. •*, not n. Other explanations are still leas satis- J 394 DEUTERONOMY Personae, which would then be involved in the following thy. — Followed] the rend, is given conjecturally, I3n being in fact a vox nihili; see below. — At thy foot] i.e. at thy guidance (see below): cf. i83 &c. — Thy words] i.e. commands, laws, &c. — 4. Possession (HKnto)] otherwise only Ex. 68 (P), and Ez. ii15 254*10 3324 362-8-6, of a territorial possession. n?n3 in- heritance lends itself to fig. uses ; and hence a late Psalmist can speak of the law as his n^na (Ps. 119111) : but the metaph. use of ntniD is not probable ; and the reference is no doubt to Canaan, of which the cogn. verb B>T> is constantly used (Dt. 45 &c). — Assembly (n^i?)] only Neh. 57 : ?np is the usual word (23s 0)), — 5. Became king, &c] Jehovah assumed, as it were, the sovereignty over Israel, when the tribes with their leaders (v.21) were gathered about Him, on the " day of the assembly " (910 io4 1816) at Sinai.— -Jeshurun] the designation shows that Israel is here contemplated under its ideal character (3216). — King] of God, as Nu. 2321 ; cf. Jud. 8M Is. 3322. Graf, Wellh. (Hist. p. 254), Stade (Gesch. i. 177), Reuss, Kuenen (Hex. § 13. 16), Cornill, § 13. 6, render "And there was a king," &c, sup- posing the reference to be to the recognition of Saul as king by united Israel. But this, as Dillm. observes, does not seem to lie in the line of the poet's thought. CI. ° leads on appro- priately to the notices of the separate tribes, which follow (Di.). 6. Reuben. Let Reuben live, and not die | But let his men be few. factory. The Versions, and Jewish authorities, render no help, in most cases merely conjecturing' from the context ; <& »*'* n (as though win Jbr ttn), & pano followed, Aq. percussi (as though tin), TS qui appropinquant pedibus tuis, Ibn 'Ezra wmm, Kimchi iffX'fr vfm namu lDipD 'fi5 irjy. la^.n, or WD], is the idea that is required (see the note on "iSj-i1?) : but there is no Heb. word expressing it, which graphically resembles Wfl : the corruption, it is evident, is deep-seated. — "J^nV] the V does not express locality, but is the S of norm (nu), as 1 S. 25** "who went according to her foot," i.e. attended her wherever she went, Gn. 3088 33" {ace. to the foot — i.e. pace — of the cattle), Is. 41s (RV. 2nd m.), Hab. 3*. — ttef] the "synchronistic" impf., as Is. 4214 Jer. 15* 1 S. 188 Ps. 261 (Dr. §§ 34 end, 163 ; Dav. § 141. R.8). — Ynnanoj with p part. The form n"]^ (not elsewhere) excites sus- picion.— i. nSnp] poet, for nhnp^z cf. Is. 28* 4814 (G-K. § 119. 5).— 8. in'] beginning the clause with emph, : cf. Job 318 1610 iqu al.; and vw v.n Is. ii7*14 318 al.—G. 'nn] the sg., as 32s8.— i-no] on 427.— ibdd] lit. number (G-K. xxxiii. 4-6 395 The series opens with Reuben, the first-born (Gn. 49s). The blessing is a qualified one, and corresponds with the position actually taken by Reuben in history. The tribe main- tained its existence, but was not politically important; and its numbers were probably greatly reduced. It is reproached by Deborah (Jud. 515f) for its indifference in a great national crisis; and many of the cities assigned to it in the "table- land" ("M^cn) N. of the Arnon (Jos. 1313-28) appear afterwards (see the Inscription of Mesha'; Is. 15-16; Jer. 48) in the possession of Moab. It is rarely referred to in the history. The dwindling numbers, and national insignificance, of the tribe, are reflected in the Blessing; Reuben is to be saved from extinction, but its existence is to be a precarious one. — Sime'on, Leah's second son, who would naturally follow Reuben (as Gn. 49s), is passed by. This, it seems, is to be explained by the fact that Sime'on at an early period was virtually absorbed by the tribe of Judah, in the S.W. of whose territory, about Beer-sheba', its possessions lay : all the Sime'onite cities enumerated in Jos. ig1'9 are classed in ,528-s2.u as belonging to Judah (cf. also Jos. 199 1 Ch. 4"- 81) ; after the division of the kingdom, Sime'on hardly figures as an independent tribe ; nor is a single member of it named as resident in the same cities (Neh. u26ff-) after the exile (cf. Ew. Hist. ii. 287 f . ; Stade, Gesch. i. 154 f.). Its early close connexion with Judah is attested by Jud. i8- ir. Cod. A and other MSS. of (Er insert Sv/acwv in cl. b, rendering (falsely) xai 2v/icu)v card) woAvs ev d/}i0/xu>; but this is evidently a correction, § 141. 2 R1 ; Dr. § 192. 2 j Dav. § 29°), idiom, for numerable, few (Is. iou ; Nu. 9W; Dt. 4r a/.). The qualified blessing has appeared to many to be a difficulty ; and attempts have hence been made to extract from the verse a different sense. Thus Graf, Ke. understand the neg. in nc Ski to rule also the foil, clause (as Ps. 9W 3519 38s 44" 75* 1 S. 2s) ; but this happens only where the neg. holds the principal place in the first of two parallel clauses : here it holds a subordinate place, the words and not die being added to Let Reuben live, merely for the sake of emphasizing that (cf. Ps. 285b Jer. t" 187 2i10 24* 4210); the first clause of tin verse, therefore, so far from supplying a neg. to determine the second, in reality contains only an affirmative proposition. Di. treats l in in as = so that (G-K. § 109. 21' R ; Dr. § 64 ; Dav. § 650) " Let Reuben live ; and let him not die so that Ms men be few" ; but this rend, destroys the rhythm and symmetry of the verse 39^ DEUTERONOMY made to remove what had the appearance of a difficulty. Set further at the end of the note on v.r (p. 397 ft). 7* Judah. v Hear, O Jehovah, the voice of Judah, And bring him to his people t With his hands he hath contended for it, And be thou a help from his adversaries. The prayer of the first line implies that the tribe desires something — whether release from peril, or success in war, or union with its natural allies — which it has not yet attained (Ps. i87<*> 62s »• cf. Gn. 21" Nu. 20"); the prayer that it may be "brought unto its people" implies that it is separated from them. And the tribe being spoken of as a whole, the " people" to which it is to be brought can only be the rest of Israel. When, however, was Judah, relatively to the rest of Israel, in the situation thus presupposed ? And what is the separation alluded to ? Onq. paraphrases : " Hear, O Jehovah, the prayer of Judah when he goeth forth to battle ; and bring him back to his people in peace " ; and the words are explained similarly by Keil and others. But this exegesis is question- able : the limitation expressed in the first italicized clause is not suggested by anything in the text, which implies that Judah is generally, at the time contemplated by the poet, in need of assistance. And we at least know nothing from the history of its having been the custom for Judah to fight on behalf of the other tribes, and in separation from them ; Jud. i» 2018 do not prove it. Judah, during the period of the Judges, so far from having been the champion of the other tribes, appears rather to have held aloof from them, and pursued an independent course of its own : in the Song of Deborah, it is not even named. By many the words have been interpreted as a prayer, uttered from the point of view of an Israelite of the Northern kingdom, for the reunion of Judah and Israel, either (Riehm, Einl. i. 313) during the rivalry (2 S. 2-4) between the two kingdoms of David and Ishbosheth, or at some period (see p. 387 f.) after the rupture under Jero- bo'am I. (so Ew. Hist. i. 128; Graf, p. 28 f . ; Wellh. Hist. p. 282; Stade, Gesch. t. 160; Dillm. ; Westphal, ii. 50). xxxiii. 7 397 Although, from a Judaean point of view (i K. 12 Is. 7" &c), the rupture was viewed as a defection of the Northern tribes from the dynasty of David, yet Judah was the smaller unit, and the Northern kingdom retained the national name of " Israel," so that an Ephraimite, who, whether on religious or political grounds, regarded the division as a misfortune, might well speak of Judah as being brought to the larger whole, of which it was naturally a part, viz. "its people" Israel.* It is not a decisive objection to this view that bring back (uTKVi) would be used of a reunion, rather than merely bring (uN'on) : see Dt. 306 Ez. 3624 3781 al. Clause ° will then allude to the leadership naturally assumed by Judah under David and Solomon: the victorious wars of David (2 S. 8, &c.) might well be described poetically as contests in which the tribe was engaged for the common weal. This is the best explanation of which the words admit : our ignorance of the exact circum- stances under which the Blessing was composed, naturally precludes us from being confident that it is the correct one. Clause d, "if it be not meant quite generally, could be readily understood as an allusion to the invasion of Shishak, 1 K. 14*"." (Dillm.). — With his hands, &c] justifying the desire for reunion, just expressed, by a reference to Judah's services for the common weal. But W 3*"| *pT (addressed to God) "with thy hands contend for it" (Is. 40™ 51s8 &c), is (as Di. also allows) a plausible conjecture (Stade, I.e.). The brevity of the blessing of Judah, and the martial terms of y.u, which seem unsuited to the character of Levi, led K. Kohler (Der Segen Jacob's, 1867, p. 5) to conjecture that v.r was misplaced, and that it ought to follow v.10, in which case v.u would of course relate to Judah. Gratz (Gesch. derjuden, ii. 1 (1875), p. 486 f.) went further, following R. Eli'ezer, a Talmudic author of the 2nd cent. A.D., in applying to this verse the 7. & 31 vr] constr. as Ps. 3» 17* " 44* &c (G-K. | 144. 4* | Dav. |I09R.«). * On the theocratic relation of the kingdom of Israel to that of Judah, see an excellent paper by the Rev. A. Robertson, D.D. , in the Thinker, Jan. 1895, who points out well that though Judah became ultimately more important, nevertheless, during the two centuries following the division of the kingdom, Israel was both politically the more powerful and also the chief centre of spiritual life and activity (Elijah, Elisha', Amos, Hose*'). 398 DEUTERONOMY somewhat bold exegetleal canon that when a word did not suit a passage another more suitable might, if necessary, be substituted for it, and, in reading accordingly, Simeon (twice) for Judah. Heilprin, Hist. Poetry of the Hebrews (New York, 1879), i. 113-116, and Bacon, Triple Tradition^ pp. 270-272, argue strongly in support of this correction, and, combining with it the emendation suggested by Kohler, obtain, as the Blessing of Sime'on (v.7), " Hear, O Jehovah, the voice of Sime'on, And bring him to his people " (the reference being supposed to be to the remnant of Sime'on* ites, who found refuge in Se'ir, 1 Ch. 4aL) ; and, as the Blessing of Judah (v.u), "Judah with his hands contends for himself, And thou art an help from his foes : Bless, O Jehovah, his might, And accept the work of his hands ; Smite through in the loins those that rise up against him, And them that hate him, that they rise not again " (Heilprin, p. n6f.; slightly differently Bacon, p. 315). The correction is an ingenious one: but no reason appears for the transposition, and other alterations, which it postu- lates : and it is difficult not to feel the justice of Dillmann's verdict, that it is "too violent" to be probable. (The play on Sime'on in "Hear" (shemdT) is no appreciable argument in its favour ; for though the names of the tribes are played on in Gn. 49 (v.8,18*19), this is not elsewhere the case in Dt. 33, — it in v.T, on mvr, being very doubtful.) 8-11. Levi. • Thy Thummim and thy Urim be for the man, thy godly one, Whom thou didst prove at Massah, With whom thou contendedst at the waters of Meribah : • Who saith of his father, and of his mother, I have not seen him, Neither doth he acknowledge his brethren, Nor knoweth he his own children ; For they keep thy saying, and observe thy covenant 1 • They show Jacob thy judgments, And Israel thy direction (law) ; They set incense in thy nostril, And whole-offerings upon thine altar 1 u Bless, O Jehovah, his might, And favour (accept) the work of his hands ; Smite through in the loins those that rise up against him, And them that hate him, that they rise not (again). Contrast Gn. 49s"7. — 8. Jehovah is addressed, with the petition that the privilege of guarding for Israel the sacred lot may be confirmed to Levi, whose fidelity had been so severely tested in the wilderness. — Thummim and Urim] else- where always Urim and Thummim> Ex. 2880 Lev. 88 Ezr. 268 ( = Ne. 765), and esp. 1 S. 14" ffir ("Wherefore hast thou not answered thy servant this day ? if this iniquity be in me or in Jonathan my son, O Jehovah, God of Israel, give Urim ; but if it be in thy people Israel, give Thummim ")t : the Urim alone xxxin. 8 399 are named Nu. 2781 1 S. 28°!. — For the man, thy godly one] i.e. the tribe Levi, cc.iceived collectively, and personified as an individual; in clauses b> c it is then described as being " proved" at Massah, and "contended" with at the waters of Meribah, viz. (if the reference be to what is described in our existing Pent.) in the persons of its two representative leaders, Moses and Aaron. This rend, is supported by the prominence which it gives (in agreement with the other blessings) to the tribe itself: but the sense put upon cl. b' ° is rather strained. Dillm. Oettli render "for the men of thy godly one," viz. of Moses, the men of his tribe (c"N being collective, as Jos. gtL Jud. 822 Is. 58- 7 ; and often) ; in this case the relatives in cl. b> ° will refer directly to Moses. The passage, however, occasions difficulty: for (1) the words, taken in their natural sense, refer to the tribe generally (notice the plurals in v.91), which however is not mentioned upon either of the occasions referred to (Ex. 171-7 ; Nu. 20113) ; and (2) even if it be granted that the tribe is conceived as represented by Moses or Aaron, nothing is elsewhere said of either having been tried by Jehovah at these places : but (with a play on the two names) it is said in J (Ex. i72b-*: cf. Dt. 6lfl o^) that the people "proved" (see on 616) Jehovah t Massah ("Proving"), and in E (Ex. I72a-7) that they "contended" on the same occasion with Moses at Meribah ("Contention"); further, at a much later period of their wanderings (Nu. 2088 J), that they "con- tended" with Moses, — or (in P) with Jehovah (Nu. 2018, cf. 2714), — at the "waters of Meribah," in Kadesh. Upon the supposition that the present passage alludes to the incidents thus recorded, it is commonly understood to say, with another play, that Jehovah "proved" the tribe in Moses' person — or (Di. Oe.) "proved" Moses himself— at Massah (Ex. 17), viz. by observing how he wou.- behave under the provocation of the people's complaints; and "contended" with him at the waters of Meribah (Nu. 20: cf. Ps. 818 "I tested thee [Israel] at the waters of Meribah "), ««». indirectly, by subjecting him to the test of a trying and arduous situation.* But this ex- • Which, at least according t. P (Nu. so"-* 271* Dt. 32" j cf. Ps. ioffaL), neither Moses nor Anion >- ired. This representation certainty 400 DEUTERONOMY planation cannot be said to be a natural one. Wellh. (Hist. p. 134), Bredenkamp (Gesetz u. Proph. p. 177, Smend, Alttest. Rel.-gesch. p. 78: Dillm. also inclines) render cl. °, "For whom thou contendedst" (Is. i27 5122) — viz. by enabling Moses and Aaron to satisfy the people with water : but even so, as Bred, allows, the reference to Ex. 17 Nu. 20 remains difficult; and the possibility must be admitted that another version of the incidents at Massah and Meribah was current, in which the fidelity of the tribe was in some manner tested directly by Jehovah. — Godly (Ton)] lit. kind or kindly (akin to "fpn, p. 102) ; but as in ancient Israel kind men were also commonly God-fearing men, the word acquired the sense of godly, pious. It is so used often in the Psalms, esp. late ones (44 306 3*24 3728 &c0 1 and in the Maccabaean age it became the name of the pious, or patriotic party, who opposed the Hellenization of their countrymen ('Ao-tSaiot, 1 Mace. 2** 718 2 Mace. 148). — 9. The subject is the tribe generally, who referring to man (or men) in v.8, the numbers alternating in the parallel clauses, as is often the case in Heb. poetry, when a group of persons is spoken of. The intention of the verse is to predicate of the members of the tribe a repudiation of all considerations based upon earthly relationship. The reference is, however, disputed. The verbs in cl. a,b> c may be either present or past (said, did, knew). It is often understood to refer to the incident Ex. 32s7-29, when the "sons of Levi," dis- regarding all ties of relationship, signally manifested their zeal for Jehovah, and were rewarded, it seems (see v.29; and cf. on io8), with the prerogative of the priesthood. Others (J. D. Mich., Graf) suppose the words to be meant more generally, and to denote hyperbolically the disregard of even the closest of worldly ties or interests, with which the discharge of a sacred office — whether the administration of justice (on 177), or other duties (Mai. 29) — should be conducted. Thus Onq. paraphrases: "Who has no compassion on his father or his mother when they are convicted by the court, and regards not the persons of his brothers and sisters." The causal clause, cannot be alluded to here, where the context shows that something credit" »ble to the tribe (or its representatives) is in the poet's thoughts. XXXIII. 9-10 40I tittf *»**»ding of which is quite general (" For they keep," &c.), favours this interpretation. Probably, however, the other should not be excluded (Baudissin, Priesterthum, p. 77 ; Oettli ; cf. Dillm.). The intention of the poet is to describe the disinterested spirit in which the ideal Levite discharged his priestly office ; but in doing this he so expresses himself as to alluda at the same time to the occasion Ex. 3227-M, on which a similar spirit was displayed in a conspicuous degree. As Oettli remai ks, the words are applicable, in a certain sense, to every sacred trust : cf. Mt. io37Lk. 1426; alsoDt. i37(8)ff-. For another view of the meaning of the passage, see Wellh. Hist. p. i35f. — I have not seen him] a hyperbolical expression of repudia- tion (Job 818).— Acknowledge p*1??)] 2117. — For they keep, &c] the ground of this disinterestedness, viz. their strict observance of Jehovah's commands. — Saying] i.e. command (Is. 5s4). — Covenant] cf. on 418. Here of the conditions under which the priesthood was entrusted to the tribe of Levi (so Jer. 3321b Mai. 24-6-8). — 10. Two great duties of the priestly tribe are indicated in these words: (1) to decide, in cases brought before them, in accordance with the principles of Jehovah's "direction," or "law," of which they are the guardians (Jer. 88) ; (2) to maintain the service of the altar. (For three other duties, see on 108.) Show is lit. direct (hdrah), corresponding to the following direction (law) : the two terms are used, which denote regularly the priestly duty (see on 1710; and cf. Ez. 4423) of giving direction (Tdrah) on points of ceremonial observance. Micah (311) charges the priests with granting "direction" for money: Ez. (2220) and Zeph. (3*) speak of Jehovah's "direction " (law) suffering violence ; for an example of "direction" being inquired for, see Hag. 211"18. By judgments will be meant decisions in civil and criminal causes, or the ordinances founded upon them (see Ex. 211 Ez. 44s4 ; and cf. on 41 177). In neither case is, however, a moral element to be re- garded as excluded. "Jehovah is distinguished from the gods of Israel's neighbours, and towers above them, as the God in whose name justice was administered, and of whom it could be said that He was not known where the laws of honour and 9. vmS\ S^about, as Gn. 20" at. 26 402 DEUTERONOMY good faith were violated ; " hence the priest, as His organ and interpreter, is "the bearer and appointed upholder of right™ (Kuenen, Hibb. Led. p. 90). And so Hosea represents Jehovah's Torah as a moral agency (4fl"8), and attributes the crimes rampant in Israel (v.lb- 2) to the priests' forgetfulness of its true character (v.6b), and to their worldly unconcern for the " knowledge " of God, which its possession implies (v.6a) ; many moral precepts, also, are embodied in Lev. 18. 19 (H) ; and the " judgments" of Ex. 21-23 are directly designed for the maintenance of justice, and civic righteousness, between man and man in Israel (comp. Kuen. I.e. pp. 83-91 ; Hex. § 10. 4; Smend, Alttest. Rel.-gesch. pp. 77 f., 277; Wellh. Hist. pp. 394-396, 434-439; Montefiore, Hibb. Led. pp. 45 f., 49, 64 f., 69-71; Benzinger, pp. 321, 324, 41 2 f . ; Nowack, ii. 97 f.). — Incense] to burn incense was the duty (and privilege) of the priests: see 1 S. 228, and (in P) Nu. 16610 176 (1640). (Wellh. Hist. p. 64 f., Nowack, ii. 246 f., and others, contend that here and Is. I18 not incense, but sweet-smoke, is meant, and that the reference is to the fat of the thank-offerings burnt upon the altar : cf. Ps. 6616, and the cognate verb TDpn "send up in sweet-smoke," Lev. 35 &c.) — In thy nostril] for the fig., cf. Ps. i8»(8), and Gn. 821 Am. 581 Lev. 26s1.— Whole- offerings (£^3)] see on i317(16). — With the entire passage, comp. Mai. 2*'9, where, in terms recalling those used here (law*=lt direction"), the prophet deplores Levi's declension from its ideal. — 11. His might] i.e. his ability for the efficient discharge of his sacred trust (so ffi io"xws> "& fortitudo ; Graf, Ke. Di. Stade, Oettli). In itself the word might equally mean substance, possessions (AV. R.V.), as 817; but wealth is not, either elsewhere in Dt., or generally in the earlier historical books, the predominant characteristic of the tribe. — The work of his hands] i.e. (at least chiefly) his services in connexion with the altar, which, if they are to be efficacious, must be favoured (or accepted) by Jehovah: cf. Hos. 818=Jer. 1410 (UT\ fc6 mm), Am. 522 Ez. 2041 4327; and for acceptance {fxj?) Jer. 620 Is. 56* 607 Lev. i8 al. (rendered favour Ps. 513(12> Is. 6010 al.). — Smite through (JT10)] or wound severely C1289). con- ii, d'jud) as to, or on, tne 101ns : cf. Ps. 30, and on 19° (Dav. % 71 V— XXXIII. u-ia 403 (use: cf. of the head (irremediably), Jud. 5* Ps. 68w no6 Hab. 318. — The loins] named as the centre of strength (Ps. 6611 6924 Na. 2211 Ez. 297).— VOJ3J Ex. 157 Ps. i8«K8») al. (poet.). Cf. Ps. i889(88>Dip l^ N^>1 DUTIES. — The general picture given in these verses, of the rights and privileges of the tribe of Levi, harmonizes with the representation contained in other passages of Dt. ; see the notes on io8t 181*8 (pp. 214, 219 f.). 12. Benjamin. u The beloved of Jehovah dwelleth securely beside him 1 He encompasseth him all the day, And He dwelleth between his shoulders. Contrast Gn. 49s7. The tribe is characterized (so to saj \ as Jehovah's darling, enjoying in a special degree His pn~ tection and regard. " Certainly the whole people is Jehovah's TTJer. ii16 [cf. 127], all His faithful servants are CTT Ps. 607 [=io87], but the tribe which He has chosen to put His name there (Dt. 125 &c. ; cf. Ps. 872), is specially honoured by Him, and receives this title in a special sense (cf. Ps. 1272), as Solomon was once named Jedidiah 2 S. 122*" (Graf). Perhaps the smallness of the trite, and the recollection of the affection with which, as tradition told, its ancestor, the child of Jacob's old age, had been regarded by his father (Gn. 431'14 4420 &c), may have contributed towards its being so described. TT is a poetical word, choicer than 3inx, and occurring, besides the passages quoted, only Is. 51 Ps. 451 ('''/<) 8^a# — Dwelleth securely] lit. in confidence : a frequent phrase, denot- ing undisturbed security, Jer. 23s 3316 Ps. 169 (of freedom from the fear of death); cf. with 3P», v.28 1210 Lev. 2518t 1B &c. — Beside him (vbv)] the word is doubtful (see below) ; it intro- duces an idea which harmonizes imperfectly with the figures in cl. b' c ; and the thought of cl. 8 is complete without it (for the rDp] poet., as often, for vSy O'Dpn (Dav. § 98 R.1). — JiDip' p] i.e. pDip' "lytjp poet, for D?p? (Is. 2410 &c): Dr. § 41.— 12. Sam. <£,£ omit the first vSp (G 0 t>i; might be thought to be a paraphrase of p'Sy ; but this is elsewhere regularly Z^irrti)', "E and several Heb. MSS. omit the 2nd. In view of the wide use of hy to denote beside {Lex. Sy 6), it cannot perhaps be said that h'j ]:v would not be a possible constr.; still hy = beside is rarely said of persons except with noj; and 3yj (Gn. 183 451 &c), which are not quite parallel (being prop, to stand over), and never elsewhere with pc or ar\ The first clause i», in fact, complete at securely : in cl. b it seems that vSp 404 DEUTERONOMY ground of Benjamin's security follows in cl. b' c). It has not improbably come into the text here by error. — He encompasseth /urn] God encircles Benjamin with His protection (cf. Is. 315). — And He dwelleth between his shoulders] alluding to the site of the Temple, just within the rocky border of Benjamin (Onq. SAMP ntpfl WjnM% Rashi, Ew. Graf, Dillm. &c). The boundary between Benjamin and Judah ran close along the S.E. of Jerusalem (cf. Jos. 158 1816) ; according to the later Jews, the Temple itself was in Benjamin, and the courts in Judah. Benjamin is pictured as a reclining man ; the use of the term shoulders (vana) being facilitated by the fact that it has also a geographical sense, denoting the shoulder or side of a mountain {e.g. Jos. 158 1816 the " shoulder of the Jebusite," of the same mountain-side on the top of which the Temple stood). pK> is the usual expression for Jehovah's dwelling among His people, as Is. 818 Joel 417-21 Ps. 6817<16> 74s Ez. 437 al. ; cf. (in the causative conj.) Dt. 1211, with the note. The expl. "Between his (Jehovah's) shoulders — i.e. on His back — he (Benjamin) dwells" (Schultz, Volck, Ke.), intra duces an unsuitable idea, as well as one which is incongruous with the preceding clause; Jehovah may be said finely to bear His people (3211 Ex. 194 Is. 46*), but Benjamin could hardly be described as dwelling upon Him. 13-17. Joseph. — Fertility of soil, and indomitable military strength, are the blessings for which the poet eulogizes the double tribe of Ephraim and Manasseh. The verses contain several unmistakable reminiscences of the Blessing on Joseph in Gn. 49*2-26. u Blessed of Jehovah be his land, From the choice fruits of heaven, from the dew [conj.i of heaven above], And from the deep that coucheth beneath t t]sn and vSy »]Sn are alternative readings, and one of the two vhy should be omitted. — *)Bn] only here. The meaning surround (rather than cover) is supported by Arab, haffa (Qor. 1831 of a garden surrounded by palm-trees, 397B of angels surrounding God's throne), fj'in shore (as surrounding the Bea), n|ij bridal chamber Ps. 198 Joel 216 (as enclosed). Is. 4* n$n seems to mean canopy ; but the text is here doubtful. Aq. warrant (whence TB quasi in thalamo morabitur), treating qsn as a denom. from n$n. xxxiii. i3 4°5 14 And from the choice fruits of the crops of the sun, And from the choice fruits of the yield of the months i u And from the top of the ancient mountains, And from the choice fruits of the everlasting hills ; M And from the choice fruits of the earth and its fulness, And the favour of him that dwelt in the bush — Let them come upon the head of Joseph, And upon the crown of the head of him that is prince among his brethren ! ■ His firstling bullock, — it hath majesty, And its horns are horns of a wild-ox ; With them he pusheth peoples, All together the ends of the earth t Those are the myriads of Ephraim, And those are the thousands of Manasseh. 13. The poet begins with the primary requisites of a pro- ductive soil, an abundant supply of rain and dew from the sky, and of fertilizing springs in the earth. From (v.13-16) denotes the source of the blessing: English idiom would naturally say with ; but as this could not stand in v.18c- 15», from has been adopted throughout for the sake of uniformity. 130 by usage (see below) denotes "choice fruits"', rain and 13. -ud] v.""11 Ct. 4"- " 7W (each time of fruits)f. Arab, majad k honour, dignify, nobility ; Syr. kijd (rare) is fruit, HL K"UD (also rare) L choice fruit. The word may be here a North Isr. Aramaism. — '33r] the ' is an old case-ending, having in Arab, the force of a gen. (as 'ibnu 'Imalki, son of the king), but in Heb. retained only exceptionally as a binding vowel, connecting a word in the st. c. with its gen.: viz. in certain pr. names (as frn'sta, Vk"U1, Stnn &c), in the particles vta (regularly), and 'nSn (Dt i88 4U Jos. u" i K. 3M I230 Ps. iS'H), otherwise in prose only Gn. ji39**9, and (doubtfully) Lev. 260,43-43: in poetry, in '*p (for jp), some 30 times (not in the Pent.), otherwise about 30 times, esp. in participles before a noun provided with a prep. (G-K. § 130. 1 ; Dav. § 28 R.1), viz, in the Pent. Gn. 4c;11*11 Ex. 15* H33 mw, and here ; in other books, Hos. iou rmS 'm.-iK, Is. i21 esro vinSd, 2218,18 Jer. io17 1UD3 'nan*, 22M piaVa Tun' BTHO 'mjpD, 4918-1* 51" Ez. 27* Ob.» Mic 7" Zech. n"«" Lam. i»'i«»4a Ps. ioi* no* ii3»-«-»-» H4« 1231, prob. in Tip 'dbki 'jm Is. 47s* w Zeph. 2", very doubtfully in Ps. H38(read U'nnS), H61: where the word is a ptcp. fern., the Massorites often substitute a more regular form, as Jer. io1T. See further G-K. § 90. 3*. The facts of the usage have but to be stated for it to become at once apparent that it is no " archaism," upon which an argument can be founded for the Mosaic authorship of the Pentateuch (cf. L.O.T.* p. 528 f.). — .ijd] Ex. 32"*t. — *pK,i3!?] an impossible form t read either (Dillm.) nji«\3$ (1 S. io7), cf. pvtn Gn. 49M; or (ROd. in Thts. Index, p. 1 1, Ols. p. 452, Konig, i. 646 f., G-K. § 48. 3 R.) nyj?» for tao), improving at the same time the parallelism of the verse. Heaven above, exactly as Gn. 27s9, and esp. 40,26, the same verse from which the following words, " the deep that coucheth beneath," are also borrowed. The "deep," like the "deeps" of 87 (see note), is used of the subterranean waters (418), the supposed source of springs and rivers, as of nutriment to trees (Ez. 314). — Coucheth (J"1-^)] properly, as an animal (on 2919 (2°)) : perhaps the subterranean deep was pictured as a gigantic monster. — 14. The allusion is to the various crops of fruit, vegetables, grain, &c, which ripen at different seasons of the year. — Crops (JIMS]"))] lit. in-comes (cf. N^fl bring in, 2 S. 910) : in the sing. usu. rendered increase (i422- 28), in the pi. used of the crops of successive years (2 K. 86 Lev. 2515< 16). — Yield (&*!■>)] properly something thrust forth: only here. — Months C^rn*)] w'tn a P*ay uPon 0!!? moon, in poetical parallelism with sun. — 15. Cf. Gn. 4926 ("the blessings of the perpetual mountains [read *"V\n for ^tfn ; see Hab. 36], the delectable things of the everlasting hills "). May the mountain sides, to their very top (Ps. 7216), be fertile with good things, for the support of man or beast ! — 16. The first part of the blessing here reaches its climax: may Nature at large be prodigal for Joseph of her best gifts ! may he secure, above all, Jehovah's favourable eye ! The earth and its fulness, as Ps. 241 Mic. i2 al. ; cf. Ps. 5012 8912 fen).— Favour (pn)] cognate with ny-j to favour (or accept), v.11: cf. Ps. 518<12> 3o8<7> 5120 <18> (AV. good pleasure), Sg18*17). AV. here goodwill. It corre- sponds to evSo/cta. " In ' Him that dwelt in the bush ' (Ex. 32**), God, by an advance beyond Gn. 4924t, is designated emblem- atically as the God of the Mosaic covenant" (Dillm.). To dwell, or inhabit {\2W), — the word used regularly of Jehovah's abiding with His people (v.12), — suggests a more permanent occupancy than is implied in the narrative Ex. 3s-4; and is possibly the survival of an ancient belief to that effect (cf. W. R. Smith, Rel. Sem. p. 176 f., ed. 2, p. 193 f.). Clauses0*4 xxxiii. i4-i7 4°7 are exactly as Gn. 49**, with the one change of let them come for let them be.—V™ T"] so Gn. 49™ Lit. either "the separate one fW)," or " the crowned one f*>) of his brethren," i.e. either distinguished from the others, in influence, wealth, &c, or actually a prince among them: cf. Lam. 47 (RV. nobles)\ ; IpTO? Nah. 317 (RV. /Ay cn>«wtt/)t. In either case, a title of distinction, implying superiority to the other tribes, and reflecting the affluence, dignity, and power which, in its flourishing days, belonged in a pre-eminent degree to the double tribe of Joseph.— 17. The poet proceeds here to describe, in hyperbolical language, the invincible military power possessed by Joseph's firstborn ; and ends by stating explicitly that the people thus blessed are the thronging multitudes of Ephraim and Manasseh.— His firstling bullock] i.e. Ephraim, in accordance with Gn. 4813-20. Ephraim is figured as a young and nobly- built bullock, possessing horns of immense size and strength, with which it pushes, or butts (1 K. 22" Dan. 8<), with such effect that even remotest nations are powerless before it. — Wild ox] Heb. rtfent, a gigantic species of ox, now extinct, the formidable horns of which are also alluded to in Ps. aaM 92" Nu. 23M( = 24<»). The characteristics of the re* em are, in particular, its formidable horns, its size and strength, and its untamableness (see esp. Job 39*"u). Tristram (NHB. pp. 146-150) pointed out that the animal meant must be one now extinct, the Auerochs of the old Germans, the Urus of Caesar (B.G. vL a8, —described as being nearly as large as an elephant and untamable), the Bos primigenius of naturalists ; Mr. Houghton has shown more recently, from the pictorial representations on the Assyrian sculptures, that the Assyrian rimu was a gigantic species of Bos } and it is remarkable that four teeth of an ox similar to the Bos primigenius should have been dis- covered (Tristram, I.e. p. 150; Land of Israel, pp. 9~12) m the valley of the Nahr-el-Kalb, in the same neighbourhood in which Tiglath-Pileser I. (B.C. 1 1 20-1 100) claims to have hunted and killed the rimu, "opposite the land of the Hittites, and at the foot of Lebanon" (Houghton, Trans. Soc. SM, Arch. v. (1877), pp. 33, 326 ff.; Nat. Hist, of the Ancients, p. 171 CF.: see also Cheyne on Is. 34' ; Friedricb Delitzsch, The Heb. Lang, in the Light of Ass. Research, 1883, p. 6f., ProUg. eines neuen Heb.- Aram, WorUf buches, p. 16 f.). Comp. Schrader, KAT* p. 456, where Shalmaneser U. says, " His land I trod down like a rimu."— The Arab, ri'm is the Antxloj* leucoryx, a graceful, gentle creature, inhabiting the sandy wastes 0/ Arabia and N.E. Africa, which cannot be the Heb. r/em. 17. m» Tna] the cos. pendens, as 3a4. — rm'] ct 00 ▼.'. 408 DEUTERONOMY Ends of the earth] parallel to peoples, as to nations !n Ps. 2' 2228(27) js< g210. — Those (Dn)] i.e. such as have been described : so Knob. Ke. Volck, Stade, Dillm. Oettli, Marti ; cf. Nin Joi: 819 1316 159 3128. And, at the beginning of clause", is best omitted with Sam. <£SU. AV., RV., al. (in both clauses) And they, in which case the two horns will be referred to, and explained as signifying Ephraim and Manasseh respectively. With this verse contrast Gn. 4923f-, where Joseph, though victorious through the aid of its God, is described as having severely suffered in contests with its foes. 18-19. Zebulun and Issachar. 18 Rejoice, Zebulun, in thy going out, And, Issachar, in thy tents : * They call peoples to (the) mountain ; There they offer sacrifices of righteousness t For they suck the abundance of the seas, And the hidden treasures of the sand. 18. A poetical variation of the common phrase, " going out" and "coming in" (Ps. 1218; see on 28fl), used to desig- nate a man's whole activity and enterprise. Zebulun, though, to judge from Jos. 191016, its territory, at least in the main, was inland (Asher extending along the sea-coast), is spoken of in Gn. 4913 as reaching to the sea ("about Carmel," Jos. Ant. v. 1. 22) ; and Issachar, in Gn. 4914fc, as devoting itself only too readily to the easy task of cultivating its fertile soil : here, accordingly, it is Zebulun who is to rejoice in its "going out," i.e. in the enterprises which an approach to the sea would open to it, and Issachar in its " tents," i.e. in the more sedentary pursuits of an agricultural community: each, in other words, is to be attended with success in its own prin- cipal, or most characteristic, occupation. There is no trace here of the disparagement with which Issachar is regarded in Gn. 4914f-. At the same time, the two ideas are not each to be limited rigidly to the clause in which it stands ; the dis- tribution is poetical rather than logical; cf. Pr. io1 Is. n1* (where in the Heb. outcasts is masc, and dispersed fern.). — 19. It seems that these two Northern tribes, whose position gave them facilities for commercial intercourse with foreigners (cf. Gn. 4918 "And he (Zebulun) is for a haven of ships; and his XXXIII. 18-19 4O9 furthest point reacheth unto Sidon "), were in the habit of holding sacrificial feasts, in which foreign nations were invited to take part. Call, i.e. invite to a feast, as 1 S. 913- 24 1 K. i9- 41. What "mountain" is meant is quite indeterminate: at the time when the Blessing was written, local altars and sacrifices would be customary (p. 137) ; hence Herder and Graf thought of Tabor, Knob, of Carmel (cf. 1 K. i830b) : Zion (& Rashi [both, however, understanding by peoples the tribes of Israel: cf. on v.8], Ew., Bredenkamp, p. 140) seems too distant to be alluded to here; the high land (3s6) of Canaan generally (Schultz, Keil) is too wide an area to be probable, especially where two particular tribes are concerned. There may have been more than one mountain sanctuary in Zebulun and Issachar ; and the reference may be to these generally. The indefiniteness of the expression, coupled with our ignorance of the customs of the time, prevents our interpreting the passage with entire certainty. Graf (p. 56) and Stade (Gesch. i. 171) may be right in conjecturing that sacrificial feasts were held periodically in the territory of these two tribes, which were frequented by the people of the surrounding districts, and utilized by them, in the manner of a fair, for purposes of trade ; Stade compares the Mina festival of Mecca (Sprenger, Geogr. Arab. p. 222 ff.). — Sacrifices of righteousness\ i.e. sacrifices offered in a right frame of mind, the outcome of a right spirit (Ps. 4flW 5i81<19)t). — For\ the reason why the two tribes invite foreign nations to such feasts: the wealth derived by them from the sea enables them to do so. — Suck] fig. for drawing rich nutriment and sustenance (Is. 6o19 6611, u). — The abund- ance of the seas, &*c] the allusion appears to be to the wealth accruing to the two tribes from the sea, partly through fisheries or maritime commerce (cf. Gn. 4918), partly by the manufacture 19. pw] only here : npwr Job aau 38s4 (of waters) j 2 K. 9" Is. 60* Ez. 2610 (a troop of men or animals)!. The root in Aram, is to stream over, overflow : see 5C Pr. 3" 5", Sb Rom. s8 (for L.i^trr*) ; cf. Is. 48" C PC?* "1? 10}. — ton 'JV3B 'job] cf. Job 20" vz-i 'tori mi ; and see on aiu (Dav. I 28 R.*). jDb (only here) is merely another orthogr. of |B0 v.B, which is generally used fig. of covering in walls with panelling (Jer. aa14). JOB la to hide, esp. in the earth (Jos. 711) ; cf. d'idbd buried stores Jer. 41', onnoo Is. 45*. 4IO DEUTERONOMY of glass from the sand about 'Akko. Ps.-Jonathan para- phrases : " For they will settle on the shore of the Great Sea, and delight themselves with tritons, and catch mussels, and dye purple with their blood the cords (Nu. 1538) of their mantles, and from the sand they will produce mirrors {specu- laria) and vessels of glass ; for the treasures of the deep are revealed to them." Josephus {BJ. ii. 10. 2) states that the sand of the Belaeus, which runs into the sea a little S. ot eAkko, was much used in the manufacture of glass (cf. Plin. H.N. v. 17, xxxvi. 65 ; Tac. Hist. v. 7) ; and Strabo (xvi. 2. 25) says the same of the sand on the coast between 'Akko and Tyre. 20-21. Gad. * Blessed be he that enlargeth Gad t He dwelleth like a lioness, And teareth the arm, yea, the crown of the head* 11 And he looked out a first part for himself, For there a commander's portion was reserved t And he came to [con/, with] the heads of the people He executed the righteousness of Jehovah, And his ordinances with Israel. 20. Gad's "enlarger" is God, who frees him from the foes who hem in, and broadens his territory (Gn. 26**; cf. with ha border Am. i13 Ex. 34s4 Dt. i22(> 198). In cl. b,° the warlike character of the tribe is signalized (cf. Gn. 4919 ; 1 Ch. 128 Gadite warriors, whose " faces were like the faces of lions, and as swift as roes upon the mountains ") : it lies on its broad and picturesque table-land (S. & P. p. 320), like some huge lion, ready to tear in pieces, not only the arm, but also the head, of any one who presumes to assail it. Gad was the strongest tribe on the E. of Jordan (Nu. 32s*-36 Jos. 1324-28) ; and it maintained its position and importance there long after Reuben had become insignificant, though it proved unable to cope with Tiglath-Pileser (1 Ch. 526).— Dwelleth (p&)] cf. Nu. 24s Jud. 517 Gn. 4913. The comparison to a lioness, as Nu. 2324 . 249b ( = Gn. 499d).— 21. Gad, the first of the tribes to find 20. ip"\p »)» imt] »]N in poetry introduces a climax, or sometimes a syn- onym, with force : cf. 1 S. 27 ddito *)* V'bb-d, Ps. 65" w »jk iyynn', jj}* Is. 42" rny »jk jn«, 46s ; and on 211. XXXIII. 20-21 411 a settled home, was not unmindful afterwards of its duty towards the rest of Israel. The allusion appears to be to what is narrated in Nu. 32, according1 to which Gad, on con- dition of assisting afterwards in the conquest of Canaan, secured an allotment in the rich pasture-country, E. of Jordan. — A first part (rVfc'&o)] i.e. a district that was both a best part (1 S. 1521), and also, as it were, the firstfruits (Dt. 184 al.) of the newly conquered territory. — For there, &c] in the place where Gad made his choice, a commander's portion, i.e. a district worthy of a martial leader, was reserved. — Portion (np??)] VXZm of land, as 2 K. 9s1- S6 (of Naboth's estate), Jos. 24" al.— Commander (Pi?)nP)] Pi?£ is to cut in, engrave (hence ph statute, 51, lit. something inscribed or engraven on a public tablet), fig. to decree, enact, Is. io1 Pr. 815 : PPJnip is thus properly a pre- scriber of laws ; in a primitive warlike community, however, the prescriber of laws would also be the sovereign military authority ; hence ppino comes to mean commander, Jud. 514 (where the context points manifestly to persons holding some military office : cf. the StOK* *ppin of v.'), Is. 33" (our com- mander, of Jehovah) ; also of a commander's staff, or wand of office, Gn. 4910 Nu. 2118 Ps. 6o» (=io89). Here the term is applied, *«"> «£ox??v, to the warlike tribe of Gad, which is said to have obtained, in the allotment of the conquered territory, a portion worthy of its martial character. % (paraphrastic- ally), &U, and some moderns, M For there was the portion of the hidden (i.e. buried) lawgiver," viz. Moses; but Nebo, like Pisgah, was in the territory of Reuben (Nu. 32s8; Jos. 1320), not Gad ; portion would hardly be used of a burial-place ; and the For is then inexplicable. — And he came, &c] he took his part afterwards with the other tribes, and executed with them Jehovah's behests, in the conquest of Canaan. — Heads of the people] v.6 Nu. 25* (JE). — With] an emendation. The text can hardly be made to yield a tolerable sense ; see below. — fehovaJCs righteousness] i.e. what is righteous in Jehovah's 21. -h . . . m] saw for himself = provided (cf. Gn. 228 1 S. 161).— pK>] covered in (on v.19), fig. for laid up, reserved, — unless, indeed, pa* (cf. Pr. i3m Job 211* al.) should be read. The masc, by attraction to ppino (Dav. I 116 R.»; G-K. § 146. 1) *o:\] for nQ|*] (cf. Pr. i10 itjh for n;i»n): Q-K. §§68. 2 R.; 75 R.»; 76. 2«. mn (ben Naft.) b better than wp (ed P. p. 374, DB.* s.v. Galileb (p. 1 1 18) and Gennesareth, Neubauer, Giogr. du Talmud, pp. 45 f., 180, G. A. Smith, Geogr. of the Holy Land, pp. 417-420, 439 f., 446 k The lake (D*) or sea (cf. Is. 823 [9i]) is the <« Sea of Kinn^reth » (p> sS^ i€t the Lake of Gennesareth (so already Onq.). By the south are 23. D'l Onq. ( inking the two senses of 0') to'JJ D' ail© " the west of the tea of GennSsar."— om] Job 3717 Eccl. 1* 11s Ez. 21", and 12 times in Ex. 40-42!. — "■tJ the emph. form of the imper. in pause, like h&?9i nn^t Dan. 9" (G-K. | 48. 5). Elsewhere s*] (in pause, #T). 414 DEUTERONOMY meant the parts bordering on this Lake, — so styled (it seems) partly in contrast to the main possessions of the tribe (which were further North), partly with allusion to the sunny warmth which prevails there. — Satisfied] or filled abundantly, satiated. The word, which (either as adj. or verb) is a common one (see 611 8l0« u n16 148* 2618 3120), is not always quite adequately represented by satisfied. — Favour] or good-will (v.16) : cf. Ps. 14510 pn 'n bJ? yotPD "satisfying all that liveth with good- will." 24-25. Asher. * Blessed above sons be Asher t Let him be the acceptable (favoured) one of his brethren | And (let him be) dipping his foot in oil l * Thy bolts be iron and bronze ; And as thy days, so let thy [strength] be. 24. Let Asher be blessed above other fathers* sons, — a child of fortune (probably with allusion to the idea which the name would suggest, happy ; see Gn. 30ls); let him be his brothers' favourite, the one in whose companionship and good fortune they delight (cf. Est. 108 VHK lS~b W) ; the last clause alludes hyperbolically (cf. Job 29s) to the fertility of Asher's territory. Asher (Jos. 19s4-31) bordered Naphtali on the West : its climate and soil were similar to those of the higher parts of Naphtali, and were favourable in particular to the growth of the olive-tree: Joseph us (Bf. ii. 21. 2) speaks of Galilee as ovotjs i\aio 14415 1 $&.— Jeshurun] v.5. — Who rideth, &c] Ps. 68SU (88t) is a paraphrase and commentary : Jehovah comes, 25. "|K3"»] "a»yet unexplained" (Di.). Strength (<£S© Saad.)yields an excellent sense ; but it has no philological justification, a root K3T not being known. Ges. Graf, Scliultz, Kn. Ke. at. render rest ; but this rend, is very uncertain, depending only on a remark in the Kamus that Arab. daba'a has this meaning. Sam. has T3i» and Sam. Targ. (Petermann) "HD,— pointing apparently to a reading iK3i=q?"j (which Di. thinks under- lies also the rend, strength) ; but this cannot have been the original text. —26. TflO] «* thy help, the a essentia (on io") : bo Ex. 184 Nah. 3? Pi. 416 DEUTERONOMY riding through the heavens, to give victory to His people : cf. Ps. i8n<10>ff- Is. 191 Hab. 38b. is. _ Dignity (™N3)] not majesty (tfK3); for njK3 is used generally in a bad sense, pride', as here, of God, Ps. &$*><&). AV. RV., excellency \ a vague word, which (like excellent, Is. 4s for pxj) has quite lost the idea of loftiness, or surpassing grandeur, attaching properly to the Lat. excello, as to the Heb. na3._27. Of old (D*#)] lit. aforetime, denoting what is ancient rather than what is eternal ; the word is often used, for instance, of the Mosaic age, or other distant periods of Israel's past (Ps. 44s Q) 74s- 1S Is. 51* Mic. 720), and even of a former period of a single lifetime (Job 292) ; of mountains, v.16, the heavens, Ps. 6834<83), of God, as here, Hab. i18 Ps. S5wm (RV. "of old").— Dwelling-place {™$X>)] fem. of tfl>», Ps. 901 (cf. 919). — And underneath, &c] not only is God a dwelling-place (Ps. 901) for His people, He is also their unfailing support ; His almighty arms are ever beneath them, bearing them up, and sustaining them, alike in their prosperity and in their need. For the fig., cf. Hos. n3 Is. 33s 5 15 Ps. 444 89s2. — Thrust (or drave) out] the word used in Ex. 2328-8i 33* 34u (je), Jos. 24"- 18 Jud. 28 6» (BH3). Not else- where in Dt., where the same idea is generally expressed by t^nin dispossess (see on 4s8 95), — in AV. RV. rendered likewise, unfortunately, drive out. The tenses in this and the next verse show that when these words were written the Israelites must have been long settled in Canaan. — And said, Destroy] thereby authorizing Israel to take possession of Canaan (cf. Ex. 2327ff- Dt. 72- 24 &c.).— Destroy] i27 (phil. n.).— 28. The con- sequences of Jehovah's protection : Israel's security in a home blessed by nature's bounty. — The fountain of Jacob] i.e. the constant succession of his descendants, figured as a stream ever welling forth freshly from its source (cf. Is. 481 Ps. 6827(26)). — Securely] v.12. — Alone] or solitarily (Mic. 714 RV.) ; i.e. secluded from foes, isolation being regarded as the guarantee of security. So elsewhere : see Jer. 4931 (|| abide securely [RV. without care], as here), Ps. 49<8) (render: "Thou makest me 28. rasa] adv. accus., as 1210: so TO (32").— St»]='?ir : see 1 S. 17* io,w , and cf. Lex. Sk, note 2.— ho WT vdbt r\n] r\tt, as Ps. i6«-'«8 ^GBP'" 77»«u- cf. on v.20. *p"» as 33S+* XXXIII. 27-XXXIV 417 dwell solitarily, in security"), Mic. 714 ; and cf. Jud. 187. — Corn and wine (cviTl)] see on 713. — Deiv] dew is often heavy in Palestine (G. A. Smith, Geogr. p. 65 : cf. Jud. 637-40) ; and at seasons when rain is deficient, is important for the land ; hence it is frequently alluded to in the OT. as a source of fertility (Gn. 27s8 Fr. 1912 Hos. 146; 2 S. i21 1 K. 171).— 29. There is none (v.2C) like the God of Jeshurun ; and so Israel holds a unique position among- the nations. — Saved] i.e. victorious (Zech. 9° Ps. 3310) : cf. salvation (i.e. deliverance, victory) Ex. 1413 1 S. 1 113 195 Pr. 2181 al. — Shield] of God, as Gn. 151 Ps. 3*(3> i83-31(2-3°) 3320, and elsewhere.— The snvord of thy dignity] i.e. the sword which maintains thy dignity (v.26). Jehovah is to Israel both armour for protection, and a weapon for attack. — Come cringing to thee] properly lie to thee, i.e. yield 'feigned obedience (RV '. m.), of the unwilling (and insincere) homage rendered — especially in the East — by the vanquished to the conqueror. So Ps. i845(") 663 8i16.— Tread upon their high places] i.e. march over them in triumph ; see on 3213. XXXIV. The narrative of Moses' death.— The death of Moses will naturally have been narrated by all the principal Pentateuchal sources ; and accordingly it is not surprising that the present chapter should comprise elements derived from JE, D, and P. The analysis is in most cases sufficiently clear ; the only uncertainty is in one or two places where the phraseology displays so little that is characteristic that it might have been used by any narrator. To P belong — V.1 certainly from the Steppes of Moab unto Nebo (see 32**: and note that Steppes of Moab is peculiar to P : L.O.T. p. 128, No. 50) ; and probably that is fronting Jericho as well (see on 32**). V7* to -when he died (note the exact conformity of the sentence with Nu. 33s* ; also with the other similarly constructed sentences Gn. I24 l6i« I?w 2I6 25m 4,« 50m Ex> 77f_an p) . perhaps also v.n. V.8"9 (in v.e* notice "the Steppes of Moab," and the great similarity in form of Nu. 2029b : v.9* points back directly to P's account of the institution of Joshua, Nu. 27Ub>2S»; v.9b to Nu. 27'° iyor' ; and with And they did according as Jehovah commanded Moses, comp. Lev. 8* i6Mt Nu. 20s7 27s3 3 181,— all P). Probably also \.t,nd "at the command of Jehovah" (see Nu. 33*a% of Aaron ; and note that 1 Sp is a standing expression of P'«, L.O.T. p. 127, No. 41). 37 41 8 DEUTERONOMY The rest of the chap, shows no signs of P's style. "The mention of Pisgah v.2 (Nu. 2120 2314 : also Dt. 3s7), the phrasing of v.4* (which agrees verbally with Ex. 33115), the characteristic expressions in v.6-7b, and the affirmation, v.10, of the fact that no prophet had since arisen in Israel whom Jehovah had known ' face to face ' (see Ex. 3311 ; and cf. Nu. 127"8), all point unmistakably to the pro- phetical narrative of JE" (Westphal, p. 46 f.). One or two ex- pressions in v.8- ^ are, however, possibly additions by D : and v.11'12 (which abounds with Deut. phrases) is a supplement to v.10, attached certainly by a Deuteronomic hand. 1. From the Steppes of Moab (3Kto nbnjf)] Nu. 221 26s- «3 3112 334S"50 351 3613 Jos. i332f. The term (which is used only by P) denotes the open plain, between Jordan and the mountains of Moab, into which the Jordan-valley expands immediately N. of the Dead Sea, now called the Ghor-es- Seisebdn, about 9 miles from N. to S., and 5-7 miles from E. to W. The corresponding plain on the W. side (about 8 miles from N. to S., by 6h from E. to W.) is called the Steppes of fericho (Jos. 413 510 2 K. 25s Jer. 39s 52s). The term is elsewhere used of a desert land (Is. 351 513 ah), and seems to have been given to the region in question on account of its barren, unproductive soil : at least, the plain about Jericho (except the immediate environs of the city ; see on v.8) has this character (Jos. BJ. iii. 10. 7 ipr][j.iav; Rob. BR. i. 542 ; S. <5r» P. 296, 297; PEF. Survey, iii. 168), — the Ghor-es- Seisebfm, is, however, described as well watered, and covered with trees (Tristram, Moab, p. 349; Land of Israel, 513 f.). — Went up] Nebo would be more than 3500 ft. above the level of the Jordan-valley. — Unto Mount Nebo, to the top (or head) of Pisgah, that is fronting Jericho] a comparison of 32T with 32*° shows that " Mount Nebo," and "the top (head) of Pisgah" are two alternative designations of the same spot — the one, perhaps, fixing it more precisely than the other — used by different writers: here they are combined, — probably by the final compiler of the Pent., who to the words of JE, "And Moses went up to the top {or head) of Pisgah " (cf. 327 ; and in JE, Nu. 2120 2314), added the geographical definitions of P (cf. 3249). On the name Pisgah, see on 317. — Fronting] ^Q ?]} usually suggests East of (cf. on n29) : so e.g. Gn. 2518 1 K. n7. The spot referred to can be fixed, at least approximately, xxxiv. i 419 with tolerable confidence. The table-land (the Mis/tor, 310) or Moab, a plateau about 3000 ft. above the level of the sea, descends gradually to the Jordan-valley by a multitude of irregular mountain ridges and summits, intersected by numerous Wadys. Among these ridges there is one which "runs Jiut west from the plateau, sinking gradually ; at first a broad brown field of arable land, then a flat top, crowned by a ruined cairn, bearing the name Neba" : this is just 5 miles S.W. of Heshbon, and 9! miles due W. of the N.E. end of the Dead Sea; its height is 2643 ft. above the Mediterranean Sea, or 3935 ft. above the Dead Sea. West of Neba, the ridge becomes narrower : at about a mile from Neba are the ruins (Byzantine) of Siaghah; and \ a mile S.W. of this, the ridge terminates in a projecting spur called Ras Siaghah (the head of Siaghah), whence the slopes fall steeply on all sides down to the Jordan-valley, and the Dead Sea, 3586 ft. below (Conder, Heth and Moab? p. 132 f.).* About a mile N. of these two heights, the ridge of which they form part slopes down into the picturesque Wady 'Ayun Musa, in which are the cascades mentioned on 317. This ridge is stated to bear indifferently the names of Neba and Siaghah. Neba is doubtless the ancient N£bo. The name Pisgah has not been preserved. Presumably, it was the ancient name of the entire ridge. rUDSn CNT may be rendered either the top or the head of Pisgah ; if t>\x~i be top, the locality meant will have been the modern Neba, the culminating point of the ridge ; but in view of the fact that it is described in Nu. 2120 as looking forth over Jeshimon (whether this be the wilderness of Judah, or the long tract of barren land on the E. of Jordan, N. of the Dead Sea), it is more natural to understand it of the projecting headland at the W. extremity of the ridge, the Ras Siaghah, which commands the better prospect of the Jordan-valley below. From neither point is there much to be seen towards the E. and S., the high plateau of Moab behind, and the ridge of Maslubiyeh on the S., intercepting the view in those directions. But towards the N., W., and S.W., the panorama is superb, * On Siaghah, see further Survey of E. Palestine, pp. 154-156 ; and on Neba, ib. pp. 198-203. 420 DEUTERONOMY though the terms of Dt. 341-3 are hyperbolical, and must be taken as including points filled in by the imagination, as well as those actually visible to the eye (see the notes). Actually the prospect embraces — on the N.E., the Belga (p. 52),* a " waving ocean of corn and grass " ; on the N. the undulating forests of the Southern half of Gile'ad, terminating in the Jebel 'Osha (3650 ft. above the sea), behind es-Salt ; the snow- clad top of Hermon ; Tabor (in Zebulun) ; Ras Ibzik (Bezek), S. of Gilboa' (in Issachar) ; 'Ebal and Gerizim, with the cleft between them indicating where Shechem lay ; in front, as the eye moves Southwards, the heights of Benjamin and Judah with the Jordan-valley spread out beneath; the gap in the hills leading up from Jericho, with the height of Karantania on the right; further off, on the horizon, the lofty peak of Neby Samwil, the ancient Mizpeh (2935 ft.); next, the Mount of Olives, with the hill of Zion behind, and the ridge on which Bethlehem and Hebron lie, stretching out to the left ; in the valley below, the lower course of the Jordan, fringed with its growth of semi-tropical vegetation, the "pride of Jordan" (Jer. 125, 4919 = 5o44, Zech. n3) ; the plain of es-Seiseban (East of the river), the old Abel Shittim, immediately beneath the spectator ; opposite, the dusky, barren plain of Jericho, with the "rich green islets" of 'Ain es-Sultan and 'Ain Duk, underneath the hill of Karantania; lastly, the Dead Sea, as far as 'Engedi, stretched out like " a long strip of molten metal, with the sun mirrored on its surface," and bordered by the bare and stern limestone rocks forming the edge of the " Wilderness of Judah."* And Jehovah showed him all the land, (even) Gile'ad as far as Dan, *and all Naphtali, and the land of Ephraim and Manassehy and all the land of Judah as far as the hinder sea, 8 and the South, and the Round, (even) the plain of Jericlu), the city of palm-trees, as far as Zo'ar] " all the land " is the obj. of "showed," the following words, to the end of v.8, defining the extent of land that is meant (RV. renders wrongly). The * See further Tristram, Land of Israel, p. 526 f. (from the "lower Nebbeh," i.e. probably Siaghah, cf. p. 524); Moab, pp. 325 f., 329T.; Conder, l.c. pp. 134-139; G. A. Smith, Geogr. p. 563 f. XXXIV. a-j 421 description begins with the N., and follows the eye round to the S. On Gile'ad, see on 310. The Dan meant can be only the well-known place of that name, formerly Leshem or Laish (Jos. 1947 Jud. 1829), near the foot of Hermon, where one of the principal sources of the Jordan takes its rise, often men- tioned as the extreme N. limit of Cana'an (1 S. 320 al.), now Tell-el-Kadi. Keil and others have supposed that another place of the same name in N. Gile'ad, mentioned also Gn. 1414 2 S. 24°, is intended ; but the existence of such a Dan is extremely questionable (see Del. or Dillm. on Gn. 1414; DB.* i. 703, 714: in 2 S. 24° read, after fflr, " And they came to Dan, and from Dan they went round unto Sidon ") ; and the terms of the description here imply some well-known locality. The words "as far as (ny) Dan" do not mark the point to which the writer supposed Gile'ad to reach, but the point to which Moses' view extended. Dan is not, however, as a matter of fact, visible from Neba (Conder, I.e. p. 139), nor, if Tristram (p. 527) be right, is more than a part (to Jebel cOsha) even of the Southern half (310) of Gile'ad ; and hence Conder supposes that "W has the force of towards. But ny means distinctly as far as: no doubt the limit named is intended hyperbolically, and is not to be understood au pied de la lettre. Hermon being visible from Pisgah, Dan is probably named as the N. limit of Israel, near its foot. — 2. And all Naphtalt] the territory N. and N.N.W. of the sea of Gennesareth (on 33s3), reaching a little further N. than Dan. Mentioned as an import- ant Northerly region of Canaan, the hills of which (many about 2500 ft. in height) might (to judge by the map) be discernible in dim outline from an eminence such as Pisgah. — And all the land of Judah as far as the hinder sea] i.e. the Mediterranean Sea (1124). This again is not visible from Neba (Conder, I.e.), the view being intercepted by the high central ground of Palestine. The same explanation must be adopted as in the case of Dan. — 3. The South] the Negeb, or southern tract of Judah (Jos. 1 (jSi-sa) j see on j7 (p. !£). — Anci tjie Round] we should perhaps say the Oval. Kiktor, a round (often of a round loaf of bread, 1 S. io3, and of a talent, i.e. a circular leaden weight, Zech. 57), is used technically, as a geographical term, of the circular 422 DEUTERONOMY (or oval) basin into which the Jordan-valley (the 'Arabah) expands, just before the Jordan enters the Dead Sea : so Gn. 13" ig17-26-28-2® 2 S. 1823, and "the Round of Jordan "Gn. I3io. 11 , K. 7" ( = 2 Ch. 4") : RV. " Plain " (with a capital P). (Ex here Tot ircprywpa, in Gn. and 2 Ch. 17 irepi'vwpos (cf. Mt. 3s). See S. & P. pp. 284, 287, 484 f.— (Even) the plain of Jerichc (VTP TWP2)] not "of" (RV.); the words are in apposition to "the Round," and define its extent. The expression " Plain of Jericho" does not occur elsewhere; but nypa, a broad "cleft," or plain between mountains (see on 87), would be quite suitably applied to the broad depressed plain in which Jericho lies. — The city of palm-trees] so (in appos. with fericho) 2 Ch. 2815 ; alone (as a name of the city) Jud. i16 313. Jericho was renowned in antiquity for its palm-groves. The site of the ancient city was, no doubt, close to the beautiful fountain 'Ain es-Sultan, or Elisha"s Spring-, which gushes forth in a copious stream about a mile from the foot of the mountains which lead up into the high ground of Judah. At present the site is neglected, and haunted only by wandering Bedouins ; but under cultivation it must have presented a very different appearance. Josephus seldom mentions Jericho, without praising the richness and productiveness of its soil. He calls it the most fertile tract of Judaea; and in speaking of the fountain says that it watered a tract 70 stadia long by 20 broad, covered with beautiful pleasure-gardens (TrapaSeio-oi KaXkurroi re ko.1 7ru#cvoTaToi), and groves of palms of different species, besides many other choice and rare trees (Bf. iv. 8. 3, an eloquent description ; cf. Rob. BR. i. 559). — As far as Zo'ar] the site of Zo'ar is disputed. In Roman and Mediaeval times (cf. Jos. BJ. iv. 8. 4 ; Euseb. Onom. s.v. /3aX«), a city called Zoara by the Greeks, and Zughar by the Arabs, at the S. end of the Dead Sea, was pointed to, as the £o'ar of the OT.; and it has been located accordingly either (Rob. BR. ii. pp. 107, 518, and others) at Mezraa, at the mouth of the Wady Kerak, on the isthmus of the peninsula EUlisan, or (Wetzstein, ap. Del. Gen.4 p. 564 ff. ; Dillm.) in the Gh6r es-Safia, at the S.E. end of the Dead Sea. The fact, however, that here and Gn. 1310 io/*0-^^ (c£ 14s- 8) Zo'ar is alluded to as being in (or very near to) the Kihkdr (see above) of Jordan, which was visible from the E. of Bethel (id. 1310, see v.8 128), — as is actually the case with the lower course of the Jordan, though not with the S. half of the Dead Sea, — inclines XXXIV. 4-« 423 others to believe that it lay in reality somewhere at the North end of the Dead Sea : see G. Grove in ED.1 (1863), s.v. ; Tristram, Afoab, pp. 330-334; Condor, Heth and Afoab,9 p. 154 f., who identifies it with Tell ShagGr, 6 miles N.E. of the Dead Sea, at the foot of the Moab range, near the Wady Hesban (though owning, p. 137, that this site is not dis- tinguishable from Ras Siaghah). G. A. Smith {Geogr. of the Holy Land, pp. 505-508), after a review of the opposing arguments, considers the Southern site on the whole the more probable. 4. The land which I sware, <5r*c] verbatim as Ex. 331. See on i8. — Caused thee to see] in the Heb., the same verb which is rendered "showed" in v.1. — Thou shalt not go over thither] cf. 1 " 327 42i. 22 p) ; 32" Nu. 2012 (P).— 5. Moses, the servant of Jehovah] so often in the Deut. sections of Joshua' (ii. «-7. is. 15 &c): in Nu. i27-8(JE) Jehovah calls Moses "my servant." Also sometimes in later books: 1 K. 853-M 2 K. 218 (Deut.) Mai. 322 Ps. io52a 1 Ch. 6M 2 Ch. i8 24«- » Neh. i7- 8 91* io80 Dan. 911. Comp. Jud. 28 mrv 12V p3 p J?Bn.~P t\D% — According to the command (mouth) of Jehovah] so Nu. 33s8 (P), of Aaron. Mouth in the sense of command is a common Hebrew idiom ; and the phrase here used occurs frequently (in P) with refer- ence to Jehovah (e.g. Nu. 3lfl- 39 4s7- 41 gn- 20- 23) : nevertheless, the Jews understood it here literally ; & paraphrases np'BO ?Jf nWI tOD'D ; and hence the Rabb. legend that Moses died by the kiss of God. — 6. And he buried him] though Heb. idiom (see phil. n. on 152) would permit the verb to be fairly repre- sented in English by they buried him (ffi Z6cu}/av)t or he was buried (see the RV. of 1 K. 139 2 K. 2126 — the same word as here — Is. 53s), yet, in view of clause b, the subject intended is doubtless Jehovah. — In tlie ravine . . . infronti/Beth-Pe'or] i.e. in the very ravine in which (according to 329 446) Israel at the moment was. Probably the Wady Hesban (described in Tristram, Moab, p. 343 ff. ) : for this (to judge by the map in the Survey of E. Palest. : cf. also Palmer, Desert of the Exodus, p. 525 f.) will have been the natural route for the accent from Livias to Heshbon, which, according to Euseb. (see note on 329), passed by Beth-pe'or, though it is just possible that this might have been up the Wady 'Ayun Musa, which runs, speaking roughly, parallel to the W. Hesban, about 2 miles S. of it. Beth-pe'or, it seems, must have overlooked one of these Wadys (probably the former), the " top of Pe'or" (Nu. 23s8) being an eminence on the hills (1800-2000 ft.) between them. On apocryphal literature relating to the death of Moses, tee Jade', /. 424 DEUTERONOMY E. Gerhard, De sepult. Mosis, 1667 ; J. A. Schmid, De tnorte Mosis, 1703 (cited by Dillm.) ; Ew. Hist. ii. 224, 226 f. ; PRE.* xii. 352 f. ; Schiirer, N. Zg.'2 ii. 630-638 (where other literature is cited). The (incomplete) Assumptio Mosis was first published, in an Old Latin version, by Ceriani, Monumenta sacra et prof ana, 1861, I. i. 55 ff.; it was reprinted (with notes) by Hilgenfeld, Nov. Test, extra Canon, receptum, i. 986°., ed. 2, i. 107 ff.; and retranslated into Greek, also with notes, in the same writer's Messias Judceorum, 1869, p. 437 ff.: c. 14 of this work contains the legend of the devil claiming the body of Moses from the Archangel Michael, on the ground that he had been guilty of the murder of the Egyptians, which was repelled by Michael in the words quoted in Jude 9, Ixirifivtreu trot a (xm. See also the WD ha rmss in Jellinek, Beth ha-Midrasch, 1853, i. p. 1156*. 7. And Moses was an hundred and twenty years old when he died] the age stated agrees with Dt. 312; it was, no doubt, traditional. The clause is derived from P (p. 417): it is the natural complement of Ex. 77 Nu. 33s9. — His eye was not dim (Gn. 271), neither had his freshness fled] freshness (n!?) occurs only here: but the cogn. adj. n? means moist, fresh, of fruit (Nu. 63), or of growing or freshly-cut wood (Ez. 1724 Gn. 3037), opp. wy dry. The natural moisture and freshness of his body was not reduced by age. — Fled] fig. ; cf. of sleep (*nj) Gn. 3140 Est. 61 Dan. 619<18>. There is nothing distinctive in the phrase- ology of this clause ; hence it is difficult to feel assured whether it belongs to JE, or whether, like cl. B, it is to be assigned to P. Wellh. (Comp. p. 118) is led by its terseness and force to refer it to J ; but it connects so well with cl.a that it may be part of P. — 8-9. These two verses belong certainly to P. — And the children of Israel wept for Moses in the Steppes of Moab (v.1) thirty days] cf. Nu. 2029 (P), of Aaron: "And all the house of Israel wept for Aaron thirty days." — 9. Was filled with the spirit of wisdom] cf. Ex. 28' (P). — Wisdom] i.e. practical, administrative ability. — For Moses had laid hh hands upon him] see Nu. 2718- 23 (P), which is here evidently referred to. The same ceremony (for different purposes) is also mentioned often besides in P (as Lev. i4 Nu. 810-12; nowhere else, except 2 Ch. 29s3). — Hearkened unto him] Nu. XXXIY. 7. nhf?] the older form of the suffix, retained regularly in Moabitish, but in Heb. (in our existing texts) only sporadically, 14 times in the Pent, (as Gn. 921 4911 Ex. 3217, ^), some 40 times in other books (as Jer. 2s- ai 88,10 173* 207 2218). See Samuel, p. xxxv, and on 2 S. 29 ai1. xxxiv. 7-" 4*5 2j» " hearken " (RV. " obey ").— 10. Arisen] Ex. i8 Jud. 2"; also 216 39- 15 Dt. i815- 18, with which the present passage is not inconsistent, for "like" there expresses similarity, not equality. — W7iom Jehovah knew] i.e. took notice of, deemed worthy of His self-revealing friendship and regard (Gn. 1819 Am. 3s; 1 Cor. 88). — Face to face] in personal converse ; so Ex. 3311 (E) : cf. Nu. 128 (no ht no) ; and on 5*. The words denote the special pre-eminence of Moses among the prophets. — 11-12. Two verses calling attention to Moses' pre-eminence in other respects, viz. on account of the wonders wrought by his instrumentality. The verses are attached loosely to v.10b, and express really a new point of view. The phraseology is Deuteronomic ; but their imperfect connexion with v.10 makes it improbable that they are the work of D ; they are rather the work of a later (and inferior) Deut. writer, who sought to supplement v.10 by a notice of particulars in which it seemed to him to be deficient. — As regards all the signs and wonders, dr'c] for the expressions used, see 4s4 622 719 n8 26s 2o/1(2)t>. —11. In the eyes of all Israel] 31': cf. also 4s4 •^ 6** 2o/1(«). Additional Note on 1B3 (218 3248). The note on 218 was so worded as to give the general sense of this term, whether its primary meaning were assumed to be (from the Syriac) to wipe, wipe off, or (from the Arabic) to cover. Although, however, there are many passages in which the use of the word could be naturally ex- plained upon the former supposition, there are others (esp. Gn. 32s1) in which this is hardly the case : the latter (which is also the usual explana- tion) must accordingly be deemed the more probable one. The various applications of the word are best explained in the note in Wellh. Comp. P* 335 f* Kipper is to cover — never, however, in a purely literal sense (like nD3), but always morally, viz. with the collateral idea of either conciliating an offended person, or screening an offence or an offender. It is used in three applications. (1) Its most primary application appears in Gn. 3a11, where Jacob, in dread of Esau's anger, says nnjoa vjd rrj^^tj I will cover his face with the present — i.e. conciliate him, the fig. being that of a person blinded by a gift (Ex. 23s 1 S. 12') so as not to notice something (cf. Gn. 20le). Hence (face being omitted) kipper acquires the gen. sense of to conciliate, propitiate, appease, the means employed (the i$i) being, according to circumstances, a gift, an entreaty, conciliatory behaviour, and esp. (see 2) a sacrifice : 90 Ex. 3230 Dsrwen ipa rn$?% 'Vm (by interces- sion : v.8"-), fig. Pr. 16" (of a king's wrath) nruo« osn r-m, Is. 47" (of calamity) mn **>3V\ *S (|| trv\v to charm it away). The subst. iopher, lit a covering, i.e. a propitiatory gift, is, however, restricted by usage to a gift 426 DEUTERONOMY offered as an equivalent for a life that is claimed, — the wergild so rigorously prohibited by Hebrew law (above, p. 234) in the case of murder, but per- mitted in certain other cases, and evidently a familiar popular institution.* This sense of kopher illustrates 2 S. 213, where David says to the repre- sentatives of the murdered Gibe'onites "isax nsai wherewith shall I make propitiation? the satisfaction demanded being the lives of Saul's sons, who are thereupon sacrificed to appease Jehovah's anger (v.6 ; cf. v.1 241). See also Nu. 35s3, comp. with v.81'83. (2) In the distinctively priestly phraseology (Ez. and P), the subject of kipper is the priest, X the means a sacrifice — usually the blood of the sin-offering, or the guilt-offering (djw), occasionally the burnt-offering (Lev. i4 1624), now and then something else : § the object was perhaps orig. mrv '33 (cf. Gn. 3211, and hit '33 nSn), the verb being construed absolutely, to perform a propitiatory rite, with Sy (on behalf of) the person, less freq. with iyi (Lev. o7 i66- "• 17,24 Ez. 4517) ; but the use of the accus. of a material object (Lev. i616- ^ " Ez. 4320' M 4S20t) supports the view that the idea involved is to cover up (cf. hy noa, ijn onn), screen, viz. by a propitiatory rite : there follows (if required) )D of the guilt from which one is freed (Lev. 4s8 5s* 10 1618 al.), or hy (on account of), Lev. 4s8 513- 18. ffi usually iZiXcLtrxoftui. See more fully on Lev. 4W. (3) Sometimes God is the subject, who " covers " — i.e. treats as covered, overlooks, pardons, condones — either (a) the offender, or (b) the offence : so (a) Dt 21s" 32® Ez. 1663 2 Ch. 3018 ; (b) Jer. 1828 Ps. 65* 78s8 79s Dan. 9M (obj. in all py or oyye>5)i. God is also, no doubt, conceived as the implicit agent where the verb is passive: viz. Dt. 2i8b 1 S. 314 (py itzrv dm D^y ly nmoai nata ^y n'a), Is. 67 ispp "jmmm i:iy ">oi (the means a purging or atoning rite) ; Is. 2214 (means not specified) ; Is. 27* Pr. 166 noxai iDrn py 15a; (the means meritorious conduct) : in all these cases, the subj. is the iniquity, which, when the verb is in the active voice, is the obj. in (3b), but never in (2). On Nu. 35s3, see above, No. 1, at the end.|| In actual usage, the primary sense of covering was probably altogether forgotten. The connexion between the three applications may, perhaps, be best pre- served by rendering in (1) and (2) propitiate, or make propitiation, and in (3) deal propitiously with. * Kopher is an interesting word, which carries us deep down into the feeling and usage of the ancient Hebrews. It is the price, or equivalent, of a life : Ex. 2180 (JE), 30" P (a half-shekel to be paid by every one, at the time of a census, as the ww naa), Nu. 35s1* w P (not to be accepted from a murderer), 1 S. I28(a bribe to screen a murderer: so Am. 512), Pr. 6M (the injured husband will accept no T3a from an adulterer), 138 2118 (|| nnn), Is. 43s (|| nnn), Ps. 49s f7) (no man can ransom a brother from death, or give God a kopher for him) ; fig. of the discipline of suffering, Job 33s4 3618t. % Or sometimes the offering : Lev. i4 1711 Ex. 30"'* Nu. 3180 35s8. § See Ex. 30u* w (the half-shekel paid at a census), Nu. 819 (the Levites taken in lieu of the firstborn), i7lu' (io46**) (Aaron with incense, quelling Jehovah's wrath), 2513 (Phinehas, by slaying the offenders, and so arresting Jehovah's anger), 3180 (spoil offered on behalf of survivors in a campaign), 35s3 (the blood of a murderer). U Is. 2818 193] is either simply be effaced, or an error for neri] (see 24'). INDEX Aaron, death of, io*. 'AbArim, mountain of the, 32tt. Abib, 161. "Abomination" (nayin), xxixf., lxxxiii f., 7s8 14" 3218. 'Ain Kadis (Kadesh), 6, 20, " All Israel," i1. 'Amalek, 286-288. "Amen," 2716. "Ammonites, 40, 46, 261 f. Amorites, 1 1 f. Anachronisms in Dt., xlii, xliii, 38, 77. 322. Anak, 'Anakim, 23 f., 37. 'Ar, 36, 45. 'Arabah, the, 2f., 35, 133. Sea of the, 58. Arabic customs or beliefs referred to, 126, 147, 156, 164, 188 f., 199, 223 f., 224, 225, 226, 234, 240, 241, 245. 2S5» 257 »•> 259» 284 n. Archaisms, imagined, lxxxviii-xc, 19 n., 79 n., 405*. Argob, 48-50. Ark, 1 1 7 f . , 122L Arnon, 45. 'Aro'er, 45. " As at this day," a*\ • As Jehovah spake," xvi, lxxxi. Asher, 33-4'-. Ash6rah, 201-203. 'Ashtaroth, 8. 'Ashtorcth, 202. Assam/)/ to Mosis, 424. "At that time," xlii, lxxiiw., 15. " Avenger of blood," xii, 232-234. 'Avvim, a". Ba'al of pe'or, 4'. Baldness, a mark of mourning, 141. Bashan, 31 321*. Bastard, 23*. "Belial," not a pr. name, I314. Benjamin, 33u. Beth-pe'or, 3ffl 34*. Betrothal, 2213. " Beyond Jordan," xlii f. Blood, the seat of the "soul," ia*. not to be eaten, i218- M. innocently shed pollutes land, 2 18 324S. Booths, feast (pilgrimage) of, I613"1* 3110. Bribery, io17 i6w 27*. Caleb, 36. Canaan, seven nations of, 71. Canaanites, 11 f., 13 f., 133. extermination of, xxii, xxxii, Ixii, 73f- 201818. places, or objects, venerated by, to be destroyed, t^2"- 1218. rites or customs of, xxxii n. " Captivity, to turn the," 308, XX. Children, instruction of, xxvin., 4* 3iu. "Choice" of Israel by Jehovah, lxxx, 7s. of Jerusalem, lxxx, 12* Circumcision of the heart, io18. Cities ofRefllge, lxviii «., 78, 231, 235, "Clean" and " unclean," xii. animals, I4*"", 164. Cobras, 32s. " Coney," 147. 427 428 INDEX " Consecrate** a war, to, 237. Copper in Palestine, 8*. Covenant, 4U 299ff% Ark of the, io8. Book of the, Hi. Dan (tribe), 33". (town), 421. Dathan and Abiram, n*. Dead, food for the, 291 £ "Dead" Sea, 58. " Demons " (on*), 3217. " Detestation ' typer, ppr), 7" 2918<17). Deuteronomic school, xcif., 68, 95, 96, 141, &c. Deuteronomy — aim and scope of, xix-xxv. aims at realizing in practice ideals of prophets, xxvii-xxix. authorship of, xxxiv-xlviii. —— of c 1-4, lxvii-lxxiii. — — of c 29-31, lxxiii-lxxvi. of 321"4*, 345-348. ofc 33, 386-389. ceremonial institutions, attitude towards, xii-xiv, xxxf.. xl. contents of, i-ii, iv-vii. discrepancies with JE, xxxv- xxxviii. with P, xxxviii-xli, xlviii. eudaemonism of, xxxii f. history in, based on JE, and not on P, xiv-xvii. incidents named in, not mentioned in Ex. Nu., xvii f., xlviii. influence, theological and literary, of, lxiv, xciff., 68, 81. laws in, based mostly on pre- existent usage, lvi, lxi. — compared synoptically with others in Pent., iv-vii. ——expansion of those in JE, viii-x. — — parallel to those in H, xf. — — differ often from those in P, xi-xi v, xxxviii f. — — represent the usage of a different age from either |E or P, xxxvii-xli, 137, 138, 44 £, Deuteronomy — 165, 171-173. 178. 184. 185, 186 f., 191, 192, 216, 218-221, 231. leading ideas of, xxv-xxxiv, lix. name, i. objections to critical date of, con- sidered, lv-lxiv. parenetic element in, ii, ix, xvii, xix, xxvi, lix, lxi. present form of, how reached, lxxvii. presupposes an age later than that of Moses, xlii-xlviii, 2U 314 1914 2910<11) 3213ff' (p. 435 *"•) 33s7- not written by Jeremiah, xciv. relation of, to JE (an enlarged and revised edition of the Book of the Covenant suited to needs of a later age), viii-x, xiv-xvi, xix, xxxviii, xlvi, xlviii. to P (shows acquaintance with priestly institutions, but with neither legal nor historical parts of P), xi-xvi, xix, xxxviii- xli, xlviii. style of, xli, xlvii, lxxvii-lxxxviii. supposed allusions to, in early prophets or historians, lxii f. written under Manasseh of Josiah ? xlix-lv. " Devote," to, " devoted " thing, a84 7» 1318. " Discipline" (te:, npw), 4** u*. Divergent traditions or representa- tations in the Pent., 26, 27, 28, 33, 56,61, ugf., 338, 339. Divination and magic (iS10**), 223- 226. " Direct," to, "direction" (law), i7M. Divorce (241"4), 269-273. " Do that which is evil (or right) in the eyes of J.," to, lxxxii, 95 f. " Dowry," wrong rend, of ijjb, 22". " Dragons," 32**. Dreams, 13*. " Eagle," wrong rend, of yfb i4u, 32". Eating, as sacrificial act, 143, 18& INDEX 429 "Ebal, n*!^*. Edrel, 8. Edom, Edomites, 33-35, 262, 391. Egypt, deliverance from, to be a motive for gratitude, 85, 183. diseases of, 718, 28s7- «. servitude in, to be a motive for sympathy, ioM, cf. i6u. Egypt and Egyptians, how to be dealt with by Israel, 211, 262. Egyptian customs, Ixiiif., 93, 129, 279, 280, 292, 296. Elath, 36. Elders of city, 19". Ele'azar, io6. Emim, 36 f., 4a Epbraim, 3317. Eunuchs, 23s. " Excellency," bad rend, of nut), 416. Familiar spirits (cmjrr), 225 f. Fear of Jehovah, 6" Mr*. Festivals, 188-190. Fire-bolt (r\tn), 32*. " Fire-offering " (nrie), ig». First-fruits, 184 261". Firstlings, I519"a. "Fool," "folly," inadequate rend. of Vaj, nSu, 22s1 32s- 1B- M. Foot, watering with the, 1110. Forbidden kinds of food, 14s »• n\ Forced labour (cc), 2011. Free-will offering, 143. " Fringes," wrong rend, of O'Vm, 22u. Gad, 3" 33Wf- Galilee, 413. "Gates," of cities of Israel, lxxix, 12U. Gateway, the Oriental forum, 2iu. Gennesareth, 58, 413. Gir, the, iw 10" 14" (p. 165). Gerizim, u* 27". Gesliur, 56. Gh<'>r, the, 3. Ghosts (hum), 225! Gile ad, 52. GUgaJ, u». Glass, Mn. " Go a whoring after,' Gudgodah, io7. 3i' Havvoth-Jair, 55 f., 57. Heart, the seat of intellect in Hebrew psychology, 4s- ». " With all the heart and with all the soul," xxin., 73, 91. Heathen religions, part of Jehovah's providence, 4" 2925. " Heave "-offering, inexact rend, of nDi-in, 142. Heb. words and idioms — 1M, 26*. 31K, 226. m> 23". IP'S, 21*. * (for nSie), baaux, 4«. wSk, 32". D'.i^k, construed with a pL, 4'. 'JM, rare in Dt., 12*° 29s. '3:«, preferred in Dt, lxxxvil 1», 2»33»-». nrwK, 317 (p. 58 ».). ttk, a link of relation, 4*. ir« = where, iM. ... Kin nc-K, 2030. nn, anomalous (different cases of) ,18.23 92S I2M208. 153, Ixxx, I3« 261*. 'V TO, 4». nypa, S7. •jta, 167. Vkj, ioi. Din Skj, 232-234, d'ViSj, 2918. n*u, minn, a*. m, 22* 23". n-, suff. of 3 masc. sg., 347. Van D'Van, 32". PTO, i«. Kin, of Jem., lxxxviiif. inn, emph., i30 s*3*88 4" 31s. after ttk, 7" 20*. V»n, i». rrj\n, 134, 208, 275, 401. rrn and ptcp., 9r,M. 430 INDEX Heb. words and idioms — I S term, of 2 and 3 pi. impf. i17. jv, rare term, of 3 pL perf., 88. na], cnzi, 141 f., 215. H3I (verb), 145 n. niai, lxxxix, iff*. nnit mi, 31". mpt, 28as. mstsie, 68. an, 188 f., 195. 3»n, 2910. n?n> 32" ion, 102. Ton, 400. isn, 33u. pn, 41. ppn, pphD, 33». Q~IV, onnrr, 2s4 7*. hem, O'Vbtu, 2518. *, attached to a word in const. state, as binding' vowel, 3318. i?!, 4M 2 118. irrr, lxxxix. e>-c, xviii, lxxxii. with personal object, 9*. ny-p, lxxi n., 25. B"-nn, lxxix, 4s8 9", 416b tr, i3<(8). l»» (jtfj), 4». a, use of, i" 32". mn own, 6s4. '3, idiom, use of, 12*. ma ova, 280. Mi, 1317 3310. ova, D'jn.i, 4s8 32i*,u,,r. "??> 425f- •1*3, 32" ^, of norm, 11" 28,a33*. expressing the tertium com- parationis, I10. distributive, iu. S reflexive, with verbs of motion, i*. with trans, verbs, I18 2W. 33V, preferred to 3^, lxxi »., lxxxvii. ?P>, 4s2. •HJBP = a«y »«# q£ IS7. ■uo, 33u« TBb, 22*. Heb. words and idiom*— TtfD, 188, 189. I'D, I48. T1B"D, 52. p in two, 157. 00, 2011. W13DD, xc, 8s. odd (of the heart), i*». PPO (with force of inf.), 10°. ntPO, 1610, xix. ^yjp, idiom., 13". ^0, /o break faith, 3281. H3S0, 1622. mo, man, 1*. flTDB'D, II1. O'flP, 2M. ^ "fo» ^3J, 22n32«-1»'» fcft 39- B'DJ, B^iP, 224. ■93, 3iw. D'ja Tan, 117. TJH, SLsfetn., lxxxix, 22u, XX. m, I220 1488 19s 21" 23* 24"'. ^w (two roots), 71, xix. Tf/Jl I4U 32U. T3 jnj, 3». 'jfiV jiu, i8; 4«. >l^o, 1618. too, 4". 03?, 013?, 15*. any, 4«. piy, Jjvd, 224. Vy, idiom., i&\ aa*. «M»P, 22M. oy, idiom., 88. •jbS idv, i88 io8 (p. 123). O'DJf, 3280 ; 33s. TDjmn, 2iM. WP, to fo humble, 2114. 3njn -nsy, 32s*. msy, 1 6s. rw^—to sacrifice, xii, 12% in nrj;, i610,18. nDB iwy, 161. n3» wy, s18. 'Dry, is ». [Kx minry, 7U. Twy, nrmy, j*88. INDEX 43 • Heb. words and idioms — me, 78. O'V'^D, 3231. •»3, ;M 25*. nijn=, 32*'. '"'V*, 23". DTI', 221'. OOP, 223 f. 3*^2, lxxxiii. '• 'is nK (run) roru, iti* n*"!. i8. D«H» 33" n't-N-i, i8«, 290. D3^ 31, I*. V". 32"* pjn, 12*. Tn, 32s*. oar and .tbo, i*. ■ur, 7». BT#, 3217. ont>tf, i7f., 237. BO,r» •"'?!??>, is1* uoye, 2211. "}>P?>, i2f. XV&, 106, 161. pp?*, 29". in*-, 2". mv-ir, 29". Hf1, 14" xrx. K-, in 3 fern. sg. pert, Ixxxix. maunn, 32". irnn, 208 f., 275, 401 £ «". 33*- nnon, 4U. TOinn, 142. Accus. of state, 4" 5*- u 9*. Apposition, generalizing, 15° 181. loose, 2X 38 178. Asyndeta, Ixxxvii «,*, t, and g. #*M essentia, iu lo" 26" 288a 33* pre tit, 14" 19*1. Casus pendens, 2M 4* Constr. state, foil, by rel. clause, 4". Daghesh euphontcum, a". Elatives, 242 ». Fern. sing, construed collectively with pi., 2iT30w. Heb. words and idioms — Impersonal passive, 21'. Impf. with a frequentative force (of custom, habit, &c), i«2».» 4" 5S1 II10 I210. Impf., synchronistic, 33*. Inf. abs., various uses of, i18 38819 921 14" 15" 2806. Inf. constr. Hif. with fiireq (?) in first syll., 3s 41B 7s4 28M. Inf. fern, in n-, xc-xci. Nithpael, xc, 218. Partic. of the imminent future (fut. instans), 2* 4M. Pausal form (emph.), 7*. Pron. after verb (emph.), 5*. Pron. suff. anticipating object, 314. Order of words, noticeable cases of, iw 78*14 28s4-88 3226-a7. Order of words, emphatic, i88 4,** 14. 10 6w gs ,3i8 ,5» 20n 3,» 32* Perf. with JVaw consec, with force of imper., 41S. carrying on an impt. after iy, IVdS, jb, &c, 330 41- 18- «> 6". carrying on an impf. with freq. force, 521 n10. introducing apodosis, 4s7"8* s". Resumption, cases of, i8044* 131. Verb with implicit subject, 151. High-places, xlixf., 139. Hinder Sea (the Medit.), 11*34*. Holiness, Law of, iv. parallels with Dt., iv-vii, xf. Holiness of Israel, 78, 164. Holy things, 12s8 2611. Honey in Palestine, 321*. 14 Hor the Mountain," 32". Horeb, xv f., 6. Horites, 37 f. Hormah, 1*4. Host of heaven, worship of, xlvl, 7a " I am he," 32". 44 I am Jehovah," 29*. Idols and idolatry, xxi, 7** ij** 8031 c. 13, I72"732ai. Idols, sarcasm on, 4". 432 INDEX Images, 4M'M 5* 27". Incense, 3310. Incest, 2280 (231) 27a)-aa'js. Individual responsibility, 710 2418. Inscriptions, Aramaic (Zinjirli), lxxxviii. — — Moabite, lxxxviii, 98* Palmyrene, 204 n. Phoenician, lxxxviii, 6971., 79 n., 155 n., 203, 204 n., 223, 264 n., 368. "Instruct," "instruction," wrong renderings of ID', "idid, 4s8 119. Interest, 2320"91. feeling of ancients on, 266 f. Iron in Palestine, 89. Israel, treated collectively, in Israel, " chosen " by Jehovah, lxxx, 7s. holy to Jehovah, 7*. Jehovah's " peculiar pos- session," 7*. Jehovah's people, 2618 279fc Jehovah's " sons " (or " chil- dren "), 141 32". Israel, kingdom of, 397. Issachar, 3318i*. Jair, 3M. Jealous, of God, 4** 32*1. Jehovah, Israel's duty to, xixff. Jeremiah, influence of Dt. on, xcii- xciv. Jericho, 422. orthography of the word, lxxxix f. Jeshurun, 32** 33*. Joseph, 331*-17. Joshua, divergent accounts of, 26, 28, 61, 338, 339. Josiah, reformation of, xlv, li. Judah, 337. Judges in Israel, 18 f., 199 f., 206- 209. Kadesh-barnea', 6, 392. sojourn of Israel at, 31-33. Kedeshim, a3u-,». Kingdom, law of the, I714*". Kinnereth, 58, 413. Laceration of person in mourning, 141. Land defiled by crime, 2123 24*. Landmark not to be removed, 1914 27". " Latter days," phrase explained, 4». "Law" {t6rah)t xi, 141*., ifM' 24" 3310 (p. 401 f.). Law, Hebrew, growth of, lvii. Leaven, prohibition of, 192. Leja, the, 49-51. Leprosy (elephantiasis), 248t 28s*. Levi, tribe of, Levites, 121-124, *44> 168, 300 f., 343, 398 ff. (338-11). Levirate-marriage, 258"10. " Levite," double meaning of term, 219, 300 f., 343. Levitical cities, 218. Life, meaning of, in Dt., 41 3O18,a0. Loans, legislation for, 177-180, 276. " Long-haired head," 3242. Love, Jehovah's, for Israel, xx, xxviii, 4s7 78. Love of Jehovah, Israel's primary duty, xxi, xxviii, lxxviii, 91, 125. Ma'acah, 56. Machir, 318. Manasseh, 31* 3317. Manna, lessons of the, 8s* M. Manslaughter and murder, io1*1* 2 11'9 2724,2\ Mantle (nofcr), 24". Marriage-customs, 255, 257, 258. Marriage-bond, figure of, 340. Marriage, Levirate, 2s8*10. Marriages, prohibited, 231 (22s0) 2»20. 23. 23( Massah, 618 33s. Mazzoth (Unleavened Cakes), festival of, io1"8. Meals, sacred, 143, 169-173, 186. " Mercy " (ion), 79. Meribah, 384, 399 f. {yf\> Mezuzah, 93. INDEX 433 Mtshor, the, 52, 419. Moab, Moabites, 52, 261. Moabite customs, 98. Molech-worship, 222 f. (1810). Monotheism in Dt., xx, xxviiif., oof., 378. Moreh, terebinths of, 1 iw. Moserah, Aaron's death at, io\ Moses, death of (in apocryphal literature), 423 k "Name," force of in Heb., 141. " Name called over," aSf*. Naphtali, 33M. Nebo, 418 f. " Neck, stiff," 9*. Negeb, the, 13, 421. " No-god," " no-people," 3a17, n. Oath to the patriarchs, I8 29". 'Og, 1* 3lff' sarcophagus (?) of, 3U. " Other gods," xxi, xlix, lxxviii, 95. Paran (i1 ; 33s), 4, 391 f. Parapet on roof, 228. Parents, duties towards, and au- thority of, 2118-21 27". Passover, 161"8. Peace-offerings, i8a 27'. "Peculiar" people, 7*. Pe'or, 64. " Perversions" (nisiann), 32*. Phoenician customs referred to, 203, 204, 222, 223, 264 f., 302, 368. Pilgrimages (Q'Jn), the three annual, 161-". significance of, 189 f. " Pillar" (obelisk), I623 (p. 203 f.). Pisgah, 58, 418 f. view from, 419 f. Pledges, law of, 248*10"1*. Plurality of altars permitted before Dt., 136-138. Polyandry, 284. "Portent" (nsio), 4s*. Post, A. H., quoted, 234, 255 «., 257, 257 n., 258, 273, 281, 284 f. Priests, iS1-8 216 24s (p. 401 f.). 28 Priests with army, 20*. Priests' Code (P), iv. how related to Dt. (u* under Deuteronomy). idioms peculiar to, 7, 383-385, 417. Primogeniture, 2l*"n. Prophets, i8»n. " Prove," to, •' proving " (nw, two), 4m £M gj. m. " Provoke to anger," to, " provoca- tion," wrong rend, of O'pi, opa, 4»9u32ie.i».j7# Punishment, corporal, 256, 279. Rain in Palestine, ii"*1*. Ramoth in Gile'ad, site of, xvm, 79 " Ransom," to (-"ni)), 7s. Ras Siaghah, 419^ Release, year of, is1"* 3i**. Rephaim, 37, 40, 53, 54. Restoration, promise of future, lxxvi, 3^.. Reuben, 31** w 33*. Roads from Sinai to Canaan, 6. " Rock," title of God, 324. " Round " (t$s) of Jordan, 34*. Sacrifice and slaughter once identi- cal in Israel, 145 f. Sacrifices (ovui), 142, 215. Salchah, 53. Sanctuary, law of the single, xliii f., 138, 140. Selr, 6, 30, 391. Sfinir, 39. Shddim, 3217. Shephclah, the, 12 £, " Show," sense of, in AV., 5*. " Shut up or left at large," 32*1. "Sign -(mil), 4". Simeon, 395, 398. Similes in Heb. prose, iu. Sinai, 33s. Si'on (name of Hermon), 4*. Sirion (do.), 3*. Slavery, law of, I512'18. different from laws of JE and P, 182, 184. 185. 434 INDEX Smith, W. R., MS. notes of, 5 (i1), 40 | (2»), I56 (141), 240 (20»), 241 (21*), 259 (232)> 259«- (231), 266 w. (2320), 307 (28*), 363(32"). "Solemn assembly" (nii'j/), 195. "Solemn feast" ("WD), 189. Sonship of Israel, 141 32" (p. 352). "Soul," ideas connected with, in Heb., I220 14s8 i95«. 2114 23s" 2415. " South" (a«) of Judah, 13, 421. "Stand before" (=" attend on"), I^IO8. " Steppes of Moab," 417, 418. "Stranger" (GSr), i18 io19 1421. Temple, in Benjamin, 404. " Tempt," " temptation," wrong- rend, of HD3, rtDD, 618. "Tent of Meeting," xiii, ^i1"-. "Testimonies," 4411. Thank-offerings (d'd'w), 188 27'. "This law," iii, 8. et-Tih, wilderness of, 20. Tithes, law of, 166-173, 290-292. . irreconcilable with law of P, 169-173. TSrOk, tea " Law." Totemism, 70. Tribunal, supreme central, I78'u 1917-19. "Tributary," inadequate rend, of D??$>, 20u. Trees, sacred, u80 16°. Uncleanness, xii, 249, 263, 272, 291. " Vanities " (cVan), 3221. Vengeance (cpj), 32s5, **. "Vex," "vexation" (cyan, oj?a) 4" qi8 -2i6. 19. »a Vows, 143, 267 £ "Wady,"39. " Waters under the earth," 4" S7. Weeks, feast of, i69"la. Wergild, 234, 426. Wild ox (dni), 33". Witness, law of, 178 I91*-. Zamzummim, 2s0. Zebulun, 3318 '•. Zered, 213. Zin, 32". Zo'ar, 4£s£ Hie International Critical Commentary ARRANGEMENT OF VOLUMES AND AUTHORS THE OLD TESTAMENT uCNESIS. The Rev. John Skinner, D.D., Principal and Proieisor oi Old Testament Language and Literature, College of Preibyterian Church of England, Cambridge, England. [Now Rtady. EXODUS. The Rev. A. R. S. Kinnidy, D.D., Profeisor of Hebrew, University of Edinburgh. LEVITICUS. J. F. STINNINO, M.A., Fellow of Wadham College, Oxford. NUMBERS. The Rev. G. Buchanan Gray, D.D., Professor of Hebrew, Mansfield College, Oxford. [Now Ready DEUTERONOMY. The Rev. S. R. Driver, D.D., D.Litt, sometime Regius Professor of Hebrew, Oxford. [Now Ready. JOSHUA. The Rev. George Adam Smith, D.D., LL.D., Principal of the University of Aberdeen. JUDGES. The Rev. George F. Moore, D.D., LL.D., Professor of The- ology, Harvard University, Cambridge, Mass. [Now Ready. SAMUEL. The Rev. H. P. Smith, D.D., Librarian, Union Theological Seminary, New York. [Now Ready. KINGS. The Rev. Francis Brown, D.D., D.Litt., LL.D, President and Professor of Hebrew and Cognate Languages, Union Theological Seminary, New York City. CHRONICLES. The Rev. Edward L. Curtis, D.D., Professor of Hebrew, Yale University, New Haven, Conn. [Now Ready. EZRA AND NEHEMIAH. The Rev. L. W. Batten, Ph.D., D.D., Pro- fessor of Old Testament Literature, General Theological Seminary, New Ycrk City. [Now Ready. PSALMS. The Rev. Chas. A. Briggs, D.D., D.Lltt., sometime Graduate Professor of Theological Encyclopedia and Symbolics, Union Theological Seminary, New York. [* vols. Now Ready PROVERBS. The Rev. C. H. Toy, D.D., LL.D., Professor of Hebrew, Harvard University, Cambridge, Mass. [Now Ready. JOB. Ihe Rev. S. R. Driver, D.D , D.Litt., sometime Regius Professor of Hebrew, Oxford. The International Critical Commentary ISAIAH. Chaps. I-XXVIL The Rev. G. Buchanan Gray, D.D., Pro- fessor of Hebrew, Mansfield College, Oxford. [Now Ready ISAIAH. Chaps. XXVIII-XXXIX. The Rev. G. Buchanan Gray, D.D Chaps. LX-LXVI. The Rev. A. S. Peakk, M.A., D.D., Dean of the Theo- logical Faculty of the Victoria University and Professor of Biblical Exegesis Jo tbc University oi Manchester, England., JEREMIAH. The Rev. A. P. Kirkpatrick, D.D., Dean of Ely, sometime Regius Professor of Hebrew, Cambridge, England. EZEKIEL. The Rev. G. A. Cooke, M.A., Oriel Professor of the Interpre- tation of Holy Scripture, University of Oxford, and the Rev. Charles F. Burney, D.Litt., Fellow and Lecturer in Hebrew, St John's College, Oxford. DANIEL. The Rev. John P. Piters, Ph.D., D.D., sometime Professor of Hebrew, P. E. Divinity School, Philadelphia, now Rector of St. Michael's Church, New York City. AMOS AND HOSEA. W. R. Harper, Ph.D., LL.D., sometime President of the University of Chicago, Illinois. [Now Ready, MICAH. ZEPHANIAH. NAHUM, HABAKKUK, OBADIAH AND JOEL. Prof. John M. P. Smith, University of Chicago; W. Hayes Ward, D.D., LL.D., Editor of The Independent, New York; Prof. Julius A. Bewer, Union Theological Seminary, New York. [Now Ready. HAGGAI, ZECHARIAri, MALACHI AND JONAH. Prof. H. G. MiTCHELL, D.D.; Prof. John M. P. Smith, Ph.D., and Prof. J. A. Bewer, Ph.D. [Now Ready. ESTHER. The Rev. L. B. Paton, Ph.D., Professor of Hebrew, Hart- ford Theological Seminary. [Now Ready. ECCLESIASTES. Prof. George A. Barton, Ph.D., Professor of Bibli- cal Literature, Bryn Mawr College, Pa. [Now Ready. RUTH, SONG OF SONGS AND LAMENTATIONS. Rev. Charles A. Briggs, D.D., D.Litt., sometime Graduate Professor of Theological Ency- clopaedia and Symbolics, Union Theological Seminary, New York. THE NEW TESTAMENT ST. MATTHEW. The Rev. Willoughby C Allen, M.A., Fellow and Lecturer in Theology and Hebrew, Exeter College, Oxford. [Now Ready. ST. MARK. Rev. E. P. Gould, D.D., sometime Professor of New Testa- ment Literature, P. E. Divinity School, Philadelphia. [Now Ready. ST. LUKE. The Rev. Alfred Plummer, D.D., late Master of University College, Durham. [Now Ready. The International Critical Commentary ST. JOHN. The Right Rev. John Henry Bernard, D.D., Bishop ot Ossory, Ireland. HARMONY OF THE GOSPELS. The Rev. William Sanuay, D.D., LL.D., Lady Margaret Professor of Divinity, Oxford, and the Rev. Wil- lodghby C. Allen, M.A., Fellow and Lecturer in Divinity and Hebrew, Exeter College, Oxford. ACTS. The Rev. C. H. Turner, D.D., Fellow of Magdalen Collego, Oxford, and the Rev. H. N. Bate, M.A., Examining Chaplain to tht Bishop of London. ROMANS. The Rev. William Sanday, D.D., LL.D., Lady Margaret Professor of Divinity and Canon of Christ Church, Oxford, and the Rev. A. C. Headlam, M.A., D.D., Principal of King's College, London. [Now Ready. I. CORINTHIANS. The Right Rev. Arch Robertson, D.D., LL.D.. Lord Bishop of Exeter, and Rev. Alfred Plummer, D.D., late Master of University College, Durham. [Now Ready. II. CORINTHIANS. The Rev. Alfred Plummer," M.A., D.D., late Master of University College, Durham. [Now Ready. GALATIANS. The Rev. Ernest D. Burton, D.D., Professor of New Testament Literature, University of Chicago. EPHESIANS AND COLOSSIANS. The Rev. T. K. Abbott, B.D.( D.Litt., sometime Professor of Biblical Greek, Trinity College, Dublin, now Librarian of the same. [Now Ready. PHILIPPIANS AND PHILEMON. The Rev. Marvin R VINCENT, D.D., Professor of Biblical Literature, Union Theological Seminary, New York City. [Now Ready. THES3ALONIANS. The Rev. James E. Frame, M.A., Professor of Biblical Theology, Union Theological Seminary, New York City. [Now Ready. THE PASTORAL EPISTLES. The Rev. Walter Lock, D.D., Warden of Keble College and Professor of Exegesis, Oxford. HEBREWS. The Rev. James Moffatt, D.D., Minister United Fre* Church, Broughty Ferrv Scotland. ST. JAMES. The Rev. Jamks H. Ropks, D.D., Bussey Professor of Ne^ Testament Criticism in Harvard University. [Now Ready. PETER AND JUDE. The Rev. CHARLES Bigg, D.D., sometime Repius Professor of Ecclesiastical History and Canon of Christ Church, Oxford. [,V